HP $^i E ALLEN & SPIER, Union Bookstore. 148 Clay st. an Francisco. LIBRARY OF THK UNIVERSITY OF CALIFORNIA GIF^T OK* Mrs. SARAH P. WALS WORTH. Received October, 1894. Accessions Afo.jTG $ / / Class No. ; N o T E s, EXPLANATORY AND PRACTICAL, ON THE EPISTLE TO THE ROMANS DESIGNED FOR BIBLE CLASSES AND SUNDAY SCHOOLS. BY ALBERT BARNES, NINTH EDITION, REVISED AND CORRECTED. .>:H^ ; > ~ o* THE - \gj. 03 ^< NEW YORK: HARPER & BROTHERS, PUBLISHERS, 329 & 331 PEARL STREET, FRANKLIN SQUARE. 1857. 3 Entered, according to the Act of Congress, in the year one thousand eight hundred and thirty-four, by ALBERT BARNES, in the Clerk s Office of the District Court of the United States, in an;l for the Eastern District of Pennsylvania. PREFACE. THE Epistle to the Romans has been usually regarded as the most dimcuu portion of the New Testament. It is from this cause, probably, as well as from the supposition that its somewhat abstruse discussions could not be made in teresting to the young, that so few efforts have been made to introduce it into Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that Sunday School instruction will be confined chiefly to the historical parts of the Bible. In the Sacred Scriptures there is this happy adaptedness to the circum stances of the world, that so large a portion of the volume can thus be made in teresting to the minds of children and youth; that so much of it is occupied with historical narrative; with parables; with interesting biographies of the holy men of other times, and with the life of our blessed Lord. But still, while this is true, there is a considerable portion of the youth, in various w T ays under the instruction of the Bible, who may be interested in the more abstruse state ments and discussions of the doctrinal parts of the Holy Scriptures. For such- for Sunday School teachers ; for Bible Classes ; and for the higher classes in Sabbath Schools, these Notes have been prepared. The humble hope has been cherished that this epistle might be introduced to this portion of the youth of the churches; and thus tend to imbue their minds with correct views of the great doctrines of the Christian Revelation. This object has been kept steadily in view. The design has not been to make a learned commentary; nor to enter into theological discussions; nor to intro duce, at length, practical reflections ; nor to enter minutely into critical investi gations. All these can be found in books professedly on these subjects. The design has been to state, with as much brevity and simplicity as possible, the real meaning of the sacred writer; rather the results of critical inquiry, as far as the author has had ability and time to pursue it, than the process by which those results were reached. The design has been to state what appeared to the author to be the real meaning of the Epistle, without any regard to any existing theological system ; and without any deference to the opinions of others, further than the respectful deference and candid examination, which are due to the opi nions of the learned, the wise, and the good, who have made this epistle their particular study. At the same time that this object has been kept in view, ami the reference to the Sabbth School teacher, and the Bible Class, has given cha racter to the work, still it is hoped that the expositions are of such a nature as not to be uninteresting to Christians of every age and of every class. He ac complishes a service of no little moment in the cause of the church of God, and of truth, who contributes in any degree to explain the profound argument, the thorough doctrinal discussion, the elevated views, and the vigorous, manly, and masterly reasonings of the Epistle to the Romans. Of the defects of this work, even for the purpose contemplated, no one will probably be more deeply sensible than the author. Of the time and labor ne cessary to prepare even such brief Notes as these, few persons, probably, are aware. This work has been prepared amidst the cares and toils of a most re- ponsible pastoral charge. My brethren in the ministry, so far as they may have >ccasion to consult these Notes, will know how to appreciate the cares and anx ieties amidst which they have been prepared. They will be indulgent to the faults of the book; they will not censure harshly what is well-meant for the ri sing generation; they will be the patrons of every purpose, however humble, ti do good. , v ADVERTISEMENT. It remains only to add, that free use has been made f all the helps within ing reach of the author. The language of other writers ha^ not been adopted with out particular acknowledgment, but their ideas have been freely used where they were thought to express the sense of the text. In particular, aid has been sought and obtained from the following works: the CRITICI SACRI, CALVIN S COMMENTARY ON THE ROMANS, DODDRIUGE, MACKNIGHT, and ROSKNMCLLKK ; and the commentaries of THOLUCK and FLATT so far as an imperfect know ledge of the German language could render their aid available. A considerable portion was written before Professor STUART S Commentary appeared. In the remaining portion, important aid has been freely derived from that work. The aim of this work is substantially the same as that of the " Notes on the Gos pels," and on the Acts of the Apostles ; and the earnest wish and prayer of the author is, that it may be one among many means of establishing the truth, and of promoting its advancement and ultimate triumph in the w T orld. Philadelphia, June 14, 1834. ADVERTISEMENT TO THE FIFTH EDITION. Notwithstanding the difficulty of correcting a work which is stereotyped, the following Notes have undergone a careful revision, and several alterations have been made. The changes refer to a few phrases which did not accuratefy ex press my meaning, and to some entire paragraphs. My desire has been TO make the work as little exceptionable as possible. Some expressions in the former editions have been misunderstood ; some are now seen to have been ambiguous , a few that have given offence have been changed, because, without abandoning any principle of doctrine or interpretation, I could convey my ideas in language more acceptable, and less fitted to produce offence. The changes (occurring in pp. 94.95.96. 108. 115. 117. 119.120. 121. 122. 123. 128. entirely re-written, 146. and 192,) have been made with -a wish to make the work more useful, and with a desire to do all that can be done, without abandoning principle, to promote peace and to silence the voice of alarm. On some of these passages, as is extensively known to the public, charges of inculcating dangerous doctrines have been al leged against me before the Presbytery of which I am a member. After a fair nnd full trial the Presbytery acquitted me ; and I have taken the opportunity after the trial was passed and I had been acquitted, to make these changes for {he sake of peace, and not to appear to have been urged -to make them by the dread of a trial. When the work was first published, it was not anticipated that more than two or three editions would be demanded. The fact that, within less than eight months, a. fourth edition should be called for, is a source of gratitude, and an in ducement to do all that can be done to make the work as complete as possible, that it may more perfectly accomplish the design for which it was written. Some of the alterations have been made by the suggestions of friends; some by the cry of alarm which has been raised , but, whether from the one or the other, I hold that an author should ">e grateful for all the suggestions which may go to improve his works, and sh jtild amend them accordingly. ALBERT BARNES. Philadelphia, July 15 1835. INTRODUCTION TO THE EPISTLE TO THE ROMANS. Epistle nas been, with great uniformity, attributed to the apostle Paul, and received as a part of the sacred canon. It has never in the church been called in question as a genuine, an inspired book, except by three of the ancient sects deemed heretical the Ebionites, the Encratites, and Cerinthians. But they did not deny that it was written by the apostle Paul. They rejected it because they could not make its doctrines harmonize with their views of other parts of the Scriptures. Their rejecting it, therefore, does not militate against its genuineness. That is a question to be settled historically, like the genuineness of any other ancient writing. On this point the testimony of antiquity is uniform. The proof on this subject may be seen at length in Lard- ner s works. The internal evidence that this was written by Paul is stated in a most ingenious and masterly manner by Dr. Paley in his Horse Pauline. It is agreed by all, that this epistle was written in Greek. Though addressed to a people whose language was the Latin, yet this epistle to them, like those to other churches, was in Greek. On this point also, there is no debate. The reasons why this language was chosen were probably the following. (1.) The epistle was designed doubtless to be read by other churches as well as the Roman. Comp. Col. iv. 16. Yet the Greek language, being generally known and spoken, was more adapted to this design than the Latin. (2.) The Greek language was then understood at Rome, and extensively spoken. It was a par of polite education to learn it. The Roman youth were taught it ; and it was thi fashion of the times to study it, even so much so as to make it matter of com plaint that the Latin was neglected for it by the Roman youth. Thus Cicer* (Pro. Arch.) says, The Greek language is spoken in almost all nations ; tht Latin is confined to our comparatively narrow borders. Tacitus (Orator 29) says, Jin infant born now is committed to a Greek nurse. Juvenal (vi. 185) speaks of its being considered as an indispensable part of polite education, to be acquainted with the Greek. (3.) It is not impossible that the Jews at Rome, who constituted a separate colony, were better acquainted with the Greek than the Latin. They had a Greek, but no Latin translation of the Scriptures, and it is very possible that they used the language in which they were accustomed to read their Scriptures, and which was extensively spoken by their brethren through out the world. (4.) The apostle was himself probably more familiar with the Greek, than the Latin. He was a native of Cilicia, where the Greek was doubtless spoken, and he not unfrequently qaotes the Greek poets in his addresses and epistles. Acts xxi. 37 ; xvii. 28. Titus i. 12. 1 Cor. xv. 33. This epistle is placed first among Paul s epistles, not because it wa.3 the first written, but because of the length and importance of the epistle itself, and A2 K Vi INTRODUCTION. the importance of the church in the imperial city. It has uniformly had this place in the sacred canon, though there is reason to believe that the Epistle to the Galatians, the first to the Corinthians, and perhaps the two to the Tbessa- lonians were written before this. Of the time when it was written, there can be little doubt. About the year 52 or 54 the Emperor Claudius banished all Jews from Rome. In Acts xviii. 2, we have an account of the Jirst acquaintance of Paul with Aquila and Priscilla, who had departed from Rome in conse quence of that decree . This acquaintance was formed in Corinth ; and we are told that Paul abode with them, and worked at the same occupation. Acts xviii. 3. In Romans xvi. 3, 4, he directs the church to greet Priscilla and Aquila, who had for his life laid down their own necks. This service which .hey rendered him must have been therefore after the decree of Claudius ; and of course the epistle must have been written after the year 52. In Acts xviii. 19, we are told that he left Aquila and Priscilla at Ephesus. Paul made a journey through the neighbouring regions, and then returned to Ephesus. Acts xix. 1. Paul remained at Ephesus at least two years (Acts xix. 8, 9, 10), and while here probably wrote the first Epistle to the Corin thians. In that epistle (xvi. 19) he sends the salutation of Priscilla and Aquila, who were of course still at Ephesus. The Epistle to the Romans, therefore, in which he sends his salutation to Aquila and Priscilla, as being then at Rome, could not be written until they had left Ephesus and returned to Rome ; that is, until three years at least after the decree of Claudius in 52 or 54. Still further. When Paul wrote this epistle, he was about to depart for Jerusalem to convey a collection which had been made for the poor saints there, by the churches in Macedonia and Achaia. Rom. XT. 25, 26. When he had done this, he intended to go to Rome. Rom. xv. 28. Now, by look ing at the Acts of the Apostles, we can determine when this occurred. At this time he sent Timotheus and Erastus before him into Macedonia, while he remained in Asia for a season. Acts xix. 22. After this (Acts xx. 1,2), Paul himself went into Macedonia, passed through Greece, and remained about three months there. In this journey it is almost certain that he went to Corinth, the capital of Achaia, at which time it is supposed this epistle was written. From this place he set out for Jerusalem, where he was made a prisoner, and after remaining a prisoner two years (Acts xxiv. 27), he was sent to Rome about A. D. 60. Allowing for the time of his travelling and his imprisonment, it must have been about three years from the time that he pur posed to go to Jerusalem ; that is, from the time that he finished the epistle (Rom. xv. 25 29) to the time when he reached Rome, and thus the epistle must have been written about A. D. 57. It is clear also, that the epistle was written from Corinth. In ch, xvi. 1, Phebe, a member of the church at Cenchrea, is commended to the Romans. She probably had charge of the epistle, or accompanied those who had it. Cen chrea was the port of the city of Corinth, about seven or eight miles from the city. In ch. xvi. 23, Gaius is spoken of as the host of Paul, or he of whose hospitality Paul partook, but Gaius was baptized by Paul at Corinth, and Corinth was manifestly his place of residence. 1 Cor. i. 14. Erastus is also mentioned as the chamberlain of the city where the epistle was written ; but this Erastus is mentioned as having his abode at Corinth. 2 Tim. iv. 20 From al. this it is manifest that the Epistle was written at Corinth, about the year 57. Of the state of the church at Rome at that time it is not easy to form a pre cise opinion. From this epistle it is evident that it was composed of Jews and INTRODUCTION. VL gentiles , and that one design of writing to it was to reconcile their jatring opinions, particularly about the obligation of the Jewish law ; the advantage of the Jew ; and the way of justification. It is probable that the two parties in the church were endeavouring to defend each their peculiar opinions, and that the apostle took this opportunity and mode to state to his converted countrymen the great doctrines of Christianity, and the relation of the law of Moses to the Christian system. The epistle itself is full proof that the church to whoit it was addressed was composed of Jews and gentiles. No small part of it is an argument expressly with the Jews, ch. ii. iii. iv. ix. x. xi. And no small part of the epistle also is designed to state the true doctrine about the character of the gentiles, and the way in which they could be justified before God. At this time there was a large number of Jews at Rome. When Pompey the Great overran Judea, he sent a large number of Jews prisoners to Rome, to be sold as slaves. But it was not easy to control them. They persevered reso lutely and obstinately in adhering to the rites of their nation ; in keeping the Sabbath, &c. So that the Romans chose at last to give them their freedom, and assigned them a place in the vicinity of the city across the Tiber. Here a town was built, which was principally inhabited by Jews. Josephus mentions that 4000 Jews were banished from Rome at one time to Sardinia, and that u still greater number were punished who were unwilling to become soldiers. Ant. xviii. ch. 3, 5. Philo (Legat. ad Caium) says, that many of the Jews at Rome had obtained their freedom ; for, says he, being made captive in ivar, and brought into Italy, they -were set at liberty by their masters, neither -were they compelled to change the rites of their fathers. See also Josephus, Ant. xvii. ch. ii, 1. Suetonius life of Tiberius, 36, and Notes on Acts vi. 9. From that large number of Jews, together with those converted from the gentiles, the church at Rome was collected, and it is easy to see that in that church there would be a great diversity of sentiment, and, no doubt, warm discussions about the authority of the Mosaic law. At what time, or by whom, the gospel was first preached at Rome has been a matter of controversy. The Roman catholic church have maintained that it was founded by Peter, and have thence drawn an argument for their high claims and infallibility. On this subject they make a confident appeal to some of the fathers. There is strong evidence to be derived from this epistle itself, and from the Acts, that Paul did not regard Peter as having any such primacy and ascendency in the Roman church as are claimed for him by the papists. (1.) In this whole epistle there is no mention of Peter at all. It is not suggested that he had been, or was then at Rome. If he had been, and the church had been founded by him, it is incredible that Paul did not make mention of that fact. This is the more striking, as it was done in other cases where churches had been founded by other men. See 1 Cor. i. 12, 13, 14, 15. Especially is Peter, or Cephas, mentioned repeatedly by the apostle Paul in his other epistles. 1 Cor. iii. 22 ; ix. 5; xv. 5. Gal. ii. 9 ; i. 18 ; ii. 7, 8. 14. In these places Peter is mentioned in connexion with the churches at Corinth and Galatia, yet never there as appealing to his authority, but in regard to the latter, expressly calling it in question. Now, it is incredible that if Peter had been then at Rome, arid had founded the church there, and was regarded as invested with any peculiar authority over it, that Paul should never once have even suggested his name. (2.) It is clear that Peter was not there when Paul wrote this epistle. If he had been, he could not have failed to have sent him a salutation, amid the num bers that he saluted in the xvith chapter. (-3.) In the Acts of the Apostles there is no mention of Peter s having been at Rome, but the presumption from that history is almost conclusive that he had not been. In Acts xii. 3, 4, wo have an Vlll INTRODUCTION account of his having been imprisoned by Herod Agrippa near the clore of hi reign (comp. v. 23). This occurred about the third or fourth year of the reign of Claudius, who began to reign A. U. 41. It is altogether improbable that he had been at Rome before this. Claudius had not reigned more than three years, and all the testimony that the fathers give is, that Peter came to Rome in his reign. (4.) Peter was at Jerusalem still in the ninth or tenth year of the reign of Claudius Acts xv. 6, &c. Nor is there any mention made then of his having been at Rome. (5.) Paul went to Rome about A. D. 60. There is no mention made then of Peter s being with him, or being there. If he had been, it could hardly have failed of being recorded. Especially is this remarkable when Paul s meeting with the brethren is expressly mentioned (Acts xxviii. 14, 15), and when it is recorded that he met the Jews, and abode with them, and spent at Rome no less than two years. If Peter had been there, such a fact could not fail to have been recorded, or alluded to, either in the Acts or the Epistle to the Romans. (6.) The epistles to the Ephesians, Philippians, . Cclossians, to Philemon, and the second Epistle to Timothy (Lardner, vi. 235) were written from Rome during the residence of Paul as a prisoner; and the Epistle to the Hebrews probably also while he was still in Italy. In none of these epistles is there any hint that Peter was then, or had been, at Rome ; a fact that cannot be accounted for if he was regarded as the founder of that church, and especially if he was then in that city. Yet in those epistles there are the salutations of a number to those churches. In particular, Epaphras, Luke the beloved physician (Col. iv. 12. 14), and the saints of the household of Caesar are mentioned. Phil. iv. 22. In 2 Tim. iv. 11, Paul expressly affirms that Luke only was with him, a declaration utterly irreconcilable with the supposition that Peter was then at Rome. (7.) If Peter was ever at Rome, therefore, of which indeed there is no reason to doubt, he must have come there after Paul ; at what time is unknown. That he -was there cannot be doubted without calling in question the truth of all history. When, or by whom, the gospel was preached first at Rome, it is not easy, perhaps not possible, to determine. In the account of the day of Pentecost, (Acts ii. 10) we find, among others, that there were present strangers of Rome, and it is not improbable that they carried back the knowledge of Jesus Christ, and became the founders of the Roman church. One design and effect of that miracle was doubtless to spread the knowledge of the Saviour among all na tions. See Notes on Acts ii. In the list of persons who are mentioned in Rom. xvi. it is not improbable that some of those early converts are included ; and hat Paul thus intended to show honour to their early conversion and zeal in the cause of Christianity. Thus, xvi. 7, he designates Andronicus and Junia his kinsmen and fellow-prisoners, who were distinguished among the apostles, and who had been converted before himself, i. e. before A. D. 34, at leait eight years before it was ever pretended that Peter was at Rome. Other per sons are mentioned also as distinguished, and it is not improbable that they were the early founders of the church at Rome, ch. xvi. 12, 13, &c. That the church at Rome was founded early, is evident from the celebrity which it had acquired. At the time when Paul wrote this epistle (A D. 57), their faith was spoken of throughout the world, ch. i. 8. The character of the church at Rome cannot be clearly ascertained. Yet it is clear that it was not made up merely of the lower classes of the community In Phil. iv. 22. it appears that the gospel had made its way to the family of Csesar, and that a part of his household had been converted to the Christian faith. Some of the fathers affirm that JVero in the beginning of his reign was favourably impressed in regard to Christianity and it is possible that this might have been through INTRODUCTION. IX the instrumentality of his family. But little on this subject can be known. While it is probable that the great mass of believers in all the early churches was of obscure and plebeian origin, it is also certain that some who were rich, and noble, arid learned, became members of the church of Christ. See I Tim. ii. 9. 1 Pet. iii. 3. 1 Tim. vi. 20. Col. ii. 8. 1 Cor. i. 26. Acts xvii. 34. This epistle has been usually deemed the most difficult of interpretation of any part of the New Testament ; and no small part of the controversies in the Christian church have grown out of discussions about its meaning. Early in the history of the church, even before the death of the apostles, we learn from 2 Pet. iii. 16, that the writings of Paul were some of them regarded as Uunghard to be understood; and that the unlearned and unstable wrested them to their own destruction. It is probable that Peter has reference here to the high and mysterious doctrines about justification and the sovereignty of God, and the doctrines of election and decrees. From the epistle of James, it would seem probable also, that already the apostle Paul s doctrine of justification by faith had been perverted and abused. It seems to have been inferred that good works were unnecessary ; and here was the beginning of the cheerless and withering system of Antinomianism than which a more destructive or pestilen tial heresy never found its way into the Christian church. Several reasons might be assigned for the controversies which have grown out of this epistle. (1.) The very structure of the argument, and the peculiarity of the apostle s manner of writing. He is rapid ; mighty ; profound ; often involved ; readily following a new thought; leaving the regular subject; and returning again after a. considerable interval. Hence his writings abound with parentheses, and with complicated paragraphs. (2.) Objections are often introduced, so that it re quires close attention to determine their precise bearing. Though he employs no small part of the epistle in answering objections, yet an objector is never once formally introduced or mentioned. (3.) His expressions and phrases are many of them liable to be misunderstood, and capable of perversion. Of this class are such expressions as the righteousness of faith, the righteousness of (iod, &c. (4.) The doctrines themselves are high and mysterious. They aje those subjects on which the profoundest minds have been in all ages exercised in vain. On them there has been, and always will be a difference of opinion. Even with the most honest intentions that men ever have, they find it difficult or impossible to approach the investigation of them without the bias of early education, or the prejudice of previous opinion. In this world it is not given to men fully to understand these great doctrines. And it is not wonderful that the discussion of them has given rise to endless controversies ; and that they who have ^ Reasoned high Of Providence, foreknowledge, will, and fate ; Fixed fate, free will, foreknowledge absolute, Have found no end, in wandering mazes lost. (5,} It cannot be denied that one reason why the epistles of Paul have been regarded as so difficult has been an unwillingness to admit the truth of the plain doctrines which he teaches. The heart is by nature opposed to them ; and comes to believe them with great reluctance. This feeling will account for no small pa t of the difficulties felt in regard to this epistle. There is one great maxim in interpreting the scriptures that can never be departed from. It is, that men can never understand them aright, until they are -tvillinff to suffer them to speak out their fair and proper meaning. When men are determined not to find certain doctrines in the Bible, nothing is more natural than that they should find difficulties in it, and complain much of its great obscurity and my*- JL INTRODUCTION. lery. I add, (6.) That one principal reason why so much difficulty has t>fi felt here, has been an unwillingness to stop where the apostle does. Men have desired to advance farther, and penetrate the mysteries which the Spirit of in spiration has not disclosed. Where Paul states a simple fact, men often ad vance a theory. The fact may be clear and plain ; their theory is obscure, involved, mysterious, or absurd. By degrees they learn to unite tne fact and the theory: they regard their explanation as the only possible one; and as the fact in question has the authority of divine revelation, so they in sensibly come to regard their theory in the same light ; and he that calls in .question their speculation about the catise, or the mode, is set down as hereti cal, and as denying the doctrine of the apostle. A melancholy instance of this we have in the account which the apostle gives (ch. v.) about the effect of the sin of Adam. The simple fact is stated that that sin was followed by the sin and ruin of all his posterity. Yet he offers no explanation of the fact. He leaves it as indubitable ; and as not demanding an explanation in his argu ment perhaps as not admitting it. This is the whole of his doctrine on that subject. Yet men have not been satisfied with that. They have sought for a theory to account for it. And many suppose they have found it in the doc trine that the sin of Adam is imputed, or set over by an arbitrary arrangement to beings otherwise innocent, and that they are held to be responsible for a deed committed by a man thousands of years before they were born. This is the theory ; and men insensibly forget that it is mere theory, and they blend that and the fact which the apostle states together ; and deem the denial of the one, heresy as much as the denial of the other, i. e. they make it as impious to call in question their philosophy, as to doubt the facts stated on the authority of the apostle Paul. If men desire to understand the epistles of Paul, and avoid difficulties, they should be willing to leave it where he does ; and thia single rule would have made useless whole years and whole tomes of contro versy. Perhaps, on the whole, there is no book of the New Testament that more demands a humble, docile, and prayerful disposition in its interpretation than tms epistle. Its profound doctrines ; its abstruse inquiries ; and the opposition of many of those doctrines to the views of the unrenewed and unsubdued heart of man, make a spirit of docility and prayer peculiarly needful in its investiga tion. No man ever yet understood the reasonings and views of the apostle Paul but under the influence of elevated piety. None ever found opposition to his doctrines recede, and difficulties vanish, who did not bring the mind in a humble frame to receive all that has been revealed ; and that, in a spirit oi humble prayer, did* not purpose to lay aside all bias, and open the heart to the full influence of the elevated truths which he inculcates. Where there is a willingness that God should reign and do all his pleasure, this epistle may be in its general character easily understood. Where this is wanting, it will appear full of mystery and perplexity ; the. mind will be embarrassed, and the heart dissatisfied with its doctrines ; t and the unhumbled spirit will rise from its tudy only confused, irritated, perplexed, and dissatisfied. THE EPISTLE TO THE ROMANS CHAPTER I. >AUL, a servant of a Jesus Christ, called b to be an apos- SAc.9.15. ICo.l.l. CHAPTER I. 1. Paul. The original name of the author of this epistle was Saul. Acts vi. 58; vii. 1; viii. 1, &c. This was changed to Paul (see Note, Acts xiii. 9), and by this name he is ge nerally known in the New Testa ment. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. See Note, Acts xiii. 9. The name Saul was Hebrew ; the name Paul was Roman. In ad dressing ai?. epistle to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among ihem. The ancient custom was to be- rrin an epistle with the name of the writer, as Cicero to Varro, &c. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the begin ning of an epistle was always done, and is still, when the letter was one of au thority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus (Ezra i. 2), " Thus saith Cyrus, king of Persia," &c. See also Ezra iv. 11; vii. 12. " Artaxerxes, king of kings, unto Ezra the Priest," &c. Dan. iv. 1. The commencement of i letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority. | Jl servant. This name was that which the Lord Jesus himself directed his disciples to use, as their general appel lation. Matt. x. 25 ; xx. 27. Mark x. 44. And it was the customary name which they assumed. Gal. i. 10. Col. I iv. 12. 2 Pet. i. 1. Jude 1. Acts iv. I 29. Titus i. 1. James i. 1. The proper , meaning of this word servant, Joy\s?, is [ tie, separated c unto the gospel of God, 2 (Which he had promised cAc.13.2. Ga.1.15. not slave. It is applicable to servants of any kind, and does not necessarily imply that he to whom it is applied is a slave. Comp. notes on Eph. vi. 5. It is often applied to courtiers, or the officers that serve under a king; because in an east ern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a servant. Thus the word is expressive of dignity and honour; and the servants of a king denote officers of a high rank and sta tion. It is applied to the prophets as those who were honoured by God, 01 peculiarly intrusted by him with office. Deut. xxxiv. 5. Josh. i. 2. Jer. xxv. 4. The name is also given to the Messiah, Isa. xlii. 1, " Behold my servant in whom my soul delighteth," &c. liii. 11," Shall my righteous servant justify many." The apostle uses it here evi dently to denote his acknowledging Jesus Christ as his master ; as indi cating his dignity, as peculiarly appoint ed by him to his great work ; and a? showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his master, and theirs. If Called to be an apos tle. This word c-alled means here not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that tie was set apart to it by the authority of Christ himself. It was important foi Paul to state this, (1.) Because the other apostles had been called or chosen to this work (John xv. 16. 19. Matt. x. 1. Luke vi. 13) ; and (2.) Because Paul was not one of those originally appoint ed. It was of consequence for him, therefore, to affirm that he had not taken this high office to himself, but that he had been called to it b) the au- 11 afore by his prophets in the holy scriptures,) thority of Jesus Christ. His appoint ment to this office he not unfrequently takes occasion to vindicate. 1 Cor. ix. l,&c. Gal. i. 12 24. 2 Cor. xii. 12. 1 Tim. ii. 7. 2 Tim. i. 11. Rom. xi. 13. ] Jin apostle. One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church. Note, Matt x. 2. Luke vi. 1 3. t Separated. The word trans lated separated unto, Wiu>, means to designate, to mark out by fixed limits, to bound as a field, &c. It denotes those who are separated, or called out from the common mass. Acts xix. 9. 2 Cor. vi. 17. The meaning here does not materially differ from the expression, called to be an apostle, except that perhaps this includes the notion of the purpose or designation of God to this work. Thus Paul uses the same word respecting himself. Gal. i. 15, " God, who separated me from my mother s womb, and called me by his grace," i. e. God designated me ; marked me out ; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet. Jer. i. 5. ^ Unto the gos pel of God. Designated or designed by God that I should make it my busi ness to preach the gospel. Set apart to this, as the peculiar, great work of my life; as having no other object for which I should live. For the meaning of the \vordgospel, see Note, Matt. i. 1. It is called the gospel of God because it is his appointment ; it has been origi nated by him, and has his authority. The office of an apostle was to preach the gospel. Paul regarded himself as separated to this work. It was not to livo in splendour, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to men in his Son. This is the sole ousiness of all ministers of religion. 2. jrhich he had promised afore. Which gospel, or which doctrines, he ROMANS. [A D. G5 3 Concerning his Son Jesus Christ our Lord, which was had before announced. Tf By the. prophets. The word prophets here is used to include those who -wrote as well as those who spake. It included the teachers of the ancient Jews gene rally. Tf In the holy scriptures. In the -writings of the Old Testament They were called holy because they were inspired of the Holy Ghost, and were regarded as separated from all other writings, and worthy of all reve rence. The apostle here declares that he was not about to advance any thing ne-w. His doctrines were in accordance with the acknowledged oracles of God. Though they might appear to be new, yet he regarded the gospel as entirely consistent with all that had been de clared in the Jewish dispensation ; and not only consistent, but as actually promised there. He affirms, therefore, (1.) That all this was promised, and no small part of the epistle is employed to show this. (2.) That it was confirmed by the authority of holy and inspired men. (3.) That it depended on no vague and loose tradition, but was re corded, so that men might examine for themselves. The reason why the apostle was so anxious to show that his doc trine coincided with the Old Testament was, because the church at Rome was made up in part of Jews. He wished to show them, and the remainder of his countrymen, that the Christian religion was built on the foundation of their prophets, and their acknowledged writ ings. So doing, he would disarm their prejudice, and furnish a proof of the truth of religion. It was a con stant position with the apostle that he advanced nothing but what was maintained by the best and holiest men of the . nation. Acts xxvi. 22, 23. " Saying none other things than those which the prophetb and Moses did say should come," &c. There was a fur ther reason here for his appealing so much to the Old Testament. He had never been at Rome. He was there, fore personally a stranger, and H was A D. CO.] CHAPTER 1. proper for him then especially to show ] xxi. 9. 15 , xxii. 42. 45. John vii. 42 2 Tim. ii. 8. As the Jews universally believed that the Messiah would be de scended from David (John vii. 42). it was of great importance for the sa cred writers to make it out clearly that Jesus of Nazareth was of that line and family. Hence it happened, that though our Saviour was humble, and poor, and obscure, yet he had that on which no small part of the world have been ac customed so much to pride themselves, an illustrious ancestry. To a Jew there could be scarcely any honour so high as to be descended from the best of their kings ; and it shows how little the Lord Jesus esteemed the honours of this world, that he could always evince his deep humility in circumstances where men are usually proud ; and that when he spoke of the honours of this world, and told how little they were worth, he was not denouncing that which was not within his reach. 1 According to the flesh. The word flesh, <rdg, is used in the Scriptures in a great variety of significations. (1.) It denotes, as with us, the flesh literal ly of any living being. Luke xxiv. 39, " A spirit hath not flesh and bones," &c. (2.) The animal system, the body including flesh and bones, the visible part of man, in distinction from the in visible, or the soul. Actsii. 31, " Nei ther did hisfles ti" (his body) "see cor ruption." 1 Cor. v. 5; xv. 39. (3.) The man, the whole animated system, body and soul. Rom. viii. 3, " In the likeness of sinful flesh." 1 Cor.xv. 50. Matt. xvi. 17. Luke iii. 6. (4.) Hu man nature. As a man. Thus, Acts ii. 30, " God had sworn with an oath that of the fruit of his loins according to the flesh, i. e. in his human nature, he would raise up Christ to sit on his throne." Rom. ix. 5, " Whose aie the fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed for ever." The same is its meaning here. He was a descendant his regard for the doctrines of the pro phets. Hence he appeals here so often to the Old Testament; and defends every point by the authority of the Uihle. The particular passages of the Old Testament on which he relied will come before us in the course of i lie epistle. See particularly ch. iii. iv. ix. x. xi. We may see here, (1.) The reverence which Paul showed for the Old Testament. He never under valued it. He never regarded it as obso lete, or useless. He manifestly studied it ; and never fell into the impious opi nion that the Old Testament is of little value. (2.) If these things were pro mised predicted in the Old Testament, then Christianity is true. Every pas sage which he adduces is therefore proof that it is from God. 3. Concerning his Son. This is con nected with the first verse, with the word gospel. The gospel of God con cerning his Son. The design of the gos pel was to make a communication rela tive to his Son Jesus Christ. This is the whole of it. There is no good news to man respecting salvation except that which comes by Jesus Christ. f Which was made. The word trans lated tvas made means usually to be, or to become. It is used, however, in the sense of being born. Thus, Gal. iv. 4, " God sent forth his Son made of a woman," born of a woman. John viii. 58, "Before Abraham was [born], I am." In this sense it seems to be used here, who was born, or descended from the seed of David. H Of the seed of David. Of the pos terity or lineage of David. He was a descendant of David. David was per haps the most illustrious of the kings of Israel. The promise to him was that there should not fail a man to sit on this throne. 1 Kings ii. 4 ; viii. 25 ; ix. 5. 2 Chron. vi. 16. This ancient promise was understood as referring to the Messiah, and hence in the New Testament he is called the descendant of David in his human nature, or as a of David, and so much pains is taken | man. This implies, of course, that he to show that he was of his line. Luke 1 27. Matt. ix. 27; xv. 22; xii. 23; B had another nature besides his human or that while he was a man he was 14 ROMANS. made of the seed of David ac cording to the flesh ; also something else ; that there was a nature in which he was not descended from David. That this is its meaning will still further appear by the follow ing observations. (1.) The apostle expressly makes a contrast between his condition according to the flesh, and that according to the spirit of holiness. (2.) The expression "ac cording to the flesh" is applied to no other one in the New Testament but to Jesus Christ. Though the word flesh often occurs, and is often used to denote man, yet the peculiar expression according to the flesh occurs in no other connexion. In all the Scriptures it is never said of any prophet or apos tle, any lawgiver or king, or any man in any capacity, that he came in the flesh, or that he was descended from certain ancestors according to the flesh. Nor is such an expression ever used any where else. If it were applied to a mere man, we should instantly ask in what other way could he come than in the flesh ] Has he a higher nature 1 Is he an angel, or a seraph 1 The ex pression would be unmeaning. And when, therefore, it is applied to Jesus Christ, it implies, if language has any- meaning, that there -was a sense in which Jesus was not descended from David. What that was, appears in the next verse. 4. Jlnd declared. In the margin, determined. Tcy c^rS-jy-ro?. The an cient Syriac has, " And he was kno-tvn to be the Son of God by might and by (he Holy Spirit, who rose from the house of the dead." The Latin Vul gate, " Who was predestinated the Son of God," &c. The Arabic, " The Son of God destined by power pecu liar to the Holy Spirit," &c. The word translated " declared to be" means properly to bound, to fix limits to, as to a field, to determine its proper limits or boundaries, to define, &c. Acts xvii. 20, " And hath determined the bounds of their habitation." Hence it means [A. D.65. declared b to bt the 4 And Son of God with power, accord- 1 determined. b Ac.13.33,34. Re.l.lS. to determine, constitute, ordain, decree ; . e. to fix or designate the proper boundaries of a truth, or a doctrine ; to distinguish its lines and marks from error ; or to shew, or declare a thing to be so by any action. Luke xxii. 22, " The Son of man goeth as it was determined," as it was fixed, purposed, defined, in the purpose of God, and de clared in the prophets. Acts ii. 23, " Him being delivered by the deter* minate counsel" the definite, consti tuted will, or design of God. xi. 29. Heb. iv. 7, " He limiteth a certain day," fixes it, defines it. In this sense it is clearly used in this place. The act of raising him from the dead designat ed him, or constituted him the Son of God. It was such an act as in the cir- cumstajices of the case showed that he was the Son of God in regard to a na ture which was not " according to the flesh." The ordinary resurrection of a man, like that of Lazarus, would not show that he was the Son of God ; but in the circumstances of Jesus Christ it did ; for he had claimed to be so ; he had taught it ; and God now attested the truth of his teaching by raising him from the dead, f The Son of God. The word son is used in a great variety of senses, denoting lite rally a son, then a descendant, posteri ty near or remote, a disciple or ward, an adopted son, or one that imitates or resembles another. See Note, Matt. i. 1. The expression so?is of God, or son of God, is used in an almost equal latitude of signification. It is, (1.) Applied to Adam, as being immediately created by God without an earthly father. Luke iii. 38. (2.) It is applied to saints or Christians, as being adopted into his family, and sustaining to him the relation of children. John i. 12, 13. 1 John iii. 1, 2, &c. This name is given to them because they resemble him in their moral character. Matt. v. 45. (3.) It is given to strong men as resembling God in strength. Gen. vi A D. 63.] CHAPTER I. 15 2, " The sons of God saw the daugh ters of men," &c. Here these men of violence and strength are called sons of God, just as the high hills are call ed hills of God, the lofty trees of Lebanon are called cedars of God, &c. (4.) Kings are sometimes called his sons, as resembling him in dominion and power. Ps. Ixxxii. 6. (5.) The name is given to angels, because they resemble God ; because he is their Crea tor and Father, &c. Job i. 6; ii. 1. Dan. Hi. 25. But the name THE Son of God is in the New Testament given by way of eminence to the Lord Jesus Christ. This was the common and favourite name by which the apostles designated him. The expression Son of God is applied to him no less than twenty- seven times in the Gospels and the Acts of the Apostles, and fifteen times in the Epistles and the Revelation. The expression my son, and his son, thy son, &c. is applied to him in his peculiar relation to God, times almost without number. The other most com mon appellation which is given to him is Son of man. By this name he com monly designated himself. There can be no doubt that that was assumed to denote that he was a man, that he sus tained a peculiar relation to man, and that he chose to speak of himself as a man. The first, the most obvious, im pression on the use of the name Son of man is that he was truly a man, and it was used doubtless to guard against the impression that one who manifest ed so many other qualities, and did so many things like a celestial being, was not truly a human being. The phrase Son of God stands in contrast with the title Son of man, and as the natu ral and obvious import of that is that he was a man, so the natural -and ob- ; ious import of the title Son of God is that he was divine ; or that fie sus tained relations to God designated by the name SON OE GOB, corresponding to the relations -which he sustained to man designated by the name SON OF MAN. The natural idea of the term Son of God therefore is, that he sus- tained a relation to God in his nature which implied more than was human 01 angelic; which implied equality with God. Accordingly, this idea was naturally suggested to the Jews by his calling God his Father. John v. 18. " But said also that God was his Father, making himself equal -with God.* This idea Jesus immediately proceeded to confirm. See Note, John v. 19 30. The same idea is also suggested in John x. 29, 30, 31. 33. 36. " Say ye of him whom the Father hath sanctified, and sent into the world, thou blasphemest: because 1 said I am the Son of God?" There is in these places the fullest proof that the title suggested naturally the idea of equality with God ; or the idea of his sustaining a relation to God cor responding to the relation of equality to man suggested by the title Son of man. This view is still further sustain ed in the first chapter of the epistle to the Hebrews, ver. 1, 2. God hath spoken unto us BY HIS Sox. He is the bright ness of his glory, and the express image of his person, ver. 3. He is high er than the angels, and they are re quired to worship him. ver. 4, 5, 6. He is called God, and his throne is for ever and ever, ver. 8. He is the Creator of the heavens and the earth, and is IMMU TABLY THE SAME, ver. 10, 11, 12. Thus the rank, or title of the Son of God suggests the ideas and attributes of the Divinity. This idea is sustained throughout the New Testament. See John xiv. 9. " He that hath seen me hath seen the Father." v. 23. " That all men shall honour the Son even as. they honour the Father." Col. i. 19, "It hath pleased the Father that in him should all fulness dwell." ii. 9, " For in him d welleth all the fulness of the God head bodily ." Phil. ii. 211. Rev. v 1 3, 14 ; ii. 23. It is not affirmed that this title was given to the second person of the Trinity before he became incarnate, or to suggest the idea of any derivation or extraction before he was made flesh. There is no instance in which the ap pellation is not conferred to express his relation after he assumed human flesh Irt Of any tisrivation from God, or ema nation from him in eternity, the Scrip tures are silent. The title is conferred on him, it is supposed, with reference to his condition in this world, as the Messiah. And it is conferred, it is be lieved, for the following reasons, or to denote the following things, viz: (1.) To designate his peculiar relation to God, as equal with him (John i. 14, 18. Matt. xi. 27. Luke x. 22; iii. 22. 2 Pet. i. 17), or as sustaining a most intimate and close connexion with him, such as neither man nor angels could do, an acquaintance with his nature (Matt. xi. 27), plans, and counsels, such as no being but one who was equal with God could possess. In this sense, I regard it as conferred on him in the passage under consideration. (2.) It designates him as the anointed king, or the Messiah. In this sense it accords with the use of the word in Ps. Ixxxii. 6. See Matt. xvi. 16. " Thou art the Christ, the Son of the living God" Matt. xxvi. 63. " I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God" Mark xiv. 61. Luke xxii. 70. John i. 34. Acts ix. 20. " He preached Christ in the synagogues, that he is the Son of God" (3.) It was conferred on him to denote his miraculous concep tion in the womb of the Virgin Mary. Luke i. 35. " The Holy Ghost shall come upon thee, THKKEFORE (tf) also that holy thing which shall be born of thee shall be called the Son of God." 1 With po-wer. iv Swdfttt. By some, this expression has been supposed to mean in power or authority, after his resurrection from the dead. It is said, that he was before a man of sorrows ; now he was clothed with power and authority. But I have seen no in stance in which the expression 271 po-wer denotes office, or authority It denotes physical energy and might, and this was bestowed on Jesus before his resurrection as well as after. Acts x. ROMANS. [A. D. 63 ment. Matt, xxh . 30. If there is an} passage in which the word po-wer means authority, office, &c. it is Matt. xxviii. 18. " All power in heaven and earth is given unto me." But this ig not a power which was given unto him after his resurrection, or which he did not possess before. The same au thority to commission his disciples he had exercised before this on the same ground. Matt. x. 7, 8. I am inclined to believe, therefore, that the expression means po-werfully, efficiently ; he was with great power, or conclusiveness, shown to be the Son of God by his resurrection from the dead. Thus the phrase in po-wer is used to qualify a verb in Col. i. Which worketh in in me mightily" Greek, in power, i. e. operating in me effectually, or power fully. The ancient versions seem to have understood it in the same way. Syriac, " He was known to be the Son of God by power, and by the Holy Ghost." JEthiopic, " Whom he de clared to be the Sou of God by his own power, and by his Holy Spirit," &c. Jlrabic, "Designated the Son of God by power appropriate to the Holy Spirit." 1 According to the spirit of holiness. Kcira Tntjjusi ayteeo-Jvas. This expression has been variously under stood. We may arrive at its meaning by the following considerations. (1.) It is not the third person in the Trinity that is referred to here. The designa tion of that person is always in dif ferent form. Holy Ghost, It is the Holy Spirit, the ay}ov, or TO TC ayiov ; never the spirit of holiness. (2.) It stands in contrast with the Jlesh. ver. 3, According to the flesh, the seed of David: acco.ding to the spirit of holiness, the Son of God. As the former refers doubtless to his human nature, so this must refer to the nature designated by the title Son of God, that is, to his superior or divine nature. (3.) The expression is alto gether peculiar to the Lord Jesus 08. " God anointed Jesus of Nazareth | Christ. Nowhere in the Scriptures, with the Holy Ghost, and -with po-wer" or in any other writings, is there an Korn. xv. 19. 1 Cor. xv. 43. With affirmation like this. What would be ?ic/i power Jesus will come to judg- meant by it if affirmed of a mere man ? A. D 63.] CHAPTER I. 17 (4.) It cannot mean tnat the Holy I Spirit, the third person in the Trinity, jhowed that Jesus was the Son of God by raising him from the dead, be cause that act is nowhere attributed to him. It is uniformly ascribed either to God, as God (Acts ii. 24. 32; iii. 15. 26; iv. 10; v. 30; x. 40; xiii. 30. 33, 34;xvii. 31. Rom.x.9. Eph.i.20), or to the Father (Rom. vi. 4), or to Jesus himself (John x. 18). In no instance is this act ascribed to the Holy Ghost. (5.) It indicates a state far more eleva ted than any human dignity, or honour. In regard to his earthly descent, he was of a royal race ; in regard to the Spirit of holiness, much more than that, he was the Son of God. (6.) The word Spirit is used often to designate God, the holy God, as distinguished from all the material forms of idol worship. John iv. 24. (7.) The word Spirit is applied to the Messiah, in his more elevated or divine nature. 1 Cor. xv. 45, " The last Adam was made a quickening Spirit." 2 Cor. iii. 17, " Now the Lord (Jesus) is that Spirit." Heb. ix. 14. Christ is said to have " offered himself through, the eternal Spirit" 1 Peter iii. 18. He is said to have been " put to death in the flesh, but quickened by the Spirit." 1 Tim. iii. 16. He is said to have been "jus tified in the Spirit." In most of these passages there is the same contrast noticed between his Jlesh, his human nature, and his other state, which occurs in Rom. i. 3, 4. In all these instances, the design is, doubtless, to speak of him as a man, and as some thing more than a man : he was one thing as a man ; ho was another thing in his other nature. In the one, he was of David ; was put to death, &c. In the other, he was of God, he was manifested to be such, he was re stored to the elevation which he had sustained before his incarnation and death. John xvii. 1 5. Phil. ii. 2 1 1 . The expression accosting to the Spi rit of holiness does not indeed of itself imply divinity. It denotes that holy and more exalted nature which he possessed as distinguished from the hu- 02 man. What that is, is to be learned from other declarations. This expres- sio7i implies simply that it -was such as to make proper the appellation, the Son of God. Other places, as we have seen, show that that designation naturally implied divinity. And that this was the true idea couched under the expression, according to the Spirit of holiness, appears from those nume rous texts of Scripture which explicitly assert his divinity. See John i. 1, &c. and the Note on that place. T By the resurrection from the dead. This has been also variously understood. Some have maintained that the word by, t, denotes AFTER. He was declared to be the Son of God in power after he rose from the dead ; that is, he was solemnly invested with the dignity thai became the Son of G od after he had been so long in a state of voluntary humilia tion. But to this view there are some insuperable objections. (1.) It is not the natural and usual meaning of the word by. (2.) It is not the object of the apostle to state the time when the thing was done, or the order, but evidently to declare the fact, and the evidence of the fact. If such had been his design, he would have said that previous to his jjeath he was shown to be of the seed of David, but after- wards that he was invested with power. (3.) Though it must be ad mitted that the preposition by, e, some times means AFTEH (Matt. xix. 20, Luke viii. 27 ; xxiii. 8, &c.), yet its proper and usual meaning is to denote the efficient cause, or the agent, or origin of a thing. Matt. i. 3. 18; xxi. 25. John iii. 5. Rom. v. 16. Rom. xi. 36, " OF him are all things." 1 Cor. viii. 6, " One God, the Father, OF whom are all things," &c. In this sense, I suppose it is used here ; and that the apostle means to affirm that he was clearly or decisively shown to be the Son of God by his resurrection from the dead. But here will it be asked hotv did his resurrection show this"? Was not Lazarus raised from the dead 1 And did not many saints rise also after Jesus 1 And were not the dead raised 18 ROMANS, [A. D. 03 mg to the spirit of holiness, by the resurrection from the dead : by the apostles ; by Elijah, by the bones of Elisha, and by Christ himself! And did their being raised prove that they were the sons of God 1 I answer that the mere fact of the resurrection of the body proves nothing in itse f about the character and rank of the being that is raised. But in the circumstances in which Jesus was placed it might show it conclusively. When Lazarus was raised, it was not in attestation of any thing which he had taught or done. It was a mere display of the power and benevolence of Christ. But in regard to the resurrection of Jesus, let the following circumstances be taken into the account. (1.) He came as the Messiah. (2.) He uniformly taught that he was the Son of God. (3.) He maintained that God was his Father in such a sense as to imply equality with him. John v. 17 30 ; x. 36. (4.) He claimed authority to abolish the laws of the Jews, to change their customs, and to be himself ab solved from the observance of those laws, even as his Father was. John v. l_17. Markii. 28. (5.) When God raised him up therefore, it was not an ordinary event. It was a public at testation, in the face of the universe, of the truth of his claims to be the Son of God. God would not sanction the doings and doctrines of an impos tor. And when, therefore, he raised up Jesus, he, by this act, showed the truth of his claims, that he was the Son of God. Further; in the view of the apostles, the resurrection was inti mately connected with the ascension and exaltation of Jesus. The one made the other certain. And it is not impiobable that when they spoke of his resurrection, they meant to include, not merely that single act, but the entire series of doings of which that was the first, and which was the pledge of the elevation and majesty of the Son of God. Hence, when they had proved Ills resurrection, they assumed that all 5 By whom we have received grace and apostleship, * for obe- 1 or, to the obedience of faith. the others would follow. That involved and supposed all. And the series, of which that was the first, proved that he was the Son of God. See Acts xvii. 31. " He will judge the world in right eousness by that man whom he hath ordained, whereof he hath given AS SURANCE to all men, in that he hath raised him from the dead" The one involves the other. See Acts i. 6. Thus Peter (Acts ii. 22 32) having proved that Jesus was raised up, adds, ver. 33, " THEREFORE, being by the right hand exalted, he hath shed forth this," &c. ; and ver. 36, " THEREFORE, let all the house of Israel KNOW ASSUREDLY that God hath made that same Jesus whom ye have crucified, BOTH LORD AND CHRIST." This verse is a remarkable instance of the apostle Paul s manner of writing. Having mentioned a subject, his mind seems to catch fire ; he presents it in new forms, and amplifies it, until he seems to forget for a time the subject on which he was writing. It is from this cause that his writings abound so with parentheses, and that there is so much difficulty in following and un derstanding him. 5. By -whom. The apostle here re turns to the subject of the salutation of the Romans, and states to them his au thority to address them. That au thority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority of Jesus Christ, Paul not unfrequently insisted. Gal. i. 12, " For I neither received it of man, nei ther was I taught it, but by revelation of Jesus Christ." 1 Cor. xv. 18 Eph. iii. 13. 1 We. The plural here is probably put for the singular. See Col. iv. 3. Comp. Eph. vi. 1 9, 20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however he refers to the general nature of the A. D. 60. J CHAPTER L dience to the faith among all nations, for his name : 6 Among whom are ye also a Ac.6.7. c.16.26. apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apos tolic commission as the others had. We, the apostles, have received the appointment from Jesus Christ. *k Grace and apostleship. Many sup pose that this is a figure of speech, lien- diadyu, by which one thing is express ed by two words, meaning the grace or favour of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, or the favour of God to his own soul, as a personal matter ; and the apostolic office as a distinct thing. He often, however, speaks of the office of the apostleship as a mat ter of special favour. Rom. xv. 15, 16. Gal. ii. 9. Eph. iii. 7, 8, 9. 1 For obedience to the faith. In order to produce, or promote obedience to the faith ; that is, to induce them to render that obedience to God which faith produces. There are two things there fore implied. (1.) That the design of the gospel and of the apostleship is to induce men to obey God. (2.) That the tendency of faith is to pro duce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testa ment. Rom. xv. 18; xvi. 19. 2 Cor. vii. 15. James ii. ^f Jlmong all nations. This was the original commission which Jesus gave to his apostles. Mark xvi. 15, 16. Matt, xxviii. 18, 19. This was the special commission which Paul re ceived when he was converted. Acts ix. 15. It was important to show that the commission extended thus far, as he was now addressing a distant church which he had not seen. T For his name. This means probably on his account, that is, on account of Christ. John xiv. 13, 14; xvi. 23,24. The design of the apostleship was to pro duce obedience to the gospel among all , that thus the name of Jesus the called of Jesus Christ : 7 To all that be in Rome, be loved of G od, called b to be saints : i 1 Cor.1.2. lTh.4.7. might be honoured. Their work WAS not one in which they were seek ing to honour themselves, lut it waa solely for the honour and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring men to obey the gospel, and thus Jesus Christ might wear a brighter crown, and be attended by a longer and more splendid train of wor shippers in the kingdom of his glory. 6. Jlmong -whom. That is, among the Gentiles who had become obedient to the Christian faith in accordance with the design of the gospel, ver. 8. This proves that the church at Rome was made up partly at least, if not main ly, of Gentiles or pagans. This is fully proved in the xvith chapter by the names of the persons whom Paul salutes. 1 The called of Jesus Christ. Those whom Jesus Christ has called to be his followers. The word called (see ver. 1) denotes not merely an exter nal invitation to a privilege, but it also denotes the internal or effectual call which secures conformity to the will of him who calls, and is thus synony mous with the name Christians, or believers. That true Christians are contemplated by this address, is clear from the whole scope of the epistle. See particularly ch. viii. Comp. Phil, iii. 14. Heb. iii. 1. 7. To ail that be in Rome. That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners ; and Paul probably address ed all who happened to be there. ^ JJe- loved of God. Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were not those merely who had been invited to the external privileges of the gospel. The import 20 ROMANS. [A. D. 60. ance of this observation will appear in the progress of these Notes. "J Call ed to be saints. So called, or in fluenced by God who had called them, as to become saints. The word saints, a-, 101, means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is that which is separated from a com mon to a sacred use, and answers to the Hebrew word, CM I^ kados/i. It is applied to any thing that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, &c. of the priests, and to the priests them selves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God, while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea then, as applied to Chris tians, is, that they are separated from other men, and other objects and pur suits, and consecrated to the service of God. This is the peculiar charac teristic of the saints. And this cha racteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture. Luke ii. 23. Ex. xih. 2. Rom. xi. 16. Matt. vii. 6. 1 Pet. i. 16. Acts ix. 13. 1 Pet. ii. 5. Acts iii. 21. Eph. iii. 5. 1 Pet. ii. 9. Phil. ii. 15. 1 John iii. 1, 2. ^ Grace. This word properly means favour. It is very often used in the New Testament, and is employed in the sense of benignity or benevolence ; felicity, or a prosper ous state of affairs ; the Christian reli gion, as the highest expression of the benevolence or favour of God ; the happiness which Christianity confers on its friends in this and the future life ; the apostolic; office ; charity, or alms ; thanksgiving ; joy, or pleasure ; and the benefits produced on the Chris tian s heart and life by religion the grace of meekness, patience, charity, &c. Schleusner. In this place, and in similar places in the beginning of tho apostolic epistles, i* seems to be a word including all those blessings that are applicable to Christians in common . denoting an ardent wish that all the nercies and favours of God for time and eternity, blended under the gene ral name grace, may be conferred on them. It is to be understood as con nected with a word implying invoca tion. I pray, or I desire, that grace, &c. may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles. 1 Cor. i. 3. 2 Cor. i. 2. Gal. i. 3. Eph. i, 2. Phil. i. 2. Col. i. 2. 1 Thess. i. 1. 2 Thess. i. 2. Philem.3. ^ And peace. Peace is the state of freedom from war. As war conveys the idea of dis cord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of saluta tion was common among the Hebrews. Gen. xliii. 23, "Peace to you! fear not." Judges vi. 23; xix. 20. Luke xxiv. 36. But the word peace is also used in contrast with that state of agi tation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest. Isa. Ivii. 20. The Christian is at peace with God through the Lord Jesus Christ. Rom. v. 1. By this word, denoting reconciliation with God, the blessings of the Christian re ligion are often described in the Scrip tures. Rom. viii. 6; xiv. 17; xv. 13. Gal. v. 22. Phil. iv. 7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those spiritual blessings which result from reconcilia tion with God through the Lord Jesus Christ. \ From God our Father. The Father of all Christians. He is the Father of all his creatures, as they are his offspring. Acts xvii. 28, 29. He is especially the Father of all Christians, as they have been " begotten by him to a lively hope," have been adopted into his family, and are like him. Matt. v. 45. 1 Pet. i. 3. 1 John v. 1 ; iii. 1, 2. The expression here is equivalent to a A.D.CO.] CHAPTER I. Grace a to you, and peace, from God our Father, and the Lord Jesus Christ. a !Cor.l.3,kc. 2Pet.l.2. prayer that God the Father -would be stow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him. f And the Lord Jesus Christ. From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the procurer of it. See Luke ii. 14; xix. 38. 42. John xiv. 27; xvi. 33. Acts x. 36. Rom. v. 1. Eph. ii. 17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connect ing the Lord Jesus with the Father in this place, we may see, (1.) That the apostle regarded him as the source of grace and peace as really as he did the Fa ! her. (2.) He introduced them in the same connexion, and with reference to tin: bestowment of the same blessings. (3.) If the mention of the Father in this connexion implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him. (4.) All this shows that his mind was familiarize d to the idea that he was divine. No man would intro duce his name in such connexions if he did not believe that he was equal with God. Comp. Phil. ii. 2 11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the man ner in which the sacred writers regard ed the Lord Jesus Christ. These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is sim ply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch lire, and to burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vat thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then 8 First, I thank my God through Jesus Christ for you all, that your faith b is spoken returns to his subject. This is iha characteristic of his great mind and it is this, among other things, that makes it so difficult to interpret hu writings. 8. First. In the first place, not in point of importance, but before speak ing of other things, or before proceed ing to the main design of the epistle. 1 / thank my God. The God whom I worship and serve. The expression of thanks to God for his mercy to them was fitted to conciliate their feelings, and to prepare them for the truths which he was about to commu nicate to them. It showed the deep interest which he had in their welfare ; and the happiness it would give him to do them good. It is proper to give thanks to God for his mercies to others as well as to ourselves. We are mem bers of one great family, and we should make it a subject of thanksgiving that he confers any blessings, and especially the blessings of salvation, on any mor tals. Tf Through Jesus Christ. The duty of presenting our thanks to God through Christ is often enjoined in the New Testament. Eph. v. 20. Heb. xiii. 15. comp. John xiv. 14. Christ is the mediator between God and men ; or the medium by which we are to pre sent our prayers and also our thanks givings. We are not to approach God directly, but through a mediator at all times, depending on him to present our cause before the mercy seat ; to plead for us there ; and to offer the desires of our souls to God. It is no less proper to present thanks in his name, or through him, than it is prayer. He has made the way to God accessible to us, whether it be by prayer or praise ; and it is owing to his mercy and grace that any of our services are acceptable to God. f For you alt, On account of you all, i. e. of the en tire Roman church. This is one evi dence that that church then was rn- of throughout the whole world. 9 For God is my witness, w horn I serve with 1 my spirit i?i the gospel of his Son, that ROMANS. [A. D. 05. without ceasing* I make men tion of you always in my prayers; 10 Making request if by any means now at length I might a Acts 27.23. 1 or, in. markably pure. How few churches have there been of whom a similar commendation could be expressed. H That your faith. Faith is put here for the whole of religion, and means the same as your piety. Faith is one of the principal things of religion ; one of its first requirements ; and hence it signifies religion itself. The readiness with which the Romans had embraced the gospel, the firmness with which they adhered to it, was so remarkable, that it was known and celebrated every where. The same thing is affirmed of them in ch. xvi. 19, " For your obedi ence is come abroad unto all men." T Is spoken of. Is celebrated, or known. They were in the capital of the Roman empire ; in a city remark able for its wickedness ; and in a city whose influence extended every where. It was natural, therefore, that their re markable conversion to God should he celebrated every where. The re ligious or irreligious influence of a great city will be felt far and wide, and this is one reason why the apostles preached the gospel so much in such places. Tf Throughout the -whole world. As we say, every where; or throughout the Roman empire. The term world is often thus limited in the Scriptures ; and here it denotes those parts of the Roman empire where the Christian church was established. All the churches would hear of the work of God in the capital, and would re joice in it. Comp. Col. i. 6. 23. John xii. 19. It is not improper to commend Christians, and to remind them of their iniluence ; and especially to call to tl .eir mind the great power which they may have on other churches and peo ple. Nor is it improper that great dis- v ays of divine mercy should be cele brated every whore, and excite in the churches praise to God. 9. For God is my vitness. The reason of this strong appeal to God is, to show to the Romans the deep inte rest which he felt in their welfare. This interest was manifested in his prayers, and in his earnest desires to see them. A deep interest shown in this way was well fitted to prepare them to receive what he had to say to them. Tf Whom I serve. See ver. 1. comp. Acts xvii. 23. The expression denotes that he was devoted to God in this manner ; that he obeyed him ; and had given himself to do his will in making known his gospel. f With my spirit. Greek, lv, in my spirit, -i. e. with my heart. It is not an external service merely ; it is internal, real, sincere. He was really and sin cerely devoted to the service of God. t In the gospel of his Son. In mak ing known the gospel, or as a minister of the gospel, t That without ceas ing, &5ix.KivrTes. This word means constantly, always, without intermis sion. It was not only once, but re peatedly. It had been the burden of his prayers. The same thing he also mentions in regard to other churches. 1 Thess. i. 3; ii. 13. Tf I make men tion. I call you to remembrance, and present your case before God. This evinced his remarkable interest in a church which he had never seen, and it shows that Paul was a man of prayer : praying not for his friends and kindred only, but for those whom he had never seen. If with the same intensity of prayer all Christians, and Christian mi nisters, would remember the churches, what a different aspect would the Christian church soon assume ! ^ Al ways. This word should be con nected with the following verse, " Al ways making request," &c. 10. Making request. It was his earnest desire to see them, and he pra . D. 60. CHAPTER I. 23 have a prosperous journey by a the will of God to come unto you. 11 For 6 I long to see you, that c I may impart unto you a James4.15. b c.15.23,32. c c.15.29. seated the subject before God. f If ly any means. This shows the earnest desire which he had to see them, and implies that he had designed it, and had been hindered. See ver. 13. \ Now at length. He had purposed it a long time, but had been hindered. He doubtless cherished this purpose for years. The expressions in the Greek imply an earnest wish that this long cherished purpose might be accom plished before long, t JL prosperous journey. A safe, pleasant journey. It is right to regard all success in travel ling as depending on God, and to pray for success and safety from danger. Yet all such prayers are not answered according to the letter of the petition. The prayer of Paul that he might see the Romans was granted, but in a re markable way. He was persecuted by the Jews, and arraigned before king Agrippa. He appealed to the Roman emperor, and was taken there in chains as a prisoner. Yet the journey might in this way have a more deep effect on the Romans, than if he had gone in any other way. In so mysterious a manner does God often hear the prayers of his people ; and though their prayers are answered, yet it is in his own time and way. See the last chapters of the Acts. 1 By the -will of God. If God shall grant it ; if God will by his mercy grant me the great favour of my coming to you. This is a proper model of a prayer ; and is in accordance with the direction of the Bible. See James iv. 14, 15. 11. For^[ long to see you. I ear nestly desire to see you. Comp. ch. xv. 23. 32. Tf That I may impart. That I mag^give } or communicate to you. 1 Some~~spiritual gift. Some have un derstood this as referring to miraculous gifts, which it was supposed the apos tles had the power of conferring on others. But this interpretation is some spiiitual gift, to the end you may be established : 12 That is, that I may be comforted together with * you by 1 or, t n. forced and unnatural. There is no in stance where this expression denotes the power of working miracles. Be sides, the apostle in the next verse ex plains his meaning, " That I may be comforted together by the mutual faith" &c. From this it appears that he desired to be among them to exer cise the office of the ministry, to esta blish them in the gospel, and to confirm their hopes. He expected that the preaching of the gospel would be the means of confirming them in the faith ; and he desired to be the means of doing it. It was a wish of benevolence, and accords with what he says respecting his intended visit in ch. xv. 29, " And I am sure that when I come, I shall come in the fulness of the blessing of the gospel of Christ." To make known to them more fully the bless ings of the gospel, and thus to impart spiritual gifts, was the design he had in view. 1 To the end, &c. With the design, or purpose. Tf Ye may be established. That is, that they might be confirmed in the truths of the gos pel. This was one design of the minis try, that Christians may be established, or strengthened. Eph. iv. 13. It is not to have dominion over their faith, but to be " helpers of their joy." 2 Cor. i. 24. Paul did not doubt that this part of his office might be ful filled among the Romans, and he was desirous there also of making full proof of his ministry. His wish was to preach not simply where he must, but where he might. This is the nature of this work. 12. That I may be comforted, &c, It was not merely to confirm them that, Paul wished to come. He sought the communion of saints ; he expected to be himself edified and strengthened; and to be comforted by seeing their strength of faith, and their rapid growth in grace We may remark here, (1.) 24 the mutual a and me. ROMANS. [A.T faith both of you 13 Now I would not have you ignorant, brethren, that often times I purposed to come unto That one effect of religion is to pro duce the desire of the communion of saints. It is the nature of Christianity to seek the society of those who are the friends of Christ. (2.) Nothing is better fitted to produce growth in grace than such communion. Every Chris tian should have one or more Christian friends to whom he may unbosom himself. No small part of the difficul ties which young Christians experience would vanish, if they should commu nicate their feelings and views to others. Feelings which they suppose no Christians ever had, which greatly distress them, they will find are com mon among those who are experienced in the Christian life. (3.) There is nothing better fitted to excite the feel ings, and confirm the hopes of Christian ministers, than the firm faith of young converts, of those just commencing the Christian life. 3 John 4. (4.) The apostle did not disdain to be taught by the humblest Christians. He expected to be strengthened himself by the faith of those just beginning the Christian life. " There is none so poor in the church of Christ, that he cannot make some addition of importance to our stores." Calvin. 13. That oftentimes I purposed. Sc,e ver. 10. How often he had pur posed this we have no means of ascer taining. The fact, however, that he had done it, showed his strong desire to see them, and to witness the dis plays of the grace of God in the capital of the Roman world. Comp. ch. xv. 23, 24. One instance of his having purposed to go to Rome is recorded in Acts xix. 21. " After these things were ended (viz. at Ephesus), Paul purposed in the spirit, when he had jrassed through Macedonia and Achaia to go to Jerusalem ; saying, after I have been there, I must also see you, (but was lot hitherto,) that I might have some fruit 4 among you also, even as among other Gentiles. 14 I am debtor 6 both to tho 1 or, in. b lCor.9.16. Rome." This purpose expressed in this manner in the epistle, and the Acts of the Apostles, has been shown by Dr. Paley (Horse Paulina? on Rom. i. 13) to be one of those undesigned coincidences which strongly show that both books are genuine. Comp. Rom. xv. 23, 24, with Acts xix. 21. A forger of these books would not have thought of such a contrivance as to feign such a purpose to go to Rome at that time, and to have mentioned it in that man. ner. Such coincidences are among the best proofs that can be demanded, that the writers did not intend to im pose on the world. See Paley. ^ But was let hitherto. The word "let" means to hinder, or to obstruct. In what way this was done we do not know, but it is probable that he refers to the various openings for the preach ing of the gospel where he had been, and to the obstructions of various kinds from the enemies of the gospel to the fulfilment of his purposes. 1 That I might have some fruit among you. That I might be the means of the conversion of sinners and of the edification of the church in the capital of the Roman empire. It was not curiosity to see the splendid capital of the world that prompted this desire; it was not the love of travel, and of roaming from clime to clime ; it was the specific purpose of doing good to the souls of men. To have fruit means to obtain success in bringing men to the knowledge of Christ. Thus the Saviour said (John xv. 1 6), " I have chosen you, and ordained you that you should bring forth fruit, and that your fruit should remain." 14, 15. / am debtor. This does not mean that they had conferred any favour on him, which bound him to make this return, but that he was un- /V. D. 60 1 CHAPTER I. Greeks and to the Barbarians, both to the wise and to the un wise. 15 So, as much as in me is, der obligation to preach the gospel to all to whom it was possible. This obli gation arose from the favour that God had shown him in appointing him to this work. He was specially chosen as a vessel to bear the gospel to the Gentiles (Acts ix. 15. Rom. xi. 13), and he did not feel that he had dis charged the obligation until he had made the gospel known as far as pos sible among all the nations of the earth. f To the Greeks. This term properly denotes those who dwelt in Greece. But as the Greeks were the most polished people of antiquity, the term came to be synonymous with the polished, the refined, the wise, as opposed to barba rians. In this place it doubtless means the same as " the wise," and in cludes the Romans also, as it can not be supposed that Paul would de signate the Romans as barbarians. Be sides, the Romans claimed an ongin from Greece, and Dionysius Halicar- nassus (book i.) shows that the Italian and Roman people vere of Greek descent, t Barbarians. All who were not included under the general name of Greeks. Thus Ammonius says that " all who were not Greeks were barbarians." This term barba rian, Ba$^3?, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue. Gomp. 1 Cor. xiv. 11. "I shall be unto him that speaketh, a barbarian," &c. i. e I shall speak a language which he cannot understand. The word did not, therefore, of necessity denote any rusticity of manners, or any want of refinement. ^ To the wise. To those who esteemed themselves to be wise, or who boasted of their wisdom. The term is synonymous with " the Greeks," who prided themselves much n their wisdom. 1 Cor. i. 22, " The Greeks seek after wisdom." Comp. lam ready to preach the gospel to you that are at Rome also. 1 6 For I am not ashamed a of the gospel of Christ : for it is a Mark 8.3S. 2Tim.l.8. 1 Cor. i. 19; iii. 18, 19; iv. 10. 2 Cor. xi. 19. ^ Un-wisc. Thoso who were regarded as the ignorant and unpolished part of mankind. Tho expression is equivalent to ours, to the learned and the unlearned. It was an evidence of the proper spirit to be willing to preach the gospel to either. The gospel claims to have power to instruct all mankind, and they who are called to preach it, should be able to instruct those who esteem themselves to be wise, and who are endowed with science, learning, and talent ; and they should be -willing to labour to enlighten the most obscure, ignorant, and degraded portions of the race. This is the true spirit of the Christian ministry. 15. So, as much as in me is. As far as opportunity may be offered, and according to my ability. ^ / am readv, <fec. I am prepared to preach among you, and to show the power of the gospel, even in the splendid metropolis of the world. He was not deterred by any fear; nor was he indifferent to their welfare ; but he was under the direction of God, and as far as he gave him opportunity, he was ready to make known to them the gospel, as he had done at Antioch, Ephesus, Athens, and Corinth. This closes the introduction or pre face to the epistle. Having shown his deep interest in their welfare, he pro ceeds in the next verse to state to them the great doctrines of that gospel which ho was desirous of proclaiming to them. 16. For I am not ashamed, &c The Jews had cast him off, and regard ed him as an apostate ; and by the -wise among the Gentiles he had been per secuted, and despised, and driven from place to place, and regarded as the filth of the world, and the offscouring of all things (1 Cor. iv. 13), but still he was the power of God unto salva tion, to every one thatbelieveth ; * a Jer 23.29. lCor.1.18. i Mark 16.16. ROMANS. [A. D. 60. the Jew first, and also to the not ashamed of the gospel. He had so firm a conviction of its value and its truth ; he had experienced so much of its consolations ; and had seen so much of its efficacy ; that he was so far from being ashamed of it that he gloried in it as the power of God unto salvation. Men should be ashamed of crime and folly. They are asnamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of that which they feel to be right, and of lhat which they know will contribute to their welfare, and to the benefit of their fellow men. Such were the views of Paul about the gos pel ; and it is one of his favourite doc trines that they who believe on Christ shall not be ashamed. Rom. x. 1 1 ; v. 5. 2 Cor. vii. 14. 2 Tim. i. 12. Phil. i. 20. Rom. ix. 33. 2 Tim. i. 8. Comp. Mark viii. 38. 1 Peter iv. 16. 1 John ii. 28. 1 Of the gospel. This word means the good news, or the glad in telligence. See Note, Mark i. 1. It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved. U Of Christ. The good news respecting the Messiah ; or which the Messiah has brought. The expression probably refers to the former, the good news which relates to the Messiah, to his character, advent, preaching, death, resurrection, and ascension. Though this was " to the Jews a stumbling block, and to the Greeks foolishness," yet he regarded it as the only hope of salvation, and was . ready to preach it even in the rich and | splendid capital of the world. \ The poiver of God. This expression means that it is the way in which God exerts his power in the salvation of men. It is the efficacious or mighty plan, by which power goes forth to save, and by which all the obstacles of man s edemption are taken away. This ex pression implies, (1.) That it is God s j plan, or his appointment It is not the to Greek. device of man. (2.) It is adapted t the end. It is fitted to overcome the obstacles in the way. It is not merely the instrument by which God exerts his power, but it has an inherent adapted* ness to the end, it is fitted to accom plish salvation to man so that it may be denominated potver. (3.) It is mighty, hence it is called power, and the power of God. It is not a feeble and ineffectual instrumentality, but it is "mighty to the pulling down of strong holds." 2 Cor. x. 4, 5. It has shown its power as applicable to every degree of sin, to every combination of wick edness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to over come and subdue every mighty form of iniquity. Comp. Jer. xxiii. 29, " Is not my word like as a fire saith the Lord ; and like a hammer that break- eth the rock in pieces ?" 1 Cor. i. 18. " The preaching of the cross is to them that perish, foolishness, but unto us which are saved, it is the power of God." Tf Unto salvation. This word means complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply any thing less than eternal life. If a man should believe and then fall away, he could in no correct sense be said to be saved. And hence when the apos tle declares that it is the power of God unto salvation " to every one that be- lieveth," it implies that a^who become believers " shall be kept by the power of God through faith unto salvation" (see 1 Pet. i. 5), and that none shall ever fall away and be lost. The apos tle thus commences his discussion with one of the important doctrines of the Christian religion, the final preser vation of the saints. He is not de fending the gospel for any temporary object, or with any temporary hope. He looks through the system, and sees in it a plan for the complete and eter nal recovery of all those who believf A. D 60.] CHAPTER I. 17 For therein a is the right eousness of God revealed from a c. 3. 2 1,25. in the Lord J^sus Christ. When he says it is the power of God unto salva tion, ho means that it is the power of God for the attainment of salvation. This is the end, or the design of this exertion of power. ^ To every one \hat belie-ueth. Comp. Mark xvi. 16, 17. This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indis criminately to all men, whatever may be their character. It is only to those who confide or trust in it ; and it is conferred on all who receive it in this manner. If this qualification is pos sessed, it bestows its blessings freely and fully. All men know what faith is. It is exercised when we confide in a parent, a friend, a benefactor. It is such a recep tion of a promise, a truth, or a threat ening, as to suffer it to make its appro priate impression on the mind, and such as to lead us to act under its in fluence, or to act as we should on the supposition that it is true. Thus a sinner credits the threatenings of God, and feais. This is faith. He credits his promises, and hopes. This is faith. He feels that he is lost, and relies on Jesus Christ for mercy. This is faith. And, in general, faith is such an impression on the mind made by truth as to lead us to feel and act as if it were true ; to have the appropriate feelings, and views, and conduct under the com mands, and promises, and threatenings of God. See Note, Mark xvi. 16. 1 To the Jew first. First in order if time. Not that the gospel was any more adapted to Jews than to others ; bui to them had been commit ted the oracles of God; the Messiah had come through them ; they had had the law, the temple, and the service of God, and it was natural that the gos pel should be proclaimed to them be fore it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to ;he Jews, and then to the Gentiles. Oomp. Acts ii. and x. Matt. x. 6. faith to faith : as it is written, The just shall live by faith. Luke xxiv. 4J. Acts xiii. 46, " It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, 10, we turn to the Gentiles." Comp. Matt. xxi. 43. | And also to the Greek. To all who were not Jews, that is, to all the world. It was not confined m its intention or efficacy to any class or nation of men. It was adapted to all, and was designed to be extended to all. 1 7. For. This word implies that he is now about to give a reason for that which he had just said, a reason why he was not ashamed of the gospel of Christ. That reason is stated in this verse, it embodies the substance, of all that is contained in the epistle. It is the doctrine which he seeks to es tablish ; and there is not perhaps a more important passage in the Bible than this verse ; or one more difficult to be understood. ^ Therein. In it, Iv Ji/ra, i. e. in the gospel. If Is the righteous ness of God, <tix.xjo<ruvn Qtoy. There is not a more important expression to be found in the epistle than this. It is capable of only the following inter pretations. (1.) Some have said that it means that the attribute of God which is denominated righteous7iess or justice, is here displayed. It has been supposed that this was the design of the gospel to make this known ; or to evince his justice in his way of saving men. There is an important sense in which this is true (ch. Hi. 26). But this does not seem to be the meaning in the passage before us. For, (a) The leading- design of the gospel is not to evince the justice of (tod, or the at tribute of justice, but the love of God. See John Hi. 16. Eph. ii. 4. 2 Thess. 11. 16. 1 John iv. 8. (6) The attribute of justice is not that which is princi pally evinced in the gospel. It is rathei mercy, or mercy in a manner consis- tent -with justice, or that does not interfere with justice, (V.) Tht> pus- ROMANS. [A.D.60 sage, therefore, is not designed to teach simply that the righteousness of God, 05 an attribute, is brought forth in the gospel, or that the main idea is to re veal his justice. (2.) A second interpretation which has been affixed to it is, to make it the same as goodness, the benevolence of God is revealed, &c. But to this there are still stronger objections. For (a) It does not comport with the design of the apostle s argument. (6) It is a departure from the established mean ing of the word justice, and the phrase " the righteousness of God." (c) If this had been the design, it is remarka ble that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase. (3.) The phrase righteousness of God is equivalent to God s plan of justifying men ; his scheme of de claring them just in the sight of the laio ; or of acquitting them from punishment, and admitting them to favour. In this sense it stands op posed to mail s plan of justification, i. e. by his own works. God s plan is by faith. The -way in which that is done is revealed in the gospel. The object contemplated to be done is to treat men as if they were righteous. Man attempted to accomplish this by obedience to the law. The plan of God was to arrive at it by faith. Here the two schemes differ ; and the great design of this epistle is to show that man cannot be justified on his own plan, to wit, by works ; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye of the law. No small part of the perplexity usually attend ing this subject will be avoided if it is remembered that the discussion in this epistle pertains to the question, " how can mortal man be just with God?" The apostle shows that it cannot be by works ; and that it can be by faith. This latter is what he calls the right t jusness of God which is revealed in foe gospel. To sec that this is the meaning, ii is needful only to look at the connexion and at the usual meaning of the words, The word to justify, /auufa, means properly to be just, to be innocent, to be righteous. It then means to declare, or treat as righteous ; as when a man is charged with an offence, and is acquit ted. If the crime alleged is not proved against him. he is declared by the law to be innocent. It then means to treat as if innocent, to regard as innocent ; tha is, to pardon, to forgive, and con- sequ mtly to treat as if the offence had not occurred. It does not mean that the man did not commit the offence ; or that the law might not have held him ans-weruble for it ; but that the offence is forgiven ; and it is consistent to re ceive the offender into favour, and treat him as if he had not committed it. In -what -way this may be done rests with him who has the pardoning power. And in regard to the salvation of man, it rests solely with God, and must be done in that way only which he appoints and approves. The de sign of Paul in this epistle is to show hoio this is done, or to show that it is done by faith. It may be remarked here that the expression before us does not imply any particular manner in which it is done ; it does not touch the question whether it is by imputed righteousness or not ; it does not say that it is on legal principles ; it simply affirms that the gospel contains God s plan of justifying men by faith. The primary meaning of the word is, therefore, to be innocent, pure, &c. and hence the name means righteousnes* in general. For this use of the word, see Matt. iii. 15; v. 6. 10. 20; xxi. 32. Luke i. 75. Acts x. 35 ; xiii. 10 Rom. ii. 26 ; viii. 4, &c. In the sense of pardoning sin, or of treating men as if they were innocent, on the condition of faith, it is used often, and especially in this epistle. See Rom. iii. 24. 26. 28. 30 ; iv. 5 ; v. 1; viii. 30. Gal. ii. 16; iii. 8. 24. Rom. iri. 21, 22. 25 ; iv 3. 6. 13 ix 30, &c. It is called God s righteousness be cause it is God s plan, in distinction from all the plans set *ap by men. I <. -3j j. f^ \. D. 60.] CHAPTER 1. 29 was originated by him ; it differs from all others; and it claims him as its author, and tends to his glory. It is called his righteousness, as it is the way by which he receives and treats men as righteous. This same p an was fc-rr;old in various places, where the word righteousness is nearly synony mous with salvation. Isa. Ivi. 5, " My righteousness is near ; my salvation is gone forth." 6, " My salvation shall be for ever, and my righteousness shall not be abolished." Isa. Ivi. 1, " My salvation is near to come, and my right- eousness to be revealed." Dan. ix. 24, " To make reconciliation for ini quity, and to bring in everlasting right eousness." In regard to this plan, it may be ob served, (1.) That it is not to declare that men are innocent and pure. That would .not be true. The truth is just the i-everse ; and God does not esteem men to be different from what they are. (2.) It is not to take part with the sinner, arid to mitigate his offences. It admits them to their full extent ; and makes him feel them also. (3.) It is not that we become partakers of the essential righteousness of God. That is impossible. (4.) It is not that his righteousness becomes ours. This is not true ; and there is no intelligible sense in which that can be understood. But it is God s plan for pardoning sin, and for treating us as if we had not committed it; that is, adopting us as his children, and admitting us to heaven on the ground of what the Lord Jesus has done in our stead. This is God s plan. Men seek to save themselves by their own works. God s plan is to save them by the merits of Jesus Christ. \ Revealed. Made known, and communicated. The gospel states the fact that God has such a plan of justification ; and shows the -way or manner in which it might be done. The fact seems to have been under stood by Abraham, and the patriarchs (Heb. XL), but the full mode or man ner in which it was to be accomplish ed, was not revealed until it was done in the gospel of Christ. And because this great and glorious truth was thus made known, Paul was not ashamed of the gospel. Nor should -we be. 1 From faith, in. iria-TtoK* This phrase I take to be connected with the ex pression, " the righteousness of God. * Thus, " the righteousness of God ;" and it means, that God s method of justifying men is from or out of a. system of salvation by faith alone. The great truth of the gos pel is brought out, that men are justified by faith, and not by the deeds of the law The common interpretation of the pas sage has been, that the righteousness o) God in this is revealed from one degree oj faith to another. But to this inter pretation there are many objections (1.) It is not true. The gospel was not designed for this. It did not sup pose that men had a certain degree of faith by nature, which needed only to be strengthened in order that they might be-saved. (2.) It does not make good sense. To say that the right eousness of God, meaning, as is COIP- monly understood, his essential ju tice, is revealed from one degree of faith to another, is to use words with out any meaning. (3.) The connexion of the passage does not admit of this interpretation. The design of the pas sage is evidently to set forth the doc trine of justification as the grand theme of remark, and it does not comport with that design to introduce here the advance from one degree of faith to another, as the main topic. (4.) The epistle is intended clearly to establish the fact that men are justified by faith. This is the grand idea which is kept up : and to show how this may be done is the main purpose before the apostle. See ch. iii. 22 30 ; ix. 30 ; ix. 32 ; x. 6, &c. (5.) The passage which he immediately quotes shows that he did not speak of different degrees of faith, but of the doctrine that men are to be justified by faith. ^ To faith. Unto those who believe (comp. ch. iii. 22) ; or to every one that has faith, ver. 16. The abstract is here put for the con crete. It is designed to express the idea, that God s plan of justifying men is -evealed in the gospel t which 18 For the wrath a of God is ROMANS. [A. D. 60. revealed from heaven against all a Eph.5.6. plan is by faith, and the benefits of which plan shall be extended to all that have faith, or that believe, ^f Jls it is -written. Sec Habakkuk ii. 4. 1 The just shall live by faith. The LXX. translate the passage in Habak kuk, " If any man shall draw back, my soul shall have no pleasure in him, but the just by my faith," or by faith in me, shall live." The very words are dsed by them which are employed by the apostle, except they add the word " my, u.w? my faith. The Syriac ren ders it in a similar manner, " The just by faith shall live." The meaning of the Hebrew in Habakkuk is the same. It does not refer originally to the doc trine of justification by faith ; but its meaning is this, The just man, or the righteous man, shall live by his confi dence in God. The prophet is speak ing of the woes attending the Baby lonish captivity. The Chaldeans were to come upon the land and destroy it, and remove the nation, ch. i. 6 10. But this was not to be perpetual. It should have an end (ch. ii. 3), and they who had confidence in God should live (ver. 4) ; that is, should be restored to their country, should be blessed and made happy. Their confidence in God should sustain them, and preserve them. This did not refer primarily to the doctrine of justification by faith, nor did the apostle so quote it, but it expressed a general principle that those who had confidence in God should be happy, and be preserved, and blessed. This would express the doc trine which Paul was defending. It was not by relying on his own merit that the Israelite would be delivered, but it was by confidence in God, by his strength, and mercy. On the same principle would men be saved under the gospel. It was not by reliance on their own works or merit ; it was by confidence in God, by faith that they were to live. ^ Shall five. In Ha bakkuk this means to be made happy, or blessed ; shall find comfort, and sup port, and deliverance. So in the gop- pel the blessings of salvation are repre sented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins. Eph. ii. 1. The gospel restores to life and salvation. John iii. 36 ; v. 29, 40, vl. 33. 51. 53; xx. 31. Acts ii. 28. Rom. v. 18; viii. 6. This ex pression, therefore, does not mean, as if is sometimes supposed, the justified by faith shall live ; but it is expressive of a general principle in relation to men, that they shall be defended, pre served, made happy, not by their own merits or strength, but by confidence in God. This principle is exactly ap plicable to the gospel plan of salvation. Those who rely on God the Saviour shall be justified, and saved. 18. For. This word denotes that the apostle is about to give a reason for what he had just said. This verse commences the argument of the epistle, an argument designed to establish the proposition advanced in ver. 17. The proposition is, that God s plan of justi fication is revealed in the gospel. To show this, it was necessary to show that all other plans had failed ; and that there was need of some net* plan or scheme to save men. To this he devotes this and the two following chapters. The design of this argument is, to show that men were sinners. And in order to make this out, it was necessary to show that they were under law. This was clear in regard to the Jews. They had the Scriptures ; and the apostle in this chapter shows that it was equally clear in regard to the Gentiles, and then proceeds to show that both had failed of obeying the law. To see this clearly it is necessary to add on y, that there can be but two ways of justifica tion conceived of; one by obedience to law, and the other by grace. The former was the one by which Jews and Gentiles had sought to be justified ; and if it could be shown that in thi* they had failed, the way was clear ti A. D. 60.1 CHAPTER show that there was need of some other plan, t The -wrath of God, igyii &tc,u. The word rendered -wrath properly denotes that earnest appetite, or desire by which we seek any thing, jr an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph. iv. 31, "Let all bitterness, and wrath," &c. Col. iii. 8, "Anger, wrath, malice," &c. 1 Tim. ii. 8. James i. 19. But it is also often applied to God ; and it is clear that when we think of the word as applicable to him, it must be divested of every thing like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of men (Job xxv. 6 8), he has no motive for vengeance properly so called, and it is one of the most obvious rules of interpretation that we are not to apply to God pas sions and feelings which, among us, have their origin in evil. In making a revelation, it was indispensable to use words which men used ; but it does not follow that when applied to God they mean precisely what they do when applied to man. When the Sa viour is said (Mark iii. 5) to have looked on his disciples with anger (Greek, wrath, the same word is here), it is not to be supposed that he had the feelings of an implacable man seeking vengeance. The nature of the feeling is to be judged of by the character of the person. So, in this place, the word denotes the divine displeasure or in dignation against sin ; the divine pur pose to inflict punishment. It is the opposition of the divine character against sin ; and the determination of the divine rnind to express that oppo sition in a proper way, by excluding the offender from the favours which he bestows on the righteous. It is not an unamiable, or arbitrary principle of conduct. We all admire the character of a father who is opposed to disorder, and vice, and disobedience in his fami ly, and who expresses his opposition in a proper way. We admir> the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the laws. And the more he is opposed to vice and crime, the more we admire his character and his laws ; and why shall we be not equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express it in the proper way for the sake of preserving order and promoting peace ] The word divine displeasure or indignation, therefore, expresses the meaning of this phrase. See Matt. iii. 7. Luke iii. 7 ; xxi. 23. John iii. 36 Rom. ii. 5. 8 ; iii. 5 ; iv. 15 ; v. 9 ; ix. 22; xii. 19; xiii. 4, 5. Eph. ii. 3; v. 6. 1 Thess. i. 10; ii. 16, &c. The word occurs thirty-five times in the New Testament, t & revealed. That is, revealed to the Jews by their law and to the Gentiles in their reason, and conscience, as the apostle pro ceeds to show. ^ From heaven. This expression I take to mean simply that the divine displeasure against sin is made known by a divine appointment ; by an arrangement of events, commu nications, and arguments, which evince that they have had their origin in heaven ; or are divine. How this is, Paul proceeds to state, in the works of creation, and in the law which the He brews had. A variety of meanings have been given to this expression, but this seems the most satisfactory. It does not mean that the wrath -will be sent from heaven ; or that the heavens declare his wrath ; or that the heavenly bodies are proofs of his wrath against sin ; or that Christ, the executioner of wrath, will be manifest from heaven (Origen, Cyrill, Beza, &c.) ; or that it is from God who is in heaven ; but that it is by an arrangement which shows that it had its origin in heaven, or has proofs that it is divine. 1 Against all ungodliness. This word properly means impiety towards God, or neglect of the worship and honour due to him. dariQaxv. It refers to the feet that men had failed to honour the true God, arid had paid to idols the homage which was due to him. Multitudes also i ROMANS. [A.D. tiO every age refuse to honour him, and neglect his worship, though they are not idolaters. Many men suppose that if they do not neglect their duty to their fellow-men, if they are honest and upright in their dealings, they are not guilty, even though they are not righteous, or do not do their duty to < iod ; as though it were a less crime to dishonour God than man; and as though it were innocence to neglect and disobey our Maker and Redeemer. The apostle here shows that the wrath of God is as really revealed against the neglect of God as it is against positive iniquity ; and that this is an offence of so much consequence as to be placed first, and as deserving the divine in dignation more than the neglect of our duties towards men. Comp. Rom. xi. 26. 2 Tim. ii. 10. Titus ii. 12. Jude 15. 18. The word does not elsewhere occur in the New Testament. ^ Un righteousness of men. Unrighteous ness, or iniquity towards men. All offences against our neighbour, our pa rents, our country, &c. The word un godliness includes all crimes against God ; this, all crimes against our fellow- men. The two words express that which comprehends the violation of all the commands of God ; " Thou shall love the Lord thy God, &c. and thy neigh bour as thyself." Matt. xxii. 37 40. The wrath of God is thus revealed against all human wickedness. ^ Who hold the truth. Who keep back, or restrain the truth. The word trans lated hold here, sometimes means to maintain, to keep, to observe (1 Cor. vii. 30. 2 Cor. vi. 12) ; but it also means to hold back, to detain, to hinder. Luke iv. 42, " The people sought him (Jesus), and came to him, and stayed him." (Greek, the same as here.) Philemon 13, "Whom I would have retained with me," &c. 2 Thess. ii. 6, f< And nowyeknow what -urithholdcth" &c. In this place it means also that they held back, or restrained the truth, by their wickedness. ^ The truth. The truth of God, in whatever way made known, and particularly, as the apostle goes on to say that which is made known by the light of nature The truth pertaining to his perfections, his law, &c. They hold it back, or restrain its influence. ^ In -unright- eousness. Or rather, by their iniquity. Their -wickedness is the cause why the truth had had so little progress among them, and had exerted so little influ ence. This was done by their yielding to corrupt passions and propensities, and by their being therefore unwilling to retain the knowledge of a pure and holy God, who is opposed to such deeds, and who will punish them. As they were determined to practise iniquity, they chose to exclude the knowledge of a pure God, and to worship impure idols, by which they might give a sanction to their lusts. Their vice and tendency to iniquity was, therefore, the reason why they had so little know ledge of a holy God ; and by the love of this, they held back the truth from making progress, and becoming diffused among them. The same thing is substantially true now. Men hold back or resist the truth of the gospel by their sins in the following ways. (1.) Men of influ ence and wealth employ both, hi di rectly opposing the gospel. (2.) Men directly resist the doctrines of religion, since they know they could not hold to those doctrines without abandoning their sins. (3.) Men who resolve to live in sin, of course, resist the gospel, and endeavour to prevent its influence. (4.) Pride, and vanity, and the love of the world also resist the gospel, and oppose its advances. (5.) Unlawful business business that begins in evil, and progresses, and ends in evil has this tendency to hold back the gospel. Such is the effect of the traffic in ardent spirits, in the slave-trade, &c. They begin in the love of money, the root of all evil (1 Tim. vi. 10) ; they progress in the tears and sorrows of the widow, the orphan, the wife, the sister, or the child ; and they end in the deep damnation of multitudes in the world to come. Perhaps the-e has been nothing that has so much hela back the influence of truth, and of the A. D. GO.] CHAPTER I. ungodliness, and unrighteous ness of men, who hold the truth in unrighteousness : 19 Because that which may be known of God is manifest in * them ; for a God hath shewed it unto them. 20 For the invisible things of 1 or, to. a Johnl.9. gsspel, as indulgence in the vice of in temperance, and traffic in liquid fire. (6.) Indulgence in vice, or wickedness of any kind, holds back the truth of God. Men who are resolved to in dulge their passions -will not yield themselves to this truth. And hence all the wicked, the proud, and vain, nd worldly are responsible, not only for their own sins directly, but for hin dering, by their example and their crimes, the effect of religion on others. They are answerable for standing in the way of God and his truth; and for opposing him in the benevolent design of doing good to all men. There is nothing that prevents the universal spread and influence of truth but sin. And men of wickedness are answer able for all the ignorance and wo which are spread over the community, and which have extended themselves over the world. 19. Because. The apostle pro- Deeds to show hoto it was that the heathen hindered the ttuth by their iniquity. This he does by showing that the truth might be known by the works of creation ; and that nothing but their iniquity prevented it. \ That which may be known of God. That which is knoivable concerning God. The expression implies that there may be many things concerning God which cannot be known. But there are also many things which may be ascertained. Such are his existence, and many of his attributes, his power, and wisdom, and justice, &c. The object of the apostle was not to say that every thing pertaining to God could be known by thorn, or that they could have as clear a view of him as if they had possessed a revelation. We must interpret the expression according to the object which he had in view. That was to show \\ at so much might be known of God as to prove that they had no ex cuse for their crimes ; or that God would be just in punishing them for their deeds. For this it was needful only that his existence and his justice, or his determination to punish sin, should be known ; and this, the apostle affirms, -was known among them, and had been from the creation of the world. This expression, therefore, is not to be pressed as implying that they knew all that could be known about God, or that they knew as much as they who had a revelation ; but that they knew enough to prove that they had no excuse for their sins. ^ Is manifest. Is known ; is understood. ^ In them. Among them. So the preposition in is often used. It means that they had this knowledge ; or it had been communicated to them. The great mass of the heathen world was indeed ignorant of the true God ; but their leaders, or their philosophers, had this knowledge. See Note on ver. 21. But this was not true of the mass, or body of the people. Still it was true that this knowledge was in the posses sion of man, or was among the pagan world, and would have spread, had it not been for the love of sin. \ God hath showed it to them. Comp. John i. 9. He had endowed them with rea son and conscience (ch. ii. 14, 15) ; he had made them capable of seeing and investigating his works ; he had spread before them the proofs of his wisdom, and goodness, and power, and had thus given, them the means of learning his perfections and will. 20. For the invisible things of him. The expression " his invisible things" refers to those things which cannot be perceived by the senses. It does not imply that there are any things per taining to the divine character which may be seen by the eye ; but *hjU 84 him from ROMANS. (A. D. 60. the creation of the world are clearly seen, being- understood by the things * that , Ps.l9.1,&c. are made, even his eternal power and Godhead : * so that they are without excuse. 1 or, that they may be. there are things which may be known of him, though not discoverable by the eye. We judge of the objects around us by the senses, the sight, the touch, the ear, &c. Paul affirms, that though we cannot judge thus of God, yet there is a way by which we may come to the knowledge of him. What he means by the invisible things of God he specifies at the close of the verse, Ins eternal power and Godhead. The affirmation extends only to that ; and the argument implies that that was enough to leave them without any ex cuse for their sins. ^ From the creation of the "world. The word creation may either mean the act of creating, or more commonly it means the thing created, the world, the uni verse. In this sense it is commonly used in the New Testament. Comp. Mark x. 6 ; xiii. 19 ; xvi. 5. Rom. i. 25. 2 Cor. v. 17. Gal. vi. 15. Col. i. 15. 23. Heb. iv. 13; ix. 11. 1 Pet. ii. 13. 2 Pet. iii. 4. Rev. Hi. 14. The word " from" may mean since, or it may denote by means of. And the expression here may denote that, as an historical fact, God has been known since the act of creation; or it may denote that he is known by means of the material universe which he has formed. The latter is doubtless the true meaning. For, (1.) This is the common meaning of the word creation; and, (2.) This accords with the design of the argu ment. It is not to state an historical fact, but to show that they had the means of knowing their duty within their reach, and were without excuse. Those means were in the wisdom, powei, and glory of the universe, by which they were surrounded, f Are clearly seen. Are made manifest; or may be perceived. The word ased here does not occur elsewhere n the New Testament, ^ Being un derstood. His perfections may be investigated, and comprehended by means of his works. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God. 1 Things that are made. By his works. Comp. Heb. xi. 3. This means, not by the original act of creation, but by the continual operations of God in his Providence, by his doings, KM fjun, by what he is continually producing and accomplish ing in the displays of his power and goodness in the heavens and the earth. What they were capable of under standing, he immediately adds, and shows that he did not intend to affirm that every thing could be known of God by his works ; but so much as to free them from excuse for their sins, 1 His eternal power. Here are two things implied. (1.) That the universe contains an exhibition of his power, or a display of that attribute which we call omnipotence ; and, (2.) That this power has existed from eternity, and of course implies an eternal existence in God. It does not mean that this power has been exerted or put forth from eternity, for the very idea of creation supposes that it had not, but that there is proof, in the works of creation, of power which must have existed from eternity, or have belonged to an eternal being. The proof of this was clear, even to the heathen, with their imperfect views of creation and of astronomy. Comp. Ps. xix. The majesty and grandeur of the heavens would strike their eye, and be full demonstration that they were the work of an infinitely great and glorious God. But to us, under the full blaze of modern science, with our knowledge of the magnitude, and distances, and revolutions of the heavenly bodies, the proof of this power is much more grand and impressive. We may apply A. D. 60. J CHAPTER 1. the remark of the apostle to the pre sent state of the science, and his lan guage will cover all the ground, and the proof to human view is continually rising of the amaring power of God, 03 every new discovery in science, and especially in astronomy. Those who wish to see this subject presented in a most impressive view, may find it done in Chalmer s Astronomical Dis courses, and in Dick s Christian Philo sopher. Equally clear is the proof that this power must have been eternal. If X; had not always existed, it could in no way have been produced. But it is not to be supposed that it was always exerted, any more than it is that God noio puts forth all the power that he can, or than that toe constantly put forth all the power which we pos sess. God s power was called forth at the creation. He showed his om nipotence ; and gave, by that one great act, eternal demonstration that he was almighty ; and we may survey the proof of that, as clearly as if we had seen the operation of his hand there. The proof is not weakened because we do not see the process of creation con stantly going on. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds, ^f God head. His divinity. The Greek word dei- OTJJC is not elsewhere used in the New Testament, though the similar words 0e- )n?f and decor, both rendered Godhead, occu r in Col. ii. 9. Acts xvii. 29. The pas- fiaoe here proves the truth that the su premacy, or supreme divinity of God, was exhibited in the works of creation, or that he was exalted above all creatures and things. It would not be proper, however, to press this word as implying that all that we know of God by revelation was known to the heathen; but that so much was known as to show his supre macy ; his right to their homage ; and of course the folly and wickedness of idolatry. This is all that the ar gument of the apostle demands, and, of course, on this principle the ex pression is to be interpreted ^ S o that they are -without excuse. God has given them so clear evidence of his existence and claims, that they have no excuse for their idolatry, and for hindering the truth by their iniquity It is implied here that in order that men should be responsible, they should have the means of knowledge ; and that he does not judge them when their ignorance is involuntary, and the means of knowing the truth have not been communicated. But where men have these means within their reach, and will not avail themselves of them, all excuse is taken away. This was the case with the Gentile world. They had the means of knowing so much of God, as to show the folly of wor shipping dumb idols. Comp. Isa. xliv. 8 20. They had also traditions respecting his perfections ; and they could not plead for their crimes and folly that they had no means of know ing him. If this was true of he pa gan world then, how much more is it true of the world now 1 And especial ly how true and fearful is this, respect ing that great multitude in Christian lands who have the Bible, and who never read it; who are within the reach of the sanctuary, and never enter it; who are admonished by friends, and by the providences of God, and who re gard it not ; and who look upon the heavens, and even yet see no proof of the eternal power and Godhead of him who made them all! Nay, there are those who are apprized of the discove ries of modern astronomy, and who yet do not seem to reflect that all these glories are proof of the existence of an eternal God ; and who live in ignorance of religion as really as the heathen, and in crimes as decided and malignant as disgraced *he dark est ages of the world. For such there is no excuse, or shadow of excuse, to be offered in the day of doom. And there is no fact more melancholy in our history, and NO one thing thai more proves the stupidity of men, than this sad forgetfulness of Him that made the heavens, even amid all the ROMANS. [A. D. 60 21 Because that, when they knew God, they glorified him wonders and glories that have come fresh from the hand of God, and that every where speak his praise. 21. Because that. The apostle here is showing that it was right to condemn men for their sins. To do this it -was needful to show them that they had the knowledge of God, ad the means of knowing what was right ; and that the true source of their sins and idolatries was a corrupt and evil heart. ^ When they knew God. Greek, knowing Gad. That is, they had an acquaintance with the exist ence and many of the perfections of one God. That many of the philoso phers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had travel led extensively in Egypt, and even in Palestine ; and also with Plato and his disciples. This point is ctearly shown by Cudworth in his Intellectual Sys tem, and by Bishop Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the people. It was confined to the philosophers ; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked that " the philosophers regarded all the popular superstitions as equally false ; the common people as equally true ; and the politicians as equally useful." This was probably a correct account of the prevalent feelings among the ancients. A single extract from Ci cero (de Natura Deorum, lib. ii. c. 6) will show that they had the know ledge of one God. " There is some thing in the nature of things, which the mind of man, which reason, which human power cannot effect ; and cer tainly that which produces this must be better than man. What can this be called but God?" Again (c. 2), * What can be so plain and marii- not as God, neither were thank ful, but became vain* in theii a Je.2.5. Eph.4.17,18. fest, when we look at heaven, an*- contemplate heavenly things, as that there is some divinity of most excellen mind, by which these things are governed!" ^ They glorified him not as God. They did not honour him as God. This was the true source of their abominations. To glorify him as God is to regard with proper reve rence all his perfections and laws ; to venerate his name, his power, his holi ness, and presence, &c. As they were not inclined to do this, so they were given over to their own vain and wick ed desires. Sinners are not willing to give honour to God as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honour God as God to reverence, love, and obey him, would effectually restrain men frora sin. U Neither -were thankful. The obli gation to be thankful to God for his mercies, for the goodness which we experience, is plain and obvious. Thus we judge of favours received of our fellow-men. The apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following. (1.) The effect of ingratitude is to render the heart hard and insensible. (2.) Men seek to forget the Being to whom they are unwilling to exercise gratitude. (3.) To do this, they fix their affec tions o~ other things; and hence the heathen expressed their gratitude not to God, but to the sun, and moon, and stars, &c., the mediums by which God bestows his favours on men. And we may here learn that an unwilling ness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart. H But became vain. To become vain, with us, means to be elated, Ji i. D. 60.J CHAPTER I. 37 imaginations, and their foolish heart was darkened : 42 Professing themselves to or self-conceited, or to seek praise from others. The meaning here seems t, be, they became foolish, frivolous in their thoughts and reasonings. They acted foolishly; they employed them selves in useless and frivolous ques tions, the effect of which was to lead the mind farther and farther from the truth respecting God. ^ Imaginations. This word means properly thoughts, then reasonings, and also disputations. Perhaps our word, speculations, would convey its meaning here. It implies that they were unwilling to honour God, and being unwilling to honour him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and in quiries of the ancients were among the most vain and senseless which the mind can conceive, t And their fool ish heart. The word heart is not unfrequently used to denote the mind, or the understanding 1 . We apply it to denote the affections. But such was not its common use among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place. See Eph. i. 18. Rom. ii. 15. 2 Cor. iv. 6. 2 Pet. i. 19. The word foolish means literally that which is without understanding. Matt. xv. 16. J Was darkened. Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is, (1.) That men had the know ledge of God. (2.) Th?t they refused to honour him when they kuew him, and were opposed to his character and government. (3.) That they were ungrateful. (4.) That they then be gan to doubt, to reason, to speculate, and wandered far into darkness. This D be wise, they a became fools, 23 And changed the glory of the uncorruptible God into an is substantially the process by which men wander away from God now. They have the knowledge of God, but they do not love him ; and being dis satisfied with his character and govern ment, they begin to speculate, fall into error, and then " find no end in wander ing mazes lost," and sink into the depths of heresy and of sin. 22. Professing themselves to be wite. This was the common boast of the philosophers of antiquity. The very word by which they chose to be called, philosophers, means literally lovers of -wisdom. That it was their boast that they were wise, is well known. Comp. ch. i. 14. 1 Cor. i. 19, 20, 21, 22; iii. 19. 2 Cor. xi. 19 1 They became fools. Comp. Jer. viii. 8, 9. They becan?? really foolish in their opinions and conduct. There is something particularly pungent and cutting in this remark, and as true as it is pungent. In what way they evinced their folly, Paul proceeds im mediately to state. Sinners of all kinds are frequently spoken of as fools in the Scriptures. In the sense in which it is thus used, the word is ap plied to them as void of understanding or moral sense ; as idolaters, and as wicked. Ps. xiv. 1. Prov. xxvi. 4 ; i. 17. 22; xiv. 8, 9. The senses in which this word here is applied to the heathen are, (1.) That their specula tions and doctrines were senseless ; and (2.) That their conduct was corrupt. 23. And changed. This does not mean that they literally transmuted God himself; but that in their views they exchanged him ; or they changed him as an object of -worship for idols. They produced, of course, no real change in the glory of the infinite God but the change was in themselves. They forsook him of whom they had knowledge (ver. 21), and offered tliu homage which was due to him, to idols \ The glory. The majesty, the honour 38 ROMANS. [A. D. 60 image like to corruptible man, and to birds, and four-footed a Isa.4C.18,26. Ezek.3.10. &c. This word stands opposed here to the degrading nature of their wor ship. Instead of adoring a Being clothed with majesty and honour, they bowed down to reptiles, &c. They exchanged a glorious object of worship for that which was degrading and hu miliating. The glory of God, in such places as this, means his essential honour, his majesty, the concentration and expression of his perfections, as the glory of the sun (I Cor. xv. 41) means his shining, or his splendour. Comp. Jer. ii. 11, and Ps. cvi. 20. T The uncorruptible God. The word uncorruptible is here applied to God in opposition to man. God is un changing, indestructible, immortal. The word conveys also the idea that God is eternal. As he is incorruptible, he is the proper object of worship. In all the changes of life, man may come to him, assured that he is the same. When man decays by age or infirmi ties, he may come to God, assured that he undergoes no such change, but is the same yesterday, to-day, and for ever. Comp. 1 Tim. i. 17. ^ Into an image. An image is a representation or likeness of any thing, whether made by painting, or from wood, stone, &c*. Thus the word is applied to idols, as being images or representations of heavenly objects. 2 Chron. xxxiii. 7. Dan. iii. 1. Rev. xi. 4, &c. See in stances of this among the Jews de scribed in Isa. xl. 18 26, and Ezek. viii. 10. ^ To corruptible man. This stands opposed to the incorruptible God. Many of the images or idols of the ancients were in the forms of men and women. Many o2 their gods were heroes and benefactors, who were deified, and to whom temples, altars, ind statues were erected. Such were fupiter, and Heraules, and Romulus, &,<. The worship of these heroes thus constituted no small part of their dolatry, and their images would be of mjwe representations of thrm in hu- beasts, and creeping things. 24 Wherefore God also gave i Ps.81.12. ZThess.i 11. man form. It was proof of great de gradation, that they thus adored men with like passions as themselves ; and attempted to displace the true God from the throne, and to substitute in his place an idol in the likentss of men. Tf Jlnd to birds. The ibis was adored with peculiar reverence among the Egyptians, on account of the great benefits resulting from its destroying the serpents which, but for this, would have overrun the country. The haiak was also adored in Egypt, and the eagle at Rome. As one great princi ple of pagan idolatry was to adore all objects from which important benefits were derived, it is probable that all birds would come in for a share of pagan worship, that rendered service in the destruction of noxious animals. If Jlnd four-footed beasts. Thus the ox, under the name apis, was adored in Egypt; and even the dog and the monkey. In imitation of the Egyptian ox, the children of Israel made their golden calf, Ex. xxii. 4. At this day, two of the most sacred objects of worship in Hindoostan are the cow and the monkey. 1 Jlnd creeping things. Reptiles. " Anirrals that have no feet, or such short ones that they seem to creep or crawl on the ground." ( Calmet.} Lizards, serpents, &c. come under this description. The crocodile in Egypt was an object of adoration, and even the serpent. So late as the second century of the Christian era, there was a sect in Egypt, called Ophites from their worshipping a ser pent, and who even claimed to be Christians. (Murdock s Mosheim, vol. i. p. 180, 181.) There was scarcely an object, animal or vegetable, which the Egyptians did not adore. Thus the leek, the onion, &c. were objects of worship, and men bowed down and paid adoration to the sun and moon, to animals, to vegetables, and to reptiles. Egypt was the source of the views of religion that pervaded other nations, A.. D. 60.] CHAPTER 1. them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies be tween themselves : and hence their worship partook of the same wretched and degrading charac ter. (See Leland s " Advantage and Necessity of Revelation.") 24. Wherefore. That is, because they were unwilling to retain him in their knowledge, and chose to worship idols. Here is traced the practical tendency of heathenism ; not as an innocent and harmless system, but as resulting in the most gross and shame less acts of depravity. ^ God gave them up. He abandoned them, or he ceased to restrain them, and suffered them to act out their sentiments, and to manifest them in their life. This does not imply that he exerted any positive influence in inducing them to sin, any more than it would if we should seek, by argument and entreaty, to restrain a headstrong youth, and when neither would prevail, should leave him to act out his propensities, and to go as he chose to ruin. It is implied in this, (1.) That the tendency of man was to these sins ; (2.) That the tendency of idolatry was to pro mote them ; and (3.) That all that was needful, in order that men should com mit them, was for God to leave him to follow the devices and desires of his own heart. Comp. Ps. Ixxxi. 12. 2 Thess. ii. 10. 12. \ To uncleanness. To impurity, or moral defilement ; par ticularly to those impurities which he proceeds to specify, ver. 26, &c. If Through the lusts of their own hearts. Or, in consequence of their own evil and depraved passions and desires. He left them to act out, or manifest, their depraved affections and inclinations. ^ To dishonour. To disgrace, ver. 26, 27. ^ Between themselves. Among themselves; or mutually. They did it by unlawful and impure connexions with one mother. 25. Who changed the truth of God. 39 25 Who changed the truth of God a into a lie, and worshipped and served the creature more * a Amos 2.4. 1 or, rather. This is a repetition of the declaration in ver. 23, in another form. The phrase, " the truth of God is a He brew phrase, meaning the true God. In such a case, where two nouns come together, one is employed as an adjec tive to qualify the other. Most com monly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the true God in opposition to idols, which are called false gods. There is but one real or true God, and all others are false, 1 Into a lie. Into idols, or false gods. Idols are not un- frequently called falsehood and lies, because they are not true representa tions of God. Jer. xiii. 25. Isa. xxviii. 15. Jer. x. 14. Ps. xl. 4. 1 The crea ture. Created things, as the sun, moon, animals, &c. ^ Who is blessed for ever. It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See Rom. ix. 5. 2 Cor. xi. 31. Gal. i. 5. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reve rence. " The Mahometans also bor rowed this custom from the Jews, and practise it to a great extent. Tholuck mentions an Arabic manuscript in the library at Berlin which contains an account of heresies in respect to Islam ism, and as often as the writer has oc casion to mention the name of a new heretical sect, he adds, God be exalted above all which they say. " (Stuart.) ^ Jirnen. This is a Hebrew word de noting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said ; or his strong wish that what he had said might be that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calcu- 40 than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile a affections : for even their women did change aEph.5.12. JudelO. ROMANS. [A.D.60 the natural use into that which is against nature : 27 And likwise also the men t leaving the natural use of the women, burned in theii lust one lated to impress on his mind the supe rior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High. Comp. Ex. xx. 7. 26. For this cause. On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters. In the previous verses he had stated their speculative belief. He now proceeds to show its practical influences on their conduct. Tf Vile affections. Disgrace ful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to shew the state of the heathen world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and de grading which can be charged on man. But this is not the fault of the apostle. If they existed, it was necessary for him to charge them on the pagan world. His argument would not be complete without it The shame is not in Specifying them, but in their ex* istence ; not in the apostle, but in those who practised them, and imposed on him the necessity of accusing them of these enormous offences. It may be further remarked, that the mere fact of his charging them with these sins is strong presumptive proof of their practised. If they did not exist, it would be easy for them to deny it, and put him to the proof of it. No man would venture charges like these without evidence ; and the presumption is, that these things were known and practised without shame. But this is not all. There is still abundant proof on record in the writings of the heathen themselves, that these crimes were known and extensively practised. f For even their -women, &c. Evi dence of the shameful and disgraceful fact here charged on the women is abundant in the Greek and Roman writers. Proof may be seen, which it would not be proper to specify, in the lexicons, under the words Tg//2a?, oKta-fav, and iT3u^i<rrn(. See also Seneca, epis. 95. Martial, epis. i. 90. Tholuck on the State of the heathen World, in the Biblical Repository vol. ii. Lu- cian, Dial. Meretric. v. and Tertullian de Pallio. 27. Jind likewise the men, &c. The sin which is here specified is that which was the shameful sin of Sodom, and which from that has been called sodomy. It would scarcely be credible that man had been guilty of a crime so base and so degrading, unless there was ample and full testimony to it. Perhaps there is no sin which so dcep- y shows the depravity of man as this ; none which would so much induce one " to hang his head, and blush to think himself a man." And yet the evidence that the apostle did not bring a railing accusation against the heathen world ; that he did not advance a charge which was unfounded, is too painfully clear. It has been indeed a matter of contro versy whether psedcrastry, or the love of boys, among the ancients was not a pure and harmless love, but the evi dence is against it. <[See this discussed in Dr. Leland s Advantage and Neces A. D. 60.] CHAPTER I. 41 toward another ; men with men working that which is unseemly, and receiving in themselves that sity of Revelation, vol. i. 49 56.) The crime with which the apostle charges the Gentiles here was by no means confined to the lotoer classes of the people. It doubtless pervaded all classes, and we have distinct specifica tions of its existence in a great num ber of cases. Even Virgil speaks of the attachment of Corydon to Alexis, without seeming to feel the necessity of a blush for it Maximus Tyrius (Diss. 10) says that in the time of Socrates, this vice was common among the Greeks; and is at pains to vindicate Socrates from it as almost a solitary exception. Cicero (Tuscul. Ques. iv. 34) says, that " Dicearchus had accused Plato of it, and probably not unjustly." He also says (Tuscul. Q. iv. 33), that the practice was common among the Greeks, and that their poets and great men, and even their learned men and philosophers, not only practised, but gloried in it And he adds, that it was the custom, not of particular cities only, but of Greece in general. (Tuscul. Ques. v. 20.) Xenophon says, that " the unnatural love of boys is so common, that in many places it is established by the public laws." He particularly alludes to Sparta. (See Leland s Advantage &c, i. 56.) Plato says that the Cretans practised this crime, and justified themselves by the example of Jupiter and Ganymede. (Book of Laws, i.) And Aristotle says, that among the Cretans there was a law encouraging that sort of unnatural love. (Arist. Politic, b. ii. ch. 10.) Plutarch says, that this was practised at Thebes, and at Elis. He further Bays, that Solon, the great lawgiver of Athens, " was not proof against beauti- tiful boys, and had riot courage to re sist the force of love." (Life of Solon.) Diogeues Laertius says that this vice was practised by the stoic Zeno. Among the Romans, to whom Paul was writing, this vice was no less com mon. Cicero introduces, without any D 2 recompense of their error which was meet. 28 And even as they (fid not mark of disapprobation, Cotta, a mar of the first rank and genius, freely am" familiarly owning to other Romans of the same quality, that this worse than beastly vice was practised by himself, and quoting the au hority of ancient philosophers in vindication of it (De Natura Deorum, b. i. ch. 28.) It ap pears from what Seneca says (epis. 95) that in his time it was practised openly at Rome, and without shame. He speaks of flocks and troops of boys, distinguished by their colours and na tions ; and says that great care was taken to train them up for this detesta ble employment Those who may wish to see a further account of the morality in the pagan world may find it de tailed in Tholuck s " Nature and moral Influence of Heathenism," in the Bib lical Repository, vol. ii., and in Le- land s Advantage and Necessity of the Christian Revelation. There is not the least evidence that this abominable vice was confined to Greece and Rome. If so common there, if it had the sanction even of their philosophers, it may be presumed that it was practised elsewhere, and that the sin against na ture was a common crime throughout the heathen world. Navaratte, in his account of the empire of China (bookii. ch. 6), says that it is extreme ly common among the Chinese. And there is every reason to believe, that both in the old world and the new, this abominable crime is still practised. If such was the state of the pagan world, then surely the argument of the apos tle is well sustained, that there was need of some other plan of salvation than was taught by the light of nature. | 1 That which is unseemly. That which ! is shameful, or disgraceful. \ ~lnd : receiving in themselves, &c. The I meaning of this doubtless is, that the effect of such base and unnatural pas sions was, to enfeeble the body, to pro duce premature old age, disease, de- i cay, and an early death. That this u 12 like to retain God in their \ knowledge, God gave them over to * a reprobate mind, to do those things which are not convenient ; 1 or, to achnowltdgt. ROMANS. [A. D. 60. 29 Being filled with all un righteousness, fornication, wick edness, covetousness, malicious ness ; full of envy, murder, de- 2 or, a mind void of judgment. the effect of the indulgence of licen tious passions, is amply proved by the history of man. The despots who practise polygamy, and keep harems in in the east, are commonly superannu ated at forty years of age; and it is well known, even in Christian countries, that the effect of licentious indulgence is to break down and destroy the con stitution. How much more might this be expected to follow the practice of the vice specified in the verse under examination ! God has marked the indulgence of licentious passions with his frown. Since the time of the Ro mans and the Greeks, as if there had not been sufficient restraints before, he has originated a new disease, which is one of the most loathsome and dis tressing which has ever afflicted man, and which has swept off millions of victims. But the effect on the body was not all. It tended to debase the mind ; to sink man below the level of the brute ; to destroy the sensibility ; and to " sear the conscience as with a hot iron." The last remnant of reason and conscience, it would seem, must be extinguished in those who would in dulge in this unnatural and degrading vice. See Suetonius Life of Nero, 28. 28. And even as they did not like, &c. This was the true source of their crimes. They did not choose to ac knowledge God. It was not because they could not, but because they were displeased with God, and chose to for sake him, and follow their own pas sions and lusts. ^ To retain God, &c. To think of him, or to serve and adore him. This was the jirst step in their sin. It was not thaf, God com pelled them ; or that he did not give them knowledge; nor even is it said that he arbitrarily abandoned them as the first step ; but they forsook him, and as a consequence he gave them up to a reprobate mind. 1 To a reprobate mind. A mind destitute of judgment, In the Greek the same word is used here, which, in another form, occurs in the previous part of the verse, and which is translated " like." The apostle meant doubtless to retain a reference to that in this place. " As they did not ap prove, fj*x.t{j.ct<raiv, or choose to retain God, &c. he gave them up to a mind disapproved, rejected,rcprobaie," nt/uov, and he means that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that, as a conse quence of their headstrong passions, their determination to forget him, he left them to a state of mind which was evil, and which he could not ap prove, f Which are not conve nient. Which are not fit or proper ; which are disgraceful and shameful ; to wit, those things which he proceeds o state in the remainder of the chapter. 29. Being filled. That is, the hings which he specifies were corn- won or abounded among them. This a strong phrase, denoting that these hings were so often practised as that t might be said they were full of hem. We have a phrase like this itill, when we say of one that he is ull of mischief, &c. ^ Unrighteous ess, aJuudL. This is a word denoting njustice, or iniquity in general. The particular specifications of the iniquity follow. ^[ Fornication. This was a common and almost universal sin among the ancients, as it is among the moderns. The word denotes all illicit intercourse. That this was a com mon crime among the ancient heathen, it would be easy to show, were it pro per, even in relation to their wisest and most learned men. They who wish to see ample evidence of this . D.60.] CHAPTER I. 43 charge may find it in Tholuck s " Nature and moral Influence of Hea- ihenism," in the Biblical Repository, vol. ii. p. 441464. ^ Wickedness. The word used here denotes a desire if injuring others ; or, as we should express it, malice. It is that depravity and obliquity of mind which strives to produce injury on others. (Calvin.) t Covetonsness. Avarice, or the de sire of obtaining thai which belongs to others. This vice is common in the world ; but it would be particularly so where the other vices enumerated here abounded, and men were desirous of luxury, and the gratification of their senses. Rome was particularly de sirous of the wealth of other nations, and hence its extended wars, and the various evils of rapine and conquest. ^[ Licentiousness, K.MU&. This word denotes evil in general ; rather the act of doing wrong than the desire which was expressed before by the word wick edness. ^[ Full of envy. " Pain, uneasi ness, mortification or discontent, excited by another s prosperity, accompanied with some degree of hatred or maligni ty, and often with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed." (Webster.} This passion is so common still, that it is not necessary to attempt to prove that it was common among the an cients. It seems to be natural to the human heart. It is one of the most common manifestations of wickedness, and shows clearly the deep depravity of man. Benevolence rejoices at the happiness of others, and seeks to pro mote it. But envy exists almost every where, and in almost every human bosom . " All human virtue, to its latest breath, Finds envy never conquered but by death." Pope. \ Murder. " The taking of human life with premeditated malice by a per so i of a sane mind." This is necessa ry to constitute murder now, but the word used here denotes all manslaugh ter, or taking human life, except thai which occurs as the punishment of -rime. It is scarcely necessary to show that this was common among the Gentiles. It has prevailed in all commu nities, but it was particularly prevalent n Rome. It is necessary only to refer the reader to the common events in the Roman history of assassinations, deaths by poison, and the destruction of slaves. But in a special manner the charge was properly alleged against them, on ac count of the inhuman contests of the gladiators in the amphitheatres. These were common at Rome, and constituted a favourite amusement with the peo ple. Originally captives, slaves, and criminals were trained up for combat ; but it afterwards became common for even Roman citizens to engage in these bloody combats, and Nero at one show exhibited no less than four hundred senators and six hundred knights as gladiators. The fondness for this bloody spectacle continued till the reign of Constantino the Great, the first Christian emperor, by whom they were abolished about six hundred years after the original institution. " Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire." Gib bon s Decline and Fall, ch. xxx. A. D. 404. As an instance of what might occur in this inhuman spectacle, we may refer to what took place on such an occasion in the reign of Probus (A. D. 281). During his triumph, near seven hundred gladiators were reserved to shed each other s blood for the amusement of the Roman people. But " disdaining to shed their blood for the amusement of the populace, they killed their keepers, broke from their place of confinement, and filled the streets of Rome with blood and confusion." Gibbon s Decline and Fall, ch. xii, With such views and with such spec tacles before them, it is not wonderful that murder was regarded as a matter of little consequence, and hence thit crime prevailed throughout the world. K Debate. Our word debate does not commonly imply evil. It denotes com monly discussion for elucidating truth , or for maintaining a proposition, as the debates in Congress, &c. But the 41 ROMANS. [A. D. 60 bate, deceit, malignity ; whis perers, 30 Backbiters, haters of God, word in the original meant also con tention, strife, altercation, connected with anger and heated zeal. Rom. xiii. 13. 1 Cor. i. 11 ; iii. 3. 2 Cor. xii. 20. Gal. v. 20. Phil. i. 15. 1 Tim. vi. 4. Titus iii. 9. This contention and strife would, of course, follow from malice and ccvetousness, &c. ^ De ceit. This denotes fraud, falsehood, &c. That this was common is also plain. The Cretans are testified by one of the Greek poets to have been always liars. (Titus i. 12.) Juvenal charges the same thing on the Romans. (Sat. iii. 41.) What, says he, should I do at Rome] / cannot lie." Inti mating that if he were there, it would follow, of course, that he would be ex pected to be false. The same thing is still true. Writers on India tell us that the word of a Hindoo even under oath is not to be regarded ; and the same thing occurs in most pagan coun tries. If Malignity. This word sig nifies here, not malignity in general, but that particular species of it which consists in misinterpreting the words or actions of others, or putting the worst construction on their conduct. K Whisperers. Those who secretly, and in a sly manner, by hints and in nuendoes, detract from others, or excite suspicion of them. It does not mean those who openly calumniate, but that more dangerous class who give hints of evil in others, who affect great knowledge, and communicate the evil report under an injunction of secrecy, knowing that it will be divulged. This class of people abounds every where, and there is scarcely any one more dangerous to the peace or happiness of society. 30. Backbiters. Those who calum niate, slander, or speak ill of those who are absent. Whisperers declare secret ly, and with great reserve, the supposed faults of others. Backbiters proclaim them publicly and avowedly. ^ Hater*. despiteful ; proud, boasters, in ventors of evil things, disobe dient tc parents, of God. There is no charge which can be brought against men more se vere than this. It is the highest possi ble crime; yet it is a charge which the conduct of men will abundantly justify, and the truth of which all those expe rience who are brought to see their true character. To an awakened sin ner there is often nothing more plain and painful than that he is a hater of God. His heart rises up against Him, and his law, and his plan of saving men ; and he deeply feels that nothing can subdue this but the mighty power of the Holy One. This is a charge which is not unfrequently brought against men in the Bible. See John vii. 7; xv. 18. 24, 25; iii. 19, 20. Surely, if this be the native character of man, then it is "far gone from original righteousness." No more striking proof of depravity could be given ; and in no creed or confession of faith is there a more painful and humiliating representation given of human wickedness, than in this decla ration of an inspired apostle, that men are by nature HATERS OF Gon. ^[ Despiteful. This word denotes those who abuse, or treat with unkindness or disdain, those ivho are present. Whisperers and backbiters are those who calumniate those who are absent. 1 Proud. Pride is well understood. It is an inordinate self-esteem ; an un reasonable conceit of one s superiority in talents, beauty, wealth, accomplish ments, &c. ( Webster.} Of the existence of this every where, there is abundant proof. And it was particularly striking among the ancients. The sect of the Stoics was distinguished for it, and this was the general character of their phi losophers. Men will be proud where they suppose none are superior; and it is only the religion that reveals a great and infinite God, and that teaches that all blessings are his gift, and that he has given us the station wh ; r,h we \. D. 60.J 31 Without CHAPTER 1. understanding, covenant-breakers, without 1 na- 1 or, untocialile. tural affection, implacable, un merciful : occupy, that will produce true humility. We may add, that the system of hea thenism did not disclose the wickedness of the heart, and that *his was a main reason why they were elevated in ielf- esteem. ^ Boasters. Those who ar rogate to themselves that which they do not possess, and glory in it. This .s closely connected with pride. A man who has an inordinate self-con ceit, will not he slow to proclaim his own merits to those around him. ^ In ventors of evil things. This doubtless refers to their seeking to find out new arts or plans to practise evil; new de vices to gratify their lusts and passions ; new forms of luxury, and vice, &c. So intent were they on practising evil, so resolved to gratify their passions, that the mind was excited to discover new modes of gratification. In cities of luxury and vice, this has always been done. Vices change their form, men become satiated, and they are obliged to resort to some new form. The passions cease to be gratified with old forms of indulgence, and conse quently men are obliged to resort to new devices to pamper their appetites, and to rekindle their dying passions to a flame. This was eminently true of ancient Rome ; a place where all the arts of luxury, all the devices of pas sion, all the designs of splendid grati fication, were called forth to excite and pamper the evil passions of men. Their splendid entertainments, their games, their theatres, their sports cruel and bloody were little else than new and ever-varying inventions of evil things to gratify the desires of lust and of pride, ^f Disobedient to pa rents. This expresses the idea that they did not show to parents that honour, respect, and attention which was due. This has been a crime of paganism in every age; and though among the Romans the duty of honour ing parents was enjoined by the laws, is not improbable that the duty was often violated, and that parents were treated with great neglect and even contempt. " Disobedience to pa rents was punished by the Jewish law with death, and with the Hindoos it is attended with the loss of the child s in heritance. The ancient Greeks con sidered the neglect of it to be extremely impious, and attended with the most certain effects of divine vengeance. Solon ordered all persons who refused to make due provision for their parents to be punished with infamy, and the same penalty was incurred for personal violence towards them." Kent s Com mentaries on American Law, vol. ii. p. 207. Comp. Virg. ^Eniad ix. 283. The feelings of pride and haughtiness would lead to disregard of parents. It might also be felt that to provide for them when aged and infirm was a bur den ; and hence vhere would arise dis regard f )T their wants, and probably open opposition to thei* wishes, as be ing the demands of petulance and age. It has been one characteristic of hea thenism every where, that it leaves chil dren to treat their parents with neglect Among the Sandwich islanders it was customary, when a parent was old, in firm, and sick beyond the hope of re covery, for his own children to bury him alive ; and it has been the common custom in India for children to leave their aged parents to perish on the banks of the Ganges. 31. Without understanding. In considerate, or foolish. See ver. 21,22. 1 Covenant breakers. Perfidious; false to their contracts, *{ Without natural affection. This expression denotes the want of affectionate regard towards their children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and established wickedness. And yet the apostle charges o.i the heathen generally the want of this affection. He doubtless refers here to the practice iti ROMANS. [A. D. GO so common among heathens of expos ing their children, or putting them to death. This crime, so abhorrent to all the feelings of humanity, was common among the heathen, and is still. The Canaanites, we are told (Ps. cvi. 37, 38), "sacrificed their sons and their daughters unto devils, and shed inno cent blood, even the blood of their sons and their daughters, whom they sacri ficed unto the idols of Canaan." Ma- nasseh among the Jews imitated their example, and introduced the horrid custom of sacrificing children to Mo loch, and set the example by offering his own. 2 Chron. xxxhi. 6. Among the ancient Persians it was a common custom to bury children alive. In most of the Grecian states, infanticide was not merely permitted, but actually en forced by law. The Spartan lawgiver expressly ordained that every child that was born should be examined by the ancient men of the tribe, and that if found weak or deformed, should be thrown into a deep cavern at the foot of Mount Taygetus. Aristotle, in his work on government, enjoins the ex posure of children that are naturally feeble and deformed, in order to pre vent an excess of population. But among all the nations of antiquity, the Romans were the most unrelenting in their treatment of infants. Romulus obliged the citizens to bring up all their male children, and the eldest of the females, proof that the others were to be destroyed. The Roman father had an absolute right over the life of his child, and we have abundant proof that that right was often exercised. Romulus expressly authorized the destruction of all children that were deformed, only requiring the parents to exhibit them to their five nearest neighbours, and to obtain their consent to their deatL. The law of the Twelve Tables, enacteu in the 301st year of Rome, sanctioned the same barbarous practice. Minucius Felix thus describes the barbarity of the Romans in this respect: "I see you exposing your infants to wild beasts and birds, or trang)ing them after the most misera ble manner." (ch. xxx.) Pliny the elder defends the right of parents tc destroy their children, upon the ground of its being necessary in order to pre serve the population within proper bounds. Tertullian, in his apology, expresses himself boldly on this sub ject " How many of you (addressing himself to the Roman people, and to. the governors of cities and provinces) might I deservedly charge with infant murder; and not only so, but among the different kinds of death, for choos ing some of the cruelest for their own children, such as drowning, or starving with cold or hunger, or exposing to the mercy of dogs; dying by the sword being too sweet a death for children." Nor was this practice arrested in the Roman government until the time of Constantine, the first Christian prince. The Phenicians and Carthagenians were in the habit of sacrificing infants to the gods. It may be added that the crime is no less common among modern pagan nations. No less than 9000 children are exposed in Pekin in China, annually. Persons are employ ed by the police to go through the city with carts every morning to pick up all the children that may have been thrown out during the night. The bodies are carried to a common pit without the walls of the city, into which all, whether dead or living, are promiscuously thrown. (Barrow s Travels in China, p. 113, Am. eo.) Among the Hindoos the practice is perhaps still more common. In the provinces of Cutch and Guzerat alone the number of infantile murders amounted, according to the lowest calcu lation in 1807, to 3000 annually ; ac cording to another calculation, to 30,000. Females are almost the only victims. (Buchanan s Researches in Asia, Eng. ed. p. 49. Ward s Vie\* of the Hindoos.) In Otaheite, pre- iously to the conversion of the people to Christianity, it was estimated that at least tioo-thirds of the children were destroyed. (Turnbull s Voyage round the Worid in 1800, 2, 3, and 4.) The natives of New 8outh WaJej A U. 60. J CHAPTER I. 47 32 AVho knowing the judg ment of God, that they which commit such things are worthy were in the habit of burying the child with its mother, if it should happen to die. (Collins Account of the Colony of New South Wales, p. 124, 125.) Among the Hottentots, infanticide is a common crime. " The altars of the Mexicans were continually drenched in the blood of infants." In Peru, no less than two hundred infants were sacrificed on occasion of the corona tion of the Inca. The authority for these melancholy statements may be seen in Beck s Medical Jurisprudence, vol. i. 184197, ed. 1823. See also Robertson s History of America, p. 221, ed. 1821. This is a specimen of the views and feelings of the heathen world ; and the painful narrative might be continued to almost any length. After this statement, it can not surely be deemed a groundless charge when the apostle accused them of being destitute of natural affection. H Implacable. This word properly denotes those who will not be recon ciled where there is a quarrel ; or who pursue the offender with unyielding revenge. It denotes an unforgiving temper; and was doubtless common among the ancients, as it is among all heathen people. The aborigines of this country have given the most striking manifestation of this that the world has known. It is well known that among them, neither time nor distance will obliterate the memory of an of fence; and that the avenger will pursue the offender over hills and streams, and through heat or snow, happy if he may at last, though at the expira tion of years, bury the tomahawk in the head of his victim, though it may be at the expense of his own life. See Robertson s America, book iv. Ixxiii. Ixxxi. T Unmerciful. Destitute ot compassion. As a proof of this, we may remark that no provisions for the poor or the infirm were made among the heathen. The sick and of death, not ,nly do the same, but * have pleasure in them thai do them. 1 01, tvnsent toith them. the infirm were cast out, and doomed to depend on the stinted charity of in dividuals. Pure religion, only, opens the heart to the appeals of want ; and nothing but Christianity has yet ex panded the hearts of men to make public provisions for the poor, the ignorant, and the afflicted. 32. Who knowing. That the Gen- tiles had a moral sense, or were capable of knowing the will of God in this case, is clear from ch. ii. 14, 15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an ob servation of the effects of depravity. If The judgment of God. The word judgment here denotes the declared sentiment of God that such things de served death. It does not mean his inflictions, or his statutes or precepts but it means that God thought 01 judged that they which did such things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of his judgments, and his solemn purpose to inflict punishment. K Were -worthy of death. The word death in the Scriptures is often used to denote punishment. But it does not mean here that these deserved capital punish ment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand. See John viii. 51. Rom. v. 12 19. *f Have plea sure, &c. They delight in those who commit sin; and hence encourage them in it, and excite them to it. This was a grievous aggravation of the offence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of inno cence. That this was the case with the heathen there can be no doubt Men do not commit sin often alone They need the countenance of others They "join hand in hand," and be- 48 ROMANS. [A. D. 60. come confederate in iniquity. Jill social sins are of this class; and most of those which the apostle mentioned were sins of this character. If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that *.here was need of some other plan of religion. And that it was true has already in part been seen. In the conclusion of this chapter we may make a few additional observations. 1. The charges which the apostle makes here were evidently those which were well known. He does not even appeal to their writings, as he does on some other occasions, for proof. Comp. Titus i. 12. So well known were they, that there was no need of proof. A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied. 2. They are abundantly sustained by the heathen writers themselves. This we have in part seen. In addi tion we may adduce the testimony of two Roman writers respecting the state of things at R /me in the time of the apostle. Livy says of the age of Augustus, in some respects the bright est period of the Roman history, " Rome has increased by her virtues until now, -whey. ioe can neither bear our vices nr their remedy." Preface to his History. Seneca, one of the purest moralists of Rome, who died A. D. 65, siys of his own time, " All is full of criminality and vice; indeed much more of these is committed than jan be remedied by force. A monstrous :ontest of abandoned wickedness is jarried Dn. The lust of sin increases Jaily ; and sh&mt is daily more and liore extinguished Discarding respect for all that is g(od and sacred, lust i ashes on wherever it will. Vice no lunger hides itself. It stalks forth be fore all eyes. So public has abandoned wickedness become, and so openly vloes it flame up in the minds of all, \hat innocence is no longer seldom, but has wholly ceased to exist." Seneca de Ira, ii. 8, Further authorities of this kind could be easily given, bat these will show that the apostle Paul did net speak at random when he charged them with these enormous crimej. 3. If this was the state of hings, then it was clear that there was need of another plan of saving men. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined natons of an tiquity ; and especially that he speaks of the Romans at the very height of their power, intelligence, and splen dour. The experiment whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and labori ous philosophers than had arisen, the pagan world could not hope to see ; more refinement and civilization than then existed, the world could not ex pect to behold under heathenism. At this time, when the experiment had been made for four thousand years, and when the inefficacy of all human means, even under the most favourable circum stances, to reform mankind, had been tried, the gospel was preached to men. It disclosed another plan ; and its ef fects were seen at once throughout the most abandoned states and cities of the ancient world. 4. If this was the state of things in the ancient heathen world, the same may be expected to be the state of heathenism still. And it is so. The account given here of ancient heathens would apply substantially still to the pagan world. The same things have been again and again witnessed in China, and Hindoostan, and Africa, the Sandwich Islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this ; and to this day the heathen world is ex hibiting substantially the same charac teristics that it was in the time of Paul. 5. There was need of some better religion than the pagan. After all tnat infidels and deists have said of the sufficiency of natural religion, yet here A I) tiO. CHAPTER II. CHAPTER II. ^HEREFORE thou art inex cusable, O man, whosoever thou art that judgest : for a a 2Sm. 12.6,7. wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. is the sad result. This shows what man can do, and these facts will demon strate for ever that there was neetl of some other religion than that furnished by the light of nature. 6. The account in this chapter shows the propriety of missionary ex ertions. So Paul judged ; and so we should judge still. If this be the state f the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not wisdom or benevolence to withhold it from them. Believing as they do, Christians are bound to send the gospel to the heathen world. It is on this principle that modern mis sions to the heathen are established ; and if the toils of the apostles were de manded to spread the gospel, then are the labours of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim " the un searchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the heathen world tlien would perish without the gospel, there is equal danger that the heathen world will perish now. 7. If it should be said that many of these things are practised now in na tions which are called Christian, and that, therefore, the charge of the apos tle that this was the effect of heathen ism could not be well-founded, we may reply, (1.) That this is true, too true. But this very fact shows the Jeep and dreadful depravity of human nature. If such things exist in lands that have a revelation, what must have been the state of those countries that had none of its restraints and influences ! But, (2.) These things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practised by Christians. And the effect of the E Christian religion, so far as it has in fluence, is to call off men from such vices, and to make them holy and pure in their life. Let religion exert its full infiitence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God. CHAPTER II. 1. Therefore. A/o. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to show that the Jews were no less guilty than the Gentiles, and that they needed the benefit of the same salvation. This the apostle does by showing that they had greater light than the Gentiles , and yet that they did the same things. Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned ; while they excused themselves on the ground that they possessed the law and oracles of God, and were his favourite people. The apostle here affirms that they were in excusable in their sins, that they must be condemned in the sight of God, on the same ground on which they con demned the Gentiles ; to wit, that they had light and yet committed wicked ness. If the Gentiles were without excuse (ch. i. 20) in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I sup pose, refers not to any particular word in the previous chapter, or to any par ticular verse, but to the general con siderations which were suggested by a view of the whole case. And its sense might be thus expressed. Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, THKKE- FOIIE, you who are far more favoured than they, are entirely without an ex ROMANS. [A. D. cuse for the same things. ^ Thou art inexcusable. This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were con demned, and were without excuse (i. 20), so were the Jeivs who condemned them without excuse on the same prin ciple; and in a still greater degree. 1 O man. This address is general to any man who should do this. But it is plain, from the connexion, that he means especially the Jews. The use of this word is an instance of the apos tle s skill in argument. If he had openly named the Jews here, it would have been likely to have excited oppo sition from them. He therefore ap proaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he has advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions ; and then he does it in the most tender, and kind, as well as convincing manner, ver. 17, &c. If JFhosoever thou art that jitdgest. The word jitdgest ( Kg /vac) here is used in the sense of condemning. It is not a word of equal strength with that which is rendered" condemnest" (K^T^.- C/r&c). It implies, however, that thev were accustomed to express themselves freely and severely of the character and doom of the Gentiles. And from the New Testament, as well as from their own writings, there can be no doubt that such was the fact ; that they re garded the entire gentile world with abhorrence, considered them as shut out from the favour of God, and ap plied to them terms expressive of the utmost contempt. Comp. Matt. xv. 27. 1 For -wherein. For in the same thing. Tliis implies that substantially the same crimes which were committed among the heathen were also commit- *H! amonu: the Jews. 1 Thonjudgest another. The mean mg of this cloari) is, for the same thing for which you condemn the heathen, you condemn yourselves. ^ Thou that jnilgest. You Jews who condemn other nations. ^ Doest the same thi?igs. It is clearly implied here, that they were guilty of offences similar to those practised by the Gentiles. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same ex tent, were chargeable on them. Thus they were not guilty, in the time of the apostle, of idolatry ; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The cha racter of the nation, as given in the New Testament, is that they were " an evil and adulterous generation" (Matt. xii. 39. Comp. John viii. 7) ; that they were a " generation of vipers" (Matt. iii. 7 ; xii. 34) ; that they were wick ed (Matt. xii. 45) ; that they were sin ful (Mark viii. 38 > ; that they were proud, haughty, hypocritical, &c. (Matt, xxiii.) If such was the cha racter of the Jewish ration in general, there is no improbability in supposing that they practised most of the crimes specified in ch. i. On this verse we may remark, (1.) That men are prone to be severe judges of others. (2.) This is often, perhaps commonly, done when the accusers themselves are guilty of the same offences. It often happens, too, that men are remarkably zealous in opposing those offences which they themselves secretly practise. A remarkable instance of this occurs in John viii. 1, &c. Thus David readily condemned the supposed act of injus tice mentioned by Nathan. 2 8am. xii. 1 6. Thus also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman empire against the very crimes which he was con stantly committing; and it was a com mon practice for Roman masters to commit offences which they punished with death in their slaves. (See in- stirices in Grotiua en this place % A.l>. 60] CHAPTER II. 51 2 But we ars sure th.it the judgment of God is according to truth, against them which com- (3.) Remarkable zeal against sin may be no proof of innocence. Comp. Matt. vii. 3. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemn ing in others. It may all be the work of the hypocrite to conceal some base design ; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other. (4.) The heart is deceitful. When we judge others we should make it a rule to ex amine ourselves on that very point. Such an examination might greatly mitigate the severity of our judgment ; or might turn the whole of our indig nation against ourselves. 2. But -we are sure. Greek, " We know." That is, it is the common and admitted sentiment of mankind. It is known and believed by men gene rally that God will punish such crimes. It is implied in this declaration that this was known to the Jews, and it was particularly to the purpose of the apostle so to express himself as to in clude the Jews. They knew it be cause it was every where taught in the Old Testament, and it was the acknow ledged doctrine of the nation. The design of the apostle here, says Calvin, is to take away the subterfuges of the hypocrite, lest he should pride himself if he obtained the praise of men, for a f;ir more important trial awaited him at the bar of God. Outwardly he might appear well to men ; but God searched the heart, and saw the secret as well as the open deeds of men, and they who practised secretly what they condemn ed openly, could not expect to escape the righteous judgment of God. God, without respect of persons, would pu nish wickedness, whether it was open, as among the Gei i ss, or whether it was concealed und&i the guise of great regard for religion, ar among the Jews. ^ The judgment of God. That God mit such things. 3 And thinkest thou this, O man, that judgest them which do condemns it, and will punish it. He regards those who do these things aa guilty, and will treat them accordingly t According to truth. This expres sion is capable of two meanings. The Hebrews sometimes use it to denote truly or certainly. God will certain* ly judge and punish such deeds. Another meaning, which is probably the correct one here, is that God will judge those who are guilty of such things, not according to appearance, but in integrity, and with righteous ness. He will judge men according to the real nature of their conduct ; and not as their conduct may appear unto men. The secret, as well as the open sinner therefore ; the hypocrite, as well as the abandoned profligate ; must ex pect to be judged according to their true character. This meaning com ports with the design of the apostle, which is to show that the Jew, who secretly and hypocritically did the very things which he condemned in the Gentile, could not escape the righteous judgment of God. Tf Against him. That is, against every man, no matter of what age or nation. f Which com mit such things. The crimes enume rated in ch. i. The apostle is not to be understood as affirming that each and every individual among the Jews was guilty of the specific crimes charged on the heathen, but that they were as a people inclined to the same things. Even where they might be externally moral, they might be guilty of cherish ing evil desires in their hearts, and thus be guilty of the offence. Matt. v. 28. When men desire to do evil, and are prevented by the providence of God, it is right to punish them for their evil intentions. The fact that God prevents them from carrying their evil purposes into execution does not constitute a difference between their real character and the character of those who are su tiered to act out their wicked designs. 3. And thinnest t/tott, &c Thi* is. ROMANS. [A. D. 60. uch things, and doest the same, | 4 Ordespisestthou the riches that thou shall escape the judg- of his goodness and forbearance ment of God ? and long-suffering, c not know- c.9.23. fclsa.30.18. e John 4.2. an Appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practised these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guilty of these offences, would not a holy and just God be far more likely to pronounce judgment ? And could they escape who had themselves delivered a similar sentence 1 God is of " purer eyes than to behold evil, and cannot look upon iniquity." (Hab. i. 13.) And if men condemned their fellow men, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jetv. It was doubtless a prevalent sentiment among them, that provided they adhered to the rites cf their religion, and observed the cere monial law, God would not judge them with the same severity as he would the abandoned and idolatrous Gentiles. Comp. Matt. iii. 9. John viii. 33. The apostle shows them that crime is crime, wherever committed ; that sin does not lose its essential cha racter by being committed in the midst of religious privileges; and that those who professed to be the people of God have no peculiar license to sin. Anti- nomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others ; that what -would be sin in others, they may commit with impunity ; and that God will not be strict to mark the offences of his people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among men are those committed by the professed people of God. Comp. Isa. i. 11 17; Ixv. 2 5. Rev. iii. 16. 4. Or despisest. This word properly means to contemn, or to treat with neglect. It does not mean here that they professedly treated God s good ness with neglect or contempt; but that they perverted and i bused it; they did not make a proper use of it ; they did not regard it as fit sd to lead them to repentance ; but they derived a practical impression, that because God had not come forth in judgment and cut them off. but had continued to follow them witn blessings, that there fore he did not regard them as sinners, or they inferred that they were inno- cen 4 . and safe. This argument the Jewrf were accustomed to use (comp. Luke xiii. 1 5. John ix. 2); and thus sinners still continue to abuse the goodness and mercy of God. Tf The riches of his goodness. This is a Hebrew mode of speaking, fo " his rich goodness," i. e. few his abun dant or great goodness. Riches de note superfluity, or that which abounds, or which exceeds a man s present wants; and hence the word in the New Testament is used to denote abundance ; or that which is very great and valuable. See Note, ch. ix. 23. Comp. ch. xi. 12. 33. 2 Cor. viii. 2. Eph. i. 7. 18; iii. 8. 16. Col. i. 27. Eph. ii. 4. The word is used here to qualify each of the words which fol low it, his rich goodness, and forbear ance, and long suffering. ^ Good ess. Kindness, benignity. If For bearance, uvo%*f. Literally his hold- mg-in or restraining his indignation; or forbearing to manifest his displea sure against sin. ^ Lang-suffering. This word denotes his slowness to anger ; or his suffering them to com mit sins long without punishing them. [I does not differ essentially from for bearance. This is shown by his not coming forth, at the moment that sin is committed, to punish it. He might do t justly, but he spares men from day o day, and year to year, to give them opportunity to repent, and be saved. A. D. 60.] CHAPTER II. 53 The way in which men despise or abuse the goodness of God is to infer that He does not intend to punish sin ; that they may do it safely ; and instead of turning from it, to go on in com mitting it more constantly, as if they were safe. " Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Eccl. viii. 11. The same thing was true in the time of Peter. 2 Pet. iii. 3, 4. And the same thing is true of wicked men in every age; nor is there a more decisive proof of the wickedness of the human heart, than this disposition to abuse the goodness of God, and because he shows kind ness and forbearance, to take .occasion to plunge deeper into sin, to forget his mercy, and to provoke him to anger. If Not knowing. Not considering. The word used here, ^.yvtZv, means not merely to be ignor.int of, but it denotes such a degree of inattention as to result in ignorance. Comp. Hosea ii. 8. In this sense it denotes a voluntary, and therefore a criminal ignorance. 1 Leadeth thee, &c. Or the tendency, the design of the goodness of God is to induce men to repent of their sins, and not to lead them to deeper and more aggravated iniquity. The same sentiment is expressed in 2 Pet. iii. 9, " The Lord is long-suffering to us- ward, not willing that any should perish, but that all should come to re pentance." See also Isa. xxx. 18, " And therefore will the Lord wait, that he may be gracious unto you." Hosea v. 15. Ezek. xviii. 23. 32. ^ Repent ance. Change of mind, and purpose, and life. The word here evidently means, not merely sorrow, but a forsak ing of sin, and turning from it. The ten dency of God s goodness and forbear ance to lead men to repentance, is mani fest in the following ways. (1.) It shows the evil of transgression when it is seen to be committed against so kind and merciful a Being. (2.) It is fitted to melt and soften the heart. Judgments often harden the sinner s heart, and make him obstinate. But if while he does evil God is as constantly doing him good ; if the patience of God is seen from year to year, while the man is rebel lious, it is adapted to melt and sub due the heart. (3.) The great mercy of God in this often appears to men to be overwhelming; and so it would to all, if they saw it as it is. God beara with men from childhood to youth ; from youth to manhood ; from man hood to old age ; often while they vio late every law, contemn his mercy, profane his name, and disgrace their species ; and still, notwithstanding all this, his anger is turned away, and the sinner lives, and " riots in the benefi cence of God." If there is any thing that can affect the heart of man, it is this ; and when he is brought to see it, and contemplate it, it rushes over the soul and overwhelms it with bitter sor row. (4.) The mercy and forbearance of God are constant. The manifest ations of his goodness come in every form; in the sun, and light, and air; in the rain, the stream, the dew-drop , in food, and raiment, and home; in friends, and liberty, and protection ; in health and peace ; and in the gospel of Christ, and the offers of life ; and in all these ways God is appealing to his creatures each moment, and setting before them the evils of ingratitude, and beseeching them to turn and live. And from this passage, we cm. not but remark, (1.) That the most effect ual preaching is that which sets before men most of the goodness of God. (2.) Every man is under obligation to forsake his sins, and turn to God. There is no man who has not seen re peated proofs of his mercy and love. (3.) Sin is a stubborn and an amazing evil. Where it can resist all the appeals of God s mercy ; where the sinner can make his way down to hell through all the proofs of God s goodness; where he can refuse to hear God speaking to him each day, and each hour, it shows an amazing extent of depravity to re sist all this, and still remain a sinner. Yet there aie thousands and millions who do it ; and who can be won by no exhibition of love or mercy to fo^saka ROMANS. [A. D. GO ing that the goodness of Goc leadeth thee to repentance ? 5 But, after thy hardness and impenitent heart, treasures! * up aIsa.30.1S. fcDeut.32.34 unto thyself wrath, against the day of wrath, and c revelation of the righteous judgment of God; their sins, and turn to God. Happy is the man who is melted into contrition by the goodness of God, and who sees and mourns over the evil of sinning against so good a Being as is the Crea tor and Parent of all. 5. But after thy hardness. The word " after" herd (ICATU) means respect to, or you act according to the direct tendency of a hard heart in treasuring up wrath. The word hard ness is used to denote insensibility of mind. It properly means that which is insensible to the touch, or on which no impression is made by contact, as a stone, &c. Hence it is applied to the mind, to denote a state where no mo tives make an impression ; which is inse?isible to all the appeals made to it. See Matt. xxv. 24 ; xix. 8. Acts xix. 9. And here it expresses a state of mind where the goodness and for bearance of God have no effect. The man still remains obdurate, to use a word which has precisely the meaning of the Greek in this place. It is im plied in this expression that the direct tendency, or the inevitable result, of that state of mind was to treasure up wrath, &c. ^ Impenitent heart. A heart which is not affected with sor row for sin, in view of the mercy and goodness of God. This is an expla nation of what he meant by hardness. 1 Treasurest up. To treasure up, or to lay up treasure, commonly denotes a laying by in a place of security of property that may be of use to us at some future period. In this place it is used, however, in a more general sense, *o accumulate, to increase. It still has the idea of hoarding up, car ries the thought beautifully and im pressively onward to future times. Wrath, like wealth treasured up, is not exhausted at present, and hence Ihe skner becomes bolder in sin. But it exists, for future use ; it is ktpt in store (comp. 2 Peter iii. 7) against future times; and the man who com mits sin is only increasing this by every act of transgression. The same sentiment is taught in a most solemn manner in Deut. xxxii. 34, 35. It may be remarked here, that most men have an immense treasure of this kind in store, which eternal ages of pain will not exhaust or diminish! Stores of wrath are thus reserved foi a guilty world, and in due time it " will come upon man to the utter most. " 1 Thess. ii. 16. J Unto thy self. For thyself, and not for another; to be exhausted on thee, and not on your fellow man. This is the case with every sinner, as really and as certainly as though he were the only solitary mortal in existence, 1 Wrath Note ch. i. IS. 1 Day of -wrath. The day when God shall show or exe cute his wrath against sinners. Comp. Rev. vi. 17. 1 Thess. i. 10. John iii. 36. Eph. v. 6. 1 Jlnd revelation. Or the day when the righteous judg ment of God will be revealed, or made known. Here we learn, (1.) That the punishment of the wicked will be just. It will not be a judg ment of caprice or tyranny, but a righteous judgment ; that is, such a judgment as it will be right to render, or as ought to be rendered, and THEREFORE such as God ivill render, or he will do right. 2 Thess. i. 6. (2.) The punishment of the wicked is r uture. It is not exhausted in this ife. It is treasured up for a future day, and that day is a day of wrath. How contrary to this text are the pre- ences of those who maintain that all punishment is executed in this life. ^3.) How foolish as well as wicked is t to lay up such a treasure for the "uture; to have the only inheritance in A. D. GO.] 6 Who CHAPTER II. 55 will render to every man according to his deeds : aProv.24.12. Matt.16.27. Rev.20.12. 7 To them, who, by patient continuance in well doing, seek the eternal world, an inheritance of wrath and ivo ! 6. Who will render. That is, who will make retribution as a righteous Judge ; or who will give to every man as he deserves. Tf To every man. To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general prin ciple the apostle is establishing, that he may bring it to bear on the Jew, and to show that he cannot escape simply be cause he is a Jew. Tf According to his deeds. That is, a* he deserves ; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word deeds (tgyai) is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes every thing connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat men according to their external conduct; but the whole language of the Bible implies that he will judge men according to the whole of their conduct, including their thoughts, and principles, and motives ; i. e. as they deserve. The doctrine of this place is elsewhere abundantly taught in the Bible. Prov. xxiv. 12. Matt. xvi. 27. Rev. xx. 12. Jer. xxxii. 19. It is to be observed here that the apostle does not say that men will be rewarded for their deeds (comp. Luke xvii. 10), but according to (**/ra) their deeds. Christians will be saved on ac- tount of the merits of the Lord Jesus Christ (Titus hi. 5), but still the re wards of heaven will be according to their works; that is. they who have laboured most, and been most faithful, shall receive the highest reward, or their fidelity in their Master s service shall be the measure or rule according to which the rewards of heaven shall be distributed. Matt xxv. 14 29. Thus the ground or reason ivhy they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to theii character and deeds. On what prin ciple God will distribute his rewards the apostle proceeds immediately lo state. 7. To them. Whoever they may be. Tf Patient continuance. Who by perseverance in well doing, or in a good work. It means that they who so continue, or persevere in good works as to evince that they are dis posed to obey the law of God. It does not mean those who perform one sin gle act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible that none will be saved but those who persevere in a life of holiness. Rev. ii. 10. Matt. x. 22. Heb. x. 38, 39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God ; not merely external conduct, but that which proceeds from a heart attached to God and his cause. ^ Seek for. This word properly denotes the act of endeavouring to find any thing that is lost. Matt, xviii. 12. Luke ii. 48, 49 t But it also denotes the act when one earnestly strives, or desires to obtain any thing; when he puts forth his efforts to accomplish it. Thus, Matt. vi. 33, " Seek ye first the kingdom of God," &c. Acts xvi. 10. 1 Cor. x. 24. Luke xiii. 24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or ROMANS. FA. D. 60 for glory and honour and immor tality, eternal life: 8 But unto them that are contentious, and * do not obey a lTim.6.3,4. J2Thess.I.8 the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws. t Glo." g and honour and immortality. The three words used here, denote the happiness of the heavenly world. They vary somewhat in their meaning, nd are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word glory (f*Z*v} denotes properly praise, celebrity, or any thing distin guished for beauty, ornament, ma jesty, splendour, as of the sun, &c. ; and then it is used to denote the highest happiness or felicity, as expressing every thing that shall be splendid, rich, and grand. It denotes that there will be an absence of every thing mean, grovelling, obscure. The \vord honour (T^JIV) implies rather the idea of re ward, or just retribution the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, pover ty, and want among men. Here they are despised by men ; there, they shall be honoured by God. ^ Immor tality. That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are un doubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse, indignation, &e. apply to the punish ment of the wicked beyond the grave. 1 Eternal life. That is, God will render" eternal life to those who seek it in this manner. This is a great principle ; and this shows that the apostle means by " their deeds" (vei. 6), not merely their external conduct, but their inward thoughts, and effort* evinced by their seeking for glory, &c For the meaning of -the expression " eternal life," see Note, John v. 24. 8. Who are contentious. This ex pression usually denotes those who are of a quarrelsome or litigious dispo sition ; and generally has reference to controversies among men. But here it evidently denotes a disposition towards God, and is of the same sig nification as rebellious, or as opposing God. They who contend with the Almighty ; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The LXX. use the verb to translate the Hebrew word mo. marah, in Deut. xxi. 20. One striking characteristic of the sinner is, that he contends with God, i. e. that he op poses and resists his claims. This is the case with all sinners ; and it was particularly so with the Jews, and hence the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a re bellious people was one which was often charged on the Jewish nation. Deut. ix. 7. 24; xxxi. 27. fsa. i. 2; xxx. 9 ; Ixv. 2. Jer. v. 23. Ezek. ii. 3. 5. ^ Do not obey the truth. Comp. ch. i. 18. The truth here denotes the divine will, which is alone the light of truth. (Calvin.) It means true doc trine in opposition to false opinions ; and to refuse to obey it is to regard it a. ialse, and to resist its influence. j The truth here means all the correct | representations which had been made i of God, and his perfections, and law, and claims, whether by the light of i nature or by revelation. The descrip- A. D.60.] CHAPTER II. 57 the truth, but obey unrighteous ness ; indignation and wrath, tion thus included Gentiles and Jews but particularly the latter, as they hac been more signally favoured with th< light of truth. It had been an eminen characteristic of the Jews that they hac refused to obey the commands of the true God. Josh. v. 6. Judg. ii. 2 ; vi 10. 2 Kings xviii. 12. Jer. iii. 13. 25 xlii. 21 ; xliii. 4. 7; ix. 13. ^ Bu\ obey unrighteousness. The expres sion means that they yielded them selves to iniquity, and thus became the servants of sin. Rom. vi. 13. 16, 17. 1 9. Iniquity thus may be said to reign over men, as they follow the dictates of evil, make no resistance to it, and im plicitly obey all its hard requirements. 1 Indignation and wrath. That is, these shall be rendered to those who are contentious, &c. The difference Detween indignation and wrath, says Ammonius, is that the former is of short duration, but the latter is a long continued remembrance of evil. The one is temporary, the other denotes continued expressions of hatred of evil. Eustathius says that the word indignation denotes the internal emo tion, but -wrath the external manifesta tion of indignation. (Tholuck.) Both words refer to the opposition which God will cherish and express against sin in the world of punishment. 9. Tribulation. This word com monly denotes affliction, or the situa tion of being pressed down by a bur den, as of trials, calamities, &c. ; and hence to be pressed down by punish ment or pain inflicted for sins. As ap plied to future punishment, it denotes the pressure of the calamities that will come ;pon the soul as the just reward of siri. T And anguish, a-Ttvo^a^ict. This noun is used in but three other places in the New Testament. Rom. viii. 35. 2 Cor. vi. 4 ; xii. 10. The verb is used in 2 Cor. iv. 8 ; vi. 12. It means, literally narrowness of place, want of room, and then the anxiety and distress of mind which a man experiences who s pressed on every side by afflictions. 9 Tribulation and anguish, upon every soul of man that and trials, and want, or by punish ment, and who does not know where he may turn himself to find relief. (Schleusner.} It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God s dis pleasure, so as to be in deep distress, and so as not to know where to find relief. These words affliction and anguish are often connected. Rom. viii. 35. Tf Upon every soul of man. Upon all men. In Hebrew the word soul often denotes the man himself. But still, the apostles, by the use of this word here, meant perhaps to signi fy that the punishment should not be corporeal, but afflicting the soul. It should be a spiritual punishment, a punishment of mind. (Ambrose. See Tholuck.) t Of the Jew Jir st. Having stated the general principle of the divine administration, he comes now to make the application. To the prin~ ciple there could be no objection. And the apostle now shows that it was ap plicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable^/? rst, or in an eminent degree, to the Jew, because, (1.) He had been peculiarly favoured with light and mowledge on all these subjects. (2.) These principles were fully stated in lis own law, and were in strict accord ance with all the teaching of the pro )hets. See Note on ver. 6. Also Ps vii. 11; ix. 17; cxxxix. 19. Prov. xiv. 32. t Of the Gentile. That is, of all who were not Jews. On what mnciples God will inflict punishment >n them, he states in ver. 12 16. Ii s clear that this refers to the future )unishment of the wicked, for, (1.) It tands in contrast with the eternal ife of those who seek for glory (ver. f). If this description of the effect of in refers to this life, then the effects ipoken of in relation to the righteous efer to this life also. But in no place n the Scriptures is it said I hat men experience all the blessings of eterntA doeth evil, of the Jew first, also of the * Gentile. 10 But glory, fl honour, and peace, to every man that work- r, Greek, a lPet.1.7. ROMANS. [A. D. 60. and eth good, to the Jew first, and also to the * Gentile : 1 1 For * there is no respect of persons with God. I Deut.10.17. 2Chron.l9.7. Gal.6.7,8. lPet.1.17. life in this world; and the very sup position is absurd. (2.) It is not true that there is a just and complete retribution to every man, according to his deeds, in this life. Many of the wicked are prospered in life, and " there are no bands in their death, but their strength is firm." Ps. Ixxiii. 4. Many of the righteous pine in poverty and want and affliction, and die in the flames of persecution. Nothing is more clear than there is not in this life a full and equitable dis tribution of rewards and punishments ; and as the proposition of the apostle nere is, that God WILL render to every man ACCORDING to his deeds (ver. 6), it follows that this must be accomplish ed in another world. (3.) The Scrip tures uniformly affirm, that for the very things specified here, God will consign men to eternal death. 2 Thess. i. 8, " In flaming fire, taking vengeance on them that know not God, and that OBEY NOT the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction," &c. 1 Pet. iv. 1 7. We may remark also, that there could be no more alarming description of future suffering than is specified in this pas sage. It is indignation ; it is -wrath ; it is tribulation; it i? anguish which .he sinner is to endure for ever. Truly men exposed to this awful doom should ne alarmed, and should give diligence to escape from the wo which is to come ! 11. For. This particle is used here to confirm what is said before, particu larly that fthis punishment should be experienced by the Jtrw as well as the Gentile. For God would deal with both on the principles of justice. f Respect of persons. The word thus rendered means partiality, in pro nouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but on account of something personal on account of his wealth, or rank, ot office, or influence, or .by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such par tiality was strictly and often forbidden to the Jewish magistrates. Lev. xix. 15. Deut. i. 17. Prov. xxiv. 23. James ii. 1. 3. 9. In his capacity as a Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by icgard to the wealth, office, rank, or appear ance of men. He will judge righteous judgment ; he will judge men as they ought to be judged ; according to their character and deserts ; and not con trary to their character, or by partiality. The connexion here demands that this affirmation should be limited sole ly to his dealing with men AS THEIR JUDGE. And in this sense, and this only, this is affirmed often of God in the Scriptures. Deut. x. 17. 2 Chron. xix. 7. Eph. vi. 9. Col. iii. 25. Gal. vi. 7, 8. 1 Pet. i. 17. Acts x. 34. It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege ; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favours where he pleases where all are undeserving, or that he may not make a difference in the characters of men by his providence, and by the agency of his Spirit. All these are actually done, done not out of any respect to then persons, to their rank, office, or wealth, but according to his own sovereign good pleasure. Eph. i. To deny that this is d ne, would be to deny th*> A. D. GO.] CHAPTER II. 5i) 12 For as many as have sin- ned without law, shall also pe- manifest arrangement of things every where on the earth. To deny that God had a right to do it, would be, (1.) To maintain that sinners had a clairtt on his favours. (2.) That he might not do what he willed with his own ; or, (3.) To affirm that God was under obligation to make all men with just the same talents and privileges, i. e. that all creatures must be, in all respects, just alike. This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has re spect to a different thing, to the actual exercise of the office of the Judge of the world; and whatever may be the truth about God s decrees, or his electing love, this passage teaches nothing in relation to either. It may be added that this passage contains a most alarming (ruth for guilty rnen. It is that God will uot be influenced by partiality, but will treat them just as they de serve. He will not be won or awed by their rank or office ; by their wealth or endowments ; by their num bers, their power, or their robes of royalty and splendour. Every man should tremble at the prospect of fall ing into the hands of a just God, who will treat him just as he deserves, and should without delay seek a refuge in the Saviour and Advocate provided for the guilty. 1 John ii. 1, 2. 12. For. This is used to give a reason for what he had just said, or to si /w on what principles God would eat man so as not to be a respecter of persons. ^ Jla many. Whosoever. This includes all who have done it, and evi dently has respect to the gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a few only, or to great and incorrigible instances of pagan wickedness, but it is a universal, sweep ing declaration, obviously including all. 1 Have sinned. Have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind. \ Without law, dvo .*. This expression evidently means with out revealed 4 or -written law, a r the apostle immediately says that they had a law of nature (ver. 14, 15). The word law, V:<MOC, is often used to denote the revealed law of God, the Scrip tures, or revelation in general. Matt xii. 5. Luke ii. 23, 24 ; x. 28. John viii. 5. 17. J Shall also perish, u.froKouvTaj. The Greek word used here occurs frequently in the New Testa ment. It means to destroy, to lose, or to corrupt, and is applied to life (Matt. x. 39) ; to a re-ward of labour (Matt. x. 42); to wisdom (1 Cor. i. 19) ; to bottles (Matt. ix. 17). It is also used to denote future punishment, or the destruction of soul and body in hell (Matt. x. 28 ; xviii. 14. Jobn iii. 15), where it is opposed to eternal life, and therefore denotes eternal death. Rom. xiv. 15. John xvii. 12. In this sense the word is evidently used in this verse. The connexion demands that the reference should be to a future judgment to be passed on the heathen, It will be remarked here that the apos tle does not say they shall be saved without law. He does not give even an intimation respecting their salva tion. The strain of the argument, as well as this express declaration, shows that they who had sinned and in the first chapter he had proved that all the heathen were sinners would be punished. If any of the heathen arc saved, it will be, therefore, an exception to the general rule in regard to them. The apostles evidently believed that the great mass of them would be de stroyed. On this ground they evinced such, zeal to save them ; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the know ledge of the Lord Jesus. It may be added here, that all modern investiga tions have gone to confirm the position tha.t the heathen are as degraded now as they were in thn ime of Paul 60 risli without law ROMANS. [AD. GO. and as many as have sinned in the law, shall T Without lato. That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by. the revelation which the Jews had. They shall be con demned only according to the know ledge and the law which they actuajly possess. Tliis is the equitable rule on which God will judge the world. Ac cording to this, it is not to be appre hended that they will suffer as much as those who have the revealed wi!i of God. Comp Matt. x. 15 ; xi. 24. Luke x. 1 2. ^ Have sinned in the aiv. Have sinned having the reveal ed will of God, or endowed with great er light and privileges than the heathen world. The apostle here has undoubt ed reference to the Jeivs who had the law of God, and who prided them selves much on its possession. ^ Shall be judged by the la-ut. This is an equitable and just rule ; and to this the Jews could make no objection. Yet the admission of this would have led Jirectly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be ob served here, that the apostle uses a different expression in regard to the Jews from what he does of the Gen tiles. He says of the former, that they " shall be judged ;" of the latter, that they " shall perish" It is not certain ly known why he varied this expres sion. But if conjecture may be allow ed, it may have been for the following reasons. (1.) If he had affirm od of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the con clusion to which he was about to come. Yet they could bear the word to be applied to the heathen, for it was in accordance with their own views and their own mode of speaking, and was strictly true. (2.) The word "judged" \ apparently more mild, and yet really be judged by the law ; 13 (For a not the hearers of a JSBIM J. 22,25. more severe. It would arouse no pre judice to say that they would be judged by their law. It was indeed paying a sort of tribute cr regard to that on which they prided themselves so much, the possession of the law of God. Still, it was a word implying all thai he wished to say, and involving the idea that they would be punished and destroyed. If it was admitted that the heathen would perish ; and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light; then it would follow that they would also be condemned, and their ow?i minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an of fensive truth rather by the deductions of the mind of the opponent himself than by a harsh and severe charge of the writer. In instances of this, the Scriptures abounds ; and it was this especially that so eminently character ized the arguments of our Saviour. 13. For not the hearers, &c. The same sentiment is implied in James i. 22. Matt. vii. 21. 24. Luke vi. 47. The apostle here doubtless designed tc meet an objection of the Jews ; to wit, that they had the law, that they mani fested great deference for it, that they heard it read with attention, and pro fessed a willingness to yield themselves to it To meet this, he states a verj plain and obvious principle, that this was insufficient to justify them before God, unless they rendered actual obe dience. 1 Are just. Are justified before God, or are personally holy. Or, in other words, simply heading the law is not meeting all its requirements and making men holy If they ex pected to be saved by the laiv, it re quired something more than merely to hear it. It demanded perfect obedi ence. ^ But the doe^s of the laiv. A.D 60.] CHAPTER II. 61 the law are just before God, bu the doers of the law shall be justified. They who comply entirely with its de mands ; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish law itself. Deut. iv. 1. Lev. xviii. 5. Comp. Rom. x. 9. 1 Shall be justified. Thi expression is evidently synonymous with that in Lev. xviii. 5, where it is said that " he shall live in them." The meaning is, that it is a maxim or principle of the law of God, that if a creature will keep it, and obey it en tirely, he shall not be condemned, but shall be approved and live for ever. This does not affirm that any one ever has thus lived in this vrorld, but it is an affirmation of a great general prin ciple of law, that if a creature is justi fied BY the law, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the law. If the Jews, therefore, ex pected to be saved by their law, it must be, not by hearing the law, nor by being called a Jew, but by perfect and un qualified obedience to all its require ments. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the law would be saved. The inference from the passage is, that no man can be saved by his exter nal privileges, or by an outward re spectful deference to the truths and ordinances of religion. 14. For when. The apostle, in ver. 13, had stated a general principle, that the doers of the law only can be justi fied, if justification is attempted by the law. In this verse and the next, he proceeds to show that the same princi ple is applicable to the heathen ; that though they have not the written law of God, yet that they have sufficient knowledge of his will to take away wery excuse fcr sin, and consequently F 14 For when the Oentiles, which have not the law, do by nature the things contained in that the course of reasoning by which he had come to the conclusion that they were guilty, is well founded. This verse is not to be understood as affirming, as an historical fact, that any of the heathen ever did perfectly obey the law which they had, any more than the previous verse affirms it of the Jews. The main point in the argu ment is, that if men are justified by the law, their obedience must be en tire and perfect ; that this is not to be external only, or to consist in hearing or in acknowledging the justice of th*> law ; and that the Gentiles had an op portunity of illustrating this principle as well as the Jews, since they also had a law among themselves. The word when (iWv) does not imply that the lung shall certainly take place, but s one form of introducing a supposi- ion; or of stating the connexion of one thing with another. Matt. v. 1 1 ; vi. 2. 5, 6. 16 ; x. 19. It is, however, rue that the main things contained in his verse, and the next, actually oc curred, that the Gentiles did many hings which the law of God required. The Gentiles. All who were not ews. 1 Which .have not the law. Who have not a revelation, or the written word of God. In the Greek he article is omitted, " who have not aw," i. e. any revealed law. ^ JJy lature. By some, this phrase has been upposed to belong to the previous member of the sentence, "who have ot the law by nature" But our ranslation is the more natural and isual construction. The expression means clearly by the light of con- c-ienceand reason, and whatever other lelps they may have without revela ion. It denotes simply, in that state which is without the revealed will of God. In that condition they had many iclps of tradition, conscience, reason nd the observation of the dealings o. ivine .Providence, so that to a consi KUMANS. [A. D. CO. tue law, these, having not the raw, are a law unto themselves. 15 Which si ow the work of ;he law written in their hearts, derable extent they knew what was right and what was wrong. 1 Do the things. Should they not merely un derstand and approve, but actually perform the things required in the law. f Contained in the laio. Literally the things of the law, i. e. the things which the law requires. Many of those things might be done by the hea then, as, e. g. respect to parents, truth, justice, honesty, chastity. So far as they did any of those things, so far they showed that they had a law among themselves. And wherein they failed in these things, they showed that they were justly condemned. Tf .ire a law unto themselves. This is explained in the following verse. It means that their own reason and con science constituted, in these things, a l:uv, or prescribed that for them which the revealeu law did to the Jews. 15. Which show. Who thus evince or show. ^ The tvorh of the laiv. The design, purpose, or object which is contemplated by the revealed law ; that is, to make known to man his duty, and to enforce the obligation to perform it. This does not mean, by any means, that they had all the knowledge which the law would im part, for then there would have been no need of a revelation, but that, as far as it went, as far as they had a know ledge of right and wrong, they coin- idedvj\\\\ the revealed will of God. In other words, the will of God, whether made known by reason or revelation, will be (lie fame so far as reason goes. The diflerence is that revelation goes farther than reason ; sheds light on new duties and doctrines; as the in formation given by the naked eye and the telescope is the same, except that the telescope carries the sight forward, ami reveals new worlds to the sight of muii. 11 Written in their hearts. their * conscience also bearing witness, and their thoughts the * mean while accusing or else excusing one another.) i or, the conscience witnessing with them. 3 or, between themselves. The revealed law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same re quirements were written on their hearts. Though not revealed to them as to the Jews, yet they had obtained the knowledge of them by the light of nature. The word hearts here denotes the mind itself, as it does also fre quently in the sacred Scriptures ; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the law, but that they had knowledge of it ; and that that knowledge was deeply engraven on their minds. ^ Their conscience. This word properly means the judg ment of the mind respecting right and wrong; or the juogment which the mind passes on the morality or immo rality of its own actions, when it in stantly approves or condemns them. It has usually been termed the moral sense, and is a very important principle in a moral government. Its design is to answer the purposes of an ever at tendant -witness of a man s conduct ; to compel him to pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner. See John viii. 9. Acts xxiii. 1 ; xxiv. 16. Rom. ix. 1. 1 Tim. i. 5. By na ture every man thus approves or con demns his own acts ; and there is not a profounder principle of the Divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Con science may be enlightened or unen lightened; and its use may be greatly perverted by false opinions. Its pro vince is not to cornmuiiicate any new A.D. GO.] CHAPTER II. 1 G In tne day when God shall truth, it is simply to express judg ment, and to impart pleasure or inflict pain for a man s own good or evil conduct. The apostle s argument does not require him to say that conscience revealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercise proved that they had a knowledge of the law of God. Thus it was a -witness simply of that fact. I Bearing -witness. To bear witness is to furnish testimony, or proof. And the exercise of the conscience here showed or proved that they had a knowledge of the law. The expres sion does not mean that the exer cise of their conscience bore witness of any thing to them, but that its ex ercise may he alleged as a proof that they were not without some knowledge of the law. ^ Jlnd their thoughts. The word thoughts (xc^./o/^wi ) means properly reasonings, or opinions, sen timents, &c. Its meaning here may be expressed by the word reflections. Theii reflections on their own conduct would be attended with pain or plea sure. It differs from conscience, inas much as the decisions of conscience are instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience. II The mean -while. Margin, " Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time ; and sometimes afterward, ui subsequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the heathen among themselves, by their writings, accused or acquitted one another, ^f Accusing. If the actions were evil. ^ Excusing. That is, if their actions were good. i One, another. The margin renders this expression in connexion with the adverb, translated " in the meai while, ? judge the secrets of men, by " between themselves." This view is also taken by many commentators, arid this is its probable meaning. If so, it denotes the fact that in their re flections, or their reasonings or dis" cussions, they accused each other of crime, or acquitted one another; they showed that they had a law ; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than that which he here adduced. (1.) They had a conscience, pronouncing on their oivn acts; and, (2.) Their reasonings, based on the supposition of some such common and acknowledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or ac quitted themselves ; if in these reason ings and reflections, they proceeded on the principle that they had some rule of right and wrong, then the proposi tion of the apostle was made out that it was right for God to judge them, and destroy them, ver. 8 12. 16. In the day. This verse is doubt less to be connected with verse 12, and the intermediate verses are a parenthesis, and it implies that the heathen world, as well as the Jews, will be arraigned at the bar of judgment. At that time God will judge all in righteousness, the Jew by the law which he had, and the heathen by the law which he had. t When God shall judge. God is often represented as the Judge of man kind. Deut. xxxii. 36. Ps. 1. 4. 1 Sam. ii. 10. Eccl. iii. 17. Rom. hi. 6. Heb. xiii. 4. But this does not militate against the fact that he will do it by Jesus Christ. God has appointed his Son to administer judgment; and it will be not by God directly, but by Jesus Christ that it will be administer ed. ^[ The secrets of men. See Luke viii. 17. Eccl. xii. 14, "For God shall bring every work into judgment, -with every secret thing" &c. Matt. x. 26. 1 Cor. iv. 5. The expression de notes the hidden desires, lusts, pass^*ons Jesus Christ, according to my* gospel. ROMANS. [A. D. GO 17 Behold, thou * art call ed a Jew, and reslest in the b rer.28. and motives of men ; the thoughts of the hearts, as well as the outward actions of the life. It will be a cha racteristic of the day of judgment, that all these will be brought out, and receive their appropriate reward. The propriety of this is apparent, for, (1.) It is by these that the character is really determined. The motives and principles of a man constitute his character, and to judge him impartially, these must be known. (2.) They are not judged or rewarded in this life. The external conduct only can be seen by men, and of course that only can be rewarded or punished here. (3.) I.len of pure motives and pure hearts are often here basely aspersed and ca lumniated. They are persecuted, tra duced, and often overwhelmed with ignominy. It is proper that the secret motives of their conduct should be brought out, and approved. On the other hand, men of base motives ; men of unprincipled character, and who are corrupt at the heart, are often lauded, nattered, and exalted into pub lic estimation. It is proper that their secret principles should be detected, and that they should take their proper place in the government of God. In regard to this expression, we may fur- cher remark, (1.) That the fact that all secret thoughts and purposes will be brought into judgment, invests the judgment with an awful character. Who should not tremble at the idea that the secret plans and desires of his soul, which he has so long and so studiously concealed, should be brought out into noon-day in the judgment? All his artifices of concealment shall be then at an end. He will be able to practise disguise no longer. He will be seen as he is ; and he will receive the doom he deserves. There will be one place, at least, where the sinner shall be treated as he ought. (2.) To execute this judgment implies the power of searching the heart of know- ing the thoughts ; and of developing and unfolding all the purposes and plans of the soul. Yet this is intrusted to Jesus Christ, and the fact that he will exercise this, shows that he is di vine. Tf Of men. Of all men, whe ther Jew or Gentile, infidel or Chris tian. The day of judgment, therefore, may be regard ed as a day of universal development of all the plans and pur poses that have ever been entertained in this world. ^ By Jesus Christ. The fact that Jesus Christ is appointed to judge the world is abundantly taught in the Bible. Acts xvii. 31. 2 Tim. iv. 1. 1 Pet. iv. 5. John v. 22. 27. 1 Thess. iv. 16 18. Matt. xxv. 31 46. J Ac cording to my gospel. According to the gospel which / preach. Comp. Acts xvii. 31. 2 Tim. iv. 8. This does not mean that the gospel which he preached would be the rule by which God would judge all mankind, for he had just said that the heathen world would be judged by a different rule, ver. 12. But it means that he was intrusted with the gospel to make it known ; and that one of the great and prime articles of that gospel was, that God would judge the world by Jesus Christ. To make this known he was appoint ed ; and it could be called his gospel only as being a part of the important message with which he was intrusted. 17. Behold. Having thus stated the general principles on which God would judge the world ; having shown how they condemned the Gentiles ; and having removed all objections to them, he now proceeds to another part of his argument, to show how they ap plied to the Jews. By the use of the word behold, he calls their attention to it, as to an important subject ; and with great skill and address, he states their privileges, before he shows them how those privileges might enhance their condemnation. He admits an their claims to pre-eminence in privi leges, and then with great faithfulness A.D. 60. J law, and makest thy boast of God. a Ps.l47.1,ai. CHAPTER II. 65 18 And knowest his will and l approves! b the things thai i or, Mat the things that differ. b "hil.1.10. proceeds to show how, if abused, these might deepen their final destruction. It should be observed, however, that the word rendered behold is in many MSS. written in two words, It <fi, instead of iJt. If this, as is probable, is the cor rect reading there, it should be ren dered, " if now thou art," &c. Thus the Syriac, Latin, and Arabic read it. t Thou art called. Thou art named Jew, implying that this name was one of very high honour. This is ihe first thing mentioned on which the Jew would be likely to pride himself. ^ A Jeio. This was the name by which the Hebrews were at that time generally known; and it is clear that they re garded it as a name of honour, and valued themselves much on it. See Gal. ii. 1ft. Rev. ii. 9. Its origin is not certainly known. They were call ed the children of Israel until the time of Rehoboam. When the ten tribes were carried into captivity, but two re mained, the tribes of Judah and Ben jamin. The name Jeivs was evidently given to denote those of the tribe of Judah, The reasons why the name of Benjamin was lost in that of Judah, were probably, (1.) Because the tribe of Benjamin was small, and compara tively without influence or importance. (2.) The Messiah was to be of the tribe of Judah (Gen. xlix. 10) ; and that tribe would therefore possess a con sequence proportioned to their expec tation of that event. The name of Jeivs would therefore be one that would suggest the facts that they were pre served from captivity, that they had received remarkably the protection of God, and that the Messiah was to be sent to that people. Hence it is not wonderful that they should regard it as a special favour to be a Jew, and particularly when they added to this the idea of all the other favours connected with their being the peculiar people ot God. The ria:ne Jew came thus to denote all the peculiarities and F2 special favours of their religion. U And restest in the laiv. The word rest here is evidently used in the sense of trust ing 1 to, or leaning upon. The Jew leaned on, or relied on the law for ac ceptance or favour ; on the fact that he had the law, and on his obedience to it. It does mean that he relied on his own works, though that was true, but that he leaned on the fact that he had the law, and was thus distinguished above others. The laiv here means the entire Mosaic economy ; or all the rules and regulations which Moses had given. Perhaps also it includes, as it sometimes does, the whole of the Old Testament. 1 Makest thy boast in God. Thou dost boast, or glory, that thou hast the knowledge of the true God, while other nations are in dark ness. On this account the Jew felt himself far elevated above all other people, and despised them. It was true that thev only had the true knowledge of God, and that he had declared him self to be their God (Deut. iv. 7. Ps. cxlvii. 19, 20); but this was not a ground for boasting, but for gratitude. This passage shows us that it is much more common to boast of privileges than to be thankful for them, and that it is no evidence of piety for a man to boast of his knowledge of God. A humble, ardent thankfulness that we have that knowledge a thankfulness which leads us not to despise others, but to desire that they may have the same privilege is an evidence of piety. 18. And knoivcst his will. The will or commands of God. This know ledge they obtained from the Scriptures ; and of course in this they were distin guished from other nations. ^ And approvest. The word used here is capable of two interpretations. It may mean either to distinguish, or to ap prove. The word is properly and usually applied to the process of testing or trying metals by fire. Hence il comes to be used in a general sense ROMANS. [A. D. GO. -ire more excellent, being in structed out of the law ; 19 And art confident that thou thyself art a guide of the blind, to try or to distinguish any thing ; to ascertain its nature, quality, &c. Luke xii. 66. This is probably its meaning here, referring rather to the intellectual process of discriminating, than to the moral process of approving. It could not, perhaps, be said with propriety, at least the scope of the passage does not properly suppose this, that the Jew approved or loved the things of God ; but the scope of the passage is, that the Jew valued himself on his knowledge of that which was conformable to the will of God. See Notes on ch. xiv. If The things that are more excellent. The word here translated more excel lent denotes properly the things that differ from others, and then also the things that excel. It has an ambiguity similar to the word translated " ap proved." If the interpretation of that word above given is correct, then this word here means those things that differ from others. The reference is to the rites and customs, to the dis tinctions of meats and days, &c. prescribed by the law of Moses. The Jew would pride himself on the fact that he had been taught by the law to make these distinctions, while all the heathen world had been left in ignorance of them. This was one of the advan tages on which he valued himself and his religion, f lleing instructed, &c. That is, in regard to the one God, his will, and the distinguishing rites of his worship. 19. And art confident. This ex pression denotes the full assurance of the Jew that he was superior in know ledge to all other people. It is a re markable fact that the Jews put the fullest confidence in their religion. Though proud, wicked, and hypocriti cal, yet they were not speculative infi dels. It was one of their characteris tics, evinced through all their history, l),r>t they ha/1 the fullest assurance that a light of them which are in darkness, 20 An instructor of the fool ish, a teacher of babes, which God was the author of their institu tions, and that their religion was his appointment. 1 A guide of the blind. A guide of the blind is a figurative ex pression to denote an instructor of the ignorant. The blind here properly refers to the Gentiles, who were thus regarded by the Jews. The meaning is, that they esteemed themselves qua lified to instruct the. heathen world. Matt. xv. 14; xxiii. 15. ^ A light. Another figurative expression to de note a teacher. Comp. Isa. xlix. 6. John i. 4, 5. 8, 9. J In darkness. A common expression to denote the ig norance of the gentile world. Sje Note, Matt. iv. 16. 20. Of the foolish. The word fool ish is used in the Scriptures in two significations: to denote those who are void of understanding, and to denote the wicked. Here it is clearly used in the former sense, signifying that the Jew esteemed himself qualified to in struct those without knowledge, ^f Of babes. This is the literal meaning of tne original word. The expression is figurative, and denotes those who were zsignorant as children an expression which they would be likely to apply to all the Gentiles. It is evident that the character here given by Paul to the Jews is one which they claimed, and of which they were proud. They are often mentioned as arrogating this pre rogative to themselves, of being quali fied to be guides and teachers of others. Matt. xv. 14 ; xxiii. 2. 16. 24. It will be remembered, also, that the Jews considered themselves to be qualified to teach all the world, and hence evinced great zeal to make prose lytes. And it is not improbable (TAo- luck} that their Rabbles were accus tomed to give the names " foolish" and " babes" to the ignorant proselytes which they had made from the hea then, t Which hast the form of know A. D. GO.] CHAPTER 11. 07 hast the form a of knowledge and of the truth in the law : 21 Thou * therefore .which teachest another, teachest thou *ot thyself ? thou that preachest t2Tim.l.l3;3.5, b Matt.23.3,&c. ledge. The word here translated form properly denotes a delineation or pic turing of a thing. It is commonly used to denote also the appearance of any object ; that which we see, without re ference to its internal character; the external figure. It sometimes denotes the external appearance as distinguish ed from that which is internal ; or a hypocritical profession of religion with out its reality. 2 Tim. iii. 5, " Having ,he form of godliness, but denying its power." It is sometimes used in a good, and sometimes in a bad sense. Here it denotes that in their teaching they retained the semblance, sketch, or outline of the true doctrines of the Old Testament. They had in the Scrip tures a correct delineation of the truth. Truth is the representation of things as they are ; and the doctrines which the Jews had in the Old Testament were a correct representation or deli neation of the objects of knowledge. Comp. 2 Tim. i. 13. \ In the latv. In the Scriptures of the Old Testament. In these verses the apostle concedes to the Jews all that they would claim. Having made this concession of their superior knowledge, he is prepared with the more fidelity and force to convict them of their deep and dread ful depravity in sinning against the superior light and privileges which God had conferred on them. 21. Thou therefore, &c. He who is a teacher of others may be expected to be learned himself. They ought to be found to be possessed of superior knowledge; and by this question the apostle impliedly reproves them for their ignorance. The form of a ques tion is chosen because it conveys the {ruth with greater force. He puts the question as if it were undeniable that they were grossly ignorant. Comp a man should not steal, dost thou steal ? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery ? thou Matt, xxiii. 3, " They say, and do not," &c. t That preachest. This word means to proclaim in any manner, whether in the synagogue, or in any place of public teaching. ^ Dost thou steal ? It cannot be proved, perhaps, that the Jews were extensively guilty of this crime. It is introduced partly, no doubt, to make the inconsistency of their conduct more apparent. We expect a man to set an example of what he means by his public instruc tion. 22. Dost thou commit adultery? There is no doubt that this was a crime very common among the Jews. See Notes, Matt. xii. 39. John viii. 1 11. The Jewish Talmud accuses some of the most celebrated of their Rabbies, by name, of this vice. (Grotius.) Jo- sephus also gives the same account of the nation. K Thou that abhorrest idols. It was one of the doctrines ot their religion to abhor idolatry. This they were every where taught in the Old Testament ; and this they doubt less inculcated in their teaching. It was impossible that they could recom mend idolatry. 1 Dost thou commit sacrilege ? Sacrilege is the crime of violating or profaning sacred things ; or of appropriating to common pur poses what has been devoted to the service of religion. In this question, the apostle shows remarkable tact and skill. He could not accuse them of idolatry, for the Jews, after the Baby lonish captivity, had never fallen into it. But then, though they had not the form, they might have the spirit of idolatry. That spirit consisted in with holding from the true God that which was his due, and bestowing the affec tions upon something else. This the Jew s did by perverting from their pro per ise the offerings which were de f8 ROMANS. [A. D. 60 that abhorrest idols, dost t .iou commit sacrilege ? 23 Thou that makest thy boast of the law, through break- bigned for his honour ; by withholding that which he demanded of tithes and offerings; and by devoting to other uses that which was devoted to him, and which properly belonged to his service. That this was a common crime among them is apparent from Mai. i. 8. 1214 ; iii. 8, 9. It is also evident from the New Testament that the temple was in many ways dese crated and profaned in the time of our Saviour. Notes, Matt. xxi. 12, 13. 23. Makest thy boast, &c. To boast in the law implied their conviction of its excellence and obligation, as a man does not boast of that which he esteems to be of no value. ^ Dishonourest thou God. By boasting of the law, they proclaimed their conviction that it was from God. By breaking it, they denied it. And as actions are a true test of man s real opinions, their breaking the law did it more dishonour than their boasting of it did it honour. This is always the case. It matters little what a man s speculative opinions may be ; his practice may do far more to dis grace religion, than his profession does to honour it. It is the life and con duct, and not merely the profession of the lips, that does real honour to the true religion. Alas, with what perti nency and force may this question be put to many who call themselves Christians ! 24. The name of God. The name and character of the true God. 1 Is blasphemed. Note, Matt. ix. 3. That is, your conduct is such as to lead the heathen world to blaspheme and re proach both your religion and its Au thor. By your hypocrisy and crimes the pagan world is led to despise a re ligion which is observed to have no effect in purifying and restraining its professors; and of course the reproach will terminate on the Author of your religion that is, the tr< e God. A life ing the law dishouourest thou God? 24 For the name of God is blasphemed among the Gentiles of purity would tend to honour religion and its Author ; a life of impurity does the reverse. There is no doubt that this was actually the effect of the de portment of the Jews. They were scattered every where ; every where they were corrupt and wicked ; and every where they and their religion were despised. 1 Among the Gentiles. In the midst of whom many Jews lived. 1 Through ym. By means of you, or as the result of your conduct. It may mean, that you Jews do it, or pro fane the name of God; liut the con nexion seems rather to require the for mer sense. ^ Jls it is -written. To what place the apostle has reference, cannot be certainly determined. There are two passages in the Old Testament which will bear on the case, and per haps he had them both in his view. Isa. Hi. 5. Ezek. xxxvi. 22, 23. The meaning is not that the passages in the Old Testament, referred to by th* phrase " as it is written," had any par ticular reference to the conduct of the Jews in the time of Paul, but that this had been the character of the people, and the effect of their conduct a* a na tion, instances of which had been be fore observed and recorded by the pro phets. The same thing has occurred to a most melancholy extent in regard to professed Christian nations. For purposes of commerce, and science, and war, and traffic, men from nations nominally Christian have gone into almost every part of the heathen world. But they have not often been real Christians. They have been intent on gain; and have to a melancholy ex tent been profane, and unprincipled, and profligate men. Yet the heathen have regarded them as Christian* ; as fair specimens of the effect of the reli gion of Christ. They have learned, therefore, to abuse the name of Chris tian, and the Author of the Christian A. D. 60.J CHAPTER II. through you, as it is written." 25 For circumcision verily profiteth, if thou keep the law : but b if thou be a breaker of the a Ezek.3ti.20,23. law, thy circumcision is made uncircumcision. 26 Therefore if c the uncir cumcision keep the righteous- : Acts 10.34,35. religion, as encouraging and promoting profligacy of life. Hence one reason, among thousands, of the importance of Christian missions to the heathen. It is well to disabuse the pagan world of their erroneous opinions of the ten dency of Christianity. It is well to teach them that we do not regard these men as Christians. As we have sent to them the -worst part of our popula tion, it is well to send them holy men, who shall exhibit to them the true na ture of Christianity, and raise our cha racter in their eyes as a Christian peo ple. And were there no other result of Christian missions, it would be worth all the expense and toil attending them, to raise the national character in the view of the pagan world. 25. For circumcision. Note, John vii. 22. Acts vii. 8. This was the peculiar rite by which the relation to the covenant of Abraham was recog nised ; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high impor tance to the rite, f Ferity profiteth. Is truly a benefit ; or is an advantage. The meaning is, that their being re cognised as members of the Jewish commonwealth, and introduced to the privileges of the Jew, was an advan tage. See ch. iii. 1, 2. The apostle was not disposed to deny that they pos sessed this advantage, but he tells them why it was a benefit, and how it might fail of conferring any favour, f If thou keep the laiv. The mere sign can be of no value. The mere fact of being a Jew is not what God requires. It may be a favour to have his law, but the mere possession of the law cannot entitle to the favour of God. So it is a privilege to be born in a Christian land; to have had pious parents; to be amidst the ordinances of religion ; to be trained in Sunday-schools ; and to be devoted to God in baptism : for all these are favourable circumstances for salvation. But none of them en title to the favour of God ; and unless they are improved as they should be, they may be only the means of increas ing our condemnation. 2 Cor. ii. 16. \ Thy circumcision is made uncir- cumcision. Thy circumcision, or thy being called a Jew, is of no value. It will not distinguish you from those who are not circumcised. You will be treated as a heathen. No external ad vantages, no name, or rite, or ceremo ny will save you. God requires the obedience of the heart and of the life. Where there is a disposition to render that, there is an advantage in possess ing the external means of grace. Where that is wanting, no rite or profession can save. This applies with as much force to those who have been baptized in infancy, and to those who have made a profession of religion in a Christian church, as to the Jew. 26. Therefore, if the uncircumct- sion. If those who are not circumcised, i. e. the heathen. If Keep the right eousness of the laiv. Keep that which the law of Moses commands. It could not be supposed that a heathen would understand the requirements of the ce remonial law ; but reference is had here to the moral law. The apostle does not expressly affirm that this was ever done ; but he supposes the case, to show the true nature and value of the rites of the Jews. Tf Shall not Ms uncircumcision. Or, shall the fact that he is uncircumcised stand in the way of the acceptance of his services \ Or, shall he not as certainly and as readily be accepted by God as if he were a Jew 1 Or in other words, the apostle teaches the doctrine that ac ceptance with God does not depend on 70 his for ness of the law, shall not uncircumcision be counted circumcision ? 27 And shall not uncircumci sion which is by nature, if it ful fil the law, "judge thee, who by the letter and circumcision dost transgress the law ? 28 For he b is not a Jew which a Matt.12.41,42. b Matt.3.9. Jno.8.39. c.9.6,7. Oal.o.!5. Rev.2.9. a man s external privileges, but on the state of the heart and life. T Be counted for circumcision. Shall he not be treated as if he were circum cised ? Shall his being uncircumcised be any barrier in the way of his ac ceptance with God ] The word ren dered " be counted," is that which is commonly rendered to reckon, TO IM PUTE ; and its use here shows that the Scripture use of the word is not to transfer, or to charge with that which is not deserved, or net true. It means simply that a man shall be treated as if it were so ; that this want of circum cision shall be no bar to acceptance. There is nothing set over to his ac count ; nothing transferred ; nothing reckoned different from what it is. God judges things as they are ; and a the man, though uncircumcised, who keeps the law, ought to be treated as if he had been circumcised, so he who believes in Christ agreeably to the di vine promise, and trusts to his merits alone for salvation, ought to be treated as if he were himself righteous. God judge* the thing as it is, and treats men as it is proper to treat them, as being pardoned and accepted through his Son. 27. Which is by nature. Which is the natural state of man ; his condition before he is admitted to any of the pe culiar rites of the Jewish religion. H If it fulfil the law. If they who are un circumcised keep the law. ^ Judge ihee. Condemn thee as guilty. As we sny, the conduct of such a man con demns us. He acts so much more ROMANS. [A. D 60, is one outwardly; neither is that circumcision which is outward in the flesh : 29 But he is a Jew, which is one inwardly ; and circumcision is that of the heart, c in the spi rit, and not in the letter ; whose praise d is not of men, but of God. cDeut.l0.16;30.6. Jer.4.4 Pbil.3.3. Col.2.11. d2Cor.10.18. consistently and uprightly than we do, that we see our guilt. For a similar mode of expression, see Matt. xii. 4 1 , 42. 1 Who by the letter, &c. The transla tion here is certainly not happily express ed. It is difficult to ascertain its mean ing. The evident meaning of the ori ginal is, Shall not a heathen man who has none of your external privi leges, if he keeps the law, condemn you who are Jews; who, although you have the letter and circumcision, are never theless transgressors of the law? 1 The letter. The word letter pro perly means the mark or character from which syllables and words are formed. It is also used in the sense of -writing of any kind (Luke xvi. 6, 7 Acts xxviii. 21. Gal. vi. 11), particu larly the writings of Moses, denoting, by way of eminence, the letter, or the writing. Rom. vii. 6. 2 Tim. iii. 15. 28. For he is not a Jeiv, &c. He who is merely descended from Abra ham, and is circumcised, and externally conforms to the law only, does not pos sess the true character, and manifest the true spirit, contemplated by the separation of the Jewish people. Their separation required much anore. 1 Nei ther is that circumcision, &c. Nei ther does it meet the full design of the rite of circumcision, that it is externally performed. It contemplated much moi-e. See ver. 29. 29. But he is a Jet. He comes up to the design of the Jewish institution ; he manifests truly what it is to be a Jew. t Which is one imoardly. Who is in heart a Jew. Who has the true A. D.GO.j CHAPTER II. 71 spirit, and fulfils the design of their being separated as a peculiar people. This passage proves that the design of separating them was not merely to per form certain external rites, or to con form to external observances, but to be ft people holy in heart and in life. It cannot be denied that this design was not generally understood in the time of the apostles ; but it was abundantly declared in the Old Testament. Deut. vi. 5; x. 12, 13. 20; xxx. 14. Isa. i. 1120. Mic. vi. 8. Ps. li. 16, 17 ; 1. 7 23. ^ And circumcision is that of the heart. That is, that circumcision which is acceptable to God, and which meets the design of the institution, is that which is attended with holiness of heart ; with the cutting off of sins ; and with a pure life. The design of circumcision was to be a sign of sepa ration from the heathen world, and of consecration to the holy God. And this design implied the renunciation and forsaking of all sins ; or the cut ting off of every thing that was offen sive to God. This was a work pecu liarly of the heart. This design was often stated and enforced in the writ ings of the Old Testament. Deut. x. 16, " Circumcise, therefore, the foreskin of your heart, and be no more stiff- necked." Jer. iv. 4. Deut. xxx. 6. 1 In the spirit. This is an expression explaining further what he had just said. It does not mean by the Holy Spirit, but that the work was to take place i7i the soul, and not in the body only. It was to be an internal, spirit ual work, and not merely an external service. K And not in the letter. That is, not only according to the literal, ex ternal command, t Whose praise, <Scc. Whose object is not to secure the praise of men. One of the main cha racteristics of the Jews in the time of Christ was, a desire to secure honour among men, as being exactly scrupulous in the performance of all the duties of their religion. They prided themselves on their descent from Abraham, and on their regular conformity to the pre cepts of the law of Moses. Matt. iii. 9; vi. 2. 5. Luke xviii. 10, 11, 12 Matt, xxiii. 23. 1 But of God. " Man looketh on the outward appearance, but the Lord looketh on the heart." 1 Sam. xvi. 7. The praise of God can be bestowed only on those who con form really, and not externally only, to his requirements. The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn, 1. That the external rites of religion are of much less importance than the state of the heart. 2. That the only value of those rites is to promote holiness of heart and life 3. That the mere fact that we are born of pious ancestors will not save us. 4. That the fact that we were dedi cated to God in baptism will not save us. 5. That a mere profession of reli gion, however orthodox may be our creed, will not save us. 6. That the estimate which men may put on our piety is not the pro per measure of our true character and standing. 7. It is an inexpressible privilege to be in possession of the word of God, and to know our duty. It may, if im proved, conduce to our elevation in holiness and happiness here, and to our eternal felicity hereafter. 8. It is also a fearful thing to neg lect the privileges which we enjoy. We shall be judged according to the light which we have ; and it will be an awful event to go to eternity from a Christian land unprepared. 9. Whatever may be the destiny of the heathen, it is our duty to make preparatim to meet God. The most wicked of the heathen may meet a far milder doom than many who are ex ternally moral, or who profess religion in Christian lands. Instead, therefore, of speculating on what may be their destiny, it is the duty of every indi vidual to be at peace himself with God, and to flee from the wrath to come. 72 CHAPTER III. T advantage then hath the Jew ? or what profit is there of circumcision. 2 Much every way : chiefly, ROMANS. [A. D. GW, because that unto them wei committed the oracles of God. 3 For what if some 6 did not be lieve ? Shall their unbelief mak? the faith of God without effect ? a Deut.4.7.8. fc c.lO.! Heb.4.2. CHAPTER III. 1. What advantage, &c. The de sign of the first part of this chapter is to answer some of the objections which might Ije offered by a Jew to the state ments in the last chapter. The first objection is stated in this verse. A Jew would naturally ask, if the view which the apostle had given were correct, what peculiar benefit could the Jew derive from his religion ? The objec tion would arise particularly from the position advanced (ch. ii. 25, 26), that if a heathen should do the things re quired by the law, he would be treated as if he had been circumcised. Hence the question, " what profit is there of circumcision 1" 2. Much every -way. Or, in every respect. This is the answer of the apostle to the objection in ver. 1. 1 Chiefly. That is, this is the princi pal advantage, and one including all others. The main benefit of being a Jew is, to possess the sacred Scriptures and their instructions. ^ Unto them were committed. Or were intrusted, were confided. The word translated "were committed," is that which is commonly employed to express faith or confidence, and it implied confidence in them "on the part of God in intrust ing his oracles to them ; a confidence which was not misplaced, for no peo ple ever guarded a sacred trust or de- posite with more fidelity, than the Jews did the sacred Scriptures. \ The oracles. The word oracle among the heathen meant properly the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, &c. These oracles were fre quent among the heathen, and affairs of great importance were usually submitted to them. The word rendered oraclci occurs in the New Testament but foui times, Acts vii.38. Heb. v. 12. 1 Pet. iv. 1 1 . Rom. iii. 2. It is evidently here used to denote the Scriptures, as being that which was spoken by God, and par- ticularly perhaps the divine promises. To possess these was of course an eminent privilege, and included all others, as they instructed them in their duty, and were their guide in every thing that pertained to them in this life and the life to come. They con tained, besides, many precious promises respecting the future dignity of the na tion in reference to the Messiah. No higher favour can be conferred on a people than to be put in possession of the sacred Scriptures. And this fact should excite us to gratitude, and lead us to endeavour to extend them also to other nations. Comp. Deut. iv. 7, 8 Ps. cxlvii. 1 9, 20. 3. For -what if some did not be lieve ? This is to be regarded as another objection of a Jew. What then ? or what follows ? if it be admit ted that some of the nation did not believe, does it not follow that the faithfulness of God in his promises will fail T The points of the objection are these : ( 1 .) The apostle had main tained that the nation was sinful (ch. ii.) ; that is, that they had not obeyed or believed God. (2.) This, the objector for the time admits or supposes in re lation to some of them. But, (3.) He asks whether this does not involve a consequence which is not admissible, that God is unfaithful. Did not the fact that God chose them as his people, and entered into covenant with them imply that the Jews should be kept A.D. 60.] CHAPTER III. 4 God forbid : yea, let God be true, but every man a liar ; as it is written, a That thou might- from perdition ! It was evidently their Selief that all Jews would be saved, and this belief they grounded on his covenant with their fathers. The doc trine of the apostle (ch. ii.) would seem to imply that in certain respects they were on a level with the gentile nations; that if they sinned, they would be treated just like the heathen ; and hence they asked of what value was the promise of God 1 Had it not became vain and nugatory? If Make the faith. The word faith here evi dently means the faithfulness or fidelity of God to his promises. Comp. Matt, xiii. 23. 2 Tim. iii. 10. Hos. ii. 20. 1 Of none effect. Destroy it ; or pre vent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation ; or that he had made promises which the result showed ne was not able to perform. 4. God forbid. Greek, Let not this be. The sense is, let not this by any means be supposed. This is the an swer of the apostle, showing that no such consequence followed from his doctrines ; and that if any such conse quence should follow, the doctrine should be at once abandoned, and that every man, no matter who, should be rather esteemed false than God. The veracity of God -was a great first principle, which was to be held, whatever might be the consequence. This implies that the apostle believed that the fidelity of God could be main tained in strict consistency with the fact that any number of the Jews might be found to be unfaithful, and be cast off. The apostle has not enter ed into an explanation of this, or shown how it could be, but it is not difficult to understand how it was. The promise made to Abraham, and the fathers, was not unconditional and absolute, that G 73 est be justified in thy sayings, and mightest overcome when thou art judged. all the Jews should be saved. It wa. implied that they were to be obedient : and that if they were not, they would be cast off. Gen. xviii. 19. Though the apostle has not stated it here, yet he has considered it at length in another part of this epistle, and showed that it was not only consistent with the origi nal promise that a part of the Jews should be found unfaithful, and be cast off, but that it had actually occurred according to the prophets, ch. x. 16 21 ; xi. Thus the fidelity of God was preserved ; at the same time that it was a matter of fact that no .small part of the nation was rejected and lost, f Let God be true. Let God be esteemed true and faithful, whatever consequence may follow. This was a first principle, and should be now, that God should be believed to be a God of truth, what ever consequence it might involve. How happy would it be, if all men would regard this as a fixed principle, a matter not to be questioned in their hearts, or debated about, that God is true to his word ! How much doubt and anxiety would it save professing Christians ; and how much error would it save among sinners ! Amidst all the agitations of the world, all conflicts, debates, and trials, it would be a fixed position where every man might find rest, and which would do more than all other things to allay the tempests and smooth the agitated waves of human life. ^ But every man a liar. Though every man and every other opinion should be found to be false. Of course this included the apostle and his rea soning ; an.l the expression is one of those which show his magnanimity and greatness of soul. It implies that every opinion which he and all others held ; every doctrine which had been defended ; should be at once abandoned, if it implied that God was false. It was to be assumed as a first principle in all religion and all reasoning, that if a doctrine implied that God was not faithful, it was of course a false doc trine. This showed his firm convic tion that the doctrine which he advanc ed was strictly in accordance with the veracity of the divine promise. What a noble principle is this ! How stri kingly illustrative of the humility of true piety, and of the confidence which true piety places in God above all the deductions of human reason ! And if all men were willing to sacrifice their opinions when they appeared to impinge on the veracity of God ; if they started back with instinctive shuddering at the very supposition of such a want of fide lity in him ; how soon would it put an end to the boastings of error, to the j ride of philosophy, to lofty dictation in religion ! No man with this feeling could be for a moment a Universalist ; and none could be an infidel. Tf Jls it is -written. Ps. li. 4. To confirm the sentiment which he had just advanced, and to show that it accorded with the spirit of religion as expressed in the Jewish writings, the apostle appeals to the language of David, uttered in a state of deep penitence for past trans gressions. Of all quotations ever made, this is one of the most beautiful and most happy. David was overwhelmed with grief; he saw his crime to be awful ; he feared the displeasure of God, and trembled before him. Yet lie held it as a Jixed, indisputable principle that GOD WAS RIGHT. This he never once thought of calling in ques tion. He had sinned against God, God only ; and he did not once think of call ing in question the fact that God was just altogether in reproving him for his sin, and in pronouncing against him the sentence of condemnation. ^ That th -ni mightest be justified. That thou mightcst be regarded as just or right; or, that it may appear that God is not unjust. This aces not mean that Da vid had sinned against God for the [mrpoae of justifying him, but that he now clearly saw that his sin had b^en so directly against him, and so aggravated, that God was right in his sentence of condemnation. ^ In thi KOMANS. [A.D.oO sayings. In what thou hatit spoken , that is, in thy, sentence of condemna tion ; in thy words in relation to this offence. It may help us to understand this, to remember that the psalm was written immediately after Nathan, at the command of God, had gone to re prove David for his crime. (See the title of the psalm.) God, by the mouth of Nathan, had expressly condemned David for his crime. To this expres sion of condemnation David doubtless refers by the expression " in thy say ings." See 2 Sam. xii. 7 13. 1 Anil mightest overcome. In the Hebrew, mightest be pure, 1 or mightest be es teemed pure, or just. The word which the LXX. and the apostle have used, "mightcst overcome," is sometimes used with reference to litigations or trials in a court of justice. He that was accused and acquitted, or who was adjudged to be innocent, might be said to overcome, or to gain the cause. The expression is thus used here. As if there were a trial between David and God, God would overcome ; that is, would be esteemed pure and righteous in his sentence condemning the crime of Da vid. \ When thou art judged. The Hebrew is, -when thou judgest ; that is, in thy judgment pronounced on this crime. The Greek may also be in the middle voice as well as the passive, and may correspond, therefore, in meaning precisely with the Hebrew. So the Arabic renders it. The Syriac renders it, " -when they (i. e. men) shall judgp thee." The meaning, as expressed by David, is, that God is to be esteemed right and just in condemning men for their sins, and that a true penitent, i. e. a man placed in the best circum stances to form a proper estimate of God, will see this, though it should condemn himself. The meaning of the expression in the connexion in which Paul uses it, ; s, that it is to be held as a fixed, unwavering principle, that God is right and true, whatever consequences it may involve ; what ever doctrine it may overthrow; OT whatever man it may prove to be a liar. A. D. 60.] IHAPTEK III. 75 5 But if oui unrighteousness commend the righteousness of God, what shall we say ? Is God unrighteous, who taketh vengeance ? (I speak as man.) 6 God forbid : for then how shall God judge the world ? a Job 8.3. 5. Hut if our unrighteousness. If our sin. The particular sin which had been specified (ver. 3) was unbe lief. But the apostle here gives the objection a general form. This is to be regarded as an objection which a Jew might make. The force of it is this: (1.) It had been conceded that some had not believed ; that is, had sinned. (2.) But God was true to his promises. Notwithstanding their sin, God s character was the same. Nay, (3.) In the very midst of sin, and as one of the results of it, the character of God as a just Being, shone out illus triously. The question then was, (4.) If his glory resulted from it; if the effect of all was to shoio that his cha racter was pure ; how could he punish that sin from which his own glory re sulted ] And this is a question which is often asked by sinners. 1 Commend. Recommend ; show forth ; render illus trious. ^ The righteousness of God. His just and holy character. This was the effect on David s mind, that he saw more clearly the justice of God in his threatenings against sin, in consequence of his own transgression. And if this effect followed, if honour was thus done to God, the question was, how he could consistently punish that which tended to promote his own glory ] 1 What shall -we say? What fol lows 1 or, what is the inference 1 This is a mode of speech as if the objector hesitated about expressing an inference which would seern to follow, but which was horrible in its character. H Is God unrighteous ? The meaning of this would be better expressed thus ; Is not God unrighteous in punishing 1 ! Does it not follow that if God is ho noured by sin, that it would be wrong for him to inflict punishment ? f Who taketh vengeance. The meaning of this is simply, -who injlicts punishment. The idea of vengeance is not necessa rily in the original (i>" f). It is com monly rendered -wrath, but it often means simply punishment, without any reference to the state of the mind of him who inflicts it. Matt. iii. 7. Luke iii. 7; xxi. 23. John iii. 36. Note, Rom. i. 18; iv. 15. ^ I speak as a man. 1 speak after the manner of men. I speak as appears to be the case to human view ; or as would strike the human mind. It does not mean that the language was such as Tjicked men were accustomed to use ; but that the objector expressed a senti ment which to human view would seem to follow from what had been said. This I regard as the language of an objector. It implies a degree of reverence for the character of God, and a seeming unwillingness to state an objection which seemed to be disho nourable to God, but which neverthe less pressed itself so strong on the mind as to appear irresistible. No way of stating the objection could have been more artful or impressive. 6. God forbid. Note, ver. 4. J For then. If it be admitted that it would be unjust for God to inflict punishment. 1 How shall God, &c. How will it be right or consistent for him to judge the world. Tf Judge. To judge implies the possibility and the correctness of condemning the guilty ; for if it were not right to condemn them, judgment would be a farce. This does not mean that God would condemn all the world ; but that the fact of judging men im plied the possibility and propriety of condemning those who were guilty. It is remarkable that the apostle does not attempt to explain hotu it could be that God could take occasion from the sins of men to promote his glory ; nor does he even admit the fact ; but .be meets directly the objection To un derstand the force of his answer, it must be remembered that it was an 7 For if the truth of God hath more abounded through my lie ROMANS. [A. D. 60 unto his glory, -why yet am I also judged as a sinner ? admitted fact, a fact which no one among the Jews would call in ques tion, that God would judge the world. This fact was fully taught in their own writings. Gen. xviii. 25. Eccl. xii. 14; ti. 9. It was besides an admitted point with them that God would con- lemn the heathen -world ; and perhaps he term " world" here refers particu larly to them. But how could this be if it ivere not right for God to inflict punishment at all ] The inference of ehe objector, therefore, could not be true ; though the apostle does not tell UP hoto it was consistent to inflict pu nishment for offences from which God took occasion to promote his glory. It may be remarked, however, that God will judge offences, not from what he may do in overruling them, but from the nature of the crime itself. The question is not, what good, God may bring out of it, but what does the crime itself deserve 1 what is the character of the offender] what was his inten tion ? It is not what God may do to overrule the offence when it is com mitted. The just punishment of the murderer is to be determined by the law, and by his own desert; and not from any reputation for integrity and uprightness which the judge may ma nifest on his trial ; or from any honour which may accrue to the police for de tecting him ; or any security which may result to the common wealth from his execution ; or from any honour which the laiv may gain as a just law by his condemnation. NOT should any of these facts and advantages which may result from his execution, be plead ed in bar of his condemnation So it is with the sinner under the divine ad ministration. It is indeed a truth (Ps. Ixxvi. 10) that the wrath of man shall praise God, and that he will take occa sion from men s wickedness to glorify Himself as a just judge and moral go vernor ; but this will be no ground of acquittal for the sinner. 7. For if, &c. This is an objection similar to the former. It is indeed but another form of the same. ^ The truth of God. His truth or faithfulness in ad hering to his ihreatenings. God threat ened to punish the guilty. By their guilt he will take occasion to show his own truth ; or their crime will furnish occa sion for such an exhibition, t Hath more abounded. Has been more strik ing, or more manifest. His tmth will be shown by the fulfilment of all his promises to his people, and of all his predictions. But it will also be shown by fulfilling his threatenings on the guilty. It will, therefore, more abound by their condemnation ; that is, their condemnation will furnish new and striking instances of his truth. Every lost sinner will be, therefore, an eter nal monument of the truth of God. ^f Through my lie. By means of my lie, or as one of the results of my false hood. The word lie here means false hood, deceitfulness, unfaithfulness. If by the unfaithfulness of the Jewish people to the covenant, occasion should be given to God to glorify himself, how could they be condemned for it 1 ^ Un to his glory. To his praise, or so as to show his character in such a way as to excite the praise and admiration of his intelligent creation. ^ Why yet am I, &c. How can that act be re garded as evil, which tends to promote the glory of God 1 The fault in the reasoning of the objector is this, that he takes for granted that the direct tendency of his conduct is to promote God s glory, whereas it is just the re verse ; and it is by God s reversing that tendency, or overruling it, that he obtains his glory. The tendency of mucder is not to honour the law, or to promote the security of society, but just the reverse. Still, his execution shall avert the direct tendency of his crime, and do honour to the law and the judge, and promote the peace and security of the community by restraining others. L. D. 60.] 8 And not rather (as CHAPTER III. 77 be slanderously reported, and as 8. And not rather. This is the an swer of the apostle. He meets the objection by showing its tendency if carried out, and if it were made a principle of conduct. The meaning is, * If the glory of God is to be promoted by sin, and if a man is not therefore to be condemned, or held guilty for it ; if this fact absolves man from crime, why not carry the doctrine out, and make it a principle of conduct, and BO ALL THE EA iL WE CAN, in order to promote his glory? This was the fair consequence of the objection. And yet this was a result so shocking and mon strous, that all that was necessary in order to answer the objection was merely to state this consequence. Every man s moral feelings would revolt at the doc trine ; every man would know that it could not be true ; and every man, therefore, could see that *he objection was not valid. \ Jls we. This refers, doubtless, to the apostles, and to Chris tians generally. It is unquestionable, that this accusation was often brought against them. \ Slanderously report ed. Greek, As we are blasphemed. This is the legitimate and proper use of the word blaspheme, to speak of one in a reproachful and calumnious man ner. Tf *1s some affirm, &c. Doubtless Jews. Why they should affirm this, is not known. It was doubtless, however, some perversion of the doctrines that the apostles preached. The doctrines which were thus misrepresented and abused were probably these : the apostles taught that the sins of men were the occasion of promoting God s glory in the plan of salvation. That " where sin abound ed, grace did much more abound." ch. v. 20. That God, in the salvation of men, would be glorified just in propor tion to the depth and pollution of the guilt which was forgiven. This was true ; but how easy was it to misrepre sent this as teaching that men ought to sin in order to promote God s glory ! and instead of stating it as an infer- G2 some affirm that we say) Let" us do evil, that good may come ? o c.6.1,15. ence which THEY drew from the doc trine, to state it as what the apostles actually taught. This is the common mode in which charges are brought against others. Men draw an infer ence themselves, or suppose that* the doctrine leads to such an inference, and then charge it on others as what they actually hold and teach. There is one maxim which should never be departed from : That a man is not to be held responsible for the inferences which WE may draw from his doc trine ; and that he is never to be re presented as holding and teaching that which WE suppose follows from his doctrine. He is answerable only for what he avows. ^ Let us do evil. That is, since sin is to promote the glory of God, let us commit as much as possible. ^ That good may come. That God may take occasion by it to promote his glory, f Whose damna tion is just. Whose condemnation. See Note, ch. xiv. 23. This does not necessarily refer to future punishment, but it means that the conduct of those who thus slanderously perverted the doctrines of the Christian religion, and accused the apostles of teaching this doctrine, was deserving of condemna tion or punishment. Thus he express ly disavows, in strong language, the doctrine charged on Christians. Thus he silences the objection. And thus he teaches, as a great fundamental law, that evil is not to he done that good may come. This is a universal rule. And this is in no case to be departed from. Whatever is evil is not to be done under any pretence. Any ima ginable good which we may think will result from it ; any advantage to our selves or to our cause or any glory which we may think may result to God, will not sanction or justify the deed. Strict; uncompromising integrity and honesty is to be the maxim of our lives; and in such a life only can we hop? for success, or for the blessing of God, 78 ROMANS. [A D. 60 tvhose damnation is just. 9 What then? are we better than they? No, in no wise : for we have beibre proved * both > charged 9. What then ? This is another re mark supposed to be made by a Jew ish objector. What follows 1 or are we to infer that we are better than others ? ^ Jlre we better than they ? Are we Jews better than the Gentiles 1 Or ra ther, have we any preference, or ad vantage as to character and prospects, over the Gentiles ] These questions refer only to the g~eat point in debate, to wit, about justification before God. The aposile had admitted (ver. 2) that the Jews had important advantages in some respects, but he now affirms that those advantages did not make a dif ference between them and the Gentiles about justification. ^ No , in no -wise Not at all. That is, the Jews have no preference or advantage over the Gen tiles in regard to the subject of justifi cation before God. They have failed to keep the law ; they are sinners ; and if they are justified, it must be in the same way as the rest of the world. t IVe have before proved, &c. ch. i. 21 32. ch. u. J Under sin. Sin ners. Under the power and dominion of sin. 10. As it is -written. The apostle is reasoning with Jews ; and he proceeds to show from their own Scriptures, that what he had affirmed was true. The point to be proved was, that the Jews, in the matter of justification, had no advantage or preference over the Gentiles; ihat the Jew had failed to keep the law which had been given him, as the Gentile had failed to keep j the law which had been given him ; \ arid that both, therefore, were equally ! dependent on the mercy of God, inca- j pable of being justified and saved by < their works. To show this, the apos- i tie adduces texts to show what was thr, character of the Jewish people ; \ or to show that according to their own Scriptures, they were sinners no less j Jews and Gentiles, that they are all under sin : 10 As it is written, There is none righteous, no, not one a Ps.14.Sc53. than the Gentiles. The point, then, is to prove the depravity of the Jews, not that of universal depravity. The in terpretation should be confined to the bearing of the passages on the Jews, and the quotations should not be ad duced as directly proving the doctrine of universal depravity. In a certain sense, which will be stated soon, they may be adduced as bearing on that subject. But their direct reference is to the Jewish nation. The passages which follow, are taken from various parts of the Old Testament. The design of this is to show, that this characteristic of sin was not confined to any particular period of the Jewish history, but pertained to them as a peo ple ; that it had characterized them throughout their existence as a nation. Most of the passages are quoted in the language of the Septuagint. The quo tation in ver. 10, 11, 12, is from Ps. xiv. 1, 2, 3, and from Ps. liii. 1, 2, 3. The liiid psalm is the same as the xivth, with some slight variations. 1 There is none righteous. The He brew (Ps. xiv. 1) is, there is none that doeth good. The Septuagint has the same. The apostle quotes according to the sense of the passage. The de sign of the apostle is to show that none could be justified by the law. He uses an expression, therefore, which is exactly conformable to his argument, and which accords in meaning with the Hebrew, there is none just, SIX-M.;. H No, not one. This is not in the Hebrew, but is in the Septuagint. It is a strong universal expression, de noting the state of almost universal cor ruption which existed in the time of the psalmist. The expression should not be interpreted to mean that there was not literally one pious man in the nation ; but that the characteristic of the nation was, at that time, that it wa* A.D. 60.J ] 1 There is none that under- standeth, there is none that seek- eth after God. 12 They are all gone out of CHAPTER 111. 79 exceedingly corrupt. Instead of being righteous, as the Jew claimed, because they were Jews, the testimony of their own Scriptures was, that they were universally wicked. 11. There is none that understand- eth. In the Hebrew (Ps. xiv. 2), God is represented as looking down from heaven to see, that is, to make inves tigation, whether there were any that understood or sought after him. This circumstance gives not only high poetic beauty to the passage, but deep solem nity and awfulness. God, the search er of hearts, is represented as making investigation on this very point. He looks down from heaven for this very purpose, to ascertain whether there were any righteous. In the Hebrew it is not asserted, though it is clearly and strongly implied, that none such were found. That fact the apostle states. If, as the result of such an in vestigation, none were found; if God did not specify that there -were any such; then it follows that there were none. For none could escape the no tice of his eye ; and if there had been any, the benevolence of his heart would have led him to record it. To understand is used in the sense of being wise ; or of having such a state of moral feeling as to dispose them to serve and obey God. The word is often used in the Bible, not to denote a mere intellectual operation of the mind, but the state of the heart inclining the mind to obey and worship God. Ps. cvii. 43 ; cxix. 27. 100. Prov. v. 5. Isa. vi. 10. " Lest they should under stand with their heart," &c. f That seeketh after God. That endeavours to know and do his will, and to he acquaint ed with his character. A disposition not to seek after God, that is, to neglect and forget him, is one of the most de cided proofs of depravity. A righteous the way, they are together be come unprofitable ; there is none that doeth good, no, not one. 1 3 Their a throat is an open man counts it his highest privilege and honour to know God, and to under stand his will. A man can indulge in wickedness only by forgetting God. Hence a disposition not to seek God is full proof of depravity. 12. They have all gone out of the way. They have declined from the true path of piety and virtue. \ They are together. They have at the same time; or they have equally become unprofitable. They are as one ; they are joined, or united in this declension. The expression denotes union, or simi larity. ^ Become unprofitable. This word in Hebrew means to become pu trid and offensive, like fruit that is spoiled. In Arabic, it is applied to milk that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no value in regard to works of righteousness. 1 There is none, &c. This is taken literally from the Hebrew. 13. Their throat, &cc. This expres sion is taken from Ps. v. 9, literally from the Septuagint. The design of the psalm is to reprove those who were false, traitorous, slanderous, &c. (Ps. v. 6.) The psalmist has the sin of deceit, and falsehood, and slander par ticularly in his eye. The expressions here are to be interpreted in accordance with that. The sentiment here may be, as the grave is ever open to re ceive all into it, that is, into destruc tion, so the mouth or the throat of the slanderer is ever open to swallow up the peace and happiness of all. Or it may mean, as from an open sepulchre there proceeds an offensive and pesti lential vapour, so from the mouths of slanderous persons there proceeds noi some and ruinous words. (Stuart.) I think the connexion demands the former interpretation. ^ With their tongues, &c. In their conversation, ROMAN IS. sepulchre ; ^ ith their tongues they have used deceit ; the poi son a of asps is under their lips. 14 Whose mouth * is full of cursing and bitterness. a Fs ,40.3. i Ps. 1 0.7. their promises, &c. they have been false, treacherous, and unfaithful. Tf The poison of asps. This is taken literally from the Septuagint of Ps. cxl. 3. The asp, or adder, is a species of serpent whose poison is of such active opera tion that it kills almost the instant that it penetrates, and that without remedy. It is small, and commonly lies conceal ed, often in the sand in a road, and strikes the traveller before he sees it. It is found chiefly in Egypt and Ly- bia. It is said by ancient writers that the celebrated Cleopatra, rather than be carried a captive to Rome by Au gustus, suffered an asp to bite her in the arm, by which she soon died. The precise species of serpent which is here meant by the psalmist, however, can not be ascertained. All that is neces sary to understand the passage is, that it refers to a serpent whose bite was deadly, and rapid in its execution. ^ /* under their lips. The poison of the serpent is contained in a small bag which is concealed at the root of the tooth. When the tooth is struck into the flesh, the poison is pressed out, through a small hole in the tooth, into the wound. Whether the psalmist was acquainted with that fact, or referred to it, cannot be known : his words do not of necessity imply it. The sentiment is, that as the poison of the asp is rapid, certain, spread ing quickly through the system, and producing death; so the \rsrds of the slanderer are deadly, pestiferous, quickly destroying the re putation and happiness of man. They are as subtle, as insinuating, and as deadly 1o the reputation, as the poison of the adder is to the body. Wicked men, in the Bible are often compared to serpents. Matt, xxiii. 33. Gen. xlix. [A. D. CO, are swift to 15 Their feet shed blood : 1 6 Destruction and misery art in their ways : 17 And the way of peao? have they not known : e Isa.59.7,8 14. Whose mouth. Ps. x. 7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies. If Cursing. Reproachful and oppro brious language, such as Shimei used in relation to David. 2 Sam. xvi. 5. 7, 8. ^ Bitterness. In the psalm, de- celts. The word bitterness is used to denote severity, harshness, cruelty ; re proachful and malicious words. 15. Their feet, &c. The quotation in this and the two following verses, is abridged or condensed from Isa. lix. 7, 8. The expressions occur in the midst of a description of the character of the nation in the time of the prophet. The apostle has selected a few expressions out of many, rather making a reference to the entire passage, than a formal quotation. The expression, "their feet are swift," &c. denotes the eagerness of the nation to commit crime, particu larly deeds of injustice and cruelty. They thirsted for the blood of inno cence, and hasted to shed it, to gratify their malice, or to satisfy their ven geance. 16. Destruction. That is, they cause the destruction or the ruin of the reputation, happiness, and peace of others. ^ Misery. Calamity, ruin. If In their ivays. Wherever they go. This is a striking description not only of the wicked then, but of all times. The tendency of their conduct is to destroy the virtue, happiness, and peace of all with whom they come in con tact. 17. And the tvay of peace &c. What tends to promote their own hap piness, or that of others, they do riot regard. Intent on their plans of evil, they do not know or regard that which is fitted to promote the welfare of them- A.D. 60.] 18 There CHAPTER III. 81 is no fear of God before their eyes. 19 Now we knew, that what things soever the law saith, it selves or others. This is the case with all who are selfish, and who seek to gain their own purposes of crime and ambition. 18. There Is no fear of God. Ps. xxxvi. 1. The word fear here denotes ^everence, awe, veneration. There is no such regard or reverence for the character, authority, and honour of God as to restrain them from crime. Their conduct shows that they are not withheld from the commission of ini quity by any regard to the fear or fa vour of God. The only thing that will be effectual in restraining men from sin, will be a regard to the honour and law of God. In regard to these quotations from the Old Testament, we may make the following remarks. (1.) They fully establish the position of the apostle, that the nation, as such, was far from being righteous, or that they could be justified by their own works. By quo tations from no less than six distinct places in their own writings, referring to different periods of their history, he shows what the character of the nation was. Arid as this was the characteris tic of those times, it followed that a Jew could not hope to be saved simply because he -was d Jeiu. He needed, as much as the Gentile, the benefit of some other plan of salvation. (2.) These passages show us how to use the Old Testament, and the facts of ancient history. They are to be adduced not as showing directly what the charac ter of man is now, but to show what human nature is. They demonstrate what man is when under the most favourable circumstances; in different situations ; and at different periods of the world. The concurrence of past facts shows what the race is. And as past facts are uniform ; as man thus far, in tae most favourable circumstances, has been sinful ; it follows that this is the characteristic of man every where. Ft is settled by the facts of the world, just as any other characteristic of rran is settled by ihe uniform occurrence of facts in all circumstances and times. Ancient facts, and quotations of Scrip ture, therefore, are to be adduced as proofs of the tendency of human na ture. So Paul used them ; and so it is lawful for us to use them. (3.) It may be observed further, that the apostle has given a view of human depravity which is very striking. He does not confine it to one faculty of the mind, or to one set of actions ; he specifies each mem ber and each faculty as being perverse, and inclined to evil. The depravity extends to all the departments of ac tion. The tongue, the mouth, the feet, the lips, are all involved in it ; all are perverted, and all become the occa sion of the commission of sin. The entire man is corrupt ; and the painful description extends to every department of action. (4.) If such was the cha racter of the Jewish nation under all its advantages, what must have been the character of the heathen ? We are prepared thus to credit all that is said in ch. i. and elsewhere, of the sad state of the pagan world. (5.) What a melancholy view we have thus of hu man nature. From whatever quarter we contemplate it, we come to the same conclusion. Whatever record wo examine ; whatever history we read ; whatever time or period we contem plate ; we find the same facts, and are forced to the same conclusion. All are involved in sin, and are polluted, and ruined, and helpless. Over these ruins we should sit down and weep, and lift our eyes with gratitude to the God of mercy, that he has pitied us in our low estate, and has devised a plan by which " these ruins may be built again," and lost, fallen man be raised up to forfeited " glory, honour, and im mortality." 19. JVow -we know. We all admit. If is a conceded, plain point. ^ What things soever. Whether given as pre 82 ROMANS. [A. D. 60. saitli to them who are under the stopped, and aF the world may law ; that every a mouth may be a Ps.107.42. cepts, or recorded as historical facts. Whatever things are found in the law. f The laiv snith. This means here evidently the Old Testament. From that the apostle had been drawing his arguments, and his train of thought requires us here to understand the whole of the Old Testament by this. The same principle applies, however, to all law, that it speaks only to those to whom it is expressly given, ^f It saith to them, &c. It speaks to them for whom it was expressly intended ; to them for whom the law was made. The apostle makes this remark in order to prevent the Jew from evading the force of his conclusion. He had brought proofs from their own acknowledged laws, from writings given expressly for them, and which recorded their own history, and which they admitted to be divinely inspired. These proofs, therefore, they could not evade. ^ That every mouth may be stopped. This is, perhaps, a proverbial expression. Job v. 15. Ps. cvii. 42. It denotes that they would be thoroughly convinced ; that the argument would be so conclu sive as that they would have nothing to reply ; that all objections would be silenced. Here it denotes that the argument for the depravity of the Jews from the Old Testament was so clear and satisfactory, that nothing could be alleged in reply. This may be regarded as the conclusion of his whole argu ment, and the expressions may refer not to the Jews only, but to all the world. Its meaning may, perhaps, be thus expressed, The Gentiles are proved guilty by their own deeds, and by a violation of the laws of nature. They sin against their own conscience ; and have thus been shown to be guilty before God (ch. i.). The Jews have also been shown to be guilty ; all their ob jections have been silenced by an in dependent train of remark ; by appeals to their oivn lato ; by arguments drawn from the authority which they admit. become * guilty before God. or, iubjtct to the judgment of God. Thus the mouths of both are stopped. Thus the whole world becomes guilty before God. I regard, therefore, the word" that 1 here(iW) as referring, not particularly to the argument from the la-zv of the Jews, but to the -whole pre vious train of argument, embracing both Jews and Gentiles. His conclu sion is thus general or universal,, drawn from arguments adapted to the two great divisions of mankind. T And all the -world. Both Jews and Gentiles, for so the strain of the argument shows. That is, all by nature ; all who are out of Christ; all who are not pardoned. All are guilty where there is not some scheme contemplating forgiveness, and which is not applied to purify them. The apostle in all this argument speaks of what man is, and ever would be, without some plan of justification ap pointed by God. Tf May become. May be. They are not made guilty by the law ; but the argument from the law, and from fact, proves that they are guilty. H Guilty before God, vfntm/K T Q. Margin, subject to the judg ment of God. The phrase is taken from courts of justice. It is applied to a man who has not vindicated or defended himself; against whom therefore the charge or the indictment is found true ; and who is in consequence subject to punishment. The idea is that of sub jection to punishment ; but always because the man personally deserves it, and because being unable to vindi cate himself, he ought to be punished. It is never used to denote simply an obligation to punishment, but with reference to the fact that the punish ment is personally deserved. This word, rendered guilty, is not elsewhere used in the New Testament, nor is it found in the Septuagint. The argu ment of the apostle here shows, (1.1 That in order to guilt, there must be a law, either that of nature or by revela tion (ch. i. ii, iii.) ; and, (2.) That in order to guilt, there must be a violator A. D. 60.] CHAPTER III. 20 Therefore a by the deeds 01 the law there shall no flesh be justified in his sight : for by of that law which may be charged on them as individuals, and for which they are to be held personally responsible. 20. By the deeds of the laio. By works ; or by such deeds as the law requires. The word law has, in the Scriptures, a great variety of signi fications. Its strict and proper mean ing is, a rule of conduct prescribed by superior authority. The course of "easoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that men could be justi fied by no conformity to those laws. He had shown (ch. i.) that t/ie hea then, the entire gentile world, had vio lated the laws of nature ; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same (ch. ii. iii.) in respect to the Jews. They had equally failed in ren dering obedience to their law. In both these cases the reference was, not to ceremonial or ritual laws, but to the moral law ; whether that law was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, i. e. whether they had obeyed the moral law. The conclusion was, that in all this they had tailed, and that therefore they could not be justified by that law. That the apostle did not intend to speak of external works only is appa rent ; for he all along charges them with a want of conformity of the heart no less than with a want of conformity 9f the life. See ch. i. 26. 2931 ; ii. 28, 29. The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified ; that there was no form of obedience wLich could be rendered, that would the law is the knowledge oi sin. 21 But now the righteousness of God without the law is mani- justify men in the sight of a holy God. f There shall no flesh. No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute uni versality of his conclusion. See Note on ch. i. 3. Be justified. Be regard ed and treated as righteous. None shall be esteemed as having kept the law, and as being entitled to the re wards of obedience. See Note, ch. i. 17. \ In his sight. Before him. God sits as a Judge to determine the characters of men, and he shall not adjudge any to have kept the law. *{ For by the lata. That is by all law. The con nexion shows that this is the sense. Law is a rule of action. The effect of applying a rule to our conduct is to show us what sin is. The meaning of the apostle clearly is, that the appli cation of a law to try our conduct, in stead of being a ground of justifica tion, will be merely to show us our own sinfulness and departures from duty. A man may esteem himself to be very right and correct, until he com pares himself with a rule, or law ; so whether the Gentiles compared their conduct with their laws of reason and conscience, or the Jew his with his -written law, the effect would be to show them how far they had departed. The more closely and faithfully it should be applied, the more they would see it. So far from being justified by it, they would be more and more con demned. Comp. Rom. vii. 7 10. The same is the case now. This is the way in which a sinner is converted ; and the more closely and faithfully the law is preached, the more will it condemn him, and show him that he needs some other plan of salvation. 21. But now. The apostle, having shown the entire failure of all attempts to be justified by the law, whether among Jews or Gentiles, proceeds to state fully the plan of justification bj; ROMANS. {A. D. 60. Tested, being witnessed by the law and the prophets ; a Acts 26.23. Jesus Christ in the gospel. To do this, was the main design of the epistle, ch. i. 17. He makes, therefore, in the close of this chapter, an explicit state ment of the nature of the dostrine ; and in the following parts of the epis tle he fully proves it, and illustrates its effects. 1 The righteousness of God. God s plan of justifying men. See Note, ch. i. 17. t Without the law. In a way different from personal obe dience to the law. It does not mean that God abandoned his law ; or that lesus Christ did not regard the law, for he came to " magnify" it (Isa. xlii. 21); or that sinners after they are justified have no regard to the law ; but it means simply what the apostle had been endeavouring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way. 1 Ecing witnessed. Being borne wit ness to. It was not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was fully declared in their own sacred writings. ^ By the law. This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books ; not that it was in the ten commandments, or in the law, strictly so called. It is not a part of law to declare justification ex cept by strict and perfect obedience. That it was found in those books, the apostle shows by the case of Abraham, ch. iv. See also his reasoning on Lev. xviii. 5, and Deut. xxx. 12 14, in Rom. x. 5 I 1 . Comp. Ex. xxxiv. 6, 7. 1 And the prophets. Generally, the remainder of the Old Testament. The phrase the law and the prophets com prehended the whole of the Old Testa ment. Matt. v. 17; xi. 13; xxii. 40. 22 Even the righteousness of God, which is by faith *of Jesus 6 c.5.1,ic. Acts xiii. 15; xxviii. 23. That this doctrine was contained in the prophets, the apostle showed by the passage quot ed from Hab. ii. 4, in ch. i. 1 7, " The just shall live by faith." The same thing he showed in ch. x. 11, from Isa, xxviii. 16; xlix. 23; and ch. iv. 6 8, from Ps. xxxii. The same thing is fully taught in Isa. liii. 1 1 . Dan. ix. 24. Indeed, the general tenor of the Old Testament the appointment of sacri fices, &c. taught that man was a sin ner, and that he could not be justified by obedience to the moral law. 22. Even the righteousness of God . The apostle, having stated that the de sign of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to ex plain it. The explanation which he offers, makes it plain that the phrase so often used by him, " righteousness of God," does not refer to an attribute of God, but to his plan of making men right eous. Here he says that it is by faith j in Jesus Christ; but surely an attribute I of God is not produced by faith in Je- I sus Christ. It means God s mode of regarding men as righteous through their belief in Jesus Christ. ^ JBy faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the ex pression, Mark xi. 22, " Have the faith of God" (margin"), means, have faith in God. So Acts iii. 16, the "faith of his name" ( Greek}, means, faith in his name. So Gal. ii. 20, the " faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salva tion, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to pronise justification. (On the nature of feith see Note, Mark xvi, 16.) God has promised that they who believe in Ciirist shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to b A. D. CO.] CHAPTER III. 85 Christ, unto all and upon all them that believe: for there is no difference ; 23 For all have sinned, and Justified by works. f Unto all and upon all. It is evident that these ex pressions are designed to be emphatic, but why both are used is not very ap parent. Many have supposed that there was no essential difference in the mean ing If there be a difference, it is pro bably this : the first expression, " unto all" (si? Travrot.;), may denote that this plan of justification has come (Luther ) unto all men, to Jews and Gentiles ; i. e. that it has been provided for them, and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all" ( TT\ Travret-s), may be designed to guard against the sup position that all therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds, there fore, that the benefits of this plan must actually come upon all, or must be ap plied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming un der this plan, and availing themselves of it. Perhaps there is reference in the last expression, " upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin. Comp. Isa. Ixiv. 6, also Phil. iii. 9. T For there is no difference. That is, there is no difference in regard to the waiter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dis positions, education, and property of men ; but there is no distinction in re gard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works ; arid all are therefore H come short of the glory of God ; 24 Being justified freely by his grace through the redemp tion that is in Christ Jesus : dependent on the mercy of God in Je sus Christ. 23. For all have sinned. This was the point which he had fully establish ed in the discussion in these chapters. If Have come short. Greek, Jlre defi cient in regard to ; are wanting, &c. Here it means, that they had failed to obtain, or were destitute of. If Th* glory of God. The praise or approba tion of God. They had sought to be justified, or approved, by God ; but all had failed. Their works of the law had not secured his approbation ; and they were therefore under condemna tion. The word glory (<$<>%*} is often used in the sense of praise, or appro bation. John v. 41.44; vii. 18; viii. 50. 54 ; xii. 43. 24. Being justified. Being treated as if righteous ; that is, being regarded and treated as if they had kept the law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obe dience to the law. He now affirms that if they were so treated, it must be by mere favour, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this epistle. The ex pression here is to be understood as re ferring to all who are justified, ver. 22. The righteousness of God by faith in Jesus Christ, is " upon all who believe," who are all "justified freely by his grace." Tf Freely (</a>gav). This word stands opposed to that which is pur chased, or which is obtained by labour, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the law, and not that to which we have any claim. Tho apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift. It does not mean hat it has been obtained. Hh 25 Whom God haJi 1 set forth to be a propitiation through faith in his blood, to declare his right- or, fore-i ROMANS. [A. D. 60. eousness for the * remission of sins that are past, through the forbearance of God ; * or, pasting over. nowever, without any price or merit from any one, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified. 1 Cor. vi. 20 ; vii. 23. 2 Pet. ii. 1. 1 Pet. ii. 9 (Greek). Acts xx. 28. Isa. liii. 11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift. 1 By kis grace. By his favour ; by his mere undeserved mercy. See Note, ch. i. 7. \ Through the redemption (Jta T*7? dsroXwT^o-sac). The word used here occurs but ten times in the New Testament. Luke xxi. 28. Rom. iii. 24 ; viii. 23. 1 Cor. i. 30. Eph. i. 7. 14 ; iv. 30. Col. i. 14. Heb. ix. 15; xi. 35. Its root (xyTgev, lutron) properly de notes the price which is paid for a pri soner of war ; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word here used is then employed to denote libera tion from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in conse quence of which the delivery is effected. It is sometimes used in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Luke xxi. 28. Rom. viii. 23. Eph. i. 14. That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here de notes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation, ver. 25. t That is in Christ Jeaus. Or, that has been effected by Christ Jesus ; that of which he is the author and pro curer. Comp. John iii. 16 25. Whom God hath set forth. Mar- yin, Fore-ordained (a-^e^-wt). The word properly means, to place in pub lic vietv ; to exhibit in a conspicuous situation, as goods are exhibited or ex posed for sale, or as premiums or re wards of victory were exhibited to pub lic view in the games of the Greeks. It sometimes has the meaning of de creeing, purposing, or constituting, as in the margin (comp. Rom. i. 13. Eph. i. 9) ; and many have supposed that this is its meaning here. But the connexion seems to require the usual signification of the word ; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of men. This public exhibition was made by his being offered on the cross, in the face of angels and of men. It was not concealed ; it was done openly. He was put to open shame ; and so put to death as to attract to wards the scene the eyes of ang-ete, and of the inhabitants of all worlds. Tf To be a propitiation (/xsw~ giov). This word occurs but in one other place in the New Testament. Heb. ix. 5, " And over it (the ark) the cherubim of glory shadowing the mercy-seat." It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the LXX. Ex. xxv 17, "And thou shalt make a propitiatory (bjt&nyti) of gold." 18, 19, 20. 22; xxx. 6 ; xxxi. 7 ; xxxv. 1 1 ; xxxvii. 6, 7, 8, 9 ; xl. 18. Lev. xvi. 2. 13. The Hebrew name for this was capphoreth, from the verb caphar, to cover, or conceal. It was from this place that God was repre sented as speaking to the children of Israel. Ex. xxv. 22, "And I will speak to thee from above the Ilasterion," the propitiatory, the mercy-seat. Lev. xvi. 2, " For I will appear in the cloud upon the mercy-seat." This seat, or cover, was covered with the smoke of the incense, when the high-priest en- A D 60. J CHAPTER III. 87 tered the nu>st holy place. Lev. xvi. 13. And the blood of the bullock offered on the great day of atonement, was to be sprinkled " upon the mercy-seat," and " before the mercy-seat" " seven times." Lev. xvi. 14, 15. This sprinkling or offering of blood was called making " an atonement for the holy place be cause of the uncleanness of the children of Israel," &c. Lev. xvi. 16. It was from this mercy-seat that God pro nounced pardon, or expressed himself as reconciled to his people. The atone ment was made, the blood was sprink led, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself re conciled to his people. Still the in quiry is, why is this name given to Jesus Christ ! In what sense is he declared to be a propitiation 1 It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the cove nant and the Lord Jesus the analogy must be very slight, if any. Such analogy can be perceived. We may observe, however, (1.) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God s being reconciled to his people ; and that this is the main idea in regard to the Lord Jesus, whom " God hath set forth." (2.) This reconciliation was effected then by the sprinkling of blood on the mercy-seat. Lev. xvi. 1 5, 1 6. The same is true of the Lord Je sus by blood. (3.) In the former case it was the blood of atonement ; the offering of the bullock on the great day of atonement, that the reconcilia tion was effected. Lev. xvi. 17, 18. In the case of the Lord Jesus it was also by blood ; by ihe blood of atone ment. But it was by his otvn blood. This the apostle distinctly states in this verse. (4.) In the former case there was a sacrifice, or expiatory offering ; and so it is in reconciliation by the Lord Jesus. In the former, the mercy- seat was the visible, declared place where God would express his reconci- l *tion with nis people. So in the lat ter, the offering of the Lord Jesus is the manifest and open way by whicb God will be reconciled to men. (5.) In the former, there was joined the idea of a sacrifice for sin. Lev. xvi. So in the latter. And hence the main idea of the apostle here is to convey the idea of a sacrifice for sin ; or to set forth the Lord Jesus as such a sa crifice. Hence the word " propitia tion" in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelli gible ; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man. 1 Through faith. Or by means of faith. The offering will be of no avail without faith. The offering has been made ; but it will not be applied, ex cept where there is faith. He has made an offering which may be efficacious in putting away sin ; but it produces no reconciliation, no pardon, except where it is accepted by faith. ^ In his blood. Or in his death his bloody death Among the Jews, the blood was re garded as the seat of life, or vitality. Lev. xvii. 11, "The life of the flesh is in the blood." Hence they were com inanded not to eat blood. Gen. ix. 4, " But flesh with the life thereof, which is the blood thereof, shall ye not eat." Lev. xix. 26. Deut. xii. 23. 1 Sam. xiv. 34. This doctrine is contained uni formly in the sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Par- sees and Hindoos. Homer thus often speaks of blood as the seat of life, as in the expression wsgpw^ec O^V^TCC ,or purple death. And Virgil speaks of purple fife Purpuream vomit ille animam. SEniud. u. 349 88 CHAPTER 111. [A. D. 6C Empedocles and Cntias among the Greek philosophers also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a know ledge of the circulation of the blood, fully believed it. Hoffman and Hux- ham believed it. Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good s Book of Nature, pp. 102. 108, Ed. New York, 1828. This was undoubtedly the doctrine of the Hebrews ; and hence with them to shed the blood was a phrase signifying to kill ; hence the efficacy of their sacrifices was sup posed to consist in the blood, that is, in the life of the victim. Hence it was unlawful to eat it, as it were the life, the seat of vitality ; the more immediate nd direct gift of God. When there fore the blood of Chrut is spoken of in the New Testament, it means the offering of his life as a sacrifice, or i his death as an expiation. His life was given to make atonement. See the j word blood thus used in Rom. v. 9. i Eph. i. 7. Col. i. 14. Heb. ix. 12. 14; I xiii. 12. Rev. i. 5. 1 Pet. i. 19. 1 John i. | 7. By faith in his death as a sacrifice for \ sin ; by believing that he took our sins ; that he died in our place; by thus, in i some sense, making his offering ours ; : by approving it, loving it, embracing \ it, trusting it, our sins become pardon- ! ed, and our souls made pure. ^ To declare (tis W&^/y). For the purpose of showing, or exhibiting ; to present it to man. The meaning is, that the plan was adopted ; the Saviour was given ; he suffered and died : and the scheme is proposed to men, for the Purpose of making a full manifestation of his plan, in contradistinction from all the plans of men. f His righteous ness. His plan of justification. The method or scheme which he has adopt ed, in distinction from that of man; and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here ren- dered righteousness. Some explain it as meaning veracity ; others as holi ness ; others as goodness} others as essential justice. Mjst interpreters perhaps, have explained it as referring to an attribute of God. But the whole connexion requires us to understanu it here as in eh. i. 17, not of an attri bute of God, but of his plan of justi fying sinners. He has adopted and proposed a plan by which men may become just by faith in Jesus Christ, and not by their own works. His ac quitting men from sin ; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross. ^ For the remission of sins. J Margin, Passing over. The word ! here used (jrdgwvv) occurs nowhere I else in the New Testament, nor in j the Septuagint. It means pausing by, as not noticing, and hence forgiving. A similar idea occurs in 2 Sam. xxiv. 10, and Micah vii. 18. "Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance ?" In Romans it means for the pardoning, or in order to pardon past transgression, ^ That are past. TLat have been committed; or that have existed before. This has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has been supposed that all who have been justi fied have received pardon by the merits of the sacrifice of Christ. This may be true ; but there is no reason to think that this is the idea in this pas sage. For, (1.) The scope of the pas sage does not require it. The argu ment is not to show how men had been justified, but how they might be lt is not to discuss an historical fact, but to state the way in which sin was to be forgiven under the gospel. (2.) The language has no immediate or necessary reference to past generations It evidently refers to the past lives oi the individuals who are justified and not to the sins of former times. All that the passage means, therefore, is, that the plan of paidon is such ai completely to remove all the former A. D. 60.] CHAPTER III. 89 26 To declare, / say, at this time, his righteousness : that he a Acts 13.38,39. sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal sal vation. 1 Through the forbearance of God. Through his patience, his long suffering. That is, he did not come forth in judgment -when the sin was com mitted ; he spared us, though deserving of punishment ; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long suffering. Comp. Acts xvii. 30. I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet, Cowper. It is well known that before his conversion he was oppressed by a long and dreadful melancholy ; that this was finally heightened to despair ; and that he was then subjected to the kind treatment of Dr. Cotton in St. Alban s, as a melancholy case of de rangement. His leading thought was tha k he was doomed to inevitable de struction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel. (See Taylor s Life of Cowper.) The account of his conversion I shall now give in his own words. " The happy period, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus, vras now ar rived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was the 25th of the iiid of Romans; Whom God hath set forth, &c. Immediately I received strength to believe, and the full beam of the Sun of Righteousness shone a 2 might be just, and the justifier of him which beliereth in Jesus. upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment [ be lieved, and received the peace of the gospel. Unless the Almighty arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed vith love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportu nity of repairing to a throne of grace ; but flew to it with an earnestness irre sistible, and never to be satisfied." 26. M this time. The time now since the Saviour has come, now is the time when he manifests it. Tf That he might be just. This verse contains the substance of the gospel. The word "just" here does not mean benevolent, or merciful, though it may sometimes have that meanings, See Note, Matt, i. 19, also John xvii. 25. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his law, and to the penalty of the law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the law by appoint ing his Son to be a substitute in the place of sinners ; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death. That is, he showed that the law could not be violated without introducing suffer- iJi 90 ROMANS fA. 1) CO 27 Where is boasting then ? It is excluded. By what law? of works ? Nay ; but by the law of faith. ing ; and that it could not be broken with impunity. He showed that he I i:id so great a regard for it, that he would not pardon one sinner without an atonement. And thus he secured the proper honour to his character as a .over of his law, a hater of sin, and a just God. He has shown that if sin ners do not avail themselves of the offer of pardon by Jesus Christ, they must experience in their own souls for ever the pains which this substitute for sinners endured in behalf of men on the cross. Thus, no principle of justice has been abandoned ; no threat ening has been modified ; no claim of his law has been let down; no disposjtion has been evinced to do injustice to the universe by suffering the guilty to escape. He is, in all this great transaction, a just moral gover nor, as just to his ^aw, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent has been provided by the sufferings of the Saviour in the sinner s stead, and the sinner may be pardoned, ^ Jin d thejustifier of him, &c. Greek, Even justifying him that believeth, &c. This is the pecu liarity and the wonder of the gospel. Even while pardoning, and treating the ill-deserving a* if they were innocent, he can retain his pure and holy cha racter. His treating the guilty with favour does not show that he loves guilt and pollution, for he has ex pressed his abhorrence of it in the atone ment. His admitting them to friend ship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameiul death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence 28 Therefore we conclude that a man is justified by faith without the deeds of the law. a ver.20-22. c.8.3. Gal.2.16 is set aside ; the threatenings of the law are departed from ; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty not be in flicted. But not so with God. He shows no less regard to his law in par doning than in punishing. This is the grand, glorious, peculiar feature of the gospel plan of salvation. | Him ivhich believeth in Jesus. Greek, Him -who is of the faith of Jesus ; in contradis tinction from him who is of the works of the law ; that is, who depends on his own works for salvation. 27. Where is boasting then ? Where is there ground or occasion of boasting or pride 1 Since all have sinned, and since all have failed of being able to justify themselves by obeying the law, and since all are alike dependent on the mere mercy of God in Christ, all ground of boasting is of course taken away. This refers particularly to the Jews, who were much addicted to boast ing of their peculiar privileges. See Note, ch. iii. 1, &c. 1 By ivhat laiv? The word law here is used in the sense of arrangement, rule, or economy. By what arrangement, or by the operation of what rule, is boasting excluded 1 (Stuart.} See Gal. iii. 21. Acts xxi.20. \ Ofivorks? The law which com mands works, and on which the Jews relied. If this were complied with, and they were thereby justified, they would have had ground of self-confi dence, or boasting, as being justified by their own merits. But a plan which led to this, which ended in boasting, and self-satisfaction, and pride, could not be true, f Nay. No. Tf The law of faith. The rule, or arrangement which proclaims that we have no merit; that we are lost sinners; and that we arc to be justified only by faith. 28. Therefore. As the result of the previous train of argument. ^ That a A.. D. 60.] CHAPTER III 29 Is he the God of the Jews only ? is he not also of the Gen tiles ? Yes, of the Gentiles also : 30 Seeing it is one God, which shall justify the circum- a Gal.3.8,28. man. That all who are justified ; that is, that there is no other way. | Is jus- fad by faith. Is regarded and treated as righteous, by believing in the Lord Jesus Christ. If Without the deeds of the law. Without works as a merito rious srround of justification. The apos tle, of course, does not mean that Chris tianity does not produce good works, or that they who are justified will not obey the law, and be holy ; but that no righteousness of their own will be the ground of their justification. They are sinners ; and as such can have no claim to be treated as righteous. God has devised a plan by which they may be pardoned and saved ; and that is by faith alone. This is the grand pecu liarity of the Christian religion. This was the peculiar point in the reforma- Jion from popery. Luther often called this doctrine of justification by faith the article on which the church stood or fell articulus stantis, vel cadentis ecclesise and it is so. If this doctrine is held entire, all others will be held with it. If this is abandoned, all others will fall also. It may be remarked here, however, that this doctrine by no means interferes with the doctrine that good works are to be performed by Christians. Paul urges this as much as any other writer in the New Testa ment. His doctrine is, that they are not to be relied on as a ground of jus tification ; but that he did not mean to teach that they are not to be performed by Christians is apparent from the connexion, and from the following places in his epistles : Rom. ii. 7. 2 Cor. ix. 8 Eph. ii. 10. 1 Tim. ii. 10 ; v. 10. 25 ; vi. 18. 2 Tim. iii. 17. Titus ii. 7. 14 ; iii. 8. Heb. x. 24. That we are not justified by our works is a doctrine which he has urged and repeated with great power and frequency. See Rom. 91 cision by faith, and uncircum- cision through faith. 31 Do we then make void the law through b faith ? God forbid: yea, we establish the law. I Heb.10.15,16. iv. 2. 6; ix. 11. 32; xi. 6. Gal. ii. 16 ; iii. 2. 5. 10. Eph. ii. 9. 2 Tim. i. 9. 29. 30. Is he the God, &c. The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favour. In these verses Paul showed that as all had alike sinned, Jews and Gentiles ; and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews ; so God could show favours to all, and all might be admit ted on the same terms to the benefit* of the plan of salvation. 30. It is one God. The same God ; there is but one, and his plan is equally fitted to Jews and Gentiles. Tf The cir cumcision. Those who are circumcised the Jews, f The uncircumcision. Gentiles ; all who were not Jews. If By faith. ..through faith. There is no difference in the meaning of these expressions. Both denote tb/tt faith is the instrumental cause of justification, or acceptance with God. 31. Do -we then make void the law. Do we render it vain and useless ; do we destroy its moral obligation ; and do we prevent obedience to it, by the doctrine of justification by faith 1 This was an objection which would natu rally be made ; and which has thousands of times been since made, that the doc trine of justification by faith tends to licentiousness. The word law here, I understand as referring to the moral law, and not merely to the Old Testa ment. This is evident from ver. 20, 21, where the apostle shows that no man could be justified by deeds of law, by conformity with the moral law. See Note. ^[ God forbid. By no means. Note, ver. 4. This is an explicit denial of any such tendency, f Yea, we es tablish the law. That is, by the doc trine of justification by faith ; by this ROMANS. [A. b.60. CHAPTER IV. shall we say then that Abraham, our father scheme of treating men as righteous, the moral law is confirmed, its obliga tion is enforced, obedience to it is se cured. This is done in the following manner: (1.) God showed respect to it, in being unwilling to pardon sinners without an atonement. He showed that it could not be violated with im punity ; that he was resolved to fulfil its threatenings. (2.) Jesus Christ came to magnify it, and to make it honourable. He showed respect to it in his life ; and he died tt show that God was determined to inflict its pe nalty. (3.) The plan of justification by faith leads to an observance of the law. The sinner sees the evil of trans gression. He sees the respect which God has shown to the law. He gives his heart to God, and yields himself to obey his law. All the sentiments that arise from the conviction of sin; that flow from gratitude for mercies ; that spring from love to God , all his views of the sacredness of the law, prompt him to yield obedience to it. The fact that Christ endured such sufferings to show the evil of violating the law, is one of the strongest motives prompting to obedience. We do not easily and readily repeat that which overwhelms our best friends in calamity ; and we are brought to hate that which inflicted such woes on the Saviour s soul. The sentiment recorded by Watts is as true as it is beautiful : Twas for my sins my dearest Lord Hung on the cursed tree, And groan d away his dying life, For thee, my soul, for thee. * O how I hate those lusts of mine That crucified my Lord; Those sins that pierc d and nail d his flesh Fast to the fatal wood. Yej, my Redeemer, they shall die, My heart hath so decreed ; Nor will I spare the guilty things That made my baviour bleed." 1 his is an advantage in moral influ ence which no cold, abstract law ever as pertaining to the flesh, hath found ? , Uatt.3.9. has over the human mind. And one of the chief glories of the plan of sal vation is, that while it justifies the sin ner, it brings a new set of influences from heaven, more tender and mighty than can be drawn from any other source, to pioduce obedience to the law of God. CHAPTER IV. THE main object of this chapter is to show that the doctrine of justification by faith, which the apostle was defend ing, was found in the Old Testament. The argument is to be regarded as ad dressed particularly to a Jew, to show him that no new doctrine was advanc ed. The argument is derived, first, from the fact that Abraham was so justified (ver. 1 5) ; Secondly, from the fact that the same thing is declared by David (ver. 68). A question might still be asked, whe ther this justification was not in conse quence of their being circumcised, and thus grew out of conformity to the law 1 To answer this, the apostle shows (ver. 9 12) that Abraham was justified by faith before he was circum cised, and that even his circumcision was in consequence of his being justi fied by faith, and a public seal or at testation of that fact. Still further, the apostle shows that if men were to be justified by works, faith would be of no use ; and the pro mises of God would have no effect. The law works wrath (ver. 13, 14), but the conferring of the favour by faith is demonstration of the highest favour of God (ver. 16). Abraham, moreover, had evinced a strong faith ; he had shown what it was ; he was an example to all who should follow. And he had thus shown that as he was jus tified before circumcision, and before the giving of the law, so the same thing might occur in regard to those who had never been circumcised. In ch. ii. and iii. the apostle had shown that all had failed of keeping the law, and thai A. D. 60.] CHAPTER IV. 2 For if Abraham were jus tified by works, he hath where- there was no other way of justifica tion but by faith. To the salvation of the heathen, the Jew would have strong objections. He supposed that none could be saved but those who had been circumcised, and who were Jews. This objection the apostle meets in this chapter by showing that Abraham was justified in the very way in which he maintained the heathen might be ; that Abraham was justified by faith -without being circumcised. If the father of the faithful, the ancestor on whom the Jews so much prided themselves, was thus justified, then Paul was advancing no new doctrine in maintaining that the same thing might occur now. He was keeping strictly within the spirit of their religion in maintaining that the gentile world might also be justified by faith. This is the outline of the rea soning in this chapter. The reasoning is such as a serious Jew must feel and acknowledge. And keeping in mind the main object which the apostle had in it, there will be found little difficulty in its interpretation. 1. What shall tve say then ? See ch. iii. 1 . This is rather the objection of a Jew. How does your doctrine of justification by faith agree with what the Scriptures say of Abraham 1 Was the law set aside in his case ? Did he derive no advantage in justification from the rite of circumcision, and from the covenant which God made with him. The object of the apostle now is to answer this inquiry. ^ That Abra ham our father. Our ancestor ; the father and founder of the nation. See Note, Matt. iii. 9. The Jews valued themselves much on the fact that he was their father; and an argument, drawn from his example or conduct therefore, would be peculiarly forcible. If As pertaining to the flesh. This expression is one that has been much controverted, In the original, it may refer either to Abraham as their father * according to the tiesh" that is, their of to glory ; God. 93 but not a before a c.3.27. natural father, or from whom they were descended ; or it may be con nected with " hath found." What shall we say that Abraham our father hath found in respect to the flesh 1* jt*Ta e-ag**. The latter is doubtless the proper connexion. Some refer the wordjlesh to external privileges and advantages ; others to his own strength or power ( Calvin and Grotius) ; and others make it refer to circumcision. This latter I take to be the correct in terpretation. It agrees best with the connexion, and equally well with the usual meaning of the word. The idea is, If men are justified by faith ; if works are to have no place ; if, there fore, all rites and ceremonies, all legal observances, are useless in justification ; what is the advantage of circumcision] What benefit did Abraham derive from it 1 Why was it appointed 1 And why is such an importance attached to it in the history of his life! A simi lar question was asked in ch. iii. 1 [[ Hath found. Hath obtained. What advantage has he derived from it 1 2. For if Abraham, &c. This is the answer of the apostle. If Abraham was justified on the ground of his own merits, he would have reason to boast, or to claim praise. He might regard himself as the author of it, and take the praise to himself. See ver. 4. The in quiry, therefore, was, whether in the account of the justification of Abraham, there was to be found any such state ment of a reason for self-confidence and boasting, f But not before God. In the sight of God. That is, in his recorded judgment, he had no ground of boasting on account of works. To show this, the apostle appeals at once to the Scriptures, to show that there was no such record as that Abraham could boast that he was justified by his works. As God judges right in all cases, so it follows that Abiaham had no just ground of boasting, and of course tha he was not justified by his 94 ROMANS. [A. D. 60. 3 For what saith the Scrip ture?" Abraham believed God, own works. The sense of this verse is well expressed by Calvin. " If Abraham was justified by his works, he might boast of his own merits. But he has no ground of boasting before God. Therefore he was not justified by works." 3. For what saith the Scripture? The inspired account of Abraham s justification. This account was final, and was to settle the question. This account is found in Gen. xv. 6. J .Abra ham believed God. In the Hebrew, "Abraham believed Jehovah." The sense is substantially the same, as the argument turns on the act of believing. The faith which Abraham exercised was, that his posterity should be like the stars of heaven in number. This promise was made to him when he had no child, and of course when he had no prospect of such a posterity. See the strength and nature of this faith further illustrated in ver. 16 21. The reason why it was counted to him for right eousness was, that it was such a strong, direct, and unwavering act of confi dence in the promise of God. Tf Jlndit. The word " it" here evidently refers to the act of believing. It does not refer to the righteousness of another of God, or of the Messiah; but the dis cussion is solely of the strong act of Abraham s faith, which in some sense was counted to him for righteousness. In what sense this was, is explained directly after. All that is material to remark here is, that the act of Abraham, ihe strong confidence of his mind in the promises of God, his unwavering assurance that what God had promised he would perform, was reckoned for righteousness. The same thing is more fuliv expressed in ver. 18 22. When therefore it is said that the righteous ness of Christ is accounted or imputed to us ; wh^n it is said that his merits are transferred and reckoned as ours; whatever may be the truth of the doc trine, it cannot be defended by this pas- and it was counted unto him for righteousness. sage of Scripture. Faith is always an act of the mind. It is not a created essence which is placed within the mind. It is not a substance created independently of the soul, and placed within it by almighty power. It is not a principle, for the expression a prin ciple of faith is as unmeaning as a prin ciple of joy, or a principle of sorrow, or a principle of remorse. God promises ; the man believes ; and this is the whole of it. While the word faith is sometimes"^ used to denote religious doctrine, or the / system that is to be believed (Acts vi. 7; \ xv. 9. Rom. i. 5; x. 8; xvi. 26. Eph. iii. 17; iv. 5. I Tim. ii. 7, &c.) ; yet, when it i is used to denote that which is required of men, it always denotes an acting 1 of the mind exercised in relation to some object, or some promise, or threatening, or declaration of some other being. See Note, Mark xvi. 16. ^ Was counted (ixcyitr&H*). The same word in ver. 22 is~ rendered " it was imputed." The word occurs frequently in the Scriptures. In the Old Testament, the verb jipn (hashab), which is translated by the word \c,"ytcjucu, means literally, to think, to intend, or purpose ; to imagine, in vent, or devise; to reckon, or ac count; to esteem; to impute, i. e. to impute to a man what belongs to him self, or what ought to be imputed to him. It occurs only in the following places : 1 Sam. xviii. 25. Esth. viii. 3 ix. 24, 25. Isa. xxxiii. 8. Jer. xlix. 20 ; 1. 45 ; Lam. ii. 8. 2 Sam. xiv. 14. Jer. xlix. 30. Gen. 1. 20. Job xxxv. 2. 2 Sam. xiv. 13. Ezek. xxxviii. 10. Jer. xviii. 8. Ps. xxi. 12 ; cxl. 3. 5. Jer. xi. 19 ; xlviii. 2. Amos vi. 5. Ps. x. 2. Isa. liii. 3, 4. Jer. xxvi. 3. Micah ii. 3. Nah. i. 11. Jer. xviii. 11. Job xiii. 34; xli. 19. 24. Ps. xxxii. 2 ; xxxv. 5. Isa. x. 7. Job xix. 11; xxxiii. 10. Gen. xvi. 6; xxxviii. 15. 1 Sam. i. 13. Ps. Iii. 4. Jer. xviii. 18. Zech. vii. 10. Job vi. 40; xix. 16. Isa. xiii. 17. 1 Kings x. 21. Num. xviii. 27. 30. Ps Ixxxviii 4. Isn. xl. 17. Lam. iv. 2. Isa \\ 1ft A. D.60.] CHAPTER IV. 4 Now to him that \vorketh Gen. xxxi. 16. I have examined all the passages, and as the result of my examination have come to the conclu sion, that there is not one in which the word is used in the sense of reckoning or imputing to a man that which does not strictly belong to him ; or of charg ing on him that which ought not to be charged on him as a matter of personal right. The word is never used to de note imputing in the sense of trans ferring, or of charging that on one which does not properly belong to him. The same is the case in the New Tes tament. The word occurs about forty times (see Schmidius 1 Concord. ), and in a similar signification. No doctrine of transferring, or of setting over to a man what does not properly belong to him, be it sin or holiness, can be de rived, therefore, from this word. What ever is meant by it here, it evidently is declared that the act of believing is that which is intended, both by Moses and by Paul. 1 For righteousness. In or cki to justification; or fo regard and treat him in connexion with this as a right eous man; as one who was admitted to the favour and friendship of God. In reference to this we may remark, (1.) That it is evidently not intended that the act of believing, on the part of Abraham, was the meritorious ground of acceptance ; for then it would have been a work. Faith was as much his own act, as any act of obedience to the law. (2.) The design of the apostle was to show that by the laio y or by -works, man could not be justified, ch. iii. 28 ; iv. 2. (3.) Faith was not that which the law required. It demanded complete and perfect obedience ; and if a man was justified by faith, it was in some other way than by the law. (4.) As the law did not demand this ; and as faith was something different from the de mand of the law ; so if a man were justified by that, it was on a principle altogether different from justification by works. It was not by personal merit, ft was not by complying with the law is the reward not reckoned- of grace, but of debt It was in a mode entirely different. (5.) In being justified by faith, it is meant, therefore, that we are treated as righteous ; that we are forgiven ; that we are admitted to the favour of God, and treated as his friends. (6.) In this act, faith is a mere instrument, an ante cedent, a sine qua non, that which God has been pleased to appoint as a condi tion on which men may be treated as righteous. It expresses a state of mind which is demonstrative of love to God ; of affection for his cause and charac ter ; of reconciliation and friendship ; and is therefore that state to which he has been graciously pleased to promise pardon and acceptance. (7.) As this is not a matter of law; as the law could not be said to demand it ; as it is on a different principle ; and as the acceptance of faith, or of a believer, cannot be a matter of merit or claim, so justification is of grace, or mere fa vour. It is in no sense a matter of merit on our part, and thus stands dis tinguished entirely from justification by works, or by conformity to the law. From beginning to end, it is, so far as we are concerned, a matter of grace. The merit by which all this is obtain ed, is the work of the Lord Jesus Christ, through whom this plan is pro posed, and by whose atonement alone God can consistently pardon and treat as righteous those who are in them selves ungodly. See ver. 5. In this place we have also evidence that faith is always substantially of the same cha racter. In the cae of Abraham it was confidence in God and his promises All faith has the same nature, whether it be confidence in the Messiah, or in any of the divine promises or truths. As this confidence evinces the same state of mind, so it was as consistent to justify Abraham by it, as it is to justify him who believes in the Lord Jesus Christ under the gospel. See Heb. xi. 4. J\"otv to 1dm that ivorketh, &c. This passage is not to be understood as affirming that any actually have worked * 96 5 But to him that worketh not, but believeth on him that justineth the ungodly, his faith" is counted for righteousness. ROMANS [A D. 60. 6 Ever, as David also describ- eth the blessedness of the man unto whom God imputeth right eousness without works, out their salvation by conformity to the law so as to be saved by their own merits ; but it expresses a general truth in regard to works. On that plan, if a man were justified by his works, it would be a matter due to him. It is a general principle in regard to contracts and obligations, that where a man ful fils them he is entitled to the reward as that which is due to him, and which he can claim. This is well understood in all the transactions among men. Where a man has fulfilled the terms of a con tract, to pay him is not a matter of favour ; he has earned it ; and we are bound to pay him. So, says the apostle, it -would be, if a man were jus tified by his works. He would have a claim on God. It would be wrong not to justify him. And this is an addi tional reason why the doctrine cannot be true. Comp. Rom. xi. 6. f The re gard. The pay, or wages. The word is commonly applied to the pay of sol diers, day-labourers, &c. Matt. xx. 8. Luke x. 7. 1 Tim. v. 18. James v. 4. It has a similar meaning here. ^ Reck oned. Greek, Imputed. The same word which, in ver. 3, is rendered counted, and in ver. 22, imputed. It is here used in its strict and proper sense, to reckon that as belonging to a man which is his own, or which is due to him. ^ Of grace. Of favour; as a gift. \ Of debt. As due; as a claim; as a fair compensation according to the contract. 5. But to him that ivorketh not. Who does not rely on his conformity to tte law for his justification; who does not depend on his works ; who seeks to be justified in some other way. The reference here is to the Christian plan of justification, t Sut believeth. Note, ch. iii. 26. \ On him. On God. Thus the connexion requires ; for the discussion has immediate reference to Abraham, whose faith was in the pro mise of God. \ That justifieth the ungodly. This is a very important expression. It implies, (1.) That men are sinners, or are ungodly. (2.) That God regards them as such when they are justified. He does not justify them because he sees them to be, or regards them to be righteous ; but knowing that they are in fact polluted. He does not first esteem them, contrary to fact, to be pure ; but knowing that they are polluted, and that they deserve no fa vour, he resolves to forgive them, and to treat them as his friends. (3.) In themselves they are equally undeserv ing, whether they are justified or not. Their souls have been defiled by sin ; and that is known when they are par doned. God judges things as they are; and sinners who are justified, he judges not as if they were pure, or as if they had a claim ; but he regards them as united, by faith to the Lord Jesus ; and ITU THIS RELATION he judges that they SHOULD be treated as his friends, though they have been, are, and al ways -will be, personally undeserving. It is not meant that the righte ousness of Christ is transferred to them, so as to become personally theirs for moral character cannot be transferred ; nor that it is infused into them, making them personally meritorious for then they could not be spoken of as ungodly; but that Christ died in their stead, to atone for their sins, and is regarded and esteemed by God to have died and that the results or benefits of his death are so reckoned or imputed to believers as to make it proper for God to regard and treat them as if they had themselves obeyed the law; that is, as righteous in his sight. 6. Even as David. The apostle- A. D. 60.J 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. a Fs.32.1,2. having adduced the example of Abra ham to show that the doctrine which he was defending was not new, and contrary to the Old Testament, pro ceeds to adduce the case of David also ; and to show that he understood the same doctrine of justification without works. ^ Describeth. Speaks of. ^ The blessedness. The happiness ; or the desirable state or condition. ^f Unto -whom God imputeth right eousness. Whom God treats as right eous, or as entitled to his favour in a way different from his conformity to the law. This is found in Ps. xxxii. And the whole scope and design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to his sins. Being thus pardoned, he is treat ed as a righteous man. And it is evi dently in this sense that the apostle uses the expression "imputeth right eousness," i. e. he does not impute, or charge on the man his sins ; he reckons and treats him as a pardoned and right eous man. Ps. xxxii. 2. He regards him as one who is forgiven and admit ted to his favour, and who is to be treated henceforward as though he had not sinned. That is, he partakes of the benefits of Christ s atonement, so as not henceforward to be treated as a sinner, but as a friend of God. 7. Blessed. Happy are they : they are highly favoured. See Note, Matt. v. 3. ^ Whose sins are covered. Are concealed ; cw hidden from vhe view. On which God will no more look, and which he will no more remember. " By these words," says Calvin (in loco), " we are taught that justification with Paul is nothing else but pardon of sin." The word cover here has not eference to the atonement, but is ex- I CHAPTER IV. 97 9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also ? for we say that faith was reckon ed to Abraham for righteousness* pressive of hiding, or concealing i. e. of forgiving sin. 8. Will not impute sin. On whom the Lord will not charge his sins ; or who shall not be reckoned or regarded as guilty. This shows clearly what the apostle meant by imputing faith without works. It is to pardon sin and to treat with favour ; not to reckon or charge a man s sin to him ; but to treat him, though personally undeserv ing and ungodly (ver. 5), as though the sin had not been committed. The word " impute" here is used in its na tural and appropriate sense, as denot ing to charge on man that which pro perly belongs to him. 9. Cometh, &c. The apostle has now prepared the way for an examination of the inquiry whether this came in consequence of obedience to the law! or whether it was -without obedience to the law 1 Having shown that Abraham was justified by faith in accordance with the doctrine which he was de fending, the only remaining inquiry was whether it was after he was cir cumcised or before ; whether in conse quence of his circumcision or not. If it was after his circumcision, the Jew might still maintain that it was by complying with the works of the law ; but if it was before, the point of the apostle would be established, that it was without the works of the law. Still further, if he was justified by faith before he was circumcised, then here was an instance of justification and acceptance without conformity to the Jewish law; and if the father of the Jewish nation was so jus tified, and reckoned as a friend of God, without being circumcised, i. e. in the condition in which the heathen world then was, then it would follow that the Gentiles might be justified in % similar ROMANS. [A. D. GO 10 How was it then reckon ed? when he was in circum cision, or in uncircumc sion? Not in circumcision, but n un- circumcision. way now. It would not be departing, therefore, from the spirit of the Old Testament itself, to maintain, as the apostle had done (ch. iii.), that the Gentiles who had not been circumcised might obtain the favour of God as well as the Jew ; that is, that it was inde pendent of circumcision, and might be extended to all. ^ This blessedness. This happy state, or condition. This state of being justified by God, and of being regarded as his friends. This is the sum of all blessedness; the only state that can be truly pronounced happy. ^ Upon the circumcision only. The Jeivs alone, as they pretended. Tf Or upon the uncircumcision also. The Gentiles who believed, as the apostle maintained. ^ For toe say. We all admit. It is a conceded point. It was the doctrine of the apostle, as well as of the Jews; and as much theirs as his. With this, then, as a conceded point, what is the fair infer ence to be drawn from it 1 10. Hotv. In what circumstances, or time. T When he was in circumcision, &c. Before or after he was circum cised ? This was the very point of the inquiry. For if he was justified by faith after he was circumcised, the Jew might pretend that it was in vir tue of his circumcision ; that even his faith was acceptable, because he was circumcised. But if it was before he was circumcised, this plea could not be set up ; and the argument of the apostle was confirmed by the case of Abraham, the great father and model of the Jewish people, that circumcision and the deeds of the law did not conduce to justification ; and that as Abraham was justified tvithont those works, so might others be, and the heathen, there fore, might be admitted to similar privi leges. 7 ,Y"a/m tirciimcision. "Not being , 1 1 And a he received the sign of circumcision; a seal of the righteousness of the faith which he had, yet being uncircum- cised ; that he might be the e Gen.l7.10,lU circumcised, or after he was circum cised, but before. This was the record in the case. Gen. xv 6. Comp. Gen. xvii. 10. 11. JLndlie received the sign. &c. A sign is that by which any thing is shoivn, or represented. And circum cision thus showed that there was a covenant between Abraham and God. Gen. xvii. 1 10. It became the pub lic mark or token of the relation which he sustained to God. ^ A seal. See Note, John iii. 33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, &c., to confirm, ratify it, or to make it binding. Sometimes instru ments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an orna ment on the finger. Esth. viii. 8. Gen. xli. 42; xxxviii. 18. Ex. xxviii. 11. 36 ; xxix. 6. To affix the seal, whe ther of wax, or otherwise, was to con firm a contract or an engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he ap pointed this as a public attestation to the fact that he had previously ap proved of Abraham, and had made important promises to him. f Which he had, yet being circumcised. He believed (Gen. xv. 5) ; was accept ed, or justified ; was admitted to the favour of God, and favoured with clear and remarkable promises (Gen. xv. 18 21 ; xvii. 1 9), before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the promises made to him by God. ^ That he might be the father, &c. All this was done tha . Abraham mi^ht he held np as an ev D. GO.] CHAPTER IV. 99 father of all them that believe, though they be not circumcised ; that righteousness might be im puted unto them also : 12 And the father of circu in cision to them who are not of the ample, or a model, of the very doctrine which the apostle was defending. The word father here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers ; that he was their model, and example. They are regarded as his children be cause they are possessed of his spirit ; are justified in the same way, and are imitators of his example. See Note, Matt. i. 1. In this sense the expres sion occurs in Luke xix. 9. John viii. 33. Gal. iii. 7. 29. 1 Though they be not circumcised. This was stated in opposition to the opinion of the Jews that all ought to be circumcised. As the apostle had shown that Mraham enjoyed the favour of God previous to his being circumcised, i. e. -with out circumcision ; so it followed that others might on the same prin ciple also. This instance settles the point ; and there is nothing which a Jew can reply to this. \ That right eousness, &c. That is, in the same way, by faith without works: that they might be accepted, and treated as righteous. 1 2. Jind the father of circumcision. The father, i. e. the ancestor, exemplar, or model of those who are circumcised, and who possess the same faith that he did. Not only the father of all believers ( ver. 11), but in a special sense the father of the Jewish people. In this, the apos tle intimates that though all who be lieved would be saved as he was, yet the Jews had a special proprietorship in Abraham ; they had special favours and privileges from the fact that he was their ancestor. ^ Not of the circum cision only. Who are not merely cir cumcised, but who possess his spirit and his faith. Mere circumcision would not avail ; but circumcision connected circumcision on?y, but also walk in the steps of the faith of our father Abraham which he had, being yet uncirc umcised. 13 For the promise thit * he should be the heir of the world, i Gen.l".4,&c. with faith like his, showed that they were peculiarly his descendants. See Note, ch. ii. 25. f Who -walk in the steps, &c. Who imitate his example ; who imbibe his spirit ; who have his faith, t Being yet uncircumcised. Before he was uncircuincised. Comp. Gen. xv. 6, with Gen. xvii. 13. For the promise, &c. To show that the faith of Abraham, on which his justification depended, was not by the law, the apostle proceeds to show that the promise concerning which his faith was so remarkably evinced was before the law was given. If this was so, then it was an additional important considera tion in opposition to the Jew, showing that acceptance with God depended OR faith, and not on works. K That he should be heir of the -world. An heir is one who succeeds, or is to succeed to an estate. In this passage, the -world, or the entire earth, is regarded as the estate to which reference is made, and the promise is, that the posterity of Abraham should succeed to that, or should possess it as their inheritance. The precise expression here used, " heir of the world," is not found in the promises made to Abraham. Those promises were that God would make of him a great nation (Gen. xii. 2) ; that in him all the families of the earth should be blessed (ver. 3) ; that his posterity should be as the stars for mul titude (Gen. xv. 5) ; and that he should be a father of many nations (Gen. xvii. 5). As this latter promise is one to which the apostle particularly refers (see ver. 17), it is probable that he had this in his eye. This promise had, at first, respect to his numerous natural descendants, and to their possessing the land of Canaan. But it is also regarded in the New Testament as extending to 100 v-as not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are ROMANS. [A. D. CO. of the law be heirs, faith is made void, and the promise made of none effect : 15 Because the law b work- the Messiah (Gal. iii. 16) as his descend ant, and to all his followers as the spi ritual seed of the father of the faithful. When the apostle calls him " the heir of the world," he sums up in this com prehensive expression all the promises made to Abraham, intimating that his spiritual descendants, i. e. those who possess his faith, shall yet be so nume rous as to possess all lands. t Or to his seed. To his posterity, or descend ants. Tf Through the law. By the observance of the law ; or made in con sequence of observing the law ; or de pending on the condition that he should observe the law. The covenant was made before the law of circumcision was given ; and long before the law of Moses (comp. Gal. iii. 16, 17, 18), and was independent of both. <[ But through, &c. In consequence of, or in connexion with the strong confidence which he showed in the promises of God. Gen. xv. 6. 14. For if they -which are of the law. Who seek for justification and acceptance by the law. ^ Faith is made void. Faith would have no place in the scheme ; and consequently the strong commendations bestowed on the faith of Abraham, would be bestowed without any just cause. If men are justified by the law, they cannot be by faith, and faith would be useless in this work, f And the promise, &c. A promise looks to the future. Its design and tendency is to excite trust and confidence in him who makes it. All the promises of God have this design and tendency; and consequently, as God has given many promises, the ob ject is to call forth the lively and con stant faith of men, all going to show that in the divine estimation,/azVA is of inestimable value. But if men are justified by the laiv ; if they are ren dered acceptable by conformity to the institutions of Moses ; then they can not depend for acceptance on any pro- mise made to Abraham, or his seed. They cut themselves off from that pro mise, and stand independent of it That promise, like all other promises, was made to excite faith. If, therefore, the Jews depended on the law for justification, they were cut off from all the promises made to Abraham; and if they could be justified by the law, the promise was useless. This is as true now as it was then. If men seek to be justified by their morality, or their forms of religicn, they cannot depend on any promise of God; for he has made no promise to any such at tempt. They stand independently of any promise, covenant, or compact, and are depending on a scheme of their own ; a scheme which would ren der his plan vain and useless ; which would render his promises, and the atonement of Christ, and the work of the Spirit of no value. It is clear, there fore, that such an attempt at salvation cannot be successful. 15. Because the laiv. All ?aw. I is the tendency of law. Tf Worketh wrath. Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifiing him, and producing peace, is just the re verse. It condemns, denounces wrath, and produces suffering. The word wrath here is to be taken in the sense of punishment, ch. ii. 8. And the meaning is, that the law of God, de manding perfect purity, and denounc ing every sin, condemns the sinner, and consigns him to punishment. As the apostle had proved (ch. i. ii. iii.) that all were sinners, so it followed that if any attempted to be justified by the law, they would be involved only in condemnation and wrath. ^ For where no law is, &c. This is a geno- A.D.60.] CHAPTER IV. eth wrath : for where no law is, there is no transgression. 16 Therefore it is of faith, that it might be by grace ; to the end the promise might be sure to all the seed ; not to that only which is of the law, but to that 101 ral principle; a maxim of common justice and of common sense. Law is a rule of conduct. If no such rule is given and known, there can be no crime. Law expresses what may be done, and what may not be done. If there is no command to pursue a cer tain course, no injunction to forbid certain conduct, actions will be inno cent. The connexion in which this declaration is made here, seems to imply that as the Jews had a multitude of clear laws, and as the Gentiles had the laws of nature, there could be no hope of escape from the charge of their vio lation. Since human nature was de praved, and men were prone to sin, the more just and reasonable the laws, the less hope was there of being justi fied by the law, and the more certainty was there that the law would produce wrath and condemnation. 16. Therefore. In view of the course of reasoning which has been pursued. We have come to this con clusion, f It is of faith. Justification is by faith ; or the plan which God has devised of saving men is by faith, ch. iii. 26. H That it might be by grace. As a matter of mere undeserved mercy. If men were justified by laiv, it would be by their own merits ; now it is of mere unmerited favour. ^ To the end. For the purpose, or design, t The promise, &c. ver. 13. Tf JMig-ht be sure. Might be firm, or established. On any other ground, it could not be establish ed. If it had depended on entire con formity to the laiv, the promise would never have been established, for none ".vould have yielded such obedience. But now it may be secured to all the posterity of Abraham. ^ To all the teed, ver. 13. Tf Not to that only. i 2 also which .is of the faith of Abra ham, who . s the father of us all, 17 (As . t is written, b I have made thee a father of many na tions,) * before him whom he be lieved, even God, who quicken- eth c the dead, and calleth those b Gen.17.4. or, like unto. c Eph.2.1,5. Not to that part of his descendants alone who were Jews, or who had the law. U But to that, &c. To all who should possess the same faith as Abra ham. f The father of us all. Of all who believe, whether they be Jews or Gentiles. 17. As it is -written. Gen. xvii. 5. t / have made thee. . The word here used in the Hebrew (Gen. xvii. 5) means literally, to give, to grant ; and also, to set, or constitute. This is also the meaning of the Greek wonl used both by the LXX. and the apostle. The quotation is taken literally from the Septuagint. The argument of the apos tle is founded in part on the fact that the past tense is used I have made thee and that God spoke of a thing as already done, which he had promised or purposed to do. The sense is, h<e had, in his mind or purpose, constitut ed him the father of many nations; and so certain was the fulfilment of the divine purposes, that he spoke of it as already accomplished, f Of many na tions. The apostle evidently under stands this promise as referring, not to his natural descendants only, but to the great multitude who should believe as he did. Tf Before him. In his view, or sight; i. e. Gud regarded him as such a father. Tf Whom he believed. Whose promise he believed ; or in whom he trusted. 1 Who quickeneth the dead. Who gives life to the dead. Eph. ii. 1. 5. This expresses the power of God to give life. But why it is used here has been a subject of debate. I regard it as having reference to the strong natural improbability of the ful filment of the prophecy when it was given, arising from the age of Abraham and Sarah, ver. 19. Abraham exer* >02 ROMANS. [A. D. 60. * things which be not as hough they were. 18 Who against hope believ ed in hope, that he might be come the father of many nations, according to that which was rpoken, * So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was o lCor.1.28. lPet.2.10. b Gen.15.5. about an hundred years old, nei ther yet the deadness c of Sa rah s womb : 20 He staggered not at the promise of God through unbe lief; but was strong in faith, giving glory to God ; 2 1 And being fully persuaded that what he had promised, he was able d also to perform. cHeb.ll.ll. d Gen.18.14. Lu.1.37,45. Heb.11.19. cised power in the God who gives life, and who gives it as he pleases. It is one of his prerogatives to give life to the dead (vatgci/f), to raise up those who are in their graves ; and a power simi lar to that, or strongly reminding of that, was manifested in fulfilling the promise to Abraham. The giving of this promise, and its fulfilment, were such as strongly to remind us that God has power to give life to the dead. If And calleth, &c. That is, those things which he foretels and promises are so certain, that he may speak of them as already in existence. Thus in relation to Abraham, God, instead of simply promising that he ivould make him the father of many nations, speaks of it as already done, " I have made thee," &c. In his own mind, or purpose, he had so constituted him, and it was so cer tain that it -would take place, that he might speak of it as already done. 18. Who against hope. Who against all apparent or usual ground of hope. He refers here to the prospect of a pos terity. See ver. 19 21. t Believed in hope. Believed in that which was promised to excite his hope. Hope here is put for the object of his hope that which was promised. ^ Accord ing to that -which was spoken. Gen. xv. 5, t S shall thy seed be. That is, as the stars in heaven for multitude. Thy posterity shall be very numerous. 19. And being not weak in faith. That is, having strong "aith. f He considered not. He did not regard (he fact that his body was now dead, as any obstacle to the fulfilment of the promise. He did not suffer that fact to influence him, or to produce any doubt about the fulfilment. Faith looks to the strength of God, not to second causes, or to difficulties that may ap pear formidable to man. ^ JVoiv dead. Aged ; dead as to the purpose under consideration. Comp. Heb. xi. 12, " As good as dead." That is, he was now at an age when it was highly improbable that he would have any children. Comp. Gen. xvii. 17. ^f Deadness, &c. Heb. xi. 11, "When she was past age." Comp. Gen. xviii. 1 1 . 20. He staggered not. He was not moved, or agitated; he steadily and firmly believed the promise. ^ Giving glory to God. Giving honour to God by the firmness with which he believed his promises. His conduct was such as to honour God; that is, to show Abraham s conviction that he was wor thy of implicit confidence and trust. In this way all who believe in the pro mises of God do honour to him. They bear testimony to him that he is wor thy of confidence. They become so many witnesses in his favour ; and fur nish to their fellow-men evidence that God has a claim on the credence and trust of mankind. 21. And being fully persuaded. Thoroughly or entirely convinced. Luke i. 1. Rom. xiv. 5. 2 Tim. iv. 5. 17. f He -was able. Comp. Gen. xviii. 14. This was not the only time in which Abraham evinced this confi- ence His faith was equally implicit and strong when he was commanded to sacrifice his promised son, Heb. xi. 19. A. I). <JG 1 CHAPTER JV. 103 22 And therefore it was im puted to him for righteousness. 23 Now a it was not written for his sake alone, that it was imputed to him ; 24 But for us b also, to whom ac.15.4. ICor.lO.ll. 1C.16. Jno.3.14-16. b Acts 2.39. e Mark 22. Jlnd therefore. His faith was eo implicit, and so unwavering, that it was a demonstration that he was the firm friend of God. He was tried, and he had such confidence in God that he showed that he was supremely attach ed to him, and would obey and serve him. This was reckoned as a full proof of friendship; and he was recognised and treated as righteous; i. e. as the friend of God. See Note on ver. 3. 5. 23. JVow it -was not written. The record of this extraordinary faith was not made on his account only ; but it was made to show the way in which men may be regarded and treated as right eous by God. If Abraham was so re garded and treated, then, on the same principle, all others may be. God has but one mode of justifying men. Tf Im puted. Reckoned ; accounted. He was regarded and treated as the friend of God. 24. But for us also. For our use (comp. ch. xv. 4. 1 Cor. x. 11), that we might have an example of the way in which men may be accepted of God. It is recorded for our encouragement and imitation, to show that -we may in a similar manner be accepted and saved. If If -we believe on him, &c. Abraham showed his faith in God by believing just -what God revealed to him. This was his faith, and it might be as strong and implicit as could be exercised under the fullest revelation. Faith, now, is belief in God just so Jar as he has re- veuled his will to us. It is therefore the same in principle, though it may have reference to different objects. It is confidence in the same God, accord ing to what we know of his will. Abra ham showed his faith mainly in con fiding in the promises of God respect- it shall be imputed, if we believe c on him that raised up Jesus our Lord from the dead ; 25 Who was delivered d for our offences, and was raised* again for our justification. d Isa.53.5,6. 2Cor.5.21. Heb.9.28 lPet.2.24. Rev.l 6. e 1 Cor.15.17. lPet.1.21. ing a numerous posterity. This was the leading truth made known to him, and this he believed. The main or leading truths that God has made known to us are, that he has given his Son to die ; that he has raised him up ; and that through him he is ready to pardon. To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abra ham did ; we evince the same spirit ; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (comp. Notes, Mark xvi. 16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known. 25. Who -was delivered. To death. Comp. Notes, Acts ii. 23. Tf For our offences. On account of our crimes. He was delivered up to death in order to make expiation for our sins. | And was raised again. From the dead. Tf For our justification. On account of our justification. In order that we may be justified. The word justifica tion here seems to be used in a large sense, to denote acceptance with God ; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but also the completion of the work the treat ment of us as righteous, and raising us up to a state of glory. By the dcatn of Christ an atonement is made for si. If it be asked how his resurrection contributes to our acceptance with God, we may answer, (1.) It tendered his work complete. His death w iuld have been unavailing, his work w uid have been imperfect, if he had r.ot i ?en i04 ROMANS. [A. D. 60. CHAPTER V. THEREFORE a being justi fied by faith, we have peace raised up from the dead. He submitted to death as a sacrifice, and it was need ful that he should rise, and thus con quer death and subdue our enemies, that the work which he had undertaken might be complete. (2.) His resurrec tion was a proof that his work was ac cepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justifica tion, therefore, became sure, as it was for this that he had given himself up lo death. (3.) His resurrection is the main-spring of all our hopes, and of all our efforts to be saved. Life and im mortality are thus brought to light, 2 Tim. i. 10. God "hath begotten us again to a lively hope (a living, active, real hope), by the resurrection of Jesus Christ from the dead." 1 Pet i.3. Thus he fact that he was raised becomes the ground of hope that -we shall be raised and accepted of God. The fact that lie was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to he justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he may be raised up from death and the grave, and made immor tal. There is no satisfactory proof that man can be thus raised up, but the re surrection of Jesus Christ. In that re surrection we have a pledge that all his people will rise. " For if we believe that Jesus died and rose again, even so them also which sleep in Jesus v/ill God bring with him." 1 Thess. iv. 14. " Because I live," said the Redeemer, "ye shall live also." John xiv. 19. Comp. 1 Pet. i. 21. CHAPTER V. THE design of this chapter, which has usually been considered as one of the most difficult portions of the New Testament, especially ver. 12 21, is evidently to show the results or benefits of the doctrine of justification by faith. That doctrine the apostle had now fully with God through our Lord Je sus Christ : a Isa.32.17. Eph.S.14. Col.l 20. established. He had shown in the pre vious chapters, (1.) That men \vers under condemnation for sin ; (2.) That this extended alike to the Jews and the Gentiles ; (3.) That there was no way of escape now but by the doctrine of pardon, not by personal merit, but by grace ; (4.) That this plan was fully made known by the gospel of Christ ; and (5.) That this was no new doc trine, but was in fact substantially the same by which Abraham and David had been accepted before God. Having thus stated and vindicated the doctrine, it was natural to follow up the demonstration, by stating its bearing and its practical influence. This he does by showing that its immediate effect is to prod uce peace, ver. 1. Itgives us the privilege of access to the favour of God. ver. 2. But not only this, we are in a world of affliction. Christians, like others, are surrounded with trials ; and a very important question was, whether this doctrine would have an influence in supporting the soul in those trials. This question the apostle discusses in ver. 3 11. He shows that in fact Christians glory in tribu lation, and that the reasons why the} do so are, (1.) That the natural effect of tribulations under the gospel was to lead to hope. ver. 3, 4. (2.) That the cause of this was, that the love of God was shed abroad in the heart by the Holy Ghost. This doctrine he further confirms by showing the consolation which would be furnished by the fact that Christ had died for them. This involved a security that they would I* sustained in their trials, and that a vic tory would be given them. For, (1.) It was the highest expression of love that he should die for enemies, ver. P. 7, 8. (2.) It followed that if he was given for them when they were ene mies, it was much more probable, it was certain, that all needful grace would be furnished to them now that they were reconciled, ver. 0, 10, 11 A. D. 60.] CHAPTER V 105 But there was another very mate rial inquiry. Men were not only ex posed to affliction, but they were in the midst of a -wreck of things of a fall en -world of ike proofs and memori als of sin every -where. The first man had sinned, and the race was subject to sin and death. The monuments of death and sin were every where. It was to be expected that a remedy from God would have reference to this uni versal state of sin and wo ; and that it would tend to meet and repair these painful and wide spread ruins. The apostle then proceeds to discuss the question how the plan of salvation which involved justification by faith was adapted to meet these univer sal and distressing evils, ver. 12 21. The design of this part of the chapter is to show that the blessings procured by the redemption through Christ, and the plan of justification through him, greatly exceed all the evils which had come upon the world in consequence of the apostacy of Adam. And if this was the case, the scheme of justifica tion by faith was complete. It was adapted to the condition of fallen and ruined man ; and was worthy of his affection and confidence. A particular examination of this argument of the apostle will occur in the Notes on ver. 12 21. 1. Therefore (ovy). Since we are thus justified, or as a consequence of being justified, we have peace, f Being justified by faith. See Notes, ch. i. 17; iii. 24; iv. 5. J We. That is, all who are justified. The apostle is evi dently speaking of true Christians. 1 Have peace -with God. See Note, John xiv. 27. True religion is often represented as peace with God. See Acts x. 36. Rom. viii. 6; x. 15; xiv. 17. Gal. v. 22. See also Isa. xxxii. 17. " And the work of righteousness shall be peace, And the effect of righteousness Quietness and assurance for ever." This is called peace, because, (1.) The sinner is represented as the enemy of God. Rom. viii. 7. Eph. ii. 16. James iv. 4. John xv. 18. 24; xvii. 14. Rom. i. 30. (2.) The state of a sinners mind is far from peace. He is oftt:n agitated, alarmed, trembling. He feels that he is alienated from God. For " The wicked are like the troublea sea, For it never can be at rest ; Whose waters cast up mire and dirt." Isa Ivii 20. The sinner in this state regards God aa his enemy. He trembles when he thinks of his law ; fears his judgments; is alarmed when he thinks of hell. His bosom is a stranger to peace. This has been felt in all lands, alike under the thunders of the law of Sinai among the Jews ; in the pagan world ; and in lands where the gospel is preached. It is the effect of an alarmed and troubled conscience. (3.) The plan of salva tion by Christ reveals God as willing to be reconciled. He is ready to par don, and to be at peace. If the sinner repents and believes, God can now con sistently forgive him, and admit him to favour. It is therefore a plan by which the mind of God and of the sinner can become reconciled, or united in feeling and in purpose. The obstacles on the part of God to reconciliation, arising from his justice and law, have been removed, and he is now willing to be at peace. The obstacles on the part of man, arising from his sin, his rebellion, and his conscious guilt, may be taken away, and he can now regard God as his friend. (4.) The effect of this plan, when the sinner embraces it, is to produce peace in his own mind. He experiences peace ; a peace which the world gives not, and which the world cannot take away. Phil. iv. 7. 1 Pet. i. 8. John xvi. 22. Usually in the work of conversion to God, this peace is the first evidence that is felt of the change of heart. Before, the sinner was agitated and troubled. But often suddenly, a peace and calmness is felt, which is before unknown. The alarm subsides ; the heart is calm ; the fears die away, like the waves of the ocean after a storm. A sweet tranquillity visits the heart a pure shining light, like the sunbeams that break through the opening clouds after a tempest Tho 106 2 By whom also we have access by faith into this grace wherein we stand, and rejoice * in hope of the glory of God. a John 14.6. b Heb.3.6 ROMANS. [A. D. GO 3 And not only so, but we glory c in tribulations also: know ing that tribulation worketh pa tience ; cMatt.5.11,12. James 1.2,12. views, the feelings, the desires are changed ; and the bosom that was just before filled with agitation and alarm, that regarded God as its enemy, is now at peace with him, and with all the world. Tf Through our Lord Jesus Christ. By means of the atone ment of the Lord Jesus. It is his me diation that has procured it. 2. We have access. See Note, John xiv. 6. " I am the way," &c. Doddridge renders it " by whom we have been in troduced" &c. It means, by -whom -we have the privilege of obtaining the fa vour of God -which -we enjoy -when toe are justified. The word rendered "ac cess" occurs but in two other places in the New Testament Eph. ii. 18 ; iii. 12. By Jesus Christ the way is opened for us to obtain the favour of God. K By faith. By means of faith, ch. i. 17. ^ Into this grace. Into this favour of reconciliation with God. f Wherein -we stand. In which we now are in consequence of being justi fied. ^ Jind rejoice. Religion is often represented as ptoducing joy. Isa. xii. 3; xxxv. 10; iU. 9; Ixi. 3. 7; Ixv. 14. 18. John xvi. 2,2. 24. Acts xiii. 52. Rom. xiv. 17. Gal. v. 22. 1 Pet. i. 8. The sources 01 steps of this joy are ijiese: (1.) Wo are justified, or re garded by Gol as righteous. (2.) We ure admitted i lto his favour, and abide .here. (3.) We have the prospect of /till higher r.nd richer blessings in the Ailness of hi , glory when we are admit- r ed to heavec, ^ 7?i hope. In the earnest Icsiro and expectation of obtaining that {lory, ffipe is a complex emotion made up *jf a desire for an object ; and in exf ectation of obtaining it. Where Hither of these is wanting, there is not lope. Where they are mingled in im proper proportions, there is not peace. But where the desire of obtaining an object is attended with an expectation Df obtaining it in proportion to that desire, there exists that poaceful, happy state of mind which we denominate hope. And the apostle here implies that the Christian has an earnest desire for that glory ; and that he has a con fident expectation of obtaining it. The result of that he immediately states to be, that we are by it sustained in oui afflictions, t The glory of God. The glory that God will bestow on us. The word glory usually means splendour, magnificence, honour ; and the apostle here refers to that honour and dignity which will be conferred on the redeem ed when they are raised up to the full honours of redemption ; when they shall triumph in the completion of the work ; and be freed from sin, and pain, and tears, and permitted to participate in the full splendours that shall encom pass the throne of God in the heavens. See Note, Luke ii. 9. Comp. Rev. xxi. 2224; xxii. 5. Isa. Ix. 19, 20. 3. Jlnd not only so. We not only rejoice in times of prosperity, and of health. Paul proceeds to show that this plan is not less adapted to produce sup port in trials, t But " a}e gl r y- T ne word used here is the same that is, in verse 2, translated "we rejoice" (lawx^txiBsL). It should have been so rendered here. The meaning is, that we rejoice not only in hope; not only in the direct results of justification, in the immediate effect which religion itself produces ; but we carry oir joy and triumph even into the midst of trials. In accordance with this, oui Saviour directed his followers to re joice in persecutions. Matt. v. 11, 12. Comp. James i. 2. 12. 1 In tribula tions. In afflictions. The word used here refers to all kinds of trials which men are called to endure ; though it if possible that Paul referred particularly to the various persecutions and trials which they were called to endure as Christians. 1 Knowing. Being as A.. D. GO.j CHAPTER V. 107 4 And patience, experience ; and experience, hope ; sured of this. Paul s assurance might have arisen from reasoning on the na ture of religion, and its tendency to produce comfort; or it is more probable that he was speaking here the language of his own experience. He had found it to be so. This was written near the close of his life, and it states the per sonal experience of a man who en dured, perhaps, as much as any one ever did, in attempting to spread the gospel; and far more than commonly falls to the lot of mankind. Yet he, like all other Christians, could leave his deliberate testimony to the fact that Christianity was sufficient to sustain the soul in its severest trials. See 2 Cor. i. 36; xi. 2429; xii. 9, 10. 1 Worketh, Produces; the effect of afflictions on the minds of Christians is to make them patient. Sinners are irritated and troubled by them, they murmur, and become more and more obstinate and rebellious. They have no sources of consolation ; they deem God a hard master ; and they become fretful and rebellious just in proportion to the depth and continuance of their trials. But in the mind of a Christian, who regards his Father s hand in it ; who sees that he deserves no mercy ; who has confidence in the wisdom and goodness of God ; who feels that it is necessary for his own good to be aftlicted ; and who experiences its hap py, subduing, and mild effect in re straining his sinful passions, and in weaning him from the world the effect is to produce patience. Accordingly it will usually be found that those Christians who are longest and most severely afflicted are the most patient. Year after year of suffering produces increased peace and calmness of soul ; ami at the end of his course the Chris- liar, is more willing to be afflicted, and bears his afflictions more calmly, than at the beginning. He who on earth was most afflicted was the most r atient of all sqiferers; and not less patient when he 5 And hope a maketh not ashamed; because the love of was " led as a lamb to the slaughter, than when he experienced the first trial in kis great work, f Patience. " A calm temper, which suffers evils with out murmuring or discontent." ( Web ster.} 4. JJnd patience, experience. Pa tient endurance of trial produces expe rience. The word rendered experience (/oc^Gtiiy) means trial, testing, or that thorough examination by which we ascertain the quality or nature of a thing, as when we test a metal by fire, or in any other way, to ascertain that it is genuine. It also means appro bation, or the result of such a trial ; the being approved, and accepted as the effect of a trying process. The meaning is, that long afflictions borne patiently show a Christian what he is; they test his religion, and prove that it is genuine. Afflictions are often sent for this purpose, and patience in the midst of them shows that the re ligion which can sustain them is from God. ^ JLnd experience, hope. The result of such long trial is to produce hope. They show that religion is genuine ; that it is from God ; and not only so, but they direct the mind on- ward to another world ; and sustain the soul by the prospect of a glorious immortality there. The various steps and stages of the benefits of afflictions are thus beautifully delineated by the apostle in a manner which accords with the experience of all the children of God. 5. And hope maketh not ashamed That is, this hope will not disappoint, or deceive. When we hope for an object which we do not obtain, we are conscious of disappointment ; perhaps sometimes of a feeling of shame. But the apostle says that the Christian hope is such that it will be fulfilled ; it will not disappoint ; what we hope for we shall certainly obtain. See Phil. i. 20. The expression used here is probablv taken from Ps. xxii. 4, 5, 108 ROMANS. (.A. i>. GO. God is shed abroad in our hearts by the Holy Ghost, which is given unto us. a Eph.1.13.14. Our fathers trusted in thee ; The f trusted ; and them didst deliver them. They cried unto thee, And were delivered ; They trusted in thee, Arid were not confounded" [ashamed], T[ Because the love of God. Love to ward God. There is produced an abundant, an overflowing love to God. t Is shed abroad. Is diffused ; is poured out; is abundantly produced (jxjts^uTsu) . This word is properly ap plied to water, or to any other liquid that is poured out, or diffused. It is used also to denote imparting, or com municating freely or abundantly, and is thus expressive of the influence of the Holy Spirit poured doiun, or abun dantly imparted to men. Acts x. 45. Here it means that love towards God is copiously or abundantly given to a Christian ; his heart is conscious of high and abundant love to God, and by this he is sustained in his afflictions. 1 By the Holy Ghost. It is produced by the influence of the Holy Spirit. All Christian graces are traced to his influence. Gal. v. 22, "But the fruit of the Spirit is love, joy," &c. 1 Which is given unto us. Which Spirit is given or imparted to us. The Holy Spirit is thus represented as dwelling in the hearts of believers. 1 Cor. vi. 19; iii. 16. 2 Cor. vi. 16. In all these places it is meant that Christians are under his sanctifying influence ; that he produces in their hearts the Chris tian graces ; and fills their minds with peace, and love and joy. 6. For -when, &c. This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disap point us. The first argument he had stated in the previous verse, that the Holy Ghost was given to us. The next, which he now states, is, that God had given the most ample proof 6 For when we were yet without strength, * in due * time Christ died for the ungodly. or, according to the time. h Gai4.4 that he would save us by giving h:u Son when we were sinners ; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends, ver. 610. He has performed the more difficult part of the work by reconciling us when we were enemies ; and he will not now forsake us, but will carry for ward and complete what he has begun. Tf We -were yet -without strength. The word here used (us-fiet/wv) is usually ap plied to those who are sick and feeble, deprived of strength by disease. Matt. xxv. 38. Luke x. 9. Acts iv. 9 ; v. 15. But it is also used in a moral sense, to denote inability or feebleness with re gard to any undertaking or duty. Here it means that we were without strength in regard to the case which the apos tle -was considering ; that is, we had no power to devise a scheme of justifi cation, to make an atonement, or to put away the wrath of God, &c. While all hope of man s being saved by any plan of his own was thus taken away ; while he was thus lying ex posed to divine justice, and dependent on the mere mercy of God ; God pro vided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not per tain to the question whether man has strength to repent and to believe af ter an atonement is made, which is a very different inquiry, f In due time. Margin, According to the time (JWT *at/gov). In a timely manner ; at the pro per time. Gal. iv. 4, " But when the fulness of time was come," &c. This may mean, (1.) That it was a. Jit or proper time. All experiments had fail ed to save men. For four thousand years the trial had been made under the law among the Jews ; and by the aid of the most enlightened reason in A. D. GO.J CHAPTER V. ioy 7 For scarcely for a righteous ture for a good man some would man will one die ; yet peradven- Greece and Rome ; and still it was in ~ain. No scheme had been devised to meet the maladies of the world, and to save men from death. It was then time that a better plan should be pre sented to men. (2.) It was the time fixed and appointed by God for the Messiah to come ; the time which had been designated by the prophets. Gen. xlix. 10. Dan. ix. 2427. See John xiii. 1 ; xvii. 1. (3.) It was a jnost favourable time for the spread of the gospel. The world was expecting such an event; was at peace; and was sub jected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land. See Notes, Matt. ii. 1, 2. \ For the ungodly. Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated " without strength." See Note, ch. iv. 5. 7. For scarcely, &c. The design of this verse and the following is, to illustrate the great love of God by com paring it with what man was willing to do. It is an unusual occurrence, an event which is all that we can hope for from the highest human benevolence and the purest friendship, that one would be willing to die for a good man. There are none who would be willing to die for a man who was seeking to do us injury, to calumniate our charac ter, to destroy our happiness or our property. But Christ was willing to die for bitter foes. Tf Scarcely. With difficulty. It is an event which cannot be expected to occur often. There would scarcely be found an instance in which it would happen. ^ Jl right eous man. A. just man ; a man dis tinguished simply for integrity of con duct ; one who has no remarkable claims for amiableness of character, for bene volence, or for personal friendship. Much as we may admire such a man, and applaud him, yet he has not the characteristics which would appeal tc even daie to die. our hearts to induce us to lay down our lives for him. Accordingly, it is not known that any instance has oc curred where for such a man one would be willing to die. *j[ For a righteous man. That is, in his place, or in his stead. A man would scarcely lay down his own life to save that of a righteous man. f Will one, die. Would one be willing to die. ^ Yet peradventure. Perhaps ; implying that this was an event which might be expected to oc cur, ^f For a good man. That is, not merely a man who is coldly just; but a man whose characteristic is that of kindness, amiableness, tenderness. It is evident that the case of such a man would be much more likely to ap peal to our feelings, than that of one who is merely a man of integrity. Such a man is susceptible of tender friend ship ; and probably the apostle intend ed to refer to such a case a case where we would be willing to expose life for a kind, tender, faithful friend. Tf Some -would even dare to die. Some would have courage to give his life. Instances of this kind, though not many, have occurred. The affecting case of Da mon and Pythias is one. Damon had been condemned to death by the tyrant Dionysius of Sicily, and obtained leave to go and settle his domestic affairs on promise of returning at a stated hour to the place of execution. Pythias pledged himself to undergo the punish ment if Damon should not return in time, and deliver himself into the hands of the tyrant. Damon returned at the appointed moment, just as the sentence was about to be executed on Pythias ; and Dionysius was so struck with the f Jelity of the two friends, that he re mitted their punishment, and entreated them to permit him to share their friendship. (Val. Max. 4. 7.) This case stands almost alone. Our Saviour says that it is the highest expression of love among men. "Greater love hath no man than this, that a man laj down his life for his friends." John xv 110 ROMANS. [A, D. 60 8 But God commendeth his love towards us, in that, while a sinners, Christ we were yet died for us. 9 Much more then, being now a Jno.15.13. lPet.3.18. Uno.3.16. 13, The friendship of David and Jona than seems also to have been of this character, that one would have been willing to lay down his life for the other. 8. But God commendeth, &c. God has exhibited or showed his love in this unusual and remarkable manner. 1 Ifis love. His kind feeling ; his be neficence; his willingness to submit to sacrifice to do good to others, f While we toere yet sinners. And of course his enemies. In this, his love surpasses all that has ever been manifested among men. ^ Christ died for us. In our Btead ; to save us from death. He took our place ; and by dying himself on the cross, saved us from dying eternally in hell. 3. .Much more, then. It is much more reasonable to expect it. There are fewer obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salva tion; much more have we reason to expect that he will afford us protection now that we are his friends. This is ijne ground of the hope expressed in ver. 5. ^f Being noiv justified, Par- i dpned ; accepted as his friends. ^ By l^is blood. By his death. Note, ch. lii. 25. The fact that we are purchased by his blood, and sanctified by it, ren ders us sacred in the eye of God ; be stows a value on us proportionate to the worth of the price of our redemp tion ; and is a pledge that he will keep that which has been so dearly bought. 1 Saved from -wrath. From hell ; from the punishment due to sin. Note, ch. ii. 8. 10. For if. The idea in this verse is simply a repetition and enlargement of that in ver. 9. The apostle dwells on the thought, and places it in a new light, furnishing thus a strong conlir- justified by his blood, fr we shall be saved from c wrath through him. 10 For if, when we were ene mies, we were reconciled to God b Heb.9.14.22. IThess.l 10. mation of his position, f Wher, toe were enemies. The work was under taken while we were enemies. From being enemies we were changed to friends by that work. Thus it was commenced by God ; its foundation was iaid while we were still hostile to it ; it evinced, therefore, a determined purpose on the part of God to perform it ; and he has thus given a pledge that it shall be perfected. ^ We tvere re conciled. Note, Matt. v. 24. We arc brought to an agreement ; to a state of friendship and union. We became his friends, laid aside our opposition, and embraced him as our friend and portion. To effect this is the great design of the plan of salvation. 2 Cor v. 1 20. Col. i. 21. Eph. ii. 16. It means that there were obstacles exist ing on both sides to a reconciliation ; and that these have been removed by the death of Christ ; and that a union has thus been effected. This has been done in removing the obstacles on the part of God by maintaining ths ho nour of his law ; showing his hatred of sin ; upholding his justice, and maintaining his truth, at the same time that he pardons. Note, ch. iii. 26. And on the part of man, by removing his untvillingness to be reconciled ; by sub duing, changing, and sanctifying his heart; by overcoming his hatred of God, and of his law : and bringing him into submission to the government of God. So that the. Christian is in fact reconciled to God ; he is his friend ; lie is pleased with his law, his character, and his plan of salvation. And all this has been accomplished by the sacrifice of the Lord Jesus as an offering in our place. If Much more. It is much more to be expected; there are still stronger and more striking considerations* to show it. ^ By his life. We were re- A. D. 60.] CHAPTER V. Ill by the death of his Son, much a more, being reconciled, we shall be saved by * his life. 1 1 And not only so, but we also joy c in God, through our concited by his death. Death may in clude possibly his low, humble, and suffering condition. Death has the ap pearance of srreat feebleness ; the death of Christ had the appearance of the defeat of his plans. His enemies tri umphed and rejoiced over him on the cross, and in the tomb. Yet the effect cf this feeble, low, and humiliating state was to reconcile us to God. If in this state, when humble, despised, dying, dead, he had power to accomplish so great a work as to reconcile us to God, how much more may we expect that he will be able to keep us now that he is a living, exalted, and triumphant Re deemer. If his fainting powers in dying were such as to reconcile us, how much more shall his full, vigorous powers as an exalted Redeemer, be sufficient to keep arid save us. This argument is but an expansion of what the Saviour himself said. John xiv. 19, "Because I live, ye shall live also." 11. Jlnd not only so. The apostle states another effect of justification. 1 JVe also joy in God. In ver. 2, he had said that we rejoice in tribulations, and in hope of the glory of God. But he here adds that we rejoice in God himself; in his existence ; his attri butes ; his justice, holiness, mercy, truth, love. The Christian rejoices that God is such a being as he is ; and glories that the universe is under his administration. The sinner is opposed to him ; he finds no pleasure in him ; he fears or hates him; and deems him unqualified for universal empire. But it is one characteristic of true piety, one evidence that we are truly recon ciled to God, that we rejoice in him as \e is , and find pleasure in the contem plation of his perfections as they art revealed in the Scriptures. ^ Through sv>- Lord, &c. B_y the mediation of Lord Jesus Christ, by whom we have now received the 1 atone ment. 12 Wherefore, as d by one man sin entered into the world* i or, reconciliation. d Gen.3.6,19. our Lord Jesus, who has revealed the true character of God, and by whom we have been reconciled to him. f The atonement. Margin, or reconciliation. This is the only instance in which our translators have used the word atone ment in the New Testament. The word frequently occurs in the Old. Ex. xxix. 33. 3G, 37 ; xxx. 10. 15, 16, &c. &c. As it is now used by ss, it commonly means the ransom, or the sacrifice, by means of which re conciliation is effected between God and man. But in this place it has. a different sense. It means the reconci liation itself between God and man ; not the means by which reconciliation is effected. It denotes not that we have received a ransom, or an offering by which reconciliation migJit be ef fected ; but that in fact tve have be come reconciled throitgh him. This was the ancient meaning of the Eng lish word atonement AT ONE MENT being at one, or reconciled. He seeks to make atonement Between the duke of Glo ster and your brothers. Shakspeare. The Greek word which denotes the expiatory offering by which a reconcili ation is effected, is different from thj one here. See Note, ch. iii. 25. The word used here (**T^XA=t>) is never used to denote such an offering, but denotes the reconciliation itself. 12 21. This passage has been usu ally regarded as the most difficult part of the New Testament. It is not the design of these Notes to enter into a minute criticism of contested points like this. They who wish to see a full discussion of the passage, may find i> in the professedly critical commentaritrN, and especially in the commentaries of Tholuck and of Professor Stuart on thn Romans. The meaning of the pas- KOMAINS. and death by sin; and so death or, in whom. sage in its general bearing is not dif ficult ; and probably the whole passage would have been found far less difficult if il had not been attached to a phi losophical theory on the subject of man s sin, and if a strenuous and in defatigable effort had not been made to prove that it teaches what it was never designed to teach. The plain and obvious design of the passage is this, to shoiv one of the benefits of the doc trine of justification by faith. The apostle had shown, (1.) That that doctrine produced peace, ver. 1. (2.) That it produces joy in the prospect of future glory, ver. 2. (3.) That it sus tained the soul in afflictions ; (a) by the regular tendency of afflictions un der the gospel, ver. 3, 4; and (6) by the fact that the Holy Ghost was im parted to the believer. (4.) That this doctrine rendered it certain that we should be saved, because Christ had died for us, ver. 6 ; because this v/as the highest expression of love, ver. 7, 8 ; and because if we had been reconciled when thus alienated, we should be saved now that we are the friends of God, ver. 9, 10. (5.) That it led us to rejoice in God himself; produced joy in his presence, and in all his attri- outes. He now proceeds to show the bearing on that great mass of evil which had been introduced into the world by sin, and to prove that the benefits of the atonement were far greater than the evils which had been introduced by the acknowledged effects of the sin of Adam. " The design is to exalt our views of the work of Christ, and of the plan of justification through him, by comparing them with the evil conse quences of the sin of our first father, and by showing that the blessings in question not only extend to the remo val of these evils, but far beyond this, so that the grace of the gospel has not only abounded, but super abounded" (Prof. Stuart.) In doing this, the apostle admits, as an undoubted and well-understood fact, passed upon all men, all have sinned. ;A D GO, 1 for that 1. That sin came into the world by one man, and death as the consequence. ver. 12. 2. That death had passed on all; even on those who had not (he light of revelation, and the express com mands of God. ver. 13, 14. 3. That Adam was the figure, the type of him that was to come ; that there was some sort of analogy or re semblance between the results of his act and the results of the work of Christ. That analogy consisted in the fact that the effects of his doings did not terminate on himself, but ex tended to numberless other persons, and that it was thus with the work of Christ, ver. 14. But he shows, 4. That there were very material and important differences in the two cases. There was not a perfect paral lelism. The effects of the work of Christ were far more than simply to counteract the evil introduced by the sin of Adam. The differences between the effect of his act and the work of Christ are these. (1.) The sin of Adam led to condemnation. The work of Christ has an opposite tendency, ver. 15. (2.) The condemnation which came from the sin of Adam was the re sult of one offence. The work of Christ was to deliver from many offences, ver. 16. (3.) The work of Christ was far more abundant and overflowing in its influence. It extend ed deeper and farther. It was more than a compensation for the evils of the fall. ver. 17. 5. As the act of Adam threw its influence over all men to secure their condemnation, so the work of Christ was fitted to affect all men, Jews and Gentiles, in bringing them into a state by which they might be delivered from the fall, and restored to the favour of God. It was in itself adapted to pro duce far more and greater benefits than the crime of Adam had done evil ; and was thus a glorious plan, just fitted tr meet the actual condition of a world A. D GO.J CHAPTER V. 113 of sin ; and to repair the evils which apostasy had introduced. It had thus the evidence that it originated in the benevolence of God, and that it was adapted to the human condition, ver. 1821. 12. Wherefore (ftd TOWTS). On this account. This is not an inference from what has gone before, but a continuance of the design of the apos tle to show the advantages of the plan of justification by faith ; as if he had said, The advantages of that plan have been seen in our comfort and peace, and in its sustaining power in afflic tions. Further, the advantages of the plan are seen in regard to this, that it is applicable to the condition of man in a world where the sin of one man has pro duced so much wo and death. On this account also it is a matter of joy. It meets the ills of a fallen race ; and it is therefore a plan adapted to man. Thus understood, the connexion and design of the passage is easily explained. In respect to the state of things into which man is fallen, the benefits of this plan may be seen, as adapted to heal the maladies, and to be commensurate with the evils which the apostasy of one man brought upon the world. This explanation is not that which is usually given to this place, but it is that which seems to me to be demanded by the strain of the apostle s reasoning. The passage is elliptical, and there is a ne cessity of supplying something to make out the sense, f Jls (Zmrsg). This is the form of a comparison. But the other part of the comparison is deferred to ver. 18. The connexion evidently requires us to understand the other part of the comparison of the work of Christ. In the rapid train of ideas in the mind of the apostle, this was de ferred to make room for explanations (ver. 13 17). As by one man sin entered into the world, &c., so by the work of Christ a remedy has been pro vided, commensurate with the evils. As the sin of one man had such an in fluence, so the work of the Redeemer has an influence to meet and to coun teract those evils. The passage in ver. 13 17 is therefore to be icgarded as a parenthesis thrown in for th purpose of making explanations, and to show how the cases of Adam and of Christ differed from each other. Tf By one man, &c. By means of one man ; by the crime of one man. His act was the occasion of the introduction of all sin into all the world. The apostle hero refers to the well known historical fact (Gen. iii. 6, 7), without any explana tion of the mode or cause of this. He adduced it as a fact that was well known; and evidently meant to speak of it riot for the purpose of explaining the mode, or even of making this the leading or prominent topic in ,the dis cussion. His main design is not to speak of the manner of the introduction of sin, but to show that the work of Christ meets and removes well-known and extensive evils. His explanations, therefore, are chiefly confined to the work of Christ. He speaks of the in troduction, the spread, and the effects of sin, not as having any theory to defend on that subject, not as design ing to enter into a minute description of the case, but as it was manifest on the face of things, as it stood on the historical record, and as it was under stood and admitted by mankind. Great perplexity has been introduced by for getting the scope of the apostle s argu ment here, and by supposing that he was defending a peculiar theory on the subject of the introduction ot sin; whereas, nothing is more foreign to his design. He is showing how the plan of justification meets -well understood and acknowledged universal evils. Those evils he refers to just as they were seen, and admitted to exist. Ah men see them, and feel them, and prac tically understand them. The truth is, that the doctrine of the fall of man, and the prevalence of sin and death, do not belong peculiarly to Christianity any more than the introduction and spread of disease does to the science of the healing art. Christianity did not introduce sin ; nor is it responsible foi it. The existence of sin and wo be longs to the race ; appertains equally Ill ROMANS. [A. i). 60. in nil systems of religion, and is a part of the melancholy history of man, whe ther Christianity be true or false. The existence and extent of sin and death are not affected if the infidel could show that Christianity was an imposi tion. They would still remain. The Christian religion is just one mode oj proposing a remedy for -well-knoivn and desolating evils ; just as the sci ence of medicine proposes a remedy foi diseases which it did not introduce, and which could not be stayed in their desolations, or modified, if it could be shown that the whole science of heal ing was pretension and quackery. Keeping this design of the apostle in view, therefore, and remembering that he is not defending or stating a theory about the introduction of sin, but that he is explaining the way ill which the work of Christ delivers from a deep-felt universal evil, we shall find the explanation of this passage disen cumbered of many of the difficulties with which it has been thought usually to be invested, ^ J3y one man. By Adam. See ver. 14. It is true that sin was literally introduced by Eve, who was first in the transgression. Gen. iii. 6. 1 Tim. ii. 14. But the apostle evidently is not explaining the precise mode in which sin was intro duced, or making this his leading point. He therefore speaks of the in troduction of sin in a popular sense, as it was generally understood. The fol lowing reasons may be suggested why the man is mentioned rather than the woman as the cause of the introduc tion of sin : (1.) It was the natural and asual way of expressing such an event. We say that man sinned, that man is redeemed, man dies, &c. We do not pause to indicate the sex in such ex pressions. So in this, he undoubtedly meant to say that it was introduced by the parentage of the human race. (2.) The name Adam in Scripture tvas given to the created pair, the pa rents of the human family, a name de signating their earthly origin. Gen. v. 1, 2, "In the day that God created man, in the likeness of God made he him ; male and female created he them, and blessed them, and called THEIR name Adam", The name Adam, there fore, used in this connexion (ver. 14), would suggest the united parentagt of the human family. (3.) In trans actions where man and woman arc mutually concerned, it is usual to speak of the man first, on account of his being constituted superior in rank and autho rity. (4.) The comparison on the one side, in the apostle s argument, is of the man Christ Jesus ; and to secure the fit ness, the congruity (Stuart ) of the comparison, he speaks of the man only in the previous transaction. (5.) The sin of the woman was not complete in its effects without the concurrence of the man. It was their uniting in it which was the cause of the evil. Hence the man is especially mentioned as hav ing rendered the offence ivhat it ivas ; as having completed it, and entailed its curses on the race. From these re marks it is clear that the apostle does not refer to the man here from any idea that there was any particular covenant transaction with him, but that he means to speak of it in the usual, popular sense; referring to him as being the fountain of all the woes that sin has introduced into the world. 1 Sin en tered into the -world. He was the first sinner of the race. The word sin here evidently means the violation of the law of God. He was the first sinner among men, and in consequence all others be came sinners. The apostle does not here refer to Satan, the tempter, though he was the svggester of evil ; for his design was to discuss the effect of the plan of salvation in meeting the sins and calamities of our race. This de sign, therefore, did not require him to introduce the sin of another order of beings. He says, therefore, that Adam was the first sinner of the race, and that death was the consequence. *jj Into the -world. Among mankind. John i. 10; iii. 16, 17. The term -world is often thus used to denote human beings, the race, the human family. The apostle here evidently is not dis cussing the doctrine of original mi; f i-vU^t-K. TV LJ A..D. 60.J CHAPTER V. 115 out he is stating a simple fact, intelli gible to all : The first man violatei the law of God, and in this way sin was introduced among men. In thit> fact this general, simple declaration there is no mystery, f And death by sin. Death was the consequence of sin; or was introduced because man sinned. This is a simple statement of an obvious and well-known fact. It is repeating simply what is said in Gen iii. 19, " In the sweat of thy face shalt thou eat bread, till thou return into the ground ; for out of it wast thou taken ; for dust thou art, and unto dust shall thou return." The threatening was (Gen. ii. 17), " Of the tree of the know ledge of good and evil, thou shalt not _eat of it, for in the day that thou eat- est thereof, thou shalt surely die." If an inquiry be made here, how Jldam would understand this ; I reply, that we have no reason to think he would un derstand it as referring to any thing more than the loss of life as an ex pression of the displeasure of God. Moses does not intimate that he was learned in the nature of laws and pe nalties; and his narrative would lead us to suppose that this was all that would occur to Adam. And indeed, there is the highest evidence that the case admits of, that this -was his under standing of it. For in the account of the infliction of the penalty after the law was violated ; in God s own interpreta tion of it, in Gen. iii. 19, there is still no reference to any thing further. " Dust thou art, and unto dust shalt thou return." Now it is incredible that Adam should have understood this as referring to what has been call ed " spiritual death," and to " eternal death," when neither in the threaten ing, nor in the account of the infliction of the sentence, is there the slightest recorded reference to it. Men have done great injury in the cause of cor rect interpretation by carrying their notions of doctrinal subjects to the ex planation of words and phrases in the Old Testament. They have * usually described Adam as endowed with all me refinement, and possessed of all the FT -r U. <j knowledge, and adorned with all the metaphysical acumen and subtilty of a modern theologian. They have deemed him qualified, in the very infancy of the world, to understand and discuss questions, which, under all the light of the Christian revelation, still perplex and embarrass the human mind. After these accounts of the endowments of Adam, which occupy so large a space in books of theology, one is surprised, on opening the Bible, to find how un like all this, is the simple statement in Genesis. And the wonder cannot be suppressed that men should describe the obvious infancy of the race as su perior to its highest advancement ; or that the first man, just looking up on a world of wonders, imperfectly acquainted with law, and moral rela tions, and the effects of transgression, should be represented as endowed with knowledge which four thousand years afterwards it required the advent of the Son of God to communicate ! The ac count in Moses is simple. Created man was told not to violate a simple law, on pain of death. He did it ; and God announced to him that the sentence would be inflicted, and that he should return to the dust whence he was taken. What else this might involve ; what other consequences sin might intro duce, might be the subject of future developements and revelations. It is absurd to suppose that all the conse quences of the violation of a law can be foreseen, or must necessarily be foreseen, in order to make the law and the penalty just. It is sufficient that the law be known ; that its violation be forbidden ; and what the conse quences of that violation will be, must left in great part to future develope ments. Even we, yet know not half the results of violating the law of God. The murderer knows not the results fully of taking a man s life. He breaks a just law, and exposes himself to the numberless unseen woes which rnav flow from it. We may ask, therefore, what light subsequent revelations have cast on ihe character and result of the first sin, . : 116 ROMANS. [A. D. 60. and whether the apostle here meant to state that the consequences of sin were in fact as limited as they must have appeared to the mind of Adam 1 or had subsequent developements and revela tions, through four thousand years, greatly extended the right understand ing of the penalty of the law 1 This can be answered only by inquiring in what sense the apostle Paul here uses the word death. The passage before us shows in what sense he intended here to use the word. In his argument it stands opposed to " the grace of God, and the gift by grace" (ver. 15) ; to "justification" by the forgiveness of " many offences" (ver. 16) ; to the reign of the redeemed in eternal life (ver. 17) ; and to "justification of life" (ver. 18). To all these, the words " death" (ver. 12. 17) and "judgment" (ver. 16. 18) stand opposed. These are the benefits which result from the work of Christ ; and these benefits stand opposed to the evils which sin has in troduced ; and as it cannot be supposed that these benefits relate to temporal life, or solely to the resurrection of the body, so it cannot be that the evils in volved in the words " death," "judg ment," &c. relate simply to temporal death. The evident meaning is, that the word " death," as here used by the apostle, refers to the train of evils which have been introduced by sin. It does not mean simply temporal death; but that group and collection of woes, including temporal death, con demnation, and exposure to eternal death, which is the consequence of transgression. The apostle often uses the word death, and to die, in this v/ide sense. Rom. i. 32; vi. 16. 31 ; vii. 5. 10. 13. 24; viii. 2. 6. 13. 2 Cor. ii. 16; vii. 10. Heb. ii. 14. In the same sense the word is often used else where. John viii. 51 ; xi. 26. 1 John v. 16, 17. Rev. ii. 11 ; xx. 6, &c. &c. In contrasting with this the results of the work of Christ, he describes not the resurrection merely, nor deliverance from temporal death, but eternal life in heaven ; and it therefore follows that he here intends by death that gloomy and sad train of woes which sin has introduced into the world. The consequences of sin are, besides, else where specified to be far more than temporal death. Ezek. xviii. 4. Rom. ii. 8, 9. 12. Though therefore Adam might not have foreseen all the evils which were to come upon the race as the consequence of his sin, yet these evils might nevertheless follow. And the apostle, four thousand years after the reign of sin had commenced, and under the guidance of inspiration, had full opportunity to see and describe that train of -woes which he comprehends under the name of death. That train included evidently temporal death, con demnation for sin, remorse of con science, and exposure to eternal death, as the penalty of transgression. ^ An d so. Thus. In this way it is to be ac counted for that death has passed upon all men, to -wit, because all men have sinned. As death followed sin in the first transgression, so it has in all ; for all have sinned. There is a connexion between death and sin which existed in the case of Adam, and which sub sists in regard to all who sin. And as all have sinned, so death has passed on all men. If Death passed upon (//itX &w). Passed through ; pervaded ; spread over the whole race, as pesti lence passes through, or pervades a nation. Thus death, with its train of woes, with its withering and blighting influence, has passed through the world, laying prostrate all before it. t Upon all men. Upon the race ; all die. Tf For that (<}> w). This expression has been greatly controverted ; and has been very variously translated. Eisner renders it, " on account of whom." Doddridge, " unto which all have sinned." The Latin Vulgate renders it, " in whom [Adam] all have sinned." The same rendering has been given by Augus tine, Beza, &c. But it has never yet been shown that our translators have rendered the expression improperly The old Syriac and the Arabic agrcfc with the English translation in this in terpretation. With this agree Calvin, Vatab us, Erasmus, &c. And this reu- A. 1). 60.] CHAPTER V. 117 13 (For until the law, sin was in the world : but sin is not " imputed when there is no law. o c.4.15. Uno.3.4. dering is sustained also by many other considerations. (1.) If a> be a relative pronoun here, it would refer naturally to death, as its antecedent, and not to man. But this would not make sense (2,) If this had been its meaning, the preposition tv would have been used. See Note of Erasmus on the place. (3.) It comports with the apostle s ar- gumen to state a cause -why all died and not to state that men sinned in Adam. He was inquiring into the cause -why death was in the world ; and it would not account for that to say that all sinned in Adam. It would require an additional statement to see how that could be a cause. (4.) As his posterity had not then an exis tence, they could not commit actual transgression. Sin is the transgres sion of the law by a moral agent; and AS the interpretation because all have sinned meets the argument of the Apostle, and as the Greek favors that certainly as much as it does the other, it is to be preferred. ^ All have sinned. To sin is to transgress the law of Go:l ; to do wrong. The apostle in this expression does not say that all have sinned in Adam, or that their na ture has become corrupt, which is true, but which is not affirmed here ; nor that the sin of Adam is imputed to them ; but simply affirms that all men have sinned. He speaks evidently of the great universal fact that all men are sinners. He is not settling a meta physical difficulty ; nor does he speak of the condition of man as he comes into the world. He speaks as other men would ; he addresses himself to the common sense of the world ; and is discoursing of universal, well-known facts. He-e is the fact that ail men fypc~ience calamity, condemnation, death. How is this to be accounted for ? The answer is, " All have sin ned." This is a sufficient answer ; it meets the case. And as his design cannot be shown to be to discuss a metaphysical question about the nature of man, or about the character of in fants, the passage should be interpret ed according to his design, and should not be pressed to bear on that of which he says nothing, and to whicli the passage evidently has no reference. I understand it, therefore, as refer ring to the fact that men sin in their oivn persons, sin themselves as, in deed, how can they sin. in any other way I and that therefore they die. If men maintain that it refers to any me taphysical properties of the nature of man, or to infants, they should not in- fer or suppose this, but should show distinctly that it is in the text. Where is there evidence of any such refer ence 1 13. For until the law, &c. This verse, with the following verses to the 17th, is usually regarded as a paren thesis. The laiv here evidently means the law given by Moses. Until the commencement of that administration, or state of things under the law. To see the reason why he referred to this period between Adam and the law, we should recall the design of the apostle, which is, to show the exceeding grace of God in the gospel, abounding, and superabounding, as a complete remedy for all the evils introduced by sin. For this purpose he introduces three leading conditions, or states, where men sinned, and where the effects of sin were seen ; in regard to each and all of which the grace of the gospe* superabounded. The first was that o f Adam, with its attendant train of ills (ver. 12), which ills were all met by the death of Christ, ver. 1518. The second period or condition was that ong interval in which men had only the light of nature, that period occur ring bet-ween Adam and Moses. This was a fair representation of the condi tion of the world without revelation, and without law. ver. 13, 14. Sin hen reigned reigned every where c i 118 ROMANS. [A. D. 60, 14 Nevertheless death reign ed from Adam to Moses, even over them that had not sinned where there was no law. But the grace of the gospel abounded over the evils of this state of man. The third was under the law. ver. 20. The law after the similitude of Adam s transgression, who is the * figure of him that was to come. b 1 Cor. 15.22,45. entered, and sin was increased, and its I evils abounded. But the gospel of | Christ abounded even over this, and grace triumphantly reigned. So that the plan of justification met all the evils of sin, and was adapted to remove them; sin and its consequences as flowing from j Adam ; sin and its consequences when there was no written revelation ; and sin and its consequences under the light and terrors of the law. f Sin ivas in the -world. Men sinned. They did that which was evil, ^f Hut sin is not imputed. Is not charged on men, or they are not held guilty of it where there is no law. This is a self-evident proposition, for sin is a violation of law ; and if there is no law, there can be no wrong. Assuming this as a self- evident proposition, the connexion is, that there must have been a law of some kind ; a " law written on their hearts," since sin was in the world, and men could not be charged with sin, or treated as sinners, unless there was some law. The passage here states a great and important principle, that men will not be held to be guilty un less there is a law which binds them of which they are apprized, and which they voluntarily transgress. See Note, ch. iv. 15. This verse, therefore, meets an objection that might be started from what had been said in ch. iv. 15. The apostle had affirmed that " where no law is there is no transgression." He here stated that all were sinners. It might be objected, that as during this long period of time they had no law, they could not be sinners. To meet this, he says that men were then in fact sinners, and were treated as such, which showed that there must have been a law. 4. Nevertheless. Notwithstanding that sin is not imputed where there is no law, yet death reigned, f Death "eigned. Men died ; they were under the dominion of death in its various melancholy influences. The expres sion "death reigned" is one that is very striking. It is a representation of death as a monarch ; having domi nion over all that period, and over all those generations. Under his dark and withering reign men sank down to the grave. We have a similar expression when we represent death as " the king of terrors." It is a striking and affect ing personification, for, (1.) His reign is absolute. He strikes down whom he pleases, and when he pleases. (2.) There is no escape. All must bow to his sceptre, and be humbled beneath his hand. (3.) It is universal. Old and young alike are the subjects of his gloomy empire. (4.) It would be an eternal reign if it were not for the gos pel. It would shed unmitigated woes upon the earth ; and the silent tread of this terrific king would produce only desolation and tears for ever, \ From JLdam to Jlfoses. From the time when God gave one revealed law to Adam to the time when another revealed law was given to Moses. This was a period of 2500 years; no inconsiderable portion of the history of the world. Whether men were regarded and treated as sinners then, was a very material inquiry in the argument of the apostle. The fact that they died is alleged by him as full proof that they were sinners ; and that sin had therefore scattered extensive and appalling woes among men. t Even over them. Over all those generations. The point or emphasis of the remark here is, that it reigned over those that had sinned under a different economy from that of Adam. This was that which rendered it so remarkable ; and which showed that the withering curse of sin had been felt in all dispensations, and in all times. Tf After the simih A.I). 60.] CHAPTER V. 119 tude, &c. In the same way ; in like manner. The expression " after the similitude" is an Hebraism, denoting in like manner, or as. The difference be tween their case and that of Adam was jlainly that Adam had a revealed and positive law. They had not. They had only the law of nature, or of tradition. The giving of a law to Adam, and again to the world by Moses, were two great epochs between v/hich no such event had occurred. The race wandered without revelation. The difference contemplated is not that Adam was an actual sinner, and that they had sinned only by imputation. For, (1.) The expression to sin by imputation is unintelligible, and con veys no idea. (2.) The apostle makes no such distinction, and conveys no such idea. (3.) His very object is different. It is to show that they -were actual sinners ; that they transgressed law ; and the proof of this is that they died. (4.) It is utterly absurd to sup pose that men from the time of Adam to Moses were sinners only by impu tation. All history is against it ; nor is there the slightest ground of plausi bility in such a supposition. ^ Of Jldam s transgression. When he broke a plain, positive, revealed law. This transgression was the open violation of a positive precept ; theirs the violation of the laws communicated in a different way ; by tradition, reason, conscience, &c. Many commentators have sup posed that infants are particularly re ferred to here. Augustine first suggest ed this, and he has been followed by many others. But probably in the whole compass of the expositions of the Bible, there is not to be found a more unnatural and forced construc tion than this. For, (1.) The apostle makes no mention of infants. He does tloes not in the remotest form allude to them by name, or give any intimation that he had reference to them. (2.) The scope of his argument is against it. Did infants only die 1 Were they the only persons that lived in this long period? His argument is complete without supposing that he referred fo them. The question in regard U this long interval was, whether men were sinners 1 Yes, says the apostle. They died. Death reigned ; and this proves that they were sinners. If it should be said that the death of infants would prove that they were sinners also, I answer, (a) That this was an inference which the apostle does not draw, and for which he is not responsible. It is not affirmed by him. (6) If it did re fer to infants, what would it prove 7 Not that the sin of Adam was imputed, but that they were personally guilty, and transgressors. For this is the only point to which the argument tends. The apostle here says not one ivord about imputation. He does not even refer to infants by name ; nor does he here introduce at all the doctrine of imputation. All this is mere philosophy introduced to explain difficulties; but whether true or false, whether the theo ry explains or embarrasses the subject, it is not needful here to inquire. (3.) The very expression here is against the supposition that infants are in tended. One form of the doctrine of imputation as held by Edwards, Stap- fer, &c. has been that there was a constituted oneness or personal iden tity between Adam and his posterity; and that his sin was regarded as truly and properly theirs; and they as per sonally blameworthy or ill-deserving for it, in the same manner as a man at 40 is answerable for his crime com mitted at 20. If this doctrine be true, then it is certain that they not only had sinned after the similitude of Adam s transgression, but had committed the very identical sin, and that they were answerable for it as their own. But this doctrine is now abandoned by all, or nearly all who profess to be Calvin- ists ; and as the apostle expressly says that they had not sinned after the si militude of Adam s transgression, it cannot be intended here. (4.) The game explanation of the passage io given by interpreters who nevertheless held to the doctrine of imputation. Thus CALVIN says on this " Although this passage is i AM (20 ROMANS. [A. D 60. commonly of infants, who, being guilty of no actual sin, perish by original de pravity, yet I prefer that it should be interpreted generally of those who have not the law. For this sentiment is con nected with the preceding words, where it is said that sin is not imputed where there is no law. For they had not sin ned according to the similitude of Adam s transgression, because they had not as he had the will of God revealed. For the Lord forbid Adam to touch the fruit [of the tree] of the knowledge of good and evil ; but to them he gave no command but the testimony of con science." Calvin, however, supposes that infants are included in the " uni versal catalogue" here referred to. Turretine also remarks that the dis- t-ussion here pertains to all the adults between Adam and Moses. Indeed, it is perfectly manifest that the apostle here lias no particular reference to infants ; nor would it have ever been supposed, but for the purpose of giving support to the mere philosophy of a theological system. ^ Who is the figure (rums ). Type. This word occurs sixteen times in the New Testament. John xx. 25 (twice). Acts vii. 43, 44; xxiii. 25. Rom. v. 14; vi. 17. 1 Cor. x. 6. 11. Phil. hi. 17. 1 Thess. i. 7. 2 Thess. iii. 9. 1 Tim. iv. 12. Titus ii. 7. Heb. viii. 5. - 1 Pet. v. 3. It properly means, (1.) Any impression, note, or mark which is made by percussion, or in any way. John xx. 25, " the print (type} of the nails." (2.) An effigy or image wnich is made or formed by any rule ; a model, pattern. Acts vii. 43, " Ye took up the tabernacle of Mo loch, and the star of your god Rem- phan, figures (types} which ye had made." 44, " That he should make it [the tabernacle] according to the fashion (type} which he had seen." Heb. viii. ft. (3.) A brief argument, or summary. Acts xxiii. 25. (4.) A rule of doc trine, or a law or form of doctrine. Rom. vi. 17. (5.) An example or model to be imitated ; an example of what we ought to be (Phil. iii. 17. 1 Thess. i. 7. 2 Thess. iii. 9. 1 Tirn. ^. 12. Titus ii. 7. 1 Pet. v. 3) ; or an example which is to be avoided, an ex ample to -warn us. 1 Cor. x. 0. 11. In this place it is evidently applied to the Messiah. The expression " he who was to come" is often used to denote the Messiah. As applied to him, it means that there was in some respects a similarity between the results of the conduct of Adam and the effects of the work of Christ. It does not mean that Adam was constituted or appointed a type of Christ, which would convey no intelligible idea; but that a resem blance may be traced between the effects of Adam s conduct and the work of Christ. It does not mean that the person of Adam was typical of Christ ; but that between the results of his conduct and the work of Christ there may be instituted a comparison, there may be traced some resemblance. What that is, is stated in the following verses. It is mainly by way of con trast that the comparison is instituted, and may be stated as consisting in the following points of resemblance or con trast. ( 1 .) Contrast, (a) By the crime of one, many are dead ; by the work of the other, grace will much more abound, ver. 15. (b) In regard to the acts of the two. In the case of Adam, one offence led on the train of woes ; in the case of Christ, his work led to the remission of many offences, ver. 16. (c) In regard to the effects. Death reigned by the one; but life much more over the other. (2.) Resem blance. By the disobedience of one, many were made sinners; by the obe dience of the other, many shall be made righteous, ver. 18, 19. It is clenr, therefore, that the comparison which is instituted is rather by way of antithe sis, or contrast, than by direct resem blance. The main design is to sho-w that greater benefits have resulted from the -work of Christ than evils from the fall of Jldam. A comparison is also instituted between Adarn and Christ in 1 Cor. xv. 22. 45. The reason is, that Adam was the first of the race; he was the fountain, the head, the father; and the consequen ces of that first act could be seen ?u D. 60.J CHAPTER V. 121 15 But riot as the offence, 80 also is the free gift. For if through the offence of one many be dead ; much more the every where. By a divine constitu tion the race was so connected with him, that it was made certain that, if he fell, all would come into the world with a nature depraved, and subject to calamity and death, and would be treated as if fallen, and ais sin would thus spread crime, and wo, and death every where. The evil effects of the apostasy were every where seen; and the object of the apostle was to show that the plan of salvation was adapted to meet and more than countervail the evil effects of the fall. He argued on great and acknowledged facts that Adarn was the first sinner, and that from him, as a fountain, sin and death had flowed through the world. Since the consequences of that sin had been so disastrous and wide spread, his design is to show that from the Messiah effects had flowed more beneficent than the former were ruinous. In him the tribes of Adam boast More blessings than their father lost. WATTS. 15. But not as the offence. This is the first point of contrast between the effect of the sin of Adam and of the work of Christ. The word offence means properly a fall, where we stum ble over any thing lying in our way It then means sin in general, or crime. Matt. vi. 14, 15: xviii. 35. Here it means the fall, or first sin of Adam. We use the word fall as applied to Adam, to denote his first offence, as being that act by which he fell from an elevated state of obedience and hap piness into one of sin and condemna tion. ^ So also. The gift is not in its nature and effects like the offence. ^ The free gift. The favour, benefit, or good bestowed gratuitously on us. It refers to the favours bestowed ir the #$.if* grace of God, and the gift by grace, Jesus which is by Christ, hath one mau abounded unto many. 6 a Eph.2.8. 6 Isa.53.11. Matt.20.28; 26.28. UaoJJI ospel by Christ. These &refree, i. e. without merit on our part, and bestow ed on the undeserving. Tf For if, <Scc, The apostle does not labour to prove that this is so. This is not the point of his argument. He assumes that as what was seen and known every where. His main point is to show that greater benefits have resulted from the work of the Messiah than evils from the fall of Adam, f Through the offence of one. By the fall of one. This simply concedes the fact that it is so. The apostle does not attempt an explana tion of the mode or manner in which it happened. He neither says that it is by imputation, nor by inherent de pravity, nor by imitation. Whichever of these modes may be the proper one of accounting for the fact, it is certain that the apostle states neither. His object was, not to explain the manner in which it was done, but to argue from the acknowledged existence of the fact. All that is certainly established from this passage is, that as a certain fact resulting from the transgression of Adam, " many" were " dead." This simple fact is all that can be proved from this passage. Whether it is to be explained by the doctrine of imputa tion, is to be a subject of inquiry inde pendent of this passage. Nor have we a right to assume that this teaches the doctrine of the imputation of the sin of Adam to his posterity. For, (1.) The apostle says nothing of it. (2.) That doctrine is nothing but an effort to ex plain the manner of an event which the apostle Paul did not think it proper to attempt to explain. (3.) That doctrine ia in fact no explanation. It is introdu cing an additional difficulty. For to sa_ that I am blameworthy, or ill deserving for a sin in which I had no agency, is no explanation but is involving me in en 1 Additional difficulty still more perplex* ,: ,V,.-U JMSWI ^ ^ 1 fi ROMANS. [A. L) til) <ng, to ascertain how such a doctrine can possibly be just. The way of wis dom would be, doubtless, to rest satis- tied with the simple statement of a fact which the apostle has assumed, without attempting to explain it by a philo sophical theory. Calvin accords with the above interpretation. " For we do Dot so perish by his [Adam s] crime, as if we were ourselves innocent ; but Paul ascribes our ruin to him because his sin is THE CAUSE of our sin." 1 Many, Greek, The many. Evi dently meaning all; the whole race; Jews and Gentiles. That it means all here is proved in ver. 18. If the in quiry be, why the apostle used the word " many" rather than all, we may reply, that the design was to express an antithesis, or contrast to the cause one offence. One stands opposed to many, rather than to all. ^ e dead. See Note on the word death, ver. 12. The race is under the dark and gloomy reign of death. This is a simple fact which the apostle assumes, and which no man can deny, ^ Jlfuch more. The reason of this " much more" is to be found in the abounding mercy and goodness of God. If a wise, merciful, and good Being has suffered such a train of woes to be introduced by the offence of one, have we not much more reason to expect that his grace will superabound 1 Tf The grace of God. The favour or kindness of God. We have reason to expect under the admi nistration of God more extensive bene fits, than we have ills, flowing from a constitution of things which is the result of his appointment. K And the gift by grace. The gracious gift; the benefits flowing from that grace. This refers to the blessings of salva tion. Tf Which is by one man. Stand ing in contrast with Adam. His ap pointment was the result of grace ; and as he was constituted to bestow fa vours, we have reason to expect that they will superabound. t Hath abound ed. Has been abundant, or ample ; will be more than a counterbalance for the ills which have been introduced by the sin of Adam. ^ Unto many. Greek, Unto the many. The obvious interpretation of this is, that it is as unlimited as " the many" who are dead. Some have supposed that Adam represented the -whole of the human race, and Christ a part, and that " the many" in the two members of the verse refer to the ivhole of those who were thus represented. But this is to do violence to the passage ; and to introduce a theological doctrine to meet a supposed difficulty in the text. The obvious meaning is ~- one from which we can not depart without doing violence to the proper laws of interpretation that " the many" in the two cases are co extensive ; and that as the sin of Adam has involved the race the many in death ; so the grace of Christ has abounded in reference to the many, to the race. If asked how this can be possible, since all have not been, and will not be savingly benefited by the work of Christ, we may reply, (1.) That it cannot mean that the benefits of the work of Christ should be lite rally co-extensive with the results of Adam s sin, since it is a fact that men have suffered, and do suffer, from the effects of that fall. In order that the Universalist may draw an argument from this, he must show that it was the design of Christ to destroy ALL the effects of the sin of Adam. But this has not been in fact. Though the fa vours of that work have abounded, yet men have suffered and died. And though it may still abound to the many, yet some may suffer here, and suffer on the same principle for ever. \%.) Though men are indubitably af fected by the sin of Adam, as, e. g. by being born with a corrupt disposi tion; with loss of righteousness , with subjection to pain and wo; and with exposure to eternal death ; yet there \s reason to believe that all those who die in infancy are, through the merits of the Lord Jesus, and by an influence which we cannot explain, changed and prepared for heaven. As nearly hall the race die in infancy, therefore thert is reason to think that, in regard to this large portion of the human fami- W itt A. D. 60.J CHAPTER V. 123 16 And not as it was by one lliat sinned, so is the gift : for the judgment ivas by one to ly, the work of Christ has more than repaired the evils of the fall, and in troduced them into heaven, and that his grace has thus abounded unto many. In regard to those who live to the period of moral agency, a scheme has been introduced by which the offers of salvation may be made to them, and by which they may be renewed, and pardoned, and saved. The work of Christ, therefore, may have introduced advantages adapted to meet the evils of the fall as man comes into the world ; and the ori ginal applicability of the one be as extensive as the other. Jn this way the work of Christ was in its nature fitted to abound unto the many. (1.) The intervention of the plan of atone ment by the Messiah, prevented the immediate execution of the penalty of the law, and produced all the benefits to all the race, resulting from the spar ing mercy of God. In this respect it was co-extensive with the fall. (4.) He died for all the race. Heb. ii. 9. 2 Cor. v. 14, 15. 1 John ii. 2. Thus his death, in its adaptation to a great and glorious result, was as extensive as the ruins of the fall. (5.) The offer of salvation is made to all. Rev. xxii. 17. John vii. 37. Matt. xi. 28, 29. Mark xvi. 15. Thus his grace has extended unto the many to all the race. Provision has been made to meet the evils of the fall ; a provision as extensive in its ap plicability as was the ruin. (6.) More will probably be actually saved by the work of Christ, than will be finally ruined by the fall of Adam. The num- oer of those who shall be saved from all the human race, it is to be believed, will yet be many more than those who shall be lost. The gospel is to spread throughout the world. It is to be evan gelized. The millennial glory is to rise upon the earth ; and the Saviour is to reign with undivided empire. Taking the race as a whole, there is no reason condemnation ; but t! e free gif is of many offences unto justi fication. to think that the number of those who shall be lost, compared with the im mense multitudes that shall be saved by the work of Christ, will be more than are the prisoners in a community now, compared with the number of peaceful and virtuous citizens. A me dicine may be discovered that shall he said to triumph over disease, though it rray have been the fact that thousands have died since its discovery, and thou sands yet -will not avail themselves of it; yet the medicine shall have the properties of universal triumph ; it is adapted to the many ; it might be ap plied by the many ; where it is applied, it completely answers the end. Vac cination is adapted to meet the evils of the small-pox every where ; and -when applied, saves men from the ravages of this terrible disease, though thou sands may die to whom it is not ap plied. It is a triumphant remedy. So of the plan of salvation. Thus, though all shall not be saved, yet the sin of Adam shall be counteracted ; and grace abounds unto the many. All this ful ness of grace the apostle says we have reason to expect from the abounding mercy of God. 16. And not, &c. This is the se cond point in which the effects of the work of Christ differ from the sin of Adam. The Jirst part (ver. 15) was, that the evil consequences flowed from the sin of one MAN, Adam ; and that the benefits flowed from the work oi one MAN, Jesus Christ. The point in this verse is, that the evil consequences flowed from one CRIME, one act of guilt; but that the favours had respect to M ANT ACTS of guilt The effects of Adam s sin, whatever they were, pertained to the one sin ; the effects of the work of Christ, to many sins. 1 By one that sinned (ii tvc>fu.ju.&pTn<rciV TG?)* By means of ne [man] sinning ; evidently mean ing by one offence, or by one act of sir.. So the Vulgate, and many MSS And 7 Y *-i ^ I ROMANS. [A. D. 60. 17 For if 1 by one man s of fence deaih reigned by one ; much more they which receive * or, by one offence. the connexion shows that this is the sense. 1 The gift. The benefits re sulting from the work of Christ. ^ The judgment. The sentence; the declar ed penalty. The word expresses pro perly the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin. Gen. ii. 17; Hi. 17 19. K Was by one. By one offence ; or one act of sin. ^ Unto condemnation. Producing condemna tion ; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the law, and be transgressors. But in -what ivay it would have this effect, the apostle does not state. He does not intimate that his sin would be imputed to them ; or that they would be held to be personally guilty for it He speaks of a broad, every where perceptible fact, that the effect of that sin had been somehow to whelm the race in condemnation. In what mode this was done is a fair sub ject of inquiry ; but the apostle does not attempt to explain it. Tf The free gift. The unmerited favour, by the work of Christ. ^ Is of many offences. In relation to many sins. It differs thus from the condemnation. That had respect to one offence ; this has re spect to many crimes. Grace therefore abounds. ^ Unto justification. Note, ch. iii. 24. The work of Christ is de signed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate ho-w this is done. He simply slates the fact, without attempting in this place to explain it; and as we know that that work does not produce its effect to Justify without some act on the part of the individual are we not hence led to abundance a of grace, and of the gift b of righteousness shall reign in life by one, Jesus Christ :) a JohnlO.10. b c.6.23. conclude the same respecting the con demnation for the sin of Adam ? As the work of Christdoes not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in cri. minality and ill-desert unless there be some voluntary act on the part of each individual? However this may be, it is certain that the apostle has in neithei case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself*called on to explain. Neithei has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present, not an entire resemblance, but a strong contrast between the ef fects of the sin of Adam and the work of Christ. 17. For if. This verse contains the same idea as before presented, but in a varied form. It is condensing the the whole subject, and presenting it in a single view. ^ By one mail s offence. Or, by one offence. Margin. The read ing of the text is the more correct. If, under the administration of a just and merciful being, it has occurred, that by the offence of one, death has exerted so wide a dominion ; we have reason much more to expect under that ad ministration, that they who are brought under his plan of saving mercy shall be brought under a dispensation of life. Tf Death reigned. Note, ver. 14. ^By one. By means of one man. ^ JYIuch more. We have much more reason to expect it. It evidently accords much more with the administration of a Being of infinite goodness, f Thei which receive abundance of grace. The abundant favour ; the mercy that shall counterbalance and surpass the evils introduced by the sin of Adam. That favour shall be more than sufficient tc counterbalance all \/^- A. D. 60.] CHAFFER V. 125 18 Therefore, as * by the of fence of one judgment came upon all men to condemnation ; or, by one offence. those evils. This is particularly true of the redeemed, of whom the apostle in this verse is speaking. The evils which they suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work of the Saviour. K The gift of righteousness. This stands opposed to the evils introduced by Adam. As the effect of his sin was to produce condemnation, so here the gift of righteousness refers to the oppo site, to pardon, to justification, to ac ceptance with God. To show that men were thus justified by the gospel, was the leading design of the apostle ; and the argument here is, that if by one man s sin, death reigned over those who were under condemnation in con sequence of it, we have much more reason to suppose that they who are delivered from sin by the death of Christ, and accepted of God, shall reign with him in life. ^ Shall reign. The word reign is often applied to the condition of saints in heaven. 2 Tim. ii. 12, "If we suffer, we shall also reign with him." Rev. v. 10; xx. 6; xxii. 5. It means that they shall be exalted to a glorious state of happiness in heaven ; that they shall be triumph ant over all their enemies ; shall gain an ultimate victory ; and shall partake with the captain of their salvation in the splendours of his dominion above. Rev. iii. 21. Luke xxii. 30. 1 In life. This stands opposed to the death that reigned as the consequence of the sin of Adam. It denotes complete freedom from condemnation ; from temporal death ; from sickness, pain, and sin. It is the usual expression to denote the complete bliss of the saints in glory. Note, John iii. 36. ^ By one, Jesus Christ. As the consequence of his work. The apostle here does not state the mode or manner in which this was done ; nor does he say that it was perfectly parallel in the mode with the even so * by the righteousness of one the free gift came upon all a men unto justification of life. or, by one righttcumtss. effects of the sin of Adam. He ig comparing the results or consequences of the sin of the one and of the work of the other. There is a similarity in the consequences. The way in which the work of Christ had contributed to this he had stated in ch. iii. 24. 28. 18. Therefore. Wherefore ("A* cyy). This is properly a summing up, a recapitulation of what had been stat ed in the previous verses. The apostle resumes the statement or proposition made in ver. 12, and after the interme diate explanation in the parenthesis (ver. 13 17), in this verse and the following sums up the whole subject. The explanation, therefore, of the pre vious verses is designed to convey the real meaning of ver. 18 and 19. If As by the offence of one. Admitting this as an undisputed and every where apparent fact, a fact which no one can call in question. T Judgment came. This is not in the Greek, but it is evi dently implied, and is stated in ver. 16. The meaning is, that all have been brought under the reign of death by one man. K Upon all men. The whole race. This explains what is meant by " the many" in ver. 15. 1 To con demnation, ver. 16. ^ Even so. In the manner explained in the previous verses. With the same certainty, and to the same extent. The apostle does not explain the mode in which it was done, but simply states the fact. ^ R\j the righteousness of one. This stands opposed to the one offence of Adam, and must mean, therefore, the holiness, obedience, purity of the Redeemer. The sin of one man involved men in ruin ; the obedience unto death of the other (Phil. ii. 8) restored them to the favour of God. ^ Came upon all men (c w-tfVTfs uvS^w^rcy"). Was with refer ence to all men; had a bearing upon all men ; was originally adapted t< the race. As the sin of Adam was ol such a nature in the relation in vuicl 126 ROMANS. [A. D. CO. 19 For as by one man s dis obedience many were made sin- he stood as to affect all the race, so the work of Christ in the relation in which he stood was adapted also to all the race. As the tendency of the one was to involve the race in condemnation, so the tendency of the other was to re store them to acceptance with God. There was an original applicability in the work of Christ to all men a richness, a fulness of the atonement fitted to meet the sins of the entire world, and restore the race to favour. Tf Unto justification of life. With re ference to that justification which is connected with eternal life. That is, his work is adapted to produce ac ceptance with God, to the same extent as the crime of Adam has affected the race by involving them in sin and misery. The apostle does not affirm that in fact as many -will be affected by the one as by the other ; but that it is fitted to meet all the consequences of the fall ; to be as wide-spread in its effects ; and to be as salutary as that had been ruinous. This is all that the argument requires. Perhaps there could not be found a more striking de claration any where, that the work of Christ had an original applicability to all men ; or that it is in its own na ture fitted to save all. The course of argument here leads inevitably to this; nor is it possible to avoid it without doing violence to the obvious and fair course of the discussion. It does not prove that all will in fact be saved, but that the plan is Jit ted to meet all the evils of the fall. A certain kind of me dicine may have an original applica bility to heal all persons under the same disease ; and may be abundant and certain, and yet in fact be applied to few. The sun is fitted to give light to all, yet many may be blind, or may voluntarily close their eyes. Water is adapted to the wants of all men, ar.d the supply may be ample for the hu man family, yet in fact, from various causes, many may be deprived of it. So ners, so by the obedience of one shall many be made righteous. of the provisions of the plan of redemp tion. They are adapted to all ; they are ample, and yet in fact, from causes which this is not the place to explain, the benefits, like those of medicine,, water, science, &c. may never be en joyed by all the race. Calvin concurs in this interpretation, and thus shows that it is one which commends itself even to the most strenuous advocates of the system which is called by his name. He says, " He [the apostle] makes the grace common to all, because it is of fered to all, not because it is in fact applied to all. For although Christ suffered for the sijis OF THE WHOLE WOULD (nam etsi passus est Christus pro peccatis totius mundi), and it is offered to all without distinction (in- differenter), yet all do not embrace it." See Cal. Comm. on this place. 19. For, &c. This verse is not a mere repetition of the former, but it IK an explanation. By the former state ments it might perhaps be inferred that men were condemned without any guilt or blame of theirs. The apostle in this verse guards against this, and affirms that they are in fact sinners. He af firms that those who are sinners are condemned, and that the sufferings brought in on account of the sin of Adam, are introduced because many were made sinners. Calvin says, " Lest any one should arrogate to himself in nocence, [the apostle] adds, that eacf one is condemned because he is a sin ner." \ By one man s disobedience By means of the s*n of Adam. This affirms simply the fact that such a re sult followed from the sin of Adam. The word by (/;a) is used in the Scrip- tures as it is in all books and in all lan guages. It may denote the efficient cause; the instrumental cause; the principal cause , the meritorious cause ; or the chief occasion by which a thing occurred. (See Schleusner.) It does not express one mode, and one only, in which a thing is done ; but that one A D. 60. J CHAPTER V 12? thing is the result of another. When we say that a young man is ruined in his character by another, we do not ex press the mode, but the fact. When we say that thousands have been made infidels by the writings of Paine and Voltaire, we make no affirmation about the mode, but about the fact. In each of these, and in all other cases, we should deem it most inconclusive rea soning to attempt to determine the mode by the preposition by ; and still more absurd if it were argued from the use of that preposition that the sins of the seducer were imputed to the young man ; or the opinions of Paine and Voltaire imputed to infidels. If Many. Greek, The many. ver. 15. t Were made (jtstTwraSvxrstv). The verb here used, occurs in the New Testament in the following places: Matt. xxiv. 45. 47; xxv. 21. 23. Luke xii. 14. 42.44. Acts vi. 3; vii. 10. 27. 35; xvii. 15. Rom. v. 19. Titus i. 5. Heb. ii. 7; v. 1 ; vii. 28 ; viii. 3. James iii. 6 ; iv. 4. 2 Pet. i. 8. It usually means to con stitute, set, or appoint. In the New Testament it has two leading significa tions. (1.) To appoint to an office, to set over others (Matt. xxiv. 45. 47. Luke xii. 42, &c.) ; and (2.) It means to become, to be in fact, &c. James iii. 6, " So is the tongue among our mem bers," &c. That is, it becomes such. James iv. 4, " The friendship of the world is enmity with God ;" it becomes such ; it is in fact thus, and is thus to be regarded. The word is in no in~ stance used to express the idea of im puting" that to one -which belongs to another. It here either means that this was by a constitution of divine ap pointment that they in fact became sinners, or simply declares that they were so in fact. There is not the slightest intimation that it was by im putation. The whole scope of the ar gument is, moreover, against this : for the object of the apostle is not to show that they were charged with the sin of another, but that they were in fact sin ners themselves. If it means that they were condemned for his act, without any concurrence of their own will, then the coi respondent part will be true, that all are constituted righteous in the same way ; and thus the doctrine of universal salvation will be inevitable. But as none are constituted righteous who do not voluntarily avail themselves of the provisions of mercy, so it follows that those who are condemned, are not condemned for the sin of another with out their own concurrence, nor unless they personally deserve it. ^ Sinners. Transgressors; those who deserve to be punished. It does not mean those who are condemned for the sin of an other ; but those who are violators of the law of God. All who are condemn ed are sinners. They are not innocent persons condemned for the crime of another. Men may be involved in the consequences of the sins of others without being to blame. The conse quences of the crimes of a murderer, a drunkard, a pirate, may pass over from them, and affect thousands, and whelm them in ruin. But this does not prove that they are blameworthy. In the divine administration none are regard- ed as guilty who are not guilty ; none are condemned who do not deserve to be condemned. All who sink to hell are sinners, f By the obedience of one. Of Christ. This stands opposed to the disobedience of Adam, and evi dently includes the entire work of the Redeemer which has a bearing on the salvation of men. Phil. ii. 8, " He. . . . became obedient unto death." f Shall many. Greek, The many ; correspond ing to the term in the former part of the verse, and evidently commensurate with it ; for there is no reason for limit ing it to a part in this member, any more than there is in the former, f Be made. The same Greek word as be fore be appointed, or become. The apostle has explained the mode in which this is done. ch. i. 17 ; iii. 24 26 ; iv. 1 5. That explanation is to limit the meaning here. No more are considered righteous than become so in that -way. And as all do not be come righteous thus, the passage can not be adduced to prove the doctrine of universal salvation. i28 ROMANS. A. D. 00 The following remarks may express the doctrines which are established by this much-contested and difficult passage. (1.) Adam was created holy; capable of obeying law; yet free to fall. (2.) A law was given him, adapt ed to his condition simple, plain, easy to be obeyed, and fitted to give human nature a trial in circumstances as fa vourable as possible. (3.) Its viola tion exposed him to the threatened penalty as he had understood it, and to all the collateral woes which it might carry in its train-^involving, as subsequent developements showed, the loss of God s favour ; his displea sure evinced in man s toil, and sweat, and sickness, and death; in hereditary depravity, and the curse, and the pains of hell for ever. (4.) Adam was the head of the race ; he was the fountain of being; and human nature was so far tried in him. that it may be said he was on trial not for himself alone, but for his posterity, inasmuch as his fall would involve them in ruin. Many have chosen to call this a covenant, and to speak of him as a federal head; and if the above account is the idea involved in these terms, the explana tion is not exceptionable. As the word covenant, however, is not applied in the transaction in the Bible, and as it is liable to be misunderstood, others prefer to speak of it as a law given to Adam, and as a divine constitution un der which he was placed. (5.) His posterity are, in consequence of his sin. subjected to the same train of ills as if they had bezn personally the transgres sors. Not that they are regarded as personally ill-deserving, or criminal for his sin. God reckons things as they are, and not falsely, (see Note, ch. iv. 3.) and his imputations are all according to truth. He regarded Adam as standing at the head of the race; and regards and treats all his posteri ty as corning into the world subject to pain, and death, and depravity, as a consequence of his sin. See Note, p. 122 This is the Scripture idea of im putation ; and this is what has been eommonrv meant when it has been said 3-6 that " the GUILT of his first sin " wv the sin itself 11 is imputed to his pos terity." (6.) There is something ante cedent to the moral action of his pos terity, and growing out of the relation which they sustain to him, which makes it certain that they will sin as soon as they begin to act as moral agents. What this is, we may not be able to say; but we may be certain that it is not physical depravity, or any created essence of the soul, or any thing which prevents the first act of sin from being voluntary. This hereditary tendency to sin has been usually called "original sin;" and tbis the apostle evidently teaches. (7.) As an infant comes into the world with a certainty that he will sin as soon as he becomes a moral agent here, there is the same certainty that, if he were removed to eternity, he would sin there also, unless he were changed. There is, therefore, need of the blood of the atonement and of the agency of the Holy Ghost, that an infant may be saved. (8.) The facts here stated accord with all the analogy in the mo ral government of God. The drunk ard secures as a result commonly, that his family will be reduced to beggary, want, and wo. A pirate, or a traitor, wiH whelm not himself only, but his family in ruin. Such is the great law or constitution on which society is now organized ; and we are not to be surprised that the same principle occurred in the primary or ganization of human affairs. (9.) As this is the fact every where, the analogy disarms all objections which have been made against the scriptu ral statements of the effects of the sin of Adam. If just note, it was just then. If it exists now, it existed then. (10.) The doctrine should be left, therefore, simply as it is in the Scriptures. It is there the simple statement of a fact, without any at tempt at explanation. That fact ac cords with all that we see and feel. It a great principle in the constitution of things, that the conduct of one man may pass over in its effects on others, i A. D. 60.] CHAPTER V. 20 Moreover, a the law enter ed, that the offence might abound. a Jno.15.22. c.7.8-13. Gal.3.19. But where sin abounded, grace did much more * abound ; 6Jno.10.10. lTim.1.14. mnd have an influence on their happi ness. The simple fact in regard to Adam is, that he sinned ; and that such is the organization of the great society of which he was the head and father, that his sin has secured as a certain result that all the race will be sinners also. Hoiv this is, the Bible has not explained. It is a part of a great system of things. That it is unjust no man can prove, for none can show that any sin ner suffers more than he deserves. That it is -wise is apparent, for it is attended with numberless blessings. It is con nected with all the advantages that grow out of the social organization. Tne race might have been composed of independ ent individuals, where the conduct of an individual, good or evil, might have affected no one but himself. But then society would have been impossible. All the benefits of organization into families, and communities, and nations would have been unknown. Man would have lived alone; wept alone ; rejoiced alone ; died alone. There woujd have been no sympathy; no compassion; no mutual aid. God has therefore grouped the race into separate communities. He nas organized society. He has consti tuted families, tribes, clans, nations; and though on the general principle the conduct of one may whelm another in misery, yet the union, the grouping, the constitution, is the source of most of the blessings which man enjoys in this life, and may be of numberless mercies in regard to that which is to come. If it was the organization on which the race might be plunged into ein, it is also the organization on which it may be raised to life eternal. If, on the one hand, it may be abused to pro duce misery, it may, on the other, be improved to the advancement of peace, sympathy, friendship, prosperity, salva tion. At all events, such is the organi zation in common life and in religion, and it becomes man not to murmur, but to act on it, and to endeavour, by the tender mercy of God, to turn it to his welfare here and hereafter. As by this organization, through Adam, he has been plunged into sin, so by the same organization, he shall, through " the second Adam," rise to life, and ascend to the skies. 20. Moreover. But. What is said in this verse and the following, seema designed to meet the Jew, who might pretend that the law of Moses was intended to meet the evils of sin introduced by Adam and therefore that the scheme defended by the apos tle was unnecessary. He therefore shows them that the effect of the law of Moses was to increase rather than to diminish the sins which had been in troduced into the world. And if such was the fact, it could not be plead that it was adapted to overcome the acknow ledged evils of the apostasy. ^ The law. The Mosaic laws and institutions. The word seems to be used here to de note all the laws which were given in the Old Testament. 1 Entered. This word usually means to enter secretly or surreptitiously. But it appears to be used here simply in the sense that the law came in, or was given. It came in addition to, or it supervened the state before Moses, when men were living without a revelation. ^ That sin, &c. The word " that" (iW) in this place does not mean that it was the design of giving the law that sin might abound or be increased, but that such was in fact the effect. It had this ten dency, not to restrain or subdue sin, but to excite and increase it. That the word has this sense may be seen in the lexicons. The way in which the law produces this effect is stated more fully by the apostle in ch. vii. 7 11. The law expresses the duty of man ; it is spiritual and holy ; it is opposed to the guilty passions and pleasures of the world; and it thus excites oppo sition, provokes to anger, and is the occasion by which sin is railed into 2 1 That as sin hath reigned unto teath, even so might grace" ROMANS. [A.D. 60. reign through righteousness, un to eternal life, by Jesus Christ our Lord. exercise, and shows itself in the heart. All law, wnere there is a disposition to Jo wrong, has this tendency. A joramand given to a child that is dis posed to indulge his passions, only tends to excite anger and opposition. If the heart was holy, and there was a disposition to do right, law would have no such tendency. See this subject further illustrated in the Notes on ch. vii. 7 11. H The offence. The of fence which had been introduced by Adam; i.e. sin. Comp. ver. 15. ^ Might abound. Might increase ; that is, would be more apparent, more violent, more extensive. The introduction of the Mosaic law, instead of diminishing the sins of men, only increases them. ^ But tvhere sin abounded. Alike in all dispensations before the law, and under the law. In all conditions of the human family before the gospel, it was the characteristic that sin was preva lent. \ Grace. Favour; mercy. *J Did much more abound. Superabounded. The word is used nowhere else in the New Testament, except in 2 Cor. vii. 4. It means that the pardoning mercy of the gospel greatly triumphed over ein, even over the sins of the Jews, though those sins were greatly aggra vated by the light which they enjoyed under the advantages of divine revela tion. 21. That as sin hath reigned. Note, ve>. 14. ^ Unto death. Producing or causing death. T Even so. In like manner, also. The provisions of re demption are in themselves ample to meet all the ruins of the fall. H Might %-race reign. Might mercy be tri umphant. See John i. 17, " Grace and (ruth came by Jesus Christ." ^ Through righteousness. Through, or by means of, God s plan of justification. Note, ch. i. 17. 1 Unto eternal life. This stands opposed to " death" in the for mer part of the verse, and shows that there the apostle had reference to eter nal death. The result of God s plan of justification shall be to produce ttr~- nal life. The triumphs of the gospel here celebrated cannot refer to the number of the subjects, for it has not actually freed all men from the domi nion of sin. But the apostle refers to the fact that the gospel is able to over come sin of the most malignant form, of the most aggravated character, of the longest duration. Sin in all dispensa tions and states of things can be thus overcome ; and the gospel is more than sufficient to meet all the evils of the apostasy, and to raise up the race to heaven. This chapter is a most precious por tion of divine revelation. It brings into view the amazing evils which have re sulted from the apostasy. The apostle does not attempt to deny or palliate those evils ; he admits them fully ; ad mits them in their deepest, widest, most melancholy extent ; just as the physi cian admits the extent and ravages of the disease which he hopes to cure. At the same time,-Christianity is not re sponsible for those evils. It did not intro duce them. It finds them in existence, as a matter of sober and melancholy fact pertaining to all the race. Chris tianity is no more answerable for the introduction and extent of sin, than the science of medicine is responsible for the introduction and extent of disease. Like that science, it finds a state of wide-spread evils in existence; and like that science, it is strictly a remedial system. And whether true or false, still the evils of sin exist, just as the evils of disease exist, whether the sci ence of medicine be well-founded or not. Nor does it make any difference in the existence of these evils, whether Christianity be true or false. If the Bible could be proved to be an imposi tion, it would not prove that men are not sinners. If the whole work of Christ could be shown to be impos ture, still it would annihilate no sin, nor would it prove that man has not . D. 60.] CHAPTER VI. 131 CHAPTER VI. shall we say then ? Shall a we continue in sin that grace may abound? 2 God forbid. How shall we, that are dead * to sin, live any longer therein ? a c.3.8. b Ter.16.11. Co..3.3. lPet.2.24. fallen. The fact would still remain a fact certainly quite as universal, and quite as melancholy, as it is under the admitted truth of the Christian revela tion and a fact which the infidel is jus as much concerned to account for as is the Christian. Christianity proposes a remedy ; and it is permitted to the Christian to rejoice that that remedy is ample to meet all the evils ; that it is just fitted to recover our alienated world ; and that it is destined yet to raise the race up to life, and peace, and heaven. In the provisions of that scheme we may and should triumph ; and on the same principle as we may rejoice in the triumph of medicine over disease, so may we triumph in the as cendency of the Christian plan over all the evils of the fall. And while Chris tians thus rejoice, the infidel, the deist, the pagan, and the scoffer shall contend with these evils which their systems cannot alleviate or remove, and sink under the chilly reign of sin and death ; just as men pant, and struggle, and expire under the visitations of disease, because they will not apply the proper remedies of medicine, but choose rather to leave themselves to its unchecked ravages, or to use all the nostrums of quackery in a vain attempt to arrest evils which are coming upon them. CHAPTER VI. THE argument commenced in this chapter is continued through the two following. The general design is the same to show that the scheme of jus tification which God had adopted does not lead men to sin, but on the contrary to holiness. This is intro duced by answering an objection, ch. vi. 1. The apostle pursues this subject by various arguments and illustrations, all tending to show that the design and bearing of the scheme of justification was to produce the hatred of sin, and the love and practice of holiness. In this chapter, the argument is mainly drawn from the following sources : (1.) From the baptism of Christians, by which they have professed to be dead to sin, and to be bound to live to God. ver, 2 13, (2.) From the fact that they were now the servants of God, and under obliga tion, by the laws of servitude, to obey him. ver. 1520. (3.) From their former experience of the evil of sin, from its tendency to produce misery and death, and from the fact that by the gospel they had been made ashamed of those things, and had now given themselves to the pure service of God. By these various considerations, he repels the charge that the tendency of the doctrine was to produce licen tiousness, but affirms that it was a sys tem of purity and peace. The argu ment is continued in the two following chapters, showing still further the puri fying tendency of the gospel. 1. What shall we say then ? This is a mode of presenting an objection. The objection refers to what the apos tle had said in ch. v. 20. What shall we say to such a sentiment as tha where sin abounded grace did much more abound 1 f Shall we continue in sin ? &c. If sin has been the occa sion of grace and favour, ought we not to continue in it, and commit as much as possible, in order that grace might abound? This objection the apostle proceeds to answer. He shows that the consequence does not follow ; and proves that the doctrine of justification does not lead to it. 2. God forbid. By no means. Greek, It may not be. Note, ch. iii. 4. The expression is a strong denial of what is implied in the objection in ver," f How shall we, &c. This con- ;ains a reason of the implied statement of the apostle, that we should not con tinue in sin. The reason is drawn from the fact that we are dead in fa - ROMANS. [A.D 60. 3 Know ye not, that so many of us as were 1 baptized into Je- to sin. It is impossible for those who are dead to act as if they were alive. Tt is just as absurd to suppose that a Christian should desire to live in sin as that a dead man should put forth ihe actions of life. If That are dead to nn. That is, all Christians. To be dead to a thing is a strong expression denoting that it has no influence over us. A man that is dead is uninfluenced and unaffected by the affairs of this life. He is insensible to sounds, and tastes, and pleasures ; to the hum of business, to the voice of friendship, and to all the scenes of commerce, gayety, and ambi tion. When it is said, therefore, that a Christian is dead to gin, the sense is, that it has lost its influence over him ; he is not subject to it ; he is in regard to that, as the man in the grave is to the buey scenes and cares of this life. The expression is not infrequent in the New Testament. Gal. i). 19, " For I .... am dead to the law." Col. iii. 3, "For ye are dead, and your life is hid with Christ in God." 1 Pet. ii. 24, "Who. ...bare our sins that we, being dead to sin," &c. The apostle does not here attempt to prove that Christians are thus dead, nor to state in what way they become so. He as sumes the fact without argument. All Christians are thus in fact dead to sin. They do not live to sin ; nor has sin dominion over them. The expression used here by the apostle is common in all languages. We familiarly speak of a man s being dead to sensual pleasures, to ambition, &c. to denote that they have lost their influence over him. ^ Live any longer therein. How shall we, who have become sensible of the evil of sin, and who have renounced it .by solemn profession, continue to prac tise it? It is therefore abhorrent to the very nature of the Christian pro fession. It is remarkable that the apos tle did not attempt to argue the ques tion on metaphysical principles. He Jid not attempt to show by abstruse sus Christ were baptized into his death ? argument that this consequence did not follow ; but he appeals at once to Chris tian feeling, and shows that the suppo sition is abhorrent to that. To convince the great mass of men, such an appea] is far better than laboured metaphysical argumentation. All Christians can un derstand that ; but few would compre hend an abstruse speculation. The best way to silence objections is, sometimes, to show that they violate the feelings of all Christians, and that therefore the objection must be wrong. 3. Knoto ye not. This is a further appeal to the Christian profession, and the principles involved in it, in answer to the objection. The simple argument in this verse and the two following is, that by our very profession made in baptism, we have renounced sin, and have pledged ourselves to live to God. If So many of us, &c. All who were baptized ; i. e. all professing Christians. As this renunciation of sin had been thus made by all who professed reli gion, so the objection could not have reference to Christianity in any man ner. ^ Were baptized. The act of baptism denotes dedication to the ser vice of him in whose name we are baptized. One of its designs is to dedi cate or consecrate us to the service of Christ. Thus (1 Cor. x. 2) the Is raelites are said to have been " baptized unto Moses in the cloud and in the sea ;" i. e. they became consecrated, or dedi cated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by bap tism to the service of Christ ; and that to sin is therefore a violation of the very nature of our Christian profession. t Into (c). This is the word which is used in Matt, xxviii. 19, "Teach all nations, baptizing them into ( ?) the name of the Father," &c. It means> being baptized unto his service ; receiv ing him as the Saviour and guide, de- A. D. 60.] CHAPTER 4 Therefore we are buried a with him by baptism into death ; that like b as Christ was raised a Col.2.12. lPet.3.21. b c.8.11. 2Cor.l3.4. voting all unto him and his cause. ^ Were baptized unto his death. We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world ; by baptism we in like manner become dead to sin. Farther, we are baptized with particular reference to the design of his death, the great lead ing feature and purpose of his work. That was, to expiate sin ; to free men from its power ; to make them pure. We have professed our devotion to the same cause ; and have solemnly conse crated ourselves to the same design to put a period to the dominion of ini quity. 4. Therefore tve are buried, &c. It is altogether probable that the apos tle in this place had allusion to the cus tom of baptizing by immersion. This cannot, indeed, be proved, so as to be liable to no objection : but I presume that this is the idea which would strike the great mass of unprejudiced readers. But while this is admitted, it is also certain that his main scope and inten tion was not to describe the mode of japtism ; nor to affirm that that mode was to be universal. The design was very different. It was to show that by the solemn profession made at our baptism, we had become dead to sin, as Christ -was dead to the living world around him -when he -was buried,- and that as he was raised up to life, so we should also rise to a new life. A similar expression occurs in Col. ii. 12, ** Buried with him in baptism," &c. 1 Into death (K). Unto death ; i. e. with a solemn purpose to be dead to sin and to the world. Grotius and Doddridge, however, understand this as referring to the death of Christ in order to represent the death of Christ or to bring us into a kind of fellowship with his death. [ That like at. In a similar manner. Christ rose from death up from the dead by e the glory of the Father, even so we also should walk in newness d of life c Matt.28.2,3. d Gal.6.15. Eph.4.22-24. Uno.2.6. in the sepulchre ; and so we are bound by our vows at baptism to rise to a holy life. 1 By the glory of the Father. Perhaps this means, amidst the glory, the majesty and wonders evinced by the Father when he raised him up. Matt, xxviii. 2, 3. Or possibly the word glory is here used to denote simply his power, as the resurrection was a signal and glorious display of his omnipotence. ^ Even so. As he rose to new life, so should we. As he rose from death, so we, being made dead to sin and the world by that re ligion whose profession is expressed by baptism, should rise to a new life, a life of holiness. 1 Should -walk. Should live, or conduct. The word -walk is often used to express the course of a man s life, or the tenor of his conduct. Note, ch. iv. 12; viii. 1. 1 Cor. v. 7; x. 3. Eph. ii. 10 ; iv. 1, &c. \ In new ness of life. This is a Hebraism to denote new life. We should rise with Christ to a new life ; and having been made dead to sin, as he was dead in the grave, so should we rise to a holy life, as he rose from the grave. The argument in this verse is, therefore, drawn from the nature of the Christian profession. By our very baptism, by our very profession, we have becom dead to sin, as Christ became dead ; and being devoted to him by that bap tism, we are bound to rise as he did to a new life. While it is admitted that the allusion here was probably to the custom of im mersion in baptism, yet the passage cannot be adduced as an argument that that is the only mode, or that it is bind ing on all Christians in all places and ages, for the following reasons: (1.) The scope or design of the apostle is not to discuss the mode of baptism, or to state any doctrine on the subject. It is an incidental allusion in the course of an argument, without stating or im plying that this was the universal mud 134 5 Fur if 8 we have been plant ed together in the likeness of his ROMANS. [A. D. 60. death; we shall be also in the likeness of his resurrection even then, still less that it was the only possible mode. His main design was to state the obligation of Chris tians to be holy, from the nature of their profession at baptism an obliga- ion just as impressive, and as forcible, from the application of water in any other moJe as by immersion. It arises from the fact of baptism, not from the mode. It is just as true that they who are baptized by affusion, or by sprink ling, are baptized into his death ; be come professedly dead to sin and the world, and under obligations to live to God, as those who are immersed. It results from the nature of the ordi nance, not from the mode. (2.) If this was the mode commonly, it does not follow that it was the only mode, nor that it was to be universally observed. Th<re is no command that this should be the only mode. And the simple fact that it was usually practised in a warm climate, where ablutions were common, does not prove that it is to be observed amidst polar snows and ice, and in in fancy, and age, and feebleness, and sickness. See Note on Acts viii. 38, 39. (3.) If this is to be pressed lite rally as a matter of obligation, why should not also the following expres sion, " If we have been planted toge ther, &c. be pressed literally, and it be demanded that Christians should somehow be " planted" as well as " bu ried"? Such an interpretation only shows the absurdity of insisting on a literal interpretation of the Scriptures in cases of simple allusion, or where the main scope is illustration by figu rative language. 5. For if -we have been planted to gether. The word here used (fJ*- , does not elsewhere occur in the New Testament. It properly means sown or planted at the same time ; that which sprouts or springs up together ; and is applied to plants and trees that are planted at the same time, and that sprout and grow together. Thus the name would be given to a field of grain that was sown at the same time, and where the grain sprung up and grew simultaneously. Hence it means inti mately connected, or joined together. And here it denotes that Christians and the Saviour have been united intimate ly in regard to death ; as he died and was laid in the grave, so have they by profession died to sin. And it is there fore natural to expect, that, like grain sown at the same time, they should grow up in a similar manner, and re semble each other, f We shall be also. We shall be also fellotv-plants ; i. e. we shall resemble him in regard to the resurrection. As he rose from the grave, so shall we rise from sin. As he lived a neiv life, being raised up, so shall we live a new life. The propriety of this figure is drawn from the doc trine often referred to in the New Tes tament, of a union between Christ and his people. See this explained in the Notes on John xv. 1 10. The senti ment here inferred is but an illustra tion of what was said by the Saviour (John xiv. 19), "Because I live, ye shall live also." There is perhaps not to be found a more beautiful illustra tion than that employed here by the apostle of seed sown together in the earth, sprouting together, growing toge ther, and ripening together for the bar est. Thus the Saviour and his people are united together in his death, start p to life together in his resurrection, and are preparing together for the same larvest of glory in the heavens. 1| In .he likeness of his resurrection. This Joes not mean that we shall resemble :iim when we are raised up at the last day which may be, however, true )Ut that our rising from sin will resem- )le his resurrection from trr * ivt. As rose rom the tomb ana lived, so shall we rise from sin and live a new ife D. GO.] CHAPTER VI. 6 Knowing this, that our old nan is crucified with him, that the body a of sin might be de- 6. Knowing this. We all knowing this. All Christians are supposed to know this. This is a new illustration drawn from the fact that by his cruci fixion our corrupt nature has been cru cified also, or put to death ; and that thus we should be free from the servi tude of sin. ^ Our old man. This expression occurs also in Eph. iv. 22, " That ye put off. . . .the old man which is corrupt according to the deceitful lusts." Col. iii. 9, " Lie not to one an other, seeing that ye have put off the old man with his deeds." From these passages it is evident that Paul uses the expression to denote our sinful and cor rupt nature; the passions and evil pro pensities that exist before the heart is renewed. It refers to the love of sin, the indulgence of sinful propensities, in opposition to the new disposition which exists after the soul is converted, and which is called " the new man." t Is crucified. Is put to death, as if on a cross. In this expression there is a personification of the corrupt pro pensities of our nature represented as " our old man," our native disposition, &c. The figure is here carried out, and this old man, this corrupt nature, is re presented as having been put to death in an agonizing and torturing manner. The pains of crucifixion were perhaps the most torturing of any that the hu man frame could bear. Death in this manner was most lingering and dis tressing. And the apostle here by the expression " is crucified" doubtless re fers to the painful and protracted strug gle which every one goes through when his evil propensities are subdued ; when his corrupt nature is slain ; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin ; " for as by the cross death is most lin gering and severe, so that corrupt na- *ure is not subdued but by anguish." All who have been born stroyed, that henceforth we should not serve sin. again can enter into this description. They remember " the wormwood and the gall." They remember the anguish of conviction ; the struggle of coi- rupt passion for the ascendency ; the dying convulsions of sin in the heart ; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will bet ter express this than the lingering ago ny of crucifixion : and the argument of the apostle is, that as sin has pro duced such an effect, and as the Chris tian is now free from its embrace and its power, he will live to God. t With him. The word " with" (<ruv) here is joined to the verb " is crucified," and means " is crucified as he was." ^ That the body of sin. This expression doubt less means the same as that which he had just used, " our old man." But why the term bo dy is used, has been a subject in which interpreters have not been agreed. Some say that is a He braism, denoting mere intensity or em phasis. Some, that it means the same as flesh, i. e. denoting our sinful pro pensities and lusts. Grotius thinks that the term " body" is elegantly attributed to sin because the body of man is made up of many members joined together compactly, and sin also consists of nu merous vices and evil propensities join ed compactly, as it were, in one body. But the expression is evidently merely another form of conveying the idea contained in the phrase " our old man" a personification of sin as if it had a iving form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the aeart by the gospel, and not to any physical change in the nature or facul ties of the soul. Compare Col. ii. 1 1 Jllight be destroyed. Might be put to death ; might become inoperative and powerless. Sin becomes enervated, weakened, and finally annihilated, by the work of the cross, f We shon/. i 136 ROMANS. [A. D. 60 7 For he that is dead is freed from sin. 8 Now if we be dead with a lPet.4.1. justified. Christ, we believe that we shall also live with him : 9 Knowing that Christ, * be- not serve. Should not be the slave of sin (tfsi/Ajy iflr). That we should not be subject to its control. The sense is, that before this we were slaves of sin (comp. ver. 17), but that now we are made free from this bondage, because the moral death of sin has freed us from it. T[ Sin. Sin is here personified as a master that had dominion over us, but is now dead. 7. For he that is dead. This is evi dently an expression having a prover bial aspect, designed to illustrate the sentiment just expressed. The Rabbins had an expression similar to this, " When one is dead he is free from commands." (Grotius.~) So says Paul, when a man dies he is exempt from the power and dominionof his master,of him who reigned over him. The Christian had been subject to sin before his con version. But he has now become dead to it. And as when a servant dies, he ceases to be subject to the control of his master, so the Christian being now dead to sin, on the same principle, is released from the control of his former master, sin. The idea is con nected with ver. 6, where it is said that we should not be the slaves of sin any more. The reason of this, is assigned here where it is said that we are freed from it as a slave is freed when he dies. Of course, the apostle here is saying nothing of the future world. His whole argument has respect to the state of the Christian here; to his being freed from the bondage of sin. It is evident that he who is not freed from this bondage here, will not be in the future world. But the argument of the apostle has no bearing on that point. If In freed. Greek, Is justified. The word here is used clearly in the sense of setting at liberty, or destroying the po-wer or dominion. The word is often used in this sense. Comp. Acts xiii. 38, 39. Comp. a similar expression in 1 Pet. iv. 1, "He that hath suffered in the flesh hath ceased from sin." The design of the apostle is not to say that the Christian is perfect, but that sin has ceased to have dominion orei him, as a master ceases to have power over a slave when he is dead. That dominion may be broken, so that the Christian may not be a slave to sin, and yet he may be conscious of many failings and of much imperfection. See ch. vii. 8 1 1 . This passage is a confirma tion and illustration of what the apostle had said before, ver. 5 7. The argu ment is, that as Christ was once dead but now lives to God, and will no more die, so we, being dead to sin, but living unto God, should not obey sin, but should live only to God. 8. J\"oiv if -we be dead -with Christ. If we Se dead in a manner similar to what he was ; if we are made dead to sir by his work, as he was dead in the g.ave. See Note, ver. 4. \ We be lieve. All Christians. It is an article of our faith. This does not refer to the future world so much as to the pre sent. It becomes an article of our be lief that we are to live with Christ 1 That -we shall also live -with him. This does not refer primarily to the resurrection, and to the future state, but to the present. We hold it as an article of our faith, that tve shall be alive -with Christ. As he was raised up from death, so we shall be raised from the death of sin. As he lives, so we shall live in holiness. We are in fact raised up here, and, as it were, made alive to him. This is not confined, however, to the present life, but as Christ lives for ever, so the apostle goes on to show that toe shall. 9. Knowing. As we all know. This is assumed as an undoubted article of belief. ^ Dieth no more. Will never die again. He will have occasion tc make no other atonement for sin; for that which he has made is sufficient A. D. CO.] CHAPTER ing raised from the dead, dieth no more ; death hath no more dominion over him. 10 For in that he died, he died a unto sin once : but in that he liveth, he liveth unto God. 11 Likewise reckon ye also for all. He is beyond the dominion of death, and will live for ever. Rev. i. 18, " I am he that liveth and was dead, and behold I am alive for evermore." This is not only a consolation to the Chris tian, but it is an argument why he should be holy. ^ No more dominion. No rule ; no lordship ; no power. He is free from its influence; and the king of terrors cannot reach his throne. Comp. Heb. ix. 2528 ; x. 12. 10. For in that he died. For in respect to the design of his death. ^ He died unto sin. His death had respect to sin. The design of his death was to destroy sin ; to make an atonement for it, and thus to put it away. As his death was designed to effect this, so it follows that Christians being baptized into his death, and having it as their object to destroy sin, should not indulge in it. The whole force of the motive, therefore, drawn from the death of Christ, is to induce Christians to for sake sin. Comp. 2 Cor. v. 15, "And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again." Tf Once (iqaTra.g ). Once only; once for all. This is an adverb denying a repetition (Schleusner), and implies that it will not be done again. Comp. Heb. vii. ~7; ix. 12; x. 10. The argument of the apostle rests much on this, that his death was once for all ; that it would not be repeated. 1 In that he Hveth. The object, the design of his living. He aims with his living power to pro mote the glory of God. ^ Unto God. He seeks to promote his glory. The argument of Paul is this : Christians by their profession are united to him. They are bound to imitate him. As M 2 137 6 indeed yourselves to be dead unto sin, but alive c unto God through Christ Jesus our Lord 12 Let d not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. i ver.2 c Gal .2. 19. d Fs.19.13; 119.133 he now lives only to advance the glory of God; as all his mighty power,nowthat he is raised from the dead, and ele vated to his throne in heaven, is exerted to promote his glory ; so should their powers, being raised from the death of sin, be exerted to promote the glory of God. 11. Like-wise. In like manner. This is an exhortation drawn from the argument in the previous verses. It shows the design and tendency of the Christian scheme. 1 Reckon ye your selves. Judge, or esteem yourselves. T To be dead indeed unto sin. So that sin shall have no influence or control over you, any more than the objects of this world have over the dead in their graves. See Note, ver. 2. Tf But alive unto God. Bound to live to promote his glory ; to make this the great and sole object of your living. If Through Jesus Christ. By means of the death, and resurrection, and ex ample of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ. 12. Let not sin therefore. This is a conclusion drawn from the previous train of reasoning. The result of all these considerations is, that sin should not be suffered to reign in us. ^ Jleign. Have dominion ; obtain the ascendency, or rule. Tf In your mortal body. In you. The apostle uses the word "mor tal" here, perhaps, for these reasons, (1.) To remind them of the tendency of the flesh to sin and corruption, as equivalent to "fleshly," since the Jlesh is often used to denote evil passions and desires (comp. ch. vii. 5. 23: viii. 3. 6) ; and (2.) To remind them of their -weakness, as thn body \vas J38 ROMANS. 13 Neither yield ye your members as instruments * of unrighteousness unto sin: but yield b yourselves unto God, as those that are alive from the dead, and your members as in- a Co!.3.5. i armt, or, weapon*. b c.12.1. LA. D. 60. struments of righteousness unto God. 14 For sin shall not have dominion over you : for ye are not under the law, but under grace. mortal, was soon to decay, and was therefore liable to be overcome by temptation. Perhaps, also, he had his eye on thefol/y of suffering the "mor tal body" to overcome the immortal mind, and to bring it into subjection to sin and corruption. ^ That ye should obey it. That sin should get such an ascendency as to rule entirely over you, and make you the slave. \ 2u the lusts thereof. In its desires, or propensities. 13. Neither yield ye your members. Do not give up, or devote, or employ your members, &c. The word mem bers here refers to the members of the body the hands, feet, tongue, &c. It is a specification of what in ver. 12 is included under the general term " body." See ch. vii. 5. 23. 1 Cor. vi. 15 ; xii. 12. 18. 20. 1 As instruments. This word (OTTKA) properly signifies arms, or implements of war; but it also denotes an instrument of any kind which we use for defence or aid. Here it means that we should not devote our members our hands, tongue, &c. as if under the direction of sinful passions and corrupt desires, to accomplish pur poses of iniquity. We should not make the members of our bodies the slaves of sin reigning within us. T Unto sin. In the service of sin ; to work iniquity. T Hat yield yourselves, &c. Give or devote yourselves to God. ^ That are ahve. ver. 11. Tf Jlr.d your members, &.c. Christians should devote every member of the body to God and to his service. Their tongue should be conse crated to his praise, and to the office of truth, and kindness, and benevo lence ; their hands should be employed in useful labour for him and his cause ; thnr feet should be swift in his service, and should not go in the paths of ini quity ; their eyes should contemplate his works to excite thanksgiving and praise; their ears should not be em ployed to listen to words of deceit, or songs of dangerous and licentious ten dency, or to persuasion that would lead astray, but should be open to catch the voice of God as he utters his will in -the Book of truth, or as he speaks in the gale, the zephyr, the rolling thun der, the ocean, or in the great events of his providence. He speaks to us every day, and we should hear him ; he spreads his glories before us, and we should survey them to praise him ; he commands, and our hands, and heart, and feet should obey. 14. For sin, &c. The propensity or inclination to sin. ^ Shall not have dominion. Shall not reign, ch. v. 12 ; vi. 6. This implies that sin ought not to have this dominion ; and it also ex presses the conviction of the apostle that it would not have this rule over Christians, f For tve are not under law. We who are Christians are not subject to that law where sin is excited, and where it rages unsubdued. But it may be asked here, what is meant by this declaration ? Does it mean that Chris tians are absolved from all the obliga tions of the law ! I answer, (1.) The apostle does not affirm that Christians are not bound to obey the moral la-w. The whole scope of his reasoning shows that he maintains that they are. The whole structure of Christianity sup poses the same thing. Comp. Matt. v. 17 19. (2.) The apostle means to say that Christians are not under the law as legalists, or as attempting to be justified by it. They seek a different plan of justification altogether: and they do not attempt to be justified by their own obedience. The Jews did ; A. E. (JO.] CHAPTER VI. 139 15 What the;i ? Shall we sin, bec.ause we are not under the law, but under grace ? God forbid. 16 Know ye not, that to they do not. (3.) It is implied here that the effect of an attempt to be jus tified by the law was, not to subdue sins, but to excite them, and to lead to indulgence in them. Justification by works would destroy no sin, would check no evil propensity, but would leave a man to all the ravages and riot- ings of unsubdued passion. If, there fore, the apostle had maintained that men were justified by works, he could not have consistently exhorted them to abandon their sins. He would have had no powerful motives by which to urge it; for the scheme would not lead to it. But he here says that the Chris tian was seeking justification on a plan which contemplated and which accom plished the destruction of sin ; and he therefore infers that sin should not have dominion over them. Tf But under grace. Under a scheme of mercy, the design and tendency of which is to subdue sin, and destroy it. In what way the system of grace removes and destroys sin, the apostle states in the following verses. 15. What then? shall -we sin, &c. The apostle proceeds to notice an ob jection which might be suggested. If Christians are not under the law, which forbids all sin, but are under grace, which pardons sin, will it not follow that they will feel themselves released from obligation to be holy ] Will they not commit sin freely, since the system of grace is one which con templates pardon, and which will lead them to believe that they may be for given to any extent V This conse quence has been drawn by many pro fessing Christians ; and it was well, therefore, for the apostle to guard against it. f God forbid. Note, ch. iii. 4. 1 6. Knoio ye not, &c. The objection whom ye a yield yourselves ser vants to obey, his servants ye are to whom ye obey ; whethei of sin unto death, or of obedi ence unto righteousness ? aJno.8.34. 2Pet.2.19. noticed in ver. 15, the apostle answers by a reference to the known laws of servitude or slavery (ver. 16 20), and by showing that Christians, who had been the slaves of sin, have now become the servants of righteousness, and were therefore bound by the proper laws of servitude to obey their new master : as if he had said, I assume that you know; you are acquainted with the laws of servitude ; you know what is required in such cases/ This would be known to all who had been either masters or slaves, or who had observed the usual laws and obligations of servi tude. Tf To -whom ye yield yourselves. To whom ye give up yourselves for servitude or obedience. The apostle here refers to voluntary servitude ; but where this existed, the power of the master over the time and services of the servant was absolute. The argu ment of the apostle is, that Christians had become the voluntary servants of God, and were therefore bound to obey him entirely. Servitude among the ancients, whether voluntary or invo luntary, was rigid, and gave the master an absolute right over his slave. Luke xvii. 9. John viii. 34; xv. 15. ^ To obey. To be obedient ; or for the pur pose of obeying his commands, ^f To whom ye obey. To whom ye come under subjection. That is, you are bound to obey his requirements. 1 Whether of sin. The general law of servitude the apostle now applies to the case before him. If men became the servants of sin, if they gave them selves to its indulgence, they would obey it, let the consequences be what they might. Even with death, and ruin, and condemnation before them, they would obey sin. They give in dulgence to their evil passions and de sires, and follow them as obedient ser* 140 ROMANS. [A. D. 60 17 But God be thanked, that ye were the servants of sin : but ye have obeyed from the heart that form a of * doctrine which c 2Tim. 1 . 1 3. t whereto ye were delivered. vants, even if they lead them down to hell. Whatever be the consequences of sin, yet he who yields to it must aoide by them, even if it leads him down to death and eternal wo. f Or of obedience, &c. The same law exists in regard to holiness or obedience. The man who becomes the servant of holi ness will feel himself bound by the law of servitude to obey, and to pursue it to its regular consequences, ^ Unto righteousness. Unto justification ; that is, unto eternal life. The expression stands contrasted with "death," and doubtless means that he who thus be comes the voluntary servant of holiness will feel himself bound to obey it, unto compiete and eternal justification and life. Comp. ver. 21, 22. The aigument is drawn from what the Christian would feel of the nature ot obligation. He -would obey him to whom he had devoted himself. 17. But God be thanked. The ar gument in this verse is drawn from a direct appeal to the feelings of the Roman Christians themselves. From their experience Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude to God. T That ye were, &c. The sense of this passage is plain. The ground of the thanksgiving was not that they had been the slaves of sin ; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that men were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that although m.en had been sinners, yet that now they had be come obedient ; that is, that great sin ners had become converted, is in entire accordance with the spirit of the Bible, and \vith propriety. The word although or whereas, understood here, expresses Ihe sense, But thanks unto God, that was delivered you. 18 Being then made fiee from sin, ye became the ser vants of righteousness. b Jno.8.32. whereas ye were the servants of sin, &c. Christians should thank God that they themselves, though once great sinners, have become converted ; and when others who are great sinnern are converted, they should praise him. Tf The servants of sin. This is a strong expression implying that they had been in bondage to sin ; that they had been completely its slaves. ^ From the heart. Not in external form only ; but as a cordial, sincere, and entire ser vice. No other obedience is genuine. ^ That form of doctrine. Greek, Type. See Note, ch. v. 14. The form or type of doctrine means that shape or model of instruction which was communi cated. It does not differ materially from the doctrine itself, "you have obeyed that doctrine," &c. You have yielded obedience to the instructions, the rules, the tenor of the Christian revelation. The word doctrine does not refer to an abstract dogma, but means instruction, that -which is taught. And the meaning of the whole expression is simply, that they had yielded a cheer ful and hearty obedience to that which had been communicated to them by the teachers of the Christian reli gion. Comp. ch. i. 8. Tf Which -was delivered you. Marg. " Whereto ye were delivered." This is a literal translation of the Greek ; and the sense is simply in which you have been instructed. 18. Being then made free from sin. That is, as a master. You are not un der its dominion ; you are no longer its slaves. They were made free, as a servant is who is set at liberty, and who is, therefore, no longer under obligation to obey. Tf Ye became the servants, &c. You became voluntarily under the dominion of righteousness ; you yielded yourselves to it ; and are therefore bound to be holy. Comp. Note, John viii. 32. V. D. 60.] CHAPTER VI. 141 191 speak after, the manner ji men, because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity, unto iniquity ; even so now yield 19. I speak after the manner of men. I speak as men usually speak; or I draw an illustration from common life, in order to make myself better under stood, ^f Because of the infirmity of your flesh. The word infirmity means weakness, feebleness ; and is opposed to vigour and strength. The \\ordjlesh is used often to denote the corrupt pas sions of men ; but it may refer here to their intellect, or understanding ; -Be cause of your imperfection of spiritual knowledge ; or incapacity to discern arguments and illustrations that would be more strictly spiritual in their cha racter. This dimness or feebleness had been caused by long indulgence in sin ful passions, and by the blinding in fluence which such passions have on the mind. The sense here is, I use an illustration drawn from common affairs, from the well-known relations of mas ter and slave, because you will better see the force of such an illustration with which you have been familiar, than you would one that would be more abstract, and more strictly spiritual. It is a kind of apology for drawing an illus tration from the relation of master and slave. ^ For as ye have yielded. Note, ver. 13. Tf Servants to uncleanness. Have been in bondage to impurity. The word uncleanness here refers to impuri ty of life in any form ; to the degraded passions that were common among the heathen. See ch. i. ^ And to iniquity. Transgression of law. ^ Unto iniquity. For the purpose of committing ini quity. It implies that they had done it in an excessive degree. It is well for Christians to be reminded of their for mer lives, to awaken repentance, to ex cite gratitude, to produce humility and a firmer purpose to live to the honour >! God. This is the use which the your members servants to right eousness, unto holiness. 20 For when ye were the servants a of sin, ye were free * from righteousness. 21 What fruit b had ye then apostle here makes of it. ^ Unto holiness. In order to practise holiness, Let the surrender of your members tc holiness be as sincere and as unquali fied as the surrender was to sin. This is all that is required of Christians. Before conversion they were -wholly given to sin ; after conversion they should be -wholly given to God. If all Christians would employ the same energies in advancing the kingdom of God lhat they have in promoting the kingdom of Satan, the church would rise with dignity and grandeur, and every continent and island would soon feel the movement. No requirement is more reasonable than this; and it should be a source of lamentation and mourning with Christians that it is not so ; that they have employed so mighty energies in the cause of Satan, and do so little in the service of God. This argument for energy in the divine life, the apostle proceeds further to illustrate by comparing the rewards obtained in the two kinds of servitude, that of the world, and of God. 20. Ye -were free from righteous ness. That is, in your former state, you were not at all under the influence of righteousness. You were entirely devoted to sin ; a strong expression of total depravity. It settles the question ; and proTes that they had no native goodness. The argument which is im plied here ratner than expressed is, that now they ought to be equally free from sin, since they had become re leased from their former bondage, and had become the servants of another master. 21. What fruit then, &c. What reward, or what advantage. This is an argument drawn from the experience of Christians respecting the indulgence 142 ROMANS. TA. D. GO in those things whereof ye are now ashamed ? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto ac.1.32. Ja.1.15. of sinful passions. The question dis cussed throughout this chapter is, whe ther the gospel plan of justification by faith leads to indulgence in sin 1 The argument here is drawn from the past experience which Christians have had in the ways of transgression. They have tried it; they know its effects; they have tasted its bitterness ; they /lave reaped its fruits. It is implied here that having once experienced these effects, and knowing the tenden cy of sin, they will not indulge in it now. Comp. ch. vii. 5. \ Whereof ye are no-w ashamed. Having seen their nature and tendency, you are now ashamed of them. Comp. ch. i. Eph. v. 12, " For it is a shame to speak of those things which are done of them in secret." 2 Cor. iv. 2. Jude 13. Phil, iii. 19. Tf For the end. The tendency; the result. Those things lead to death. 1 Is death. Note, ver. 22. 22. But no-w. Under the Christian plan of justification. 1 Being made free from sin. Being delivered from its dominion, and from bondage ; in the same manner as before conversion they were free from righteousness, ver. 20. H Ye have your fruit unto holiness. The fruit or result is holiness. This service produces holiness, as the other did sin. It is implied here, though no*, expressly affirmed, that in this service which lead to holiness, they received important benefits, as in the service of sin they had experienced many evils. Tf J)nd the end. The final result the ultimate consequence will be. At pre sent this service produces holiness ; hereafter it will terminate in everlast ing life. By this consideration the apostle states the tendency of the plan of justification, and urges on them the duty of striving after holiness, f Eve*"- holiness ; and the end, everlast ing life. 23 For * the wages of sin is death ; but the gift e of God is eternal life, d through Jesus Christ our Lord. i Gen.2.17. c c.5.17,2i. d lPet.1.4. lasting- life. Note, John iii. 36. This stands in contrast with the word death in ver. 21, and shows its meaning. One is just as long 1 in duration as the other; and if the one is limited, the other is. If those who obey shall be blessed with life for ever, those who disobey will be cursed with death for ever. Never was there an antithesis more manifest and more clear. And there could not be a stronger proof that the word death in ver. 21, refers not to temporal death, but to eternal punish ment. For what force would there be in the argument on the supposition that temporal death only is meant ? The argument would stand thus. The end of those sins is to produce temporal death ; the end of holiness is to pro duce eternal life ! Will not temporal death be inflicted, it would be immedi ately asked, at any rate 1 Are Chris tians exempt from it 1 And do not men suffer this, whether they become Chris tians or not 1 How then could this be an argument bearing on the tenor of the apostle s reasoning 1 But admit the fair and obvious construction of the pas sage to be the true one, and it becomes plain. They were pursuing a course tending to everlasting ruin ; they are now in a path that shall terminate in eternal life. By this weighty conside ration, therefore, they are urged to be holy. 23. For the -wages of sin. The word here translated -wages (o;^v/*) properly denotes what is purchased to be eaten with bread, as fish, flesh, vegetables, &c. (Schleusner) ; and thence it meana the pay of the Roman soldier, because formerly it was the custom to pay the soldier in these things. It means hence that which a man earns or deserves that which is his proper y ay, or what A.. D. 60.] CHAPTER VII. LT1NOW ye not, brethren, (for IY - I speak CHAPTER Vli. 113 to them that know the law,) how that the law hath dominion over a man as long as he liveth ? be merits. As applied to sin, it means that death is what sin deserves ; that which will be its proper reward. Death is thus called the wages of sin, not be cause it is an arbitrary, undeserved ap pointment, but, (1.) Because it is its proper aesert. Not a pain will be in flicted on the sinner which he does not deserve. Not a sinner will die who ought not to die. Sinners even in hell will be treated just as they deserve to be treated; and there is not to man a more fearful and terrible consideration than this. No man can conceive a more dreadful doom than for himself to be treated for ever just as he deserves to be. But, (2.) This is the wages of sin, because, like the pay of the soldier, it is just what was threatened. Ezek. xviii. 4, " The soul that sinneth, it shall die." God will not inflict any thing more than was threatened, and there fore it is just, t Is death. This stands opposed here to eternal life, and proves that one is just as enduring as the other. 1 But the gift of God. Not the wages of man ; not that which is due u him; but the mere gift and mercy of God. The apostle is careful to distinguish, and to specify that this is not what man deserves, but that which is gratuitously conferred on him. Note, ver. 15. 1 Eternal life. The same words which in ver. 22 are rendered " everlasting life." The phrase is op posed to death ; and proves incontesta- bly that that means eternal death. We may remark, therefore, (1.) That the one will be as long as the other. (2.) As there is no doubt about the duration of life, so there can be none about the duration of death. The one will be rich, blessed, everlasting; the other sad, gloomy, lingering, awful, eternal. (3.) If the sinner is lost, he will deserve to die. He will have his reward. He will sufTer only what shall te the just due of sin. He will not be a inu- tyr in the cause of injured inno cence. He will not have the coinpas sion of the universe in his favour. He will have no one to take his part against God. He will suffer just as much, and just as long, as he ought to suffer. He will suffer as the culprit pines in the dungeon, or as the murderer dies on the gibbet, because this is the proper reivard of sin. (4.) They who are saved will be raised to heaven, not be cause they merit it, but by the rich and sovereign grace of God. All their sal vation will be ascribed to him ; and they will celebrate his mercy and grace for ever. (5.) It becomes us, there fore, to flee from the wrath to come. No man is so foolish and so wicked as he who is willing to reap the proper wages of sin. None so blessed as he who has part in the mercy of God, an<? who lays hold on eternal life. CHAPTER VII. FEW chapters in the Bible have been the subject of more decidedly different interpretations than this. And after alJ that has been written on it by the learned, it is still made a matter of dis cussion, whether the apostle has refer ence in the main scope of the chapter to his own experience before he became a Christian ; or to the conflicts in the mind of a man who is renewed. Which of these opinions is the correct one I shall endeavour to state in the Notes on the particular verses in the chapter. The main design of the chapter is not very difficult t6 understand. It is, evi dently, to show the insufficiency of the law to produce peace of mind to a troubled sinner. In the previous cliap- ters he had shown that it was incapa ble of producing justification, ch. i iii. He had shown the way in which men were justified by faith, ch. iii. 21 31 ; iv. He had shov/n how that plan produced peace, and met the evils introduced by the fall of Adam. ch. v. He had showed thvt Christians wero freed from the law as a matter of obli ROMANS. [A. D. GO. 2 For* the woman which hath husband is bound by the law gation, and yet that this freedom did not lead to a licentious life. ch. vi. And he now proceeds still further to illustrate the tendency of the law on a man both in a state of nature and of grace ; to show that its uniform effect in the present condition of man, whe ther impenitent and under conviction, or in a state of grace under the gospel, so far from promoting peace, as the Jew maintained, was to excite the mind to conflict, and anxiety, and distress. Nearly all the peculiar opinions of the Jews the apostle had overthrown in the previous argument. He here gives the finishing stroke, and shows that the tendency of the law, as a practical mat ter, was every where the same. It was riot in fact to produce peace, but agita tion, conflict, distress. Yet this was not the fault of the law, which was in itself good, but of sin. ver. 7 24. I regard this chapter as not referring ex clusively to Paul in a state of nature, or of grace. The discussion is con ducted without particular reference to that point. It is rather designed to group together the actions of a man s life, whether in a state of conviction for sin or in a state of grace, and to show that the effect of the law is every where substantially the same. It equally fails every -where in producing peace and ganctification. The argument of the Jew respecting the efficacy of the law, and its sufficiency for the condition of man, is thus overthrown by a succession of proofs relating to justification, to par don, to peace, to the evils of sin, and o the agitated and conflicting moral elements in man s bosom. The effect is every where the same. The defi ciency is apparent in regard to ALL the great interests ot man. And having shown this, the apostle and the reader are prepared for the language of tri umph and gratitude, that deliverance from all these evils is to be traced to tin gospel of Jesus Christ tl x e Lord, cb vii. 25 ; viii to her husband, so long 1 as he liveth; but if the husband be 1. Knoio ye not. This is an appeai to their own observation respecting the relation ^tween husband and wife. The illustration (ver. 2, 3) is designed simply to show that as when a man dies, and the connexion between him and his wife is dissolved his law ceases to be binding on her. so also a separa tion has taken place between Christians and the law, in which they have be come dead to it, and they are not now to attempt to draw their life and peace from it, but from that ncto source with which they Are connected by the gos pel, ver. 4. \ For I speak to them, &c. Probably the apostle refers here more particularly to the Jewish mem bers of the Roman church, who were qualified particularly to understand the nature of the law, and to appreciate the argument. That there were many Jews in the church at Rome has been shown (see Introduction) ; but the il lustration has no exclusive reference to them. The law to which he appeals is sufficiently general to make the illus tration intelligible to all men. ^ That the la-w. The immediate reference here is probably to the Mosaic law. But what is here affirmed is equally true of all laws. Tf Hath dominion. Greek,, Rules; exercises lordship. The law is here personified, and represented as setting up a lordship over a man, and exacting obedience. ^ Over a man. Over the man who is under it. ^ As long as he liveth. The Greek here may mean either "as HE liveth," or as IT liveth," i. e. the law. But our transla tion has evidently expressed the sense. The sense is, that death releases a man from the laws by which he was bound in life. It is a general principle, relat ing to the laws of the land, the law of a parent, the law of a contract, &c, This general principle the apostle pro ceeds to apply in regard to the law of God. 2 For the -woman. This verse is a specific illustration of the general prin A. D. 60.] CHAPTER VII. 145 dead, she is loosed from the law of her husband. 3 So then, if, while a her hus band liveth, she be married to another man, she shall be called an adulteress : but if her husband be dead, she is free from that ciple in ver. 1, that death dissolves those connexions and relations which make law binding in life. It is a sim ple illustration ; and if this had been kept in mind, it would have saved much of the perplexity which has been felt by many commentators, and much of their wild vagaries in endeavouring to show that " men are the wife, the law the former husband, and Christ the new one :" or that " the old man is the wife, sinful desires the husband, sins the children." Beza. (See Stuart.) Such expositions are sufficient to hum ble us, and to make us mourn over the puerile and fanciful interpretations which even wise and good men often give to the Bible. If Is bound by the law, &.c. See the same sentiment in 1 Cor. vii. 39. T To her husband. She is united to him ; and is under his authority as the head of the household. To him is particularly committed the headship of the family, and the wife is subject to his law, in the Lord. Eph. v. 22. 33. If She is loosed, &c. The husband has no more authority. The connexion from which obligation re sulted is dissolved. 3. So then if, &c. Cornp. Matt. v. 32. If She shall be called. She will b<j. The word used here (.^pij/KmVet) is often used to denote being called by an oracle, or by divine revelation. But it is here employed in the simple sense of being commonly called, or of being so regarded. 4. Wherefore. This verse contains an application of the illustration in the two preceding. The idea there is, that death dissolves a connexion from which obligation resulted. This is the ingle point of the illustration, and con sequently there is no need of inquiring N law ; so that she is no adulteress, though she be married to another man. 4 Wherefore, my brethren, ye also are become dead to the law* by the body of Christ : that ye should be married to another, whether by the wife the apostle meant to denote the old man, or the Christian, &c. The meaning is, as death dis solves the connexion between a wife and her husband, and of course the obligation of the law resulting from that connexion, so the death of the Christian to the law dissolves that connexion, so far as the scope of the argument here is concerned, and pre pares the way for another union, a union with Christ, from which a new and more efficient obligation results. The design is to show that the new connexion would accomplish more im portant effects than the old. If Ye also are become dead to the law. Notes, ch. vi. 3, 4, 8. The connexion between us and the law is dissolved, so far as the scope of the apostle s argument is con cerned. He does not say that we are dead to it, or released from it as a rule of duty, or as a matter of obligation to obey it; for there neither is, nor can be, any such release, but we are dead to it as a way of justification and sanc- tification. In the great matter of ac ceptance with God, we have ceased to rely on the law, having become dead to it, and having embraced another plan. V By the body of Christ. That is, by his body crucified; or in other words, by his death. Comp. Eph. ii. 15, " Having abolished in his flesh the enmity," &c. i. e. by his death. Col. i. 22, " In the body of his flesh through death," &-c. ii. 14. 1 Pet. ii. 24, " Who bare our sins in his own body on the tree." The sense is, there fore, that by the death of Christ as an atoning sacrifice ; by his suffering for us that which would be sufficient to meet the demands of the law; by his taking our place, ho has released ug 146 ROMANS. [A. D. 60. even to him who is raised from the dead, that we should bring forth fruit a unto God. 5 For when we were in b the b Rom.8,8,9. from the law as a way of justification ; freed us from its penalty ; and saved us from its curse. Thus released, we are at liberty to be united to the law of him who has thus bought us with his blood. IT That ye should lie married to another. That you might be united to another, and come under his law. This is the completion of the illustra tion in ver. 2, 3. As the woman that is freed from the law of her husband by his death, when married again comes under the authority of another, so we who are made free from the law and its curse by the death of Christ, are brought under the new law of fidelity and obedience to him with whom we are thus united. The union of Christ and his people is not unfrequently illustrated by the most tender of all earthly connexions, that of a husband and wife. Eph. v. 23 30. Rev. xxi. 9, " I will show thee the bride, the Lamb s wife." xix. 7. ^ Even to him who is raised, &c. See the force of this explained, ch. vi. 8. ^ That we should bring forth fruit unto God. That we should live a holy life. This is the point and scope of all this illus tration. The new connexion is such as will make us holy. It is also implied that the tendency of the law was only to bring forth fruit unto death (ver. 5), and that the tendency of the gospel is to make man holy and pure. Com p. Gal. v. 22, 23. 5. For when, &c. The illustration in this verse and the following is de signed to show more at length the effect of the law, whenever and wherever ap plied ; whether in a state of nature or of grace. It was always the same. It was the occasion of agitation and con flict in a man s own mind. This was true when a sinner was under convic tion ; and it was true when a man was a Christian. In all circumstances where flesh, the motions of sins, which were by the law, did work in our members, to bring forth fruit e unto death. 1 passiont the law was applied to the corrupt mind of man, it produced this agitation and conflict. Even in the Christian s mind it produced this agitation (ver. 14 24), as it had done and would do in the mind of a sinner under convic tion (ver. 7 12), and consequently there was no hope of release but in the delivering and sanctifying power of the gospel (ver. 25. ch. viii. 1 3). IT In the Jlesh. Unconverted ; subject to the controlling passions and propen sities of a corrupt nature. Comp. ch. viii. 8, 9. The connexion shows that this must be the meaning here, and the design of this illustration is to show the effect of the law before a man is converted (ver. 5 12). This is the obvious meaning, and all the laws of interpretation require us so to under stand it. IT The motions of sins (TO. j>7/mra). This translation is unhap py. The expression " motions of sins" conveys no idea. The original means simply the passions, the evil affec tions, the corrupt desires. See the margin. The expression, passions of sins, is a Hebraism meaning sinful pas sions, and refers here to the corrupt propensities and inclinations of the unrenewed heart. IT Which were by the law. Not that they were originated or created by the law; for a law does not originate evil propensities, and a holy law would not cause sinful pas sions ; but they were excited, called up, inflamed by the law, which forbide their indulgence. IT Did icork in out members. In our body ; that is, in us. Those sinful propensities made use of our members as instruments, to secure gratification. Note, ch. vi. 12, 13. Comp. ver. 23. IT To bring forth fruit unto death. To produce crime, agita tion, conflict, distress, and to lead to death. We were brought under the dominion of death; and the conse- A. D. 60 .] CHAPTER VII. 147 6 But now we are delivered from the law, 1 that being dead wherein we were held; that we should serve in newness of spi- 1 or, being dead to that. quence of the indulgence of those pas- sions would be fatal. Comp. Note, ch. vi. 21. 6. But now. Under the gospel. This verse states the consequences of the gospel, in distinction from the effects of the law. The way in which this is accomplished, the apostle illus trates more at length in ch. viii. with which this verse is properly connected. The remainder of ch. vii. is occupied in illustrating the statement in ver. 5 of the effects of the law; and after having shown that its effects always were to increase crime and distress, he is prepared in ch. viii. to take up the proposition in this verse, and to show the superiority of the gospel in pro- ducing peace. IT We are delivered. We who are Christians. Delivered from it as a means of justification, as a source of sanctification, as a bondage to which we were subjected, and which tended to produce pain and death. It does not mean that Christians are freed from it as a rule of duty. IT That being dead. Margin, "Being dead to that." There is a variation here in the MSS. Some read it, as in the text, as if the Zaic was dead ; others, as in the margin, as if we were dead. The majority is in favour of the reading as in the margin; and the connection requires us to under stand it in this sense. So the Syriac, the Arabic, the Vulgate, ^Ethiopic. The sentiment here, that we are dead to the law, is that which is expressed in ver. 4. IT Wherein we were held. That is. as captives, or as slaves. We were held in bondage to it, ver. 1. V That we should serve. That we may now serve or obey God. IT In newness of spirit. In a new spirit; or in a new and spiritual manner. This is a form of expression implying, (1.) That their service under the gospel was to be of a new kind, differing from that rit, and not in the oldness of the latter. 7 What shall we say then? 7s the law sin? God forbid. under the former dispensation. (2.) That it was to be of a spiritual nature, as distinguished from that practised by the Jews. Comp. 2 Cor. iii. 6. Note, Rom. ii. 28, 29. The worship required under the gospel is uniformly described as that of the spirit and the heart, rather than that of form and ceremony. John iv. 23, "The true worshippers shall worship the Father in spirit and in truth." Phil. iii. 3 IT And not in the oldness of the letter. Not in the old letter. It is implied here in this, (1.) That the form of worship here described pertained to an old dispensa tion that had now passed away ; and (2.) That that was a worship that was in the letter. To understand this, it is necessary to remember that the law which prescribed the forms of worship among the Jews, was regarded by the apostle as destitute of that efficacy and power in renewing the heart which he attributed to the gospel. It was a ser vice consisting in external forms and ceremonies ; in the offering of sacri fices and of incense, according to the literal requirement of the law rather than the sincere offering of the heart. 2 Cor. iii. 6, " The letter killcth ; the spirit giveth life." John vi. 63. Heb. x. 1 4 ; i x . 9, 10. It is not to be denied that there were many holy persons un der the law, and that there were many spiritual offerings presented, but it is at the same time true that the great mas? of the people rested in the mere form and that the service offered was thv mere service of the letter, and not of the heart. The main idea is, that th.6 services under the gospel are purely and entirely spiritual, the offering of the heart, and not the service rendered by external forms and rites. 7. What shall tc say then? The objection which is here urged is one that would very naturally rise, and 148 ROMANS. Nay, I had not a known sin, but by the law : for I had not known which we may suppose would be urged with no slight indignation. The Jew would ask, " Are we then to suppose that the holy law of God is not only insufficient to sanctify us, but that it is the mere occasion of increased sin ? Is its tendency to produce sinful pas sions, and to make men worse than they were before ?" To this objection the apostle replies with great wisdom, by showing that the evil was not in the luw, but in man ; that though these effects often followed, yet that the law itself was good and pure. IT Is the law sin? Is it sinful? Is it evil? For if, as it is said in ver. 5, the sinful passions were " by the law," it might naturally be asked whether the law itself was not an evil thing? IT God forbid. Note, ch. iii. 4. 1T Nay, I had not known sin. The word trans- lated nay (aAA) means more properly but; and this would have more correctly expressed the sense, I deny that the law is sin. My doctrine does not lead to that; nor do I affirm that it is evil. I strongly repel the charge ; BUT, not withstanding this, I still maintain that it had an cftect in exciting sins, yet so as that / perceived that the law itself was good. ver. 8 12. At the same time, therefore, that the law must be admitted to be the occasion of exciting sinful feelings, by crossing the inclina tions of the rnirid,yet the fault was not to be traced to the law. The apostle in these verses refers, doubtless, to the state of his mind before he found that peace which the gospel furnishes by the pardon of sin. IT But by ihe law. ch. iii. 20. By the law here, the apos tle has evidently in his eye every law of God, however made known. He means to say that the effect which he describes attends all law, and this effect he illustrates by a single instance drawn Irorn the tenth commandment. When he says that he should not have known sin, he evidently means to lust, except the law b Thou shalt not covet. [A. D. 60. had said , concupiscence. affirm, that he had not understood thai certain things were sinful unless they had been forbidden ; and having stated this, he proceeds to another thing, to show the effect of their being thus for bidden on his mind. He was not mere ly acquainted abstractly with the na ture and existence of sin, with what constituted crime because it was for bidden, but he was conscious of a cer tain effect on his mind resulting from this knowledge, and from the effect of strong, raging desires when thus re strained, ver. 8, 9. IT For I had not known lust. I should not have been acquainted with the nature of the sin of covetousness. The desire might have existed, but he would not have known it to be sinful, and he would not have experienced that raging, impetuous, and ungoverned propensity which he did when he found it to be forbidden. Man without law might have the strong feelings of desire. He might covet that which others possessed. He might take property, or be disobedient to parents; but he would not know it to be evil. The law fixes bounds to his desires, and teaches him what is right and what is wrong. It teaches him where lawful indulgence ends, and where sin begins. The word " lust " here is not limited as it is with us. It refers to all covetous desires; to all wishes for that which is forbidden us. IT Except the law had said. In the tenth commandment. Ex. xx. 17. IF Thou shalt not covet. This is the beginning of the command, and all the rest is implied. The apostle knew that it would be understood without repeating the whole. This particular commandment he selected because it was more pertinent than the others to his purpose. The others referred par- ticularly to external actions. But his object was to show the effect of sin on the mind and conscience. He there fore chose one that referred particu larly to the desires of the heart. A. D. 60.] CHAPTER VII. 149 8 But sin, taking occasion by the commandment, wrought in 8. But sin. To illustrate the effect of the law on the mind, the apostle in this verse depicts its influence in ex- citing to evil desires and purposes. Perhaps nowhere has he evinced more consummate knowledge of the human heart than here. He brings an illustra tion that might have escaped most per sons, but which goes directly to es tablish his position that the law is insufficient to promote the salvation of man. Sin here is personified. It means not a real entity ; not a physical sub sistence ; not something independent of the mind, having a separate existence, and lodged in the soul, but it means the corrupt passions, inclinations, and de sires of the mind itself. Thus we say that lust burns, and ambition rages, and envy corrodes the mind, without meaning that lust, ambition, or envy are any independent physical subsist ences, but meaning that the wind that is ambitious, or envious, is thus ex cited. TF Taking occasion. The word occasion (a^op^^v) properly denotes any material, or preparation for accom plishing any thing ; then any opportu nity, occasion, &c. of doing it. Here it means that the. law was the exciting cause of sin; or was that which called the sinful principle of the heart into exercise. But for this, the effect here described would not have existed. Thus we say that a tempting object of desire presented is the exciting cause of covetousness. Thus an object of ambition is the exciting cause of the principle of ambition. Thus the pre sentation of wealth, or of advantages possessed by others which we have not, may excite eovetousness, or envy. Thus the fruit presented to Eve was the ex citing cause of sin; the wedge of gold to Achan excited his covetousness. Had not these objects been presented, the evil principles of the heart might have slumbered, and never have been called ibrth. And hence no men under stand the full force of their native pro- N 2 me all manner of concupiscence. For without the law, sin was dead. pensities until some object is presented that calls them forth into decided action. The occasion which called these forth in the mind of Paul was the law crossing his path, and irrita ting and exciting the native strong inclinations of the mind. 1T By the commandment. By all law appointed to restrain and control the mind. IF Wrought in me. Produced or work ed in me. The word used here means often to operate in a powerful and effi cacious manner. (Doddridge.} IF All manner of. Greek, "All desire." Every species of unlawful desire. It was not confined to one single desire, but ex tended to every thing which the law declared to be wrong. IF Concupis cence. Unlawful or irregular desire. Inclination for unlawful enjoyments. The word is the same which in ver. 7 is rendered lust. If it be asked in what way the law led to this, we may reply that the main idea here is, that oppo sition by law to the desires and pas- sions of wicked men only tends to in flame and exasperate them. This is the case with regard to sin in every form. An attempt to restrain it by force; to denounce it by laws and penalties; to cross the path of wickedness; only tends to irritate, and to excite into living energy, that which otherwise would be dormant in the bosom. This it does, because, (1.) It crosses the path of the sinner, and opposes his in tention, and the current of his feelings and his life. (2.) The law acts the part of a detector, and lays open to view that which was in the bosom, but was concealed. (3.) Such is the depth and obstinacy of sin in man, that the very attempt to restrain often only serves to exasperate, and to urge to greater deeds of wickedness. Restraint by law rouses the mad passions ; urges to greater deeds of depravity; makes the sinner stubborn, obstinate, and more desperate. The very uttempt to set up authority over him throws him into a 150 ROMANS. [A. D. 60 9 For I was alive without the I mandment came, sin revived, and (aw once : but when the com- 1 I died. posture of resistance, and makes him a party, and excites all the feelings of party rage. Any one may have wit nessed this effect often on the mind of i wicked and obstinate child. (4.) This is particularly true in regard to a sin- fler. He is calm often, and apparently tranquil. But let the law of God be brought home to his conscience, and he becomes maddened and enraged. He spurns its authority, yet his con science tells him it is right; he attempts to throw it off,yet trembles at its pow er ; and to show his independence, or his purpose to sin, he plunges into iniquity, and becomes a more dread ful and obstinate sinner. It becomes a struggle for victory ; and in the con troversy with God he resolves not to be overcome. It accordingly happens that many a man is more profane, blasphe mous and desperate when under convic tion for sin than at other times. In revi vals of religion it often happens that men evince violence, and rage, and cursing, which they do not in a state of spirit ual death in the church ; and it is often a very certain indication that a man is under conviction for sin when he be comes particularly violent, and abusive, and outrageous in his opposition to God. (5.) The effect here noticed by the apostle is one that has been observ ed at all times, and by all classes of writers. Thus Cato says (Livy, xxxiv. 4), " Do not think, Romans, that it will be hereafter as it was before the law was enacted. It is more safe that a bad man should not be accused, than that he should be absolved ; and luxury not excited would be more tolerable than it will be now, by the very chains irritated and excited as a wild beast." Thus Seneca says (de dementia, i. 23), " Parricides began with the law. " Thus Horace (Odes, i. 3), u The human race, bold to endure all things, rushes through j forbidden crimes." Thus Ovid (Amor, iii. 4), "We always endeavour to ob- tain that which is forbidden, and desire that which is denied." (These pas- ! sages are quoted from Tholuck.) See also Prov. ix. 17, "Stolen waters are sweet, and bread eaten in secret is plea- sant." If such be the effect of the law, then the inference of the apostle is un avoidable, that it is not adopted to save and sanctify man. V For without the law. Before it was given ; or where it was not applied to the mind. 1 Sin was dead. It was inoperative, inac tive, unexcited. This is evidently in a comparative sense. The connexion re quires us to understand it only so far as it was excited by the law. Men s passions would exist ; but without law they would not be known to be evil, and they would not be excited into wild and tumultuous raging. 9. For /. There seems to be no doubt that the apostle here refers to his own past experience. Yet in this he speaks the sentiment of all who are un converted, and who are depending on their own righteousness. IT Was alive. This is opposed to what he immedi ately adds respecting another state, in which he was when he died. It must mean, therefore, that he had a certain kind of peace; he deemed himself se cure ; he was free from the convictions of conscience and the agitations of alarm. The state to which he refers here must be doubtless that to which he himself elsewhere alludes, when he deemed himself to be righteous, depend ing on his own works, and esteeming" himself to be blameless. Phil. iii. 4 6. Acts xxiii. ] ; xxvi. 4, 5. It means that he was then free from those agita tions and alarms which he afterwards experienced when he was brought under conviction for sin. At tbnt time, though he had the law, and was attempting to obey it, yet he was unacquainted with its spiritual and holy nature. He aim ed at external conformity. Its claims on the heart were unfplt. This is the condition of every self-confident sin ner, and of every one who is unawa- ken-d. ^ \\ithou* the law. Not that Paul was ever re^Hy without the law. A.D. 60.] 10 And CHAPTER VII. 151 the commandment y aEzek.20.11,&c. that is, without the law of Moses ; but he means before the law was applied to his heart in its spiritual meaning, and with power. ^ But when the com mandment, came. When it was ap plied to the heart and conscience. This is the only intelligible sense of the ex pression ; for it cannot refer to the time when the law was given. When this was, the apostle does not say. But the expression denotes whenever it was so applied ; when it was urged with power and efficacy on his conscience, to con trol, restrain, and threaten him, it pro duced this effect. We are unacquaint ed with the early operations of his mind, and with his struggles against conscience and duty. We know enough of him before conversion, however, to be assured that he was proud, impetu ous, and unwilling to be restrained. See Acts viii. ix. In the state of his self-confident righteousness and impe tuosity of feeling, we may easily sup pose that the holy law of God, which is designed to restrain the passions, to humble the heart, and to rebuke pride, would produce only irritation, and im patience of restraint and revolt. IT Sin revived. Lived again. This means that it was before dormant (ver. 8), but was now quickened into new life. The word is usually applied to a renewal of life (Rom. xiv. 19. Luke xv. 24, 32), but here it means substantially the same as the expression in ver. 8, " Sin. . . . wrought in me all manner of concupis cence." The power of sin, which was before dormant, became quickened and active. IT / died. That is, I was by it involved in additional guilt and mi sery. It stands opposed to " I was alive," and must mean the opposite of that ; and evidently denotes that the effect of the commandment was to bring him under what he calls death (comp. ch. v. 12, 14, 15) ; that is, sin reigned, and raged, and produced its withering and condemned effects ; it led to aggra vated guilt and misery. The sense may be thus expressed that before, he was which was ordained to life, tt I found to be unto death. self-confident and secure, but that by the commandment he was stricken down and humbled, his self-confidence was blasted, and his hopes were pros trated in the dust. Perhaps no words would better express the humble, sub dued, melancholy, and helpless state of a converted sinner than the expressive phrase "/ died." The essential idea here is, that the law did not answer the purpose which the Jew would claim for it, to sanctify the soul and to give comfort, but that all its influence on the heart was to produce aggravated, unpardoned guilt and wo. 10. And the commandment. The law to which he had referred before. IF Which was ordained to life. Which was intended to produce life, or happi ness. Life here stands opposed to death, and means felicity, peace, eter nal bliss. Note, John iii. 36. When j the apostle says that it was ordained to j life, he probably has reference to the j numerous passages in the Old Testa ment which speak of the law in this ! manner. Lev. xviii. 5, " Ye shall keep i my statutes and my judgments ; which ! if a man do, he shall live in them." ! Ezck. xx. 11. 13. 21; xviii. 9. 21. The meaning of these passages, in connex ion with this declaration of Paul, may be thus expressed : (1.) The law is 1 good ; it has no evil, and is itself fitted to produce no evil. (2.) If man was pure, and it was obeyed perfectly, it would produce life and happiness only. On those who have obeyed it in hea- i ven, it has produced only happiness. | (3.) For this it was ordained ; it is adapted to it; and when perfectly obey ed, it produces no other effect. But, | (4.) Man is a sinner ; he has not obeyed it ; and in sucli a case the law threatens wo. It crosses the inclination of man, and instead of producing peace and life, as it would on a being per fectly holy, it produces only wo and crime. The law of a parent may be good, and may be appointed to pro- mote the happiness of his children ; it 152 ROMANS. [A. D. 60. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 A\ 7 herefore the law a is holy; \nay be admirably fitted to it if all were obedient ; yet in the family there may be one obstinate, self-willed, and stub- born child, resolved to indulge his evil passions, and the results to him would be wo arid despair. The command ment, which was ordained for the good of the family, and which would be adapted to promote their welfare, he alone, of all the number, would find to be unto death. T / found. It was to me. It produced this effect. ^ Unto death. Producing aggravated guilt and condemnation, ver. 9. 11. For sin. This verse is a repeti tion, with a little variation, of the sen timent in ver. 8. IT Deceived me. The word here used properly means to lead or seduce from the right way ; and then to deceive, solicit to sin, cause to err from the way of virtue. Rom. xvi. 18. 1 Cor. iii. 18. 2 Cor. xi. 3, " The serpent beguiled Eve through his sub- tilty." 2 Thess. ii. 3. The meaning here seems to be, that his corrupt and rebellious propensities, excited by the law, led him astray ; caused him more and more to sin; practised a species of deception on him by urging him on headlong, and without deliberation, into aggravated transgression. In this sense, all sinners are decived. Their passions urge them on, deluding them, and lead ing them farther and farther from hap piness, and involving them, before they are aware, in crime and death. No being in the universe is more deluded than a sinner in the indulgence of evil passions. The description ot Solomon in a particular case will apply to all. Prov. vii. 2123. " With much fair speech she caused him to yield, With the flattering of her lips she forced him. He goeth after her straightway, As an ox goeth to the slaughter land the commandment holy, and just, and good. 13 Was then that which is good made death unto me ? God Or as a fool to the correction of the stocks ; Till a dart strike through his liver, As a bird hasteth to the snare." IT By it. By the law. ver. 8. IT Slew me. Meaning the same as " I died." ver. 8. 12. Wherefore. So that. The con- elusion to which we come is, that the law is not to be blamed, though these are its effects under existing circum stances. The source of all this is not the law, but the corrupt nature of man. The law is good ; and yet the position of the apostle is true, that it is not adapt ed to purify the heart of fallen man. Its tendency is to excite increased guilt, conflict, alarm, and despair. This verse contains an answer to the question in ver. 7, " Is the law sin ?" IT Is holy. Is not sin. Comp. ver. 7. It is pure in its nature. IT And the commandment. The word commandment is here syno nymous with the law. It properly means that which is enjoined. 1T Holy. Pure. IT Just. Righteous in its claims and penalties. It is not unequal in its exactions. IT Good. In itself good; and in its own nature tending to produce happiness. The sin and condemnation of the guilty is not the fault of the law. If obeyed, it would produce hap piness every where. See a most beau tiful description of the law of God in Ps. xix. 711. 13. Was then that which is good, &c. This is another objection, which the apostle proceeds to answer. The objection is this, Can it be possible that that which is admitted to be good and pure, should be changed into evil? Can that which tends to life, be made death to a man? In answer to this, the apos tle repeats that the fault was not in the law, but was in himself, and in his sinful propensities. IT Made death, ver. 8, 10. IT God forbid. Note, ch. iii. 4. f But A. D. 60.] CHAPTER VII. 153 forbid. But sin, that it might appear sin working death in me by that which is good ; that sin by .Jin. This is a personification of sin as in ver. 8. IT That it might appear sin. That it might develope its true na ture, and no longer be dormant in the mind. The law of God is often a p. plied to a man s conscience, that he may see how deep and desperate is his depravity. No man knows his own heart until the law thus crosses his path, and shows him what he is. IT By the commandment. Note, ver. 8. IT Might become exceeding sinful. In the origi nal this is a very strong expression, and is one of those used by Paul to express strong emphasis, or intensity (*a$ i;rp/?oXr>). By hyperboles. In an excessive degree ; to the utmost possible extent. I Cor. xii. 31. 2 Cor. i. 8; iv. 7 ; xii. 7. Gal. i. 13. The phrase occurs in each of those places. The sense here is, that by the giving of the command, and its application to the mind, sin was completely developed ; it was excited, inflamed, aggravated, and showed to be excessively malig nant and deadly. It was not a dor mant, slumbering principle ; but it was awfully opposed to God and his law. Calvin hap well expressed the sense : " It was proper that the enormity of sin should be revealed by the law ; be cause unless sin should break forth by some dreadful and enormous excess (as they say), it would not be known to be sin. This excess exhibits itself the more violently, while it turns life into death." The sentiment of the whole is, that the tendency of the law is to excite the dormant sin of the bosom into active existence, and to reveal its true nature. It is desirable that that should be done, and as that is all that the law accomplishes, it is not adapted to sanctify the soul. To show that this was the design of the apostle, it is desirable that sin should be thus seen in its true nature, because, (1.) Man should be acquainted with his true character. He should not deceive the commandment might become exceeding sinful. 14 For we know that the law himself. (2.) Because it is one part of God s plan to develope the secret feel ings of the heart, and to show to all creatures what they are. (3.) Because only by knowing this, will the sinner be induced to take a remedy, and strive to be saved. God often thus svffers men to plunge into sin ; to act out their nature, that they may see them- selves, and be alarmed at the conse quences of their own crimes. 14. The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterwards. It is not the purpose of these Notes to enter into controversy, or into extended discussion. But after all the attention which I have been able to give to this passage, I regard it as describing the state of a man under the gospel, as descriptive of the operations of th& mind of Paul subsequent to his con- version. This interpretation is adopted for the following reasons : (1.) Because it seems to me to be the most obvious. It is that which will strike plain men as being the natural meaning; men who have not a theory to support, and who understand language in its usual sense. (2.) Because it agrees with the design of the apostle, which is to show that the law is not adapted to produce sanctification and peace. This he had done in regard to a man before he was converted, If this relates to the same period, then it is a useless dis cussion of a point already discussed. If it relates to that period also, then there is a large field of action, including the whole period after a man s conver sion to Christianity, in which the ques tion might still be unsettled, whether the law there might not be adapted to sanctify. The apostle therefore makes thorough work with the argument, and shows that the cperation of the law is everywhere the same. (3.) Because 154 ROMANS. [A. D. 60 the expressions which occur are such as cannot be understood of an impeni tent sinner. See Notes on ver. 15, 22. (4.) Because it accords with parallel expressions in regard to the state of the conflict in a Christian s mind. (5.) Because there is a change made here from the past tense to the present. In ver. 7, &c. he had used the past tense, evidently describing some former state. In ver. 14 there is a change to the pre sent, a change inexplicable, except on the supposition that he meant to de scribe some state different from that be fore described. That could be no other than to carry his illustration forward in showing the inefficacy of the law on a man in his renewed state; or to show that such was the remaining depravity of the man, that it produced substan tially the same effects as in the former condition. (6.) Because it accords with the experience of Christians, and not with sinners. It is just such language as plain Christians, who are acquainted with their own hearts, use to express their feelings. I admit that this last consideration is not by itself conclusive ; but if the language did not accord with the experience of the Christian world, it would be a strong circumstance against any proposed interpretation. The view which is here expressed of this chapter, as supposing that the pre sent part (ver. 7 13) refers to a man in his unregenerate state, and that the remainder describes the effect of the law on the mind of a renewed man, was adopted by studying the chapter itself, without aid from any writer. I am happy, however, to find that the views thus expressed are in accordance with those of the late Rev. Dr. J. P. Wilson, than whom, perhaps, no man was ever better qualified to interpret the Scrip tures. He says, " In- the fourth verse, he (Paul) changes to the first person plural, because he intended to speak of the former experience of Christians, who had been Jews. In the seventh verse, he uses the first person singular, but speaks in the past tense, because he describes his own experience when he was an unconverted Pharisee. In the fourteenth verse, and tmto the end of the chapter, he uses the first person singular, and the present tense, because he exhibits his own experience since he became a Christian and an apostle." IT We know. We admit, it is a con ceded, well-understood point. IT That the law is spiritual. This does not mean that the law is designed to con trol the spirit, in contradistinction from the body, but it is a declaration show ing that the evils of which he was speaking were not the fault of the law. That was not, in its nature, sensual, corrupt, earthly, carnal ; but was pure and spiritual. The effect described was not the fault of the law, but of the man, who was sold under sin. The word spiritual is often thus used to de note that which is pure and holy, in opposition to that which is fleshly or carnal. Ch. viii. 5, 6. Gal. v. 1623. The flesh is described as the source of evil passions and desires : the spirit as the source of purity ; or as that which is agreeable to the proper influences of the Holy Spirit. If But I am. The present tense shows that he is describing himself as he was at the time of writ ing. This is the natural and obvious construction, and if this be not the meaning, it is impossible to account for his having changed the past tense (ver. 7) to the present. If Carnal. Fleshly; sensual; opposed to spiritual. This word is used because in the Scrip tures the flesh is spoken of as the source of sensual passions and pro pensities. Gal. v. 19 21. The sense is, that these corrupt passions still re tained a strong and withering and dis tressing influence over the mind. The renewed man is exposed to tempta tions from his strong native appetites ; and the power of these passions, strengthened by long habit before he was converted, has travelled over into religion, and they continue still to in fluence and distress him. It does not mean that he is wholly under their in fluence ; but that the tendency of his natural inclinations is to indulgence. IT Sold under sin. This expression is often adduced to show that it cannot A. D. 60.] is spiritual ; but I am carnal, sold a under sin. 15 For that which I do, I CHAPTER VII. 155 a2Kings 17.17. allow not: for what I would, that do I not; but what I hate, that do I. oe of a renewed man that the apostle is speaking. The argument is, that it can not be affirmed of a Christian that he is sold under sin. A sufficient answer to this might be, that, IN FACT, this is the very language which Christians often now adopt to express the strength of that native depravity against which they struggle, and that 110 language would better express it. It does not mean that they choose or prefer sins. It strongly implies that the prevailing bent of their mind is against it, but that such is its strength that it brings them into slavery to it. The expres sion here used, " sold under sin," is a borrowed from the practice of selling captives taken in war, as slaves." (Stuart.} It hence means to deliver in to the power of any one, so that he shall be dependent on his will and control. (Schleusner.) The emphasis is not on the word sold, as if any act of selling had taken place, but the effect was as if he had been sold ; i. e. he was sub ject to it, and under its control, and it means that sin, contrary to the prevail ing inclination of his mind (ver. 15 17), had such an influence over him as to lead him to commit it, and thqs to produce a state of conflict and grief. ver. 19 24. The verses which follow this are an explanation of the sense, and of the manner in which he was " sold under sin." 15. For that which I do. That is, the evil which I do, the sin of which I am conscious, and which troubles me, IT / allow not. I do not approve ; I do not wish it ; the prevailing bent of my inclinations and purposes is against it. Greek, "I know not." See the margin. The word know, however, is sometimes used in the sense of ap proving. Prov. ii. 24, " Which have not known [approved] the depths of Satan." Comp. Ps. ci. 4, " I will not know a wicked person " Jer, i, 5, IT For what I would. That which I approve ; and which is rny prevailing and established desire. What I would wish always to do. IT But what 1 hate. What I disapprove of: what is contrary to my judgment; my prevail ing inclination ; my established princi ples of conduct. IT That do I. Under the influence of sinful propensities, and carnal inclinations and desires. This represents the strong native propensity to sin; and even the power of cor rupt propensity under the restraining influence of the gospel. On this re markable and important passage we may observe, (1.) That the prevailing propensity ; the habitual fixed inclina tion of the mind of the Christian, is to do right. The evil course is hated ; the right course is loved. This is the cha. racteristic of a pious mind. It distin, guishes a holy man from a sinner, (2.) The evil which is done is disapproved ; is a source of grief; and the habitual desire of the rnind is to avoid it, and be pure. This also distinguishes the Christian from the sinner. (3.) There is no need of being embarrassed here with any metaphysical difficulties or inquiries how this can be ; for (a) it is in fact the experience of all Christians. The habitu.al, fixed inclination and de sire of their minds is to serve God. They have a fixed abhorrence of sin ; and yet they are conscious of imper fection, and error, and sin, that is the source of uneasiness and trouble. The strength of natural passion may in an unguarded moment overcome them. The power of long habits of previous thoughts may annoy them. A man who was an infidel before his conver, s}on, ar^d whose mind was filled with skepticism, and cavile, and blasphemy, will find the effect of his former habits of thinking lingering in his mind, and annoying his peace for years, These thoughts will start yp with the rapidity 156 ROMANS. [A. D. 60. 16 If then I do that which I would not, I consent unto the law, that it is good. of the lightning. Thus it is with every vice and every opinion. It is one of the effects of habit. " The very passage of an impure thought through the mind leaves pollution behind it," and where sin has been long indulged, it leaves its withering, desolating effect on the soul long after conversion, and produces that state of conflict with which every Christian is familiar, (b) An effect somewhat similar is felt by all men. All are conscious of doing that, under the excitement of passion and prejudice, which their conscience and better judgment disapprove. A conflict thus exists, which is attended with as much metaphysical difficulty as the struggle in the Christian s mind referred to here, (c) The same thing was observed and described in the writ ings of the heathen. Thus Xenophon (Cyrop. vi. 1), Araspes, the Persian, says in order to excuse his treasonable designs, "Certainly I must have two souls ; for plainly it is not one and the same which is both evil and good ; and at the same time wishes to do a thing and not to do it. Plainly then, there are two souls ; and when the good one pre vails, then it does good ; and when the evil one predominates, then it does evil." So also Epictetus (Enchixid. ii. 26) says, " He that sins does not do what he would, but what he would not, that he does." With this passage it would almost seem that Paul was familiar, and had his eye on it when he wrote. So also the well-known passage from Ovid, Meta. vii. 9. Aliudque Cupido, Mens aliud suadet. Video meliora, pro- boque, Deteriora sequor. 1 Desire prompts to one thing, but the mind persuades to another. I see the good, and approve it, and yet pursue the wrong. See other passages of si milar import quoted in Grotius and Tholuck. 17 Now then it is no more I that do it, but sin that dwelleth in me. 16. / consent unto the law. The very struggle with evil shows that it is not loved, or approved, but that the law which condemns it is really loved. Christians may here find a test of their piety. The fact of struggling against evil, the desire to be free from it, and to overcome it, the anxiety and grief which it causes, is an evidence that we do not love it, and that therefore we are the friends of God. Perhaps no thing can be a more decisive lest of piety than a long-continued and painful struggle against evil passions and de sires in every form, and a panting of the soul to be delivered from the power and dominion of sin. 17. It is no more I that do it. This is evidently figurative language, for it is really the man that sins when evil is committed. But the apostle makes a distinction between sin and that which he intends by the pronoun /. by the former he evidently means his corrupt nature. By the latter he refers to his renewed nature, his Christian principles. He means to say that he does not approve or love it in his pre sent state, but that it is the result of his native propensities and passions. In his heart, and conscience, and habitual feeling, he did not choose to commit sin, but abhorred it. Thus every Chris tian can say that he does not choose to do evil, but would wish to be perfect ; that he hates sin, and yet that his cor rupt passions lead him astray. IT But sin. My corrupt passions and native propensities. IT That dwelleth in me. Dwelling in me as its home. This is a strong expression, denoting that sin had taken up its habitation in the mind, and abode there. It had not been yet wholly dislodged. This expression stands in contrast with another that occurs, where it is said that " the Spirit of God dwells" in the Christian. Rom. viii. 9. 1 Cor. iii. 16. The sense is, that he is strongly influenced by ain A. D. 60.1 CHAPTER VII. 157 18 For I know that in me (that is, in ray flesh) dwelleth no a good thing : for to will is present with me : but how to perform that which is good I find not. 19 For * the good that I would, [ do not : but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that doit, but sin that dwelleth in me. 21 I find then a law, that when I would do good, evil is : Get). 6.5. lGal.5.17. on the one hand, and by the Spirit on the other. From this expression has arisen the phrase so common among Christians, in-dwelling sin. 18. For I know. This is designed as an illustration of what he had just said, that sin dwelt in him. IT That is, in my flesh. In my unrenewed na ture ; in my propensities and inclina tions before conversion. Does not this qualifying expression show that in this discussion he was speaking of himself as a renewed man ? Hence he is care ful to imply that there was at that time in him something that was right or acceptable with God, but that that did not pertain to him by nature. IT Dwell eth. His soul was wholly occupied by that which was evil. It had taken en tire possession. IT No good thing. There could not be possibly a stronger expression of belief of the doctrine of total depravity. It is Paul s own re presentation of himself. It proves that his heart was wholly evil. And if this was true of him, it is true of all others. It is a good way to examine ourselves, to inquire whether we have such a view of our own native character as to say that we know that in our flesl there dwelleth no good thing. The sense here is, that so far as the flesh was concerned, that is, in regard to his natural inclinations and desires, there was nothing good ; all was evil. This was true in his entire conduct before conversion, where the desires of the flesh reigned and rioted without con trol ; and it was true after conversion so far as the natural inclinations anc propensities of the flesh were concern ed. All those operations in every state were evil, and not the less evil because they are experienced under the ligh O and amidst the influences of the gos pel. If To will. To purpose or intend to do good. IT Is present with me. I can do that. It is possible ; it is in my power. The expression may also imply that it was near to him (ir/Mfaifttrai), that is, it was constantly before him ; it was now his habitual inclination and purpose of mind. It is the uniform, regular, habitual purpose of the Chris tian s mind to do right. T But how. The sense would have been better re tained here if the translators had not introduced the word how. The difficulty was not in the mode of performing it, but to do the thing itself. ^ IJind not. I do not find it in my power ; or I find strong, constant obstacles, so that I fail of doing it. The obstacles are not natural, but such as arise from long in dulgence in sin ; the strong native pro pensity to evil. 19. For the good, &c. This is sub. stantially a repetition of what is said in ver. 15. The repetition shows how full the mind of the apostle was of the sub ject ; and how much inclined he was to dwell upon it, and to place it in every variety of form. It is not uncom mon for Paul thus to express his in tense interest in a subject, by placing it in a great variety of aspects, even at the hazard of much repetition. 20 Now if I do, &.c. This verse is also a repetition of what was said in vcr. 16, 17. 21. / Jind then a law. There is a law whose operation I experience whenever 1 attempt to do good. There have been various opinions about the meaning of the word law in this place. It is evident that is used here in a sense somewhat unusual. But it retains the notion which commonly attaches to it 158 ROMANS. [A. D. 60. present a with me. 22 For I delight b in the law of that which binds, or controls. And though this to which he refers differs from&law, inasmuch as it is not imposed by a superior, which is the usual idea of a law, yet it has so far the sense of law that it binds, controls, influences, or is that to which he was subject. There can be no doubt that he refers here to his carnal and corrupt nature ; to the evil propensities and dispositions which were leading him astray. His represent ing this as a law is in accordance with all that he says of it, that it is servi tude, that he is in bondage to it, and that it impedes his efforts to be holy and pure. The meaning is this, I find a habit, a propensity, an influence of corrupt passions and desires, which, when I would do right, impedes my progress, and prevents my accomplish ing what I would. Comp. Gal. v. 17. Every Christian is as much acquainted with this as was the apostle Paul. IT Do good. Do right. Be perfect. IT Evil. Some corrupt desire, or im proper feeling, or evil propensity. V Is present with me. Is near ; is at hand. It starts up unbidden, and undesired. It is in the path, and never leaves us, but is always ready to impede our going, and to turn us from our good designs. Comp. Ps. Ixv. 3, " Iniquities prevail against me. * The sense is, that to do evil is agreeable to our strong natural inclinations arid passions. 22 For I delight. The word used here (Zi;y<5o^at), occurs nowhere else in the New Testament. It properly means to rejoice with anyone; and ex presses not only approbation of the understanding, as the expression, " I consent unto the law," in ver. 16, but more than that it denotes sensible plea sure in the heart. It indicates not only intellectwtl assent, but emotion, an emotion of pleasure in the contempla tion of the law. And this shows that the apostle is not speaking of an unre- newed man. Of such a man it might be said that his conscience approved of God after the inward c man. 23 But I see another law in ;2Cor.4.l6. 1 Pet.3.4. dc.6. 13,19. the law ; that his understanding was convinced that the law was good ; but never yet did it occur that an impeni tent sinner found emotions of pleasure in the contemplation of the pure and spiritual law of God. If this expression can be applied to an unrenewed man, there is, perhaps, not a single mark of a pious mind which may not with equal propriety be so applied. It is the natural, obvious, and usual mode of denoting the feelings of piety, an assent to the divine law followed with emo tions of sensible delight in the contem plation. Comp. Ps. cxix. 97, " O how love I thy law; it is my meditation all the day." Ps. i. 2, "But his delight is in the law of the LORD." Ps. xix. 7 11. Job xxiii. 12. IT In the law of God. The word law here is used in a large sense to denote all the communi cations which God had made to control man. The sense is, that the apostle was pleased with the whole. One mark of genuine piety is to be pleased with the whole of the divine requirements. IT After the inward man. In respect to the inward man. The expression " the inward man" is used sometimes to de note the rational part of man as op posed to the sensual; sometimes the mind as opposed to the body (comp 2 Cor. iv. 16. 1 Pet. iii. 4). It is thus used by the Greek classic writers. Here it is used evidently in opposition to a carnal and corrupt nature ; to the evil passions and desires of the soul in an unrenewed state ; to what is called elsewhere " the old man which is cor rupt according to the deceitful lusts." Eph. iv. 22. The "inward man" is elsewhere called "the new man" (Eph. iv. 24); and denotes not the mere intel lect, or conscience, but is a personifica tion of the principles of action by which a Christian is governed ; the new na ture ; the holy disposition ; the inclina tion of the heart that is renewed. 23. But I see another law. Note, ver. 21. IT In my members. In ray A. D. 60.] CHAPTER VII, 159 my members, warring against the law of my mind, and bring * A " ! A a i. ^ A I* ,, ing into captivity o Ps. 142. 7. a to the body ; in my flesh ; in my corrupt and sinful propensities. Note, ch. vi. 13.. Comp. 1 Cor. vi. 15. Col. iii. 5. The body is composed of many members ; and as the flesh is regarded as the source of sin (ver. 18), the law of sin is said to be in the members, i. e., in the body itself. 1T Warring against. Fighting against; or resisting. 1T The law of my mind. This stands opposed to the prevailing inclinations of a cor rupt nature. It means the same as was expressed by the phrase " the inward man," and denotes the desires and pur poses of a renewed heart. IT And bringing me into captivity. Making me a prisoner, or a captive. This is the completion of the figure respecting the warfare. A captive taken in war was at the disposal of the victor. So the apostle represents himself as en gaged in a warfare ; and as being over come, and made an unwilling captive to the evil inclinations of the heart. The expression is strong ; and denotes strong corrupt propensities. But though strong, it is believed it is language which all sincere Christians can adopt of themselves, as expressive of that painful and often disastrous conflict in their bosoms when they contend against the native propensities of their hearts. 24. O wretched man that I am ! The feeling implied by this lamentation is the result of this painful conflict; and this frequent subjection to sinful pro pensities. The effect of this conflict is, (1.) To produce pain and distress. It is often an agonizing struggle between good and evil; a struggle which annoys the peace, and renders life wretch ed. (2.) It tends to produce humility. It is humbling to man to be thus under the influence of evil passions. It is de grading to his nature ; a stain on his glory; and it tends to bring him into the dust, that he is under the control of such propensities, and so often give* law of sin which is in my mem bers. 24 O fi wretched man that I iPs.38.2,10; 77.3-9. indulgence to them. In such circum stances, the mind is overwhelmed with wretchedness, and instinctively sighs for relief. Can the law aid 1 Can man aid? Can any native strength of con science or of reason aid ? In vain all these are tried, and the Christian then calmly and thankfully acquiesces in the consolations of the apostle, that aid can be obtained only through Jesus Christ. IT W7io shall deliver me. Who shall rescue me ; the condition of a mind in deep distress, and conscious of its own weakness, and looking for aid. T The body of this death. Marg. This body of death. The word body here is probably used as equivalent to flesh, denoting the corrupt and evil propensities of the soul. Note, ver. 18. It is thus used to denote the law of sin in the members, as being that with which the apostle was struggling, and from which he desired to be delivered. The expression " body of this death" is a Hebraism, denoting a body deadly in its tendency ; and the whole expression may mean the corrupt principles of man; the carnal, evil affections that lead to death or to condemnation. The expression is one of vast strength, and strongly characteristic of the apostle Paul. It indicates, (1.) That it was near him, attending him, and was dis tressing in its nature. 2.) An earnest wish to be delivered from it. Some have supposed that he refers to a cus tom practised by ancient tyrants, of binding a dead body to a captive as a punishment, and compelling him to drag the cumbersome and offensive burden with him wherever he went. I do not see any evidence that the apos tle had this in view. But such a fact may be used as a striking and perhaps not improper illustration of the mean- ing of the apostle here. No strength of words could express deeper feeling; none more feelingly indicate the ne- cessity of the grace of God to accom- 160 ROMANS. [A. D. 60 from am ! who shall deliver me 1 the body of this death ? a 25 I * thank God, through Je sus Christ our Lord. So then, with the mind I myself serve the 1 or, thit boily of death a Ps.SS.S. b ICor. 15.57. plish that to which the unaided human powers are incompetent. 25. / thank God. That is, I thank God for effecting a deliverance to which I arn myself incompetent. There is a way of rescue, and I trace it altogether to nis mercy in the Lord Jesus Christ. What conscience could not do, what the law could not do, what unaided human strength could not do, has been accomplished by the plan of the gospel; and complete deliverance can be ex pected there, and there alone. This is the point to which all his reasoning had tended ; and having thus shown that the law was insufficient to effect this deliverance, he is now prepared to utter the language of Christian thank fulness that it can be effected by the gospel. The superiority of the gospel to the law in overcoming all the evils under which man labours, is thus tri umphantly established. Comp. 1 Cor. xv. 57. V So then. As the result of the whole inquiry we have come to this conclusion. IT With the mind. With the understanding, the con science, the purposes, or intentions of the soul. This is a characteristic of the renewed nature. Of no impenitent sinner could it be ever affirmed that with his mind he served the law of God. IT / myself. It is still the same person, though acting in this apparently contradictory manner. If Serve the. law of God. Do honor to it as a just and holy law (ver. 12, 16), and am in clined to obey it. ver. 22. 24. IT But with the flesh. The corrupt propen sities and lusts, ver. 18. IT The law of sin. That is, in the members. The flesh throughout, in all its native pro pensities and passions, leads to sin ; it has no tendency to holiness ; and its corruptions can be overcome only by the grace of God. We have thus, law of God, but with the flesh the law of sin. CHAPTER VIII. rj^HERE is, therefore, now no c condemnation to them c Jno.3. IS. (1.) A view of the sad and painful conflict between sin and God. They are opposed in all things. (2.) We see the raging, withering effect of sin on the soul. In all circumstances it tends to death and wo. (3.) We see the feebleness of the law and of conscience to overcome this. The tendency of both is to produce conflict and wo. And, (4.) We see that the gospel only can overcome sin. To us it should be a subject of ever-increasing thankful ness, that what could not be accom plished by the law, can be thus effected by the gospel ; and that God has de vised a plan that thus effects complete deliverance, and which gives to the captive in sin an everlasting triumph. CHAPTER VIII. THIS chapter is one of the most in teresting and precious portions of the sacred Scriptures. Some parts of it are attended with great difficulties ; but its main scope and design is apparent to all. It is a continuation of the sub ject discussed in the previous chapter, and is intended mainly to show that the gospel could effect what the law was incapable of doing. In that chap ter the apostle had shown that the law was incapable of producing sanctifica- tion or peace of mind. He had traced its influence on the mind in different conditions, and shown that equally be fore regeneration and afterwards, it was incapable of producing peace and holi ness. Such was man, such were his propensities, that the application of law only tended to excite, to irritate, to pro duce conflict. The conscience, indeed, testified to the law that it was good ; but still it had shown that it was not adapted to produce holiness of heart and peace, but agitation, conflict, and a state of excited sin. In opposition to this, he proceeds to show in this chap- A.D.60.] CHAPTER VIII. 161 which are in Christ Jesus, who a Gal.5.16. walk "not after the flesh, but after ,he Spirit. ter the power of the gospel to produce that which the law could not. In doing this, he illustrates the subject by seve ral considerations. (1.) The gospel does what the law could not do in giv ing life and delivering from condem nation, ver. 1 13. (2.) It produces a spirit of adoption, and all the bless ings which result from the filial confi dence with which we can address God as our Father, in opposition to the law which produced only terror and alarm, ver. 14 17. (3.) It sustains the soul amidst its captivity to sin, and its trials, with the hope of a future deliverance a complete and final redemption of the body from all the evils of this life. ver. 1825. (4.) It furnishes the aid of ihe Holy Spirit to sustain us in our trials and infirmities, ver. 26, 27. (5.) It gives the assurance that all things shall work together for good, since all things are connected with the purpose of God, and all that can occur to a Christian comes in as a part of the plan of him who has resolved to save him. ver. 28 30. (6.) It ministers conso lation from the fact that every thing that can affect the happiness of man is on the side of the Christian, and will co-operate in his favour; as, e. g. (a) God, in giving his Son, and in justify ing the believer, ver. 3133. (b) Christ, in dying, and rising, and interceding for Christians, ver. 34. (c) The love of a Christian to the Saviour is in itself so strong that nothing can separate him from it. ver. 35 39. By all these con siderations the superiority of the gospe to the law is shown, and assurance is given to the believer of his final salva. tion. By this interesting and conclu sive train of reasoning, the apostle is prepared for the triumphant language of exultation with which he closes thi most precious portion of the word oi God. 1. There is, therefore, now. Thi is connected with the closing verses of cl vii. The apostle had there shcwi o2 .hat the law could not affect deliver, ance from sin, but that such deliver- nce was to be traced to the gospel ilone. ch. vii. 23 25. It is implied icre that there was condemnation un der the law, and would be still, but for the intervention of the gospel. IT A T condemnation. This does not mean that sin in believers is not to be con- dernned as much as any where, for the contrary is every where taught in the Scriptures; but it means, (1.) That the gospel does not pronounce condem nation like the law. Its office is to par don ; the office of the law, to condemn. The one never affords deliverance, but always condemns ; the object of the other is to free from condemnation, and to set the soul at liberty. (2.) There is no final condemnation under the gospel. The office, design, and ten dency of the gospel is to free from the condemning sentence of law. This is its first and its glorious announce ment, that it frees lost and ruined men from a most fearful and terrible con- demnation. IT Which are in Christ Jesus. Who are united to Christ. To be in him is an expression not seldom used in the New Testament, denoting close and intimate union. Phil. i. 1 ; iii. 9. 2. Cor. v. 17. Rom. xvi. 711. The union between Christ and his peo ple is compared to that between the vine and its branches (John xv. 1 6), and hence believers are said to be in him in a similar sense, as deriving their support from him, and as united in feeling, in purpose, and destiny. IT Who walk. Who conduct, or live. Note, ch. iv. 12. IT Not after the flesh. Who do not live to gratify the corrupt de sires and passions of the flesh. Note, ch. vii. 18. This is a characteristic of a Christian. What it is to walk after the flesh may be seen in Gul. v. 19 21. It follows that a man whose pur pose of life is to gratify his corrupt de sires, cannot be a Christian. Unless he lives not to gratify his flesh, he can 162 ROMANS. [A. D. 60. 2 For the law of the Spirit of Christ Jesus hath made b from the law of sin and life " m me free death. 3 For what the law could not a2Cor.36. b Gal.2.19;5.1. have no evidence of piety. This is a test which is easily applied ; and if every professor of religion were honest, there could be no danger of mistake, and there need be no doubts about his true character. IT But after the Spirit. As the Holy Spirit would lead or prompt. What the Spirit produces may be seen in Gal. v. 22, 23. If a man has these fruits of the Spirit, he is a Christian ; if not, he is a stranger to religion, whatever else he may possess. And this test also is easily applied. 2. For the law. The word law here means that rule, command, or influ ence which "the Spirit of Life" pro duces. That exerts a control which is here called a law, for a law often means any thing by which we are ruled or governed. See Notes, ch. vii. 21. 23. IT Of the Spirit. I see no reason to doubt here that this refers to the Holy Spirit. Evidently, at the close of ver. 1, the word has this reference. The phrase " the Spirit of life " then means the Holy Spirit producing or giving life ; i. e. giving peace, joy, activity, salvation ; in opposition to the law spoken of in ch. vii. that produced death and condemna tion. IT In Christ Jesus. Under the Christian religion ; or sent by Christ to apply his work to men. John xvi. 7 14. The Spirit is sent by Christ; his influence is a part of the Christian scheme ; and his power accomplishes that which the law could not do. IT Hath made me free. That is, has delivered me from the predominating in fluence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gospel was to pro duce this freedom from what the law could not deliver ; and he was now c do, in that it was weak through the flesh, God, sending his own Son flesh, in the likeness of sinful and ! for sin, condemned sin in the flesh : c Acts 12.39. Heb.7. 18,19. sacrifice for tin. d Gal.3.13. 1 or, ly a brought under the general power of this scheme. In the former state he was under a bitter and most galling bondage, ch. vii. 7 11. Now, he was brought under the influence of a scheme which contemplated freedom, and which produced it. IT The law of sin and death. The controlling influence of sin, leading to death and condem nation, ch. vii. 5 11. 3. For what the law could not do. The law of God, the moral law. It could not free from sin and condem nation. This the apostle had fully shown in ch. vii. IT In that. Because. IF It was weak. It was feeble and in efficacious. It could not accomplish it. IF Through the flesh. In consequence of the strength of sin, and of the evil and corrupt desires of the unrenewed heart. The fault was not in the law, which was good (ch. vii. 12), but it was owing to the strength of the natu ral passions and the sinfulness of the unrenewed heart. See ch. vii. 7 11, where this influence is fully explained. IT God, sending his own Son. That is, God did or accomplished that, by send ing his Son, which the law could not do. The word did, or accomplished, it is necessary to understand here, in order to complete the sense. IT In the likeness of sinful flesh. That is, he so far resembled sinful flesh that he partook of flesh, or the nature of man, but without any of its sinful propsn- sities or desires. It was not human nature; not, as the Docetse taught, hu man nature in appearance only ; but it was human nature without any of its corruptions. IT And for sin. Margin, " By a sacrifice for sin." The expres sion evidently means, by an offering for sin, or that he was given as a sacri fice on account of sin. His being given A..D.60.] CHAPTER VIII. 163 4 That the righteousness of the law might be fulfilled in us, who walk * not after the flesh, but after the Spirit. 5 For they that are after the flesh, * do mind the things of fcJno.3.6. ICor. 15.48. had respect to sin. 1T Condemned sin in Hit Jlesh. The flesh is regarded as the source of sin. Note, ch. vii. 18. The flesh being the seat and origin of transgression, the atoning sacrifice was made in the likeness of sinful flesh, that thus he might meet sin, as it were, on its own ground, and destroy it. He may be said to have condemned sin in this manner. (1.) Because the fact that he was given for it, and died on its ac count, was a condemnation of it. If sin had been approved by God, he would not have made an atonement to secure its destruction. The depth and intensity of the woes of Christ on its account show the degree of abhorrence with which it is regarded by God. (2.) The word condemn may be used in the sense of destroying, overcoming, or subduing. 2 Pet. ii. 6, " And turn ing the cities of Sodorn and Gomorrah into ashes, condemned them with an overthrow." In this sense the sacrifice of Christ has not only condemned sin as being evil, but has weakened its power and destroyed its influence, and will finally annihilate its existence in all who are saved by the death. 4. That Ike righteousness of the law. That we might be conformed to the law, or be obedient to its requirements, and no longer under the influence of the flesh and its corrupt designs. 1 Might be fulfilled. That we might be obedient, or comply with its de mands. IT Who walk. Note, ver. 1. 5. For they that are after the Jlesh. They that are under the influence of the corrupt and sinful desires of the flesh. Gal. v. 1921. Those who are unrenewed. T Do mind (he things of the Jlesh. They are supremely devoted to the gratification of thfir corrupt de- the flesh; but they that are after the Spirit, the things c of the Spirit. 6 For ! to be carnally minded is death ; d but 2 to be spiritually minded is life and peace : c 1 Cor.2. 14. I the minding of the flesh 2 the minding of the Spirit. dGal.6.8. sires. IT But they that are after the Spirit. Who are under its influence ; who are led by the Spirit. IT The things of the Spirit. Those things which the Spirit produces, or which he ! effects in the mind. Gal. v. 21 23. | This verse is for the purpose of illus- j tration,- and is designed to show that j the tendency of religion is to produce as entire a devotedness to the service of God as men had before rendered to sin ; that is, that they would be fully engaged in that to which they had j devoted themselves. As the Chris tian, therefore, had devoted himself to the service of the Spirit, and had been brought under his influence, it was to be expected that he would make j it his great and only object to cherish I and cultivate the graces which that [ Spirit would produce. 6. For to be carnally minded. Mar- 1 gin, " The minding of the flesh." The I sense is, that to follow the inclinations | of the flesh, or the corrupt propensities i of our nature, leads to condemnation j and death. The expression is one of great energy, and shows that it not only leads to death, or leads to misery, but that it is death itself; there is wo and condemnation in the very act and purpose of being supremely devoted to ; the corrupt passions. Its only tendency I is condemnation and despair. ^ Is death. The penalty of transgression ; condemnation and eternal ruin. Note, ch. v. 12. IT But to be spiritually minded. Margin, " The minding of j the Spirit." That is, making it the object of the mind, the end and aim of the actions, to cultivate the graces of the Spirit, and to submit to his influ ence. To be spiritually minded is to seek those feelings and views which 164 7 Because the carnal mind is enmity against God; for it is KOMANS. [A. D. 60, not subject to the law of God ; neither indeed can be. the Holy Spirit produces, and to follow his leadings. 1 Is life. This is opposed to death in ver. 5. It tends to life, and is in fact real life. For to possess and cultivate the graces of the Spirit, to be lead where he would guide us, is the design of our existence, and is the only path of happiness. IT And peace. Note, ch. vi. 7. Because. This is given as a rea son for what is said in ver. 6. In that verse the apostle had affirmed that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that it is enmity against God, and thus involves a sin- ner in conflict with him, and exposes to his condemnation. IT The carnal mind. This is the same expression as occurs in ver. 6 (ri tppdvrjua 7% <rap*dj ). It does not mean the mind itself, the intellect, or the will ; it does not sup pose that the mind or soul is physical, ly depraved, or opposed to God ; but it means that the minding of the things of the flesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy with him, and hence leads to death and wo. This passage should not be alleged in proof that the soul is physically de praved, but merely that where there is a supreme regard to the flesh there is hostility to God. It does not directly prove the doctrine of universal depra vity; but it proves only that where such attention exists to the corrupt de sires of the soul, there is hostility to God. It is indeed implied that that supreme regard to the flesh exists every where by nature, but this is not expressly affirmed. For the object of the apostle here is not to teach the doctrine of depravity, but to show that where such depravity in fact exists, it involves the sinner in a fearful contro versy with God. IT Is enmity. Hos tility ; hatred. It means that sucli a re gard to the flesh is in fact hostility to God, because it is opposed to his law, and to his plan for purifying the soul. Cornp. James iv. 4. 1 John ii. 15. The minding of the tilings of the flesh also leads to the hatred of God himself, because he is opposed to it, and has ex- pressed his abhorrence of it. IF Against God. Towards God ; or in regard to him. It supposes hostility to him. IT For it. The word " it " here refers to the minding of the things of the flesh. It does not mean that the soul itself is not subject to his law, but that the minding of those things is hostile - to his law. The apostle does not ex press any opinion about the metaphy sical ability of man, or discuss that question at all. The amount of his affirmation is simply, that the minding of the flesh, the supreme attention to its dictates and desires, is not and cannot be subject to the law of God. They are wholly contradictory and irreconcilable, just as much as the love of falsehood is inconsistent with the laws of truth ; as intemperance is in consistent with the law of temperance; and as adultery is a violation of the seventh commandment. But whether the man himself might not obey the law, whether he has, orhas not, ability to do it, is a question which the apostle does not touch, and on which this pas sage should not be adduced. For whe ther the law of a particular sin is utter ly irreconcilable with an opposite vir tue, and whether the sinner is able to abandon that sin and pursue a different path, are very different inquiries. IT / not subject. It is not in subjection to the command of God. The minding of the flesh is opposed to that law, and thus shows that it is hostile to God. IT Neither indeed can be. This is ab solute and certain. It is impossible that it should be. There is the utmost inability in regard to it. The things zye utterly irreconcilable. But the aiiirma- tion does not mean that the heart o f the sinner might not be subject to God or that his soul is so physically J L. D. 60.] CHAPTER VIII. 165 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that depraved that he cannot obey, or that he. might not obey the law. On that, the apostle here expresses no opinion. That is not the subject of the discus sion. It is simply that the supreme re gard to the flesh, the minding of that, is utterly irreconcilable with the law of God. They are different things, and can never be made to harmonize ; just as adultery cannot be chastity ; false- hood cannot be truth; dishonesty can not be honesty ; hatred cannot be love. This passage, therefore, should not be adduced to prove the doctrine of man s inability to love God, for it does not re fer to that, but it proves merely that a supreme regard to the things of the flesh is utterly inconsistent with the law of God; can never be reconciled with it; and involves the sinner in hostility with his Creator. 8. So then. It follows; it leads to this conclusion. IT They that are in the flesh. They who are unrenewed sinners; who are following supremely the desires of the flesh, ch. vii. 18. Those are meant here who follow fleshly appetites and desires, and who aie not led by the Spirit of God. IT Cannot please God. That is, while they are thus in the flesh ; while they thus pursue the desires of their corrupt nature, they cannot please God. But this affirms nothing respecting their ability to turn from this course, and to pursue a different mode of life. That is a different question. A child maybe obstinate, proud, and disobedient; and while in this state, it may be affirmed of him that he cannot please his parent. But whether he might not cease to be obstinate, and become obedient, is a very different inquiry; and the two sub jects should never be confounded. 11 follows from this, (1.) That those who are unrenewed are totally depraved, since in this state they cannot please God. (2.) That none of their actions the Spirit of God dwell a in you. Now if any man have not the Spirit of Christ, he is none of his. aICor.8.19. Ga ,4.6. while in this state can be acceptable to him, since he is pleased only with those who are spiritually minded. (3.) That those who are in this state should turn from it without delay; so it is de sirable that every man should please God. (4.) That if the sinner does not turn from his course, he will be ruined. With his present character he can never please him ; neither in health nor sickness ; neither in life nor death ; neither on earth nor in hell. He is en gaged in hostility against God ; and if he does not himself forsake it, it will be endless, and involve his soul in all the evils of a personal, and direct, and eternal warfare with the Lord Almighty. 9. But ye. You who are Christians. This is the opposite character to that which he had been describing, and shows the power of the gospel. ^ Not in thejlesh. Not under the full influ ence of corrupt desires and passions. IF But in the spirit. That is, you are spiritually minded ; you are under the direction and influence of the Holy Spirit. 1T The Spirit of God. The Holy Ghost. IT Dwell in you. The Holy Spirit is often represented as dwelling in the hearts of Christians (comp. 1 Cor. ii. 16, 17; vi. 19. 2 Cor. vi. 16. Eph. ii. 21, 22. Gal. iv. 6) ; and the meaning is not that there is a per sonal or physical indwelling of the Holy Ghost, but that he influences, directs, and guides Christians, produc ing meekness, love, joy, peace, long, suffering, gentleness, goodness, &c. Gal. v. 22, 23. The expression, to dwell in one, denotes intimacy of con nexion, and means that those things which arn the fruits of the Spirit are produced in the heart. IT have not the Spirit of Christ. The word Spirit is used in a great variety of significations in the Scriptures. It most commonly in the New Testament refers to the 166 10 And if Christ be in you, the body is dead because of sin ; third person of the Trinity, the Holy Ghost. But the expression " the Spirit of Christ " is not, I believe, any where applied to him, except it may be 1 Pet. i. 11. He is called often the Spirit of God (Matt. iii. 16; xii. 28. 1 Cor. ii. 11. 14; iii. 16; vi. 11. Eph. iv. 30), but not the Spirit of the Father. The word spirit is often used to denote the temper, disposition; thus we say, a man of a generous spirit, or of a re vengeful spirit, &c. It may possibly have this meaning here, and denotes that he who has not the temper or dis position of Christ is not his, or has no evidence of piety. But the con nexion seems to demand that it should be understood in a sense similar to the expression " the Spirit of God," and " the Spirit of him that raised up Je sus " (ver. 11) ; and if so, it means the Spirit which Christ imparts, or sends to accomplish his work (John xiv. 26), the Holy Spirit, sent to make us like Christ, and to sanctify our hearts. And in, this sense it evidently denotes the Spirit which Christ would send to pro duce in us the views and feelings which he came to establish, and which shall assimilate us to himself. If this refers to the Holy Spirit, then we see the manner in which the apostle spoke of the Saviour, He regarded " the Spi rit" as equally the Spirit of God and of Christ, as proceeding from both ; and thus evidently believed that there is a union of nature between the Father and the Son. Such language could never be used except on the supposi tion that the Father and the Son are one ; that is, that Christ is divine. ^ Is none of his. Is not a Christian. This is a test of piety that is easily ap plied ; and this settles the question. If a man is not influenced by the meek, pure, and holy spirit of the Lord Jesus, if he is not conformed to his image, if his life does not resemble that of the Saviour, he is a stranger to religion. No test could be more easily applied, and none is more decisive. It matters ROMANS. [A. D. 60. but the Spirit is life because of righteousness. not what else he may have. He may be loud in his professions, amiable ir. his temper, bold in his zeal, or active in promoting the interests of his own party or denomination in the church; but if he has not the temper of the Sa viour, and does not manifest his Spirit, it is as sounding brass or a tinkling cymbal. May all who read this, ho nestly examine themselves ; and may they have that which is the source of the purest felicity, the spirit and tem per of the Lord Jesus. 10. And if Christ be in you. This is evidently a figurative expression, where the word " Christ " is used to denote his spirit, his principles; that is. he influences the man. Literally, he cannot be in a Christian ; but the close connexion between him and Christians, and the fact that they are entirely un der his influence, is expressed by this strong figurative language. It is lan guage which is not unfrequenjtly used. Comp. Gal. ii. 20. Col. i. 27. IT Th( body is dead. This passage has been interpreted in very different ways Some understand it to mean that tht body is dead in respect to sin ; that is that sin has no more power to excite evil passions and desires ; others, that the body must die on account of sin but that the spiritual part shall live and even the body shall live also in tht resurrection. Thus Calvin, Beza, am Augustine. Doddridge understands ii thus : " Though the body is to die or account of the first sin that entered intc the world, yet the spirit is life, and shali continue to live on for ever, through that righteousness which the second Adam has introduced." To each of these interpretations there are serious objections, which it is not necessary to urge. I understand the passage in the following manner : The body refers to that of which the apostle had said so much in the previous chapters the flesh, the man before conversion. It is subject to corrupt passions and desires, and may be said thus to b dead, as ii A. D. 60.] CHAPTER VIII. 167 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he * that rais ed up Christ from the dead shall also quicken your mortal bodies has none of the elements of spiritual life. It is under the reign of sin and death. The word ptv, indeed, or truly, has been omitted in our translation, and the omission has obscured the sense. The expression is an admission of the apostle, or a summary statement of what had before been shown. It is to be admitted, indeed, or it is true, that the unrenewed nature, the man before conversion, under the influence of the flesh, is spiritually dead. Sin has its seat in the fleshly appetites; and the whole body may be admitted thus to be dead or corrupt. 1T Because of sin. Through sin (SI a/iapn av) ; by means of sinful passions and appetites. IT But ihe spirit. This stands opposed to the body ; and it means that the soul, the immortal part, the renovated man, was alive, or was under the influence of living principles. It was imbued with the life which the gospel imparts, and had become active in the service of God. The word " sp.rit " here does not refer to the Holy Ghost, but to the spi rit of man, the immortal part, recover ed, renewed, and imbued with life under the gospel. IF Because of righteousness. Through righteousness (Sid StKatoffvvrjv). This is commonly interpreted to mean, with reference to righteousness, or that it may become righteous. But I under stand the expression to be used in the sense in which the word is so frequent ly used in this epistle, as denoting God s plan of justification. See Note, ch. i. 17. * The spirit of man has been recovered and made alive through his plan of justification. It communicate life, and recovers man from his death in sin to life. 11. But if the Spirit of him, &c The Holy Spirit, ver. 9. IT He that raised up Christ, &c. He that hac power to restore him to life, has power by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not b to the flesh, to live after the flesh. or, because of. ;o give life lo you. He that did, in fact, restore him to life, will also re store you. The argument here seems to be founded, first, on the power of God ; and, secondly, on the connexion between Christ and his people. Comp. John xiv. 19, " Because I live, ye shall ive also." IT Shall also quicken. Shall make alive. IT Your mortal bodies. That this does not refer to the resur rection of the dead seems to be appa rent, because that is not attributed to the Holy Spirit. I understand it as re ferring to the body, subject to carnal desires and propensities; by nature un der the reign of death, and therefore mortal ; i. e. subject to death. The sense is, that under the gospel, by the influence of the Spirit, the entire man will be made alive in the service of God. Even the corrupt, carnal, and mortal body, so long under the domi nion of sin, shall be made alive and re covered to the service of God. This will be done by the Spirit that dwells in us, because that Spirit has restored life to our souls, abides with us with his purifying influence, and because the design and tendency of his in dwelling is to purify the entire man, and restore all to God. Christians thus in their bodies and in their spirits become sacred. For even their body, the seat of evil passions and desires, shall become alive in the service of God. 12. We are debtors. We owe it as a matter of solemn obligation. This obligation arises, (1.) From the fact that the Spirit dwells in us ; (2.) Be cause the design of his indwelling is to purify us; (3.) Because we are thus recovered from the death of sin to the life of religion ; and he who has im parted life, has a right to require that it be spent in his service. IT To the Jlesh. To the corrupt propensities and 168 ROMANS. [A. D. CO. 13 For if yc live after the flesh, yc shall die : but if yc through the Spirit do mortify passions. We ;irc not bound to indulge them, because the end of such indul gence is death and ruin. ch. vii 21,22. But we arc bound to live to God, and to follow the leadings of his Spirit, for the end is life and peace, ch. vii. 22, 23. The reason for this is stated in the following verse. 13. For if yc /ice, &c. If you live to indulge your carnal propensities, you will sink to eternal death, ch. vii. 23. IT Through the Spirit. By the aid of the Spirit; by cherishing and cultivat ing his influences. What is here re quired can be accomplished only by the aid of the Holy Ghost. 1T Do mortify. Do put to death ; do destroy. Sin is mortified when its power is destroyed and it ceases to be active. T The deeds of the body. The corrupt inclinations and passions; called deeds of the body, because they arc supposed to have their origin in the fleshly appetites. IT Ye shall live. You shall be happy and saved. Either your sins must die, or you must. If they arc suffered to live, you will die. If they arc put to death, you will be saved. No man can be saved in his sins. This closes the ar gument of the apostle for the supe riority of the gospel to the law in pro moting the purity of man. By this train of reasoning, he has shown that the gospel has accomplished what the law could not do the sanctification of the soul, the destruction of the corrupt passions of our nature, and the recovery of man to God. 14. For as many. Whosoever; all who are thus led. This introduces a new topic, illustrating the benefits of the gospel, to wit, that it produces a spirit of adoption, vcr. 14 17. IT As are led. As submit to his influence and control. The Spirit is represented as influencing, suggesting and controlling. One evidence of piety is, a willingness to yield to that influence, and submit to him. One decided evidence of the the deeds of the body, ye shall live. 14 For as many as are led by //G.il.5.18. want of piety is, where there is an un- willingness to submit to that influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all sinners decidedly re ject it and oppose it. The influence of the Spirit, if followed, would lead every man to heaven. But when neg lected, rejected, or despised, man goes down to hell. The glory belongs to the conducting Spirit when man is saved ; the fault is man s when he is lost. The apostle here docs not agitate the question how it is that the people of God arc led by the Spirit, or why they yield to it when others resist it. His design is simply to stale the fact, that they who are thus led arc the sons of God, or have evidence of piety IT Are the Sons of God. Are adopted into his family, and are his children. This is a name of endearment, mean- ing that they sustain to him this rela tion ; that they arc his friends, disc 1 pics, and imitators ; that they arc part of the great family of the redeemed, or whom he is the Father and Protector. It is often applied to Christians in the Bible. Job i. G. John i. 12. Phil. ii. 15. 1 John iii. 1, 2. Matt. v. 9. 45. Luke vi. 35. This is a test of piety which is easily applied. (1.) Arc we con scious that an influence from above has been drawing us away from the cor rupting passions and vanities of this World ? This is the work of the Spirit. (2.) Arc we conscious of a desire to yield to that influence, and to be con ducted in the path of purity and life ? This is an evidence that we arc the sons of God. (3.) Do we offer no re sistance ; do we follow cheerfully and obey this pure influence, leading us to mortify pride, subdue passion, destroy lust, humble ambition, and annihilat* the love of wealth and of the world ? If so, we arc his children. God will not lead us astray ; and our peace and happi ness consists only in yielding ourselves A. D. 60.] CHAPTER VIII. 160 the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again, to fear ; but b ye have received the I lCor.2.12. Spirit of adoption, c whereby wo cry, Abba, Father. 16 The Spirit itself beareth witness d with our spirit, that we are the children of God : cJer.3.19. Gal.4.5.6. d2Cor.l.22. Uchn.4.13. to this influence entirely, and in being willing to be conducted by this unseen hand " beside the still waters of salva tion." 15. The spirit of bondage. The spirit that binds you ; or the spirit of a slave, that produces only fear. The slave is under constant fear and alarm. But the spirit of religion is that of free dom and of confidence ; the spirit of children and not of slaves. Compare Note, John viii. 3236. V Again to fear. That you should again be afraid, or be subjected to servile fear. This implies that in their former state under the law, they were in a state of servitude, and that the tendency of it was merely to produce alarm. Every sinner is subject to such fear. He has every thing of which to be alarmed. God is angry with him ; his conscience will trouble him ; and he has every thing to apprehend in death and in eternity. But it is not so with the Christian. Comp. 2 Tim. i. 7. V The spirit of adoption. The feeling of af fection, love, and confidence which per tains to children ; not the servile, trem bling spirit of slaves, but the temper and affectionate regard of sons. Adop tion is the taking and treating a stran ger as one s own child. It is applied to Christians because God treats them as his children ; he receives them into this relation, though they were by na ture strangers and enemies. It implies, (1.) That we by nature had no claim on him ; (2.) That, therefore, the act is one of mere kindness of pure, sove reign love ; (3.) That we are now un der his protection and care ; and, (4.) That we are bound to manifest towards him the spirit of children, and yield to him obedience. See Note, John i. 12. Comp. Gal. iv. 5. Eph. i. 5. It is for this that Christians are so often called the sons of God. IT Whereby we cry. As children who need protection and help. This evinces the habitual spirit of a child of God ; a disposition, (1.) To express towards him the feelings due to a father ; (2.) To call upon him ; to address him in the language of af fection and endearing confidence ; (3.) To seek his protection and aid. H" Abba. This word is Chaldee (JOfcO, and means father. Why the apostle re peats the word in a different language, is not known. The Syriac reads it, " By which we call the Father our Fa ther." It is probable that the repetition here denotes merely intensity, and is designed to denote the interest with which a Christian dwells on the name, in the spirit of an affectionate, tender child. It is not unusual to repeat such terms of affection. Comp. Matt. vii. 22. Ps. viii. 1. This is an evidence of piety that is easily applied. He that can in sincerity and with ardent affection ap ply this term to God, addressing him with a filial spirit as his Father, has the spirit of a Christian. Every child of God has this spirit; and he that has it not is a stranger to piety. 16. The Spirit. The Holy Spirit. That the Holy Spirit here is intended, is evident, (1.) Because this is the na tural meaning of the expression ; (2.) Because it is of the Holy Spirit that the apostle is mainly treating here ; (3.) Because it would be an unnatural and forced construction to say of the temper of adoption that it bore witness. IT Bearetk witness. Testifies, gives evidence. IT With our spirit. To oui minds. This pertains to the adoption , and it means that the Holy Spirit fur nishes evidence to our minds that we are adopted into the family of God. This effect is riot unfrequenlly attri buted to the Holy Spirit. 2 Cor. i. 22. 170 ROMANS. [A. D. 60. 17 And if chil dfen, then heirs; " heirs of God, and joint- heirs with Christ; * if so be Z>2Tim.2. 11,12. 1 John v. 10, 11. 1 Cor. ii. 12. If it be asked how this is done, I answer, it is not by any revelation of new truth ; it is not by inspiration ; it is not always by assurance ; it is not by a mere persuasion that we are elected to eternal life ; but it is by pro ducing in us the appropriate effects of his influence. It is his to renew the heart ; to sanctify the soul ; to produce " love, joy, peace, long-suffering, gen tleness, goodness, faith, meekness, tem perance." Gal. v.22,23. If a man has these, he has the evidence of the witness ing of the Spirit with his spirit. If not, he has no such evidence. And the way, therefore, to ascertain whether we have this witnessing of the Spirit, is by an honest and prayerful inquiry whether these fruits of the Spirit ac tually exist in our minds. If they do, ".he evidence is clear. If not, all vain .-onfidence of good estate ; all visions, and raptures, and fancied revelations, vill be mere delusions. It may be idded, that the effect of these fruits of ,he Spirit on the mind is to produce a calm and heavenly frame; and in that frame, when attended with the appro priate fruits of the Spirit in a holy life, we may rejoice as an evidence of piety. V That we are the children of God. That we are adopted into his family. 17. And if children. If adopted into his family. IT Then heirs. That is, he will treat us as sons. An heir is one who succeeds to an estate. The meaning here is, that if we sustain the relation of sons to God, that we shall be treated as such, and admitted to share his favours. An adopted son comes in for a part of the inheritance. Num. xxvii. T Heirs of God. This expression means that we shall be par takers of that inheritance which God confers on his people. That inheritance is his favour here, and eternal life Liereafter. This is an honour infinitely that we suffer with him, that we may be also glorified toge ther. higher than to be heir to the most princely earthly inheritance; or than to be the adopted son of the most magni ficent earthly monarch. IT And joint- heirs with Christ. Christ is by emi nence THE Son of God. As such, he is heir to the full honours and glory of heaven. Christians are united to him : they are his friends ; and they are thus represented as destined to partake with him of his glory. They are the sons of God in a different sense from what he is ; he by his nature and high relation, they by adoption ; but still the idea of sonship exists in both ; and hence both will partake in the glories of the eter nal inheritance. Comp. Phil. ii. 8, 9. Heb. ii. 9, 10. The connexion between Christ and Christians is often referred to in the New Testament. The fact that they are united here is often al leged as a reason why they will be in glory. John xiv. 19, " Because I live, ye shall live also." 2 Tim. ii. 11, 12, " For if we be dead with him, we shall also live with him ; if we suffer, we shall also reign with him." Rev. iii. 21, "To him that overcometh will I grant to sit with me in my throne," &c. John xvii. 2224. IT Jf so be. If this condition exist. We shall not be treat ed as co-heirs with him, unless we here give evidence that we are united to him. IT That we suffer with him. Greek, " If we suffer together, that we may also be glorified together." If we suffer in his cause ; bear afflictions as he did ; are persecuted and tried for the same thing ; and thus show that we are united to him. It does not mean that we suffer to the same extent that he did, but we may imitate him in the kind of our sufferings, and in the spirit with which they are borne ; and thus show that we are united to him. IT That we may be also glorified to gether. If united in the same kind of sufferings, there is propriety in being united in destiny beyond the scenes A. D. 60.] CHAPTER VIII. 171 18 For I reckon a that the I with the glory which shall be sufferings of the present time are not worthy to be compared a2Cor.4.17. of all suffering 1 , the kingdom of blessed ness and love. 18 For 1 reckon. I think; I judge. This verse commences a new division of the subject, which is continued to ver. 25. Its design is to show the power of the gospel in sustaining the soul in trials ; a very important and material part of the scheme. This had been partially noticed before (ch. v. 3 5), but its full power to support the soul in the prospect of a glorious im mortality had not been fully discussed. This topic seems here to have been suggested by what is said of adoption. The mind of the apostle instantly ad verted to the effects or benefits of that adoption; arid one of the most material of those benefits was the sustaining grace which the gospel imparted in the midst of afflictions. It should be borne in mind that the early Christians were comparatively few and feeble, and ex posed to many trials, and that this topic would be often, therefore, introduced into the discussions about their privi leges and conditions. 1T The sufferings. The afflictions ; the persecutions, sick nesses, &c. The expression evidently includes not only the peculiar trials of Christians at that time, but all that believers are ever called to endure. IT Of this present time. Probably the apostle had particular reference to the various calamities then endured. But the expression is equally applicable to afflictions of all times and in all places. TT Are not worthy to be compared. Are nothing in comparison ; the one is far more than an equivalent in compen sation for the other. T With the glory. The happiness ; the honour in heaven. TT Which shall be revealed in us. That shall be disclosed to us ; or of which we shall be the partakers in hea ven. The usual representation of hea ven is that of glory, splendour, mag nificence, or light. Comp. Rev. xvi. 10, 23, 24 ; xxii. 5. By this, therefore, revealed in us. 19 For the earnest expectation Christians may be sustained. Their sufferings may seem great ; but they should remember that they are nothing in comparison with future glory. They are nothing in degree. For these are light compared with that "eternal weight of glory " which they shall "work out." 2 Cor. iv. 17. They are nothing in duration. For these suffer ings arc but for a moment ; but the glory shall be eternal. These will soon pass away ; but that glory shall never become dim or diminished ; it will in crease and expand for ever and ever. IT In us. Unto us (ds fj^as). 19. For the earnest expectation (aTtoKapaSoicia). This word occurs only here and in Phil. i. 20, " According to my ear-nest expectation and my hope," &c. It properly denotes a state of ear nest desire to see any object when the head is thrust forward ; an intense anxiety; an ardent wish ; and is thus well employed to denote the intense interest with which a Christian looks to his future inheritance. IT Of the creature (TIJS KTtawg). Perhaps there is not a passage in the New Testa- ment that has been deemed more diffi cult of interpretation than this (ver. 1923) ; and after all the labours be stowed on it by critics, still there is no explanation proposed which is perfectly satisfactory, or in which commentators concur. The object here will be to give what appears to the writer the true meaning, without attempting to contro vert the opinions of critics. The main design of the passage is, to show the sustaining power of the gospel in the midst of trials, by the prospect of the future deliverance and inheritance of the. sons of God. This scope of the passage is to guide us in the interpre tation. The following are, I suppose, the leading points in the illustration. (1.) The word creature refers to the re newed nature of the Christian, or to the Christian as renewed. (2.) He is wait- 172 KOMANS. [A. P. 60. of the creature waiteth for the manifestation of the sons of God. ing for his future glory ; i. e. desirous of obtaining the full developement of the honours that await him as the child of God. ver. 19. (3.) He is subjected to a state of trial and vanity, affording comparatively little comfort and much disquietude. (4.) This is not in ac cordance with the desire of his heart, " not willingly," but is the wise ap pointment of God. ver. 20. (5.) In this state there is the hope of deliver ance into glorious liberty, ver. 21. (6.) This condition of things does not exist merely in regard to the Christian, but is the common condition of the world. It all groans, and is in trial, as much as the Christian. He therefore should not deem his condition as pe culiarly trying. It is the common lot of all things here. ver. 22. But, (7.) Christians only have the prospect of deliverance. To them is held out the hope of final rescue, and of an eternal inheritance beyond all these sufferings. They wait, therefore, for the full bene fits of the adoption ; the complete re covery even of the body from the effects of sin, and the toils and trials of this life ; and thus they are sustained by hope, which is the argument which the apostle has in view. ver. 23, 24. With this view of the general scope of the passage, we may examine the particular phrases. 1" Of the creature. The word here rendered creature (/cric-is), occurs in the New Testament nineteen times, and is used in the following senses; (1.) Creation ; the act of cre ating. Rom. i. 20. (2.) The creature; that which is created or formed ; the universe. Mark x. 6 ; xiii. 19. 2 Pet. iii. 4. Rom. i. 25 ; viii. 39. (3.) The rational creation ; man as a rational being ; the world of mankind. Mark xvi. 15. Col. i. 23. 1 Pet. ii. 13. (4.) Perhaps the church, the new creation of God, taken collectively. Col. i. 15. Rev. iii. 14. (5.) The Christian, the new creation, regarded individually; the work of the Holy Spirit on the renewed heart; the new man. After all the attention which I can give to this pas sage, I regard this to be the meaning here, for the following reasons, viz. (1.) Because this alone seems to me to suit the connexion, and to make sense in the argument. If the word refers, as has been supposed by differ ent interpreters, either to angels, or to the bodies of men, or to the material creation, or to the rational creation to men, or mankind ; it is difficult to see what connexion either would have with the argument. The apostle is discoursing of the benefits of the gospel to Christians in time of trial ; and the bearing of the argument requires us to understand this illustration of them, un less we are compelled not to understand it thus by the proper laws of interpret ing words. (2.) The word creature is used in a similar sense by the same apostle. Thus 2 Cor. v. 17, "If any man be inChrist, he is a new creature" (Kaivti Krlaig}. Gal. vi. 15, "For in Christ Jesus neither circumcision avail- eth any thing, nor uncircumcision, but a new creature." (3.) The verb cre ate is thus used. Thus Eph. ii. 10, " For we are his workmanship, created in Christ Jesus unto good works." Ver. 15, " Having abolished in his flesh the enmity. . . . for to make in himself of twain one new man:" Greek, That he might create (KTICTJ ) the two into one new man. iv. 24, " The new man, which is created in righteousness," &c. (4.) Nothing was more natural than for the sacred writers thus to speak of a Christian as a new creation, a new creature. The great power of God in volved in his conversion, and the strong resemblance between the creation and imparting spiritual life, led naturally to this use of the language. (5.) Lan guage similar to this occurs in the Old Testament, and it was natural to trans fer it to the New. The Jewish people were represented as made or created by God for his service, and the phrase, therefore, might come to designate those who were thus formed by him to his service. Deul. xxxii. 6, " Hath he not made thee^ and established thee?" Isa. . D. 60.] CHAPTER VIII. 173 20 For the creature was made subject to vanity, not willingly, xliii. 7, " .... Every one that is called by my name ; for I have created him for my glory, I have formed him ; yea, 1 have made him." 21, " This people have I formed for myself." From all which reasons, it seems to me that the expression here is used to denote Chris-* tians, renewed men. Its meaning, however, is varied in ver. 22. IT Wait- eth for. Expects ; is not in a state of possession, but is looking for it with interest. 1T The manifestations of the sons of God. The full development of the benefits of the sons of God ; the time when they shall be acknowledged, and received into the full privileges of sons. Here Christians have some evi dence of their adoption. But they are in a world of sin ; they are exposed to trials ; they are subject to many cala mities ; and though they have evidence here that they are the sons of God, yet they wait for that period when they shall be fully delivered from all these trials, and be admitted to the enjoyment of all the privileges of the children of the Most High. The time when this shall take place will be at the day of judgment, when they shall be fully ac knowledged in the presence of an as sembled universe as his children. All Christians are represented as in this posture of waiting for the full posses sion of their privileges as the children of God. 1 Cor. i. 7, " Waiting for the coming of our Lord Jesus Christ." 2 Thess. iii. 5. Gal. v. 5, "For we through the Spirit wait for the hope of righteousness by faith." 1 Thess. i. 10. 20. For the creature. The renewed creature ; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption, that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God. IT Subject to vanity. The word "subject to" means placed in such a state ; subjected to it by the appointment of another, as a soldier p2 but by reason of him who hath subjected the same in hope ; has his rank and place assigned him in an army. The word vanity here (narai(>TTis) is descriptive of the present condition of the Christian, as frail and dying ; as exposed to trials, tempta tions, and cares ; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity. More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed ; his affections wander ; his life is a life of vanity and vexation. IT Not willingly. Not vo luntarily. It is not a matter of choice. It is not that which is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be deli vered. This describes substantially the same condition as ch. vii. 15 24. IT But by reason. By him (Sia). It is the appointment of God, who has chosen to place his people in this con dition ; and who for wise purposes re tains them in it. IT Who hath subject ed the same. Who has appointed his people to this condition. It is his wise arrangement. Here we may observe, (1.) That the instinctive feelings of Christians lead them to desire a purer and a happier world. Phil. i. 23. (2.) That it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance. (3.) Their lot in life ; their being subjected to this state of vanity, is the arrange ment of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to hea ven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them : (a) Christians are subjected to this state to do good to their fellow sinners. They remain on earth for this purpose ; and this should be their lead ing aim. (6) By their remaining hero the power of the gospel is shown iu 174 ROMANS. [A. D. *,. 21. Because a the creature it self also shall be delivered from the bondage of corruption into the & lorious liberty of the children of God. 22 For we know that l the 1 or, every crcatur overcoming their sin ; in meeting their temptations ; in sustaining them in trial; and in thus furnishing living evidence to the world of the power and excellency of that gospel. This could not be attained if they were removed at once to heaven, (c) It furnishes occasion for some interesting exhibi tions of character for hope, and faith, and love, and for increasing and pro gressive excellence, (d) It is a proper training for heaven. It brings out the Christian character, and Jits it for the skies. There may be inestimable advan tages, all of which we may not see, in subjecting the Christain to a process of training in overcoming his sins, and in producing confidence in God, before he is admitted to his state of final rest, (e) It is fit and proper that he should engage here in the service of Him who has redeemed him. He has been ran somed by the blood of Christ, and God has the highest claim on him in all the conflicts and toils, in all the labours and services to which he may be sub jected in this life. 1T In hope. See Note, ch. v.4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it. 21. Because. This is the ground of his hope, and this sustains him now. It is the purpose of God that deliver ance shall be granted, and this supports the Christian amidst the trials to which he is subjected here. The hope is, that this same renewed man shall be de livered from all the toils, and cares, and sins of this state. IT The creature itself. The very soul that is renewed ; the ransomed man without essential change. It will be the same being, though purified; the same man, possess ed of the same body and soul, though freed from all the corruptions of hu manity, and elevated above all the degradations of the present condition. The idea is every where presented, that the .identical oerson shall be admitted to heaven without essential change. 1 Cor. xv. 3538. 4244. That this is the hope of all Christians, see 2 Pet. iii. 13. IF From the bondage of cor ruption. This does not differ materially from " vanity," ver. 20. It implies that this state is not a willing state, or not a condition of choice, but is one of bondage or servitude (see ch. vii. 15 24) ; and that it is a corrupt, im perfect, perishing condition. It is one that leads to sin, and temptation, and conflict and anxiety. It is a condition often which destroys the peace, mars the happiness, dims the hope, enfeebles the faith, and weakens the love of Christians, and this is called the bond age of corruption. It is also one in which temporal death has dominion, and in the bondage of which, believers as well as unbelievers shall be held. Yet from all this bondage the children of God shall be delivered. IT The glorious liberty. Greek, The freedom of the glory of the children of God. This is, (1.) Liberty. It is freedom from the bondage under which the Christian groans. It will be freedom from sin; from corruption ; from evil desires ; from calamity; from death. The high est freedom in the universe is that which is enjoyed in heaven, where the redeemed are under the sovereignty and government of their king, but where they do that, and that only, which they desire. All is slavery but the service of God ; all is bondage but that law which accords with the supreme wish of the soul, and where commands accord with the perfect desires of the heart. (2.) This is glorious liberty. It is encom passed with majesty ; attended with honour ; crowned with splendour. The heavenly >\vorld is often described as a state of glory. Note, ch. ii. 10. IT Of the children of God. That the children of God shall enjoy. 22. For we know. The sentiment of this verse is designed as an illustra- A. D. CO.] CHAPTER VIII. whole creation groaneth and tra- vaileth in pain together until now. tion of what had just been said. T That the whole creation. Margin, "every creature" This expression has been commonly understood as meaning the same as " the creature " in ver. 20,21. But I understand it as having a dif ferent signification ; and as being used in the natural and usual signification of the word creature, or creation. It refers, as I suppose, to the whole ani mate creation ; to all living beings ; to the state of all created things here, as in a condition of pain and disorder, and groaning and death. Every thing which we see ; every creature which lives, is thus subjected to a state of ser vitude, pain, vanity, and death. The reasons for supposing that this is the true interpretation, are, (1.) That the apostle expressly speaks of " the whole creation," of every creature, qualifying the phrase by the expression "we know," as if he was drawing an illus tration from a well-understood, univer sal fact. (2.) This interpretation makes consistent sense, and makes the verse have a direct bearing on the argu ment. It is just an argument from analogy. He had (ver. 20, 21) said that the condition of a Christian was one of bondage and servitude. It was an imperfect, humiliating state ; one attended with pain, sorrow, and death This might be regarded as a melancholy description, and the question might arise, why was not the Christian at once delivered from this? The answer is in this verse. It is just the condi tion of every thing. It is the manifest principle on which God governs the world. The whole creation is in just this condition ; and we are not to be surprised, therefore, if it is the condi- 23 And not only they, ourselves also, which have 175 but the deliverance. 7 Groaneth. Greek, roans together. All is united in a con dition of sorrow. The expression de notes mutual and universal grief. It is one wide and loud lamentation, in which a dying world unites ; and in which it has united "until now." 1T And travaileth in pain together. This ex pression properly denotes the extreme pain of parturition. It also denotes any intense agony, or extreme suffering ; and it means here that the condition of all things has been that of. intense, united, and continued suffering; in other words, that we are in a world of misery and death. This has been united ; all have partaken of it: it has been intense ; all endure much: it has been unremitted; every age has expe rienced the repetition of the same thing. IF Until now. Till the time when the apostle wrote. It is equally true of the time since he wrote. It has been the cha racteristic of every age. It is remarkable that the apostle does not here say of "the whole creation," that it had any hope of deliverance; an additional con sideration that shows that the interpre tation above suggested is correct, ver. 20,21,23. Of the sighing and suffering universe, he says nothing with respect to its future state. He does not say that the suffering brutal creation shall be compensated, or shall be restored or raised up. He simply adverts to the fact that it suffers, as an illustration that the condition of the Christian is not singular and peculiar. The Scrip tures say nothing of the future condi tion of the brutal creation. 23. And not only they. Not only the creation in general. IT But our selves also. Christians. IT Which have tion of the believer. It is a part of the the first fruits of the Spirit. The word universal system of things; it accords J used (dn-/cp^) denotes properly the with every thing we see; and we | first fruits of the harvest; the portion are not to be surprised that the church j that was first collected and consecrated exists on the same principle of ad- j to God as an offering of gratitude, ministration; in a state of bondage,! Deut. xxvi. 2. Ex. xxiii. 19. Num. imperfection, sorrow, and sighing for j xviii. 13. Hence the word means that 176 first-fruits a of the Spirit, even we ourselves groan b within our selves, waiting for the adoption, aEph. l.M. ^Cor.5.2,4. ROMANS. [A. D. GO. to wit, the redemption c of our body. 24 For we are saved by hope : which isjirst in order of time. Here it means, as I suppose, that the Chris tians of whom Paul was speaking had partaken of the/rsf influences of the Spirit, or had been among the first par takers of his influences in converting einners. The Spirit had been sent down to attend the preaching of the gospel, and they were among the first who had partaken of those influences. Some, however, have understood the word to mean a pledge, or earnest, or foretaste of joys to come. This idea has been attached to the word be cause the first-fruits of the harvest were a pledge of the harvest, an evidence that it was ripe, &c. But the word does not seem to be used in this sense in the New Testament. The only places where it occurs arc the fol lowing : Rom. viii. 23; xi. 16; xvi. 5. 1 Cor. xv. 20. 23 ; xvi. 15. James i. 18. Rev. xiv. 4. V Groan within our selves. We sigh for deliverance. The expression denotes strong internal de sire ; the deep anguish of spirit when the heart is oppressed with anguish, and earnestly wishes for succour. If Waiting for the adoption. Waiting for the full blessings of the adoption. Christians are adopted when they are converted (ver. 15), but they have not been yet admitted to the full privileges of their adoption into the family of God. Their adoption when they are converted is secret, and may at the time be unknown to the world. The fulness of the adoption, their complete admission to the privileges of the sons of God, shall be in the day of judgment, in the presence of the universe, and amidst the glories of the final consum mation of all things. This adoption is not different from the first, but is the completion of the act of grace when a sinner is received into the family of God. IT The redemption of the body. The complete recovery of the body from death and corruption. The particular and striking act of the adoption in the day of judgment will be the raising up of the body from the grave, and render ing it immortal and eternally blessed. The particular effects of the adoption in this world are on the soul. The completion of it on the last day will be seen particularly in the body ; and thus the entire man shall be admitted into the favour of God, and restored from all his sins and all the evil consequences of the fall. The apostle here speaks the language of every Christian. The Christian has joys which the world does not knoAv ; but he has also sor rows ; he sighs over his corruption ; he is in the midst of calamity ; he is going to the grave ; and he looks forward to that complete deliverance, and to that elevated state, when, in the presence of an assembled universe, he shall be acknowledged as a child of God. This elevated privilege gives to Christianity its high value ; and the hope of being acknowledged in the presence of the universe as the child of God the hope of the poorest and the humblest be liever is of infinitely more value than the prospect of the most princely inhe ritance, or of the brightest crown that a monarch ever wore. 24. For we are saved Jjy hope. It cannot be said that hope is the instru ment or condition of salvation. Most commentators have understood this as meaning that we have as yet attained salvation only in hope ; that we have arrived only to a condition in which we hope for future glory ; and that we are in an attitude of waiting for the future state of adoption. But perhaps the word saved may mean here simply, we are kept, preserved, sustained in, our trials, by hope. Our trials are so great that nothing but the prospect of future deliverance would uphold us ; and the prospect is sufficient to enable us to bear them with patience. This is the proper meaning of the word save; A.D. GO.] CHAPTER VIII. 177 but hope that is seen, is not hope : for what a man seeth, why doth he yet hope n for ? 25 But if we hope for that we a 2Cor.5.7. and it is often thus used in the New Testament. See Matt. viii. 25 ; xvi. 25. Mark iii. 4 ; viii. 35. The Syriac ren ders this, For by hope we live. The Arabic, We are preserved by hope. Hope thus sustains the soul in the midst of trials, and enables it to bear them without a murmur. IT But hope that is seen. Hope is a complex emotion, made up of an earnest desire, and an expectation of obtaining an object. It has reference, therefore, to that which is at present unseen. But when the object is seen, and is in our possession, it cannot be said to be an object of hope. The word hope here means the object of hope, the thing 1 hoped for. IT What a man seeth. The word seeth is used here in the sense of possessing, or enjoying. What a man already pos sesses he cannot be said to hope for. IT Why. How. What a man actually possesses, how can he look forward to it with anticipation ? 25. But if we hope, &c. The effect here stated is one which exists every where. Where there is a strong desire for an object, and a corresponding ex pectation of obtaining it which con stitutes true hope then we can wait for it with patience. Where there is a strong desire without a corresponding expectation of obtaining it, there is impatience. As the Christian has a strong desire of future glory, and as he has an expectation of obtaining it just in proportion to that desire, it fol lows that he may bear trials and perse cutions patiently in the hope of his fu ture deliverance. Compared with our future glory, our present sufferings are light, and but for a moment. 2 Cor. iv. 17. In the hope of that blessed eter nity which is before him, the Christian can endure the severest trial, and bear the intensest pain without a murmur. 26 Likewise the Spirit. This intro- see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities : for we duces a new source of consolation and support, that which is derived from the Spirit. It is a continuation of the ar gument of the apostle, to show the sus taining power of the Christian religion The " Spirit" here undoubtedly refers to the Holy Spirit, who dwells in us, and who strengthens us. IT Helpeth. This word properly means, to sustain with us ; to aid us in supporting. It is applied usually to those who unite in supporting or carrying a burden. The meaning may be thus expressed : he greatly assists or aids us. IT Our in. families. Assists us in our infirmities, or aids us to bear them. The word in- firmities refers to the weaknesses to which we are subject, and to our vari ous trials in this life. The Spirit helps us in this, (1.) By giving us strength to bear them ; (2.) By exciting us to make efforts to sustain them ; (3.) By ministering to us consolations, and truths, and views of our Christian pri vileges, that enable us to endure our trials. t For we know not, &c. This is a specification of the aid which the Holy Spirit renders us. The reasons ^hy Christians do not know what to pt-^y for may be, (1.) That they do not know what would be really best for them. (2.) They do not know what God might be willing to grant them. (3.) They are to a great extent igno rant of the character of God, the reason of his dealings, the principles of his government, and their own real wants. (4.) They are often in real, deep per plexity. They are encompassed with trials, exposed to temptations, feeble by disease, and subject to calamities. In these circumstances, if left alone, they would neither be able to bear their trials, nor know what to ask at the hand of God. IT But the Spirit itself. The Holy Spirit, ver. 9 11. IT Mak- eth intercession. The word here used 178 ROMANS. [A. D. GO. know not what we should pray for as we ought: but a the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he b that searcheth the aZech.12.10. 4Jer.17.10. Rev.2.23. the ), occurs no where else New Testament. The word however, is used several times. It means properly to be present with any one for the purpose of aiding, as an advocate does in a court of jus tice ; hence to intercede for any one, or to aid or assist in any manner. In this place it simply means that the Holy Spirit greatly assists or aids us ; not by praying for us, but in our prayers and infirmities. T With groanings. With sighs, or that deep feeling and intense anxiety which exists in the oppressed and burdened heart of the Christian. H Which cannot be uttered. Or rather, perhaps, which is not utter- ed; those emotions which are too deep for utterance, or for expression in arti culate language. This does not mean that the Spirit produces these groan ings ; but that in these deep-felt emo tions, when the soul is oppressed and overwhelmed, he lends us his assist ance and sustains us. The phrase may be thus translated : The Spirit greatly aids or supports us in those deep emo tions, those intense feelings, those in ward sighs which cannot be expressed in language, but which he enables us to bear, and which are understood by Him that searcheth the hearts. 27. And he that searcheth the hearts. God. To search the heart is one of his attributes which cannot be communi cated to a creature. Jer. xvii. 10. V Knoweth what is the mind of the Spirit. Knows the desires which the Holy Spirit excites and produces in the heart. He does not need that those deep emotions should be expressed in woids ; he does not need the eloquence of language to induce him to hear ; b J* he sees the anxious feejings of the s* **, and is ready to aid and to bless. hearts knoweth what is the mind of the Spirit, because l he maketh intercession for the saints accord ing c to the will of God. 28 And we know d that all things work together for good c Uno.5.14. d Ps.46.1 2. Heb.12.G-U IT Maketh intercession for the saints. Aids and directs Christians. IT Accord ing to the will of God. Greek, Ac cording to God. It is according to his will in the following respects: (1.) The Spirit is given according to his will. It is his gracious purpose to grant his aid to all who truly love him. (.2.) The desires which he excites in the heart of the Christian are those which are according to his will; they are such as God wishes to exist the contrite, hum ble, and penitent pleading of sinners for mercy. (3.) He superintends and guards Christians in their prayers. It is not meant that they are infallible, or that they never make an improper pe tition, or have an improper desire ; but that he has a general superintendence over their minds, and that so far as they will yield themselves to his direc tion, they shall not be led into error. That man is most safe who yields him self most entirely to the influence of the Hoi} 7 Spirit. And the doctrine here stated is one that is full of consolation to the Christian. We are poor, and needy, and ignorant, and blind ; we are the creatures of a day, and are crushed before the moth. But in the midst of our feebleness we may look to God for the aid of his Spirit, and rejoice in his presence, and in his power to sustain us in our sighings, and to guide us in our wanderings. 28. And we know. This verse in troduces another source of consolation and support, drawn from the fact that all things are under the direction of an infinitely wise Being, who has purposed the salvation of the Christian, and who has so appointed all things that they shall contribute to it. II" All things. All our afflictions and trials ; all the persecutions and calamities to which J A. D. GO.] CHAPTER VIII. 179 to them that love God, to them who are the called according to his purpose. we are exposed. Though they are nu merous and long-continued, yet they are among the means that are appoint ed for our welfare. 1T Work together for good. They shall co-operate ; they shall mutually contribute to our good. They take off our affections from this world ; they teach us the truth about our frail, transitory, and dying condi tion ; they lead us to look to God for support, and to heaven for a final home ; and they produce a subdued spirit, a humble temper, a patient, tender, and kind disposition. This has been the experience of all saints ; and at the end of life they have been able to say it was good for them to be afflicted. Ps. cxix. 67. 71. Jer. xxxi. 18, 19. Heb. xii. 11. IT For good. For our real welfare ; for the promotion of true piety, peace, and happiness in our hearts. IT To them that love God. This is a characteris tic of true piety. To them, afflictions are a blessing. To others, they often prove otherwise. On others they are sent as chastisements; and they pro duce murmuring, instead of peace; re bellion, instead of submission; and an ger, impatience, and hatred, instead of calmness, patience, and love. The Christian is made a better man by re ceiving afflictions as they should be received, and by desiring that they should accomplish the purpose for which they are sent ; the sinner is made more hardened by resisting them, and refusing to submit to their obvious in tention and design. IT To them who are the called. Christians are often represented as called of God. The word (*A>/r<5j) is sometimes used to de note an external invitation, offer, or calling. Matt. xx. 16; xxii. 14. JBut excepting in these places, it is used in the New Testament to denote those who had accepted the call, and were true Christians. Rom. i. 6, 7. 1 Cor. i. 2. 24. Rev. xvii. 14. It is evidently used in this sense here to denote those 29 For whom he did fore- he also did predestinate to be conformed to the image of who were true Christians. The con nexion, as well as the usual meaning of the word, requires us thus to under stand it. Christians are said to be called because God has invited them to be saved, and has sent into their hearts such an influence as to make the call effectual to their salvation. In this way their salvation is to be traced entirely to God. IT According to his purpose. The word here rendered purpose (Trpo^tffi?) means properly a proposition, or a laying down any thing in view of others; and is thus applied to the bread that was laid on the table of show-bread. Matt. xii. 4. Mark ii. 26. Luke vi. 4. Hence it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert men without de sign ; and his designs are not new, but are eternal. What he does, he always meant to do. What it is right for him to do, it was right always to intend to do. What God always meant to do, is his purpose or plan. That he has such a purpose in regard to the salvation of his people, is often affirmed. Rom ix. 11. Eph. i. 11; iii. 11. 2 Tim. i. 9. Jer. li. 29. This purpose of saving his people is, (1.) One over which a creature can have no control ; it is ac cording to the counsel of his own will Eph. i. 11. (2.) It is without any merit on the part of the sinner a pur pose to save him by grace. 2 Tim. i. 9. (3.) It is eternal. Eph. iii. 11. (4.) It is such as should excite lively gratitude in all who have been inclined by the grace of God to accept the offers of eternal life. They owe it to the mere mercy of God, and they should acknow ledge him as the fountain and source of all their hopes of heaven. 29. For whom he did foreknow. The word used here (jrpoe Avw^has been 180 ROMANS. [A. D. 60. his Son, that. he might be the first-born among many brethren. the subject of almost endless disputes in regard to its meaning in this place. The literal meaning of the word can- not be a matter of dispute. It denotes properly to know beforehand; to be acquainted with future events. But whether it means here simply to know that certain persons would become Christians ; or to ordain, and consti tute them to be Christians, and to be saved, has been a subject of almost endless discussion. Without entering at large into an investigation of the word, perhaps the following remarks may throw light on it. (1.) It does not here have reference to all the human family ; for all are not, and have not, been conformed to the im age of his Son. It has reference therefore only to those who w r ould be come Christians, and be saved. (2.) It implies certain knowledge. It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, therefore, in regard to them that is contingent, or subject to doubt in the divine Mind, since it was certainly foreknown. (3.) The event which was thus foreknown must have been, for some cause, certain and fixed ; since an uncertain event could not be possibly foreknown. To talk of foreknowing a contingent event, that is, of foreknowing an event as certain which may or may not exist, is an ab surdity. (4.) In what way such an event became certain is not determined by the use of this word. But it must have been somehow in connexion with a divine appointment or arrangement, since in no other way can it be con ceived to be certain. While the word used here, therefore, does not of neces sity mean to decree, yet its use sup poses that there was a purpose or plan ; and the phrase is an explanation of what the apostle had just said, that it was according to the purpose of God that they were called. This passage does not affirm, why, or how, or on what grounds God foreknew that some of the human family vould be saved. It simply affirms the fact ; and th mode in which those who will believe were designated, must be determined from other sources. This passage simply teaches that he knew them ; that his eye was fixed on them ; that he re garded them as to be conformed to his Son ; and that thus knowing them, he designated them to eternal life. The Syriac renders it in accordance with this interpretation: And from the beginning he knew them, and sealed them with the image of his Son, &c. As, however, none would believe but by the influences of his Spirit, it follows that they were not foreknown on ac count of any faith which they would themselves exercise, or any good works which they would themselves perform, but according to the purpose or plan of God himself. IT He also did predesti nate. Seethemeaningof the original of this word explained in Notes on ch. i. 4. See also Note on Acts iv. 28, and 1 Cor. ii. 7. In these places the word evidently means to determine, purpose, or decree beforehand ; and it must have this meaning here. No other idea could be consistent with the proper meaning of the word, or be intelligible. It is clear also that it does not refer to ex ternal privileges, but to real conversion and piety; since that to which they were predestinated was not the exter nal privilege of the gospel, but confor mity to his Son, and salvation. See ver. 30. No passage could possibly teach in stronger language that it was God s purpose to save those who will be saved. Eph. i. 5, " Having pre destinated us unto the adoption of chil dren by Jesus Christ unto himself." ver. 11, "Being predestinated accord ing to the purpose of Him who worketh all things after the counsel of his own will." IT To be conformed to the image of his Son. To resemble his Son ; to be of like form with the image of his Son. We may learn here, (1.) That God does not determine to save men, whatever their character may be. The decree is not to save them in their A. D. 60.] CHAPTER VIII. 181 30 Moreover whom be did predestinate, thorn he also call ed : and whom he called, them he also justified : b and whom he justified, them he also glorified.* 31 What shall we then say to these things ? If d God be for us, who can be against us ? d Ps. 118.6. sins, or whether they be sinful or holy. But it has primary respect to their character. It is that they should be holy; and, as a consequence of this, that they should be saved. (2.) The only evidence which we can have that we are the subjects of his gracious pur pose is, that we are in fact conformed to the Lord Jesus Christ. For this was the design of the decree. This is the only satisfactory proof of piety ; and by this alone can we determine that we are interested in his gracious plan of saving men. IT That he might be the first-lorn. The first-born among the Hebrews had many pecu liar-privileges. The idea here is, (1.) That Christ might be pre-eminent as the model and exemplar ; that he might be clothed with peculiar honours, and be so regarded in his church ; and yet, (2.) That he might still sustain a fra ternal relation to them; that he might be one in the same great family of God where all are sons. Comp. Heb. ii. 12 14. IT Many brethren. Not a few. The purpose of God is that many of the human family shall be saved. 30. Moreover, &c. In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestined, the apostle states the connexion between that pre destination and their certain salvation. The one implied the other. IT Whom he did predestinate. All whom he did predestinate. IT Them he also called. Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an exter nal call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain con- Q nexion between the predestination and the call, which will be manifested in due time. The connexion is so cer tain that the one infallibly secures the other. IT He justified. See Note, ch. iii. 24. Not that he justified them from eternity, for this was not true ; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events the predestination precedes and secures the calling- ; and the calling- precedes and secures the justification. The one is connected in the purpose of God with the other ; and the one, in fact, does not take place without the other. The purpose was in eternity. The calling and justifying in time. ^ Them he also glorified. This refers proba bly to heaven. It means that there is a connexion between justification and glory. The one does not exist without the other in its own proper time ; as the calling does not subsist without the act of justification. This proves, there fore, the doctrine of the perseverance of the saints. There is a connexion infallible and ever existing between the predestination and the final salva tion. They who are subjects of the one are parrtakers of the other. That this is the sense is clear, (1.) Because it is the natural and obvious meaning of the passage. (2.) Because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them that whom God foreknew he predesti nated, and whom he predestinated he called, and whom he called he justified, and whom he justified might fall away and be lost for ever? 31. What shall we then say, &c. What fairly follows from the facts stated ? or what conclusion shall we draw in regard to the power of the 182 ROMANS. [A. D. 60. 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ? 33 Who b shall lay any thing b Isa.50.8,9. Christian religion to support us in our trials from the considerations which have been stated ? What the influence is he proceeds to state. IT If God be for us. Be on our side, or is our friend, as he has shown himself to be by adopting- us (ver. 15), by granting to us his Spirit (ver. 16, 17. 26, 27), and by his gracious purpose to save us (ver. 29, 30). IT Who can be against us? Who can injure or de stroy us ? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us. See Ps. cxviii. 6, "The Lord is on my side, I will not fear what man can do unto me." The pro position advanced in this verse, Paul proceeds to illustrate by various speci fications, which continue to the end of the chapter. 32. He that spared not. Who did not retain, or keep from suffering and death. V His own Son. Who thus gave the highest proof of love that a father could give, and the highest demonstration of his willingness to do good to those for whom he gave him. Tf But delivered him up. Gave him into the hands of men, and to a cruel death. Note, Acts ii. 23. IT For us all. For all Christians. The connexion re quires that this expression should be un derstood here with this limitation. The argument for the security of all Chris tians is here derived from the fact, that God had shown them equal love in giving his Son for them. It was not merely for the apostles ; not only for the rich, and the great: but for the most humble and obscure of the flock of Christ. For them he endured as se vere pangs, and expressed as much love, as for the rich and the great that shall be redeemed. The most humble and obscure believer may derive con solation from the fact that Christ died for him, and that God has expressed the highest love for him which we can conceive to be possible. IT How shall he not. His giving his Son is a proof that he will give to us all things that we need. The argument is from the greater to the less. He that has given the greater gift will not withhold the less. IT All things. All things that may be need ful for our welfare. These things he will give freely; without money and without price. His first great gift, that of his Son, was a free gift; and all others that we. may need will be given in a similar manner. It is not by money, nor by our merit, but it is by the mere mercy of God ; so that from the beginning to the end of the work it is all of grace. We ee here, (1.) The privilege of being a Christian. He has the friendship of God ; has been favoured with the highest proofs of di vine love ; and has assurance that he shall receive all that he needs. (2.) He has evidence that God will continue to be his friend. He that has given his Son to die for his people will not with draw the lesser mercies that may be necessary to secure their salvation. The argument of the apostle here, therefore, is one that strongly shows that God will not forsake his children, but will keep them to eternal life. 33. Who shall lay any thing to the charge. This expression is taken from courts of law, and means, who shall accuse, or condemn, or so charge with crime before the tribunal of God as to cause their condemnation ? IT God s elect. His chosen people. Those who have been chosen according to his eternal purpose. Note, ver. 28. As they are the chosen of God, they are dear to him ; and as he purposed to save them, he will do it in such a way as that none can bring against them a charge that would condemn them.,,. IT It is God that justijieth. That is, vho has pardoned them, and admitted A. D. 60.] CHAPTER VIII. the charge of God s elect ? 183 to It God that justifieth. 34 Who is he that condenm- eth ? It is Christ that died, yea rather, that is risen again, who aRev.12.10.11. them to his favour; and pronounced them just in his sight. Note y ch. i. 17; Hi. 24. It would be absurd to suppose that he would again condemn them. The fact that he has justified them is, therefore, a strong proof that they will be saved. This may be read with more force as a question, * Who shall lay anything to the charge of God s elect ? Shall God who justifieth ? The Greek will bear either mode of render ing. The passage implies that there would be a high degree of absurdity in supposing that the same Being would both justify and condemn the same individual. The Christian, therefore, is secure. 34. Who is he that condemneth? Who shall pass sentence of condemna tion, and consign to perdition ? The office of passing sentence of condemna tion on men shall pertain to Christ, the judge of quick and dead, and the apostle proceeds to say that it was cer tain that he would not condemn the elect of God. They were therefore se cure. IT It is Christ that died. Or as it may be rendered, Shall Christ who has died, condemn them ? The argu ment here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually em braced his salvation, there is the high est security that he will not condemn them. This is the first argument for their security from the death of Christ. IT Yea rather, that is risen again. This is a second consideration for their security from his work. He rose for their justification (Note, ch. iv. 25) ; and as this was the object which he had in view, it follows that he will not condemn them. IT Who is even at is even at the right hand of God, who also maketh intercession for us. 35 Who shall separate us from tlie love of Christ ? Shall the right hand of God. Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power ; he is exalted to honour ; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people. Matt, xxviii. 18, 19. John xvii. 2. Eph. i. 2023. The Christian is, therefore, under the protection of Christ, and is secure from being con demned by him. ^ Who also maketh intercession for us. Note, ver. 26. Who pleads our cause ; who aids and assists us ; who presents our interests before the mercy-seat in the heavens. For this purpose he ascended to hea ven. Heb. vii. 25. This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the. Judge of all for our friend, we are safe. 35. Who shall separate us ? That is, finally or entirely separate us. This is a new argument of the apostle, show ing his strong confidence in the safety of .the Christian. IT From the love of Christ. This expression is ambiguous; and may mean either our love to Christ or his love to us. I understand it in the former sense, and suppose it means, Who shall cause us to cease to love the Saviour ? In other words, the love whichChristians have lor their Redeem er is so strong, that it will surmount and survive all opposition and all trials 184 ROMANS. [A. D. 60. tribulation, or distress, or perse cution, or famine, or nakedness, or peril, or sword ? 36 As it is writte n, *For thy aPs.44.22. lCor.15 30,31,. The reason for so understanding the expression is, that it is not conceivable how afflictions, &c. should have any tendency to alienate Christ s lovcfrom us; but their supposed tendency to alienate our love from him might be very strong. They are endured in his cause. They are caused, in a good de gree, by professed attachment to him. The persecutions and trials to which Christians are exposed on account of their professed attachment to him, might be supposed to make them weary of a service that involved so many trials. But no, says the apostle. Our love for him is so strong that we are willing to bear all; and nothing that these foes of our peace can do, can alienate us from him and from his cause. The argument, therefore, is drawn from the strong love of a Chris tian to his Saviour ; and from the as surance that nothing would be able to separate him from that love. 1T Shall tribulation (SAt ^u). Note, ch. ii. 9. The word properly refers to pressure from without; affliction arising from external causes. It mea/is, however, not unfrequently, trial of any kind. IT Or distress (ari.vo%upia). This word properly means narrowness, of place ; and then, great anxiety and distress of mind, such as arises when a man does not know where to turn himself or what to do for relief. It refers, there fore, to distress or anxiety of ?nind, such as the early Christians were often subject to from their trials and perse cutions. 2 Cor. vii. 5, " Without were fightings, within were fears. 1 See Note, Rom. ii. 9. IT Or persecution. Note, Matt. v. 11. To these the early Christians were constantly exposed. IT Or famine. To this they were also exposed as the natural result of being driven from home, and of being often compelled to wander amidst strangers, sake we are killed all the day long ; we are accounted as sheep for the slaughter. 87 Nay, in fc all these things and in deserts and desolate places. IT Or peril. Danger of any kind. IT Or sword. The sword of persecution; the danger of their lives to which they were constantly exposed. As all these things happened to them in conse quence of their professed attachment to Christ, it might be supposed that they would tend to alienate their minds from him. But the apostle was assured that they had not this power, but that their love to the Saviour was so strong as to overcome all, and to bind them unal terably to his cause in the midst of the deepest trials. The fact is, that the more painful the trials to which they are exposed on his account, the more strong and unwavering is their love to him, and their confidence in his ability to save. 36. As it is written. Ps. xliv. 22. This passage the apostle quotes not as having originally reference to Chris tians, but as aptly descriptive of their condition. The condition of saints in the time of the psalmist was similar to that of Christians in the time of Paul. The same language would express both. IT For thy sake. In thy cause ; or on account of attachment to thee. IT We are killed. We are subject to, or ex posed to death. We endure sufferings equivalent to dying. Comp. 1 Cor. iv. 9, " God hath set ibrth us the apostles last, as it were appointed to death." If All the day long. Continually ; con stantly. There is no intermission to our danger, and to our exposure to death. IT We are accounted. We arc reckoned ; we are regarded, or dealt with. That is, our enemies judge that we ought to die, and deem us the ap propriate subjects of slaughter, with as little concern or remorse as the lives of sheep are taken. 37. Nay. But. Notwithstanding our severe pressures and trials. T In A. D. GO.] CHAPTER VIII. 185 we are n-ore than conquerors through him a that loved us. all these things. In the very midst of them ; while we are enduring them we are able to triumph. Comp. 1 Cor. xv. 57. 1T We are more than conquer ors. We gain the victory. That is, they have not power to subdue us ; to alienate our love and confidence; to produce apostacy. We are the victors, not they. Our faith is not destroyed ; our love is not diminished ; our hope is not. blasted. But it is not simple victory; it is not mere life, and conti nuance of what we had before ; it is more than simple triumph; it augments our faith, increases our strength, ex pands our love to Christ. The word used here is a strong, emphatic expres sion, such as the apostle Paul often em ploys (comp. 2 Cor. iv. 17), and which is used with great force and appropri ateness here. IF Through him, &c. Not by their own strength or power. It w.-.s by the might of the Saviour, and by his power pledged to them, and con firmed by the love evinced when he gave himself for them. Comp. Phil. iv. 13, " I can do all things through Christ who strengthened me." 33. For I am persuaded. I have a strong and unwavering confidence. Latin Vulgate, / am certain. The expression here implies unwavering certainty. IT Neither death. Neither the fear of death, nor all the pains and tortures of the dying scene, even in the most painful trials of persecution; death in no form. IT Nor life. Nor the hope of life ; the love of life ; the offer of life made to us by our persecutors, on condition of abjuring our Christian faith. The words evidently refer to times of persecution.; and it was not uncommon for persecutors to offer life to Christians, on condition of their re nouncing attachment to the Saviour, and offering sacrifice to idols. All that was demanded in the times of persecu tion under the Roman emperors was, that they should throw a few grains of incense on the altar of a heathen god 38 For I am persuaded, that b neither death, nor life, nor an- b Jno.I0.28. as expressive of homage to the idol. But even this they would not do. The hope of life on so very easy terms would not, could not, alienate them from the love of Christ. IT Nor an- els. It seems to be apparent that good angels cannot be intended here. The apostle was saying that nothing would separate Christians from the love of Christ. Of course, it would be implied that the things which he spe cifies might be supposed to have some power or tendency to do it. But it is not conceivable that good angels, who are "sent forth to minister for them who shall be heirs of salvation" (Ileb. i. 14), should seek to alienate the minds of Christians from the Saviour, or that their influence should have any such tendency. It seems to be clear, there fore, that he refers to the designs and temptations of evil spirits. The word angels is applied to evil spirits in Matt. xxv. 41. 1 Cor. vi. 3. IT Nor princi palities (dp^at). This word usually refers to magistrates and civil rulers. But it is also applied to evil angels, as having dominion over men. Eph. vi. 12, "For we wrestle against . . . prin cipalities" Col. ii. 15, " And having spoiled principalities." 1 Cor, xv. 24, " When he shall have put down all rule ;" Greek, apxjiv. Some have sup posed that it refers here to magistrates and those in authority who persecuted Christians ; but the connexion of the word with angels seems to require us to understand it of evil spirits. IT Nor powers. This word (Syrapus) is often applied to magistrates ; but it is also applied to evil spirits that have domi nion over men. 1 Cor. xv. 24. The ancient Rabbins also give the name powers to evil angels. (Schleusner.) There can be no doubt that the Jews were accustomed to divide the angels of heaven into various ranks and orders, traces of which custom we find often in the Scriptures. Arid there is also reason to suppose that they n^ade such 186 ROMANS. [A. D. 60. gels, nor principalities, nor powers, nor things present, nor things to come. 89 Nor height, nor depth, nor a division with reference to evil angels, regarding Satan as their leader, and other evil spirits, divided into various ranks, as subordinate to him. See Matt. xxv. 41. Eph. vi. 12. Col. ii. 15. To such a division there is probably reference here ; and the meaning is, that no order of evil angels, however powerful, artful, or numerous, would be able to alienate the hearts of Chris tians from their Redeemer. 1T Nor things present. Calamities and perse- cutions to which we are now subject. ^ Nor things to come. Trials to which we may be yet exposed. It evinced strong confidence to say that no possi ble trials should be sufficient to destroy their love for Christ. 39. Nor height. This has been variously understood. Some have re garded it as referring to evil spirits in the air ; others, to high and lofty spe culation in doctrine ; others, to heaven to all that is in heaven. I regard it here as synonymous with prosperity, honour, elevation in this life. The meaning is, that no possible circum stances in which Christians could be placed, though surrounded with wealth, honour, splendour, and though elevated to rank and office, could alienate them from the love of Christ. The tendency of these things to alienate the mind, to engross the affections, and to occupy the time, all know; but the apostle says that even these would not be suf ficient to withdraw their strong love from the Lord Jesus Christ. IT Nor depth. Nor the lowest circumstances of depression, poverty, contempt, and want ; the very lowest rank of life. *fi Nor any other creature. Nor any other created thing; any other thing in the universe ; any thing that can occur. This expresses the most un wavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved. any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. IT Shall le able. Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind. ^The love of God. The love which we have to God. IT Which is in Christ Jesus. Which is produced and secured by his work. Of which he is the bond, the connect ing link. It was caused by his media tion ; it is secured by his influence, it is in and through him, and him alone, that men love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in, and by the Son. Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this ; aftd there certainly is not to be found any where a specimen of more elevated, animated and lofty eloquence and ar gumentation. We may remark in view of it, (1.) That it is the highest honour that can be conferred on mortal man to be a Christian. (2.) Our trials in this life are scarcely worth regarding in comparison with our future glory. (3.) Calamities should be borne with out a murmur ; nay, without a sigh. (4.) The Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Ghost, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation. (5.) With what thankfulness, then, should we ap proach the God of mercy. In the gos pel, we have a blessed and cheering hope which nothing else can produce, and which nothing can destroy. Sale in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyr s grave ; and triumphantly we may wait until the day of our complete adoption, the en- A. 1). GO.] CHAPTER IX. 187 I CHAPTER IX. SAY the truth in Christ, I lie not, my conscience also tire redemption of soul and body, shall fully come. CHAPTER IX. THIS chapter opens in some degree a new train of thought and argumenta tion. Its main design probably was to meet objections which would be alleged against the positions advanced and de fended in the previous parts of the epistle. In the previous chapters, Paul had defended the position that the bar rier between the Jews and Gentiles had been removed; that the Jews could not be saved by any external advantages which they possessed ; that all were alike guilty before God ; and that there was but one way for Jews and Gen tiles of salvation by faith in Jesus Christ, ch. i. ii. iii. He had stated the benefits of this plan (ch. v.), and show ed its bearing in accomplishing what the law of Moses could not effect in overcoming sin. ch. vi. vii. In ch. viii. he had stated also on what principles this was done ; that it was according to the purpose of God the principle of electing mercy applied indiscrimi nately to the mass of guilty Jews and Gentiles. To this statement two ob jections might arise : first, that it was unjust ; and second, that the whole ar gument involved a departure from the promises made to the Jewish nation. It might further be supposed that the apoctlc had ceased to feel an interest in his countrymen, and had become the exclusive advocate of the Gentiles. To meet these objections and feelings, seems to have been the design of this chapter. He shows them, (1.) His un abated love for his countrymen, and regard for their welfare, vcr. 1 5. (2.) He shows them from their own writings that the principle of election had existed in former times in the case of Isaac (ver. 7 13) ; in the writings of Moses (ver. 15) ; in the case of Pharaoh (ver. 17) ; and in the prophecies of Hosea and Isaiah (ver. bearing me witness iu the Holy That I have great heaviness Ghost. 25 29). (3.) He takes occasion throughout the chapter to vindicate this principle of the divine administration ; to answer objections; and to show that, on the acknowledged principles of the Old Testament, a part of the Jewish nation might be rejected ; and that it was the purpose of God to call others to the privileges of the people of God. ver. 16. 1923. 25, 26. 2933. The chapter, therefore, has not reference to rtational election, or to choice to exter nal privileges, but has direct reference to the doctrine of the election to salva tion which had been stated in ch. viii. To suppose that it refers merely to ex ternal privileges and national distinc tions, makes the whole discussion un- ponnectcd, unmeaning, and unneces sary. 1. / say the truth. In what I am about to affirm respecting my attach ment to the nation and people. IT In Christ. Most interpreters regard this as a form of an oath, as equivalent to calling Christ to witness. It is cer tainly to be regarded, in its obvious sense, as an appeal to Christ as the searcher of the heart, and as the judge of falsehood. Thus the word trans lated "in " (fv) is used in the form of an oath in Matt. v. 34 36. Rev. x. 6, Greek. We are to remember that the apostle was addressing those who had been Jews ; and the expression has all the force of an oath by the Messiah. This shows that it is right on great and solemn occasions, and in a solemn manner, AND THUS ONLY, to appeal to Christ for the sincerity of our motives and for the truth of what we say. And it shows further, that it is right to re gard the Lord Jesus Christ as present with us, as searching the heart, as ca pable of detecting insincerity, hypocri sy, arid perjury, and as therefore di vine. 1T My conscience. Conscience is that act or judgment of the mind by t which \ve decide on the lawfulness or 188 and continual heart. sorrow in my 3 For I a could wish that my- ROMANS. [A. D. GO. elf were accursed l from Christ or my brethren, my kinsmen according to the flesh : 1 or, teparatcd. unlawfulness of our actions, and by which we instantly approve or con- dernn them. It exists in every man, and is a strong- witness to our integrity or to our guilt. IT Bearing me wit ness. Testifying to the truth of what I say. IT In the Holy Ghost. He does not say that he speaks the truth by or in the Holy Ghost, as he had said of Christ ; but that the conscience pro nounced its concurring testimony by the Holy Ghost ; that is, conscience as enlightened and influenced by the Holy Ghost. It was not simply natural con science, but it was conscience under the full influence of the Enlightener of the mind and Sanctifier of the heart. The reasons of this solemn asseveration are probably the following : (1.) His conduct and his doctrines had led some to believe that he was an apostate, and had lost his love for his countrymen. He had forsaken their institutions, and devoted himself to the salvation of the Gentiles. He here shows them that it was from no want of love to them (2.) The doctrines which he was about to state and defend were of a similar character; he was about to maintain that no small part of his own country men, notwithstanding their privileges would be rejected and lost. In this solemn manner, therefore, he assures them that this doctrine had not been embraced because he did not love them but because it was solemn, though mos painful truth. He proceeds to enume rate their privileges as a people, and t< show to them the strength and tender ness of his love. 2. Great heaviness. Great griei IT Continual sorrow. The word ren dered continual here must be taken in a popular sense. Not that he was li terally all the time pressed down wit] this sorrow, but that whenever hi thought on this subject, he had grea grief; as we say of a painful subject t is a source of constant pain. The cause of this grief, Paul does not ex pressly mention, though it is implied n what he immediately says. It was he fact that so large a part of the na- ;ion would be rejected, and cast off. 3. For I could wish, &c. This massage has been greatly controverted. Some have proposed to translate it, I did wish, as referring to a former state, when he renounced Christ, and sought to advance the interests of the nation by opposing and defying him. But to this interpretation there are in superable objections. (1.) The object of the apostle is not to state his former feelings, but his present attachment to his countrymen, and willingness to suffer for them. (2.) The proper grammatical construction of the word used here is not I did wish, but I could desire ; that is, if the thing were possi ble. It is not I do wish, or did wish, but I could desire ( Ht^(5p/v), implying that he was willing now to endure it ; that his present love for them was so strong, that he would, if practicable, save them from the threatened ruin and apostacy. (3.) It is not true that Paul ever did wish before his conversion to be accursed by Christ, i.e., by the Messiah. He opposed Jesus of Nazareth ; but he did not believe that he was the Messiah. At no time would he have wished to be devoted to destruction by the Messiah, or by Christ. Nothing would have been more terrible to a Jew ; and Saul of Tarsus never doubted that he was the friend of the promised Messiah, and was advancing the true interests of his cause, and defending the hopes of his nation .against an impostor. The word, therefore, expresses a feeling which the apostle had, when writing this epistle, in regard to the condition and pros pects of the nation. T Were accursed from Christ. Might be anathema by A. D. 60.] CHAPTER IX. 189 4 Who are Israelites; to whom pertaineth the adoption, a and the glory, b and the 1 covenants, 6 a Deut.7.6. b Ps.90.16. Isa.60.19. 1 or, testaments. c Gen. 17.2. Deut.29.14. Jer.31.33. and the giving ot the law, d and the e service of God, and the pro- Christ (avdSsjua tivai airb TO? Xpiorou). This passage has been much contro verted. The word rendered accursed (anathema) properly means, (1.) Any thing that was set up, or set apart, or consecrated to the gods in the temples, as spoils of war, images, statues, &.c. This is its classical Greek meaning. It has a similar meaning among the He brews. It denoted that which was set apart or consecrated to the service of God, as sacrifices or offerings of any kind. In this respect it is used to ex press the sense of the Hebrew word Din, any thing devoted to Jehovah, without the possibility of redemption. Lev. xxvii. 21 ; xxviii. 29. Num. xviii. 14. Deut. vii. 26. Josh. vi. 17,18; vii. 1. 1 Sam. xv. 21. Ezek. xliv. 29. (2.) As that which was thus dedicated to Jehovah was alienated from the use of him who devoted it, and was either burnt or slain, and devoted to destruc tion as an offering, the word came to signify a devotion of any thing to de struction, or to complete ruin. And as whatever is devoted to destruction may be said to be subject to a curse, or to be accursed, the word comes to have this signification. 1 Kings xx. 42. Isa. xxxiv. 5. But in none of these cases does it denote eternal death. The idea, therefore, in these places is simply, could be willing to be destroyed, or de voted to death, for the sake of my coun trymen. And the apostle evidently means to say that he would be willing to suffer the bitterest evils, to forego all pleasure, to endure any privation and toil, nay, to offer his life, so that he might be wholly devoted to sufferings as an offering, if he might be the means of benefiting and saving the nation For a similar case, see Ex. xxxii. 32 This does not mean that Paul wouk be willing to be damned for ever. For (1.) The words do not imply that, anc will not bear it. (2.) Such a destruc d Ps. 147.19. c.3.2. e Ex. 12.25. /Eph.2.12. :ion could in no conceivable way bene fit the Jews. (3.) Such a willingness is not and cannot be required. And, (4.) It would be impious and absurd. No man has a right to be willing to be the eternal enemy of God; and no man ver yet was, or could be willing to en- dure everlasting torments. IT From Christ. By Christ. Grotius thinks it means from the church of Christ. Others think it means " after the ex ample of Christ;" and others, from Christ for ever. But it evidently means that he was willing to be devoted by Christ ; i. e. to be regarded by him, and appointed by him, to suffering and death, if by that means he could save his countrymen. It was thus the high est expression of true patriotism and benevolence. It was an example for all Christians and Christian ministers. They should be willing to be devoted to pain, privation, toil, and death, if by that they could save others from ruin. IT My kinsmen, &c. My coun trymen ; all of whom he regarded as his kinsmen, or relations, as descended from the same ancestors, 1 According to thejlesh. By birth. They were of the same blood and parentage, though not now of the same religious belief. 4. Who are Israelites. Descended from Israel, or Jacob ; honoured by having such an ancestor, and by bear ing a name so distinguished as that of his descendants. It was formerly the honourable appellation of the people of God. IT To whom pertaineth. To whom it belongs. It was their elevated external privilege. IT The adoption. Of the nation into the family of God, or to be regarded as his peculiar peo ple. Deut. vii. 6. IT And the glory. The symbol of the divine presence that attended them from Egypt, and that finally rested over the ark in the first temple the Shechinah. Ex. xiii. 21, 22; xxv. 22. 1 And the covenant. 190 ROMANS. [A. D. 60. 5 Whose are the fathers, and of whom, b as concerning the flesh, Christ came, who is c over all, God blessed for ever. Amen. Not as though the word of God hath taken d none effect. ac.11.28. i Luke 3.23,&c. cJno.1.1. d Isa.55.1I. For e they are not all Israel which are of Israel. 7 Neither, because they are the seed of Abraham, are they all children : but in f Isaac shall tby seed be called. 8 That is, they which are e c.2.28,29. / Gen. 21. 12. The various compacts or promises which had been made from time to time with Abraham, Isaac, and Jacob, and with the nation ; the pledges of the divine protection. ^ The giving of the law. On Mount Sinai. Ex. xx. Comp. Ps. cxlvii. 19. IT And the service of God. The temple service ; regarded by them as the pride and ornament of their nation. IT And the promises. Of the Messiah ; and of the spread of the true religion from them as a nation. 5. Whose are the fathers. Who have been honoured with so illus trious an ancestry. Who are descend ed from Abraham, Isaac, &c. On this they highly valued themselves, and in a certain sense not unjustly. Com pare Matt. iii. 9. T Of whom. Of whose nation. This is placed as the crowning and most exalted privilege, that their nation had given birth to the long-expected Messiah, the hope of the world. V As concerning the flesh. So far as his human nature was con cerned. The use of this language sup poses that there was a higher nature, in respect to which he was not of their nation. See Note, ch. i. 3. IT Christ came. He had already come; and it was their high honour that he was one of their nation. IT Who is over all. This is an appellation that belongs only to the true God. It implies su preme divinity; and is full proof that the Messiah is divine. Much effort has been made to show that this is not the true rendering, but without success. There are no various readings in the Greek MSS. of any consequence ; and the connexion here evidently requires us to understand this of a nature that is not M according to the flesh," i. e. as the apostle here shows of the divine nature. IF God blessed for ever. This is evidently applied to the Lord Jesus; and it proves that he is divine. If the translation is fairly made, and it has never been proved to be erroneous, it demonstrates that he is God as well as man. The doxology " blessed for ever " was usually added by the Jewish wri ters after the mention of the name God, as an expression of reverence. (See the various interpretations that have been proposed on this passage examined in Prof. Stuart s Notes on this verse.) 6. Not as though, &c. Not as though the promise of God had entire ly failed. Though I grieve thus (ver. 2, 3), though I am deeply apprehen sive for the nation, yet I do not affirm that all the nation is to be destroyed. The promise of God will not entirely fail. IT Not all Israel. Not all the descendants of Jacob have the true spirit of Israelites, or are Jews in the scriptural sense of the term. See Note, ch. ii. 28, 29. 7. Are they all children. Adopted into the true family of God. Many of the descendants of Abraham were re jected. IT But in Isaac. This was the promise. Gen. xxi. 12. IT Shall thy seed, &c. Thy true people. This im plied a selection, or choice ; and there fore the doctrine of election was illus trated in the very commencement of the history of the nation ; and as God had then made such a distinction, he might still do it. As he had then re jected a part of the natural descend ants of Abraham, so he might still do it. This is the argument which the apostle is pursuing. 8. They which are the children of the flesh. The natural descendants. A. I). 60.] CHAPTER IX. 191 the children of the flesh, these are not the children of God : but the children a of the promise are counted for the seed. 9 For this the word of promise. At i this time will I I Gen. 18. 10, 14. TT These are not the children of God. Are not of necessity, the adopted chil dren of God ; or are not so in virtue of their descent merely. This was in op position to one of the most settled and deeply-cherished opinions of the Jews. They supposed that the mere fact of being a Jew, entitled a man to the bless ings of the convenant, and to be regard ed as a child of God. But the apostle shows them that it was not by their natural descent that these spiritual privileges were granted ; that they were not conferred on men simply from the fact that they were Jews; and that consequently those who were not Jews might become interested in those spirit ual blessings. IT But the children of the promise. The descendants of Abraham on whom the promised bless ings would be bestowed. The sense is, that God at first contemplated a dis tinction among the descendants of Abraham, and intended to confine his blessings to such as he chose ; that is, to those to whom the promise particu larly appertained, to the descendants of Isaac. The argument of the apostle is, that the principle was thus establish ed that a distinction might be made among those who were Jews ; and as that distinction had been made in former times, so it might bo under the Messiah. If Are. counted. Are regarded, or reck oned. God reckons things as they are; and therefore designed that they should be his true children. IT As the seed. The spiritual children of God ; the par takers of his mercy and salvation. This refers, doubtless, to spiritual privileges and to salvation ; and therefore has relation not to nations as such, but to individuals. 9. For this is the word of promise. This is the promise made to Abraham. come, and Sarah shall have a son. 10 And not only this; hut when Rebecca c also had con ceived by one, even by our father Isaac j cGen.25.21,23. The design of the apostle, in introduc ing this, is doubtless to show to whom the promise appertained ; and by speci fying this, he shows that it had not reference to Ishmael, but to Isaac. IT At this time. Greek, According to this time. See Gen. xviii. 10. 14. Probably it means at the exact time promised, I will fulfil the prediction at the very time. Comp. 2 Kings iv. 16. 16. And not only this, Not only ia the principle of making a distinction among the natural descendants of Abra ham thus settled by the promise, but it is still further seen and illustrated in the birth of the two sons of Isaac. He had shown that the principle of thus making a distinction among the pos terity of Abraham was recognised in the original promise, thus proving that all the descendants of Abraham were not of course to be saved ; and he now proceeds to show that the principle was recognised in the case of his posterity in the family of Isaac. And he shows that it is not according to any natural principles that the selection was made; that he not only made a distinction between Jacob and Esau, but that he did it according to his good pleasure, choosing the younger to be the object of his favour, and rejecting the older, who, according to the custom of the times, was supposed to be entitled to peculiar honour and rights. And in order to prove that this was done ac cording to his own pleasure, he shows that the distinction was made before they were born; before they had formed any character ; and, consequently, in such a way that it could not be pre tended that it was in consequence of any works which they had performed. ^ But when Rebecca. The wife of Isaac. See Gen. xxv. 21. 23. 192 ROMANS. [A. D. GO. 11 (For the children being | election, might stand, not of not yet born, neither having j works, but of him that calleth ;) done any good or evil, Al -~ i Al -- purpose of God, that the according to jij^a^ uuu \ji iiiuj. uiiiM uuiieiu \) 12 It was said unto her, the elder shall serve the 2 younger. 1 or, greater. 11. For the children being notyet born, It was not, therefore, by any works of theirs. It was not because they had form ed a character and manifested qualities , which made this distinction proper. It ! was laid back of any such character, and j therefore had its foundation in the pur- pose or plan of God. 1T Neither having done any good or evil. That is, when the declaration (ver. 12.) was made to Rebec ca. This is a very important passage in ,_ regard to the question about the pur poses of God. (1.) They had done no thing good or bad ; and when that is file case, there can be, properly speak ing, no moral character, for " a charac ter is not formed when the person has not acquired stable and distinctive qua lities." Webster. (2.) That the period of moral agency had not yet commenced. Comp. .Gen. xxv. 22, 23. When that agency commences, we do not know ; but here is a case of which it is affirm ed that it had not commenced. (3.) The purpose of God is antecedent to the formation of character, or the per formance of any actions, good or bad. (4.) It is not a purpose formed because he sees any thing in the individuals as a ground for his choice, but for .some reason which he has not explained, and which in the Scripture is simply called purpose, and good pleasure. Eph. i, 5. (5.) If it existed in this case, it does in others. If it was right then, \ it is now. And if God then dispensed i his favours on thisprinciple,he will now. But, (6.) This affirmation respecting Jacob and Esau does not prove that they had not a nature inclined to evil ; JT a corrupt and sensual propensity ; or tnat they would not sin as soon as they became moral agents. It proves merely that they had not yet committed actual sin. That they, as well as all others, would certainly sin as soon as they committed moral acts at all, is proved j every where in the sacred Scriptures. IT The purpose of God. Note, ch. viii. 28. IT According to election. To dispense his favours according to his sovereign will and pleasure. Those favours were not conferred in conse quence of the merits of the individuals, but according to a wise plan lying back of the formation of their characters, and before they had done good or evil. The favours were thus conferred ac cording to his choice, or election. IF Might stand. Might be confirmed ; or might be proved to be true. The caseNshows that God dispenses his fa vours as a sovereign. The purpose of God was thus proved to have been formed without respect to the merits of either. IT Not of works. Not by any thing which they had done ..either to merit his favour or to forfeit it. It was formed on other principles than a refer ence to their works. So it is in rela tion to all who shall be saved. God has good reasons for saving those who shall be saved. What the reasons are for choosing some to life, he has not revealed ; but he has revealed to us that it is not on account of their works, either performed or foreseen. IT But of him that calleth. According to the will and purpose of him that chooses to dispense those favours in this manner. It is not by the merit of man, but it is by a purpose having its origin with God, and formed and executed accord ing to his good pleasure. It is also im plied here that it is formed in such a way as to secure his glory as the pri mary consideration. 12. It was said unto her. By Je"- hovah. See Gen. xxv. 23. IT The elder. The eldest son, which was Esau. By the law of primogeniture among the Hebrews, he would have been entitled to peculiar honours and privileges. But it was said that in hi* D. CO.J CHAPTER IX. Ilia 13 As it is written, a Jacob a Mal.1.2,3. :ase this custom should be reversed, and that he should take the rank of the younger. ^ Should serve. Shall be subject to ; shall not have the authority and priority, but should be inferior to. The passage in Genesis (xxv. 23) shows that this had reference particu larly to the posterity of Esau, and not to him as an individual. The sense is, that the descendants of Esau, who were Edomites, should be inferior to, and subject to the descendants of Jacob. Jacob was to have the priority ;Ahe pro mised land ; the promises ; and the ho- notar of being regarded as the chosen of God. There was reference here, therefore, to the whale train of tempo ral and spiritual blessings which were to be connected with the two races of people. If it be asked how this bears on the argument of the apostle, we may reply, (1.) That it settles the principle that Go"d might make a distinction among men, in the same nation, and the same family, without reference to their works or character. (2.) That he might confer his blessings on such as he pleased. (3.) If this is done in regard to nations, it may be in regard to individuals. The principle is the same, and the justice the same. If it be supposed to be unjust in God to make such a distinction in regard to individuals, it is surely not less so to make a distinction in nations. The fact that numbers are thus favoured, does not make it the more proper, or remove any difficulty. (4.) If this distinction may be made in regard to temporal things, why not in regard to spiritual things ? The principle must still be the same. If unjust in one case, it would be in the other. The fact that it is done in one case proves also that it will be in the other; for the same great principle will run through all the dealings of the divine government. And as men do not and cannot com plain that God makes a distinction among them in regard to talents, health, beauty, prosperity, and rank, K have I loved, but Esau have 1 hated. neither can they complain if he act* also as a sovereign in the distribution of his spiritual favours. They, there fore, who regard this as referring only to temporal and national privileges, gain no relief in respect to the real dif ficulty in the case, for the unanswer able question would still be asked, why has not God made all men equal in every thing 1 Why has he made any distinction among men] The onli? reply to all such inquiries is, "Even so, Father, for so it seemeth good in thy sight." Matt. xi. 26. 13. Jls it is -written. MaL i. 2, 3. That is, the distribution of favours is on the principle advanced by the pro phet, and is in accordance with the de claration that God had in fact loved the one and hated the other. \ Jacob, This refers, doubtless, to the posterity of Jacob. ^[ Have I loved. I have shown affection for that people ; I have bestowed on them great privileges and blessings, as proofs of attachment. I have preferred Jacob to Esau, f Esau. The descendants of Esau, the Edom ites. See Mai. i. 4. ^ Have I hated. This does not mean any positive hatred ; but that he had preferred Ja cob, and had -withheld from Esau those privileges and blessings which he had conferred on the posterity of Jacob. This is explained in Mai. i. 3, " And I hated Esau, and laid his mountains and heritage waste for the dragons of the wilderness." Comp. Jer. xlix. 17, 18. Ezek. xxxv. 3. It was common among the Hebrews to use the terms love and hatred in this comparative sense, where the former implied strong positive attachment, and the latter, not positive hatred, but merely a less love, or the withholding of the expressions of affection. Comp. Gen. xxix. 30, 31. Prov. xiii. 24, " He that spareth his rod hateth his son ; but he that loveth him chasteneth him betimes." Matt, vi. 24, " No man can serve two mas ters, for either he will hate the one and ? <?ve the other," &c. Luke xiv. 26, MJ4 ROMANS. . D. 60. 14 What shall we say then ? s a there unrighteousness with God? God forbid. 15 For he saith to Moses, I * will have mercy on whom I will have mercy a Deut.32.4. and I will have " If any man corne to me, and hate not his father and mother," &c. 14. What shall toe say then ? What conclusion shall we draw from these acknowledged facts, and from these positive declarations of Scripture. If Is there unrighteousness -with God? Does God do injustice or wrong] This charge has often been brought against the doctrine here advanced. But this charge the apostle strongly repels. He meets it by further showing that it is the doctrine explicitly taught in the Old Testament (ver. 15. 17), and that it is founded on the principles of equity, and on just views of the sovereignty of God. ver. 1923. J God forbid. Note, ch. iii. 4. 15. For he saith to Moses. Ex. xxxiii. 19. ^ I ivill have mercy. This is said by God when he declared ex pressly that he would make all his goodness pass before Moses (Ex. xxxiii. 19), and when, therefore, it was regarded, not as a proof of stern and inexorable justice, but as the very proof of his benevolence, and the high est which he thought proper to exhibit. When men, therefore, under the influ ence of an unrenewed and hostile heart, charge this as an unjust and arbitrary proceeding, they are resisting and per verting that which God regards as the very demonstration of his benevolence. The sense of the passage clearly is, that he would choose the objects of his fa vour, and bestow his mercies as he chose. None of the human race de served his favour ; and he had a right to pardon whom he pleased, and to save men on his own terms, and ac cording to his sovereign will and plea sure. ^ On -whom I ivill have mercy. On whom I choose to bestow mercy. The mode he does not explain. But compassion on whom I wilJ have compassion. it is not of him nor of him that 16 So then that willeth, runneth, but of God that show- eth mercv. there could not be a more positive de claration of these truths, (1.) That he does it as a sovereign, without giving an account of the reason of his choice to any. (2.) That he does it without regard to any claim on the part of man ; or that man is regarded as destitute of merit, and as having no right to his mercy. (3.) That he will do it to any ex tent which he pleases, and in whatever time and manner may best accord with his own good pleasure. (4.) That he has regard to a definite number ; and that on that number he intends to be stow eternal life ; and, (5.) That no one has a right to complain. It is proof of his benevolence that any are saved ; and where none have a claim, where all are justly condemned, he has a right to pardon whom he pleases. The executive of a country may select any number of criminals whom he may see fit to pardon, or who may be for given in consistency with the suprema cy of the laws and the welfare of the community, and none has a right to murmur, but every good citizen should rejoice that any may be pardoned with safety. So in the moral world, and under the administration of its holy Sovereign, it should be a matter of joy that any can be pardoned and saved ; and not asubject of murmuring and com plaint that those who shall finally de serve to die shall be consigned to wo. 16. So then. It follows as a conse quence from this statement of God to Moses. Or it is a doctrine established by that statement 1 Not of him that willeth. This does not mean that he that becomes a Christian, and is saved, does not choose eternal life ; or is not made willing ; or that he is compelled to enter heaven against his own choice. It is true that men by nature have no 1). 60.] CHAPTER IX. 195 17 For the Scripture saith a un- 10 Pharaoh, Even for this same purpose have I raised thee up, desire of holiness, and do not choose eternal life. But the effect of the influ ences oi God s Spirit on the heart is to make it " willing in the day of his power." Ps. ex. 3. The meaning here is evidently, that eternal life is not bestow ed because man had any original will ingness or disposition to be saved ; it is not because he commences the work, and is himself disposed to it ; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word ivilleth here denotes -wish or de sire. Tf JVor of him that runneth, This denotes strenuous, intense effort, as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved ; nor that all who become Christians do not in fact strive to enter into the king dom, or earnestly desire salvation, for the Scriptures teach the contrary. Luke xvi. 16 ; xiii. 24. There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life. Matt. vii. 7. But the sense is, (1.) That the sin ner would not put forth any effort him self. If left to his own course, he would never seek to be saved. (2.) That he is pardoned, not on account of his effort ; not because he makes an exertion ; but because God chooses to pardon him. There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him ; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him any more than the condemned criminal, trem- Ming with the fear of execution, and that I might -show my power in thee, and that my name might be declared throughout all the earth. the consciousness of crime, lays the judge or the jury under an obligation to acquit him. This fact, it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon ; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will. 1 But of God that shoiveth mercy. Salvation, in its beginning, its progress, and its close, is of him. He has a right, therefore, to bestow it when and where he pleases. All our mercies flow from his mere love and compassion, and not from our deserts. The essential idea here is, that God is the original fountain of all the blessings of salvation. 17. For the Scripture saith. Ex. ix. 16. That is, God saith to Pharaoh in the Scriptures. Gal. iii. 8. 22. This passage is designed to illustrate the doctrine that God shows mercy accord ing to his sovereign pleasure by a refer ence to one of the most extraordinary cases of hardness of heart which has ever occurred. The design is to show that God has a right to pass by those to whom he does not choose to show mercy ; and to place them in circum stances where they shall develope their true character, and where in fact they shall become more hardened and be destroyed, ver. 18. f Unto Pharaoh The haughty and oppressive king of Egypt; thus showing that the most mighty and wicked monarchs are at hia control. Comp. Isa. x. 5 7. ^ For this same purpose. For the design, or with the intent that is immediately specified. This was the leading pur. pose or design of his sustaining him. 1 Have I raised thee />. Margin in Ex. ix. 16, "made thee stand," i. e sustained thee. The Greek word used 196 ROMANS. LA. D. 60 18 Therefore hath he mercy un whom he will have mercy, toy the apostle Of >*ga), means proper- .y / have excited, roused, or stirred thee up. But it may also have the meaning, I have sustained or sup ported thee. That is, I have kept thee from death ; I have preserved thee from ruin ; I have ministered strength to thee, so that thy full character has been developed. It does not mean that God had infused into his mind any positive evil, or that by any direct influence he had excited any evil feelings, but that he had kept him in circumstances which were fitted to develope his true character. The meaning of the word and the truth of the case may be ex pressed in the following particulars : (1.) God meant to accomplish some great purposes by his existence and ! conduct. (2.) He kept him, or sus tained him, with reference to that. (3.) He had control over the haugh ty and wicked monarch. He could take his life, or he could continue him on earth. As he had control over all things that could affect the pride, the feelings, and the happiness of the monarch, so he had control over the monarch himself. (4.) He placed him in circumstances just Jilted to de velope his character. He kept him amidst those circumstances until his character was fully developed. (5.) He j did not exert a positive evil influence on the mind of Pharaoh ; for, (6.) In all this the monarch acted freely. He did that which he chose to do. He pursued his own course. He was voluntary in his schemes of oppressing the Israelites. He was voluntary in his opposition to God. He was voluntary when he pursued the Israelites to the Red sea. In all his doings he acted as he dose to do, and with a determined choice of evil, from which neither warning nor judgment would turn him away. Thus he is Kaid to have hardened his own heart. Ex. viii. 15. (7.) Neither Pharaoh nor any sinner can justly blame God for placing them in circumstances and whom he will he harden eth. where they shall develope their own character, and show what they are. It is not the fault of God, but their own fault. The sinner is not compelled to sin ; nor is God under obligation to save him contrary to the prevalent de sires and wishes of the sinner himself. f My poioer in thee. Or by means of thee. By the judgments exerted in de livering an entire oppressed people from thy grasp. God s most signal acts of power were thus shown in conse quence of his disobedience and rebel lion. 1 My name. The name of Je hovah, as the only true God, and the deliverer of his people. Tf Throughout all the earth. Or throughout all the land of Egypt Note, Luke ii. 1. We may learn here, (1.) That a leading design of God in the government of the world is to make his power, and name, and character known. (2.) That this is often accomplished in a most signal manner by the destruction of the wicked. (3.) That wicked men should be alarmed, since their arm cannot contend with God, and since his ene mies shall be destroyed. (4.) It is right that the incorrigibly wicked should be cut off. When a man s character is fully developed; when he is fairly tried ; when, in all circum stances, he has shown that he -will not obey God, neither justice nor mercy hinders the Almighty from cutting him down and consigning him to death. 18. Therefore hath he mercy, &c. This is a conclusion stated by the apos tie as the result of all the argument. Tf Whom he -will he hardeneth. This is not stated in what the Scripture said to Pharaoh, but is a conclusion to which the apostle had arrived, in view of the case of Pharaoh. The word hardeneth means only to harden in the manner specified in the case of Pharaoh. It does not mean to exert a positive influence, but to leave a sinner to his own course, and to place him in circumstances where the character will A. D. 60.] CHAPTER IX. 197 19 Thou wilt say then unto me, Why doth he yet find fault? for who fl hath resisted his will ? 20 Nay but, O man, who art o 2Chron.20.6. Dan.4.35, thou that repliest 1 against God? Shall b the thing formed say to him that formed it, Why hast thou made me thus? or, answerest again ; or, disputest with God b lsa.29.lti. be more and more developed. Bee Note, John xii. 40. It implies, how ever, an act of sovereignty on the part of God in thus leaving" him to his chosen course, and in not putting forth that influence by which he could be saved from death. Why this is, the apostle does not state. We should, however, not dispute a fact every where prevalent ; and should have sufficient confidence in God to believe that it is in accordance with infinite wisdom and rectitude. 19. Thou tvilt say then unto me. The apostle here refers to an objection that might be made to his argument. If the position which he had been en deavouring to establish were true ; if God had a purpose in all his dealings with men ; if all the revolutions among men happened according to his decree, so that he was not disappointed, or his plan frustrated ; and if his own glory was secured in all this, why could he blame men 1 t Why doth he yet find fault? Why does he blame men, since their conduct is in accordance with his purpose, and since he bestows mercy according to his sovereign will 7 This objection has been made by sinners in all ages. It is the standing objection against the doctrines of grace. The objection is founded, (1.) On the diffi culty of reconciling the purposes of God with the free agency of man. (2.) It assumes, what cannot be proved, that a plan or purpose of God must destroy the freedom of man. (3.) It is said that if the plan of God is accomplish ed, then that which is best to be done is done, and, of course, man cannot be blamed. These objections are met by the apostle in the following argument. If Who hath resisted his -will ? That is, who has successfully opposed his will, or frustrated his plan 1 The word translated resist is commonly used to R 2 denote the resistance offered by soldiers or armed men. Thus, Eph. vi. 13, " Take unto you the whole armour of God, that ye may be able to -withstand (resist or successfully oppose) in the evil day." See Luke xxi. 15, "I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay or resist" See also Acts vj]. 10 ; xiii. 8, " But Elymas. . . .-withstood them," &c. The same Greek word, Rom. xiii. 2. Gal. ii. 11. This does not mean that no one has offered re sistance or opposition to God, but that no one had done it successfully. God had accomplished his purposes in spite of their opposition. This was an esta blished point in the sacred writings, and one of the admitted doctrines of the Jews. To establish it had even been a part of the apostle s design; and the difficulty now was to see how, this being admitted, men could be held chargeable with crime. That it was the doctrine of the Scriptures, see 2 Chron. xx. 6, " In thine hand is there not power and might, so that none is able to withstand thee 1" Dan. iv. 35, " He doeth according to his will in the army of heaven, and among the inha bitants of the earth, and none can stay his hand, or say unto him, What does! thou?" See also the case of Joseph and his brethren, Gen. 1. 20, " As for you, ye thought evil against me, but God meant it unto good." 20. Nay, but, O man, &c. To this objection the apostle replies in t-ws ways ; first, by asserting the sovereign ty of God, and affirming that he had a right to do it (ver. 20, 21) ; and se condly, by showing that he did it ac cording to the principles of justice and mercy, or that it was involved of ne- cessi y in his dispensing justice and mercy to mankind, ver. 22, 23, 24 \ Who art thou, &c. Paul here strong 198 ROMANS. [A.D. 60. 2 1 Hath not tho potter a power over the clay, of the same lump ly reproves the impiety and wickedness of arraigning God. This impiety ap pears, (1.) Because man is a creature of God, and it is improper that he should arraign his Maker. (2.) He is unqualified to understand the subject. " Who art thou ?" What qualifications has a creature of a day, a being just in the infancy of his existence ; of so limited faculties; so perverse, blinded, and interested as man, to sit in judg ment on the doings of the Infinite Mind ] Who gave him the authority, or invested him with the prerogatives of a judge over his Maker s doings ? (3.) Even if man -were qualified to in vestigate those subjects, what right has he to reply against God, to arraign him, or to follow or.t a train of argu ment tending to involve his Creator in shame and disgrace? Nowhere is there to be found a more cutting or humbling reply to the pride of man than this. And on no subject was it more needed. The experience of every age has shown that this has been a pro minent topic of objection against the government of God; and that there has been no point in the Christian theology to which the human heart has been so ready to make objections as to the doctrine of the sovereignty of God. ^ Itepliest against God. Margin, " Answerest again ; or, disputes! with God." The passage conveys the idea of answering again ; or of arguing to the dishonour of God. It implies that when God declares his will, man should be still. God has his own plans of in finite wisdom, and it is not ours to re ply against him, or to arraign him of injustice, when we cannot see the rea son of his doings. ^ Shall the thhig formed, &c. This sentiment is found in Isa. xxix. 16. See also Isa. xlv. 9. It was peculiarly proper to adduce this to a Jeia. The objection is one which is supposed to be made by a Jew, and it was proper to reply to him by a quo- Idtion from his own Scriptures. Any to make one vessel unto honour, and another unto dishonour ? being has a right to fashion his work according to his own views of what is best ; and as this right is not denied to me*i, we ought not to blame the infi nitely wise God for acting in a similar way. They who have received every blessing they enjoy from him, ought not to blame him for not making them different. 21. Hath not the potter, &c. This same sovereign right of God the apostle proceeds to urge from another illustra tion, and another passage from the Old Testament. Isa. Ixiv. 8, " But now, O Lord, thou art our Father ; we are the clay, and thou our potter ; and we all are the work of thy hand." This passage is preceded in Isaiah by one declaring the depravity of man. Isa. Ixiv. 6, " We are all as an unclean thing, and all our righteousnesses are as filthy rags ; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." As they were polluted with sin, as they had trans gressed the law of God, and had no claim and no merit, God might bestow his favours as he pleased, and mould them as the potter did the clay. He would do no injury to those who were left, and -who had no claim to his mer cy, if he bestowed favours on others, any more than the potter would do in justice to one part of the mass, if he put it to an ignoble use, and moulded another part into a vessel of honour. This is still the condition of sinful men God does no injustice to a man if he leaves him to take his own course to ruin, and makes another, equally unde serving, the recipient of his mercy. He violated none of my rights by not con ferring on me the talents of Newton or of Bacon ; or by not placing me in circumstances like those of Peter and Paul. Where all are undeserving, the utmost that can be demanded is that he should not treat them with injustice. And this is secured even in the case of the lost. No man will suffer more than . D. 60.] CHAPTER IX. 199 22 What 8 if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels * of wrath * fitted to destruc tion ; b 2Tim.2.20. l or, made up. he deserves ; nor will any man go to perdition feeling that he has a claim to better treatment than he receives. The same sentiment is found in Jer. xviii. 6, " O house of Israel, cannot I do with you as this potter 1 ? saith the Lord. Behold, as the clay is in the potter s hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation," &c. The passage in Isaiah proves that God has the right of a sovereign over guilty individuals ; that in Jeremiah, that he has the same right over nations ; thus meeting the whole case as it was in the mind of the apostle. These passages, however, assert only the right of God to do it, without affirming any thing aoout the manner in which it is done. In fact, God bestows his favours in a mode very different from that in which a potter moulds his clay. God does not create holiness by a mere act of power, but he produces it in a manner consistent with the moral agency of men ; and bestows his favours not to compel men, but to incline them to be willing to receive them. Ps. ex. 3, " Thy people shall be willing in the day of thy power." It should be further re marked, that the argument of the apos tle here does not refer to the original creation of men, as if God had then made them one for honour and another for dishonour. He refers to man as alien and lost. His argument is this: Man is in ruins ; he is fallen ; he has no claim on God ; all deserve to die ; on this mass, where none have any claim, he may bestow life on whom he pleases, without injury to others ; ne may exercise the right of a sove reign to pardon whom he pleases ; or of a potter to mould any part of the useless mass to purposes of utility and beauty. ^ Potter. One whose .. t-cu- pation it is to make earthen vessels. 1 Power. This word denotes here not merely physical power, but autho rity, right. See Matt. vii. 29, translated " authority ;" xxi. 23. 2 Thess. iii. 9. Mark ii. 10. Luke v. 24, "The Son of man hath power on earth to forgive sins," &c. 1 Lump. Mass. It denotes any thing that is reduced to a fine con sistency, and mixed, and made soft by water ; either clay, as in this place, or the mass produced of grain pounded and mixed with water. Rom. xi. 16, " If the first-fruit bo holy, the lump is also holy." 1 Cor. v. 6, " Know ye not that a little leaven leaveneth the whole lump .?" Tf One vessel. A cup, or other utensil, made of clay, f Unto honoitr. Fitted to an honourable use, or designed for a more useful and re fined purpose. f Unto dishonour. To a meaner service, or more common use. This is a common mode of ex pression among the Hebrews. The lump hire denotes the mass of men, sinners, having no claim on God. The potter illustrates God s right over that mass, to dispose of it as seems good in his sight. The doctrine of the passage is, that men have no right to complain if God bestows his blessings where and when he chooses. 22, 23. What if God, &c. If God does what the apostle supposes, what then ? Is it not right 1 This is the second point in the answer to the ob jection in ver. 19. The answer has re spect to the ttvo classes of men wnich actually exisi on the earth the right eous and the wicked. And the ques tion is, whether in regard to these t-^ o classes God does IN FACT do -wrong? If he does not, then the doctrine of the apostle is established, and the objection is not valid. It is assumed here, as it must be, that the world is in fact di vided into two classes saints and sin ners. The apostle considers the cas* of sinners in ver. 22. ^ Willing. Bein^ disposed ; having an inclination to. I denotes an inclination of mind toward* the thing proposed. If the thing itsel* 200 was right ; if it was proper to " shoiv his wrath," then it was proper to be WILLING to doit. If it is right to do a. thing, it is right to purpose or intend to <3o it. ^ His -wrath (TV bg^w). This word occurs thirty-five times in the New Testament. Its meaning is de rived from the idea of earnestly desir ing or reaching for an object, and pro perly denotes, in its general sense, a vehement desire of attaining any thing. Hence it comes to denote an earnest desire of revenge, or of inflict ing suffering on those who have in jured us. Eph. iv. 31, "Let all bitter ness and wrath," &c. Col. iii. 8. 1 Tim. ii. 8. Hence it denotes indigna tion in general, which is not joined with a desire of revenge. Mark iii. 5, " He looked round about on them with anger." It also denotes punishment for sin ; the anger or displeasure of God against transgression. Note, Rom. i. 18. Luke iii. 7 ; xxi. 23, &c. In this place it is evidently used to denote severe displeasure against sin. As sin is an evil of so great magnitude, it is right for God to be -willing to evince his displeasure against it ; and just in proportion to the extent of the evil. This displeasure, or wrath, it is proper that God should always be willing to show; nay, it would not be right for him not to show it, for that would be the same thing as to be indifferent to it, or to approve it. In this place, however, it is 710* affirmed, (1.) That God has any pleasure in sin, or its punishment ; nor, (2.) That he exerted any agency to compel man to sin. It affirms only that God is willing to show his hatred of incorrigible and long-con tinued wickedness when it actually exists. ^ To make his power knoivn. This language is the same as that which was used in relation to Pharaoh, ver. 17. Ex. ix. 16. But it is not proba tie that the apostle intended to confine it to the Egyptians only. In the following verse he speaks of " the vessels of mercy prepared unto glory ,-" which cannot be supposed to be lan guage adapted to the temporal de liverance of the Jews. The case of ROMANS. [A. D. 60. Pharaoh was one instance, or illus tration of the general principle on which God would deal with men. His government is conducted on great and uniform principles; and the case of Pharaoh was a developement of the great laws on which he governs the universe. ] Endured. Bore with ; was patient, or forbearing. Rev. ii. 3, " And hast borne, and hast patience," &c. 1 Cor. xiii. 7, " Charity (love) beareth all things." Luke xviii. 7, "Will not God avenge his elect, though he bear long with them ?" 1 With much long- suffering. With much patience. He suffered them to live while they deserved to die. God bears with all sinners with much pa tience ; he spares them amid all their provocations, to give them opportunity of repentance ; and though they are fitted for destruction, yet he prolongs their lives, and offers them pardon, and loads them with benefits. This fact is a complete vindication of the government of God from the aspersions of all his enemies. ] Vessels of wrath. The word vessel means a cup, &c. made of earth. As the human body is frail, easily broken and destroyed, it comes to signify also the body. 2 Cor. iv. 7, " We have this treasure in earthen vessels." 1 Thess. iv. 4, " That every one of you should know how to possess his vessel in sanctification and honour" that every one should keep his body from the indulgence of unlawful pas sions. Comp. ver. 3. Hence also it means th.e man himself. Acts ix. 15, " He is a chosen vessel unto me," &c. Comp. Isa. xiii. 5. In this place there is, doubtless, allusion to what he had just said of clay in the hands of the potter. The phrase " vessels of wrath" denotes wicked men against whom it is Jit or proper that wrath should be shown ; as Judas is called " the son of perdition." See Note on John xvii. 12. This does not mean that men by their very creation, or their physical nature, are thus denominated ; but men who, from long continuance in iniquity, de serve to experience wrath ; as Judas was not called " son of perdition" by A.D.60.J CHAPTER IX. 201 23 And that he might make known the riches a of his glory oEph.1.18. any arbitrary appointment, or as an original designation, but because in consequence of his avarice and treason this was the name which in fact ac tually described him, or fitted his case. Tf Fitted (x.ArHTi<Tf*tvci). This word properly means to restore; to place in order ; to render complete ; to supply a defect ; to fit to, or adapt to, or prepare for. See Matt. iv. 21, " Were mending their nets." Gal. vi. 1, "Re store such an one," &c. In this place it is a participle, and means those who are fitted for or adapted to destruction ; those whose characters are such as to deserve destruction, or as to make destruction proper. See the same use of the word in Heb. xi. 3, " Through faith we understand that the worlds were framed" beautifully fitted up in proper proportions, one part adapted to another " by the word of God." Heb. x. 5, A body hast thou prepared for me ;" fitted, or adapt ed to me. Comp. Ps. Ixviii. 10 ; Ixxiv. 16. In this place there is not the sem blance of a declaration that Gou had PREPAKKD them, or FITTED them for destruction. It is a simple declaration that they were ix FACT fitted for it, without making an affirmation about the manner in which they became so. A reader of the English Bible may, perhaps, sometimes draw the impres sion that God had fitted them for this. But this is not affirmed ; and there is an evident design in not affirming it, and a distinction made between them and the vessels of mercy which ought to be regarded. In relation to the latter it is expressly affirmed that God fitted or prepared them for glory. See ver. 23, " Which HE had afore prepared unto glory." The same distinction is re markably striking in the account of the last judgment in Matt. xxv. 34. 41. To the righteous, Christ will say, " Come ye blessed of my Father, inherit the kingdom prepared FOII YOU," &c. To the wicked, "Depart from me, ye on the vessels of mercy, which he had afore prepared unto glory. b lTtess.5.9. cursed, into everlasting fire, prepared FOU THE DEVIL AND HIS ANGELS ;" not said to have been originally prepared for them. It is clear, therefore, that God intends to keep the great truth in view, that he prepares his people by di rect agency for heaven ; but that he exerts no such agency in preparing the wicked for destruction. ^ For de struction (a? &TwAy*i,-). This word occurs in the New Testament no less than twenty times. Matt. vii. 13, " Which leadeth to destruction." John xvii. 12, " Son of perdition" Acts viii. 20, " Thy money perish with thee ;" Greek, be for destruction with thee. xxv. 16. Phil. i. 28, " Token of perdition." iii. 19, "Whose end is de struction." 2 Thess. ii. 3, " The son of perdition. 1 Tim. v. 9, " Which drown men in destruction and perdition." Heb. x. 39, " Which draw back into perdition." See also 2 Pet. ii. 1. 3; iii. 7. 16, &c. In these places it is clear that the reference is to the future punishment of wicked men, and in no instance to national calamities. No such use of the word is to be found in the New Testament ; and this is further clear from the contrast with the word " glory" in the next verse. We may remark here, that if men are fitted o? prepared for destruction ; if future tor ment is adapted to them, and they to it ; if it is fit that they should be sub- jected to it ; then God will do what is fit or right to be done, and, unless they repent, they must perish. Nor would it be right for God to take them to heaven as they are ; to a place for which they are not fitted, and which is not adapted to their feeLngs, their character, or their conduct. 23. And that he might make known. That he might manifest or display. The apostle had shown (in ver. 22) that the dealings of God towards the wicked were not liable to the objection made in ver. 19. In this verse he pro ceeds to show that the obiection could 2055 ROMANS. [A.. D. 60. not lie against his dealings with the otk*r class of men the righteous. If nis dealings towards neither were liable to the objection, then he has met the whc^e case, and the divine govern ment is vindicated. This he proves by shewing that for God to shew the riches of his glory towards those whom he has prepared for it cannot be re garded as unjust. Tf The riches of his glory. This is a form of expression common among the Hebrews, meaning the same as his rich or his abundant glory. The same expression occurs in Eph. i. 18. Tf On the vessels of mercy. Men towards whom his mercy was to be displayed (see ver. 22) ; that is, on those towards whom he has purposed to display his mercy. ^ Mercy. Fa vour, or pity shown to the miserable. Grace is favour to the undeserving ; mercy, favour to those in distress. This distinction is not, however, always strictly observed by the sacred writers. ^ Which he had afore prepared. We are here brought to a remarkable dif ference between God s mode of dealing with them and with the wicked. Here it is expressly affirmed that God him self had prepared them for glory. In regard to the wicked, it is simply af firmed that they -were fitted for de struction, without affirming any thing of he agency by which it was done. That God prepares his people for glory commences and continues the work of their redemption is abundant ly taught in the Scriptures. 1 Thess. v. 9, " God haih appointed us, to ob tain salvation by our Lord Jesus Christ." 2 Tim. i. 9, " Who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began." See alst Eph. i. 4, 5. 11. Rom. viii.28,29, 30. Acts xiii. 48. John i. 13. As the renewing of the heart and the sancti fying of the soul is an act of goodness, it is worthy of God, and of course no objection could lie against it. No man could complain of a course of dealings to make men better : and as this is the sole design of the electing love of God, his dealings with this class of men are easily vindicated. No Christian can complain that God has chosen him, renewed him, and made him pure and happy. And as this was an important part of the plan of God, it is easily defended from the objection in ver. 19. ^ Unto glory. To happi ness ; and especially to the happiness of heaven. Heb. ii. 10, " It became him, in bringing many sons unto glory," &c. Rom. v. 2, " We rejoice in hope of the glory of God." 2 Cor. iv. 17, "Our light affliction worketh for us a far more exceeding and eter nal weight of glory." 2 Thess. ii. 14. 2 Tim. ii. 10. 1 Pet. v. 4. This eter nal state is called " glory," because it blends together every thing that con stitutes honour, dignity, purity, love, and happiness. All these significations are in various places attached to this word, and all mingle in the eternal state of the righteous. We may re mark here, (1.) That this word " glory * is not used in the Scripures to denote any external national privileges } or tc describe any external call of the gospel. No such instance is to be found. Of course the apostle here by vessels of mer cy meant individuals destined to eternal life, and not nations externally called to the gospel. No instance can be found where God speaks of nations called to external privileges, and speaks of them as " prepared unto glory." (2.) As this word refers to the future state of individuals, it shows what is meant by the word " destruction" in ver. 22. That term stands contrasted with glory ; and describes, therefore, the future condition of individual wick ed men. This is also its uniform meaning in the New Testament. On this vindication of the apostle we may observe, (1.) That all men will be treated as they ought to be treated. Men will be dealt with according to their characters at the end of life. (2.) If men will suffer no injustice, then this is the same as saying that they will be treated justly. But what is this 1 That the wicked shall be treated A D. GC CHAPTER IX. 203 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles ? 25 As he saith also in Osee, I will call them my people, which were not my people ; and as they deserve. What they deserve God has told us in the Scriptures. " These shall go away into everlasting punishment." (3.) God has a right to bestow his blessings as he chooses. Where all are undeserving, where none have any claim, he may confer his favours on whom he pleases. (4.) He actually does deal with men in this way. The apostle takes this for grant ed. He does not deny it. He most evidently believes it, and labours to show that it is right to do so. If he did not believe it, and meant to teach it, he would have said so. It would have met the objection at once, and saved all argument. He reasons as if he did believe it ; and this settles the question that the doctrine is true. 24. Even us, &c. See ch. i. 1 6 ; ii. 10 ; iii. 29, 30. To prove that the Gentiles might be called as well as the Jews, was a leading design of the epistle, f Us. Christians, selected from both Jews and Gentiles. This proves that he did not refer to nations primarily, but to individuals chosen out of nations. Two things are esta blished here. (1.) That the grace of God was not confined to the Jewish people, as they supposed, so that it could be conferred on no others. (2.) That God was not bound to confer grace on all the descendants of Abra ham, as he bestowed it on those select ed from the mass, according to his own will, and not of necessity 071 the mass itself. 25. Jls he saith also. The doctrine which he had established, he proceeds now to confirm by quoutions from the writings of Jews, that he might remove every objection. The doctrine was, (1.^ That God intended to call his peo- pifc from the Gentiles as well as the her beloved, which was not be loved. 26 And d it shall come to pass, that in the place where il was said unto them, Ye are not my people ; there shall they be Jews. (2.) That he was bound by no promise and no principle of obligation to bestow salvation on all the Jews. (3.) That, therefore, it was right for him to reject any or all of the Jews, if he chose, and cut them off from their privileges as a people, and from salva tion, t In Osee. This is the Greek form of writing the Hebrew word Ho- sea. It means in the book of Hosea, as in David means in the book of Da vid, or by David. Heb. iv. 7. The passage is found in Hosea ii. 23. This quotation is not made according to the letter, but the sense of the prophet ia preserved. The meaning is the same in Hosea and in this place, that God would bring those into a covenant relation to himself, who were before deemed outcasts and strangers. Thus he supports his main position that God would choose his people from among the Gentiles as well as the Jews, 01 would exercise towards both his right as a sovereign, bestowing or -withhold ing his blessings as he pleases. 26. And it shall come to pass. It shall happen, or take place. This is a continuation of the quotation from the prophet Hosea (ch. i. 10), designed to confirm the doctrine which he was es tablishing. Both these quotations have the same design, and are introduced for the same end. In Hosea they did not refer to the calling of the Gentiles, but to the recalling the rejected Jews. God says, after the Jews had been rejected and scattered for their idolatry ; after they had forfeited his favour, and been cast off as if they were not his people ; he would recall them, and bestow on them again the appellation of sons. The apostle does not quote this as hav ing original reference to the Gentiles, but for the following purposes : (1.) Z04 called God. ..ROM the children of the living ANS. [A. D. 60 27 Esaias also crieth con cerning Israel, Though the num- o Isa.10.22,23. If God formerly purposed to recall to himself a people whom he had reject ed ; if he bestowed favours on his own people after they had forfeited his fa vour, and ceased to be entitled to the name of " his people ;" then the same thing was not to be regarded as absurd if he dealt in a similar manner with the Gentiles also a part of his ori ginal great family, the family of man, but long since rejected and deemed strangers. (2.) The dealings of God towards the Jews in the time of Ho- sea settled a general principle of go vernment. His treatment of them hi this manner was a part of his great plan of governing the world. On the same plan he now admitted the Gen tiles to favour. And as this general principle was established ; as the his tory of the Jews themselves was a pre cedent in the case, it ought not to be objected in the time of Paul that the same principle should be carried out to meet the case also of the Gentiles. t In the place. The place where they may be scattered, or where they may dwell. Or rather, perhaps, in those nations which were not regarded as the people of God, there shall be a peo ple to whom this shall apply. Tf Where it -was said unto them. Where the proper appellation of the people was, that they were not the people of God ; where they were idolatrous, sinful, aliens, strangers; so that they had none of the marks of the children of God. ^f Ye are not my people. Peo ple in covenant with God ; under his protection, as their Sovereign, and keeping his laws, ^ There shall they lie called. That is, there they shall be. The verb to call in the Hebrew writ ings means often the same as to be. It denotes that this shall be the appella tion which properly expresses their character. It is a figure perhaps almost peculiar to the Hebrews ; and it gives additional interest to the case. Instead of saying coldly and abstractedly, they are such," it introduces also the idea that such is the favourable judgment of God in the case. See Matt. v. 9, " Peace-makers. .. .shall be called the children of God." See the Note on that place ; also ver. 19. Matt. xxi. 13, " My house shall be called the house of prayer." Mark xi. 17. Luke i. 32. 35. 76. Isa. Ivi. 7. 1 The children of, &c. Greek, Sons. See Note, Matt. i. 1. T Living God. Called living God in opposition to dead idols. See Note, Matt. xvi. 16; also xxvi. 63. John vi. 69. Acts xiv. 15. 1 Thess. i. 9, " Turn from idols to serve the living and true God." Jer. x. 10. This is a most ho nourable and distinguished appellation. No higher favour can be conferred on mortals than to be the sons of the liv ing God ; members of his family ; en titled to his protection ; and secure of his watch and care. This was an object of the highest desire with the saints of old. See Ps. xlii. 2 ; Ixxxiv. 2, " My soul thirsteth for God, the living God." " My heart and my flesh cry out foi the living God." 27, 28. Esaias. The Greek way of writing the word Isaiah, f Crieth. Isa. x. 22, 23. Exclaims, or speaks aloud or openly. Comp. John i. 15. Isaiah brings forth the doctrine fully, and without any concealment or dis guise. This doctrine related to the rejection of the Jews ; a far more diffi cult point to establish than was that of the calling of the Gentiles. It was needful, therefore, to fortify it by some explicit passage of the Scriptures. If Concerning Israel. Concerning the Jews. It is probable that Isaiah had reference primarily to the Jews of his own time; to that wicked generation that God was about to punish, by send ing them captive into other lands. The case was oue, however, which settled a general principle of the Jewish go vernment ; and, therefore, it was appli cable to the case before the apostle. If the thing for which he was contending A. D. 60.] CHAPTER IX. 205 her of the children of Israel be as the sand of the sea, a remnant shall be saved. 28 For he will finish * the work, and cut it short in right eousness: because a short work will the earth. Lord make upon the that the Jews might be rejected ex isted in the time of Isaiah, and was settled then as a precedent, it might exist also in his time, and under the gospel. *| As the sand of the sea. This expression is used to denote an indefinite or an innumerable multitude. It often occurs in the sacred writings. In the infancy of society, before the art of numbering was carried to a great extent, men were obliged to express themselves very much in this manner. Gen. xxii. 17, "I will multiply thy seed. . . .as the sand which is upon the sea-shore." xxxii. 12. Isaiah doubtless had reference to this promise : Though all that was promised to Abraham shall be fulfilled, and his seed shall be as numerous as God declared, yet a rem nant only, &c. The apostle thus shows that his doctrine does not conflict at all with the utmost expectation of the Jews drawn from the promises of God. See a similar use of the term sand in Judg. vii. 12. 1 Sam. xiii. 5. 2 Sam. xvii. 11, &c. In the same manner great numbers were denoted by the stars of heaven. Gen. xxii. 17; xv. 5. t Ji remnant shall be saved. Meaning a remnant only. This implies that great multitudes of them would be cast off] and be not saved. If only a rem nant was to be saved, many must be lost ; and this was just the point which the apostle was endeavouring to esta blish. The word remnant means that which is left, particularly what may re main after a battle or a great calamity. 2 Kings xix. 31 ; x. 11. Judg. v. 11. Isa. xiv. 22. In this place, however, it means a small part or portion. Out of the great multitude there shall be so few left as to make it proper to say that it was a mere remnant. This implies, of course, that the great mass should be cast away or rejected. And this wap the use which the apostle intended t* make of it. Comp. the Wisdom of Si- rach xliv. 17, " Noah. . . .was left unto the earth as a remnant when the flood came." 1 Shall be saved. Shall be preserved, or kept from destruction. As Isaiah had reference to the captivity of Babylon, this means that only a rem nant should return to their native land. The great mass should be rejected and cast off. This was the case with the ten tribes, and also with many others who chose to remain in the land of their captivity. The use which the apostle makes of it is this : In the his tory of the Jews, by the testimony of Isaiah, a large part of the Jews of that time were rejected, and cast off from being the peculiar people of God. It is clear, therefore, that God has brought himself under no obligation to save all the descendants of Abraham. This case settles the principle. If God did it then, it was equally consistent for him to do it in the time of Paul, under the gospel. The conclusion, therefore, to which the apostle came, that it was the intention of God to reject and cast off the Jews as a people, was in strict accordance with their own history and the prophecies. It was still true that a remnant was to be saved, while the great mass of the people was rejected. The apostle is not to be understood here as affirming that the passage in Isaiah had reference to the gospel, but only that it settled one great principle of the divine administration in regard to the Jews, and that their rejection under the gospel tuas strictly in ac cordance tffith that principle. 28. He -will finish the -work. This is taken from the Septuagint transla tion of Isa. x. 23. The Hebrew is, " The Lord God of hosts shall make a consumption, even determined, in the midst of all the land." Or, as it may be rendered, " Destruction is decreed 206 ROMANS PA. D. CO. 29 And as Esaias said be fore, " Except the Lord of Sa- baoth had left us a seed, we a Isa. 1.9. Lam.3.22. b had been as Sodoma, ana been made like unto Gomor- rha. b Gen. 19.24,25. ha. 13. 19. which shall make justice overflow ; yea, destruction is verily determined on ; the Lord Jehovah will execute it in the midst of all the land." (Stuart,} The Septuagint and the apostle adhere to the sense of the passage, but do noi follow the -words. The phrase, tvil finish the ivork, means he -will bring the thing to an end, or will accomplish it. It is an expression applicable to : firm purpose to accomplish an object. I refers here to his threat of cutting off the people ; and means that he will fulfil it \ Cut it short. This word here means to execute it speedily. The destruc tion shall not bo delayed. H In right eousness. So as to manifest his own justice. The work, though apparently severe, yet shall be a. just expression of God s abhorrence of the sins of the peo ple. If Because a short -work. The word here rendered " short" means pro perly that which is determined on or decreed. This is the sense of the He brew ; and the phrase here denotes the purpose -which was determined on in relation to the Jews. ^ Upon the earth. Upon the land of Israel. See Notes on Matt. v. 4 ; iv. 8. The design for which the apostle introduces this pas sage is to show that God of old de stroyed many of the Jews for their sin ; and that, therefore, the doctrine of the apostle was no new thing, that the Jews might be excluded from the peculiar privileges of the children of God. 29. And as Esaias said. Isa. ch. i. 9. T before. The apostle had just cited one prediction from the tenth chapter of Isaiah. He now says that Isaiah had affirmed the same thing in a previous part of his prophecy, t Ex cept the Lord of Sabaoth. In Isaiah, the Lord of Hosts. The word Sabaoth is the Hebrew word rendered hosts. It properly denotes armies or military hosts organized for war. Hence it de notes the hosts of heaven, and means, (1.) The angels, who are represented as marshalled or arranged into military orders. Eph. i. 21 ; iii. 10 ; vi. 12. Col, i. 16; ii. 15. Jude 6. 1 Kings xxii. 19, "I saw the Lord sitting on hia throne, and all the host of heaven standing by him." Psalm ciii. 21 ; cxlviii. 2. (2.) The stars. Jer. xxxiii. 22, " As the host of heaven cannot be numbered," &c. Isa. xl. 26. Deut. iv. 19, &c. God is called the Lord of hosts, as being at the head of all these armies ; their King and their Com mander. It is a phrase properly ex pressive of his majesty and power, and is appropriately introduced here, as the act of saving " the seed" was a signal act of poiver in the midst of great sur rounding wickedness. *f Had left. Had preserved, or kept from destruction. Here their preservation is ascribed to God, and it is affirmed that if God had not interposed, the -whole nation would have been cut off. This fully esta blishes the doctrine of the apostle, tha God might cast off the Jews, and ex tend the blessings to the Gentiles. 1 Ji seed. The Hebrew in Isaiah means one surviving or escaping, cor responding with the word remnant. The word seed commonly means in the Scriptures descendants, posterity. In this place it means a part, a small portion ; a remnant, like the small por tion of the harvest which is reserved for sowing. ^ We had been as Sodo . The nation was so wicked, that unless God had preserved a small num ber who were pious from the general corruption of the people, they would lave been swept off by judgment, like Sodom and Gomorrah. We aie told that ten righteous men would have saved Sodom. Gen. xviii. 32. Among he Israelites, in a time of great gene- ral depravity, a small number of holy men were found who preserved the na- ion. The design of the apostle here A D. 60.1 CHAPTER IX. 30 What shall we say then ? that the Gentiles, which fol- owed not after righteousness, was the same as in the previous verses to show that it was settled in the Jewish history that God might cast off the people, and reject them from en joying the peculiar privileges of his friends. It is true that in Isaiah he has reference to the temporal punish ment of the Jews. But it settles a great principle, for which Paul was contending, that God might cast off the nation consistently with his promises and his plans. We may learn here, (1.) That the existence of religion among a people is owing to the love of God. " Except the Lord had left us," &c. (2.) It is owing to his mer cy that any men are kept from sin, and any nation from destruction. (3.) We see the value of religion and of pious men in a nation. Ten such would have saved Sodom; and a few such saved Judea. Comp. Matt. v. 13, 14. (4.) God has a right to withdraw his mercies from any other people, however exalted their privileges, and leave them to ruin ; and we should not be high-minded, but fear. Rom. x. 20. 30. What shall ive say then ? What conclusion shall we draw from the pre vious train of remarks 1 To what re sults have we come by the passages adduced from the Old Testament 1 This question is asked preparatory to his summing up the argument ; and he had so stated the argument that the conclusion which he was about to draw was inevitable. 1 The Gentiles. That many of the Gentiles ; or that "the way was open for them, and many of them had actually embraced the righteous ness of faith. This epistle was written as late as the year 57 (see Introduc tion), and at that time multitudes of heathens had embraced the Christian religion. ^ Which followed not after righteousness. The apostle does not mean that none of the pagans had any ^licitude about right and wrong, or have attained to righteousness, even the righteousness which is of faith b c.l. 17. Pbilem.3,9. that there were no anxious inquiries among them; but he intends particu larly to place them in contrast with the Jew. They had not made it thtir main object to justify themselves ; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the law, and who felt no need of any other justifica tion ; they were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to over come as the Jew had. Still it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness. See ch. i. The word " followed" here often denotes to pur sue with intense energy, as a hunter pursues his game, or a man pursues a flying enemy. The Jews had sought righteousness in that way ; the Gentiles had not. The word righteousness here means the same as justification. The Gentiles, which sought not justification, have obtained justification. Tf Have attained to righteousness. Have be come justified. This was a matter of fact; and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that men would be as safe in sin as in attempting to seek for salvation. He establishes the doctrine, indeed, that God is a sovereign ; but still it is im plied that the gospel had not the pecu liar obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence ; and men were more easily brought to see that they were sinners, and to feel their need of a Sa viour. Though God dispenses his fa- ours as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel 208 ROMANS. [A. D. 60 31 But Israel, which follow- ! 32 Wherefore ? Because they ed after the law of righteousness, sought it not by faith, but as it hath not attained to the law of j were by the works of the law : righteousness. for they stumbled at that stum a c .io.2;ii.7. I bling-stone ; finds more obstacles among some men than among others. This was a most cutting and humbling doctrine to the pride of a Jew ; and it is no wonder, therefore, that the apostle guarded it as he did. 1 Which is of faith. Justifi cation by faith in Christ. See Note, ch. i. 17. 31. But Israel. The Jews. The apostle docs not mean to affirm that none of the Jews had obtained mercy, but that as a people, or acting accord ing to the prevalent principles of the nation to work out their own righteous ness, they had not obtained it. 1 Which folio-wed after the laic of righteous ness. The phrase, " the law of right eousness," means the law of justice, or the just law. That law demands per fect purity ; and even its external ob servance demanded holiness. The Jews supposed that they rendered such obedience to that law as to constitute a meritorious ground of justification. This they had folio-wed after, that is, pursued zealously and unremittingly. The reason why they did not obtain justification in that way is fully stated in ch. i iii. where it is shown that the law demands perfect compliance with its precepts ; and that Jews, as well as Gentiles, had altogether failed in ren dering such compliance. ^ Hath not attained to the lato of righteousness. They have not come to yield true obe dience to the law, even though imper fect ; not such obedience as to give evidence that they have been justified. We may remark here, (1.) That no conclusion could have been more hum bling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils. (2.) As they made the experiment fully, and failed as they had the best advantages for it, and did not succeed, but reared only a miserable and delu sive system of self-righteousness (Phil, iii. 4 9) ; it follows, that all similar experiments must fail, and that none now can be justified by the law. (3.) Thousands fail in the same attempt , They seek to justify themselves before God. They attempt to weave a right eousness of their own. The moral man does this. The immoral man attempts it as much as the moral man, and is as confident in his own righteousness. The troubled sinner does this; and this it is which keeps him so long from the cross of Christ. All this must be renounced ; and man must come as a poor, lost, ruined sinner, and throw himself upon the mere mercy of God in Christ for justification and life. 32. Wherefore ? Why. The apos tle proceeds to state the reason why so uniform and remarkable a result hap pened. They sought it not by faith, &c. They depended on their own righteousness, and not on the mercy of God to be obtained by faith. 1 By i the -works of the law. By complying with all the demands of the law, so that they might merit salvation. Their attempted obedience included their prayers, fastings, sacrifices, &c., as well as compliance with the demands of the moral law. It may be asked here, per haps, how the Jews could know any better than this ? how should they know any thing about justification by I faith] To this I answer, (1.) That : the doctrine was stated in the Old Testament. See Hab. ii. 4. Comp. Rom. i. 17. Ps. xxxii. cxxx. xiv. Comp. Rom. iii. Job ix. 2. (2.) The sacrifices had reference to a future state of things, and were doubtless so un- derstood. See the epistle to the He brews. (3.) The principle of justifi cation, and of living by faith, had beec fully brought out in the lives and ex perience of the saints of old See Rom . D. 60.] CHAPTER TX. 33 As it is written, b Behold, I lay in Sion a stumbling-stone b Pi.llS.22. Isa.8.14. iv. and Heb. xi. ^ They ^tumbled. They fell ; or failed ; or this *vas the cause why they did not obtain it. Tf Jit tr.at stumbling-stone. To wit, at that which he specifies in the following verse. A stumbling-stone is a stone or impediment in the path over which men may fall. Here it means that ob stacle -which prevented their attain ing the righteousness of faith ; and which -was the occasion of their fall, "ejection, and ruin. That was the rejection and the crucifixion of their own Messiah ; their unwillingness to be saved by him ; their contempt of him and his message. For this God withheld from them the blessings of justification, and was about to cast them off as a people. This also the apostle proceeds to prove was foretold by the prophets. 33. Jls it is -written. See Isa. viii. 14; xxviii. 16. The quotation here is made up of both these passages, and contains the substance of both. Comp. also Ps. cxviii. 22. 1 Pet. ii. 6. 1 Be hold I lay in Sion. Mount Zion was the hill or eminence in Jerusalem, over-against Mount Moriah, on which the temple was built. On this was the palace of David, and this was the re sidence of the court. 1 Chron. xi. 5 8. Hence the whole city was often called by that name. Ps. xlviii. 12; Ixix. 35 ; Ixxxvu. 2. Hence also it came to signify the capital, the glory of the people of God, the place of so lemnities ; and hence also the church itself. Ps. ii. 6 ; li. 18 ; cii. 13 ; cxxxvii. 3. Isa. i. 27 ; lii. 1 ; lix. 20, &c. In this place it means the church. God will place or establish in the midst of that church. T Ji stumbling-stone and rock of offence. Something over which men shall fall. See Note, Matt. v. 29. This is by Paul referred to the Messiah. He is called rock of stum bling, not because it was the design of sending him that men should fall, but because such would be the result. The application of the term rock to the 2 Messiah is derived from the custom of building, as he is the corner-stone or the immoveable foundation on which the church is to be built. It is not on human merits, but by the righteousness of the Saviour, that the church is to be reared. See 1 Pet. ii. 4, " I lay in Sion a chief corner-stone." Ps. cxviii. 22, " The stone which the builders rejected is become the head stone of the corner." Eph. ii. 20, " Jesus Christ himself being the chief corner-stone." This rock, designed as a corner-stone to the church, became, by the wicked ness of the Jews, the block over which they fall into ruin. 1 Pet. ii. 8. 1 Shalt not be ashamed. This is taken sub stantially from the Septuagint trans lation of Isa. xxviii. 16, though with some variation. The Hebrew is, " shall not make haste," as it is in our Eng lish version. This is the literal mean ing of the Hebrew word ; but it means also to be afraid, as one who makes haste often is ; to be agitated with fear or fright ; and hence it has a signification nearly similar to that of shame. It expresses the substance of the same thing, viz. failure of obtain ing expected success and happiness. The meaning here is, that the man who believes shall not be agitated, or thrown into commotion, by fear of want of suc cess ; shall not be disappointed in his hopes ; and, of course, he shall never be ashamed that he became a Christian. They who do not believe in Christ shall be agitated, fall, and sink into eternal shame and contempt. Dan. xii. 2. They who do believe shall be con fident ; shall not be deceived, but shall obtain the object of their desires. It is clear that Paul regarded the passage in Isaiah as referring to the Messiah. The same also is the case with the other sacred writers who have quoted it. 1 Pet. ii. 5 8. See also Matt. xxi. 42. Luke xx. 17, 18 ; ii. 34. The ancient Targum of Jonathan translates the passage, Isa. xxviii. 16, " Lo, 1 will place in Zion a king, a king strong. 210 and rock of offence ; soever believeth on not be * ashamed. i or, confoundtd. ROMANS. [A. D. 60. and who- 1 CHAPTER X. him shall j BRETHREN, my heart s de sire and prayer to God for mighty, and terrible ;" referring doubt less to the Messiah. Other Jewish writings also show that this interpreta tion was formerly given by the Jews to the passage in Isaiah. In view of this argument of the apostle, we may remark, (1.) That God is a sovereign, and has a right to dispose of men as he pleases. (2.) The doctrine ot election was manifest in the case of the Jews as an establish ed principle of the divine government, and is therefore true. (3.) It argues great want of proper feeling to be op posed to this doctrine. It is saying, in other words, that we have not confi dence in God ; or that we do not be lieve that he is qualified to direct the affairs of his own universe as well as we. (4.) The doctrine of election is a doctrine which is not arbitrary ; but which will yet be seen to be wise, just, and good. It is the source of all the blessings that any mortals enjoy ; and in the case before us, it can be seen to be benevolent as well as just. It is better that God should cast off a part of the small nation of the Jews, and extend these blessings to the Gentiles, than that they should always have been confined to Jews. The world is better for it, and more good has come out of it. (5.) The fact that the gospel has been extended to all nations, is proof that it is from heaven. To a Jew there was no motive to attempt to break down all the existing institutions of his nation, and make the blessings of reli gion common to all nations, unless he knew that the gospel system was true. Yet the apostles were Jews; educated with all the prejudices of the Jewish people. (6.) The interests of Chris tians are safe. They shall not be ashamed or disappointed. God will keep them, and bring them to his king dom. (7.) Men sti ll are offended at the cross of Christ. They contemn and despise him. He is to them as a root out of dry ground, and they reject him, and fall into ruin. This is the cause why sinners perish ; and this only. Thus as the ancient Jews brought ruin on themselves and their country, so do sinners bring condemnation and wo on their souls. And as the ancient despis- ers and crucificrs of the Lord Jesus perished, so will all those who work iniquity and despise him now. CHAPTER X. 1. Brethren. This expression serums intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but who had embraced the Christian faith. It is an expression of tenderness and affection, denoting his deep interest in their welfare, f J\fy heart s desire. The word " desire" (si/ox/*.) means benevolence ; and the expression, my heart s desire, means my earnest and sincere wish. 1 Prayer to God. He not only cherished this feeling, but he expressed it in a desire to God. He had no desire that his kinsmen should be destroyed ; no plea sure in the appalling doctrine which he had been defending. He still wished their welfare ; and could still pray for them that they might return to God. Ministers have no pleasure in pro claiming the truth that men must be lost. Even when they declare the truths of the Bible that some -will be lost ; when they are constrained by the unbelief and wickedness of men to pro claim it of them, they still can sincerely say that they seek their salvation. t For Israel. For the Jewish nation. 1 That they might be saved. This clearly refers to salvation from the sin of unbelief, and the consequences of sin in hell. It does not refer to the temporal calamities which were coming upon them, but to preservation from the eternal anger of God. Comp. eh xi. 26. 1 Tim. ii. 4. The reasons whj the apostle commences this chapter in this tender manner are the following. \.D.60.] CHAPTER X. [srael is, that they might be sa^ed. (1.) Becftuse he had stated and de fended one of the most offensive doc trines that could be preached to a Jew ; and he was desirous to show them that it was not from any want of affection for them, but that he was urged to it by the pressure of truth. (2.) He was regarded by them as an apostate. He had abandoned them when bearing their commission, and while on his way to execute their favourite purposes, and had preached the doctrine which they had sent him to destroy. Comp. Acts ix. He had opposed them every where ; had proclaimed their pride, self- righteousness, and crime in crucifying their Messiah ; had forsaken all that they valued ; their pomp of worship, their city, and their temple ; and had gone to other lands to bear the message of mercy to the nations that they despised. He was willing to show them that this proceeded from no want of affection for them, but that he still retained towards them the feelings of a Jew, and could give them credit for much that they valued themselves on. ver. 2. (3.) He was aware of the deep and dreadful condemnation that was coming on them. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their sal vation. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. Paul was tender, affectionate, kind ; convincing by cool argument, and not harshly denounc ing ; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the impending doom. So should the awful doctrines of religion be preached by all the am bassadors of God. 2. For I bear them record. To bear record means to be a witness ; to give evidence. This, Paul was well qualified to do. He had been a Jew of the strictest order (Acts xxvi. 5. Phil, iii. 5), and he well knew the extraordi- 211 2 For I bear them record, that they have a zeal a of God, nary exertions which they put forth to obey the commands of the law. ^ A zeal of God. A zeal for God. Thus, John ii. 17, "The zeal of thine house hath eaten me up ;" an earnest desire for the honour of the sanctuary has wholly absorbed my attention. Comp. Ps. Ixix. 9. Acts xxi. 20, " Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law." xxii. 3, " And was zealous toward God as ye all are this day." Zeal for God here means passionate ardour in the things pertain ing to God, or in the things of religion. In this they were, doubtless, many of them sincere ; but sincerity does not of itself constitute true piety. John xvi. 2, " The time cometh that whosoever killeth you will think that he doeth God service." This would be an in stance of extraordinary zeal, and in this they would be sincere ; but persecution to death of apostles cannot be true re ligion. See also Matt, xxiii. 15. Acts xxvi. 9, " I thought that / oitglit to do," &c. So many persons suppose that, provided they are sincere and zealous, they must of course be accepted of God. But the zeal which is accepta ble is that which aims at the glory of God, and which is founded on true be nevolence to the universe ; and which does not aim primarily to establish a system of self-righteousness, as did the Jew, or to build up our otvn sect, as many others do. We may remark here, that Paul was not insensible to what the Jews did, and was not unwill ing to give them credit for it. A minister of the gospel should not be blind to the amiable qualities of men or to their zeal ; and should be willing to speak of it tenderly, even when he is proclaiming the doctrine of depra vity, or denouncing the just judgments of God. ^ Nit according- to Ic7ioit> ledge. Not an enlightened, discerning, and intelligent zeal. Not that which was founded on correct views of God ROMANS. [A, D. GO. but not according to knowledge. 3 For they being ignorant of God s righteousness, ana going about to establish their own righteousness, have not and of religious truth. Such zeal is enthusiasm, and often becomes perse cuting. Knowledge without zeal be comes cold, abstract, calculating, for mal ; and may be possessed by devils as well as men. It is the union of the two the action of the man called forth to intense effort by just views of truth and by right feeling that constitutes true religion. This was the zeal of the Saviour and of the apostles. 3. For they being ignorant. The ignorance of the Jews was voluntary, and therefore criminal. The apostle does not affirm that they could not have known what the plan of God was ; for he says (ver. 18 21) that they had full opportunity of knowing. An at tentive study of their own Scriptures would have led them to the true know ledge of the Messiah and his righteous ness. See John v. 39. Comp. Isa. liii. &c. Yet the fact that they were igno rant, though not an excuse, is intro duced here, doubtless, as a mild and mitigating circumstance, that should take off the severity of what he might appear to them to be saying. 1 Tim. i. 13, "But I obtained mercy because I did it ignorantly, in unbelief." Luke xxiii. 34, " Then said Jesus, Father, torgive them, for they know not what they do." Acts vii. 60. Involuntary ignorance excuses from guilt ; but ig norance produced by our sin or our in dolence is no excuse for crime. ^ Jf God s righteousness. Not of the per sonal holiness of God, but of God s plan of justifying men, or of declar ing them righteous by faith in his Son. See Note on ch. i. 17. Here God s plan stands opposed to their ef forts to make themselves righteous by ihpji own works. ^ And seeking to establish, &c. Endeavouring to con- Jirm or make valid their own right- submitted themselves unto the righteousness of God. 4 For Christ is the end * of the law for righteousness 10 every one that believeth. eousness ; to render it such as to con stitute a ground of justification before God ; or to make good their own claims to eternal life by their merits. This stands opposed to the justification by grace, or to God s plan. And they must ever be opposed. This was the constant effort of the Jews; and in this they supposed they had succeeded. See Paul s experience in Phil. iii. 4 6. Acts xxvi. 5. Instances of their be lief on this subject occur in all the gos pels, where our Saviour combats their notions of their own righteousness. See particularly their views and eva sions exposed in Matt, xxiii. Comp. Matt. v. 20, &c. ; vi. 2 5. It was this which mainly opposed the Lord Jesu? and his apostles ; and it is this confi dence in their own righteousness, whicb still stands in the way of the progress of the gospel among men. \ Have not submitted themselves. Confident in their own righteousness, they have not yielded their hearts to a plan which re quires them to come confessing that they have 710 merH, and to be saved by the merit of anotner. No obstacle to salvation by grace is so great as the self- righteousness of the sinner, f Right eousness of God. His plan or scheme of justifying men. 4. For Christ. This expression im plies faith in Christ. This is the de sign of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to men from Christ unless they believe on him, faith in him is implied where the word occurs in this connexion. Is the end of the law. The word translated "end" means that which completes a thing, or renders it perfect; also the boundary, issue, or termination of any thing, as th? end of life, the re- D. 60.] J For Moses describeth the righteousness which is of the CHAPflfcR X. 213 law, That the man which doeth those things shall live by them. suit of a prophecy, &c. John xiii. 1. Luke xxii. 37. It also means the de sign or object which is had in view ; the principal purpose for which it was undertaken. 1 Tim. i. 5, " The end of the commandment is charity ;" the main design or purpose of the com mand is to produce love. 1 Pet. i. 9, " The end of your faith, the salvation of your souls ;" the main design or purpose of faith is to secure salvation. Rom. xiv. 9, " To this end Christ both died," &c. For this design or purpose. This is doubtless its meaning here. The main design or object -which the perfect obedience of the laiv -would accomplish, is accomplished by faith in Christ. That is, perfect obed ience to the law would accomplish justifica tion before God, secure his favour and eternal life. The same end is now ac complished by faith in Christ. The great design of both is the same ; and the same great end is finally gained. This was the subject of discussion be tween the apostle and the Jews ; and this is all that is necessary to under stand in the case. Some have supposed that the word end refers to the ceremo- aial law ; that Christ fulfilled it, and brought it to an end. Others, that he perfectly fulfilled the moral law. And others, that the law in the end leads us to Christ, or that its design is to point us to him. All this is true, but not the truth taught in this pas sage. That is simple and plain, that by faith in Christ the same end is ac complished in regard to our justification, that would be by perfect obedience to the moral law. ^ For righteousness. Unto justification, or acceptance with God. ^ To every one that believeth. See Note, ch. i. 17. 5. For Moses describeth, &c. This Is found in Lev. xviii. 5, " Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them." This appeal is made to Moses, both in regard to the right eousness of the law and that of faith, in accordance with the usual manner of Paul to sustain all his positions by the Old Testament, and to show that he was introducing no new doctrine. He was only affirming that which had been long before taught in the writings of the Jews themselves. The word describeth is literally -writes (^aps*), a word often used in this sense. ^ The righteousness, &c. The righteousness which a perfect obedience to the law of God would produce. That consisted in perfectly doing all that the law re quired. ^[ The man which doeth these things. The man who shall perform or obey what was declared in the pre vious statutes. Moses here had refer ence to all the commandments which God had given, moral and ceremonial. And the doctrine of Moses is that which pertains to all laws, that he who shall render perfect and continued compliance with all the statutes made known, shall receive the reward which the law promises. This is a first prin ciple of all law ; for all law holds a man to be innocent, and, of course, en titled to whatever immunities and re wards it has to confer, until he is prov ed to be guilty. In this case, however, Moses did not affirm that in fact any one either had yielded or would yield perfect obedience to the law of God. The Scriptures elsewhere abundantly teach that it never has been done. Doeth. Obeys, or yields obedience. So also Matt. v. 19, " Shall do and teach them." vii. 24. 26, " Whosoever hear- eth these sayings. . . .and doeth them." xxiii. 3. Mark iii. 35 ; vi. 20. Luke vi. 46, 47. 49. 1 Shall live. Shall obtain felicity. Obedience shall render him happy, and entitled to the rewards of the obedient. Moses doubtless referred here to all the results which would fol low obedience. The effect would be to produce happiness in this life and in the life to come. The principle on which happiness would be conferred 214 6 But the righteousness which is of faith speaketh on this wise, Say a not in thine heart, Who ANS. [A.D.CO shall ascend into heaven? (that is, to bring Christ down from above:) oDeut.30.12-14. would be the same whether in this world or the next. The tendency and result of obedipnce would be to promote order, health, purity, benevolence ; to advance the welfare of man, and the honour of God, and thus must confer happiness. The idea of happiness is often in the Scriptures represented by the word life. See Note, John v. 24. It is evident moreover that the Jews understood Moses here as refer ring to more than temporal blessings. The ancient Targum of Onkelos ren ders the passage in Leviticus thus " The man who does these things shall live in them to eternal life." So the Arabic version is, The retribution of him who works these things is that he shall live an eternal life." K By them (tv , UTO/C). In them. In their observance he shall find happiness. Not simply as a result, or re-ward, but the very act of obeying shall carry its own reward. This is the case with all true religion. This declaration of Moses is still true. If perfect obedience were rendered, it would, from the nature of the case, confer happiness and life as long as the obedience was rendered. God would not punish the innocent. But in this world it never has been rendered, ex cept in the case of the Lord Jesus ; and the consequence is, that the course of man has been attended with pain, sor row, and death. 6. But the righteousness -which is of faith. It is observable here that Paul does not affirm that Moses describes any where the righteousness by faith, or the effect of the scheme of justifica tion by faith. His object was differ ent, to give the law and state its de mands and rewards. Yet though he had not formally described the plan of justification by faith, yet he had used language which would fitly express that plan. The scheme of justification by faith is here personified as if it were living, and describing its own effects and nature. One describing it would say, Or the plan itself speaks in this manner. The words here quoted are taken from Deut. xxx. 11 14. The original meaning of the passage is this : Moses near the end of his life, having given his commandments to the Israel ites, exhorts them to obedience. To do this, he assures them that his com mands are reasonable, plain, intelligi ble, and accessible. They did not re quire deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands, of looking into the profound mysteries of the high heavens, or the deep abyss ; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the divine law, it may be observed, that among the an cients, it was not uncommon for legis lators and philosophers to travel to dis tant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was peculiarly a land of such celebrity ; and in subse quent times Pythagoras, and the prin cipal philosophers of Greece, travelled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in o before the time of Moses. Moses says that his precepts were to be obtained by no such painful and dangerous jour neys. They were near them, plain, and intelligible. This is the general meaning of this passage. Moses dwells on the thought, and places it in a va riety of forms by the questions, " who shall go up to heaven for us,"&c. ; and Paul regards this as appropriate^ de scribing the language of Christian faith ; but without affirming that Moses him self had any reference in the passage to A. D. 60.] CHAPTER X. 215 7 Or, who shall descend into the deep ? (that is, to bring Ihe faith of the gospel. ^ On this -wise. In this manner. ^ Say not in thine heart. The expression to say in the heart is the same as to think. Do not think, or suppose, that the doctrine is so difficult to be understood, that one must ascend to heaven in order to un derstand it. If Who shall ascend into heaven ? This expression was used among the Jews to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the highest difficulty. Thus Job zi. 7, " Canst thou by searching find out God ] It is high as heaven, what canst thou do 1" &c. Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible, f That is, to bring Christ, &c. Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words because, (1.) They appropriately expressed the language of faith. (55.) If this might be affirmed of the doc trines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already ac complished when God gave his Son to become a man, and to die. To save man it was indeed indispensable that Christ should have come down from heaven. But the language of faith was that this had already been done. Probably the word Christ here includes all the benefits mentioned in ver. 4 as resulting from the work of Christ 7. Or tvho shall descend into the deep ? These words are also a part of the address of Moses, Deut. xxx. 13. But it is not literally quoted. The Hebrew is, " Neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us," &c. The words of the quotation are changed, but not the sense ; and it is to be re- up Christ dgain from the dead.) mernbered that Paul is not professing to quote the -words of Moses, but to express the language of faith ; and this he does mainly by words which Moses had used, which also expressed /its meaning. The words as used by Moses refer to that which is remote, and therefore difficult to be obtained. To cross the sea in the early times of navigation involved the highest diffi culty, danger, and toil. The sea which was in view was doubtless the Medi terranean, but the crossing of that was an enterprise of the greatest difficulty and the regions beyond that were re garded as being at a vast distance. Hence it is spoken of as being the tvidest object with which they were ac quainted, and the fairest illustration of infinity. Job xi. 9. In the same sense Paul uses the word deep, aEvro-ov the abyss. This word is applied to any thing the depth or bottom of which is not known. It is applied to the ocean (in the Septuagint), Job xli. 31, " He maketh the deep to boil as a pot." Isa. xliv. 27, " That saith to the deep be dry," &c. Gen. vii. 1 1 ; viii. 2 ; to a broad place (Job xxxvi. 16) ; and to the abyss before the world was formed. Gen. i. 2. In the New Testament it is not applied to the ocean, unless in the passage Luke viii. 31 (see Note on that place), but to the abode of de parted spirits; and particularly to the dark, deep, and bottomless pit, where the wicked are to dwell for ever. Rev. ix. 1, 2, " And to him was given the key of the bottomless pit. And he opened the bottomless pit ;" Greek, The pit of the abyss. Rev. xi. 7 ; xvii. 8 ; xx. 1.3. In these places the word means the deep, awful regions of the nether world. The word stands op posed to heaven ; as deep is that is high ; as dark as that is light ; while the one is as vast as the other. In the place before us it is opposed to heaven; and to descend there to bring up one, is supposed to be as impossible as to ascend to heaven to bring one down 216 ROMANS. 8 Bur what saith it? The I A.. D 60. word is nigh thee, even in thy mouth, and in thy heart : that is, the word of faith which we preach ; 9 That if a thou shalt confess Paul does not affirm that Christ de scended to those regions ; but he says that there is no such difficulty in re ligion ay if one -were required to de scend into those profound regions to call back a departed spirit. That work was in fact done, when Jesus was re called from the dead, and now the work of salvation is easy. The word abyss here, therefore, answers to hades, or the dark regions of departed spirits. t That is, to bring up Christ, &c. Justification by faith had no such diffi cult and impossible work to perform as would be an attempt for man to raise the dead. That would be impossible ; but the work of religion is easy. Christ, the ground of hope, is not by oun EF FORTS to be brought doivn from hea ven to save us, for that is done ; nor BY OUR EFFORTS to be raised from the dead, for that is done ; and what remains for us, that is TO BE- LIEVF,, is easy, and is near us. This is the meaning of the whole passage. 8. Rut -what saith it? That is, what is the language of the doctrine of justification by faith? Or what is to be done according to that doctrine ! ^ The -word is nigh thee. This is still a use of the language of Moses. Deut. xxx. 14. The meaning is, the doctrine j is not difficult to be understood and embraced. What is nigh us may be easily obtained. What is remote, with difficulty. The doctrine of Moses and of the gospel was nigh ; that is, it was easily obtained, embraced, and under stood, t In thy mouth. This is taken from the Septuagint. Deut. xxx. 14. The meaning is, that the doctrine was already so familiar, and so well under stood, that it was actually in their mouth, that is, their language, their common conversation. Moses had so often inculcated it, that it was under stood and talked about by the people, so that there was no need to search in distant climes tr obtain it The same was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be in every man s mouth. ^ In thy heart. The word heart is very variously used in the sacred Scriptures. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and re flection. They already possessed them, and talked and thought about them ; so that there was no need of going to dis tant places to learn them. The same was true of the doctrine requiring faith in Christ. It was already among them by the preaching of the apostles, and was a subject of conversation and of thought. 1 That is. This is the use which the apostle makes of it; not that Moses referred to the gospel. His i language conveys the main id^n wHch Paul wished to do, that the doctrine was plain and intelligible. ^ The -word of faith. The doctrine which requires faith, i. e. the gospel. Comp. 1 Tim. iv. 6. The gospel is called the -word of faith, the word of God, as being that which was spoken, or communicat ed by God toman, ver. 17. Heb. vi. 5; I xi. 3. ^ Which ive preach. Which is S proclaimed by the apostles, and made known to Jews and Gentiles. As this was now made known to all, as the apostles preached it every where, it could be said to be nigh them ; there was no need of searching other lands for it, or regarding it as a hidden mys tery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state. 9. That if thou shalt confess. The word here rendered confess (c^iA^-i) is often rendered profess. Matt. vii. 23, " Then will I profess to them I never knew you." Titus i. 16 ; iii. 14. Rev. i. 22. 1 Tim. ii. 10; vi. 12, 13. 21. Heb. iii. 1, &c. It properly means to speak that -which agrees -with something which others speak or maintain. Thus A. I). 60.] CHAPTER X. 21? with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath rdsed him from the dead, thou shalt be saved. confession or profession expresses our agreement or concord -with -what GOD holds to be true, and -what he declares to be true. It denotes a public declara tion or assent to that, here expressed by the words " with thy mouth." A profession of religion then denotes a public declaration of our agreement with what God has declared, and ex- tenJs to all his declarations about our lost estate, our sin, and need of a Saviour ; to his doctrines about his own nature, holiness, and law; about fhe Saviour and the Holy Spirit ; about the necessity of a change of heart and holiness of life ; and about the grave and the judgment ; about heaven and hell. As the doctrine respecting a Re- leemer is the main and leading doc- Irine, it is put here by way of emi nence, as in fact involving all others ; and publicly to express our assent to this, is to declare our agreement with God on all kindred truths. 1 With thy mouth. To profess a thing -with the mouth is to speak of it ; to declare it ; to do it openly and publicly. ^ The Lord Jesus. Shalt openly acknowledge attachment to Jesus Christ. The meaning of it may be expressed by re garding the phrase the Lord as the predicate ; or the thing to be confessed is, that he is Lord. Comp. Acts ii. 36. Phil. ii. 11, "And that every tongue should confess that Jesus Christ is Lord." Here it means to acknowledge him as Lord, i. e. as having a right to rule over the soul. ^ Shalt believe in thy heart. Shalt sincerely and truly believe this, so that the external pro fession shall correspond with the real, internal feelings. Where this is not the case, it would be hypocrisy ; where this is the case, there would be the highest sincerity, and this religion re quires. ^ That God hath raised him. This fact, or article of Christian be lief, is mentioned here because of its 10 For with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation great importance, and its bearing on the Christian system. If this be true, then all is true. Then it is true that he came forth from God ; that he died for sin ; and that God approved and ac cepted his work. Then it is true tliat he ascended to heaven, and is ex alted to dominion over the universe, and that he will return to judge tho quick and the dead. For all this was professed and taught ; and all this was regarded as depending on the truth of his having been raised from the dead. See Phil. ii. 81 1. Eph. i. 21. Acts ii. 24. 32, 33; xvii. 31. 2 Cor. iv. 14. 1 Cor. xv. 1320. To profess this doctrine was, therefore, virtually to pro fess all the truths of the Christian re ligion. No man could believe this who did not also believe all the truths de pendent on it. Hence the apostles re garded this doctrine as so important, and made it so prominent in their preaching. See Note on Acts i. 3. Tf Thou shalt be saved. From sin and hell. This is the doctrine of the gos pel throughout ; and all this shows that salvation by the gospel was easy. 10. For -with the heart. Not with the understanding merely, but with such a faith as shall be sincere, and shall influence the life. There can be no other genuine faith than that which influences the whole mind. ^ Selieveth unto righteousness. Believes so that justification is obtained. (Stuart.) In God s plan of justifying men, this is the way by which we may be declared just or righteous in his sight. The moment a sinner believes, therefore, he is justi fied ; his sins are pardoned ; and ho is introduced into the favour of God. No m,in can be justified without this ; for this is God s plan, and he will not de part from it. Tf With the mouth con fession is made, &c. That is, confes sion or profession is so made as to ob tain salvation. He who in all appro- ROMANS. [A D. bO 1 1 For the Scripture saith, Whosoever belie veth on him shall not be ashamed. 12 For b there is no differ- a Isa.28. 1 6; 49.23. i AcU 1 5.f . Gal .3.28. ence between the Jew and the Greek : for c the same Lord ovei all is rich unto all that call upon him. e lTim.2.5. priate ways professes his attachment to Christ shall be saved. This profession is to be made in all the proper ways of religious duty ; by an avowal of our sentiments ; by declaring on all proper occasions our belief of the truth ; and by an unwavering adherence to them in all persecutions, oppositions, and trials. He who declares his belief makes a profession. He who associates with Christian people does it. He who acts with them in the prayer meeting, in the sanctuary, and in deeds of be nevolence, does it. He who is bap tized, and commemorates the death of the Lord Jesus, does it. And he who leads a humble, prayerful, spiritual life, does it. He shows his regard to the precepts and example of Christ Jesus ; his regard for them more than for the pride, and pomp, and allure ments of the world. All these are in cluded in a profession of religion. In whatever way we can manifest attach ment to it, it must be done. The rea son why this is made so important is, that there can be no true attachment to Christ which will not manifest itself in the life. A city that is set on a hill cannot be hid. It is impossible that there should be true belief in the heart jf man, unless it should show itself in the life and conversation. This is the only test of its existence and its power; and hence it is made so important in the business of religion. And we ma} here learn, (1.) That a profession of religion is, by Paul, made as really indispensable to salvation a* believing. According to him it is connected with salvation as really as faith is with justifica tion ; and this accords with all the de clarations of the Lord Jesus. Matt. x. 32; xxv. 3446. Luke xii. 8. (2.) There can be no religion where there .s not a willingness to confess the Lord I^sus. There is no true repentance where we are not willing to confeat our faults. There is no true attach ment to a father or mother or friend, unless we are willing on all proper oc casions to avow it. And so there can be no true religion where there is too much pride, or vanity, or love of the world, or fear of shame to confess it. (3.) Those who never profess any re ligion have none; and they are not safe. To deny God the Saviour before men is not safe. They who do not profess religion, profess the opposite. The real feelings of the heart will be expressed in the life. And they who profess by their lives that they have no regard for God and Christ, for heaven and glory, must expect to be met in the last day as those who deny the Lord that bought them, and who bring upon themselves quick destruction. 2 Pet. i. 2. 11. For the Scripture saith, &c. Isa. xxviii. 16. This was the uniform doctrine of the Scripture, that he who holds an opinion on the subject of re ligion -will not be ashamed to avow it. This is the nature of religion, and with out this there can be none. See this passage explained in Rom. ix. 33. 12. For there is no difference. In the previous verse Paul had quoted a passage from Isa. xxviii. 16, which says that every one (Greek, IT*?) that be- lieveth shall not be ashamed ; that is, every one of every nation and kindred. This implies that it was not to be con fined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the epistle to establish, and i is fully proved in the course of the ar gument in ch. i iv. See particularly ch. iii. 26 30. When the apostle says there is r in difference between them, . D. 60.J CHAPTER X. 219 13 For a whosoever shall call he means in regard to the subject under discussion. In many respects there might be a difference ; but not in the way of justification before God. There all had sinned ; all had failed of obey ing the law; arid all must be justified in the same way, by faith in the Lord Jesus Christ. The word difference (/iacrTiAfc) means distinction, diversi ty. It also means eminence, excellence, advantage. There is no eminence or advantage which the Jew has over the Greek in regard to justification before God. J The Jeiv. That portion of mankind which professed to yield obe dience to the law of Moses, f The Greek. Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews ; that is, the same as the Gentiles. The terms " Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation ; they are the same to all. This truth is fre quently taught. It was a most impor tant doctrine, especially in a scheme of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly favoured people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long favoured and chosen people of God. The apostles, therefore, were at great pains fully to establish it. See Acts x. 9. Gal. hi. 28. t For the same Lord over aCl, &c. For there is the same Lord of all ; tt.at is, the Jews and Gen tiles have one common Lord. Comp. Rom. iii. 29, 30. The same God had formed them, and ruled them ; and God now opened the same path to life. See this fully presented in Paul s address to the people of Athens, in Acts xvii. the name of the Lord shall be saved. 2630. See also 1 Tim. ii. 5. As there was but one God ; as all, Jews and Gentiles, were his creatures ; as one law was applicable to all ; as all had sinned ; and as all were exposed to wrath ; so it was reasonable that there should be the same -way of re turn through the mere mercy of God. Against this the Jew ought not to ob ject; and in this he and the Greek should rejoice. ^ Is rich unto all (TAOVT^V els JTstvTa c). The word rich means to have abundance, to have in store much more than is needful foi present or personal use. It is com monly applied to wealth. But applied to God, it means that he abounds in mercy or goodness towards others. Thus Eph. ii. 4, " God, who is rich in mercy" &c. 1 Tim. vi. 1 7, 1 8, " Charge them that are rich in this world. . . that they be rich in good -works" James ii. 5, " God hath chosen the poor. . . .rich in faith;" i.e. abounding in faith and good works, &c. Thus God is said to be rich towards all, as he abounds in mercy and goodness to wards them in the plan of salvation. That call upon him. This expres sion means properly to supplicate, to invoke, as in prayer. As prayer con stitutes no small part of religion ; and as it is a distinguishi7ig characteristic f those who are true Christians (Acts xi. 11, "Behold he prayeth") ; to call on the name of the Lord is put for re- igion itself, and is descriptive of acts of devotion towards God. 1 Pet. i. 17, And if ye call on the Father," &c. A.cts ii. 21 ; ix. 14, "He hath autho- "ity. . . .to bind all that call on thy i.ame" Acts vii. 59 ; xxii. 16. Gen. v. 26, " Then began men to call on .he name of the Lord." 13. For whosoever shall call, &c. This sentiment is found substantially n Joel ii. 32, "And it shall come to )ass, that whosoever shall call on the name of the Lord shall be delivered." This is expressly applied to the times f the gospel, by Peter, in Acts ii. 21 14 How then shall they call on him in whom they have not believed ? and how shall they ROMANS. [A. JJ. 60. believe in him of whom they have not heard ? and how shall they hear without a preacher ? See Note on that place. To call on the name of the Lord is the same as to call on the Lord himself. The word name is often used in this manner. "The name, of the Lord is a strong tower," &c. Prov. xviii. 10. "The name of the God of Jacob defend thee." Ps. xx. 1. That is, God himself is a strong tower, &c. It is clear from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Tes tament are applicable to God. See 1 Cor. i. 2. \ Shall be saved. This is the uniform promise. See Acts ii. 21 ; xxii. 16, "Arise, and he baptized, and wash away thy sins, calling on the name of the I^ord. This is proper and indispensable, because, (1.) We have sinned against God, and it is right that \ve should confess it. (2.) Be cause he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God. (3.) To call upon him is to acknowledge him as our Sove reign, our Father, and our Friend ; and it is right that we render him our homage. It is implied in this, that we call upon him with right feelings ; that is, with a humble sense of our sinful- ness and our need of pardon, and with a willingness to receive eternal life as It is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations and to men of all times. 14. Ho-io then shall they call, &c. The apostle here adverts to an objec tion which might be urged to his argu ment. His doctrine was, that faith in Christ was essential to justification and salvation ; and that this was needful for all ; and that, without this, man must perish. The objection was, that they could not call on him in whom they had not believed ; that they could not believe in him of whom they had not heard ; and that this was arranged by God himself, so that a large part of the world was destitute of the gospel, am in fact did not believe, ver. 16, 17 The objection had particular reference to the Jews ; and the ground of injus tice which a Jew wculd complain of, would be, that the plan made salvation dependent on faith, when a large part pf the nation had not heard the gospel, and had had no opportunity to know it. This objection the apostle meets, so fai as it was of importance to his argu ment, in ver. 18 21. The first part of the objection is, that they could " not call on him in whom they had not believed." That is, how could they call on one in whose existence, ability, and willingness to help, they did not believe ] The objection is, that in order to our calling on one for help, we must be satisfied that there is such a being, and that he is able to aid us. This remark is just, and every man feels it. But the point of the ob jection is, that sufficient evidence of the divine mission and claims of Je sus Christ had not been given to au thorize the doctrine that eternal sal vation depended on belief in him, or that it -would be right to suspend the eternal happiness of Jeto and Gentile on this. ^ Hoiv shall they believe in him, &c. This position is equally un deniable, that men could not believe in a being of whom they had not heard. And the implied objection was, that men could not be expected to believe in one of whose existence they knew nothing, and, of course, that they could not be blamed for not doing it. It was not right, therefore, to make eternal life depend, both among Jews and Gentiles, on faith in Christ. Tf And hoiv shall they hear, &c. How can men hear, unless some om % i-u- A.D.GO.] CHAPTER X. 1 5 And how sh all they preach, except they written, be sent? as it is How beautiful are the a Isa.52.7. Nah.1.15. claim to them, or preach to them that which is to be heard and believed ] This is also true. The objection thence derived is, that it is not right to con demn men for not believing what has never been proclaimed to them ; and, of course, that the doctrine that eternal life is suspended on faith cannot be just and right. 15. Jind hoiv shall they preach. In what way shall there be preachers, un less they are commissioned by God ? The word " hoiv" does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. Iri the Scriptures it means to proclaim the gospel to men. 1 Except they be sent. That is, ex cept they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a divine message must be made by one who was com missioned by God for that purpose. Jer. xxiii. 21; i. 7; xiv. 14, 15; vii. 25. He who sends a message to men can alone designate the proper persons to bear it. The point of the objection, therefore, was this : Men could not be lieve unless the message was sent to them ; yet God had not actually sent it to all men : it could not, therefore, be just to make eternal life depend on so impracticable a thing as faith, since men had not the means of believing. 1 Jis it is -written. In Isa. lii. 7. 1 Hotv beautiful, &c. The reason why this passage is introduced here is, that it confirms what had just been advanc ed in the objection the importance and necessity of there being messen gers jf salvation., That importance is seen in the high encomium which is passed on them in the sacred Scrip tures. They are regarded as objects peculiarly attractive ; their necessity is T 2 221 feet of them that preach the gos pel of peace, and bring glad tidings of good things ! fully recognised ; and a distinguished rank is given to them in the oracles of God. Ho-w beautiful. How attractive, how lovely. This is taken from the Hebrew, with a slight variation. In the Hebrew, the words " upon the mountains" occur, which makes the passage more picturesque, though the sense is retained by Paul. The image in Isaiah is that of a herald seen at first leaping or running on a distant hill, when he first comes in sight, with tidings of joy from a field of battle, or from a distant land. Thus, the appear ance of such a man to those who were in captivity, would be an image full of gladness and joy. ^ Jlre the feet. Many have supposed that the meaning of this expression is this : The feet of a herald, naked and dusty from travel ling, would be naturally objects of dis gust. But that which would be natu rally disagreeable is thus made plea sant by the joy of the message. But this explanation is far-fetched, and wants parallel instances. Besides, it is a violation of the image which the apos tle had used. That was a distant ob ject a herald running on the distant hills ; and it supposes a picture too re mote to observe distinctly the feet, whe ther attractive or not. The meaning of it is clearly this : how beautiful i? the coming- or the running of such a herald. The feet are emblematic of his coming. Their rapid motion would be seen ; and their rapidity would be beau tiful from the desire to hear the mes sage which he brought. The wholt meaning of the passage, then, as ap plied to ministers of the gospel, is, that their coming is an attractive object, re garded with deep interest, and produc tive of joy an honoured and a delight ful employment, ^f That preach, &c. Literally, " that evangelize peace." That proclaim the good news of peace ; or bring the g ad message of peace. \ *ind 222 16 But a they have not all obey ed the gospel. For Esaias saith, Lord, who hath believed * our 2 report. ROMANS. [A. D r,o. 17 So then faith cometk by hearing 1 , and hearing by the word of God. bring 1 glad tidings, &c. Literally, " and evangelize good things ;" or that bring the glad message of good things. Peace here is put for good of any kind ; and as the apostle uses it, for the news of reconciliation with God by the gospel. Peace, at the end of the conflicts, distresses, and woes of war, is an image of all blessings. Thus it is put to denote the blessings when a sinner ceases to be the enemy of God, obtains pardon, and is admitted to the joys of those who are his children and friends. The coming of those messen gers who proclaim it is joyful to the world. It fills the bosom of the anx ious sinner with peace ; and they and their message will be regarded with deep interest, as sent by God, and pro ducing joy in an agitated bosom, and peace to the world. This is an illus tration of the proper feeling with which we should regard the ministers of re ligion. This passage in Isaiah is refer red by the Jews themselves to the times of the gospel. (Rosenm uller.} 16. JBut they have not all obeyed the gospel. It is not easy to see the con nexion of this ; and it has been made a question whether this is to be regarded as a continuation of the objection of the Jew, or as a part of the answer of the apostle. After all the attention which I have been able to give it, I am inclined to regard it as an admission of the apostle, as if he had said, It must be admitted that all have not obeyed the gospel. So far as the objection of the Jew arises from that fact, and so far as that fact can bear on the case, it is to be conceded that all have not yielded obedience to the gospel. For this was clearly declared even by the prophet. Comp. Acts xxviii. 24. Heb. iv. 2. 1 For Esaias saith. Isa. liii. 1. ^f Who hath believed our report ? That is, Isaiah complains that his declarations respecting the Messiah had been reject- fid by his countrymen. The form of Acts 28.24. Heb.4.2. the heannff of u*. b Isa. 63.1. Jio. 12.38. a or, preaching. expression, Who hath believed ! is e mode of saying emphatically that few or none had done it. The great mass of his countrymen had rejected it. This was an example to the purpose of the apostle. In the time of Isaiah this fact existed ; and it was not a new thing that it existed in the time of the gos pel. Our report. Our message ; or that which is delivered to be heard and be lieved. It originally means the doctrine which Isaiah delivered about the Mes siah ; and implies that the same thing would occur when the Messiah should actually come. Hence in the liiid chap ter he proceeds to give the reasons why the report would not be credited, and why the Messiah would be rejected. It would be because he was a root out of a dry ground ; because he was a man of sorrows, &c. And this actually took place. Because he did not come with splendour and pomp, as a temporal prince, he was rejected, and put to death. On substantially the same grounds he is even yet rejected by thousands. The force of this verse, per haps, may be best seen by including it in a parenthesis, " How beautiful are the feet," &c. how important is the gospel ministry (although it must be admitted, that all have not obeyed, for this was predicted also by Isaiah, &c.) 17. So then faith cometh, &c. This I take to be clearly the language of the objector. As if he had said, by the very quotation which you have made from Isaiah, it appears that a report was necessary. He did not condemn men for not believing what they had not heard ; but he complains of those who did not believe a message actually de livered to them. Even by this passage, therefore, it seems that a message was necessary, that faith comes by hear ing, and hearing by the divine mes sage. It could not be right, therefore, to condemn those who had not obeyed A. D. GO.] CHAPTER X. 223 18 But I say, Have they not neard ? Yes, verily, their a sound a Ps.19.4. Mat28.J9. CoU.6,231 the gospel because they had not heard it ; and hence not right to make salva tion dependent on a condition which was, by the arrangement of God, put beyond their power. The very quota tion from Isaiah, therefore, goes to con firm the objection in the 14th and 15th verses. ^ By hearing. Our translation has varied the expression here, which is the same in two places in the Greek : Isaiah said who hath believed our re port (T ctKCtt). So then, you must admit that faith comes by that report (^ u xcil?), and therefore this report or message is necessary. When it is said that faith cometh by hearing, it is not meant that all who hear actually believe, for that is not true ; but that faith does not exist unless there is a message, or report, to be heard or believed. It cannot come otherwise than by such a message ; in other words, unless there is something made fcnoion to be believed. And this shows us at once the importance of the message, and the fact that men are converted by the instrumentality of truth, and of truth only. ^ Jlnd hear ing. And the report, or the message ( tuts), is by the word of God ; that is, the message is sent by the command of God. It is his word, sent by his di rection, and therefore if withheld by him, those who did not believe could not be blamed. The argument of the objector is, that God could not justly condemn men for not believing the gospel. 1 8. Hilt I say. But to this objec tion, I, the apostle, reply. The objec tion had been carried through the pre vious verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that men might be justly con demned for not believing it ; not that the messengers must be sent by God, not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from went into all the earth, and their words unto the ends of the world. the Old Testament, that this had been actually furnished to the Jews anil to the Gentiles, and that they -were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer. \ Have they not heard? A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word " they," in this place, I take to refer to the Gentiles. What was the fact in regard to Israel, or the Jew, he shows in the next verses. One main design was to show that the same scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that there fore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in ver. 14, 15, was not well founded, for in fact the thing existed which the objector maintained to be necessary, to wit, that they had heard, and that preach ers had been sent to them, \ Yes, verily. In the original, a single word, fttnvvyi, compounded of juev and cuv and yt. An intense expression, denoting strong affirmation. ^ Their sound went, &c. These -words are taken in substance from Psalm xix. 4. The psalmist employs them to show that the -works of God, the heavens and the earth, proclaim his existence, every where. By using them here, the apos tle does not affirm that David had reference to the gospel in them, but he uses them to express his oivn mean ing ; he makes an affirmation about the gospel in language used by David on another occasion, but without inti mating or implying that David had such a reference. In this way we often qu( te the language of others as express ing in a happy way our own thoughts, but without supposing that the authoi 224 19 But I say, did not Israel know ? First Moses saith, a I will provoke you to jealousy by ROMANS. [A. D. GO. them that are no people, and by had any such reference. The meaning here is, that that may be affirmed in fact of the gospel which David affirm ed of the works of God, that their sound had gone into all the earth. ^ Thrir sound. Literally the sound .r tone which is made by a stringed instrument (q>$tyyc?). Also a voice, a report. It means here they have spoken, or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken, or proclaimed, far and wide. The Hebrew is " their line" &c. The Septuagint translation is the same as that of the apostle their voice (o q&iyyos ctin^v). The He brew word may denote the siring of an instrument, of a harp, <fcc. and then the tone or sound produced by it ; and thus was understood by the Septuagint. The apostle, however, does not affirm that this was the meaning of the Hebrew ; but he conveyed his doctrine in language which aptly ex pressed it. 1 Into all the earth. In the psalm, this is to be taken in its ut most signification. The works of God literally proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been exten sively preached in all lands, ^ Their words. In the psalm, the heavens are represented as speaking; and teaching men the knowledge of the true God. But the meaning of the apostle is, that the message of the gospel had sounded forth ; and he referred doubtless to the labours of the apostles in proclaiming Jt to the heathen nations. This epistle was written about the year 57. Dur ing the time which had elapsed after the ascension of Christ, the gospel had been preached extensively in all the known nations ; so that it raight be said that it was proclaimed in those re- a foolish b nation I will you. anger gions designated in the Scripture as the uttermost parts of the earth. Thus it had been proclaimed in Jerusalem, Sy ria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agnppa, says, that he could not be ignorant of those things, for they had not been done in a corner. Acts xxvi. 26. In Col. i. 23 Paul says that the gospel had been preached to every creature which is under heaven. See Col. i. 6. Thus the great facts and doctrines of the gospel had in fact been made known , and the objection of the Jew was met. It would be sufficiently met by the de claration of the psalmist that the true God was made known by his works, and that therefore they were without excuse (comp. Rom. i. 20) ; but it. fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near. 19. But I say, &c. Still fuither to meet the objection, he shows that the doctrine which he was maintaining was actually taught in the Old Testa ment. 1 Did not Israel knotv ? Did not the Jews understand. Is it not re corded in their books, &c. that they had full opportunity to be acquainted with this truth 1 This question is an emphatic way of affirming that they did know. But Paul does not here state what it was that they knew. That is to be gathered from what he proceeds to say. From that it appears that he referred to the fact that the gospel was to be preached to the Gen tiles, and that the Jews were to be cast off. This doctrine followed from what he had already maintained in ver. 12, 13, that there was no difference in regard to the terms of salvation, and that the Jew had no particular privi leges. If so, then the barrier was broken down ; and if the Jews did not believe in Jesus Christ, they must ba rejected. Against this was the objec A. D 60.] CHAPTER X. 225 20 But Esaias is very bold, and saith, a I was found of them that tion in ver. 14, 15, that they could not believe ; that they had not heard ; and that a preacher had not been sent to them. If, now, the apostle could show that it was an ancient doctrine of the Jewish prophets that the Gentiles should believe, and that the Jews -would not believe, the whole force of the ob jection would vanish. Accordingly he proceeds to show that this doctrine was distinctly taught in the Old Testament. H First. First in order ; as we say, in the first place. ^ I -will provoke yori. These words are taken from Deut. xxxii. 21. In that place the de claration refers to the idolatrous and wicked conduct of the Jews. God says that they had provoked him, or ex cited his indignation, by worshipping that which was not God, that is by i dols ; and he, in turn, would excite their envy and indignation by showing favours to those who were not regarded as a people ; that is, to the Gentiles. They had shown favour, or affection, for that which was not God, and by so doing had provoked him to anger : and he also would show favour to those whom they regarded as no people, and would thus excite their anger. Thus he would illustrate the great principle of his government in 2 Sam. xxii. 26, 27, " With the merciful thou wilt show thyself merciful ; with the pure, thou wilt show thyself pure ; and with the froward thou wilt show thyself un savory," i. e. froward. Ps. xviii. 26. In this passage the great doctrine which Paul was defending is abundantly es tablished that the Gentiles were to be brought into the favour of God ; and the cause also is suggested to be the obstinacy and rebellion of the Jews. It is not clear that Moses had particu larly in view the times of the gospel ; but he affirms a great principle which is applicable to those times that if the Jews should be rebellious, and prove themselves unworthy of his favour, that favour would be withdrawn, and confer red on other nations. The effect of this sought me not ; I was made ma- wouldbe, of course, to excite their indig nation. This principle the apostle ap plies to his own times ; and affirms that it ought to have been understood by the Jews themselves. \ That are nc peo ple. That is, those whom you regard as unworthy the name of a people. Those who have no government, laws, or regular organization ; who wander in tribes and clans, and who are un der no settled form of society. This was the case witb most barbarians ; and the Jews, evidently, regarded all an cient nations in this light, as unworthy the name of a people. ^ Jl foolish nation. The word fool means one void of understanding. But it also means one who is -wicked, or idola trous ; one who contemns God. Ps. xiv. 1, " The/oo/ hath said in his heart, there is no God." Prov. i. 7, " Tools despise wisdom and instruction." Here it means a nation who had no under standing of the true God (acruviT). T / -will anger. My bestowing favours on them will excite your anger. We may remark here, (1.) That God is a sovereign, and has a right to bestow his favours on whom he pleases. (2.) That when men abuse his mercies, be come proud, or cold, or dead in his service, he often takes away their pri vileges, and bestows them on others. (3.) That the effect of his sovereignty is to excite men to anger. Proud anu wicked men are always enraged that he bestows his favours on others ; and the effect of his sovereign dealings is, to provoke to anger the very men who by their sins have rejected his mercy Hence there is no doctrine that proud man hates so cordially as he does the doctrine of divine sovereignty ; and none that will so much test the cha racter of the wicked. 20. But Esaias. Isaiah Ixv. 1, 2. Tf 7s very bold. Expresses the doc- I trine openly, boldly, without any re serve. The word a.7ro<rox/ua.a> means tc dare, to be venturesome, to be bold It means here that however nnpopulai 226 ROMANS. niiest unto them that asked no after me. 21 But to Israel he saith, All [A. D. 60. the doctrine might be, or however dan gerous it was to avow that the Jews were extremely wicked, and that God for their wickedness would cast them off, yet that Isaiah had long since done i . This was the point which Paul was establishing ; and against this, the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was ob tained, by those who had not sought after him ; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that -we are to expect to find God if we do not seek for him ; or that in fact any become Christians who do not seek for it, and make an effort. The contrary is abundantly taught in the Scriptures. Heb. xi. 6. I Chron. xxviii. 8, 9. Matt. vi. 33 ; vii. 7. Luke xi. 9. But it means that the Gentiles, whose characteristic was not that they sought God, would have the gospel sent to them, and would embrace it. The phrase, " I was found," in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly before the Jews. 21. But to Israel he saith. The preceding quotation established the doctrine that the Gentiles were to be called. But there was still an impor tant part of his argument remaining day long I have stretched forth my hands unto a disobedient and gainsaying people. that the Jews were to be rejected, This he proceeds to establish ; and he here, in the language of Isaiah (Ixv. 2), says that while the Gentiles would be obedient, the character of the Jews was, that they were a disobedient and re bellious people. Tf Jill day long. Con tinually, without intermission ; imply ing that their acts of rebellion were not momentary ; but that this was the established character of the people, 1 I have stretched forth my hands This denotes an attitude of entreaty ; a willingness and earnest desire to re ceive them to favour , to invite and en treat. Prov. i. 24. 1 .2 disobedient. In the Hebrew, rebellious, contuma cious. The Greek answers substan tially to that ; disbelieving, not confid- ng or obeying. ^Gainsaying. Speak- ng against ; resisting, opposing. This s not in the Hebrew, but the substance of it was implied. The prophet Isaiah proceeds to specify in what this rebel- ion consisted, and to show that this was their character. Isa. Ixv. 2 7. The argument of the apostle is this ; viz. the ancient character of the people was that of wickedness ; God is repre sented as stretching out his hands in ain ; they rejected him, and he was sought and found by others. It was mplied, therefore, that the rebellious Fews would be rejected ; and, of course, he apostle was advancing and defend- ng no doctrine which was not found n the writings of the Jews themselves. \iid thus, by a different course of rea soning, he came to the same conclusion which he had arrived at in the first four hapters of the epistle, that the Gen- iles and Jews were on the same level n regard to justification before God. In the closing part of this chapter he great doctrine is brought forth and efemled, that the way of salvation is >pen for all the world. This, in the ime of Paul, was regarded as a novel loctrine. Hence he is at so much pains A. D. 60.] CHAPTER XL 227 I CHAPTER XL SAY then, Hath a God cast away his people ? God for- a lSam.12.22. Ps.77.7,8; 69.31-37. to illustrate and defend it. And hence, with so much zeal and self-denial, the apostles of the Lord Jesus went and proclaimed it to the nations. This doc trine is not the less important now. And from this discussion we may learn the following truths: (1.) The heathen world is in danger without the gospel. They are sinful, polluted, wretched. The testimony of all who visit pagan nations accords most strikingly with that of the apostles in their times. Nor is there any evidence that the great mass of heathen population has chang ed for the better. (2.) The provisions of the gospel are ample for them for all. Its power has been tried on many nations ; and its mild and happy influ ence is seen in meliorated laws, cus toms, habits ; in purer institutions ; in intelligence and order ; and in the va rious blessings conferred by a pure re ligion. The same gospel is fitted to produce on the wildest and most wretch ed population, the same comforts which are now experienced in the happiest part of our own land. (3,) The com mand of Jesus Christ remains still the same, to preach the gospel to every creature. That command has never been repealed or changed. The apos tles met the injunction, and performed what they could. It remains for the church to act as they did, to feel as they did, and put forth their efforts as they did, in obeying one of the most plain and positive laws of Jesus Christ. (4.) If the gospel is to be proclaimed every where, men must be sent forth into the vast field. Every nation must have an opportunity to say, " How beautiful are the feet of him that preaches the gospel of peace." Young men, strong and vigorous in the Chris tian course, must give themselves to this work, and devote their lives in an enterprise which the apostles regarded as honourable to them : and which in- bid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. finite Wisdom did not regard as unwor thy the toils, and tears, and self-denial* of the Son of God. (5.) The church, in training young men for the ministry, in fitting her sons for these toils, is performing a noble and glorious work ; a work which contemplates the triumph of the gospel among all nations. Hap py will it be when the church shall feel the full pressure of this great truth, that the gospel MAY BE preached to every son and daughter of Adam ; and when every man who enters the minis try shall count it, not self-denial, but a glorious privilege to be permitted to tell dying pagan men that a Saviour bled for ALL sinners. And happy that day when it can be said with literal truth that their sound has gone out into all the earth ; and that as far as the sun in his daily course sheds his beams, so far the Sun of righteousness sheds also his pure and lovely rays into the abodes of men. And we may learn, also, from this, (6.) That God will withdraw his favours from those nations that are dis obedient and rebellious. Thus he re jected the ancient Jews ; and thus also he will forsake all who abuse his mer cies ; who become proud, luxurious, effeminate, and wicked. In this respect it becomes the people of this favoured land to remember the God of their fa thers ; and not to forget, too, that na tional sin provokes God to withdraw, and that a nation that forgets God must be punished. CHAPTER XI. 1. / say then. This expression is to be regarded as conveying the sense of an objection. Paul, in the previous chapters, had declared the doctrine that all the Jews were to be rejected. To this a Jew might naturally reply, Is it to be believed, that God would cast off his people whom he had once chosen ; to whom pertained the adoption, and the promises, and the covenant, anJ 228 ROMANS. [A. D. 60 2 God hath not cast away his people which he foreknew. a Wot ye not what the Scripture c.8.29. the numerous blessings conferred on a favourite people ] It was natural for a Je\v to make such objections. And it was important for the apostle to show that his doctrine was consistent with all the promises which God had made to his people. The objection, as will be seen by the answer which Paul makes, is formed on the supposition that God had rejected all his people, or cast them off entirely. This objection he answers by showing, (1.) That God had saved him, a Jew, and therefore that he could not mean that God had cast off all Jews (ver. 1) ; (2.) That now, as in former times of great declension, God had re served a remnant (ver. 2 5) ; (3.) That it accorded with the Scriptures, that a part should be hardened (ver. 6 10) ; (4.) That the design of the rejection was not final, but was to ad mit the Gentiles to the privileges of Christianity (ver. 11 24) ; (5.) That the Jews should yet return to God, and be reinstated in his favour : so that it could not be objected that God had finally and totally cast off his people, or that he had violated his promises. At the same time, however, the doc trine which Paul had maintained was true, that God had taken away their exclusive and peculiar privileges, and had rejected a large part of the nation. 1 Cast a-way. Rejected, or put off. Has God so renounced them that they cannot be any longer his people 1 K His people. Those who have been long in the covenant relation to him ; that is, the Jews, t God forbid. Lite rally, it may not or cannot be. This is an expression strongly denying that this could take place ; and means that Paul did not intend to advance such a doctrine. Luke xx. 16. Rom. iii. 4. 6. 31 ; vi. 2. 15 ; vii. 7. 13. t For Tarn alst an Israelite. To show them that he did not mean to affirm that allJews must of necessity be cast off, he adduces his own case. He was a Jew ; and yet saith 1 of Elias ? how he mak eth intercession to God a gains 1 Israel, b saying, ior,m. ilKings 19. 10-13. he looked for the favour of God, and for eternal life. That favour he hoped now to obtain by being a Christian ; and if he might obtain it, others might also. If I should say that all Jews must be excluded from the favour of God, then / also must be without hope of salvation, for I am a Jew/ ^f Of the seed of Abraham. Descended from Abraham. The apostle mentions this to show that he was a Jew in every respect ; that he had a title to all the privileges of a Jew, and must be ex posed to all their liabilities and dan gers. If the seed of Abraham must of necessity be cut off, he must be him self rejected. The Jews valued them selves much on having been descended from so illustrious an ancestor as Abra ham (Matt. iii. 9) ; and Paul shows them that he was entitled to all the privileges of such a descent. Comp. Phil. iii. 4, 5. 1 Of the tribe of Ben jamin. This tribe was one that was originally located near Jerusalem. The temple was built on tbe line that di vided the tribes of Judah and Benja min. It is not improbable that it was regarded as a peculiar honour to have belonged to one of those tribes. Paul mentions it here in accordance with their custom ; for they regarded it as of great importance to preserve their genealogy, and to be able to state not only that they were Jews, but to desig nate the tribe and family to which they belonged. 2. God hath not cast away. This is an explicit denial of the objection. t Which he foreknew. The word foreknew is expressive not merely of foreseeing- a thing, but implies in this place a previous purpose or plan. See Note, ch. viii. 29. The meaning of the passage is simply, God has not cast off those whom he had before purposed or designed to be his people. It is the declaration of a great principle of divine 1 government that God is not changeable A. D.GO.] CHAPTER XL 3 Lord, they have killed thy prophets, and digged down thine and that he would not reject those whom he had purposed should be his people. Though the mass of the na tion, therefore, should be cast off, yet it would not follow that God had vio lated any promise or compact; or that he had rejected any whom he had fore known as his true people. God makes no covenant of salvation with those who are in their sins ; and if the un believing and the wicked, however many external privileges they may have enjoyed, are rejected, it does not follow that he has been unfaithful to one whom he had foreknown or desig nated as an heir of salvation. It fol lows from this, also, that it is one prin ciple of the divine government that God -will not reject those who are fore known or designated as his friends. It is a part of the plan, therefore, that those who are truly renewed shall per severe, and obtain eternal life, f Wot ye not. Knoto ye not. ^ What the Scripture saith? The passage here quoted is found in 1 Kings xix. 10 18. 1 Of Elias. Of Elijah. Greek, " In Elijah" (w Hx/t). This does not mean that it was said about Elijah, or concerning him ; but the reference is to the usual manner of quoting the Scriptures among the Jews. The di vision into chapters and verses was to them unknown. (See the Introduction to the Notes on Matthew.) Hence the Old Testament was divided into por tions designated by subjects. Thus Luke xx. 37. Mark xii. 26, "At the bush," means the passage which con tains the account of the burning bush. (See Notes on those places.) Here it, means, in that passage or portion of Scripture which gives an account of Elijah, f He maketh intercession to God against Israel. The word trans lated maketh intercession means properly to come to the aid of any one ; to transact the business of any :>ne ; especially to discharge the rjffiee of an advocate, or to plead one s cause in a court of justice. In a sense U altars ; and I am left alone, and they seek my life. similar to this it is applied to Christ in his office of making intercession for us in heaven. Heb. vii. 25. Isa. liii. 12. In the English language, the word is constantly used in a good sense, to plead for one; never, to plead againzl one; but the Greek word may imply either. It expresses the office of one who manages the business of another and hence one who manages the busi ness of the state against a criminal ; and when followed by the preposition /or, means to intercede or plead for a person ; when followed by against (JUXTA), it means to accuse or arraign. This is its meaning here. He accuses or arraigns the nation of the Jews be fore God ; he charges them with crime ; the crime is specified immediately. 3. Lor d, they have killed, &c. This is taken from 1 Kings xix. 10. The quotation is not literally made, but the sense is preserved. This was a charge which Elijah brought against the whole nation ; and the act of killing the pro phets he regarded as expressive of the character of the people, or that they were universally given to wickedness. The fact was true that they had killed the prophets, &c. (1 Kings xviii. 4. 13); but the inference which Elijah seems to have drawn from it, that there were no pious men in the nation, was not well founded. 1 And digged down. Altars, by the law of Moses, were re quired to be made of earth or unhewn stones. Ex. xx. 24, 25. Hence the expression to dig them down means completely to demolish or destroy them. ^ Thine altars. There was one great altar in the front of the tabernacle and the temple, on which the daily sacri fices of the Jews were to be made. But they were not forbidden to make altars also elsewhere. Ex. xx. 25. And hence they are mentioned as existing in other places. 1 Sam. vii. 17; xvi.2, 3. 1 Kings xviii. 30. 32. These were the altars of which Elijah complained as having been thrown down by the Jews; an act which was regarded as exprs- 2 30 ROMANS. [A.D.60. 4 Bnt what saith the answer sand men, who have not bowed of God unto him ? I have re- , vhe knee to the image of Baal, served to mvself seven thou- 5 Even so a then at this pre- ve of signal impiety. ^ / am left alone. I am the only prophet which is left alive. We are told that when Jezebel cut off the prophets of the Lord, Obadiah took a hundred of them and hid them in a cave. 1 Kings xviii. 4. But it is not improbable that they had been discovered and put to death by Ahab. The account which Obadiah gave Elijah when he met him (1 Kings xviii. 13) seems to favour such a supposition. H Seek my life. That is, Ahab and Jezebel seek to kill me. This they did because he had over come and slain the prophets of Baal. I Kings xix. 1, 2. There could scarce ly be conceived a time of greater dis tress and declension in religion than this. It has not often happened that so many things that were disheartening have occurred to the church at the same period of time. The prophets of God :vere slain ; but one lonely man appear ed to have zeal for true religion ; the nation was running to idolatry ; the civil rulers were criminally wicked, and were the leaders in the universal apos tasy ; and all the influences of wealth and power were setting in against the true religion to destroy it. It was natural that the solitary man of God should feel disheartened and lonely in this universal guilt ; and should realize that he had no power to resist this tide of crime and calamities. 4. The answer of God (o ^nu j.Tiy- Ao c). This word is used nowhere else in the New Testament. It means an oracle, a divine response. It does not indicate the manner in which it was done, but implies only that it was an oracle, or answer made to his com plaint by God. Such an answer, at such a time, would be full of comfort, and silence every murmur. The way in which this answer was in fact given, vas not in a storm, or an earthquake, but in a still, small voice. 1 Kings xix. 11, 12 1 I hate reserved. The Hebrew is, " I have caused to remain," or to be reserved. This shows that it was | of God that this was done. Amidst the ! general corruption and idolatry he had j restrained a part, though it was a rem- | nant. The honour of having done it he claims for himself, and does not trace it to any goodness or virtue in them. So in the case of all those who are saved from sin and ruin, the ho nour belongs not to man, but to God. f To myself. For my own service and glory. I have kept them steadfast in my worship, and have not suffered them to become idolaters. T Seven thousand men. Seven is often used in the Scriptures to denote an indefinite or round number. Perhaps it may be so here, to intimate that there was a ! considerable number remaining. This ! should lead us to hope that even in j the darkest times in the church, there I may be many more friends of God than I we suppose. Elijah supposed he was | alone ; and yet at that moment there were thousands who were the true friends of God ; a small number, indeed, compared with the multitude of idola ters ; but large when compared with what was supposed to be remaining by the dejected and disheartened prophet. f Who have not boived the knee. To bow or bend the knee is an expression denoting worship. Phil. ii. 10. Eph. iii. 14. Isa. xlv. 23. 1 To Baal The word Baal in Hebrew means Lord, or Master. This was the name of an idol of the Phenicians and Canaanites, and was worshipped also by the Assyrians and Babylonians under the name of Bel. (Comp. the Book of Bel in the Apocrypha.) This god was represented under the image of a bull, or a calf ; the one denoting the Sun, the other the Moon. The prevalen worship in the time of Elijah was that of this idol. 5. Jit this present time. In the time when the apostle wrote. Though the mass of the nation was to be rejected. \. D.60.] CHAPTER XL 231 gent time also there is a remnant according to the election of grace. 6 And if by grace, a then is it no more of works : otherwise a c.4.5. Gal. 5.4. Eph.2.8. yet it did not follow that all were to be excluded from the favour of God. As in the time of Elijah, when all appear ed to be dark, and all the nation, except one, seemed to have become apostate, yet there was a considerable number of the true friends of God ; so in the time of Paul, though the nation had rejected their Messiah, though, as a consequence, they were to be rejected as a people; and though they were eminently wicked and corrupt, yet it did not follow that all were cast off, or that any were excluded on whom God had purposed to bestow salvation. ^ Jl remnant. That which is left or re served, ch. ix. 27. He refers here, doubtless, to that part of the nation which was truly pious, or which had embraced the Messiah, 1 According to the election of grace. By a gracious or merciful choosing, or election ; and not by any merit of their own. As in the time of Elijah, it was because God had reserved them unto himself that any were saved from idolatry, so now it was by the same gracious sovereign ty that any were saved from the preva lent unbelief. The apostle here does not specify the number, but there can be no doubt that a multitude of Jews had been saved by becoming Christians, though compared with the nation the multitude who rejected the Messiah it was but a remnant. The apostle thus shows that neither all the ancient people of God were cast away, nor that anjj whom he foreknew were rejected. And though he had proved that a large part of the Jews were to be rejected, and though infidelity was pievalent, yet still there were some who had been Jews who were truly pious, and entitled to the favour of God. Nor should they deem this state of things remarkable, for a parallel case was recorded in their own Scriptures. We may learn from this narrative, (1.) grace is no more grace. But if it be of works, then is it no more grace : otherwise work is no more work. That it is no unparalleled thing for the love of many to wax cold, and for ini quity to abound. (2.) The tendency of this is to produce deep feeling and solicitude among the true friends of God. Thus David, says, " Rivers of waters run down mine eyes because they keep not thy law." Ps. cix. 136. Comp. Jer. ix. 1. Luke xix. 41. (3.) That in these darkest times we should not be discouraged. There may be much more true piety in the world than in our despondency we may suppose. We should take courage in God, and believe that he will not forsake any that are his true friends, or on whom he has purposed to bestow eternal life. (4.) It is of God that all are not cor rupt and lost. It is owing only to the election of grace, to his merciful choosing, that any are saved. And as in the darkest times he has reserved a people to himself, so we should believe that he will still meet abounding evil, and save those whom he has chosen from eternal death. 6. Jin d if grace, &c. If the fact that any are reserved be by grace, or favour, then it cannot be as a reward of merit. Paul thus takes occasion in cidentally to combat a favourite notion of the Jews, that we are justified by obedience to the law. He reminds them that in the time of Elijah it was be cause God had reserved them ; that the same was the case now ; and therefore their doctrine of merit could not be true. See ch. iv. 4, 5. Gal. v. 4. Eph. ii. 8, 9. ^ Otherwise grace, &c. If men are justified by their -works, it could not be a matter of favour, but was a debt. If it could be that the doc trine of justification by grace -could be held, and yet at the same time that the Jewish doctrine of merit was true, then it would follow that^race had changed its nature, or was a different thing from what the word properly signified. The 232 7 What then? Israel" hath not obtained that which he seek- eth for ; but the election hath obtained it, and the rest were * blinded. ROMANS. [A. D. 60 8 (According as it is written, God hath given them the spirit of 2 slumber, * eyes c that they should not see, and ears that they should not hear) unto this day. 3 or, remorte. b Isa.29, 10. c Deut.29.4. idea of being saved by merit contradicts the very idea of grace. If a man owes me a debt, and pays it, it cannot be said to be done by favour, or by grace. I have a claim on him for it, and there is no favour in his paying his just dues. 1 But if it be of -works, &c. Works here mean conformity to the law ; and to be saved by -works would be to be saved by such conformity as the meri~ torious cause. Of course there could be no grace or favour in giving what was due : if there was favour, or grace, then -works would lose their essential characteristic, and cease to be the me ritorious cause of procuring the bless ings. What is paid as a debt is not conferred as a favour. And from this it follows that salva tion cannot be partly by grace and partly by works. It is not because men can advance any claims to the fa vour of God ; but from his mere un merited grace. He that is not willing to obtain eternal life in that way, can not obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage. 7. What then ? What is the pro per conclusion from this argument ? If Israel hath not obtained. That is, the Jews as a people have not obtained that which they sought. They sought ";he favour of God by their own merit ; and as it was impossible to obtain it in that manner, they have, as a people, failed of obtaining his favour at all, and will be rejected. T That -which he seekethfor. To wit. salvation by their own obedience to the law. ^ The election hath. The purpose of choos ing on the part of God has obtained, or secured, that which the seeking on the part of the Jews could not secure. ( >r the abstract here may be put for the concrete, and the word " election" may mean the same as the elect. The elect, the reserved, the chosen part of the people, have obtained the favour of God. 1 Hath obtained it. That is, the favour, or mercy, of God. f The rest. The great mass of the people who remained in unbelief, and had re jected the Messiah, t Were blinded. The word in the original means also were hardened (sjra^uiSvxratv). It comes from a word which signifies properly to become hard, as bones do which are broken and are then united ; or as the joints sometimes do when they be come callous or stiff. It was probably applied also to the formation of a hard substance in the eye, a cataract ; and then means the same as to be blinded. Hence, applied to the mind, it means that which is hard, obdurate, insen sible, stupid. Thus it is applied to the Jews, and means that they were blind and obstinate. See Mark vi. 52, " Their heart was hardened." viii. 17. John xii. 40. The word does not oc cur in any other place in the New Testament. This verse affirms simply that " the rest -were hardened," but it does not affirm any thing about the mode by which it was done. In re gard to " the election," it is affirmed that it was of God. ver. 4. Of the re mainder, the fact of their blindness is simply mentioned, without affirming any thing of the cause. See ver. 8. 8. According as it is -written. That is, they are blinded in accordance with what is written. The fact and the manner accord with the ancient de claration. This is recorded in I<*a. xxix. 10, and in Deut. xxix. 4. The same sentiment is found also substantial ly in Isa. vi. 9, 10. The principal place referred to here, however, is doubtless Isa. xxix. 1 0, " For the Lord hath poured A D. CO.] CHAPTER XI. 233 9 And David saith Let a their table be made a snare, and a trap, out upon you the spirit of deep sleep, and hath closed your eyes ; the pro phets and your rulers hath he covered." The quotation is not however literally made either from the Hebrew or the Septuagint ; but the sense is preserved. The phrase " according as" means upon the same principle, or in the same manner, t God hath given. Ex pressions like this are common in the Scriptures, where God is represented as having an agency in producing the wickedness and stupidity of sinners. See ch. ix. 17, 18. See Note, Matt. xiii. 15. Mark iv. 11, 12. See also 2 Thess. ii. 11. This quotation is not made literally. The Hebrew in Isaiah is, God has poured upon them the spi rit of slumber. The sense, however, is retained. f The spirit of slumber. The spirit of slumber is not different from slumber itself. The word spirit is often used thus. The word slumber here is a literal translation of the He brew. The Greek word, however (jMmqtJgMc), implies also the notion of compunction, and hence in the margin it is rendered remorse. It means any emotion, or any influence whatever, that shall benumb the faculties, and make them insensible. Hence it here means simply insensibility. f Eyes that they should not see, &c. This expression is not taken literally from any single place in the Old Testament ; but expresses the general sense of se veral passages. Isa. vi. 10. Deut. xxix. 4. It denotes a state of mind not dif ferent from a spirit of slumber. When we sleep, the eyes are insensible to surrounding objects, and the ear to sounds. Though in themselves the or gans may be perfect, yet the mind is as though they were not ; and we have eyes which then do not see, and ears which do not hear. Thus with the Jews. Though they had all the proper facul ties for understanding and receiving the gospel, yet they rejected it They were stupid and insensible to Its claims and T72 and a stumbling-block, and a re compense unto them : its truths. J Unto this day. Until the day that. Paul wrote. The charac teristic of the Jews that existed in the time of Isaiah, existed also in the time of Paul. It was a trait of the people ; and their insensibility to the demands of the gospel developed nothing new in them. 9, 10. And David saith, &c. This quotation is made from Ps. Ixix. 22, 23. This psalm is repeatedly quoted as having reference to the events recorded in the New Testament. (See Note on Acts i. 2.) This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Ver. 21, " They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." The passage here quoted immediately follows as an imprecation of vengeance for their sins. " Let their table," &c. The quotation is not made, however, either literally from the Hebrew or from the Septuagint, but the sense only is retained. The Hebrew is, " Let their table before them be for a snare, and for those at peace, let it be for a gin." The Septuagint is, " Let their table before them be for a snare, and for a stumbling-block, and for an offence." The ancient Targum is, " Let their table which they had pre pared before me be for a snare, and their sacrifices be for an offence." The meaning is this. The word table denotes food. In this they expected pleasure and support. David prays that even this, where they expected joy and refreshment, might prove to them the means of punishment and righteous retribution. A snare is that by which birds or wild beasts were taken. They are decoyed into it, or walk or fly carelessly into it, and it is sprung suddenly on them. So of the Jews. The petition is, that -while they were seeking refreshment and joy, and anticipating at their table no danger, it might be made the means of their ruin. The only way in which this could be 234 10 Let their eyes be dark ened, that they ma) not see, ROMANS. [A D. CO and bow down their back al- way. done would be, that their temporal en joyments would lead them away from God, and produce stupidity and indif ference to their spiritual interests. This is often the result of the pleasures of the table, or of seeking sensual gratifi cations. The apostle does not say whether this prayer was right or wrong The use which he seems to make of it is this, that David s imprecation was to be regarded in the light of a prophecy ; that what he prayed for would come to pass ; and that this had actually oc curred in the time of the apostle ; that their very enjoyments, their national and private privileges, had been the means of alienating them from God ; had been a snare to them ; and was the cause of their blindness and infi delity. This also is introduced in the psalm as a punishment for giving him vinegar to drink ; and their treatment of the Messiah was the immediate cause why all this blindness had come upon the Jews. 1 A trap. This pro perly means any thing by which -wild beasts are taken in hunting. The word snare more properly refers to birds. Tf JLnd a stumbling-block. Any thing over which one stumbles or falls. Hence any thing which occa sions us to sin, or to ruin ourselves. \ Jind a recompense. The Hebrew word translated " that -which should have been for their welfare," is capa ble of this meaning, and may denote their recompense, or that which is ap propriately rendered to them. It means here that their ordinary comforts and enjoyments, instead of promoting their permanent welfare, may be the occasion of their guilt and ruin. This is often the effect of earthly comforts. They might lead us to God, and should ex cite our gratitude and praise ; but they are often abused to our spiritual slum ber and guilt, and made the occasion of our ruin. The rich are thus often most forgetful of God ; and the very ibundance of their blessings made the neans of darkness of mind, ingrati tude, prayeilessness, and ruin. Satis fied with them, they forget the Giver; and while they enjoy many earthly blessings, God sends barrenness into their souls. This was the guilt of So dom, " pride, and fulness of bread, and abundance of idleness" (Ezek. xvi. 49); and against this Moses solemnly warned the Jews. Deut. vi. 11, 12; viii. 10 12. This same caution might be ex tended to the people of this land, and especially to those who are rich, and are blessed with all that their hearts have wished. From the use which the apostle makes of this passage in the Psalms, it is clear that he regarded it rather as a prophetic denunciation for their sins a prediction of what would be than as a prayer. In his time it had been fulfilled ; and the very national privileges of the Jews, on which they so much prided themselves, and which migtit have been so great blessings, were the occasion of their greater sin in rejecting the Messiah, and of their greater condemnation. Thus their table was made a trap, &c. 10. Let their eyes be darkened This is taken literally from the psalm, and was evidently the main part of the passage which the apostle had in his eye. This was fulfilled in the insen sibility and blindness of the Jews. And the apostle shows them that it was long ago predicted, or invoked, as a punishment on them for giving the Messiah vinegar to drink. Ps. lix. 21. 23. ^ JLnd boiv down their back al- ivay. The Hebrew (Ps. lix. 23) is, " Let their loins totter or shake," i. e. as one does when he has on him a heavy burden. The apostle has retained this sense. It means, let them be called to bear heavy and oppressive burdens ; let them be subjected to toil or servi tude, as a reward for their sins. That this had come upon the Jews in the time of Paul is clear ; and it is further clear that it came upon them, as it was implied in the psalm, in consequence of their treatment of the Messiah D. 60.] 11 I say then, CHAPTER XI. 235 Have they stumbled that they should fall ? Much difficulty has been felt in recon ciling the petitions in the psalms for calamities on enemies, with the spirit of the New Testament. Perhaps they cannot all b* thus reconciled ; and it is not at all improbable that many of those imprecations were wrong. David was not a perfect man ; and the Spirit of inspiration is not responsible for his imperfections. Every doctrine deli vered by the sacred writers is true ; every fact recorded is recorded as it was. But it does not follow that all the men who wrote, or about whom a narrative was given, were perfect. The reverse is the fact. And it does not militate against the inspiration of the Scriptures that we have a record of the failings and imperfections of those men. When they uttered improper senti ments, when they manifested improper feelings, when they performed wicked actions, it is no argument against the inspiration of the Scriptures that they were recorded. All that is done in such a case, and all that inspiration demands, is that they be recorded as they are. We wish to see human na ture as it is ; and one design of making the record of such failings is to show what man is, even under the influence of religion ; not as a. perfect being, for that would not be true; but as he actually exists mingled with imperfection. Thus many of the wishes of the ancient saints, imperfect as they were, are condemned as sinful by the spirit of the Christian religion. They were never commend ed or approved, but they are recorded just to show us what was in fact the character of man, even partially under the influence of religion. Of this na ture, probably, were many of the peti tions in the Psalms ; and the Spirit of God is no more answerable for the feel ing because it is recorded, than he is for the feelings of the Edomites when they said " Rase it, rase it to the foun dation " Ps. cxxxvii. 7. Many of those prayers, however, were imprecations on hifl onemies as a public man, as the God forbid : but rather through their fall salvation is come unto magistrate of the land. As it is right and desirable that the robber and the pirate should be detected and punished ; as all good men seek it, and it is indis pensable for the welfare of the commu nity, whe e is the impropriety of pray ing that it may be done ] Is it not right to pray that the laws may be executed ; that justice may be maintained ; and that restraint should be imposed on the guilty 1 Assuredly this may be done with a very different spirit from that of revenge. It may be the prayer of the magistrate that God will help him in that which he is appointed to do, and in what ought to be done. Besides, many of these imprecations were re garded as simply predictions of what would be the effect of sin ; or of what God -would do to the guilty. Such was the case we are now considering, as understood by the apostle. But in a prediction there can be nothing wrong. 11. Have they stumbled that they should fall? This is to be regarded as an objection, which the apostle proceeds to answer. The meaning is, is it the design of God that the Jews should totally and irrecoverably be cast off J Even admitting that they are now un believing, that they have rejected the Messiah, that they have stumbled, is it the purpose of God finally to exclude them from mercy 1 The expression to stumble is introduced because he had just mentioned a stumbling-stone. It does not mean to fall down to the ground, or to fall so that a man may not recover himself; but to strike the foot against an obstacle, to be arrested in going, and to be in danger of falling. Hence it means to err, to sin, to be in danger. To fall expresses the state when a man pitches over fn obstacle so that he cannot recover himself, but falls to the ground. Hence to err, to sin, or to be cast off irrecoverably. The apos tle shows that this last was not the way in which the Jews had fallen, that they were not to be cast off for ever, but that occasion was taken by their fall to in ROMANS. [A, D. 60. the Gentiles, B for to provoke them to jealousy. a Acts 13.46; 28.24-28. c.10.19. troduce the Gentiles to the privileges of the gospel, and then they should be restored. ^ God forbid. By no means. See ver. 1. ^ But rather through their fall. By means of their fall. The word fall here refers to all their con duct and doom at the coming of the Messiah, and in the breaking up of their establishment as a nation. Their rejection of the Messiah ; the destruc tion of their city and temple; the ceasing of their ceremonial rites ; and the rejection and dispersion of their nation by the Romans, all enter into the meaning of the word fall here, and were all the occasion of introducing salvation to the Gentiles. If Salvation. The Christian religion, with all its saving benefits. It does not mean that all the Gentiles were to be saved, but that the way was open; they might have access to God, and obtain his fa vour through the Messiah. H The Gentiles. All the world that were not Jews. The rejection and fall of the Jews contributed to the introduction of the Gentiles in the following man ner: (1 ) It broke down the barrier which had long subsisted between them. (2.) It made it consistent and proper, as they had rejected the Messiah, to send the knowledge of him to others. (3.) It was connected with the destruc tion of the temple, and the rites of the Mosaic law ; and taught them, and all others, that the worship of God was not to be confined to any single place. (4.) The calamities that came upon the Jewish nation scattered the inhabit ants of Judea, and with the Jews also those who had become Christians, and thus the gospel was carried to other lands. (5.) These calamities, and the conduct of the Jews, and the close of the Jewish economy, were the means of giving to apostles and other Chris tians right views of the true design of the Mosaic institutions. If the temple had remained; if the nation had con tinued to flourish ; it would have been 12 Now if the fall of them be. the richer of the world, and the long before they would have been effectually detached from those rites. Experience showed, even as it was, that they were slow in learning that the Jewish ceremonies were to cease. Some of the most agitating questions in the early church pertained to this ; and if the temple had not been destroy ed, the contest would have been much longer and more difficult. \ For to provoke them to jealousy. According to the prediction of Moses. Deut. xxxii. 21. See Rom. x. 19. 12. If the fall of them. If their lapse, or falling. If their temporal re jection and being cast off for a time has already accomplished so much. If Be. the riches of the -world. The word riches means wealth, abundance of property ; more than is necessary to the supply of our wants. Hence it means also any thing that may pro mote our comfort or happiness, as wealth is the means of securing our welfare. The gospel is called riches, as it is the means of our highest enjoy ment, and eternal welfare. It is the means of conferring numberless spirit ual blessings on the Gentile world ; and as this was done by the fall of the Jews, so it could be said that their fall was the riches of the world. It was the occasion or means with out which the blessings of the gospel could not be conferred on the world. f The diminishing of them. Margin, Decay. Loss (HTT^/*^). This word means diminution, defect, that -which is lacked or -wanting. Hence also judgment, condemnation. Here it means their degradation ; the with drawing of their special privileges ; their rejection. It stands opposed to " their fulness." \ The riches of the Gen tiles. The means of conferring import ant blessings on the Gentiles. \ Hoiv much more their fulness. The word fulness (srxji goyxsi) means that which fills up, or completes any thing. Thua it is applied to that which fills a vessel A. 1). 60.] CHAPTER XL 237 1 diminishing of them the riches of the Gentiles, how much more their fulness ? i or, decay, or, lot*. a Acts 9.15. Gal.1.16. Eph.3.8. or cup ; also to the piece of cloth which is put in to Jill tip the rent in a gar ment. Matt. ix. 16. To the fragments which were left when Christ had fed the five thousand. Mark viii. 20. Rom. xiii. 10. "Love is the fulfilling of the law," i. e. it is \hejiUing up of the law, or that which renders the obedience complete. See Gal. v. 14. Here it stands opposed to their fall, and their diminution, and evidently means their complete restoration to the favour of God ; their recovery from unbelief and apostasy. That there -will be such a re covery, the apostle proceeds to show. The sentiment of the passage then is, If their rejection and punishment; their being cut off from the favour of God, an event apparently so unlikely to promote the spread of true religion , if their being withdraton from all active influence in spreading the true knowledge of God, be yet the occasion of so many bless ings to mankind as have attended the spread of the gospel in consequence of it; how much more shall we expect when they shall be restored ; when the energy and zeal of the Jewish nation shall unite with the efforts of others in spreading the knowledge of the true Messiah. In what way, or when, this shall be, we know not. But it is easy to see, that if the Jewish people should be converted to the Christian faith, they would have facilities for spreading the truth, which the church has never had without them. (1.) They are scattered in all nations, and have access to all people. (2.) Their conversion, after so long unbelief, would have all the power and influence of a miracle performed in view of all nations. It would be seen -why they had been pre served, and their conversion would be a most striking fulfilment of the pro phecies. (3.) They are familiar with the languages of the world, and their conversion would at once establish many Christian missionaries in the 13 For I speak to you Gen tiles, inasmuch as I a am the apostle of the Gentiles, I mag nify mine office ; heart of all the kingdoms of the world. It would be kindling at once a thousand lights in all the dark parts of the earth. (4.) The Jeivs have shown that they are eminently fitted to spread the true religion. It was by Jews converted to Christianity, that the gospel was first spread. Each of the apostles was a Jew; and they have lost none of the ardour, enterprise, and zeal that always characterized their nation. Their con version would be, therefore, to give to the Christian church a host of missionaries prepared for their work, fa miliar with all customs, languages, and climes, and already in the heart of all kingdoms, and with facilities foi their work in advance, which others must gain only by the slow toil of many years. 13. For I speak to you Gentiles What I am saying respecting the Jews, I say with reference to you who are Gentiles, to show you in what manner you have been admitted to the privi leges of the people of God ; to excite your gratitude ; to warn you against abusing those mercies, &c. As Paul also was appointed to preach to them, he had a right to speak to them with authority. ^ / am the apostle of the Gentiles. The apostle of the Gentiles, not because other apostles did not preach to Gentiles, for they all did, ex cept perhaps James ; nor because Paul did not himself preach occasionally among the Jews ; but because he was especially called to carry the gospel to the Gentiles, and that this was his ori ginal commission (Acts ix. 15) ; be cause he was principally employed in collecting and organizing churches in heathen lands ; and because the charge of the Gentile churches was especially intrusted to him, while that of the Jewish churches was especially intrusted to Peter. See Gal." i. 16. Eph. iii. 8. Gal. ii. 7, 8. As Paul was especially appointed t > this office, he 238 ROMANS. 14 If bj any means I may provoke to emulation them [A.D 60. which are my flesh, and might save a some of them. 15 For if the casting away of them&e the reconciling of the world, what shall the receiving of them be, but life from the dead ? claimed special authority to address those who were gathered into the Christian church from heathen lands. Tf / magnify mine office. I honour (/(/la^*) my ministry. I esteem it of great importance ; and by thus showing that the gospel is to be preached to the Gentiles, that the barrier between them and the Jews is to be broken down, that the gospel may be preach ed to all men, I show that the office which proclaims this is one of signal honour. A minister may not magnify himself, but he may magnify his office. He may esteem himself as less than the least of all saints, and unworthy to be called a servant of God (Eph. iii. 8), yet he may feel that he is an ambassa dor of Christ, intrusted with a message of salvation, entitled to the respect due to an ambassador, and to the honour which is appropriate to a messenger of God. To unite these two things constitutes the dignity of the Christian ministry. 14. If by any means. If even by stating unpleasant truths, if by bring ing out all the counsel of God, even that which threatens their destruction, I may arrest their attention, and save them. \ I may provoke to emulation. I may awaken up to zeal, or to an earnest desire to obtain the like bless ings. This was in accordance with the prediction of Moses, that the calling in of the Gentiles would excite their attention, and provoke them to deep feeling. Note, ch. x. 19. The apostle expected to do this by calling their at tention to the ancient prophecies ; by alarming their fears about their own danger ; and by showing them the great privileges which Gentiles might enjoy under the gospel ; thus appealing to them by every principle of benevo lence, by all their regard for God and man, to excite them to seek the same blessings. ^ -My Jlenh. My country- men. My kinsmen. Those belonging to the same family or nation, ch.ix. 3. Gen. xxix. 14. Judg. ix. 2. 2 Sam. v. 1. Isa. Iviii. 7. T Jlnd save some of them. This desire the apostle often expressed. (See ch. ix. 2, 3 ; x. 1, 2.) We may see here, (1.) That it is the earnest wish of the ministry to save the souls of men. (2.) That they should urge every argument and appeal with reference to this. (3.) That even the most awful and humbling truths may have this endency. No truth could be more h-ely to irritate and of fend than that the Jews would be cast off; and yet the apostle used this so faithfully, and yet so tenderly, that he expected and desired it might be the means of saving the souls of his coun trymen. Truth often irritates, enrages, and thus excites the attention. Thought or inquiry, hoivever it may be excited, may result in conversion. And thus, even restlessness, and vexation, and anger, may be the means of leading a sinner to Jesus Christ. It should be no part of a minister s object, however, to produce anger. It is a bad emo tion ; in itself it is evil ; and if men can be won to embrace the Saviour without anger, it is better. No wise man would excite a storm and tempest that might require infinite power to subdue, when the same object could be gained with comparative peace, and under the mild influence of love. (4.) It is right to use all the means in oui power, not absolutely wicked, to save men. Paul was full of devices ; and much of the success of the ministry will depend on a wise use of plans, that may, by the divine blessing, arrest and save the souls of men. 15. For if the casting aivay of them. If their rejection as the peculiar people A. D. 60.] CHAPTER XI 239 of God their exclusion from their na tional privileges, on account of their unbelief. It is the same as "the fall of them." ver. 12. f Be the reconcil ing of the world. The word reconci liation (jictT2AA*>>>) denotes commonly a pacification of contending parties ; a removing the occasion of difference, so as again to be united. 1 Cor. vii. 11, " Let her remain unmarried, or be re conciled to her husband." It is com monly applied to the reconciliation, or pacification, produced between man and God by the gospel. They are brought to union, to friendship, to peace, by the intervention of the Lord Jesus Christ. Rom. v. 10. 2 Cor. v. 18, 19, "God was in Christ reconciling the world unto himself." Hence the ministry is called the " ministry of reconciliation." 2 Cor. v. 18. And hence this word is used to express the atonement. Rom. v. 11, " By whom we havo now re ceived the atonement" (the reconci liation}. In this place it means that many of the Gentiles the world had become reconciled to God as the result of the casting off of the Jews. By their unbelief, the way had been open ed to preach the gospel to the Gentiles ; it was the occasion by which God sent it to the nations of the earth. Comp. Acts xiii. 46. Tf The receiving of them. The same as was denoted (ver. 12) by their fulness. If the casting them off, an event so little likely, ap parently, to produce any good effect, was nevertheless overruled so as to pro duce important benefits in the spread of the gospel, how much more may we expect will be accomplished by their conversion and return ; an event fitted in itself to produce an important influ ence on mankind. One would have supposed that their rejection of the Messiah would have been an import ant obstacle in the -way of the gospel. It was overruled, however, to promote its increase. Their return will have a direct tendency to spread it. How much more, therefore, may we expect to b3 accomplished by that 1 1 But ife /. om the d?ad. This is an in stance of the peculiar, glowing, and vigorous manner of the apostle Paul. His mind catches at the thought of what may be produced by the recovery of the Jews, and no ordinary language would convey his idea. He had al ready exhausted the usual forms of speech by saying that even their rejec tion had reconciled the world, and that it was the riches of the Gentiles. To say that their recovery a striking and momentous event ; an event so much better fitted to produce important results would be attended by the conversion of the world, would be insipid and tame. He uses, therefore, a most bold and striking figure. The resurrection of the dead was an image of the most vast and wonderful event that could take place. This image, therefore, in the apostle s mind, was a striking illus tration of the great change and refor mation which should take place when the Jews should be restored, and the effect should be felt in the conversion also of the Gentile world. Some have supposed that the apostle here refers to a literal resurrection of the dead, as the conversion of the Jews. But there is not the slightest evidence of this. He refers to the recovery of the nations from the death of sin, which shall taKe place when the Jews shall be converted to the Christian faith. The prophet Ezekiel (ch. xxxvii. 1 14) has also used the same image of the resurrection of the dead to denote a great moral change among a people. It is clear here that the apostle fixed his eye on a future conversion of the Jews to the gospel, and expected that their conver sion would precede the universal con version of the Gentiles to the Christian faith. There could be no event that would make so immediate and decided an impression on the pagan world as the conversion of the Jews. They are scattered every where ; they have access to all people ; they understand all lan guages ; and their conversion would b like kindling up thousands of lights at once in the darkness of the pagan world. . 240 ROMANS 1 6 For if a the first-fruit be I es b be holy, the lump is also holy: being and if the root be holy, so are the branches. 17 And if some of the branch- a Lev.23.10. Num.15.18-21. 16. For if the first-fruit be holy. The word first-fruit (u7rot^>j) used here denotes the firstling of fruit or grain which was separated from the mass and presented as an offering to God. The Jews were required to pre sent such a portion of their harvest to God, as an expression of gratitude and of their sense of dependence. Num. xv. 19 21. Till this was done, it was not lawful to partake of the harvest. The offering of this was regarded as render ing the mass holy, i. e..it was lawful then to partake of it. The first-fruits were regarded as among the best por tions of the harvest ; and it was their duty to devote to God that which would be the best expression of their thanksgiving. This was the general practice in relation to all that the land produced. The expression here, how ever, has reference to the small portion of dough or kneaded meal that was offered to God ; and then the mass or lump (p Jg^it) was left for the use of him who made the offering. Num. xv. 20. \ Be holy. Be set apart, or con secrated to God, as he commanded, K The lump. The mass. It refers here properly to the dough of which a part had been offered. The same was true also in relation to the harvest, after the ivaive-sheaf had been offered ; of the flock, after the first male had been offered, &c. 1 Is also holy. It is lawful then for the owner to partake of it. The offering of a part has con secrated the whole. By this illustra tion Paul doubtless means to say that the Jewish nation, as a people, were set apart to the service of God, and were so regarded by him. Some have supposed that by the first-fruit here the. apostle intends to refer to the early converts made to the Christian faith in >he first preaching of the gospel. But broken i wild [A,D. 60. off, and thou, olive-tree, wert graffed in * among them, and with them partakest of the roo and fatness of the olive-tree ; iJer.ll.16. c Eph.2.12,13. lot, for. it is more probable that he refers to tho patriarchs, the pious men of old, atf the first-fruits of the Jewish nation. See ver. 28. By their piety the nation was, in a manner, sanctified, or set apart to the service of God ; implying that yet the great mass of them would be reclaimed and saved. ^ If the root be holy. This figure expresses the same thing as is denoted in the first part of the verse. The root of a tree is the source of nutricious juices neces sary for its growth, and gives its cha racter to the tree. If that be sound, pure, vigorous, we expect the same of the branches. A root bears a similar relation to the tree that the first-fruit does to the mass of bread. Perhaps there is allusion here to Jer. xi. 16 where the Jewish nation is representei under the image of " a green alive-tree fair, and of goodly fruit." In this place the reference is doubtless to Abraham and the patriarchs, as the root or found ers of the Jewish nation. If they were holy, it is to be expected that the dis- % tant branches, or descendants, would also be so regarded. The mention of the root and branches of a tree gives the apostle occasion for an illustration of the relation at that time of the Jews? and Gentiles to the church of Christ. 17. Jf some of the branches. The illustration here is taken from the prac tice of those who ingraft trees. The useless branches, or those which bear poor fruit, are cut off, and a better kind inserted. If some of the natural de scendants of Abraham, the holy root, are cast off because they are unfruitful, i. e. because of unbelief and sin. ^ Jir.d thou. The word thou here is used to denote the Gentile, whom Paul was then particularly addressing. ^ Being a ivild olive-tree. From this passage it would seem that the olivs-tree waa . D. 60. J CHAPTER XL 241 18 Boast a not against the branches. But if thou boast, thou beurest not the root, but the root thee. 19 Thou wik say then, The sometimes cultivated, and that cultiva tion was necessary in order to render it fruitful. The cultivated olive-tree is " of a moderate height, its trunk knotty, its bark smooth and ash-coloured, its wood is solid and yellowish, the leaves are oblong, and almost like those of the willow, of a green colour, &c. The wild olive is smaller in all its parts." (Calmet.) The wild olive was un fruitful, or its fruit very imperfect and useless. The ancient writers explain this word by " unfruitful, barren." (Schleusner,} This was used, there fore, as the emblem of unfruitfulness and barrenness, while the cultivated olive produced much fruit. The mean ing here is, that the Gentiles had been like the wild olive, unfruitful in holi ness ; that they had been uncultivated by the institutions of the true religion, and consequently had grown up in the wildness and sin of nature. The Jews had been like a cultivated olive, long under the training and blessing of God. 1 Wert graffed in. The process of grafting consists in inserting a scion or a young shoot into another tree. To do this, a useless limb is removed ; and the ingrafted limb produces fruit ac cording to its new nature or kind, and not according to the tree in which it is inserted. In this way a tree which bears no fruit, or whose branches are decaying, may be recovered, and be come valuable. The figure of the apos tle is a very vivid and beautiful one. The ancient root or stock, that of Abra ham, &c. was good. The branches the Jews in the time of the apostle had become decayed and unfruitful, and broken off. The Gentiles had been graffed into this stock, and had restored the decayed vigour of the an cient people of God ; and a fruitless church had become vigorous and flou rishing. But the apostle soon pro ceeds to keep the Gentiles from exalta tion on account of this. 1 Among (hem. Among the branches, so as to partake -with them of the juices of the root. Tf Partakett of the root. The ingrafted limb would derive nc irish- ment from the root as much as though it were a natural branch of the tree. The Gentiles derived now the benefit of Abraham s faith and holy labours, and of the promises made to him and to his seed, f Fatness of the olive tree. The word fatness here means fertility, fruitf ulness the rich juicec of the olive producing fruit. See Judg. ix. 9. 18. Jioast not, &c. The tendency of men is to triumph over one that is fallen and rejected. The danger of pride and boasting on account of pri vileges is not less in the church than elsewhere. Paul saw that some of the Gentiles might be in danger of exalta tion over the fallen Jews, and therefore cautions them against it. The ingrafted shoot, deriving all its vigour and fruit- fulness from the stock of another tree, ought not to boast against the branches. U Jiut if thou boast. If thou art so inconsiderate and wicked, so devoid of humility, and lifted up with pride, as to boast, yet know that there is no oc casion for it. If there -were occasion for boasting, it would rather be in the root or stock which sustains the branches ; least of all can it be in those which were graffed in, having been before wholly unfruitful. ^ Thou, bearest not the root. The source of all your blessings is in the ancient stock. It is clear from this, that the apostle regarded the church as one ; and that the Christian economy was only a prolongation of the ancient dis pensation. The tree, even with a part of the branches removed, and others ingrafted, retains its identity, and is never regarded as a different tree. 19. Thou -wilt say then. Thou who art a Gentile. ^ The branches -were broken ojf, &c. The Jews were re jected in order that the gospel might be preached to the Gentiles. This would ROMANS. [A D.UO branches were broken off, that 1 might be grafted in. 20 \Vell; because of unbelief they were broken off; and thou standest by faith. Be not high- minded, but fear : 21 For if God spared not the seem to follow from what the apostle had said in ver. 11, 12. Perhaps it might be said that there was some ground of exultation from the fact that God had rejected his ancient people for the sake of making a way open to ad mit the Gentiles to the church. The objection is, that the branches were broken off in order that others might be graffed in. To this Paul replies in the next verse, that this was not the reason why they were rejected, but their unbelief was the cause. 20. Well. True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remark able tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accord ance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to en force. \ Thou standest by faith. The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved ; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution. ^ He not high-minded. Do not be elated in the conception of your privileges, so as to produce vain self- confidence and hoisting. ^ But fear. This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does natural branches, take heed lest he spare not thee. 22 Behold therefore the good ness and severity of God; on them which fell, severity ; but towards thee, goodness ; if* thou continue in his goodness : other i HeX3.6,J4; 10.23,38. not mean terror or horror, but it de notes humility, watchfulness, and soli- citude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been cast off, but " demean yourself as a humble believer, and one who has need to be continu ally on his guard, and to fear lest he may fall through unbelief, and be cast off." (Stuart.} We may here learn, (1.) That there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and despise others. (2.) The tendency of faith is to pro mote humility and a sense of our depend ence on God. (3.) The system of sal vation by faith produces that solicitude, and careful guarding, and watchfulness, which is necessary to preserve us from apostasy and ruin. 21. for if God, &c. If God did not refrain from rejecting the Jews who became unbelievers, assuredly he will not refrain from rejecting you in the same circumstances. It may be sup posed that he will be quite as ready to reject the ingrafted branches, as to cast off those which belonged to the parent stock. The situation of the Gentiles is not such as to give them any security over the condition of the rejected Jew. 22. Behold, therefore, &c. Regard, or contemplate, for purposes of your own improvement and benefit, the deal ings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel. ^ The goodness. The benevolence or mercy of God to wards you in admitting you to his fa vour. This calls for gratitude, love. A. O. 60.] CHAPTER XI. 243 wise off thou a also shalt be cut 23 And they also, if * they bide not still in unbelief, shall confidence. It demands expressions of thanksgiving. It should be highly priz ed, in order that it may excite to dili gence to secure its continuance. If The severity of God. That is, towards the Jews. The word severity now sug gests sometimes the idea of harshness, or even of cruelty. (Webster.} But nothing of this kind is conveyed in the original word here. It properly denotes cutting off, aTTd-rofjiiciv, from aTrorsjuvu), to cut off; and is commonly applied to the act of the gardener or vinedresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cut ting off or rejecting the Jews as useless branches ; and conveys no idea of in justice, cruelty, or harshness. It was a just act, and consistent with all the per fections of God. It indicated a purpose to do that which was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities. Tf On them -which fell, severity. On the Jews, who had been rejected because of their unbelief. f But towards thee, goodness. To wards the Gentile world, benevolence. The word goodness properly denotes benignity or benevolence. Here it sig nifies the kindness of God in bestowing these favours on the Gentiles, f If thou continue in his goodness. The word " his" is not in the original. And the word goodness may denote integri ty, probity, uprightness, as well as fa vour. Rom. iii. 12, "There is none that doeth good." The Septuagint often thus uses the word. Ps. xiii. 1. 3, &c. This is probably the meaning here ; though it may mean if thou dost continue in a state of favour; that is, if your faith and good conduct shall be such as to make it proper for God to continue his kindness towards you. Christians do not me^it the fa- be graffed in : for GoJ is able to graff them in again. 24 For if thou wert cut out of the olive-tree which is wild vour of God by their faith and good works ; but their obedience is an indis pensable condition on which that favour is to be continued. It is thus that the grace of God is magnified, at the samr time that the highest good is done to man himself. ^ Otherivise thou also shalt be cut off. Comp. John xv. 2. The word thou refers here to the Gen tile churches. In relation to them the favour of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same princi ple which led him to withdraw his mer cy from the Jewish people would lead also to their rejection and exclusion. And on this principle God has acted in numberless cases. Thus his favour was withdrawn from the seven churches of Asia (Rev. i iii.), from Corinth, from | Antioch, from Philippi, and even from , Rome itself. 23. And they also. The Jews. J If I they bide not, &c. If they do not con- j tinue in wilful obstinacy and rejection of the Messiah. As their unbelief was the sole cause of their rejection, so if that be removed, they may be again re stored to the divine favour, f For God is able, &c. He has, (1.) Power to restore them, to bring them back and replace them in his favour. (2.) He has not bound himself utterly to reject them, and for ever to exclude them. In this way the apostle reaches his purpose, which was to show them that God had not cast away his people, 01 finally rejected the Jewish nation, ver. 1, 2. That God has this power, the apostle proceeds to show in the nex* verse. 24. For if thou. If you who are Gentiles. J Wert cut out of. Or, if thou wert of the cutting of the wild olive-tree. Tf Which is wild by nature. Which is uncultivated and unfruitful. That is, if you were uitroduced into a ROMANS, by nature, and wert grafted con trary to nature into a good olive- tree; how much more shall these, which be the natural branches, be grafted into their own olive-tree? 25 For I [A. D. 60. would not, breth ren, that ye sho-uld be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness * in part * is * or, hardnets. a ver.7. 2Cor.3.11 state of favour with God from a condi tion which was one of enmity and hos tility to him. The argument here is, that it was in itself as difficult a thing to reclaim them, and change them from opposition to God to friendship, as it would seem difficult or impossible to reclaim and make fruitful the wild olive-tree. ^ And wert graffed con trary to nature. Contrary to your natural habits, thoughts, and practices. There was among the Gentiles no in clination or tendency towards God. This does not mean that they were physically depraved, or that their dis position was literally like the wild olive ; but it is used, for the sake of illustration, to show that their moral character and habits were unlike those of the friends of God. ^ How much more, &c. The meaning of this whole verse may be thus expressed : If God had mercy on the Gentiles, who were outcasts from his favour, shall he not much rather on those who were so long his people, to whom had been given the promises, and the covenants, and the law, whose ancestors had been so many of them his friends, and among whom the Messiah was born? In some re spects, there are facilities among the Jews for their conversion, which had not existed among the Gentiles. They worship one God ; they admit the au thority of revelation ; they have the Scriptures of the Old Testament ; they expect a Messiah ; and they have a habit of professed reverence for the will of God. 25. Ignorant of this mystery. The word mystery means properly that ^vhich is concealed, hidden, or un known. And it especially refers, in the New Testament, to the truths or doc trines which God had reserved to him self, o* had not before communicated. It does not mean, as with us often, that there was any thing unintelligible 01 inscrutable in the nature of the doc trine itself, for it was commonly perfect ly plain when it was made known. Thus the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then revealed fully for the first time. Rom. xvi. 25. Col. i. 26, 27. Comp. 1 Cor. xv. 51. Mark iv. 11. Eph. i. 9 ; iii. 3. Thus the doctrine which the apostle was stating was one that until then had been concealed, or had not been made known. It does not mean that thtre was any thing unin telligible or incomptcuensive in it, but until then it had not been made known. Tf Lest ye should be wise in your own conceits. Paul communicated the truth in regard to this, lest they should at tempt to inquire into it ; should specu late about the reason why God had rejected the Jews ; and should be elated with the belief that they had, by their own skiL and genius, ascertained the cause. Rather than leave them to vain speculations and self-gratifiation, he chose to cut short all inquiry, b} stating the truth about their present and future state. Tf Blindness. Or hardness. See ver. 7. ^ In part. Not totally, or en tirely. They are not absolutely or completely blinded. This is a qualify ing expression ; but it does not denote what part or portion, or for what time it is to continue. It means that the blindness in respect to the whole nation was only partial. Some were then enlightened, and had become Christians ; and many more would be. To Israel. To the Jews. 1 Unti. the fulness of the Gentiles, &c. The word fulness in relation to the Jew D. 60.J CHAPTER XI. 245 happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be a Luke 21. 24. is used in ver. 12. It means until the abundance or the great multitude of the Gentiles shall be converted. The word is not elsewhere used in respect to the Gentiles ; and it is difficult to fix its meaning definitely. It doubtless refers to the future spread of the gospel among the nations ; to the time when it may be said that the great mass, the abundance of the nations, shall be converted to God. At present, tney are, as they were in the times of the apostle, idolaters, so that the mass of mankind are far from God. But the Scriptures have spoken of a time when the gospel shall spread and prevail among ihe nations of the earth ; and to this the apostle refers. He does not say, however, that the Jews may not be converted until all the Gentiles be come Christians; for he expressly sup poses (ver. 12 15) that the conversion of the Jews will have an important in fluence in extending the gospel among the Gentiles. Probably the meaning is, that this blindness is to continue until great numbers of the Gentiles shall be converted ; until the gospel shall be ex tensively spread ; and then the conver sion of the Jews will be a part of the rapid spread of the gospel, and will be among the most efficient and important aids in completing the work. If this is the case, then Christians may labour still for their conversion. They may seek that in connexion with the effort to convert the heathen ; and they may toil with the expectation that the con version of the Jews and Gentiles will not be separate, independent, and dis tinct events ; but will be intermingled, and will be perhaps simultaneous. The word fulness may denote such a gene ral turning to God, without affirming that each individual shall be thus con verted to the Christian faith. 26. And so. That is, in this man ner; or when the great abundance of saved : as it is written, * There shall come out of Sion the De liverer, and shall turn away un godliness from Jacob : the Gentiles shall be converted, then al! Israel shall be saved. H Ml Israel. All the Jews. It was a maxim among the Jews that " every Israelite should have part in the future age." (Grotins.) The apostle applies that maxim to his own purpose ; and declares the sense in which it wouJd be true. He does not mean to say that every Jew of every age would be saved ; for he had proved that a large portion of them would be, in his time, rejected and lost. But the time would come when, as a people, they would be recovered ; when the nation would turn to God ; and when it could be said of them that, as a na tion, they were restored to the divine favour. It is not clear that he means that even then every individual of them would be saved, but the body of them ; the great mass of the nation would be. Nor is it said -when this would be. This is one of the things which " the Father hath put in his own power." Acts i. 7. He has given us the assurance that it shall be done to encourage us in our efforts to save them ; and he has concealed the time when it shall be, lest we should relax our efforts, or feel that no exertions were needed to accomplish what must take place at a fixed time. TJ Shall be saved. Shall be recovered from their rejection ; be restored to the divine favour ; become followers of the Mes siah, and thus be saved as all other Christians are. ^ Jis it is written. Isa. lix. 20. The quotation is not literally made, but the sense of the passage is preserved. The Hebrew is, " There shall come to Zion a Redeem er, and for those who turn from ungod liness in Jacob." There can be no doubt that Isaiah refers here to the times of the gospel. T Out of Zion. Zion was one of the hills of Jerusalem. On this was built the city of David It came thus to denote, in general, the 246 ROMANS. I A. D. 27 For * this is my covenant unto them, when away their sins. I shall take a Jer.31.31,&c. Heb.10.16. church, or people of God. And when it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be de scended from themselves, or should not be a foreigner. The LXX. however render it, " the Redeemer shall come on a ount of Zion." So the Chaldee paraphrase, and the Latin Vulgate. 1 And shall turn away, &c. The Hebrew is, " to those forsaking ungod liness in Jacob." The Septuagint has rendered it in the same manner as the apostle. 27. For this is my covenant, &c. This expression is found immediately following the other in Isa. lix. 21. But the apostle connects with it a part of another promise taken from Jer. xxxi. 33, 34 ; or rather he abridges that promise, and expresses its substance, by adding " when I shall take away their sins." It is clear that he intended to express the general sense of the promises, as they were well known to the Jews, and as it was a point con cerning which he did not need to ar gue or reason with them, that God had made a covenant with them, and in tended to restore them if they were cast off, and should then repent and turn to him. The time and manner in which this shall be, is not revealed. It may be remarked, however, that that passage does not mean that the Re deemer shall come personally and preach to them, or reappear for the purpose of recalling them to himself; nor does it mean that they will be re stored to the land of their fathers. Neither of these ideas is contained in the passage. God will doubtless con vert the Jews, as he does the Gentiles, iy human means, and in connexion with the prayers of his people ; so that the Gentiles shall yet repay the toil arid care of the ancient Jews in pre serving the Scriptures, and preparing 28 As concerning the gospel, they are enemies for your sakes : but as touching the elec- the way for the Messiah ; and both shall rejoice that they were made helps in spreading the knowledge of the Messiah. 28. As concerning the gospel. So far as the gospel is concerned ; or, in order to promote its extension and spread through the earth. Tf They are enemies. The word enemies here stands opposed to " beloved ;" and as in one respect, to wit, on account of " election," they were still beloved, i. e. beloved by God, so in another re spect they were his enemies, i. c. op posed to him, or cast off frcm him. The enemies of God denote all who are not his true friends. Col. i. 21. Rom v. 10. Comp. ver. 8. The word here is applied to the Jews because they had rejected the Messiah ; had become opposed to God ; and were therefore rejected by him. 1 For your sakes. For your advantage. Their rejection has become the occasion by which the gospel has been preached to you. Comp. ver. 11. 19, 20. 1 As touching the election. So far as the purpose of election is concerned. That is, the election of their fathers and of the nation to be the peculiar people of God. \ They are beloved. God still regards them with interest; has purposes of mercy towards them ; in tends still to do them good. This does not mean that he approved of their conduct or character, or that he had for them the same kind of affection which he would have had if they had been obedient God does not love a sinful character ; but he may have still purposes of mercy, and regard men with deep interest on whom he intends yet to bestow mercy. ^ For the fa thers sakes. Comp. Deut. x. 15. He had chosen their fathers to be his peculiar people. He had made many promises to Abraham respecting his seed, and extended these promises to hit, remotest A. D. ;n/j CHAPTER XL 247 tion, they are beloved * for the fathers sakes. a Deut.10.15. posterity. Though salvation is by grace, and not from human merit, yet God has respect to his covenant made with the fathers, and will not forget his promises. It is not on account of any merit of the fathers or of ancient saints, but solely because God had made a covenant with them ; and this purpose of election would be manifest to their children in the latest times. As those contemplated in the covenant made with Abraham, God retained for them feelings of peculiar interest ; and designed their recovery to himself. It is clear here that the word election does not refer to external privileges; for Paul is not teaching the doctrine that they shall be restored to the exter nal privileges of Jews, but that they shall be truly converted to God. Yet this should not be abused by others to lead them to security in sin. No man has any security of happiness, and of the favour of God, but he who com plies with the terms of his mercy. His commands are explicit to repent and believe, nor can there be safety except in entire compliance with the terms on which he is willing to bestow eternal life. 29. For the gifts. The favours or benefits which God bestows on men. The word ^^tV/u* properly denotes any benefit which is conferred on an other as a mere matter of favour, and not of reward. See Rom. v. 15, 16 ; vi. 23. Such are all the favours which God bestows on sinners, including par don, peace, joy, sanctification, and eter nal life. ^ And calling of God. The word calling (x,x<ri<;} here denotes that act of God by which he extends an in- vitation to men to come and partake of his favours, whether it be by a personal revelation as to the patriarchs, or by the promises of the gospel, or by the influ ences of his Spirit. All such invita tions or callings imply a pledge that he will bestow the favour, and will not repent, or turn from it. God never draws or invites sinners to himself 29 For the gifts and calling of God are without 6 repentance. b Num.23.19. without being willing to bestow par don and eternal life. The word call ing here, therefore, has not respect to external privileges, but to that choosing | of a sinner, and influencing him to come to God, which is connected with I eternal life. ^ Without repentance | This does not refer to man, but to God. j It does not mean that God confers his I favours on man without his exercising i repentance, but that God does not re pent, or change, in his purposes of be stowing his gifts on man. What he promises he will fulfil ; what he pur poses to do, he will not change from or repent of. As he made piomises to I the fathers, he will not repent of them, and will not depart from them ; they shall all be fulfilled ; and thus it was certain that the ancient people of God, ! though many of them had become re- | bellious, and had been cast off, should not be forgotten- and abandoned. This is a general proposition respecting God, and one repeatedly made of him in the Scriptures. See Num. xxiii. 19, " God is not a man, that he should lie ; neither the son of man, that he should repent : hath he not said, and shall he not doit? orhathhe spoken, and shall he not make it good 1" Ezek. xxiv. 14. 1 Sam. xv. 29. Ps. Ixxxix. 35, 36. Tit. i. 2. Heb. vi, 18. James i. 17. It follows from this, (1.) That all the promises made to the people of God shall be fulfilled. (2.) That his peo ple need not be discouraged or de sponding, in times of persecution and trial. (3.) That none who be come his true friends will be for saken, or cast off. God does not be stow the gift of repentance and faith, of pardon and peace, on men, for a temporary purpose ; nor does he ca priciously withdraw them, and leave the soul to ruin. When he renews a soul, it is with reference to his own glory ; and to withdraw those favours, and leave such a soul once renewed to I go down to hell, would he as much a >48 ROMANS. [A D. 60 30 For as ye in times a past have not believed * God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, 1 that through a Eph.2.2. i or, ibtytd. violation of all the principles of his na ture as it would be to all the promises of the Scripture. (4.) For God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a change of purpose and of feeling. It would be the cha racter of a capricious being, with no settled plan or principles of action ; no confidence could be reposed in him, and his government would be unwor thy the affections and trust of his in telligent creation. 30. For as ye. You who were Gentiles. ^ In times past. Before the gospel was preached. This refers to the former idolatrous and sinful state of the heathen world. Comp. Eph. ii. 2. Acts xiv. 16. Tf Have not believed God. Or have not obeyed God. This was the character of all the heathen nations. 1 Yet have no-u> obtained mercy. Have been pardoned and ad mitted to the favour of God. 1 Through their unbelief. By means of the un belief and rejection of the Jews. See Note on ver. 11. 31. Even so have these, &c. That is, the Jews. ^ That through your mercy, &c. The immediate effect of the unbelief of the Jews was to confer salvation on the Gentiles, or to open the way for the preaching of the gospel to them. But its remote effect would be to secure the preaching of the gos pel again to the Jews. Through the mercy, that is, the compassion or deep feeling of the converted Gentiles ; through the deep and tender pity which they would feel for the blinded and de graded Jews; the gospel should be again carried to them, and they should be recalled to the long lost favour of God. Each party should thus cause salvation to come to the other the Jews to ihe your mercy they alst may ob tain mercy. 32 For God b hath 9 con- eluded them all in unbelief, that he might have mercy upon all. b c.3.33. Gal.3.22. a or, ihut them all up togeiter. Gentiles by their unbelief; but the Gentiles, in their turn, to the Jews by their belief. We may here learn, (1.) That the Jews are to be converted by the instrumentality of the Gentiles. It is not to be by miracle, but by the re gular and common way in which God blesses men. (2.) That this is to be done by the mercy, or compassion of the Gentiles ; by their taking pity on the lost and wretched condition of the Jewish people. (3.) It is to be when the abundance of the Gentiles that is, when great numbers of the Gentiles shall be called in. It may be asked here whether the time is not approaching for the Gentiles to make efforts to bring the Jews to the knowledge of the Mes siah. Hitherto those efforts have been unsuccessful ; but it will not always be so ; the time is coming when the pro mises of God in regard to them shall be fulfilled. Christians shall be moved with deep compassion for the degraded and forsaken Jews, and they shall be called into the kingdom of God, arid made efficient agents in extending the gospel through the whole world. May the time soon come when they shall feel as they should, for the rejected and forsaken children of Abraham, and when their labours for their conversion shall be attended with success. 32. For God hath concluded, &c. The word here translated " concluded" (finixHUft), is rendered in the margin " shut them all up together." It is pro perly used in reference to those who are shut up in prison, or to those in a city who are shut up by a besieging army. 1 Mace. v. 5; vi. 18; xi. 65; xv. 25. Josh. vi. 6. Isa. xlv. 1. It ts used in the New Testament of jfish taken in a net. Luke v. 6, " They en closed a great multitude of fishes." A.. D. 60.] CHAPTER XI. 249 33 O * the depth of the riches both of the wisdom and know ledge of God ! How unsearch- Gal. iii. 22, " But the Scripture hath concluded all under sin, that the pro mise," &c. In this place the Scripture is declared to have shut them up under sin, i. e. declared them to be sinners ; gave no hope of rescue by any works of their own ; and thus kept them (ver. 23) " shut up unto the faith which should afterwards be revealed." All are represented, therefore, as in prison, enclosed or confined by God, and to be liberated only in his own way and time. In regard to the agency of God in this, we may remark, (1.) That the word does not mean that God compelled them to disbelieve the gospel. When, in Gal. iii. 22, the Scripture is said to have included all under sin, it is not meant that the Scripture compelled them not to believe. (2.) The word does not imply that the sin and unbelief for which they were shut up were not voluntary. Even when a man is committed to prison, the crime which brought him there is voluntary, and for it he is responsible. (3.) The keeper of a prison does no wrong in confining a criminal ; or the judge in condemn- .ng him ; or the executioner in fulfilling the sentence of the law. So of God. What he does is not to compel men to remain under unbelief, but to declare that they are so ; so to encompass them with the proof of it that they shall re alize that there is no escape from the evidence of it, and thus to press on them the evidence of their need of a Saviour. This he does in relajtion to all sinners who ever become converted. (4.) Yet God permitted this ; suffered Jews and Gentiles to fall into unbelief, and to be concluded under it, because he had a special purpose to answer in leaving man to the power of sin and unbelief. One of thore purposes was, doubtless, to manifest the power of his grace and mercy in the plan of redemp- rtion. (5.) In all this, and in all other sin, man is voluntary. He chooses his tunise of evil, and God is under no able b are his judgments, and his ways past finding out ! a Ps.l07.8,&c. b Job 11. 7. Ps.92.5. obligation to compel him to do other wise. Being under unbelief, God de clares the fi.ct, and avails himself of it, in the plan of salvation by grace. I Them all. Both Jews and Gentiles. 1 In unbelief (f). Unto unbelief. He has delivered them over unto unbe lief, as a man is delivered over into pri son. This is the literal meaning of the expression. ^ That he might have mercy upon all. Mercy is favour shown to the undeserving. It could not have been shown to the Jews and the Gentiles unless it was before proved that they were guilty. For this purpose proof was furnished that they were all in unbelief. It was clear, therefore, that if favour was shown to either, it must be on the same ground, that of mere undeserved mercy. Thus all men were on a level ; and thus all might be admitted to heaven without any invidi ous distinctions, or any dealings that were not in accordance with mercy and love. " The emphasis in this verse is on the word MKHCT. It signifies that God is under obligation to no one, and therefore that all are saved by grace, because all are equally ruined." ( Cal vin.*) It does not prove that all men will be saved ; but that those who are saved shall be alike saved by the mercy of God ; and that He intends to confer salvation on Jews and Gentiles on the same terms. This is properly the close of the argument of this epistle. By several independent trains of reason ing, the apostle had come to the same conclusion, that the Jews had no pecu liar privileges i.n regard to religion, that all men were on a level, and that there was no hope of salvation for any but in the mercy of a sovereign God. This conclusion, and the wonderful train ol events which had led to this state of things, give rise to the exclamations and ascriptions of praise with which the chapter closes. 33. O the depth, &c. This passa& 3 should have been translated " O tha 250 tlepth of the riches, and of the wis dom, and of the knowledge of God." The apostle has three subjects of admi ration. Our translation, by the word " both" introduced here, confines it to two. The apostle wishes to express his admiration of the riches and the wisdom, and the knowledge of God. So the Syriac, Arabic, &c. Our trans lation has followed the Latin Vulgate. The word depth is applied in the Scrip tures to any thing vast and incompre hensible. As the abyss or the ocean is unfathomable, so the word comes to denote that which words cannot ex- proas, or that which we cannot compre hend. Ps. xxxvi. 6, " Thy judgments are a great deep." 1 Cor. ii. 10, " The Spirit searcheth. . . .the deep things of God." Rev. ii. 24, " The depths of Sa tan" the deep, profound cunning and wicked plans of Satan. \ Riches. See Note, ver. 12. The word denotes the abundant blessings and mercies which had been conferred on sinful men by the gospel. These were vast and won derful. The pardon of sin ; the atone ment ; the hope of heaven ; the peace of the gospel ; all bestowed on the sin ful, the poor, the wretched, and the dying, all bespeak the great mercy and rich grace of God. So every pardoned sinner may still exclaim. The grace of God which pardons him is felt to be indeed wonderful, and past comprehen sion. It is beyond the power of lan guage to express ; and all that the Christian can do, is to follow the ex ample of the apostle, and sit down in profound admiration of the rich grace of God. The expression " the depth of the riches" is a Hebraism, meaning the deep or profound riches, t The wisdom. Wisdom is the choice of the best means to accomplish the best ends. The end or design which God had in view was to bestow mercy on all ; i. e. to save men by grace, and not by their own works, vsr. 32. He intended to establish a glorious system that should present his mercy as the prominent attribute, standing out in living colours n all the scheme of salvation. This jvas to be alike shown in relation to ROMANS. [A. D. 60. Jews and Gentiles. The wonderful wisdom with which this was done, is the object of the apostle s profound ad miration. This wisdom was seen, (1.) In adapting the plan to the condition ofraan. All were sinners. The apos tie in this epistle has fully shown that all had come short of the glory of God. Man had no power to save himself by his own wisdom. The Jews and Gen tiles in different ways had sought to justify themselves, and had both failed. God had suffered both to make the ex periment in the most favourable cir cumstances. He had left the world for four thousand years to make tho trial, and then introduced the plan of divine wisdom, just so as to meet the manifest wants and woes of men. (2.) This was shown in his making the Jews the occasion of spread ing the system among the Gentiles. They were cast off, and rejected ; but the God of wisdom had made even this an occasion of spreading his truth. (3.) The same wisdom was yet to be seen in his appointing the Gentiles to carry the gospel back to the Jews. Thus they were to be mutual aids ; until all their interests should be blend ed, and the entire race should be united in the love of the same gospel, and the service of the same God and Saviour. When, therefore, this profound and wonderful plan is contemplated, and its history traced" from the commence ment to the end of time, no wonder that the apostle was fixed in admira tion at the amazing wisdom of him who devised it, and who has made all events subservient to its establishment and spread among men. ^ And know ledge. That is, foreknowledge, or omniscience. This knowledge was manifest, (1.) In the profound view of man, and acquaintance with all his wants and woes. (2.) In a view of the precise scheme that would be fitted to recover and save. (3.) In a view of the time and circumstances in which it, would be best to introduce the scheme. (4.) In a discernment of the effect of the rejection of the Jews, and of tLc preaching of the gospel among the A. D. GO.] CHAPTER XL 34 For a who hath known the mind of the Lord ? or who hath been his counsellor ? a Isa 40.13. Jer.23.13. Gentiles. Who but God could see that such effects would follow the rejection of the Jews? Who but he could know that the gospel should yet prevail among all the nations 1 We have only to think of the changes in human affairs ; the obstacles to the gospel ; the difficulties to be surmounted ; and the vast work yet to be done, to be amazed at the knowledge which can adapt such a scheme to men, and which can certainly predict its complete and final spread among all the families of man. K Ho-w unsearchable. The word un searchable means that which cannot be investigated or fully understood. t His judgments. This word in this place evidently means his arrange ment, his plan, or proceeding. It sometimes refers to laws ; at other times to the decision or determination of God ; at others to the inflictions of his justice. In this last sense it is now commonly used. But in the case be fore us, it means his arrangements for conferring the gospel on men. Comp. Ps. xxxvi. 7, " His judgments are a great deep." % His -ways. The word rendered ways properly denotes a. path, or i oad on which one travels. Hence it comes also to denote the course or manner of life in which one moves ; or his principles, or morals ; his doctrine, or teaching, &c. Applied to God, it de notes his mode or manner of doing things; the order, &c. of his divine Providence ; his movements, in his great plans, through the universe. Acts xiii. 10, " Wilt thou not cease to per vert the right -ways of the Lord!" to oppose, or to render vain, his plan of guiding and saving man. Heb. iii. 10, " They have not known my ways." Ps. Ixxvii. 19, "Thy way is in the sea, thy footsteps are not known." Here it refers particularly to his -way or plan of bringing all nations within the reach of his mercy in the gospel. f Past finding out. Literally, which 35 Or J who hath fiist given to him, and it shall be recom pensed unto him again ? cannot be tracked or traced out. The footsteps cannot be followed. As if his path were in the sea (Ps. Ixvii. 19), and the waves closed immediately, leaving no track, it cannot be follow ed or sought out. It is known that he has passed, but there is no way of tracing his goings. This is a beautiful and m striking figure. It denotes that God s plans are deep, and beyond our comprehension. We can see the proofs that he is every where ; but hoiv it is, we cannot comprehend. We are per mitted to see the vast movements around us ; but the invisible hand we cannot see, nor trace the footsteps of that mighty God who performs his wonders on the ocean and on the land. 34. For -who hath knotvn ? &c. This verse is a quotation, with a slight change, from Isa. xl. 13, " Who hath directed the Spirit of the Lord, or being his counsellor hath taught him !" It is designed to express the infinite wisdom and knowledge of God, by affirming that no being could teach him, or counsel him. Earthly monarchs have counsellors of state, whom they may consult in times of perplexity or danger. But God has no such council. He sits alone ; nor does he call in any or all of his creatures to advise him. All created beings are not qualified to contribute any thing to enlighten or to direct him. It is also designed to silence all opposition to his plans, and to hush all murmurings. The apostle had proved that this -was the plan of God. However mysterious and inscrutable it might appear to the Jew or the Gentile, yet it wa? his duty to submit to God, and to confide in his wisdom, though he was not able to trace the reason of his doings. 35. Or -who hath, &c. The senti ment in this verse is found substantially in Job xli. 11, "Who hath prevented me, that I should repay him." The Hebrew word " prevented" mean- to 252 ROMANS. [A. D. 60 30 For * of him, and through him, and to him, are all things: lCor.8.6. Ccl.1.16. anticipate, to o before ; and God usks " who has anticipated me ; who has conferred favours on me before I have on him ; who has thus laid me under ub.igation to him." This is the sense in which the apostle uses the word hero. "Who has, by his services, laid God under obligation to recompense or pay him again 1 It is added in Job, " Whatsoever is under the whole hea ven is mine." Thus Paul, contrary to the prevailing doctrine of the Jews, shows that no one could plead his own merits, or advance with a claim on God. All the favours of salvation must t>e bestowed by mercy or grace. God owned them all ; and he had a right to bestow them when and where he pleased. The same claim to all things is repeatedly made by God. Ex. xix. 5. Deut. x. 14. Ps. xxiv. 1 ; 1. 12. t Shall be recompensed. Repaid as a matter of debt. None of God s mer cies can be conferred in that way ; if tney could, man could bring God under obligation, and destroy the freeness and benevolence of his favours. 36. For of him (tjfa.urov ). Comp. 1 Cor. i. 30 ; viii. 6. This expression doubtless means that he is the original source and fountain of all blessings. He is the Creator of all, the rich " foun tain from which all streams of existence take their rise." The design of this verse is to show that no creature has any claim on God. Jews and Gentiles must alike receive salvation on the ground of his mercy. So far from naving a claim on God, the apostle nere affirms that all things have come from him, and therefore all must be derived to us. Nothing has been pro duced by chance, or hap-hazard ; no thing by created skill or might. All has been formed by God.; and there fore he has a right to dispose of all. ^ *itid through him (Ji sti/rcy). That s, by his immediate operating agency. The former expression, " of him," af drmed that he was the original source to 4 whom be glory for ever, Arnen. of all things ; this declares that all are by him, or through him, as their imme diate cause. It is not merely by liis plan or purpose ; it is by his agency, by the direct exertion of his power in their creation and bestowment. By his power they are still directed and controlled. Human agency, therefoie, could not lay him under any obliga tion. He does not need the aid of man ; and he did not call in that aid in the creation and government of the world. He is the independent Creator and Lord, and on him none can have a claim. Tf To him (f a.vror) This expression denotes the final cause, the reason or end for which all things were formed. It is to promote his ho nour and glory. It is to manifest his praise, or to give a proper putting forth of the glorious attributes of God ; that the exceeding greatness, and goodness, and grandeur of his character might be evinced. It is not to promote his hap piness, for he was eternally happy ; not to add any thing to him, for he is infi nite ; but that he might act as God, and have the honour and praise that is due to God. As this was the design of all things, so it followed that the be stowment of his favours must be in ac cordance with this in such a way as to promote his glory ; and not so as to consult the feelings or views of either Jews or Gentiles. ^ Ml things. The universe ; the creation, or still more particularly, the things of which the apostle is discoursing. He does not affirm that he is the author of sin or of sinful thoughts ; not that he creates evil, or that evil is designed to promote his glory. The apostle is not discours ing of these, but of his method of be stowing his favours ; and he says that these are to be conferred in such a way as to promote his honour, and to de clare the praise of him who is the ori ginal source, the creator, and the pro prietor of all things. ^ To -whom be glory. This ascription of praise is the A. D. 60.] CHAPTER XL 253 appropriate close of the argumentative part of the epistle, as well as appro priate to the train of remarks into which the apostle had fallen. It expresses his hearty amen in concurrence with this view ; the deep desire of a pious man that all might be to God s glory and honour. He had not merely come to it by reasoning, but it was the sin cere desire of his soul that it might be go. The Christian does not merely admit this doctrine ; he is not merely driven to it by argument, but it finds a hearty response in his bosom. He re joices in it ; and sincerely desires that nil may be to the honour of God. Sinners are often compelled by argu ment to a dmit it, but they do not love it. They would rejoice were it other wise, and be glad if they were permit ted rather to seek their own glory than that of the living God. \ Glory. Praise, honour. ^ For ever. Not merely amid transitory events now, but ever onward to eternity. This will be the case. There never will be a time when the affairs of the universe shall not be conducted with reference to the glory of God. That honour and glory shall shine brighter and brighter, and all worlds shall be perfectly adapted to show his praise, and to evince his greatness, goodness, power, and love for ever and ever. Thus let it be, is the language of every one that truly loves him. This closes the argumentative part of the epistle. From the close of this chapter we may make the following observations. 1. God is infinitely wise, and just, and good. This is seen in all his plans and doings, and especially in the glorious plan of saving men. 2. It becomes man to be humble. He can see but few of the reasons of the doings of an infinite God. He is not qualified to sit in judgment on his plans. He is not fitted to arraign him. There is nothing more absurt than for a man to contend with God, or to find fault \rith his plans; and yet there is nothing more common. Mar, speaks, and thinks, and reasons Y on the great things peitaininp to the divine mind and plan, as if he were qualified to counsel the being of infinite wisdom, and to arraign at the bar of his own reason the being of infinite good ness. 3. It is our duty to be submissive to God. His plans may often require him to cross the path of our pleasures, or to remove some of our enjovments. He tries us by requiring us to put con fidence in him where we cannot see the reason of his doings, and to believe that he is qualified for universal empire. In all such cases it is our duty to submit to his will. He is seeking a grander and nobler object than our private good. He is seeking the welfare of a vast universe ; and he best knows in what way that can be promoted. 4. God is the creator and proprietor of all things. It would be possible to prove this from his works. But his word unequivocally asserts it. He has formed, and he upholds, and he directs all things for his glory. He who form ed all has a right to all. He who is the source of life has the right to di rect it, or to withdraw the gift. He on whom all depend has a right to homage and praise. 5. He has formed a universe that is eminently adapted to declare his glory It evinces infinite power in its crea tion ; and it is fitted to fill the mind with ever growing wonder and gladness in its contemplation. The sacred wri ters were filled with rapture when they contemplated it ; and all the discove ries of astronomy, and geology, and science in general, in modern times, are fitted to carry forward the wonder, and fill the lips with new expressions of praise. The universe is vast and grand enough to occupy the thoughts for ever. How little do we know of the wcnders of his creation, even pertain ing to this little world ; to our own bodies and souls; to the earth, the ocean, the beast and the reptile, the bird and the insect ; how much less of j that amazing vi<;w of worlds and sys tems which modern astronomy has opened to our veiw , the vast starry 254 ROMANS. LA. D. 60 1 CHAPTER XII. BESEECH you therefore. brethren, by the mercies of God, that ye present your bo dies * a living sacrifice, holy, acceptable unto God, which is your reasonable service. a lCcr.6. 15-20. frame which the eye can penetrate for millions and millions of miles, and where it finds world piled on world, and system rising above system, in wonderful order and grandeur, and where the utmost power of the tele scope can as yet find no bounds. 6. Equally true is this in his moral government. The system is such as to excite our wonder and praise. The creation and control of free, and active, and mighty minds is as wonderful as the creation and control of matter, even the vast masses of the planetary sys tems. Creation is filled with minds. God has peopled the worlds with con scious, free, arid active intelligences. The wonderful wisdom by which he controls them ; the amazing moral pow er by which he guards and binds them to himself, by which he restrains and awes the rebellious ; and the complete subjection by which he will bring all yet at his feet, is as much replete with wonder as the wisdom and skill by which he framed the heavens. To govern mind requires more wisdom and skill than to govern matter. To control angels and men evinces more glory than to roll the streams or the ocean, or than to propel and guide the planets. And especially is this true of the plan of salvation. That wondrous scheme is adapted to call forth eternal praise, and to show for ever the wis dom and mercv of God Without such a plan, we cannot see now the Divinity could be fully manifested ; with that, we see God as God, vast, grand, mighty, infinite ; but still seeking to do good, and having power to enter any vast mass of iniquity, and to diffuse purity and peace over the face of an alienated and dying world. 7. The salvation of sinners is not to promote their own glory primarily, but hat of God " He is first, and he last ; he is midst, and without end," ; .n their salvation. God seeks his own honour and seeks it by their return and theii obedience. But if they -will not pro mote his glory in that way, they must be made to promote it in their ruin. 8. It is the duty of men to seek the honour of this infinitely wise and holy God. It commends itself to every man s conscience. God has formed us all; and man can have no higher destiny and honour than to be permitted to promote and spread abroad through all the universe the knowledge of a Being whose character is infinitely lovely, whose government is right, and whose presence and favour will diffuse bless ings of salvation and eternal peace on all the wide creation that will be obedient to his will. CHAPTER XII. 1. I beseech you. The apostle, hav ing finished the argument of this epis tle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of reli gion. None of the doctrines of the gospel are designed to be cold and bar ren speculations. They bear on the hearts and lives of men ; and the apos tle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God. t Therefore. As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is fitted to show the obligation on us to devote ourselves to God. From expres sions like these, it is clear that the apos tle never supposed that the tendency of the doctrines of grace was to lead to licentiousness. Many nave affirmed that such was the tendency of the doc trines of justification by faith, of elec tion and decrees, and of the perseve rance of the saints. But it is plain that Paul had no such apprehensions. Af ter Waving fully uted ami established A. D. 60.] CHAPTER XII. 255 those doctrines, he concludes that we ought therefore to lead holy lives, and on the ground of them he exhorts men to do it. Tf By the mercies of God. The word by (fix.} denotes here the reason why they should do it, or the ground of appeal. So great had been the mercy of God, that this constituted a reason toliy they should present their bodies, &c. See 1 Cor. i. 10. Rom. xv. 30. The word mercies here denotes favour shown to the undeserving, or kindness, compassion, &c. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Tes tament. See 2 Cor. i. 3, where God is called " the Father of mercies." Phil. ii. 1. Col. iii. 12. Heb. x. 28. The particular mercy to which the apostle here refers, is that shown to those" whom he was addressing. He had proved that all were by nature under sin ; that they had no claim on God ; and that he had showed great compas sion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God. ^ That ye present. The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting our selves to God is one of the most free that we ever perform. ^ Your bodies. The bodies of animals were offered in eacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was de voted ; and Paul evidently meant here the same as to say, present TOUBSELVES, your entire person, to the service of God. Comp. 1 Cor. vi. 16. James iii. 6. It was not customary or proper to speak of a sacrifice as an offering of a soul or spirit, in the common language of the Jews ; and hence the apostle ap plied their customary language of sa crifice to the offering which Christians were to make of themselves to God. 1 Ji living sacrifice. A sacrifice is an offering made to God as an atone- ment for sin ; or any offering made to him and his service as an expression of thanksgiving or homage. It implies that he who offers it presents it en tirely, releases all claim or right to it, and leaves it to be disposed of for the honour of God. In the case of an ani mal, it was slain, and the blood offer ed ; in the case of any other offering, as the first-fruits, &c. it was set apart to the service of God ; and he who of fered it released all claim on it, and sub mitted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make : to devote themselves to God, as if they had no longer any claim on themselves ; to be disposed of by him ; to suffer and bear all that he might ap point; and to promote his honour in any way which he might command. This is the nature of true religion. If Living (fZ<ra.v). The expression probably means that they were to de vote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In op position to this, we are to present our selves with all our living, vital ener gies. Christianity does not require a service of death or inactivity. It de mands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice ; in regarding life with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice ; one continued offering unto God. An immortal being present ed to him ; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely unto God. This is religion. Holy. This means properly without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer tl: which was lame, or blind, or in any way de formed. Deut. xv. 21. Lev. i. 3. 10; iii. 1 ; xxii. 20. Deut. xvii. 1. Comp. 256 ROMANS. FA. D. 60. And 3 be not conformed to Mai. i. 8. If offered without any of these defects, k was regarded as holy, i. e. appropriately set apart, or conse crated to God. In like manner we are to consecrate to God our best faculties ; the vigour of our minds, and talents, and time. Not the feebleness of sick ness merely ; not old age alone ; not time which we cannot otherwise em ploy, but the first vigour and energies of the mind and body ; our youth, and health, and strength. Our sacrifice to God is to be not divided, separate ; but it is to be entire and complete. Many are expecting to be Christians in sick ness ; many in old age ; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and bro ken, and polluted service. It is to be with the best affections of our hearts and lives ^ Acceptable unto God. They are exhorted to offer such a sacri fice as -will be acceptable to God ; that is, such an one as he had just specified, one that was living and holy. No sa crifice should be made which is not acceptable to God. The offerings of the heathen ; the pilgrimages of the Mahometans ; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he ap points. Comp. Col. ii. 2023. Men are not to invent services ; or to make crosses ; or to seek persecutions and trials ; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have, It matters little what men think of us, if God ap proves what we do. To please him should be our highest aim ; the fact that we do please him is our highest reward. 1 Which is your reasonable service. The word rendered service A /T^lm) properly denotes -worship, 01 die homage rendered to God. The this world : but be ye transform word reasonable with us means that which is " governed by reason ; think ing, speaking, or acting conformably to the dictates of reason" (Webster ); or that which can be shown to be ration al or proper. This does not express the meaning of the original. That word (xoyatw} denotes that which per tains to the mind, and a reasonable service means that which is mental, or pertaining to reason. It stands opposed, not to that which is foolish or unrea ble, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Chris tian is that which pertains to the mind, or is spiritual ; that of the Jew was ex~ lernal. Chrysostom renders this phrase " your spiritual ministry." The Syriac, " That ye present your bodies, &c. by a rational ministry." We may learn from this verse, (1.) That the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable. (2.) We are to offer our entire selves, all that we have and are, to God. No other offer ing can be such as he will approve. (3.) The character of God is such as should lead us to that. It is a charac ter of mercy ; of long-continued and patient forbearance, and it should in fluence us to devote ourselves to him. (4.) It should be done without delay. God is as -worthy of such service now as he ever -will or can be. He has every possible claim on our affections and our hearts. 2. Jind be not conformed, &c. The word rendered conformed properly means to put on the form, fashion, or appearance of another. It may refer to any thing pertaining to the habit, manner, dress, style of living, &c. of others. ^ Of Ms-world (TW suJ>w<rc.W.j>). The word which is commonly render ed ivorld, when applied to the material universe, is x.c0y*if, cosmos. The word A. D.60.J CHAPTER XII. 25? ed by the renewing of your mind, that ye may prove * what aEph.5.10,17. used here properly denotes an age, or generation of men. It may denote a particular generation, or it may be applied to the race. It is sometimes used in each of these senses. Thus here it may mean that Christians should not conform to the maxims, habits, feelings, &c. of a wicked, luxu rious, and idolatrous age, but should be conformed solely to the precepts and laws of the gospel ; or the same princi ple may be extended to every age, and the direction may be, that Christians should not conform to the prevailing habits, style, and manners of the world, the people who know not God. They are to be governed by the laws of the Bible ; to fashion their lives after the example of Christ ; and to form them selves by principles different from those which prevail in the world. In the ap plication of this rule there is much difficulty. Many may think that they are not conformed to the world, while they can easily perceive that their neighbour is. They indulge in many things which others may think to be conformity to the world, and are op posed to many things which others think innocent. The design of this passage is doubtless to produce a spirit xiiat should not find pleasure in the j>On,p and vanity of the. world ; and which will regard all vain amuse ments and gayeties with disgust, and lead the mind to find pleasure in better things. ^ Be ye transformed. The word from which the expression here is derived means form, habit (juo g<}>). The direction is, " put on another form, change the form of the world for that of Christianity." This word would properly refer to the external appearance, but the expres sion which the apostle immediately uses, renewing of the mind," shows that he did not intend to use it with reference to that only, but to the change of the whole man. The meaning is, do not cherish a spirit devoted to the Y 2 is that good, and acceptable, and perfect will of God. world, following its vain fashions and pleasures, but cultivate a spirit attached to God, and his kingdom and cause. Tf By the renewing. By the making neiv ; the changing into ne-w views and feelings. The Christian is often repre sented as a. neiv creature. 2 Cor. v. 17. Gal. vi. 15. Eph. iv. 24. 1 Pet. ii. 2. ^ Your mind. The word translated mind properly denotes intellect, as dis tinguished from the will and affections. But here it seems to be used as appli cable to the -whole spirit as distinguish ed from the body, including the under standing, will, and affections. As if he had said, let not this change appertain to the body only, but to the soul. Let it not be a mere external conformity, but let it have its seat in the spirit. All ex ternal changes, if the mind was not changed, would be useless, or would be hypocrisy. Christianity seeks to reign in the soul ; and having its seat there, the external conduct and habits will be regulated accordingly. ^ That ye may prove. The word used here (/wt^a^a) is commonly applied to metals, to the operation of testing, or trying them by the severity of fire, &c. Hence it also means to explore, investigate, ascer tain. This is its meaning here. The sense is, that such a renewed mine? is essential to a successful inquiry after the will of God. Having a disposi tion to obey him, the mind will be prepared to understand his precepts. There will be a correspondence be- iween the feelings of the heart and his will ; a nice tact or taste, which will admit his laws, and see the propriety and beauty of his commands. A re newed heart is the best preparation for studying Christianity ; as a man who is temperate is the best fitted to under stand the arguments for temperance ; the man who is chaste, has most clearly and forcibly the arguments for chastity, &c. A heart in love with the fashions and follies of the world is ill-fitted to appreciate the arguments for hurr litv, ROMANS. [A. 1) CO. 3 For I say, through the grace given unto me, to every man that is among you, not to prayer, &c. " If any man will do his will, he shall know )f the doctrine whether it be of God." John vii. 17. The reason -why the heart is renewed is that we may do the will of God : the heart that is renewed is best fitted to appreciate and understand his will. f That good, &c. This part of the verse might be rendered, that ye may investigate the will of God, or ascertain the will of God, that which is good, and perfect, and acceptable. The -will of God relates to his commands in re gard to our conduct, his doctrines in regard to our belief, his providential dealings in relation to our external cir cumstances. It means what God de mands of us, in whatever way it may be made known. They do not err from his ways who seek his guidance, and who, not confiding in their own wisdom, but in God, commit their way to him. " The meek will he guide in judgment, and the meek will he teach his way." Ps. xxv. 9. The word good here is not an adjective agreeing with " will," but a noun. That ye may find the will of God, that which is good and acceptable. It implies that that thing which is good is his will ; or that we may find his will by finding that which is good and perfect. That is good which promotes the honour of God and the interests of his universe. Tf Perfect. Free from defect, stain, or injury. That which has all its parts complete, or which is not dispropor tionate. Applied to religion, it means that which is consistent, which is car ried out ; which is evinced in ail the circumstances and relations of life. \ Acceptable. That which will be pleasing to God, or which he will ap prove. There is scarcely a more diffi cult text in the Bible than this, or one that is more full of meaning. It in volve the main duty of religion to be serrated Irom the world; and ex- think of himself more a highly than he ought to think ; but to 1 think soberly, according as God e. c.l 1.20. i to lolriety. presses the way in which that duty may be performed, and in which we may live so as to ascertain and do the will of God. If all Christians would obey this, religion would be every where honoured. If all would separate from the vices and follies, the amuse ments and gayeties of the world, Christ would be glorified. If all were truly renewed in their minds, they would lose their relish for such things, and seeking only to do the will of God, they would not be slow to find it. 3. For I say. The word "for shows that the apostle is about to intro duce some additional considerations to enforce what he had just said; or tc show how we may evince a mind that is not conformed to the world. f Through the grace. Through the favour, or in virtue of the favour of the apostolic office. By the authority that is conferred on me to declare the will of God as an apostle. See Note, ch. i. 5. See also Gal. i. 6. 15 ; ii. 9. Eph. iii. 8. 1 Tim. i. H. 1 Not to think, fec. Not to over-estimate him self, or to think more of himself than he ought to. What is the true stand ard by which we ought to estimate ourselves he immediately adds. This is a caution against pride ; and in ex hortation not to judge of ourselves by our talents, wealth, or office, but tc form another standard of judging of ourselves, by our Christian character. The Romans would probably be in much danger from this quarter. The prevailing habit of judging among them was according to rank, or wealth, or eloquence, or office. While this habit of judging prevailed in the woild around them, there was, danger that it might also prevail in the church. And the exhortation was that they should not judge of their own characters by the usual modes amons: men. but by their Christian -ittamments. There 18 no A D. 60.] hath dealt to every man the measure a of faith. aEph.4.7,&c. *in to which men are more prone than an inordinate self-valuation and pride. Instead of judging by that which con stitutes true excellence of character, they pride themselves on that which is of no intrinsic value ; on rank, and ti tles, and external accomplishments ; or on talents, learning, or wealth. The only true standard of character pertains to the principles of action, or to that which constitutes the moral nature of the man ; and to that the apostle calls the Roman people, t But to think soberly. Literally, " to think so as to act soberly or wisely." So to estimate ourselves as to act or demean ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, foolish in their deportment. Those who think of themselves as they ought, are modest, sober, prudent. There is no way to maintain a wise and proper conduct so certain, as to form a humble and modest estimate of our own character. ^ According as God hath dealt. As God has measured to each one, or apportioned to each one. In this place the faith which Chris tians have, is traced to God as its giver. This fact, that God has given it, will be itself one of the most effectual pro moters of humility and right feeling. Men commonly regard the objects on which they pride themselves as things of their own creation, or as depending on themselves. But let an object be regarded as the gift of God, and it ceases k> excite pride, and the feeling is at once changed into gratitude. He, therefore, who regards God as the source of all blessings, and he only, will be a humble man. ^ The mea sure of faith. The word faith here is evidently put for religion, or Chris- Sanity. Faith is a main thing in reli gion. It constitutes \\.s first demand, jnd the Christian religion, therefore, is characterized by its faith, or its con fidence in God. See Mark xvi. 17. (/omn. Heb. xi. Horn, jv We are CHAPTER XII. 250 4 For as we have many * members in one body, and all fc lCor.12.4,12. not, therefore, to be elated in our view of ourselves ; we are not to judge ot our own characters by wealth, or ta lent, or learning, but by our attachment to God, and by the influence of faith on our minds. The meaning is, judge yourselves, or estimate yourselves, by your piety. The propriety of this rule is apparent, (1.) Because no <Ain?r standard is a correct one, or one of va lue. Our talent, learning, rank, or wealth, is a very improper rule by which to estimate ourselves. All may be wholly unconnected with moral worth ; and the worst as well as the best men may possess them. (2.) God will judge us in the day of judgment by our attachment to Christ and his cause (Matt. xxv.)j and that is the true standard by which to estimate ourselves here. (3.) Nothing else will secure and promote humility but this. All other things may produce or pro mote pride, but this will effectually se cure humility. The fact that God has given all that we have ; the fact that the poor and obscure may have as true an elevation of character as our selves ; the consciousness of our own imperfections and short-comings in the Christian faith ; and the certainty that we are soon to be arraigned to try this great question, whether we have evi dence that we are the friends of God ; will all tend to promote humbleness of mind, and to bring down our usual in ordinate self-estimation. If all Chris tians judged themselves in this way, it would remove at once no small part ot the pride of station and of life from the world, and would produce deep at tachment for those who are blessed with the faith of the gospel, though they may be unadorned by any of the wealth or trappings which now pro mote pride and distinctions among men. 4. For. This word here denotes a further illustration or proof of what ho had just before said. The duty to which he was exhorting the Roman? was, not members have not the same of fice : ROMANS. [A. D. 60 5 So we, being many, are one body a in Christ, and every a Eph. 1.23. to he unduly exalted or elevated in their own estimation. In order to produce proper humility, he shows them that God has appointed certain orders or grades in the church ; that all are use ful in their proper place ; that we should seek to discharge our duty in our appropriate sphere ; and thus that due subordination and order would be observed. To show this, he introduces a beautiful comparison drawn from the human body. There are various mem bers in the human frame ; all useful and honourable in their proper place ; and all designed to promote the order, and beauty, and harmony of the whole. So the church is one body, consisting of many members, and each is fitted to be useful and comely in its proper place. The same comparison he uses with great beauty and force in 1 Cor. xii. 431; also Eph. iv. 25; v. 30. In that chapter the comparison is car ried out to much greater length, and its influence shown with great force. ^ Jlfany members. Limbs, or parts; feet, hands, eyes, ears, &c. 1 Cor. xii. 14, 15. ^ In one body. Constituting one body ; or united in one, and mak ing one person. Essential to the ex istence, beauty, and happiness of the one body or person. ^ The same of fice. The same use or design ; not all appointed for the same thing ; one is to see, another to hear, a third to walk with, &c. 1 Cor. xii. 1423. 5. So ive, being many. We who are Christians, and who are numerous as individuals. ^ Are one body. Are united together, constituting one socie ty or one people, mutually dependent, and having the same great interests at heart, though to be promoted by us according to our peculiar talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, &c ; so the welfare of the body t> 1 Christ is to be promoted by discharg ing our duties in our appropriate sphere, as God has appointed us. ^ In Christ. One body, joined to Christ, :>r con nected -with him as the head. Eph. i. 22, 23, " And gave him to be head over all things to the church, which is his body." Comp. John xv. 17. This does not mean that there is any phy sical or literal union, or any destruc tion of personal identity, or any thing particularly mysterious or unintelligi ble. Christians acknowledge him as their head, i. e. their lawgiver ; their counsellor, guide, and Redeemer. They are bound to him by peculiarly tender ties of affection, gratitude, and friend ship ; they are united in him, i. e. in acknowledging him as their common Lord and Saviour. Any other union than this is impossible ; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than that which binds friend to friend, children to parents, or husbands to their wives. Comp. Eph. v. 23 33. Tf JLnd every one members one of an- other. Comp. 1 Cor. xii. 25, 26. That is, we are so united as to be mutually dependent; each one is of service to the other ; and the existence and office of the one is necessary to the useful ness of the other. Thus the members of the body may be said to be members one of another ; as the feet could not, for example, perform their functions or be of use if it were not for the eye; the ear, the hand, the teeth, &c. would be useless if it were not for the other members, which go to make up the en tire persDn. Thus in the church, every individual is not only necessary in his place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here, (1.) That no member of the church of Christ should esteem himself to In of no importance. In his own place he may be of as much consequence as \. D. 60.] CHAPTER XII. 26! one members one of another. 6 Having then gifts differing" according to the grace that is a lPeU4.10,ll. given to us, whether prophecy, let us prophesy according to the proportion of faith ; the man of learning, wealth, and talent may be in his. (2.) God designed that there should be differences of endow ments of nature and of grace in the church ; just as it was needful that there should be differences in the mem bers of the human body. (3.) No one should despise or lightly esteem an other. All are necessary. We can no more spare the foot or the hand than we can the eye ; though the latter may be much more curious and strik ing as a proof of divine skill. We do not despise the hand or the foot any more than we do the eye ; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1 Cor. xii. 21 25. 6. Having then gifts. All the en dowments which Christians have are regarded by the apostle as gifts. God has conferred them ; and this fact, when properly felt, tends much to pre vent our thinking of ourselves more highly than we ought to think, ver. 3. For the use of the word rendered gifts, see ch. i. 1 1 ; v. 15, 16 ; vi. 23 ; xi. 29. 1 Cor. vii. 7 ; xii. 4. 9. 28, &c. It may refer to natural endowments as well as to the favours of grace ; though in this place it refers doubtless to the distinc tions conferred on Christians in the churches, f Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in any thing ; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sove reignty, and bestows his favours as he pleases, injuring no one by conferring favours on others ; and holding me re sponsible for the right use of what / have, and not for what may be confer red on my neighbour, t .%+c.ording to the grace. That is, the favour, the mercy that is bestowed on us. As all that we have is a matter of grace, i* should keep us from pride; and it should make us willing to occupy our appropri ate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God ; if all would find and occupy in society the place for which God de signed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world. U Whether prophecy. The apostle now proceeds to specify the different class es of gifts or endowments which Chris tians have, and to exhort them to dis charge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means to predict future events, but it also means to de clare the divine will ; to interpret the purposes of God ; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events ; but as those who did this were messengers of God, and as they com monly connected with such prediction* instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connect ed with teachers. Acts xiii. 1, " There were in the church at Antioch certain prophets, and teachers, as Barnabas," &c. ; xv. 32, " And Judas and Silas being prophets themselves," &c. ; xxi 10, "A certain prophet named Aga- b^s." In 1 Cor. xii. 28, 29, prophets re mentioned as a class of teachers immediately after apostles, " And God hath set some in the church; first 262 ROMANS. [A D. 60. apostles, secondly prophets ; thirdly teachers," &c. The same clas^ of persons is again mentioned in 1 Cor. xiv. 29 32. 39. In this place they are spoken of as being under the influence of revelation, " Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." ver. 39, " Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy evidently in advance even of the power of speaking with tongues. Yet all these were to be sub ject to the authority of the apostle. 1 Cor. xiv. 37. In Eph. iv. 11, they are mentioned again in the same order: " And he gave some apostles ; and some prophets ; and some evangelists ; and some pastors, and teachers," &c. From these passages the following things seem clear in relation to this class of persons. (1.) They were an order of teachers distinct from the apos tles, and next to them in authority and rank. (2.) They were under the in fluence of revelation, or inspiration in a certain sense. (3.) They had power of controlling themselves, and of speak ing or keeping silence as they chose. They had the power of using their prophetic gifts as ive have the ordinary faculties of our minds ; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues. 1 Cor. xiv. 2. 4. 6. 11, &c. (4.) They were subject to the apostles. (5.) They were superior to the other teachers and pastors in the church. (6.) The office or the endowment was tempo rary, designed for the settlement and establishment of the church ; and then, like the apostolic office, having accom plished its purpose, to be disused, and to cease. From these remarks, also, will be seen the propriety of regulating this office by apostolic authority ; or statins, as the apostle does here, the manner or rule by which this gift was to be exercised. 1 According to the proportion. This word (uvA^Sfiai) is nownere else used in the New Testa ment. The word properly applies to mathematics (Schlcusner}, and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of any thing. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler s Analogy.*) But this is not its meaning here. It means the measure, the amount of faith bestowed on them, for he was exhorting them to (ver. 3) "Think soberly, according as God hath dealt tc every man the measure of faith." The word faith here means evidently, not the truths of the Bible elsewhere re vealed ; nor their confidence in God ; nor their personal piety ; but the extra ordinary endoivment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office ; but they were to confine themselves strictly to the func tions of their office according to the measure of their faith, i. e. the extraor dinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, &c. Matt. xvii. 26; xji. 21 Luke xvii. 6. If this be the fair inter pretation of the passage, then it is clear ;hat the interpretation which applies it to systems of theology, and which de mands that we should interpret the Bible so as to accord whh the system, is one that is wholly unwarranted. It is to be referred solely to this class of re- igious teachers, without reference to my system of doctrine, or to any thing which had been revealed to any other class of men ; or without affirming that .here is any resemblance between "Mie ruth and another. All that may be rue, but it \? not the truth taught in A. D. 60.] CHAPTER XII. 263 7 Or ministry, let us wait on our ministering; or he that seems to demand the same interpreta tion here. *J On our ministering Let us be wholly and diligently oc cupied in this. Let this be our great business, and let us give entire atten tion to it. Particularly the connexion requires us to understand this as di reeling those who ministered not to aspire to the office and honours of those who prophesied. Let them not think of themselves more highly than they ought, but be engaged entirely in their own appropriate work, t He that teacheth. This word denotes those who instruct, or communicate knowledge It is clear that it is used to denote a class of persons different, in some re spects, from those who prophesied and from those who exhorted. But in what this difference consisted, is not clear. Teachers are mentioned in the New Testament in the grade next to the prophets. Acts xiii. 1. 1 Cor. xii. 28, 29. Eph. iv. 11. Perhaps the differ ence between the prophets, the minis ters, the teachers, and the exhorters was this, that the first spake by inspira tion ; the second engaged in all the functions of the ministry properly so called, including the administration of the sacraments ; the teachers were em ployed in communicating instruction simply, teaching the doctrines of re ligion, but without assuming the office of ministers ; and the fourth exhorted^ or entreated Christians to lead a holy life, without making it a particular subject to teach, and without pretend ing to administer the ordinances of religion. The fact that teachers are so often mentioned in the New Testa ment, shows that they were a class by themselves. It may be worthy of re mark that the churches in New Eng land had, at first, a class of men who were called teachers. One was ap pointed to this office in every church, distinct from the pastor, whose propel business it was to instruct the congre gation in the doctrines of religion. The same thing exists substantially now in most churches, in the appoint- this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of Ihe general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God ; to exercise them in subordination to his appointment ; and to seek to em ploy them in the manner, the place, wid to the purpose that shall be ac cording to his will. They are to em ploy them in the purpose for -which God gave them; AND FOR NO OTHER. 7. Or ministry (Jbuierta) This word properly means service of any kind. Luke x. 40. It is used in re ligion to denote the service which is rendered to Christ as the Master. It is applied to all classes of ministers in the New Testament, as denoting their be ing the servants of Christ ; and it is used particularly to denote that class who from this word were called dea cons, i. e. those who had the care of the poor, who provided for the sick, and who watched over the external mat ters of the church. In the following places it is used to denote the ministry, or service, which Paul and the other apostles rendered in their public work. Acts i. 17. 25 ; vi. 4 ; xii. 25 ; xx. 24 ; xxi. 19. Rom. xi. 13 ; xv. 31. 2 Cor. v. 18; vi. 3. Eph. iv. 12. 1 Tim. i. 12. In a few places this word is used to denote the office which the deacons fulfilled. Acts vi. 1. Acts xi. 29. 1 Cor. xvi. 15. 2 Cor. xi. 8. In this sense the word deacon (d^sutovo?) is most commonly used, as denoting the office which was performed in providing for the poor, and administering the alms of the church. It is not easy to say in what sense it is used here. I am inclined to the opinion that he did not refer to those who were appropriately called deaconz, but to those engaged in the office of the ministry of the -word ; whose business it was to preach, and thus to serve the churches. In this sense the word is often used in the IVcvv Testament, and the connexion jd4 ROM: trachoth, on teaching; 8 Or he that exhorteth, on exhortation: he that 1 giveth i or, impirtetfi. or, liberally, o Ps.101 . b 2Cor a " ment of Sunday-school teachers, whose main business it is to instruct the children in the doctrines of the Christian religion. It is an office of great importance to the church ; and the exhortation of the apostle may be applied to them : that they should be assiduous, constant, dili gent in their teaching ; that they should confine themselves to their appropriate place ; and should feel that their office is of great importance in the church of God ; and remember that this is his arrangement, designed to promote the edification of his people. 8. He that exhorteth. This word properly denotes one who urges to the practical duties of religion, in distinc tion from one who teaches its doctrines. One who presents the -warning s and the promises of God, to excite men to the discharge of their duty. It is clear that there were persons who were re cognised as engaging especially in this duty, and who were known by this ap pellation, as distinguished from pro phets and teachers. How long this was continued, there is no means of ascertaining ; but it cannot be doubted that it may still be expedient, in many times and places, to have persons desig nated to this work. In most churches this duty is now blended with the other offices of the ministry. H He that giveth. Margin, " imparteth" The word denotes the person whose office it was to distribute ; and probably desig nates him who distributed the alms of the church, or him who was the deacon of the congregation. The connexion requires that this meaning should be given to the passage ; and the word rendered giveth may denote one who imparts or distributes that which has been committed to him for that pur pose, as well as one who gives out of his private property. As the apostle is speaking here of offices in the church, the former is evidently that which is [A. D. 60. /e/ /i/m rfo it 3 with simplicity : he that ruleth, with diligence ; he that sheweth mercy, with Tneeri ulness.* intended. It was deemed an important matter among the early Christians to impart liberally of their r.ubstance to support the poor, and provide for the needy. Acts ii. 44 47 ; iv. 34 37 ; v. 111. Gal.ii. 10. Rom. xv. 26. 2 Cor viii. 8; ix. 2. 12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management ol them, and who would see that they were pro perly distributed. Acts vi. 1 6. These were the persons who were denomi nated deacons. Phil. i. 1. 1 Tim. iii. 8. 12. f With simplicity. See Matt, vi. 22, " If thine eye be single" &c Luke xi. 34. The word simplicity (ttsrxoTHf) is used in a similar sense to denote singleness, honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It re quires the bestowment of a favour with out seeking any personal or selfish ends ; without partiality ; but actuated only by the desire to bestow them in the best possible manner to promote the object for which they were given, 2 Cor. viii. 2; ix. 11. 13; i. 12. Ej,\ vi. 5. Col. iii. 22. It is plain that when property was intrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influ ence and prosperity ; and hence the apostle exhorted them to do it with a single aim to the object for which it was given. WeJl did h> know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevo lence are intrusted with monev to ad vance the kingdom of the Lord Jesus Christ. 1 He that ruleth. This word properly designates one who is set over others, or who presides or rules, or one A. D. 60.] CHAPTER XII. 265 who attends with diligence and care to a thing. In 1 Thess. v. 12, it is used in relation to ministers in general : " And we beseech you, brethren, to know them which labour among you and are over you in the Lord." 1 Tim. iii. 4, 5. 12, it is applied to the head of a family, or one who diligently and faithfully performs the duty of a fa ther : " One that ruleth well his own house." 1 Tim. v. 17, it is applied to " elders" in the church : " Let the elders that rule well," &c. It is not elsewhere used except in Titus iii. 8. 14, in a different sense, where it is translated " to maintain good works." The prevailing sense of the word, there fore, is to rule, to preside over, or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for busi ness, &c. is not settled by the use of the word. It has the idea of ruling, as in a family, or of presiding, as in a deliberative assembly ; and either of these ideas would convey all that is implied in the original word. Comp. 1 Cor. xii. 28. 1 With diligence. This word properly means haste (Mark vi. 25. Luke i. 39) ; but it also denotes industry, attention, care. 2 Cor. vii. 11, " What carefulness it wrought in you." 12, " That o jr care for you in the sight of God," &c. viii. 7, 8, (Gr.) Heb. vi. 11. It means here that they should be attentive to the duties of their vocation, and engage with ardour in that which was committed to them to do. 1 He that shoiveth mercy. It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy ; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons was committed the dut} of distributing alms, but to others that of personal attendance. This ran hardly be called an office the technical sense; and yet it is not improbable that they were designated to this by the church, aal requested tc perform it. There were no hospitals and no almshouses. Christians felt it their duty to show personal attention to the infirm and the sick ; and so im portant was their office, that it was deemed worthy of notice in a general direction to the church. ^ With cheer- fulness. The direction given to those who distributed alms was to do it -with simplicity, with an honest aim to meet the purpose for which it was in trusted to them. The direction here varies according to the duty to be per formed. It is to be done with cheerful ness, pleasantness, joy; with a kind, benign, and happy temper. The im portance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful tem per. If any where a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed, and when administering to the wants of those who are in affliction. And whenever we may be called to such a service, we should remember that this is indispensa ble. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, imbitter their feelings, and render our services of comparatively little value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of pro fessed friends. It may be added the.t the example of the Lord Jesus Christ is the brightest which the world has furnished of this temper. Though con stantly encompassed by the infirm and the afflicted, yet he was always kim , and gentle, and mild, and has left be fore us exactly what the apostle meant when he said, "he that showeth mcrcy with cheerfulness." The example oi the good Samaritan is also another iii stance of what is intended by this di rection. Comp. 2 Cor. ix. 7, This direction is particularly applicable to n physician. 26o ROMANS. [A. D. GO. 9 Let love be without dissi mulation. a Abhor * that which is a lPet.1.23. b Ps.34.14. evil ; cleave to that which is good. 10 Be kindly c afFectioned one e lFet.2.17. We have here an account of the es- fablishment, the order, and the duties of the different members of the Chris tian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed ; and not despise the rank which God has assigned us ; not to think of our selves more highly than we ought ; bu-t to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of univer sal peace and order. 9. Let love. The apostle proceeds to specify the duties of Christians in general, that they might secure the beauty and order of the church. The first which he specifies is love. This word here evidently refers to benevo lence, or to good will toward all man kind. In ver. 10 he specifies the duty of brotherly love ; and there can be no doubt that he here refers to the bene volence which we ought to cherish to wards air men. A similar distinction is found in 2 Pet. i. 7, " And to bro therly kindness add charity" i. e. be nevolence, or good will, and kind feel ings to others. ^ Without dissimula tion. Without hypocrisy. Let it be sincere and unfeigned. Let it not consist in words or professions only, but let it be n.anifested in acts of kind ness and in deeds of charity. 1 John iii. 18. Comp. 1 Pet. i. 22. Genuine benevolence is not that which merely professes attachment, but which is evinced by acts of kindness and affec tion. Tf Abhor that -which is eviL The word abhor means to hate ; to turn from ; to avoid. The word evil here has reference tc walice, or un- kindness, rather than to evil in general. The apostle is exhorting to love, or kindness ; and betioeen the direction to fcve all men, and the particular di rection about brotherly love, he places this general direction to abhor that which is evil ; that which is evil in relation to the subject under discus sion, that is, malice or unkindness. The word evil is not unfrequently used in this limited sense to denote some particular or special evil. Matt. v. 37. 39, &c. Comp. Ps. xxxiv. 14. 2 Tim. ii. 19. Ps. xcvii. 10. 1 Thess. v. 22. T Cleave to that ivhich is good. The word rendered cleave to denotes pro- j perly the act of gluing, or uniting ! firmly by glue. It is then used to de- ! note a very firm adherence to an ob ject ; to be firmly united to it. Here it means that Christians should be firmly attached to that which is good, and not separate or part from it. The good here referred to is particularly that which pertains to benevolence to all men, and especially to Christians. It should not be occasional only, or ir- regular ; but it should be constant, ! active, decided. 10. Be kindly affectioned. The word here used occurs nowhere else in the New Testament. It properly denotes tender affection, such as that which subsists between parents and children ; and it means that Christians should have similar feelings towards each other, as belonging to the same family, and as united in the same prin ciples and interests. The Syriac ren ders this, " Love your brethren, and love one another." Comp. 1 Pet. ii. 17. f With brotherly love. Or in love to the brethren. The word denotes the affection which subsists between bre thren. The duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of discipleship. See Note, John xiii. 34, 35, " By this shall all men know that ye are my dis ciples, if ye have love one to another." John xv. 12. 17. Eph. v. 2. 1 Thess. iv. 9. 1 Pet. i. 22. 1 John ii. 7, 8 ; iii. 11.23;iv.20,21. The apostle Paul in A. D. 60.] CHAPTER XII 267 to another * with brotherly love ; in honour preferring a one an other ; i or, in the love of the brethren. a lPet.5.5. this place manifests his peculiar man ner of writing. He does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing na tural relationship. This he expresses by a word which is made for the occa sion (^xca-Tops/), blending love with natural affection, and suffering it to be manifest in your intercourse with one another. f In honour. In showing or manifesting respect or honour. Not in seeking honour, or striving after respect, but in showing it to one ano ther, t Preferring one another. The word preferring means going before, leading, setting an example. Thus in showing mutual respect and honour, they were to strive to excel ; not to see which could obtain most honour, but which could confer most, or manifest most respect. Comp. 1 Pet. i. 5. Eph. v. 21. Thus they were to be studious to show to each other all the respect which was due in the various relations of life ; children to show proper respect to parents, parents to children, servants to their masters, &c. ; and all to strive by mutual kindness to promote the happiness of the Christian community. How different this from the spirit of the world ; the spirit which seeks, not to confer honour, but to obtain it ; which aims, not to diffuse respect, but to attract all others to give honour to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heart-burning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community ; and stay the progress of crime, and annihilate the evils of strife, and discord, and ma lice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, lo v e to have the 1 1 Not slothful in business , c fervent in spirit ; serving the d Lord. iActs 20.34,35. pre-eminence (3 John 9), and make every man willing to occupy the place for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honour. 11. Not slothful. The word ren dered slothful refers to those who are slow, idle, destitute of promptness of mind and activity. Comp. Matt. xxv. 16. \ In business (T O-JTCV/M). This is the same word which in ver. 8 is rendered diligence. It properly denotes haste, intensity, ardour of mind ; and hence also it denotes industry, labour. The direction means that we should be diligently occupied in our proper employ ment. It does not refer to any parti cular occupation, but is used in a ge neral sense to denote all the labour which we may have to do ; or is a di rection to be faithful and industrious in the discharge of all our appropriate duties. Comp. Eccl. ix. 10. The ten dency of the Christian religion is to promote industry. (1.) It teaches the value of time. (2.) Presents nume rous and important things to be done. (3.) It inclines men to be conscientious in the improvement of each moment, (4.) And it takes away the mind from those pleasures and pursuits which ge nerate and promote indolence. The Lord Jesus was constantly employed in filling up the great duties of his life, and the effect of his religion has been to promote industry wherever it has spread both among nations and indivi duals. An idle man and a Christian are names which do not harmonize. Every Christian has enough to do to occupy all his time ; and he whose life is spent in ease and in doing no thing, should doubt altogether his reli gion. God has assigned us much to accomplish ; and he will hold us an swerable for the faithful performance of it. Comp. John v. 17 ; ix. 4. 1 Thess. iv. 11. 2 Thess. iii. 10 12. All that 268 ROMANS. [A. D. GO. 12 Rej-oicmj in hope : pa- a c.5.2,3. would be needful to transform the idle, and vicious, and wretched, into sober and useful men, would be to give to them the spirit of the Christian religion. See the example of Paul, Acts xx. 34, 35. ^ Fervent. This word is usually applied to water, or to metals so heated as to bubble, or boil. It hence is used to denote ardour, intensity, or as we express it, a g<.oiu, meaning intense zeal. Acts xviii. 25. f In spirit. In your mind or heart. The expression is used to denote a mind filled with in tense ardour in whatever it is engaged. It is supposed that Christians would first find appropriate objects for their labour, and then engage in them with intense ardour and zeal. 1 Serving. Regarding yourselves as the servants of the Lord. This direction is to be un derstood as connected with the pre ceding, and as growing out of it. They were to be diligent and fervid, and in doing so were to regard themselves as serving the Lord, or to do it in obedi ence to the command of God, and to promote his glory. The propriety of this caution may easily be seen. (1.) The tendency of worldly employments is to take off the affections from God. (2.) Men are prone to forget God when deeply engaged in their worldly em ployments. It is proper to recall their attention to him. (3.) The right dis charge of our duties in the various em ployments of life is to be regarded as serving God. He has arranged the order of things in this life to promote employment. He has made industry essential to happiness and success ; and hence to be industrious from proper motives is to be regarded as acceptable service of God. (4.) He has required that all such employments should be conducted with reference to his will and to his honour. 1 Cor. x. 31. Eph vi. 5. Col. Hi. 17. 2224. 1 Pet. iv. 11. The meaning of the whole verso is, that Christians should be industrt uus, should be ardently engaged in some lawful emplo7ment, and that tient * in tribulation ; continuing c instant in prayer ; they should pursue it with reference to the will of God, in obedience to his commands, and to his glory. 12. Rejoicing in hope. That is, in the hope of eternal life and glory which the gospel produces. See Notes on ch. v. 2, 3. f Patient in tribulation. In affliction patiently enduring all that may be appointed. Christians may be enabled to do this by the sustaining influence of their hope of future glory ; of being admitted to that world where there shall be no more death, and where all tears shall be wiped away from their eyes. Rev. xxi. 4; vii. 17. Comp. James i. 4. See the influence of hope in sus taining us in affliction more fully con sidered in the Notes on ch. viii. 18 28. ^f Continuing instant in prayer. That is, be persevering in prayer. See Col. iv. 2. See Notes, Luke xviii. 1. The meaning of this direction is, that in order to discharge aright the duties of the Christian life, and especially to maintain a joyful hope, and to be sus tained in the midst of afflictions, it is necessary to cherish a spirit of prayer, and to live near to God. How often a Christian should pray, the Scriptures do not inform us. Of David we are told that he prayed seven times a day (Ps. cxix. 164) ; of Daniel, that he was accustomed to pray three times a day (Dan. vi. 10) ; of our Saviour we have repeated instances of his praying men tioned ; and the same of the apostles. The following rules, perhaps, may guide us in this. (1.) Every Christian should have some time allotted for this service, and some place where he may be alone with God. (2.) It is not easy, perhaps not possible, to maintain a life of piety without regular habits of se cret devotion. (3.) The morning, when we have experienced God s protecting care, when the mind is fresh, and the thoughts are as yet clear and unoccupied with the world, when we go forth to the duties, trials, and temptations of the day , and the evening, when we have agaia experienced his goodness, and A. D. 60. J CHAPTER XIL 269 13 Distributing a to the ne- a Ps.41.1. Heb.13.16. b Heb.13.2. lPet.4.9. are about to commit ourselves to his protecting care, and when we need his pardoning mercy for the errors and follies of the day, seem to be times which commend themselves to all as appropriate seasons for private devo tion. (4.) Every person will also find other times when private prayer will be needful, and when he will be inclined to it. In affliction, in perplexity, in moments of despondency, in danger, and want, in disappointment, and in the loss of friends, we shall feel the propriety of drawing near to God, and of pouring out the heart before him. (5.) Besides this, every Christian is probably conscious of times when he feels peculiarly inclined to pray ; he feels just like praying ; he has a spi rit of supplication ; and nothing but prayer will meet the instinctive desires of his bosom. We are often conscious of an earnest desire to see and con verse with an absent friend, to have communion with those we love ; and we value such fellowship as among the happiest moments of life. So with the Christian. He may have an earnest desire to have communion with God ; his heart pants for it ; and he cannot resist the propensity to seek him, and pour out his desires before him. Com pare the feelings expressed by David in Ps. xlii. 1,2, " As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God ; when shall I come and appear before God." Comp. Ps. Ixiii. 1. Such seasons should be improved ; they are the " spring times" of our piety ; and we should expand every sail, that we may be " filled with all the fulness of God." They are happy, blessed moments of our life ; and then devotion is sweetest and most pure ; and tnen the soul knows what it is to have felloiuship with the Father and with his Son Jesus Christ. 1 John i. 3. (6.) In addition to all this, Christians may be in the habit of praying to God without the formality of retirement. cessity of saints ; given to hos pitality. 6 God looks upon the heart ; and the heart may pour forth its secret desires to Him even when in business, when conversing with a friend, when walk ing, when alone, and when in society. Thus the Christian may live a life of prayer; and it shall be one of the characteristics of his life that he prays ! By this he shall be known ; and in this he shall learn the way to possess peace in religion. " In every joy that crowns my days, In every pain I bear, My heart shall find delight in praise, Or seek relief in prayer. " When gladness wings myfavour d hour : Thy love my thoughts shall fill, Resign d when storms of sorrow lower, My soul shall meet thy will. " My lifted eye, without a tear The gathering storm shall see My steadfast heart shall know no fear ; That heart shall rest on thee." 13. Distributing. The word used here denotes having things in common (XGMWVOUVTS?). It means that they should be communicative, or should regard their property as so far common as to supply the wants of others. In the earliest times of the church, Christians had all things in common (Notes, Acts ii. 44), and felt themselves bound to meet all the wants of their brethren. One of the most striking effects of Christianity was to loosen their grasp on property, and dispose them to im part liberally to those who had need. The direction here does not mean that they should literally have all things in common ; that is, to go back to a state of savage barbarity ; but that they should be liberal, should partake of their good things with those who were needy. Comp. Gal vi. 6. Rom. xv. 27. Phil. iv. 15. 1 Tirv vi. 18. 1 To the necessity. To the ivants. That is, distribute to them such things as they need, food, raiment, &c. This com mand, of course, has reference to the poor. ^ Of saints. Of Christians, or the friends of God. They are called saints as being holy (d>/oO, or conso- 270 ROMANS. [A. D. GO. crated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of man kind. The law of the New Testament is (Gal. vi. 10), "As we have opportu nity, let us do good to all men, especial ly to them who are of the household of faith." The Christian is indeed to love all mankind, and to do them good as far as may be in his power. Matt. v. 43, 44. Titus iii. 8. 1 Tim. vi. 18. Ileb. xiii. 16. But he is to show par ticular interest in the welfare of his brethren, and to see that the poor mem bers of the church are provided for; for, (1.) They are our brethren ; they are of the same family ; they are attach ed to the same Lord ; and to do good to them is to evince love to Christ. Matt. xxv. 40. Mark ix. 41. (2.) They are left especially to the care of the church ; and if the church neglects them, we may be sure the world will also. Matt, xxvi. 11. Christians, especially in the time of the apostles, had reason to ex pect little compassion from the men of the world. They were persecuted and oppressed ; they would be embar rassed in their business, perhaps thrown out of occupation by the opposition of their enemies ; and it was therefore pe culiarly incumbent on their brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God ; and hence the poor fol lowers of Christ are in a peculiar man ner thrown on the benefactions of the church. (3.) It is not improbable that there might be a peculiar reason at that time for enjoining this on the attention of the Romans. It was a time of persecu tion, and perhaps of extensive distress. In the days of Claudius (about A. D. 50), there was a famine in Judea which produced great distress, and many of the poor and oppressed might ^ee to the capital for aid. We know, from other parts of the New Testa ment, that at that time the apostle was deeply interested in procuring aid for the poor brethren in Judea. Rom. xv. 25, 26. Comp. Acts xix. 21. 2 Cor. viii. I 7 ; ix. 2 4. But the same reasons for aiding the poor followers of Christ will exist substantially in every age ; and one of the most precious privileges conferred on men is to be permitted to assist those who are the friends of God. Ps. xli. 1, 2, 3. Prov. xiv. 21. K Given to hospitality. This expression means that they should readily and cheerfully entertain stran gers. This is a duty which is frequent ly enjoined in the Scriptures. Heb xiii. 2, " Be not forgetful to entertain strangers, for thereby many have en tertained angels unawares." 1 Pet. iv. 9, " Use hospitality one to another without grudging." Paul makes this especially the duty of a Christian bishop. 1 Tim. iii. 2, " A bishop then must. . .be given to hospitality." Titus i. 8. Hospitality is especially enjoined by the Saviour, and its exercise com manded. Matt. x. 40. 42, " He that re- ceiveth you receiveth me," &c. The want of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them. Matt. xxv. 43, " I was a stranger, and ye took me not in." It is especially commended to us by the example of Abraham (Gen. xviii. 1 8), and of Lot (Gen. xix. 1 2), who thus received angels unawares. It was one of the virtues on which Job particularly commended himself, and which he had not failed to practise. Job xxxi. 16, 17, " If I have withheld the poor from their desire, or have caused the eyes of the widow to fail ; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof," &c. In the time of our Saviour it was evidently practised in the most open and frank manner. Luke x. 7, "And in the same house remain, eat ing and drinking such things as they give." A remarkable instance is also mentioned hi Luke xi. 5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up natu rally in countries thinly settled, where the sight of a stranger would be there fore peculiarly pleasant; in countries . D. GO j CHAPTER XII. 27 J i 4 Bless them which perse- too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation ; and where the population was too sparse, and the travellers too infrequent, to jus tify inn-keeping as a business. From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Pales tine. It was customary, indeed, to erect places for lodging and shelter at suita ble distances, or by the side of springs or watering places, for travellers to lodge in. But they are built at the public expense, and are unfurnished. Each traveller carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans. (See Robinson s Calmet, art Caravanserai.) It is still so ; and hence it becomes, in their view, a. virtue of high order to entertain, at their own tables, and in their families, such stran gers as may be travelling. Niebuhr says, that " the hospitality of the Arabs has always been the subject of praise ; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travellers may lodge and be en tertained som day strata s, if they will be content with the fare; and they are much frequented. When the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Mahometans, gentle or simple." " The primitive Christians," says Calmet, " considered one principal part of their duty to consist in showing hospitality to strangers. They were in fact so ready in discharging this duty, that the very heathen admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believ ers scarcely ever travelled without let ters of communion, which testified the purity of their faith, and procured for them a favourable reception wherever the name of Jesus Christ was known r cute you : bless, and curse not. (Calmet, Diet.) Calmet is also of J opinion that the two minor epistles of j John may be such letters of recomroen- i dationand communion. Comp. 2 John 10. It may be added that it woul] l particularly expected of Christians that they should show hospitality to 1 he- ministers of religion. They were corn- jmonlypoor; they received no fixed salary ; they travelled from place to j place ; and they would be dependent I for support on the kindness of tho?e who loved the Lord Jesus Christ. This was particularly intended by our Sa viour s instructions on the subject. Matt, x. 11, 12, 13. 4042. The duty of hospitality is still binding on Chris tians and all men. The law of Christ is not repealed. The customs of society are indeed changed ; and one evidence of advancement in commerce and in security, is furnished in the fact that inns are now provided and patronized for the traveller in all Christian lands. Still this does not lessen the obligations to show hospitality. It is demanded by the very genius of the Christian re ligion ; it evinces proper love towards mankind; it shows that there is a feeling of brotherhood and kindness towards others, when such hospitality is shown. It unites society, creates new bonds of interest and affection, to show kindness to the stranger ai/d to the poor. To what extent this is to be done, is one of those questions which are to be left to every man s con science and views of duty. No rule can be given on the subject. Many men have not the means to be ex tensively hospitable ; and many are net placed in situations that require it. No rules could be given that should be ap plicable to all cases ; and hence the Bible has left the general direction, has furnished examples where it wns exercised, has recommended it to man kind, and then has left every man to act on the rule, as he will answer it to God. See Matt. xxv. 34 46. * **lf>*8 them, &c. See Note, Matt. 272 ROMANS. [A D. GO 15 Rejoice a with them that do rejoice, and weep with them that weep. v. 44. Comp. Luke vi. 28. ^ Bless, and curse not. Bless only ; or con tinue to bless, however long or aggra vated may be the injury. Do not be provoked to anger, or to cursing, by any injury, persecution, or reviling. Tli is is one of the most severe and difficult duties of the Christian re ligion ; and it is a duty which nothing else but religion will enable men to per form. To curse denotes properly to ile-vote to destruction. Where there is power to do it, it implies the destruc tion of the object. Thus the fig-tree that was cursed by the Saviour soon withered away. Mark xi. 21. Thus those whom God curses will be cer tainly destroyed. Matt. xxv. 41. Where there is not power to do it, to curse implies the invoking of the aid of God to devote to destruction. Hence it means to imprecate ; to implore a curse from God to rest on others ; to pray that God would destroy them. In a larger sense still, it means to abuse by reproachful words ; to calumniate ; or to express one s self in a violent, pro fane, and outrageous manner. In this passage it seems to have especial- refer ence to this. 15. Rejoice -with them, &c. This command grows out of the doctrine stated in ver. 4, 5, that the church is f j?ie ; that it has one interest ; and therefore that there should be common sympathy in its joys and sorrows. Or, enter into the welfare of your fellow- Christians, and show your attachment to them by rejoicing that they are made happy. Comp. 1 Cor. xii. 26, " And whether. . .one member be honoured, all the members rejoice with it." In this way happiness diffuses and multiplies itself, It becomes expanded over the face of the whole society ; and the union of the Christian body tends to enlarge the sphere of happiness, and to prolong the joy conferred by religion. God has bound the family of man to- 16 Be * of the same mind one toward another. Mind c not high things, but condescend * to e Jer.45.5. 1 or, be contented with mean thingt, gether by these sympathies, and it io one of the happiest of all devices to perpetuate and extend human enjoy ments, f Weep, &c. See Note on John xi. 35. At the grave of Lazarus our Saviour evinced this in a most ten der and affecting manner. The design of this direction is to produce mutual kindness and affection, and to divide our sorrows by the sympathies of friends. Nothing is so well fitted to do this as the sympathy of those we love. All who are afflicted know how much it diminishes their sorrow to see others sympathizing with them, and espe cially those who evince in their sym pathies the Christian spirit. How sad would be a suffering world if there were none who regarded our grir.fa with interest or with tears ! if every sufferer were left to bear his sorrows unpitied and alone ! and if all the ties of human sympathy were rudely cut at once, and men were left to suffer in solitude and unbefriended ! It may be added that it is the special duty of Christians to sympathize in each other s griefs, (1.) Because their Saviour set them the example ; (2.) Because they belong to the same family ; (3.) Be cause they are subject to similar trials and afflictions ; and, (4.) Because they cannot expect the sympathy of a cold and unfeeling world. 16. Be of the same mind, &c. This passage has been variously interpreted. " Enter into each other s circumstances in order to see how you would yourself feel." Chrysostom. " Be agreed in your opinions and views." Stuart. " Be united or agreed with each other." Flatt. Comp. Phil. ii. 2. 2 Cor. xiii. 11. A literal translation of the Greek will give somewhat a different sense, but oe evidently correct. Think of, i. e. regard, or seek after the same thing for each other; i. e. what you regard or seek for yourself, seek also for your brethren. Do not have dmdetl A.D.60.J men of low estate, wise in your own conceits. 17 Recompense * to no man a Isa.5.21. iMatt.5.39. lPet.3.9. interests ; do not be pursuing different ends and aims ; do not indulge coun ter plans and purposes ; and do not seek honours, offices, for yourself which you do not- seek for your brethren, so that you may still regard yourselves as brethren on a level, and aim at the same object. The Syriac has well rendered the passage : " And what you think concerning yourselves, the same also think concerning your bre thren ; neither think with an elevated or ambitious mind, but accommodate yourselves to those who are of hum bler condition." Comp. 1 Pet. iii. 8. 1 Mind not high things. Greek, Not thinking of high things. That is, not seeking them, or aspiring after them. The connexion shows that the apostle had in view those things which per tained to worldly offices and honours ; wealth, and state, and grandeur. They were not to seek them for them selves ; nor were they to court the so ciety or the honours of the men in an elevated rank in life. Christians were commonly of the poorer ranks, and they were to seek their companions and joys there, and not to aspire to the so ciety of the great and the rich. Comp. Jer. xlv. 5, " And seekest thou great things for thyself] Seek them not." Lukexii. 15. f Condescend (crw* 7ra,y<i- syo/). Literally, " being led aivay by, or being conducted by" It does not properly mean to condescend, but de notes a yielding, or being guided and led in the thoughts, feelings, plans, by humble objects. Margin, " Be con tented -with mean tilings" ^ To men of lota estate. In the Greek the word here is an adjective (<rctflt/vc</?), and may refer either to men or to things, either in the masculine or neuter gender. The sentiment is not materially changed whichever interpretation is adopted. It means that Christians should seek the objects of interest and companionship, not among the great, the rich, and the CHAPTER XII. Be not evil for evil. Provide honest in the sight men. 273 things of all noble, but among the humble and the obscure. They should do it because their master did it before them ; l.<ecause his friends are most commonly found among those in humble life ; because Christianity prompts to benevolence rather than to a fondness for pride and display ; and because of the influence on the mind produced by an attempt to imitate the great, to seek the society of the rich, and to mingle with the scenes of gayety, folly, and ambition. ^ Re not wise, &c. Comp. Isa. v. 21, " Wo unto them that are wise in their own eyes, and prudent in their own sight." See .Note, ch. xi. 25. The meaning is, do not trust in the conceit of your own superior skill and under standing, and refuse to hearken to the counsel of others. *|f In your o-wn conceits. Greek, JLmong yourselves. Syriac, " In your own opinion." The direction here accords with that just given, and means that they should not be elated with pride above their bre thren ; or be headstrong and self-con fident. The tendency of religion is to produce a low estimate of our own im portance and attainments. 17. Recompense. Render, give, or return. See Note, Matt. v. 39. This is probably one of the most difficull precepts of Christianity ; but the law of Christ on the subject is unyielding. It is a solemn demand made on all his followers, and it must be obeyed, f Pro vide. The word rendered provide means properly to think or meditate beforehand. Make it a matter of pre vious thought, of settled plan, of de sign. This direction would make it a matter of principle and fixed purpose to do that which is right ; and not to leave it to the fluctuations of feeling, or to the influence of excitement. The same direction is given in 2 Cor. viii. 21. Tf Things honest. Literally things beautiful, or comely. The expression here does not refer to properly, or to 274 ROMANS. 18 If it be possible, as much as lieth in you, live peaceably a with all men. a Ps.34.14. Heb.12.14. provision made for a family, &c The connexion requires us to understand it respecting conduct, and especially our conduct towards those who injure us. It requires us to evince a spirit, and to manifest a deportment in such cases, that shall be lovely and comely in the view of others ; such as all men will approve and admire. And the apostle wisely cautions us to provide for this, i. e to think of it beforehand, to make it a matter of fixed principle and pur pose, so that we shall not be overtaken and excited by passion. If left to the time when the offence shall be given, we may be excited and off our guard, and may therefore evince an improper temper. All persons who have ever been provoked by injury (and who has not been?) will see the profound wisdom of this caution to discipline and guard the temper by previous purpose, that we may not evince an improper spirit. Tf In the sight of all men. Such as all must approve ; such that no man can blame ; arid, therefore, such as shall do no discredit to religion. This expres sion is taken from Prov. iii. 4. The passage shows that men may be ex pected to approve a mild, kind, and patient temper in the reception of in juries ; and facts show that this is the case. The Christian spirit is one that the world must approve, however little it is disposed to act on it. 18. If it be possible. If it can be cone. This expression implies that it could not always be done. Still it should be an object of desire ; and we should endeavour to obtain it. Tf Jls much as lieth in you. This implies two things: (1.) We are to do our utmost endeavours to preserve peace, und to appease the anger and malice of others. (2.) We are not to begin or to originate a quarrel. So far as -we are concerned, we are to seek peace. But then it does not always depend on us. Others may oppose and persecute < [A. D. GO 19 Dearly beloved, avenge * not yourselves ; but rather give place unto wrath : for it is us; they will hate religion, and may slander, revile, and otherwise injure us ; or they may commence an assault on our persons or property For their as saults we are not answerable ; but we are answerable for our conduct towards them ; and on no occasion are we to commence a warfare with them. It may not be possible to prevent their injuring and opposing us; but it is pos sible not to begin a contention with them ; and -when they have commenced a strife, to seek peace, and to evince a Christian spirit. This command doubt less extends to every thing connected with strife ; and means that we are not to provoke them to controversy, or to prolong it when it is commenced. See Ps. xxxiv. 14. Matt. v. 9. 39, 40, 41. Heb. xii. 14. If all Christians would follow this command, if they would never provoke to controversy, if they would injure no man by slander or by unfair dealing, if they would compel none to prosecute them in law by want of punctuality in payment of debts or honesty in business, if they would do nothing to irritate, or to prolong a controversy when it is commenced, it would put an end to no small part of the strife that exists in the world. 19. Dearly beloved. This expres sion of tenderness was peculiarly ap* propriate in an exhortation to peace. It reminded them of the affection and friendship which ought to subsist among them as brethren. Tf Avenge not yourselves. To avenge is to take satisfaction for an injury by inflicting punishment on the offender. To take such satisfaction for injuries done to society, is lawful and proper for a ma gistrate, ch. xiii. 4. And to take satis faction for injuries done by sin to the universe, is the province of God. But the apostle here is addressing private individual Christians. And the com mand is, to avoid a spirit and purpose A. I). GO.] written, * Vengeance is mine ; [ will repay, saith the Lord. Deut.82.35. CHAPTER XII. V 275 >f revenge. But this command is not K) be so understood that we may not eek for justice in a regular and proper way before civil tribunals. If our cha racter is assaulted, if we are robbed and plundered, if we are oppressed contrary to the law of the land, religion does not require us to submit to such oppression and injury without seeking our rights in an orderly and regular manner. If it did, it would be to give a premium to iniquity to countenance wickedness, and require a man, by becoming a Christian, to abandon his rights. Be sides, the magistrate is appointed for the praise of those who do well, and to punish evil-doers. 1 Pet. ii. 14. Fur ther, our Lord Jesus did not surrender his rights (John xviii. 23) ; and Paul demanded that he himself should be treated according to the rights and pri vileges of a Roman citizen. Acts xvi. 37. The command here not to avenge ourselves means, that we are not to take it out of the hands of God, or the hands of the law, and to inflict it our selves. It is well known that where there are no laws, the business of ven geance is pursued by individuals in a barbarous and unrelenting manner. In a state of savage society, vengeance is immediately taken, if possible, or it is pursued for years, and the offended man is never satisfied until he has imbrued his hands in the blood of the offender. Such was eminently the case among the Indians of this country. But Chris tianity seeks the ascendency of the laws ; and in cases which do not admit or require the interference of the laws, in private assaults and quarrels, it de mands that we bear injury with pa tience, and commit our cause unto God. See Lev. xix. 18. *|f But rather iri-ue place unto -wrath. This expres sion has been interpreted in a great variety of ways. Its obvious design is to induce us* not to attempt to avenge ourselves, but to leave it with God. To give place, then, is to leave it for 20 Therefore, if * thine ene my hunger, feed him ; if he 6 Prov.25.21,22. Matt.5.44. God to come in and execute wrath ot vengeance on the enemy. Do not ex ecute wrath ; leave it to God ; commit all to him ; leave yourself and your enemy in his hands, assured that ho will vindicate you and punish him. t .For it is written. Deut. xxxii. 35. 1 Vengeance is mine. That is, it be longs to me to inflict revenge. This expression implies that it is improper for men to interfere with that which properly belongs to God. When we are angry, and attempt to avenge our selves, we should remember, therefore,^ that we are infringing on the preroga tives of the Almighty. ^ / -will repay, &c. This is said in substance, though not in so many words, in Deut. xxxii. 35, 36. Its design is to assure us that those who deserve to be punished, shall be ; and that, therefore, the business of revenge may be safely left in the hand A of God. Though tve should not do it, yet if it ought to be done, it will be done. This assurance will sustain us, not in the desire that our enemy shall be pu nished, but in the belief that God will take the matter into his own hands ; that he can administer it better than we can ; and that if our enemy ought to be punished, he will be. We, therefore, should leave it all with God. That God will vindicate his people, is clearly and abundantly proved in 2 Thess. i. 610. Rev. vi. 911. Deut. xxxii. 40 43. 20. Therefore, if thine enemy hun ger, &c. This verse is taken almost literally from Prov. xxv. 21, 22. Hun ger and thirst here are put for want in general. If thine enemy is needy in any way, do him good, and supply his wants. This is, in spirit, the same as the command of the Lord Jesus (Matt. v. 44), " Do good to them that nate you," &c. ^f In so doing. It does nol mean that we are to do thisybr the sake, of heaping coals of fire on him, but that this -will be the result, f Thou shalt heap, &c. Coals of fire are dcubtlest thirst, give him drink: for in so doing thou shall heap coals of fire on his head. ROMANS. [A D. CO. 21 Be a not overcome of evil, but overcome evil with good. emblematical of pain. But the idea here is not that in so doing we shall call down divine vengeance on the man ; but the apostle is speaking of the natuial effect or result of showing him kindness. Burning coals heaped on a man s head would be expressive of in tense agony. So the apostle says that the effect of doing good to an enemy would be to produce pain. But the pain will result from shame, remorse of conscience, a conviction of the evil of his conduct, and an apprehension of divine displeasure that may lead to re pentance. To do this, is not only per fectly right, but it is desirable. If a man can be brought to reflection and true repentance, it should be done. In regard to this passage we may remark, (1.) That the way to promote peace is to do good even to enemies. (2.) The way to bring a man to repentance is to do him good. On this principle God is acting continually. He does good to all, even to the rebellious ; and he designs that his goodness should lead men to repentance. Rom. ii. 4. Men will resist wrath, anger, and power ; but goodness they cannot resist ; it finds its way to the heart ; and the conscience does its work, and the sin ner is overwhelmed at the remembrance of his crimes. (3.) If men would act on the principles of the gospel, the world would soon be at peace. No man would suffer himself many times to be overwhelmed in this way with coals of fire. It is not human nature, bad as it is ; and if Christians would meet all unkindness with kindness, all malice with benevolence, and all wrong with right, peace would soon pervade the community, and even opposition to the gospel might soon die away. 21. lie not overcome of evil. Be not vanquished or subdued by injury received from others. Do not suffer your temper to be excited ; your Chris tian principles to be abandoned ; yo^r mild, amiable, kind, and benevolent temper to be ruffled by any opposition or injury which you may experience. Maintain your Christian principles amidst all opposition, and thus show the power of the gospel. They are over come by evil who suffer their temper to be excited, who become enraged and revengeful, and who engage in conten tion with those who injure them. Prov. xvi. 22. | But overcome evil with good. That is, subdue or vanquish evil by doing good to others. Show them the loveliness of a better spirit ; the power of kindness and benevo lence ; the value of an amiable, Chris tian deportment. So doing, you may disarm them of their rage, and be the means of bringing them to bettei minds. This is the noble and grad senti ment of the Christian religion. No thing like this is to be found in the hea then classics ; and nothing like it ever existed among pagan nations. Chris tianity alone has brought forth this lovely and mighty principle ; and one design of it is to advance the welfare of man by promoting peace, harmony, and love. The idea of overcoming evil with good never occurred to men until the gospel was preached. It never has been acted on, except under the influ ences of the gospel. On this principle God shows kindness ; on this principle the Saviour came, and bled, and died , and on this principle all Christian* should act in treating their enemies, and in bringing a world to the know ledge of the Lord Jesus, If Christians will show benevolence, if they will send forth proofs of love to the ends of the earth, the evils of the world will be overcome. Nor can the nations be converted until Christians act on thia great and most important principle of their religion, on the largest scale possible, TO "OVERCOME EVIL "WITH A. D. 60.j CHAPTER XIII. 277 CHAPTER XIJI. IT ET every soul be subject a unto the higher powers. For CHAPTER XIII. I. Let every soul. Every person. In the seven first verses of this chapter, the apostle discusses the subject of the duty which Christians owe to civil government; a subject which is ex tremely important, and at the same time exceedingly difficult. There is no doubt that he had express reference to the peculiar situation of the Christians at Rome ; but the subject was of so much importance that he gives it a general bearing, and states the great principles on which all Christians are to act. The circumstances which made this discussion proper and important were the following: (1.) The Christian religion was designed to extend through- 3Ut the world. Yet it contemplated the rearing of a kingdom amid other king doms, an empire amid other empires. Christians professed supreme allegiance .o the Lord Jesus Christ ; he was their lawgiver, their sovereign, their judge, [t became, therefore, a question of great importance and difficulty, -what kind of allegiance they were to render to earthly magistrates. (2.) The kingdoms of the world were then pagan kingdoms. The laws were made by pagans, and were adapted to the prevalence of heathen ism. Those kingdoms had been gene rally founded in conquest, and blood, and oppression. Many of the monarchs were blood-stained warriors ; were un principled men ; and were polluted in their private, and oppressive in their public character. Whether Christians were to acknowledge the laws of such kingdoms and of such men, was a seri ous question, and one which could not but occur very early. It would occur also very soon, in circumstances that would be very affecting and trying. Soon the hands of these magistrates were to be raised against Christians in the fiery scenes of persecution ; and the duty and extent of submission to them became a matter of very serious inquiry 2 A there b is no power but of God : the powers that be are 1 ordain ed of God. or, ordered. (3.) Many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman op pression, and had borne the foreign yoke with great uneasiness. The whole heathen magistracy they regarded as founded in a system of idolatry ; as opposed to God and his kingdom ; and as abomination in his sight. With these feelings they had become Christians ; and it was natural that their former sentiments should exert an influence on them after their conversion. How far they should submit, if at all, to heathen magistrates, was a question of deep in terest ; and there was danger that the Jewish converts might prove to be dis orderly and rebellious citizens of the empire. (4.) Nor was the case much different with the Gentile converts. They would naturally look with abhor rence on the system of idolatry which they had just forsaken. They would regard all as opposed to God. They would denounce the religion of the pagans as abomination ; and as that religion was interwoven with the civil institutions, there was danger also that they might denounce the government altogether, and be regarded as opposed to the laws of the land. (5.) There were cases where it was right to resist the laws. This the Christian religion clearly taught ; and in cases like these, it was indispensable for Christians to take a stand. When ?he laws interfered with the rights of conscience ; when they commanded the worship of idols, or any moral wrong, then it was their duty to refuse submission. Yet in what cases this was to be done, where the line was to be drawn, was a ques tion of deep importance, and one which was not easily settled. It is quite pro bable, however, that the main danger was, that the early Christians would err in refusing submission, even when it was proper, rather than in undue con formity to idolatrous rites and ceremo- 278 ROMANS. [A.D.60. nies. (6.) In the changes which were to occur in human governments, it would be an inquiry of deep interest, what part Christians should take, and what submission they should yield to the various laws which might spring up among the nations. The principles on which Christians should act are settled in this chapter, f Be subject. Submit. The word denotes that kind of submis sion which soldiers render to their officers. It implies subordination ; a willingness to occupy our proper place, to yield to the authority of those over us. The word used here does not designate the extent of the submis sion, but merely enjoins it in general. The general principle will be seen to be, that we are to obey in all things which are not contrary to the law of God. 1 The higher powers. The magistracy ; the supreme govern ment. It undoubtedly here refers to the Roman magistracy, and has relation not so much to the riders as to the supreme authority which was esta blished as the constitution of govern ment. Comp. Matt. x. 1 ; xxviii. 18. T[ for. The apostle gives a reason why Christians should be subject ; and that reason is, that magistrates have received their appointment from God. As Christians, therefore, are to be sub ject to God, so they are to honour God by honouring the arrangement which he has instituted for the govern ment of mankind. Doubtless, he here intends also to repress the vain curiosi ty and agitation with which men are prone to inquire into the titles of their rulers ; to guard them from the agita tions and conflicts of party, and of con tentions to establish a favourite on the throne. It might be that those in power had not a proper title to their office ; that they had secured it, not according to justice, but by oppression; but into that question Christians were not to enter. The government was establish ed, and they were not to seek to over turn it. f No power. No office ; no magistracy ; no civil rule. ^ But of God. By God s permission, or appoint- dient ; by the arrangements of his provi dence, by which those in office had ob tained their power. God often claims and asserts that He seta up one, and puts down another. Ps. Ixxv. 7. Dan ii. 21; iv. 17. 25. 34, 35. 1 The, powers that be. That is, all the civil magistracies that exist ; those who have the rule over nations, by whatever means they may have obtained it. This is equally true at all times, that the powers that exist, exist by the per mission and providence of God. *[ Jire ordained of God. This word ordained denotes the ordering or arrangement which subsists in a military company, or army. God sets them in order, assigns them their location, changes and directs them as he pleases. This does not mean that he originates or causes the evil dispositions of rulers, but that he directs and controls their appointment. By this, we are not to infer, (1.) That he approves their conduct ; nor, (2.) That what they do is always right; nor, (3.) That it is our duty always to submit to them. Their requirements may be opposed to the law of God, and then we are to obey God rather than man. Acts iv. 19 ; v. 29. But it is meant that the power is intrusted to them by God ; and that he has the authority to re move them when he pleases. If they abuse their power, however, they do it at their peril ; and when so abused, the obligation to obey them ceases. That this is the case, is apparent further from the nature of the question which would be likely to arise among the early Christians. It could not be and never was a question, whether they should obey a magistrate when he commanded a thing that was plainly contrary to the law of God. But the question was, whether they should obey a heathen magistrate at all. This question the apostle answers in the affirmative, because God had made government necessary, and because it was arranged and ordered by his provi dence. Probably also the apostle had another object in view. At the time in which he wrote this epistle, the Roman empire was agitated with civil dissen- A.D 60.] CHAPTER XIII 279 2 Whosoever therefore resist- elh the power, resisteth the or dinance of God : and they that sions. One emperor followed another in rapid succession. The throne was often seized, not by right, but by crime. Different claimants would rise, and their claims would excite controversy. The object of the apostle was to pre vent Christians from entering into those disputes, and from taking an active part in a political controversy. Besides, the throne had been usurped by the reigning emperors, and there was a prevalent disposition to rebel against a tyrannical government. Claudius had been put to death by poison ; Caligula in a violent manner ; Nero was a ty rant ; and amidst these agitations, and crimes, and revolutions, the apostle wished to guard Christians from taking an active part in political affairs. 2. Whosoever therefore resisteth, &c. That is, they who rise up against government itself ; who seek anarchy and confusion ; and who oppose the regular execution of the laws. It is implied, however, that those laws shall not be such as to violate the rights of conscience, or oppose the laws of God. H Resisteth the ordinance of God. What God has ordained, or appointed. This means clearly that we are to re gard government as instituted by God, and as agreeable to his will. When es tablished, we are not to be agitated about the titles of the rulers ; not to enter into angry contentions, or to refuse to sub mit to them, oecause we are apprehen sive of a defect in their title, or because they may have obtained it by oppres sion. If the government is established, and if its decisions are not a manifest violation of the laws of God, we are to submit to them. 1 Shall receive to themselves damnation. The word dam nation we apply now exclusively to the punishment of hell ; to future tor ments. But this is not necessarily the meaning of the word which is here used (*g ///*). It often simply denotes punish ment. Rom. iii. 8. 1 Cor. xi. 29. Gal. v 1 0. In this place the word implies resist shall receive to themselves damnation. 3 For rulers are not a terroi guilt or criminality in resisting the or dinance of God, and affirms that the man that does it shall be punisned. Whether the apostle means that he shall be punished by God, or by the magistrate, is not quite clear. Probably the latter, however, is intended. Comp ver. 4. It is also true that such resist ance shall be attended with the displea sure of God, and be punished by him. 3. For rulers. The apostle here speaks of rulers in general. It may not be universally true that they are not a terror to good works, for many of them have persecuted the good ; but it is generally true that they who are virtuous have nothing to fear from the laws. It is universally true that the design of their appointment by God was, not to injure and oppress the good, but to detect and punish the evil. Magistrates, as such, are not a terror to good works, f Jlre not a terror, &c. Are not appointed to punish the good. Their appointment is not to inspire terror in those who are virtuous and peaceable citizens. Comp. 1 Tim. i. 9. ^ But to the evil. Appointed to de tect and punish evil-doers ; and there fore an object of terror to them. 1 he design of the apostle here is, evidently, to reconcile Christians to submission to the government, from its utility. It is appointed to protect the good against the evil ; to restrain oppression, injus tice, and fraud ; to bring offenders to justice, and thus promote the peace and harmony of the community. As it is designed to promote order and happi ness, it should be submitted to ^ and so long as this object is pursued, aiid obtained, government should receive the countenance and support of Chris tians. But if it departs from this prin ciple, and becomes the protector of the evil and the oppressor of the good, the case is reversed, and the obligation to its support must cease. ^ Wilt thott not, &c. If you do evil by resisting the laws, and in any other manner 280 to good works, but to the evil. Wilt thou then not be afraid of the power ? do fl that which is good, and thou shalt have praise of the same : ROMANS. [A. D. GO. 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain : for he is the minister of will you not fear the power of the go<- vernment 1 Fear is one of the means by which men are restrained from crime in a community. On many minds it operates with much more power than any other motive. And it is one which a magistrate must make use of to re strain men from evil. ^ Do that which is good. Be a virtuous and peaceable citizen ; abstain from crime, and yield obedience to all the just laws of the land, ^f Jlnd thou shalt have praise of the same. Comp. 1 Pet. ii. 14, 15. You shall be unmolested and uninjured, and shall receive the commendation of being peaceable and upright citizens. The prospect of that protection, and even of that reputation, is not an un worthy motive to yield obedience to the laws. Every Christian should de sire the reputation of being a man seeking the welfare of his country, and the just execution of the laws. 4. The minister of God. The ser vant of God. He is appointed by God to do his will, and to execute his pur poses. Tf To thee. For your benefit. t For good. That is, to protect you in your rights ; to vindicate your name, person, or property ; and to guard your liberty, and secure to you the results of your industry. The magistrate is not appointed directly to reward men, but they practically furnish a reward by protecting and defending them, and secur.iig to them the interests of jus tice. Tf If thou do that, &c. That is, if any citizen should do evil, ^ Be afraid. Fear the just vengeance of the laws, f For he beareth not the sword in vain. The sword is an in strument of punishment, as well as an emblem of war. Princes were accus tomed to wear a sword as an emblem of their authority ; and the sword was often used for the purpose of behead ing, or otherwise punishing the guilty. The meaning of the apostle is, that he. does not wear this badge of authority as an unmeaning show, but that it will be used to execute the laws. As this is the design of the power intrusted t<? him, and as he will exercise his au thority, men should be influenced by fear to keep the law, even if there were no better motive. ^ A revenger, &c. In ch. xii. 19, vengeance is said to belong to God. Yet he executes his vengeance by means of subordinate agents. It belongs to him to take ven geance by direct judgments, by the plague, famine, sickness, or earth quakes ; by the appointment of magis trates ; or by letting loose the passions of men to prey upon each other. When a magistrate inflicts punishment on the guilty, it is to be regarded as the act of God taking vengeance by him ; and on this principle only is it right for a judge to condemn a man to death. It is not because one man has by nature any right over the life of another, or because society has any right collect ively which it has not as individuals ; but because God gave life, and be cause he has chosen to take it away when crime is committed by the ap pointment of magistrates, and not by coming forth himself visibly to execute the laws. Where human laws fail, however, he often takes vengeance into his own hands, and by the plague, or some signal judgments, sweeps the guilty into eternity. ^ To execute wrath. For an explanation of the word -wrath see Notes on ch. i. 1 8. It denotes here punishment, or the just execution of the laws. It may be re marked that this verse is an incidental proof of the propriety ot capital punish nent. The sword was undoubtedly an instrument for this purpose, and the A. D. 60.] God, a revenger to exe cute wrath upon him that doeth CHAPTER xiu. 281 evil. 5 Wherefore a ye must needs be subject, not only for wrath, but also for conscience sake. 6 For, for this cause pay ye tribute also : for they are God s apostle mentions its use without any rcmnrk of disapprobation. He enjoins subjection to those who -wear the sword, that is, to those who execute the laws by that; and evidently in tends to speak of the magistrate -with the sword, or in inflicting capital pu nishment, as having received the ap pointment of God. The tendency of society now is not to too sanguinary laws. It is rather to forget that God has doomed the murderer to death ; and though humanity should be consulted in the execution of the laws, yet there is no humanity in suffering the mur derer to live to infest society, and en danger many lives, in the place of his own, which was forfeited to justice. Fat better that one murderer should die, than that he should be suffered to live, to imbrue his hands perhaps in the blood of many who are innocent. But the authority of God has settled this question (Gen. ix. 5, 6), and it is nei ther right nor safe for a community to dis regard his solemn decisions. See Black- stone s Commentaries, vol. iv. p. 8. [9.] 5. Wherefore (Jity. The reasons why we should be subject, which the apostle had given, were two, (1.) That government was appointed by God. (2.) That violation of the laws would necessarily expose to punishment, f Ye must needs be. It is necessary (avdy- )>) to be. This is a word stronger than that which implies mere fitness or propriety. It means that it is a matter of high obligation and of necessity to be subject to the civil ruler. Tf Not only for -wrath. Not only on account of the fear of punishment ; or the fact that wrath will be executed on evil doers, *{ For conscience 1 sake. As a matter of conscience, or of duty to God, because he has appointed it, and made it necessary and proper. A good citizen yields obedience because 2 A? it is the will of God ; and a Christian makes it a part of his religion to main tain and obey the just laws of the land. See Matt. xxii. 21 Comp. Eccl. viii. 2, " I counsel them to keep the king s commandments, and that in regara of the oath of God." 6. For this cause. Because they are appointed by God ; for the sake of conscience, and in order to secure the execution of the laws. As they are appointed by God, the tribute which is needful for their support becomes an act of homage to God, an act performed in obedience to his will, and acceptable to him. 1 Tribute also. Not only be subject (ver. 5), but pay what may be necessary to support the government. Tribute properly denotes the tax, or annual compensation, which was paid by one province or nation to a superior, as the price of protection, or as an acknowledgment of subjection. The Romans made all conquered provinces pay this tribute ; and it would become a question whether it was right to acknowledge this claim, and submit to it. Especially would this question be agitated by the Jews and by Jew ish Christians. But on the princi ple which the apostle had laid down (ver. 1, 2), it was right to do it, and was demanded by the very purposes of government. In a larger sense, the word tribute means any tax paid on land or personal estate for the support of the government. 1 For they are God s ministers. His servants ; or they are appointed by him. As the government is his appointment, we should contribute to its support as a matter of conscience, because we thus do honour to the arrangement of God. It may be observed here, also, that the fact that civil rulers are the ministers of God, invests their character with great sacredness 3 and should impress 282 ministers, attending continually upon this very thing. 7 Render therefore to all a ROMANS. [A. D. 60 their dues ; tribute to whom tribute is due ; custom to whom custom ; fear to whom fear; honour to whom honour. upon them the duty of seeking to do his will, as well as on others the duty of submitting to them. If Attending continually. As they attend to this, and devote their time and talents to it, it is proper that they should receive a suitable support. It becomes then a duty for the people to contribute cheer fully to the necessary expenses of the government. If those taxes should be unjust and oppressive, yet, like other evils, they are to be submitted to, until a remedy can be found in a proper way. 7. Render, therefore, &c. This in junction is often repeated in the Bible. See Notes on Matt. xxii. 21. See also Matt. xvii. 2527. 1 Pet. ii. 1317. Prov. xxiv. 2 1 . It is one of the most love ly and obvious of the duties of religion. Christianity is not designed to break in upon the proper order of society, but rather to establish and confirm that order. It does not rudely assail exist ing institutions; but it comes to put them on a proper footing, to diffuse a mild and pure influence over all, and to secure such an influence in all the relations of life as shall tend best to promote the happiness of man and the welfare of the community, ^f Is due. To whom it properly belongs by the law of the land, and according to the ordinance of God. It is represented here as a matter of debt, as something which is due to the ruler ; a fair com pensation to him for the service which he renders us by devoting his time and talents to advance our interests, and the welfare of the community. As taxes are a debt, a matter of strict and just obligation, they should be paid as consci entiously and as cheerfully as any other just debts, however contracted. ^ Cus tom (TXIC). The word rendered tri bute means, as has been remarked, the tax which is paid by a tributary prince or dependent people ; also the tax im posed on land or real estate. The word here translated custom means properly the revenue which is collected on raer- chandise, either imported or exported. Tf Fear. See ver. 4. We should stand in awe of those who wear the sword, and who are appointed to execute the laws of the land. As the execution of their office is fitted to excite fear, we should render to them that reverence which is appropriate to the execution of their office. It means a solicitous anxiety lest we do any thing to offend them. H Honour. The difference be tween this and fear is, that this rather denotes reverence, veneration, respect for their names, offices, rank, &c. The former is the fear which arises from the dread of punishment. Religion gives to men all their just titles, recog nises their rank and office, and seeks to promote due subordination in a com munity. It was no part of the work of our Saviour, or of his apostles, to quarrel with the mere titles of men, or to withhold from them the customary tribute of respect and homage. Comp. Acts xxiv. 3 ; xxvi. 25. Luke i. 3. 1 Pet. ii. 17. In this verse there is summed up the duty which is owed to magistrates. It consists in rendering to them proper honour; contributing cheerfully and conscientiously to the necessary expenses of the government , and in yielding obedience to the laws. These are made a part of the duty which we owe to God, and should be considered as enjoined by our religion. On the subject discussed in these seven verses, the following principles seem to be settled by the authority of the Bible, and are now understood : (1.) That government is essential ; and its necessity is recognised by God, and it is arranged by his providence. God has never been the patron of anarchy and disorder. (2.) Civil rulers are de pendent on God. He has the entire control over them, and can set them A. D. 60.] 8 Owe n( man any thing, but to love one another : for a CHAPTER XIII. 283 he that loveth another hath ful filled the law. up or put them down when he please. (3.) The authority of God is superior to that of civil rulers. They have no right to make enactments which inter fere with his authority. (4.) It is not the business of civil rulers to regulate or control religion. That is a distinct department, with which they have no concern, except to protect it. (5.) The rights of all men are to be preserved. Men are to be allowed to worship God according to the dictates of their own conscience, and to be protected in those rights, provided they do not violate the peace and order of the community. (6.) Civil rulers have no right to per secute Christians, or to attempt to se cure conformity to their views by force. The conscience cannot be compelled ; and in the affairs of religion man must be free. In view of this subject we may re mark, (1.) That the doctrines respecting the rights of civil rulers, and the line which is to be drawn between their powers and the rights of conscience, have been slow to be understood. The struggle has been long; and a thou sand persecutions have shown the anxi ety of the magistrate to rule the con science, and to control religion. In pagan countries it has been conceded that the civil ruler had a right to con trol the religion of the people : church and state there have been one. The same thing was attempted under Chris tianity. The magistrate still claimed this right, and attempted to enforce it. Christianity resisted the claim, and as serted the independent and original rights of conscience. A conflict ensued, of course, arid the magistrate resorted to persecutions, to subdue by force the claims of the new religion and the rights of conscience. Hence the ten fiery and bloody persecutions of the primitive church. The blood of tho early Christians flowed like water; thousands and tens of thousands went to the stake, until Christianity triumph ed, and the right of religion to a free exercise was acknowledged throughout the empire. (2.) It is matter of de vout thanksgiving that the subject is now settled, and the principle is now understood. In our own land there exists the happy and bright illustration of the true principle on this great sub ject. The rights of conscience are re garded, and the laws peacefully obeyed. The civil ruler understands his pro vince ; and Christians yield a cheerful and cordial obedience to the laws. The church and state move on in their own spheres, united only in the purpose to make men happy and good ; and di vided only as they relate to different departments, and contemplate, the one, the rights of civil society, the other, the interests of eternity. Here, every man worships God according to his own views of duty ; and at the same time, here is rendered the most cordial and peaceful obedience to the laws of the land. Thanks should be rendered with out ceasing to the God of our fathers for the wondrous train of events by which this contest has been conducted to its issue ; and for the clear and full understanding which we now have of the different departments pertaining to the church and the state. 8. Owe no man any thing". Be not hi debt to any one. In the previous verse the apostle had beon discoursing of the duty which we owe to magis trates. He had particularly enjoined on Christians to pay to them their just dues. From this command to discharge fully this obligation, the transition was natural to the subject of debts in gene ral, and to an injunction not to be in debted to any one. This law is enjoin ed in this place, (1.) Because it is a part of our duty as good citizens; and, (2.) Because it is a part of that law which teaches us to love our neigh bour, and to do no injury to him. ver. 10. The interpretation of this command is to be taken with this 284 9 For this, Thou B shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet ; and if a Ex.20.13,&c. ROMANS. [A. ft 60 there oe any other command- ment, it is briefly comprehended in this saying, namely, * Thou shalt love thy neighbour as thy self. b Lev.10.18. Matt.22.39,40. {imitation, that we are not to be in debted to him so as to injure him, or to work ill to him. This rule, together with the other rules of Christianity, would propose a remedy for all the evils of bad debts in the following manner. (1.) It would teach men to be industrious, and this would commonly prevent the necessity of contracting debts. (2.) It would make them frugal, economical, and humble in their views and manner of life. (3.) It would teach them to bring up their families in habits of in dustry. The Bible often enjoins that. See Note, ch. xii. 11. Comp. Phil. iv. 3. Prov. xxiv. 30 34. 1 Thess. iv. 11. 2 Thess. iii. 10. Eph. iv. 25. (4.) Religion would produce sober, chasten ed views of the end of life, of the great design of living ; and would take off the affections from the splendour, gayety, and extravagances which lead often to the contraction of debts. 1 Thess. v. 6. 8. 1 Pet. i. 13 ; iv. 7. Tit. ii. 12. 1 Pet. iii. 3. 5. 1 Tim. ii. 9. (5.) Religion would put a period to the vices and unlawful desires which now prompt men to contract debts. (6.) It would make them honest in paying them. It would make them conscien tious, prompt, friends of truth, and dis posed to keep their promises. ^ Jiut to love one another. Love is a debt which can never be discharg ed. We should feel that we owe this to all men, and though by acts of kind ness we may be constantly discharging it, yet we should feel that it can never be fully met while there is opportunity to do good. If For he that loveth, &c. In what way this is done is stated in ver. 10. The law in relation t4 our neighbour is there said to be simply that we do no ill to him. Love to him would prompt to no injury. It would seek to do him good, and would thus fulfil all the purposes of justice and truth which we owe to him. In order to illustrate this, the apostle, in the next verse, runs over the laws of the ten commandments in relation to our neighbour, and shows that all those laws proceed on the principle that we are to love him, and that love would prompt to them all 9. .For this. This which follows is ihe sum of the laws. This is to re gulate us in our conduct towards our neighbour. The word this here stands opposed to "that" in ver. 11. This law of love would prompt us to seek our neighbour s good ; that fact, that our salvation is near, would prompt us to be active and faithful in the dis charge of all the duties we owe to him U Thou shalt not commit adultery All the commands which follow are designed as an illustration of the duty of loving our neighbour. See these commands considered in the Notes on Matt. xix. 18, 19. The apostle has not enumerated all the commands of the second table. He has shown ge nerally what they icquired. The com mand to honour oar parents he has omitted. The reason might have been that it was not so immediately to his purpose when discoursing of love to a neighbour a word which does not immediately suggest the idea of near relatives. The expression, " Thou shalt not bear false witness," is rejected by the best critics as of doubtful authority, but it does not materially affect the spirit of the passage. It is wanting in many MSS. and in the Syriac version. ^[ Jf there be any other commandment. The law respecting parents ; or if there be any duty which does not seem to be specified by these laws, it is implied in the command to love ou neighbour .4. D. 60.J 10 Love worketh no CHAPTER XIII. 225 lo his neighbour : therefore love is the fulfilling of the law. as ourselves, f It is briefly compre hended. Greek, It may be reduced to this head; or it is summed up in this, t In this saying. This word, or command. ^ Thou shaft love, &c. This is found in Lev. xix. 18. See it considered in the Notes on Matt. xix. 1 9. If this command were fulfilled, it would prevent all fraud, injustice, op pression, falsehood, adultery, murder, theft, and covetousness. It is the same as our Saviour s golden rule. And if every man would do to others as he would wish them to do to him, all the de sign of the law would be at once fulfilled. 10. Love ivorketh no ill, &c. Love would seek to do him good ; of course it would prevent all dishonesty and crime towards others. It would prompt to justice, truth, and benevolence. IT this law were engraven on every man s heart, and practised in his life, what a change would it immediately produce in society. If all men would at once abandon that which is fitted to -work ill to others, what an influence would it have on the business and commercial affairs of men. How many plans of fraud and dishonesty would it at once arrest. How many schemes would it crush. It would silence the voice of the slanderer ; it would stay the plans of the seducer and the adulterer; it would put an end to cheating, and fraud, and all schemes of dishonest gain. The gambler desires the pro perty of his neighbour without any compensation, and thus works ill to him. The dealer in lotteries desires property for which he has never toiled, and which must be obtained at the ex pense and loss of others. And there are many employments all whose ten dency is to work ill to a neighbour. This is pre-eminently true of the traffic in ardent spirits It cannot do him good, and the almost uniform result is 11 And that, knowing the time, that now it is high time to awake a out of sleep ; for now a lThess.5.5-8. to deprive him of his property, nealth, reputation, peace, and domestic com fort. He that sells his neighbour liquid fire, knowing what must be the result of it, is not pursuing a business which works no ill to him ; and love to that neighbour would prompt him to aban don the traffic. See Hab. ii. 15, " Wo unto him that giveth his neighbour drink, that putteth thy bottle to him, and makest him drink also, that thou mayest look on their nakedness." H Therefore, &c. Because love does no harm to another, it is therefore the fulfilling of the law, implying that all that the law requires is to love others t Is the fulfilling. Is the completion, or meets the requirements of the law. The law of God on this head, or in re gard to our duty to o - ir neighbour, re quires us to do justice towards him, to observe truth, &c. All this will be met by love ; and if men truly love a others, all the demands of the law would be satisfied. ^ Of the lain. Of the law of Moses, but particularly the ten commandments. 11. And that. The word " that," in this place, is connected in signification with the word " this" in ver. 9. The meaning may be thus expressed : All the requirements of the law towards our neighbour may be met by two things: one is (ver. 9, 10) by love ; the other is (ver. 11 14) by remembering that we are near to eternity ; keeping a deep sense of this truth before the mind. This will prompt to a life of honesty, truth, and peace, and content ment, ver. 13. The doctrine in these verses (11 14), therefore, is, that a deep conviction of the nearness of eternity -will prompt to an upright life in the intercourse of man ivith man. Tf Knowing the time. Taking a proper estimate of the time. Taking just views of the shortness and the value of time, 286 is our salvation nearer than when we believed. ROMANS. [A. D. 60 12 The night is far spent, th& day is at hind : let us therefore aEph.5.11. of the design for which it was given, and of the fact that it is, in regard to us, rapidly coming to a close. And still further considering, that the time in which you live is the time of the gos pel, a period of light and truth, when you are particularly called on to lead holy lives, and thus to,do justly to all. The previous time had been a period of ignorance and darkness, when op pression, and falsehood, and sin abound ed. This, the time of the gospel, when God had made knotvn to men his will that they should be pure. ^ High time. Greek, " the hour" ^ To\ awake, &c. This is a beautiful figure. The dawn of day, the approaching light of the morning, is the time to arouse from slumber. In the darkness of night, men sleep. So says the apostle. The world has been sunk in the night of heathen ism and sin. At that time it was to be expected that they would sleep the sleep of spiritual death. But now the morning light of the gospel dawns. The sun of righteousness has arisen. It is time, therefore, for men to cast oft the deeds of darkness, and rise to life, and purity, and action. Comp. Acts xvii. 30, 31. The same idea is beau tifully presented in 1 Thess. v. 5 8. The meaning is, Hitherto we have walked in darkness and in sin. Now we walk in the light of the gospel. We know our duty. We are sure that the God of light is around us, and is a witness of all we do. We are going soon to meet him, and it becomes us to rouse, and to do those deeds, and those only, which will bear the bright shining of the light of truth, and the scrutiny of him who is " light, and in whom is no darkness at all." 1 John i. 5. ^ Sleep. Inactivity; insensibility to the doctrines and duties of religion. Men, by nature, are active only in deeds of wickedness. In regard to re ligion they are insensible, and the fik mbers of night are on their eyelids. Sleep is the kinsman of death," and it is the emblem of the insensibility and stupidity of sinners. The deeper the ignorance and sin, the greater in this insensibility to spiritual things, and to the duties which we owe to God and man. ^ For now is our salvation- The word salvation has been here variously interpreted. Some suppose that by it the apostle refers to the per sonal reign of Christ on the earth (Tholuck, and the Germans generally.) Others suppose it refers to deliverance from persecutions. Others, to increased light and knowledge of the gospel, so that they could more clearly discern their duty than when they became be lievers. (Rosenmuller.} It probably, however, has its usual meaning here, denoting that deliverance from sin and danger which awaits Christians in hea ven ; and is thus equivalent to the ex pression, You are advancing nearer to heaven. You are hastening to the world of glory. Daily we are approaching the kingdom of light; and in prospect of that state, we ought to lay aside every sin, and live more and more in prepa ration for a world of light and glory. t Than -when tve believed. Than when we began to believe. Every day brings us nearer to a world of perfect light. 1 2. The night. The word night, in the New Testament, is used to denote night literally (Matt. ii. 14, &c.) ; the starry heavens (Rev. viii. 12); and then it denotes a state of ignorance and crime, and is synonymous with the word darkness, as such deeds are com mitted commonly in the night. 1 Thess, v. 5. In this place it seems to denoto our present imperfect and obscure con dition in this world as contrasted with the pure light of heaven. The night, the time of comparative obscunty and sin in which we live even under the gospel, is far gone in relation to us, and the pure splendours of heaven ore . D 60 ] CHAPTER XIII. 287 cast off the works of darkness, and let us put " on the armour of light. oEph.6.13,&c. 13 Let us walk * honestly, as in the day ; not in rioting and drunkenness, not in cham- r, decently. I Pbil.4.8. lPet.2.12. c lPet.4.3. at hand. 1 Is far spent. Literally, is cut off. It is becoming short ; it is hastening to a close. U The day. The full splendours and glory of re demption in heaven. Heaven is often thus represented as a place of pure and splendid day. Rev. xxi. 23. 25 ; xxii. 5. The times of the gospel are repre sented as times of light (Isa. Ix. 1, 2. 19, 20, &c.) ; but the reference here seems to be rather to the still brighter glory and splendour of heaven, as the place of pure, unclouded, and eternal day. | /* at hand. Is near; or is drawing near. This is true respecting all Christians. The day is near, or the time when they shall be admitted to heaven is not remote. This is the uniform repre sentation of the New Testament. Heb. x. 25. 1 Pet. iv. 7. James v. 8. Rev. xii. 20. 1 Thess. v. 2 6. Phil. iv. 5. That the apostle did not mean, how ever, that the end of the world was near, or that the day of judgment would come soon, is clear from his own explanations. See 1 Thess. v. 26. Comp. 2 Thess. ii. 1 Let us therefore. As we are about to enter on the glories of that eternal day, we should be pure and holy. The expectation of it will teach us to seek purity ; and a pure life alone will fit us to enter there. Heb. xii. 14. t Cast off. Lay aside, or put away. 1 The -works of darkness. Dark, wicked deeds, such as are specified in the next verse. They are called -works of darkness, because darkness in the Scriptures is an emblem of crime, as well as cf ignorance, and because such deeds are commonly committed in the night. 1 Thess. v. 7, " They that be drunken, are drunken in the night" Comp, John iii. 20. Eph. v. 11 13. 1 Let us put on. Let us clothe our selves with. T The armour of light. The word armour ^TTKCL} properly means arms, or instruments of war, ncluding the helmet, sword, shield, &c. Eph. vi. 11 17. It is used in the New Testament to denote the aids which the Christian has, or the meant )f defence in his warfare, where he is represented as a soldier contending with his foes, and includes truth, righteous ness, faith, hope, &c. as the instru ments by which he is to gain his vic tories. In 2 Cor. vi. 7, it is called " the armour of righteousness on the right hand and on the left." It is called ar mour of light, because it is not to ac complish any deeds of darkness or of crime ; it is appropriate to one who is pure, and who is seeking a pure and noble object. Christians are represent ed as the children of light. 1 Thess. v. 5. Note, Luke xvi. 8. By the ar mour of light, therefore, the apostle means those graces which stand op posed to the deeds of darkness (ver. 13) ; those graces of faith, hope, humili ty, &c. which shall be appropriate to those who are the children of the day, and which shall be their defence in their struggles with their spiritual foes. See the description in full in Eph vii. 1117. 13. Let us -walk. To -walk is an expression denoting to live ; let us live, or conduct, &c. 1 Honestly. The word here used means rather in a decent or becoming manner; in a manner ap propriate to those who are the children of light, 1 A* in the day. As if all our actions were seen and known. Men by day, or in open light, live de cently ; their foul and wicked deeds are done in the night The apostle exhorts Christians to live as if all their conduct were seen, and they had nothing which they wished to conceal. 1 In rioting. Revelling ; denoting the licentious con duct, the noisy and obstreperous mirth, the scenes of disorder and sensuality, which attend luxurious living. ^ Drunk enness. Rioting and drunkenness con stitute \hejirsi class of sins from which ROMANS. bering a and wantonness, not in & trite and envying. 14 But put * ye on the Lord a lCor..9,10. b Gal.3.87. he would keep them. It is scarcely necessary to add that these were com mon crimes among the heathen. 1 In chambering. " Lewd, immodest be haviour." ( Webster.} The Greek word includes illicit indulgences of all kinds, adultery, &c. The words chambering and wantonness constitute the secmid class of crimes from which the apostle exhorts Christians to abstain. That these were common crimes among the hea then, it is not necessary to say. See Notes to Rom. i. ; also Eph. v. 12. It is not possible, nor would it be proper, to describe the scenes of licentious in dulgence of which all pagans are guilty. As Christians were to be a peculiar people, therefore, the apostle enjoins on them purity and holiness of life. \ Not in strife. Strife and envying are the third class of sins from which the apos tle exhorts them. The word strife means contention, disputes, litigations. The exhortation is that they should live m peace. T Envying. Greek, Zeal. It denotes any intense, vehement, fer vid passion. It is not improperly ren dered here by envying. These vices are properly introduced in connexion with the others. They usually accom pany each other. Quarrels and con tentions come out of scenes of drunk enness and debauchery. But for such scenes, there would be little contention, and the world would be comparatively at peace. 14. But put ye on. Comp. Gal. iii. 17. The word rendered " put ye on" is the same used in ver. 12, and is com monly employed in reference to cloth ing or apparel. The phrase to put on a person, which seems a harsh expres sion in our language, was one not un- frequently used by Greek writers, and means to imbibe his principles, to imi tate his example, to copy his spirit, to occome like him. Thus in Dionysius Uadcarnassus the expression occurs, [A. D. GO. make not Jesus Christ, and provision for the flesh, to fulfil the lusts thereof. " having put on or clothed themselves with Tarquin ;" i. e. they imitated the example and morals of Tarquin. So Lucian says, " having put on Pythago ras ;" having received him as a teacher and guide. So the Greek writers speak of putting on Plato r Socrates, &c. meaning to take them as instructors, to follow them as disciples. (See Schleus- ?ier.) Thus to put on the Lord Jesus means to take him as a pattern and guide, to imitate his example, to obey his precepts, to become like him, &r, In all respects the Lord Jesus was un like what had been specified in the pre vious verse. He was temperate, chaste, pure, peaceable, and meek ; and to put him on was to imitate him in these re spects. Heb. iv. 15; vii. 26. 1 Pet. ii. 22. Isa. liii. 9. 1 John iii. 5. f And make not provision. The word pro vision here is that which is used to denote provident care, or preparation for future wants. It means that we should not make it an object to gratify our lusts, or study to do this by laying up any thing beforehand with reference to this design. U For the fesh. The rd^e<?/i is used here evidently to de note the corrupt propensities of the body, or those which he had specified "n ver. 13. \ To fulfil the lusts thereof. With reference to its corrupt desires. The gratification of the flesh was the main object among the Romans. Liv- ng in luxury and licentiousness, they made it their great object of study to multiply and prolong the means of li centious indulgence. In respect to this, hristians were to be a separate people, and to show that they were influenced jy a higher and purer desire than this grovelling propensity to minister to sen sual gratification. It is right, it is a Chris tian duty to labour to make provision for all the real wants of life. But the leal wants are few ; and with a heart uis> )osed to bo pure and temperate, the A. D. 60.] CHAPTER XIV. 289 CHAPTER XIV. IM that is weak in the faith receive ye, but l not to doubtful disputations. II 2 For one believeth that he may eat all things: another, who is weak, eateth herbs t or, not to judge hi* doubtful thought*. necessary wants of life are easily satis fied ; and the mind may be devoted to higher and purer purposes. CHAPTER XIV. THK xivth chapter is designed to set tle some difficult and delicate questions that could not but arise between the Jews und Gentiles respecting food and the observance of particular days, rites, &c. The occasions of these questions were j these : The converts to Christianity were from both Jews and Gentiles. There were many Jews in Rome ; and it is probable that no small part of the church was composed of them. The I New Testament every where shows; that they were disposed to bind the j Gentile converts to their own customs, ! and to insist on the observance of the peculiar laws of Moses. See Acts xv. ! 1, 2, &c. Gai. ii. 3, 4. The subjects on I which questions of this kind would be j agitated were, circumcision, days of ; fasting, the distinction of meats, &c. A part of these only are discussed in this chapter. The views of the apostle | in regard to circumcision had been stated in ch. iii. and iv. In this chap ter be notices the disputes which would \ be likely to arise on the following sub- ; jects: (1.) The use of meat, evidently referring to the question whether it was lawful to eat the meat that was offered in sacrifice to idols, ver. 2. (2.) The distinctions and observances of the days of Jewish fastings, &c. ver. 5,6. (3.) The laws observed by the Jews in relation ; to animals as clean or unclean, ver. 14. | It is probable that these are mere spe- \ cimeiis adduced by the apostle to settle principles of conduct in regard to the | Gentiles, and to show to each party j hiw they ought to act in all such ques- i lions. The apostle s design here is to allay all these contentions by producing peace, kindness, charity. This he docs by the following considerations, viz* (I.) Thafe SB we have no right to judge another man in this case, for he is the servant of God. ver. 3, 4. (2.) That whatever course is taken in these questions, it is done conscientiously, and with a desire to glorify God. In such a case there should be kindness and charity, ver. 6, &c. (3.) That we must stand at the judgment-seat of Christ, and give an account there. ; and that we, therefore, should not usurp the office of judging, ver. 10 13. (4.) That there is really nothing unclean of itself, ver. 14. (5.) That religion consisted in more impor tant matters than such que>tions. ver. 17, 18. (6.) That we should follow after the things of peace, &c. ver. 19- 23. The principles of this chapter are applicable to all similar cases of differ ence of opinion about rites and cere monies, and unessential doctrines of re ligion ; and we shall see that if they were honestly applied, they would set tle no small part of the controversies in the religious world. 1. Him that is weak. The design here is to induce Christians to receive to their fellowship those who had scru ples about the propriety of certain things, or that might have peculiar prejudices and feelings as the result of education or for.ner habits of belief. The apostle, therefore, begins by ad mitting that such an one may be -weak, i. e. not fully established, or not with so clear and enlarged views about Christian liberty as others might have. Tf In the faith. In believing. Thi-5 docs not refer to saving faith in Christ, for he might have that ; but to belief in regard to the things -which the apostle specifies, or which would come into controversy. Young converts have often a peculiar delicacy or sensitive ness about the lawfulness of many things in relation to which, older Chris tians may be more fully established. To produce peace, there must be kind- 290 ROMANS. I A. D. 60 ness, tenderness, and faithful teaching ; not denunciation, or harshness, on one side or the other. ^ Receive ye. Ad mit to your society or fellowship ; re ceive him kindly, not meet with a cold and harsh repulse. Comp. ch. xv. 7. ^ JVot to doubtful disputations. The plain meaning of this is, Do not admit him to your society for the purpose of debating the matter in an angry and harsh manner ; of repelling him by de nunciation ; and thus, by the natural reaction of such a course, confirming him in his doubts. Or, " do not deal with him in such a manner as shall have a tendency to increase his scru ples about meats, days,&c." (Stuart,) The leading- idea here which all Christians should remember is, that a harsh and angry denunciation of a man in relation to things not morally wrong, but where he may have honest scru ples, will only tend to confirm him more and more in his doubts. To de nounce and abuse him will be to con firm him. To receive him affection ately, to admit him to fellowship with us, to talk freeiy and kindly with him, to do him good, will have a far greater tendency to overcome his scruples. In questions which now occur about modes of dress, about measures and means of promoting revivals, and about rites and ceremonies, this is by far the wisest course, if we wish to overcome the scruples of a brother, and to induce him to think as we do. Greek, Unto doubts or fluctuations of opinions or reasonings. Various senses have been given to the words, but the above pro bably expresses the true meaning. 2. For one believeth. This was the case with the Gentiles in general, who had none of the scruples of the Jew about the propriety of eating certain kinds of meat. Many of the converts who had been Jews might also have had the same view as the apostle Paul evident!} had while the great mass of Jewish converts might have cherished these scruples. ^ May eat all things. That is, he will not be restrained by any scruples about the lawfulness of forlorn meats, &c. \ Another -who is weak. There is reference here, doubt less, to the Jewish convert. The apos tle admits that he was -weak, i. e. not fully established in the views of Chris tian liberty. The question with the Jew doubtless was, whether it was law ful to eat the meat which was offered in sacrifice to idols. In those sacrifices a part only of the animal was offered, and the remainder was eaten by the worshippers, or offered for sale in the market like other meat. It became an inquiry whether it was lawful to eat this meat ; and the question in the mind of a Jew would arise from the express command of his law. Ex. xxxiv. 15. This question the apostle discussed and settled in 1 Cor. x. 2032, which see. In that place the general principle is laid down, that it was lawful to par take of that meat as a man would of any other, unless it 10 as expressly pointed out to him as having been sacrificed to idols, and unless his par taking 1 of it -would be considered as countenancing the idolaters in their worship, ver. 28. But with this prin ciple many Jewish converts might not have been acquainted ; or what is quite as probable, they might not have been disposed to admit its propriety. \ Eat- eth herbs. Herbs or vegetables only ; does not partake of meat at all, for fear of eating that, inadvertently, which had been offered to idols. The Romans abounded in sacrifices to idols; and it would not be easy to be certain that meat which was offered in the market, or on the table of a friend, had not been offered in this manner. To avoid the possibility of partaking of it, even ignorantly, they chose to eat no meat at all. The scruples of the Jews on the subject might have arisen in part from the fact that sins of ignorance among them subjected them to certain penal ties. Lev. iv. 2, 3, &c. v. 15. Num. xv. 24. 27 29. Josephus says (Life, 3) that in his time there were certain priests of his acquaintance who "sup ported themselves with figs and nuts." These priests had been sent to Rome to be tried on some charge before Cae sar; and it is probable that they ah- A. D. 60.] CHAPTER XIV. 291 3 Let not him that eateth despise him that eateth not ; and let not him which eateth stained from meat because it might have been offered to idols. It is ex pressly declared of Daniel when in Babylon, that he lived on pulse and water, that he might not " defile him self with the portion of the king s meat, nor with the wine which he drank." Dan. i. 8 16. 3. Let not him that eateth. That is, he who has no scruples about eating meat, &c., who is not restrained by the law of the Jews respecting the clean and unclean, or by the fact that meat may have been offered to idols. Tf De spise him. Hold him in contempt, as being unnecessarily scrupulous, &c. The word despise here is happily chosen. The Gentile would be very likely -to despise the Jew as being re strained by foolish scruples arid mere distinctions in matters of no import ance. ^ Him that eateth not. Him that is restrained by scruples of con science, and that will eat only vege tables, ver. 2. The reference here is doubtless to the Jew. Tf Judge him. To judge here has the force of con demn. This word also is very happily chosen. The Jew would not be so likely to despise the Gentile for what he did as to judge or condemn him. He would deem it too serious a matter for contempt. He would regard it as a violation of the law of God, and would be likely to assume the right of judging his brother, and pronouncing him guilty. The apostle here has hap pily met the whole case in all disputes about rites, and dress, and scruples in religious matters that are not essential. One party commonly despises the other as being needlessly and foolishly scru pulous ; and the other makes it a mat ter of conscience, too serious for ridi cule and contempt ; and a matter, to neglect which, is, in their view, deserv ing of condemnation. The true direc tion to be given in such a case is, to thf one party, not to treat the scruples not judge him that eateth ; for God hatli received him. 4 Who a art thou that juilgest o James 4. 12. of the other with derision and contempt, but with tenderness and indulgence. Let him have his way in it. If he can be reasoned out of it, it is well ; but to attempt to laugh him out of it is un kind, and will tend only to confirm him in his views. And to the other party, it should be said they have no right to judge or condemn another. If I cannot see that the Bible requires a particular cut to my coat, or makes it my duty to observe a particular festival, he has no right to judge me harshly, or to suppose that I am to be rejected and condemned for it. He has a right to his opinion ; and while I do not despise him, he has no right to judge me. This is the foundation of true charity ; and if this simple rule had been followed, how much strife, and even bloodshed, would it have spared in the church. Most of the contentions among Chris tians have been on subjects of this na ture. Agreeing substantially in the doctrines of the Bible, they have been split up into sects on subjects just about as important as those which the apostle discusses in this chapter. f For God hath received him. This is the same word that is translated " receive" in ver. 1. It means here that God hath received him kindly; or has acknow ledged him as his own friend ; or he is a true Christian. These scruples, on the one side or the other, are not in consistent with true piety ; and as God has acknowledged him as his, notwith standing his opinions on these subjects, so ive also ought to recognise him as a Christian brother. Other denomina tions, though they may differ from us OH some subjects, may give evidence that they are recognised by God as his, and where there is this evidence, we should neither despise nor judge them. 4. Who art thou, &c. That is, who gave you this right to sit in judgment on others. Comp. Luke xii. 14. There is reference here particularly to the 292 another riian s servant ? lo his own master he standeth or fall- eth. Yea, he shall be holden ROMANS. [A. D. 60 t.p: for God * is able to make him stand. 5 One c man esteemeth one 6I.40.29. cCoI.2.1t>. Jew, who on account of his ancient privileges, and because he had the law of God, would assume the prerogative of judging in the case, and insist on conformity to his own views. See Acts xv. The doctrine of this epistle is uni formly, that the Jew had no such privi lege, but that in regard to salvation he was on the same level with the Gen tile. 1 That jvdgest, &c. Comp. James iv. 12. This is a principle of common sense and common propriety. It is not ours to sit in judgment on the servant of another man. He has the control over him ; and if he chooses to forbid his doing any thing, or to allow him to do any thing, it pertains to his affairs, not ours. To attempt to con trol him, is to intermeddle improperly, and to become a " busy-body in other men s matters." 1 Pet. iv. 15. Thus Christians are the servants of God; they are answerable to him ; and we have no right to usurp his place, and to act as if we were " lords over his heritage." I Pet. v. 3. J To his own master. The servant is responsible to his master only. So it is with the Christi.ui in regard to God. ^ He standetn or falleth. He shall be ap proved or condemned. If his conduct is such as pleases his master, he shall be approved ; if not, he will be condemned. 1 Yea, he shall be holden up. This is spoken of the Christian only. In rela tion to the servant, he might stand or fall ; he might be approved or con demned. The master had no power to keep him in a way of obedience, except by the hope of reward, or the fear of punishment. But it was not so in re gard to the Christian. The Jew who who was disposed to condemn the Gen- tHe might say, that he admitted the general principle which the apostle had staled about the servant; that it was just what he was saying, that he might fall, and be condemned. Uut no, says the apostle, this does not follow, iu re lation to the Christian. He shall not fall. God has power to make him stand ; to hold him ; to keep him from error, and from condemnation, and he shall be holden up. He shall not be suffered to fall into condemnation, for it is the purpose of God to keep him. Comp. Ps. i. 5. This is one of the in cidental but striking evidences that the apostle believed that all Christians should be kept by the power of God through faith unto salvation. ^ Is ahle. See John x. 29. Though a master cannot exert such an influence over a servant as to secure his o >edience, yet God has this power over his people, and will preserve them in a path of obedience. 5. One man esteemeth. Gr. jndgeth (jt^Va). The word is he>-e properly translated esleemeth. Comp. Acts xiii. 4fi ; xvi. 15. The word originally has the idea of separating, and then dis cerning, in the act of judging. The expression means that one would set a higher value on one day than on an other, or would regard it as more sacred than others. This was the case with the Jews uniformly, who retarded the days of their festivals, and fasts, and Sabbaths as peculiarly sacred, and who would retain, to no inconsiderable de gree, their former views, even after they berame converted to Christianity. 1 Another esteemeth. That is, the Gentile Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacred ness. The appointment of those days had a special reterence to the Jew*. They were designed to keep them as a separate people, and to prepare the nation for the reality, of which their rites were but the shadow. When the Messiah came, the passover, the feast of tabernacles, and the other pe culiar festivals of the Jews of cours* \. D. 60.] day above another : another es- teemeth every day alike. Let vanished, and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile con verts. See this subject discussed in the second chapter of the epistle to the Galatians. t Every <lay alike. The word alike" is not in the original, and it may convey an idea which the apos tle did not design. The passage means that he regards every day as consecrat ed to the Lord. ver. 0. The question has been agitated whether the apos tle intends in this to include the Chris tian Sabbath. Does he mean to say that it is a matter of indifference whe ther this day be observed, or whether it be devoted to ordinary business or amusements ? This is a very important question in regard to the Lord s day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations. (I.) The discussion had reference only to the peculiar customs of the Jews, to the rites and practices which they would attempt to impose on the Gen tiles, and not to any questions which might arise among Christians as Christians. The inquiry pertained to meats, and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, &c. ; and there is no more propriety in supposing that the subject of the Lord s day is introduced here than that he advances principles respecting baptism and the Lord s supper. (2.) The Lord s day was doublless observed by all Christians, whether converted from Jews or Gentiles. See 1 Cor. xvi. 2. Acts xx. 7. Rev. i. 10. Comp. Notes on John xx. 26. The propriety of ob serving that day does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts. (3.) It is expressly 2*2 CHAPTER XIV. every man be fully s o\vn mind. 293 persuaded said that those who did not regard th& day regarded it as not to God. or to honour God. ver. 6. They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath ? 1? their design ever to promote his honour, niid to advance in the knowledge of him, by neglecting his holy day 1 Who knows not that the Christian Sabbath lias never been neglected or profaned by any design to gl >rify the Lord Je sus, or to promote his kingdou 7 It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be filled with a sincere desire to honour the Lord Jesus, and the Christian Sabbath will be reve renced, and devoted to the purposes of piety. And it any man is disposed to plead this passage as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it just as it is, i. e. let him neglect the Sabbath from a conscientious desire to honour Jesus Christ. Unless this is his motive, the passage cannot avail him. But this motive never yet influ enced a Sabbath-breaker. ^ Let every man, &c. That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to exa mine them for himself, and act accord ingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were morally wrong, but to cere monial observances. If the Jew es teemed it wrong to eat meat, he was to abstain from it ; if the Gentile esteem ed it right, he was to act accordingly. The word " be fully persuaded" de notes the highest conviction, njt a matter of opinion or prejudice, but a rmtter on which the mind is made up bv examination. See Rom. iv. 21. 2 Tim. iv. 5. This is the general prin ciple on which Christians are called to 294 6 He that * regardeth the day, regardeth it unto the Lord : and he that regardeth not the day, to the Lord he doth not re gard it. He that eateth, eateth to the Lord ; for he giveth God 1 or, obteroeth. ac in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be pro moted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to be reproached or opposed in their celebration. Nor are they to at tempt to impose them on others as a matter of conscience, or to reproach others because they do not observe them. 6. He that regardeth. Greek, Thinketh of; or pays attention to ; that is, he that observes it as a festival, or as holy time. ^ The day. Any of the days under discussion ; the days that the Jews kept as religious oc casions. Tf Regardeth it unto the Lord. Regards it as holy, or as set apart to the service of God. He be lieves that he is required by God to keep it, i. e. that the laws of Moses in regard to such days are binding on him. ^f He that regardeth not the day. Or who does not observe such distinctions of days as are demanded in the laws of Moses, t To the Lord, &c. That is, he does not believe that God requires such an observance. Tf He that eateth. The Gentile Chris tian, who freely eats all kinds of meat, v. 2. H Eateth to the Lord. Because he believes that God does not forbid it ; and because he desires, in doing it, to glorify God. 1 Cor. x. 31. To eat to the Lo~d, in this case, is to do it be lieving that such is his will. In all other cases, it is to do it feeling that we receive our food from him ; render ing thanks for his goodness, and desi rous of being strengthened that we may do his commands. ^ He giveth God thajiki. This is an incidental proof ROMANS. [A. D. 60. thanks : and he that eateth not, to the Lord he eateth not ; and giveth God thanks. 7 For none of us liveth to himself, and no man dieth to himself. that it is our duty to give God thanks at our meals for our food. It shows that it was the practice of the early Christians, and has the commendation of the apostle. It was, also, uniformly done by the Jews, and by the Lord Je sus. Matt. xiv. 19 ; xxvi. 26. Mark vi. 41 ; xiv. 22. Luke ix. 16 ; xxiv. 30. f To the Lord he eateth not. He abstains from eating because he be lieves that God requires him to do it, and with a desire to obey and honour him. Tf And giveth God thanks. That is, the Jew thanked God for the law, and for the favour he had bestowed on him in giving him more light than he had the Gentiles. For this privilege the} valued themselves highly, and this feeling, no doubt, the converted Jews would continue to retain ; deem ing themselves as specially favoured in having a peculiar acquaintance with the law of God. 7. For none of us, &c. Whether by nature Jews or Gentiles. In the great principles of religion we are now united. Where there was evidence of a sincere desire to do the will of God there should be charitable feeling, though there was difference of opinion and judgment in many smaller matters. The meaning of the expression is, that no Christian lives to gratify his own inclinations or appetites. He makes it his great aim to do the will of God ; tc subordinate all his desires to his law and gospel ; and though, therefore, one should eat flesh, and should feel at li berty to devote to common employ ments time that another deemed gacred, yet it should not be uncharitably set down as a desire to indulge his sensual appetites, or to become rich. Another motive may be supposed, and where there is not positive p"oof to the con- D. 60.] CHAPTER XIV. 8 For whether we live, we live unto the Lord : and whe ther we die, we die unto the Lord ; whether we live there fore, or die, we are the Lord s. trary, should be supposed. See the beautifnl illustration of this in 1 Cor. xiii. 4 8. To live to ourselves is to make it the great object to become rich or honoured, or to indulge in the ease, comfort, and pleasures of life. These are the aim of all men but Christians ; and in nothing else do Christians more differ from the world than in this. See 1 Pet. iv. 1, 2. 2 Cor. v. 15. 1 Cor. vi. 19, 20. Matt. x. 38 ; xvi. 24. Mark viii. 34; x. 21. Luke ix. 23. On no point does it become Christians more to examine themselves than on this. To live to ourselves is an evidence that we are strangers to piety. And if it be the great motive of our lives to live at ease (Amos vi. 1) to gratify the flesh, to gain property, or to be distinguished in places of fashion and amusement it is evidence that we know nothing of the power of that gospel which teaches us to deny ourselves, and take up our cross daily. ^ No man. No one, the same Greek word (ot/J a?) which is used in the former part of the verse. The word is used only in reference to Christians here, and makes no affirmation about other men. t Dieth to himself. See ver. 8. This expression is used to denote the uni versality or the totality with which Christians belong to God. Everything is done and euffered with reference to his will. In our conduct, in our pro perty, in our trials, in our death, we hie his ; to be disposed of as he shall please. In the grave, and in the future world, we shall be equally his. As this is the great principle on which all Christians live and act. we should be kind and tender towards them, though in some respects they differ from us. 8. For -whether -we live. As long as we live. ^ We live unto the Lord. We live to do his will, and to promote his glory. This is the grand purpose jf the life of the Christian. Other men 295 9 For a to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. aPhil.2.9-11. live to gratify themselves; the Chris tian to do those things which the Lord requires. By the Lord here the apos tle evidently intends the Lord Jesus, as it is evident from ver. 9 ; and the truth taught here is, that it is the leading and grand purpose of the Christian to do honour to the Saviour. It is this which constitutes his peculiar charac ter, and which distinguishes him from other men. ^ Whether tve die. In the dying state, or in the state of tne dead ; in the future world. We are notvhere our own. In all conditions we are his, and bound to do his will. The connexion of this declaration with the argument is this : Since we belong to another in every state, and are bound to do his will, we have no right to as sume the prerogative of sitting in judg ment on another. We are subjects, and are bound to do the will of Christ. All other Christians are subjects in like manner, and are answerable, not to us, but directly to the Lord Jesus, and should have the same liberty of conscience that we have. The pas sage proves also that the soul doea not cease to be conscious at death. We are still the Lord s ; his even when the body is in the grave ; and his in all the future world. See ver. 9. 9. For to this end. For this pur-* pose or design. The apostle does not say that this was the only design of his death, but that it was a main purpose, or an object which he had distinctly in view. This declaration is introduced in order to confirm what he had said in the previous verse that in all circum stances we are the Lord s. This he shows by the fact that Jesus died in or der that we might be his. f And rose. This expression is rejected by most modern critics. It is wanting in many manuscripts, and has been probably in troduced in the text from the margin. ^ Jlnd revived. There is also a varia- 290 ROMANS [A.D. 60. tion in the Greek in this place, but not so great as to change the sense materially. It refers to his resurrec tion, and means that he was restored to life in order that he might exercise dominion over the dead and the living. 1; That he might be Lord. Greek, That he might rule over. The Greek word used here implies the idea of his being proprietor or owner as well as ruler. It means that he might ex ercise entire dominion over all, as the sovereign Lawgiver and Lord. ^ Both of the dead. That is, of those who are deceased, or who have gone to another state of existence. This passage proves that those who die are not annihilated ; that they do not cease to be conscious ; and that they still are under the domi nion of the Mediator. Though their bodies moulder in the grave, yet the spirit lives, and is under his control. And though the body dies and returns to its native dust, yet the Lord Jesus is still its Sovereign, and shall raise it up again. "God our Redeemer lives, And often from the skies Looks down and watches all our dust, Till he shall bid it rise." It gives an additional sacredness to the grave when we reflect that the tomb is under the watchful care of the Redeem er. Safe in his hands, the body may sink to its native dust with the assu rance that in his own time he will again call it forth, with renovated and immor tal powers, to be for ever subject to his will. With tins view, we can leave our friends with confidence in his hands when they die, and yield our own bodies cheerfully to the dust when he shall call our spirits hence. But it is not only over the body that his do minion is established. This passage proves that the departed souls of the saints are still subject to him. Comp. Matt. xxii. 32. Mark xii. 27. He not only has dominion over those spirits, but he is their protector and Lord. They arc safe under his universal do minion. And it does much to alleviate the pains of separation from pious, he- loved friends, to reflect that they depart still to love and serve the same Saviour in perfect purity, and unvexed by in rirmity and sin. Why should we wish to recall them from his perfect love in the heavens to the poor and imperfect service which they would render if in the land of the living 1 f Jin d liv ing: To the redeemed, while they lemain in this life. He died to pur chase them to himself, that they might become his obedient subjects ; and they are bound to yield obedience by all the saciedness and value of the price which he paid, even his own precious blood. Comp. 1 Cor. vi. 20, " For ye are bought with a price ; therefore glorify God in your body and in your spirit, which are God s." vii. 23. Rev. xiv. 4 (Greek, bought}. 1 Pet. ii. 9 (Greek, purchas ed}. If it be asked how this dominion over the dead and the living is con nected with the death and resurrection of the Lord Jesus, we may reply, (1.) That it is secured over Christians from the fact that they are purchased or ransomed by his precious blood ; ami that they are bound by this sarred con sideration to live to him. This obliga tion every Christian feels (1 Pet. i. 18), and its force is continually resting on him. It was by the love of Christ that he was ever brought to love God at all ; and his deepest and tenderest obliga tions to live to him arise from this source. 2 Cor. v. 14, 15. (2.) Jesus, by his death and resurrection, establish ed a dominion over the grave. He de stroyed him that had the power of death (Heb. ii. 14), and triumphed over him. Col. ii. 15. Satan is a humbled foe; and his sceptre over the grave is wrested from his hands. When Jesus rose, in spite of all the power of Satan and of men, he burst the bands of death, and made an invasion on the dominions of the dead, and showed that he had power to control all. (3.) This dominion of the Lord Jesus is felt by the spirits on high. They are subject to him because lie redeemed them. Rev. v. 9. (4.) It s often revealed in tue Scriptures that lominion was to be given to the Lord Jesus as the reward of his suffering? and death. See Note to John xvii. 2. \ D. 60.] 10 But why dost tlvii judge thy brotl.er? or why dost thou set at nought thy brother ? for we shall all stand before the judgment-seat of Christ. CHAPTER XIV. 297 11 For it is written, . Is I live, saitr. the Lord, every knee shall bow to me, and every tongue shall confess to God. a Isa.45.23. 4, 5 ; v. 2629. Phil. ii. 511. Eph. i, 20, 21. Heb. ii. 9, 10; xii. 2. The extent of his dominion as meiTator if affirmed, in this place, only to be over the dead and the living ; that is, over the human race. Other passages of the Scripture, however, seem to imply that it extends over all worlds. 10. But iv fit/, &c. Since we are all subjects and servants alike, and must all stand at the same tribunal, what right have we to sit in judgment on others ] t Thou judge. Thou who art a Jewish convert, why dost thou attempt to arraign the Gentile, disciple, as if he had violated a law of God ? Comp. ver. 3. U Thy brother. God has recognised him as his l v iend (ver. 3), and he should be regarded by thee as a brother in the same family. ^ Or why dost thou set at nought. Despise (ver. 3) ; why dost thou, who art a Gentile convert, despise the Jewish dis ciple as being unnecessarily scrupulous and superstitious 1 1 Thy brother. The Jewish convert is now a brother ; and all the contempt which you Gentiles once cherished for the Jew should cease, from the fact that he is now a Chris tian. Nothing will do so much, on the one hand, to prevent a censorious dis position, and on the other, to prevent contempt for thoee who are in a dif ferent rank in life, as to remember that they are Christians, bought with the same blood, and going to the same heaven as ourselves. ^ We must all stand, &c. That is, we must all be tried alike at the same tribunal ; we must answer for our conduct, not to our fellow men, but to Christ ; and it does not become us to sit in judgment on each other 11. for it is written. This passage is recorded in Isa. xlv. 23. It is not quoted literally, but the sense is pre- e p vd. In Isaiah there can be no doubt that it refers to Jehovah. The speaker expressly calls himself JKHOVAH, the name which is appropriate to God alone, and which is never applied to a crea ture, ver. 18. 21. 24, 25. In the place before us, the words are applied by Paul expressly to Christ. Comp. ver. 10. This mode o r quotation is a strong in cidental oroof that the apostle regarded the Lord Jesus as divine. On no other principle could he have made these quo tations. U Jls I Live. The Hebrew is, I have sworn by myself." One ex pression is equivalent to the other. An oath of God is often expressed by the phrase "as I live." Num. xiv. 21. Isa. xlix. 18. Ezek. v. 11; xiv. 16, &c. H Saith the Lor*!. These words are not in the Hebrew text, but are aJded by the apostle to show that the passage quoted was spoken hy the Lord, the Messiah. Compare Isa. xlv. 18. 22. H Every knee shall bow to me. To bow the knee is an act expressing homage, submission, or adoration. It means that every person shell acknow ledge him as God, and admit his right to universal dominion. The passage in Ifaiah refers particularly to the ho mage which his own people should ren der to him ; or ratner, it means that all who are saved shall acknowledge him as their God and Saviour. The original reference was not to all men, but only to those who should be saved. Isa. xlv. 17. 21, 22. 24. In this sense the apos tle uses it ; not as denoting that all men should confess to God, but that all Christians, whether Jewish or Gentile converts, should alike give account to Him. They should all bow before then common God, and acknowledge his do- n.mion over them. The passage ori ginally did not refer particularly to the day of judgment, but expressed the truth tuat all believers should acknow ledge his dominion. It is as applicable. 298 ROMANS. [A. D. CO 12 So then every one of us chall give account of himself to God. 13 Let us not therefore judge however, to the judgment, as to any other act of homage which his people will render, f Every tongue shall con fess to God. In the Hebrew, " Every tongue shall swear." Not swear by God, but to him ; that is, pay to him our vows, or ansiver to him on oath for our conduct ; and this is the same as confessing to him, or acknowledging him as our Judge. 12. So then. Wherefore; or accord ing to the doctrine of the Old Testa ment. H Every one of us. That is, every Christian ; for the connexion requires us to understand the argument only of Christians. At the same time it is a truth abundantly revealed else where, that (ill men shall give account of their conduct to God. 2 Cor. v. 10. Matt. xxv. Eccl. xii. 14. ^ Give ac count of himself. That is, of his cha racter and conduct; his words and actions ; his plans and purposes. In the fearful arraignment of that day every work and purpose shall be brought forth, and tried by the unerring standard of justice. As we shall be called to so fearful an account with God, we should not be engaged in con demning our brethren, but should exa mine whether we are prepared to give up our account with joy, and not with grief. 1 To God. The judgment will be conducted by the Lord Jesus. Matt. xxv. 31 46. Acts xvii. 31. All judg ment is committed to the Son. John v. 22. 27. Still we may be said to give account to God, (1.) Because He ap pointed the Messiah to be the Judge (Acts xvii. 31); and, (2.) Because the Judge himself is divine. The Lord Jesus being God as well as man, the account will be rendered directly to the Creator as well as the Redeemer of the world. In this passage there are two incidental proofs of the divinity of the Lord Jesus Christ. First, the fret that the apostle applies to him language which in the prophecy is expressly one another any nure : but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother s way spoken by Jehovah ; and, Secondly, the fact that Jesus is declared to be the Judge of all. No being that is not om* niscient can be qualified to judge the secrets of all men. None who has not seen human purposes at all times, and ki all places ; who has not been a wit ness of the conduct by day and by nigl t ; who has not been present with all the race at all times, and who in the great day cannot discern the true charac ter of the soul, can be qualified to con duct the general judgment. Yet none can possess these qualifications but God. The Lord Jesus, " the judge of quick and dead" (2 Tim. iv. 1), is therefore divine. 13. Let us not therefore judge, &c. Since we are to give account of our selves at the same tribunal ; since we must be there on the same level, let us not suppose that we have a right here to sit in judgment on our fellow-Chris tians. 1 But judge this rather. If disposed to judge, let us be employed in a better kind of judging; let us come to a determination not to injure the cause .of Christ. This is an instance of the happy turn which the apostle would give to a discussion. Some men have an irresistible propensity to sit in judgment, to pronounce opinions. Let them make good use of that. It will be well to exercise it on that which can do no injury, and which may turn to good account. Instead of forming a judgment about others, let the man form a determination about his own conduct. 1 That no man, &c. A stumbling-block literally means any thing laid in a man s path, over which he may fall. In the Scriptures, however, the word is used commonly in a figu rative sense to denote any thing which shall cause him to sin, as sin is often represented by falling: See Note, Matt. v. 29. And the passage means that we should resolve to act so as not by any means to be the occasion of leading A. I). 60.] 14 I know, and am persuaded by the Lord Jesus, that there is nothing 1 unclean of itself: but to him that esteemeth any thing CHAPTER XIV. 299 to be 3 unclean, to him it is un clean. 15 But if grieved with thy thy brother be meat, now our brethren into sin, either by our ex ample, or by a severe and harsh judg ment, provoking them to anger, or ex citing jealousies, and envyings, and suspicions. No better rule than this could be given to promote peace. If every Christian, instead of judging his brethren severely, would resolve that he would so live as to promote peace, and so as not to lead others into sin, it would tend more, perhaps, than any othe^ thing to advance the harmony and purity of the church of Christ. 14. I know. This is an admission made to the Gentile convert, who be lieved that it was lawful to partake of food of every kind. This the apostle concedes ; and says he is fully apprized of this. But though he knew this, yet ne goes on to say (ver. 15), that it would be well to regard the conscien tious scruples of others on the subject. It may be remarked here that the apos tle Paul had formerly quite as many scruples as any of his brethren had then. But his views had been changed. TJ Jlnd am persuaded. Am convinced. \ By the Lord Jesus. This does not mean by any personal instruction re ceived from the Lord Jesus, but by all the knowledge which he had received by inspiration of the nature of the Christian religion. The gospel of Jesus had taught him that the rites of the Mosaic economy had been abolished, and among those rites were the rules respecting clean and unclean beasts, &c. \ There is nothing" unclean. Gr. common. This word was used by the Jews to denote that which was unclean, because, in their apprehension, what ever was partaken by the multitude, or all men, must be impure. Hence the words common and impure are often used as expressing the same thing. It denotes that which was forbidden by the laws of Moses. *} To him that es- tenieth, &c. He makes it a matter of conscience. He regards certain meats as forbidden by God ; and while he so regards them, it would be wrong foe him to partake of them. Man may bo in error, but it would not be proper for him to act in violation of what he sup poses God requires. 15. But if thy brother, &c. This address is to the Gentile convert. In the previous verse, Paul admitted that the prejudice of the Jew was not well- founded. But admitting that still the question was, hoiv he should be treated while he had that prejudice. The apos tle here shows the Gentile that he ought not so to act as unnecessarily to wound his feelings, or to grieve him. t Be grieved. Be pained ; as a con scientious man always is, when he sees another, and especially a Christian bro ther, do any thing which he esteems to be wrong. The pain would be real, though the opinion from which it arose might not be well founded, f With thy meat. Greek, On account of meat, or food; that is, because you eat that which he regards as unclean. ^ JVow ivalfcest. To -walk, in the Sacred Scrip tures, often denotes to act, or to do a thing. Markvii. 5. Actsxxi. 21. Rom. vi. 4 ; viii. 1. 4. Here it means that if the Gentile convert persevered in the use of such food, notwithstanding the consci entious scruples of the Jew, he violated the law of love. ^ Charitably. Greek, According to charity, or love ; that is, lie would violate that law which re quired him to sacrifice his own comfort to promote the happiness of his brother. 1 Cor. xiii. 5 ; x. 24. 28, 29. Phil. ii. 4. 21 . *f Destroy not him. The word destroy here refers, doubtless, to the ruin of the soul in hell. It properly denotes ruin or destruction, and is applied to the ruin or corruption of various things, in the New Testament. To life (Matt x. 39) ; to a reward, in the sense of losing it (Mark x. 11. Luke xv. 41 JOO ROMANS. walkest thou not * charitably. Destroy * not him with thy meat, for whom Christ died. I According to chariiy. a 1 Cor. 8. 1 1 . to food (John vi. 27) ; to the Israelites represented as lost or wandering (Matt. x. 6} , to -wisdom that is rendered vain ( I Cr. i. 9) ; to bottles, rendered use less (Matt. ix. 17), &c. But it is also frequently applied to destruction in hell, to the everlasting ruin of the soul. Matt. x. 28, " Who is able to destroy both soul and body in hell." Matt, xviii. 14. John iii. 15. Rom. ii. 12. That this is its meaning here is appa rent from the parallel place in 1 Cor. viii. 11," And through thy knowledge shall thy weak brother perish" If it be asked how the eating of meat by the Gentile convert could be connected with the perdition of the Jew, I reply, that the apostle supposes that in this way an occasion of stumbling would be afforded to him, and he would come into condemnation. He might be led by example to partake against his own conscience, or he might be excited to anger, disgust, and apostasy from the Christian faith. Though the apostle believed that all who were true Chris tians would be saved, Rom. viii. 30 39, yet he believed that it would be brought about by the use of means, and that nothing should be done that would tend to hinder or endanger their salvation. Heb. vi. 4 9 ; ii. 1 . God does not bring his people to heaven without the use of means adapted to the end, and one of those means is that employed here to warn professing Christians against such conduct as might jeopard the salvation of their brethren. Tf For -whom Christ died. The apostle speaks here of the possi bility of endangering the salvation of those for whom Christ died, just as he does respecting the salvation of those who are in fact Christians. By those for whom Christ died, he undoubtedly refers here to true Christians, for the whole discussion relates to them, and them only. Comp. ver. 3, 4. 7, 8. This pas sage should not be brought, therefore, [A. D. 60, 16 Let not. then your good be evil spoken of. 17 For * the kingdom of God i Matt.6.33. to prove that Christ died for all men, or for any who shall finally perish. Such a doctrine is undoubtedly true (comp. 2 Cor. v. 14, 15. 1 John ii. 2 2 Pet. ii. I), but it is not the truth which is taught here. The design is to show the criminality of a course that would tend to the ruin of a brother. For these weak brethren, Christ laid down his precious life. He loved them ; and shall we, to gratify our ap petites, pursue a course which will tend to defeat the work of Christ, and ruin the souls redeemed by his blood 1 16. Let not then your good, &c. That which you esteem to be right, and which may be right in itself. You are not bound by the ceremonial law- You are free from the yoke of bondage This freedom you esteem to be a good a favour a high privilege. And so it is ; but you should not make such a use of it as to do injury to others. T Be evil spoken of. Greek, Be blasphemed. Do not so use your Christian liberty as to give occasion for railing and unkind remarks from your brethren, so as to produce contention and strife, and thus to give rise to evil reports among the wicked about the tendency of the Christian religion, as if it were adapted only to promote con troversy. How much strife would have been avoided if all Christians had regarded this plain rule. In re lation to dress, and rites, and ceremo nies in the church we may be conscious that we are right ; but an obstinate ad herence to them may only give rise to contention and angry discussion, and to evil reports among men, of the ten dency of religion. In such a case we should yield our private, unimportant personal indulgence to the good of the cause of religion and of peace 17. For the kingdom of God. Foi an explanation of this phrase, see Note, Matt. iii. 2. Here it means that the peculiarities of the kingdom of God, A.D.60.] not meat and CHAPTER XIV. 301 is Phil. 3.9. drink ; but t Jno.16.33. c f I Phil.4.7. c c.15.13. or of the church of Christ on earth, do not consist in observing the distinctions between meats and drinks. It was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner. T Is nit. Does not consist in, or is not dLtinguished by. Tf Meat and drink. In observing distinctions be tween different kinds of food, or mak ing such observances a matter of con science as the Jews did. Moses did not prescribe any particular drink, or prohibit any, but the Naza rites abstain ed from wine and all kinds of strong liquors ; and it is not improbable that the Jews had invented some distinc tions on this subject which they judged to be of importance. Hence it is said in Col. ii. 16, " Let no man judge you in meat or in drink" Comp. 1 Cor. viii. 8 ; iv. 20. ^ But righteousness. This word here means virtue, integri ty, a faithful discharge of all the duties which we owe to God or to our fel low-men. It means that the Christian must so live as to be appropriately de nominated a righteous man, and not a man whose whole attention is absorbed by the mere ceremonies and outward forms of religion. To produce this, we are told, was the main design, and the principal teaching of the gospel. Tit. ii. 12. Comp. Rom. viii. 13. I Pet. ii. 11. Thus it is said ( 1 John ii. 29), "Every one that doeth right eousness is born of God." hi. 10, " Whosoever doeth not righteousness is not of God." Comp. 1 John iii. 7. 1 Cor. xv. 34. 2 Cor. iii. 9 ; vi. 7. 14. Eph. v. 9; vi. 14. 1 Tim. vi. 11. 1 Pet. ii. 24. Eph. iv. 24. He that is a righteous man, whose characteristic it is to lead a holy life, is a Christian. kf his great aim is to do the will of G >d, and if he seeks to discharge with fidelity all his duties to God and man, he is renewed. On that righteousness he will not depend for salvation (Phil, iii. 8, 9), but he will regard this cha- 2 C righteousness, a and peace, and joy c in the Holy Ghost, racter and this disposition as evidence that he is a Christian, and that the Lord Jesus is made unto him " wis dom, and righteousness, and sanctifica- tion, and redemption." 1 Cor. i. 30 H And peace. This word, ir b place, does not refer to the inu,u.&, peace and happiness which the Chris- tian has in his own mind (comp. Notes on ch. v. 1 ) ; but to peace or concord in opposition to contrition among brethren. The tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife. Even though, therefore, there might he ground for the opinions wtiich some cherisLed in regard to rites, yet it was of more importance to maintain peace than ob stinately to press those matters at the expense of strife and contention. That the tendency of the gospel is to pro mote peace, and to induce men to lay aside all causes of contention and bittei strife, is apparent from the following passages of the New Testament. I Cor. vii. 15 ; xiv. 33. Gal. v. 22. Eph iv. 3. 1 Thess. v. 13. 2 Tim. ii. 22, James iii. 18. Matt. v. 9. Eph. iv. 31, 32. Col. iii. 8. John xiii. 34, 35 ; xvii. 21 23. This is the second evidence of piety on which Christians should examine their hearts a disposition to promote the peace of Jerusalem. Ps, cxxii. 6; xxxvii. 11. A contentious quarrelsome spirit ; a disposition tc magnify trifles ; to make the Shibbo leth of party an occasion of alienation, and heart-burning, and discord ; to sow dissensions on account if unimportam points of doctrine or v>f discipline, is full proof that there is no attachment to Him who is the Prince of Peace. Such a disposition does infinite disho nour to the cause of religion, and per haps has done more to retard its pro gress than all other causes put together. Contentions commonly arise from sorn small matter in doctrine, in uress, in ceremonies ; and often the smaller the matter the more fierce the controversy 302 18 For he ROMANS. that in these tilings serveth Christ, is ac ceptable to God, and approved of men. till the spirit of religion disappears, and desolation comes over the face of Zion. "The Spirit, like a peaceful dove, Flies from the realms of noise and strife." 1 And joy. This refers, doubtless, to the personal happiness produced in the mind by the influence of the gospel. See Notes, ch. v. 15. \ In the Holy Ghost. Produced by the Holy Ghost. ch. v. 5. Comp. Gal. v. 22, 23. 18. In these things. In righteous ness, peace, and joy. ^ Serveth Christ. Or obeys Christ, wno has commanded them. He receives Christ as his master or teacher, and does his will in regard to them. To do these things is to do honour to Christ, and to show the ex cellency of his religion. H Is accepta ble to God. Whether he be converted from the Jews or the Gentiles. 1 And approved of men. That is, men will approve of such conduct; they will esteem it to be right, and to be in ac cordance with the spirit of Christianity. He does not say that the wicked world will love such a life, but it will com mend itself to them as such a life as men ought to lead. 19. Let us therefore folloiv, &c. The object of this verse is to persuade the church at Rome to lay aside their causes of contention, and to live in harmony. This exhortation is founded on the considerations which the apostle had presented, and may be regarded as the conclusion to which the argunnnt had conducted him. ^ The thij.gs which make for peace. The high pur pose? <md objects of the Christian reli gion ind not those smaller matters whicii produce strife. If men aim at the great objects proposed by the Chris tian religion, they will live in peace. Tf they seek to promote their private ends, to follow thsir own passions and prejudices, they will be involved in strife and contention. There are great 19 Let [A. U. GO us therefore follow after the things which make for peace, and * things where with one may edify another a Pa.34.14. Heb.!2.14. b ICor.14.12. common objects before all Christians in which they can unite, and in the pursuit of which they will cultivate a spirit of peace. Let them all strive for holiness ; let them seek to spread the gospel ; let them engage in circulating the Bible, or in doing good in any way to others, and their smaller matters of difference will sink into comparative unimportance, and they will unite in one grand purpose of saving the world. Christians have more things in which they agree than in which they differ The points in which they are agreed are of infinite importance ; the points on which they differ are commonly some minor matters in which they may " agree to differ," and still cherish love for all who bear the image of Christ. f And things ivhereivith, &c. That is, those things by which we may render aid to our brethren ; the doctrines, ex hortations, counsels, and other helpa which may benefit them in their Chris tian life. H May edify. The word edify means properly to build, as a house ; then to rebuild or reconstruct ; then to adorn or ornament ; then to do any thing that will confer favour or ad vantage, or which will further an ob ject. Applied to the church, it means to do any thing by teaching, counsel, advice, &c. which will tend to promote its great object ; to aid Christians, to enable them to surmount difficulties, to remove their ignorance, &c. Acts ix. 31. 1 Cor. viii. 1 ; xiv. 4. In these expressions the idea of a building is retained, reared on a firm, tried corner stone, the Lord Jesus Christ. Eph. ii. 20. Isa. xxviii. 16. Comp. Rom. i* 33 Christians are thus regarded, accoiding to Paul s noble idea (Eph. ii. 20 22), as one great temple erected for the glory of God, having no separate interest, but as united for one object, and therefore bound to do all that is possible that each other may be fitted to their appro- \. D. 60.] 20 For meat destroy not the work of God. All things in deed art pure ; but it is b evil for that man who eateth with offence. oTitujl.15. b lCor.8. 10-13. CHAPTER XIV. 303 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. priate place, and perform their appro priate function in perfecting and adorn ing this temple of God. 20. F\*r meat. By your obstinate, pertinacious attachment to your own opinions about the distinctions of meat and drinks, do not pursue such a course as to lead a brother into sin, and ruin his soul. Here is a new argument pre sented why Christians should pursue a course of charity that the opposite would tend to the ruin of the brother s soul, t Destroy not. The word here is that which properly is applied to pulling down an edifice ; and the apos tle continues the figure which he used in the previous verse. Do not pull down or destroy the temple which God is rearing. ^ The work of God. The work of God is that which God does, and here especially refers to his work in rearing his church. The Christian is regarded peculiarly as the work of God, as God renews his heart and makes him what he is. Hence he is called God s "building" (1 Cor. iii. 9), "and his "workmanship, created in Christ Jesus unto good works" (Eph. ii. 10), and is denominated "a new creature." 2 Cor. v. 17. The meaning is, Do not so conduct yourself, in re gard to the distinction of meats into clean and unclean, as to cause your brother to sin, and to impair or ruin the work of religion which God is car rying on in his soul. The expression does not refer to man as being the work of God, but to the piety of the Christian ; to that which God, by his Spirit, is producing in the heart of the believer. ^ Jill things are indeed tture. Comp. ver. 14. This is a con cession to those whom he was exhort ing to peace. All things under the Christian dispensation are lawful to be eaten. The distinctions of the Levitical law are not binding on Christians. f J8ut it is evil. Though pure in itself, yet it may become an occasion of sin, if another is grieved by it. It is evil to the man who pursues a course that will give offence to a brother ; that will pain him, or tend to drive him off from the church, or lead him any way into sin. H With offence. So as to offend a brother, such as he esteems to be sin, and by which he will be grieved. 21. It is good. It is right ; or it is better. This verse is an explanation or enlarged specification of the mean ing of the former. 1 To eat flesh. That is, such flesh as the Jewish convert regarded as unclean, ver. 2. ^ JVor drink -wine. QVine was a common drink among the Jews, and usually es teemed lawful. But the Nazarites were not allowed to drink it (Num. vi. 3), and the Rechabites (Jer. xxxv.) drank no wine, and it is possible that some of the early converts regarded it as un lawful for Christians to drink it. Wine was moreover used in libations in hea then worship, and perhaps the Jewish converts might be scrupulous about its use from this cause. The caution here shows us what should be done nnio in regard to the use of wine. It may not be possible to prove that wine is abso lutely unlawful, but still many friends of temperance regard it as such, and are grieved at its use. They esteem the habit of using it as tending to in temperance, and as encouraging those who cannot afford expensive liquors. Besides, the wines which are now used are different from those which were common among the ancients. That was the pure juice of the grape. That which is now in common use is min gled with alcohol, and with other in toxicating ingredients. Little or none of the w ne which comes to this coun- :-i >n 304 22 Hast thou faith ? have it to thyself before God. Happy is ROMANS. [A. D. 60 he that rondemneth not himself in that thing which he alloweth try is pure. And in this state of the case, does not the command of the apos tle here require the friends of temper ance to abstain even from the use of wine? f 1 Nor any thing. Any article of fooiTor drink, or any course of con duct. So valuable is peace, and so de sirable is it not to offend a brother, that we should rather deny ourselves to any extent, than to be the occasion of offences and scandals in the church. 1 Slumblcth. For the difference be tween this word and the word offended, see Note, Rom. xi. 11. It means here .hat by eating, a Jewish convert might be lead to eat also, contrary to his own conviction of what was right, and thus be led into sin. 1 Or is made -weak. That is, shaken, or rendered less stable in his opinion or conduct. By being led to imitate tne Gentile convert, he would become lec>s firm and established ; he would violate his own conscience ; his course would be attended with regrets and with doubts about its propriety, and thus he would be made toeak. In this verse we have an eminent instance of the charity of the apostle, and of his spirit of concession and kindness. If this were regarded by all Christians, it would save no small amount of strife, and heart-burnings, and contention. Let a man begin to act on the principle that peace is to be promoted, that other Christians are njt to be offended, and what a change would it at once pro duce in the churches, and what an in fluence would it exert over the life. 22. Hast thou faith? The word faith here refers only to the subject un der discussion to the subject of meats, drinks, (fee. Do you believe that it is right to eat all kinds of food, &c. The apostle had admitted that this was the true ductrine; but he maintains that it should be so held as not to give offence. ^ Have it to thyself. Do not obtrude your faith or opinion on others. Be satisfied with cherishing the opinion, and acting on it in private, without bringing it forward to produce disturb ance in the church. ^ Before God. Where God only is the witness. God I sees your sincerity, and will approve your opinion. That opinion cherish and act on, yet so as not to give offence, and to produce disturbance in the church. God sees your sincerity ; he sees that you are right; and you will not oflend him. Your brethren do not see that you are right, and they will be offended. ^ Happy is he, &c. This state of mind, the apostle says, is one that is attended with peace and happi ness ; and this is a further reason why they should indulge their opinion in private, without obtruding it on others. They were conscious of doing right, and that consciousness was attended with peace. This fact he states in the form of a universal proposition, as ap plicable not only to this case, but to all cases. Comp. 1 John iii. 21. ^ Con- demneth not himself. Whose con science does not reprove him. ^ /;; that -which he ulloioeth. Which he approves, or which he does. Who has a clear conscience in his opinions and conduct. Many men indulge in prac tices which their consciences condemn, many in practices of which they are in doubt. But the way to be happy is to have a clear conscience in what we do ; or in other words, if we have doubts about a course of conduct, it is not safe to indulge in that course, but it should be at once abandoned. Many men are engaged in business about which they have many doubts; many Chris tians are in doubt about certain courses of life. But they can have no doubt about the propriety of abstaining from them. They who are engaged in the slave-trade ; or they who are engaged in the manufacture or sale of ardent spi rits ; or they who frequent the theatre or the ball-room, or who run the round of fashionable amusements, if profess ing Christians, MUST often be troubled with maw, doubts about the propriety A. D. 60.] 23 And he that * doubteth is damned if he eat, because he eat- i or, disctrneth and putttth a difference between meats. CHAPTER XIV. 305 of their manner of life. But they can have no doubt about the propriety of an opposite course. Perhaps a single inquiry would settle all debate in re gard to these things : Did any one ever become n slave-dealer, or a dealer in ardent spirits, or go to the theatre, or engage in scenes of splendid amuse ments, with any belief that he was imitating the Lord Jesus Christ, or ivith ani, desire to honour him or his religion ? But one answer would be given to this question ; and in view of it, how striking is the remark of Paul, " Happy is he that condenmeth not himself in that which he alloweth." 23. He that donbteth. He that is not fully satisfied in his mind ; who does not do it with a clear conscience. The margin has it rendered correctly, " He that discerneth and putteth a dif ference between meats." He that con scientiously believes, as the Jew did, that the Levitical law respecting the difference between meats was binding on Christians. ^ Is damned. We ap ply this word almost exclusively to the future punishment of the wicked in hell. But it is of importance to remem ber, in reading the Bible, that this is not of necessity its meaning. It means properly to condemn ; and here it means only that the person who should thus violate the dictates of his conscience would incur guilt, and would be blame worthy in doing it. But it does not affirm that he would inevitably sink to hell. The same construction is to be put on the expression in 1 Cor. xi. 29, " He that eateth and drinketh unwor thily, eateth and drinketh damnation to himself." f For -whatsoever, &c. Whatever is not done -with a full con viction that it is right, is sinful , whatever is done -when a man doubts whether it is right, ; s sin. This is evidently the fair intepretation of this place. Such the connexion requires. It does not affirm that all or any of Jic actions of mpenitent and unbe- 2 r. 2 eth not of faith : for whatsoever is not of faith is sin. lieving men are sinful, which is true, but not the truth taught here ; nor does it affirm that all acts which are not per formed by those who have faith in the Lord Jesus, are sinful ; but the discus sion pertains to Christians ; and the whole scope of the passage requires us to understand the apostle as simply saying that a man should not do a thing doubting its correctness ; that he should have a strong conviction that what he does is right ; and that if he has not this conviction, it is sinful. The rule is of universal application. In all cases, if a man does a thing which he does not believe to be right, it is a sin and his conscience will condemn him for it. It may be proper, however, to observe that the converse of this is not always true, that if a man believes a thing to be right, that therefore it is not sin. For many of the persecutors were conscientious (John xvi. 2. Acts xxvi. 9) ; and the murderers of the Son of God did it ignoramly (Acts iii. 17. 1 Cor. ii. 8) ; and yet were adjudged as guilty of enormous crimes. Comp. Luke xi. 50, 51. Acts ii. 23. 37. In this chapter we have a remarkably fine discussion of the nature of Chris tian charity. Differences of opinion will arise, and men will be divided into various sects ; but if the rules which are laid down in this chapter were follow ed, the contentions, and altercations, and strifes among Christians would cease. Had these rules been applied to the controversies about rites, and forms, and festivals, that have arisen, peace might have been preserved. Amid all such differences, the great question is, whether there is true love to the Lord Jesus. If there is, the apos tle teaches us that we have no right to judge a brother, or despise him, or con tend harshly with him. Our object should be to promote peace, to aid him in his efforts to become holy, and to seek to build him up in hi iy faith. 306 CHAPTER XV. 2 then that are strong ought to a bear the infirmities of the weak, and not to please our selves. 2 Let every one of us please a :.14.1. Gal.6.2. ROMANS. [A. D. 60. his neighbour b for his good to edification. 3 For even Christ c pleased not himself; but, as it is written, d The reproaches of them that reproached thee fell on me. b lCor.9.19. Phil.2.4,5. c Jno.6.38. d Ps.69.9 CHAPTER XV. IT may be of importance to state that between the last verse of the preceding chapter and the first verse of this, the Atabic version, some MSS. and many of the Greek fathers, as Chrysostom, Theodoret, Theophylact, &c. have in troduced ver. 25 27 of ch. xvi. of this epistle. Why this was done, has been a matter of controversy. The dis cussion, however, is of no practical im portance, and most critics concur in the opinion that the present arrange ment of the Greek text is genuine. 1. We then that are strong. The apostle resumes the subject of the pre ceding chapter ; and continues the ex hortation to brotherly love and mutual kindness and forbearance. By the strong here he means the strong in faith in respect to the matters under discussion ; those whose minds were free from doubts and perplexities. His own mind was free from doubt, and there were many others, particularly of the Gentile converts, that had the same views. But many also, particularly of the Jewish converts, had many doubts and scruples. Tf Ought to bear. This word bear properly means to lift up, to bear away, to remove. But here it is used in a larger sense ; to bear -with, to be indulgent to, to endure patiently, not to contend -with. Gal. vi. 2. Rev. ii. 2, " Thou canst not bear them that are evil." ^ Jind not to please our- telves. Not to make it our main object to gratify our own wills. We should be willing to deny ourselves, if by it we may promote the happiness of others. This refers particularly to opinions about meats and drinks ; but it may be applied to Christian conduct generally, is denoting that we are not to make Dur own happiness or gratification the standard of our conduct, but are to seek the welfare of others. See the example of Paul, 1 Cor. ix. 19. 22; see also Phil. ii. 4. 1 Cor. xiii. 5, " Love seek- eth not her own." x. 24, " Let no man seek his own, but every man another s wealth." Also Matt. xvi. 24. 2. Please his neighbour. That is, all other persons, but especially the friends of the Redeemer. The word neighbour here has especial reference to the members of the church. It is often used, however, in a much larger sense. See Luke x. 36. ^ For his good. Not seek to secure for him indulgence in those things which would be injuri ous to him, but in all those things whereby his welfare would be pro moted. ^ To edification. See Note, ch. xiv. 19. 3. For even Christ. The apostle proceeds, in his usual manner, to illus trate what he had said by the example of the Saviour. To a Christian, the example of the Lord Jesus will furnish the most ready, certain, and happy illus tration of the nature and extent of hib duty, \ Pleased not himself. This is not to be understood as if the Lord Jesus did not voluntarily and cheerfully engage in his great work. He was not compelled to come and suffer. Nor is it to be understood as if he did not ap prove the work, or see its propriety and fitness. If he had not, he would never have engaged in its sacrifices and self- denials. But the meaning may be ex pressed in the following particulars: (1.) He came to do the will or desire of God, in undertaking the work of salvation. It was the will of God ; it was agreeable to the divine purposes, and the Mediator did not consult his own happiness and honour in heaven,, but cheerfully came to do the iv ll of A.. D. 60. CHAPTER XV. 307 4 For whatsoever a things were written aforetime were written for our learning, that o lCor.l(U1.2Tim.3.16,17. God. Ps. xl. 7, 8. Comp. Heb. x. 4 10. Phil. ii. 6. John xvii. 5. (2.) Christ, when on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he ex pressly affirms. John vi. 38 ; v. 30. (3.) He was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them or to shrink from them. See particularly his prayer in the gar den. Luke xxii. 42. (4.) In his life, he did not seek personal comfort, wealth, or friends, or honours. He denied himself to promote the welfare of others ; he was poor that they might be rich ; he was in lonely places that he might seek out the needy and pro vide for them. Nay, he did not seek to preserve his own life when the ap pointed time came to die, but gave him self up for all. (5.) There may be another idea which the apostle had here. He bore with patience the ig norance, blindness, erroneous views, and ambitious projects of his disciples. He evinced kindness to them when in error ; and was not harsh, censorious, or unkind, when they were filled with vain projects of ambition, or perverted his words, or were dull of apprehen sion. So, says the apostle, ive ought to do in relation to our brethren. *j[ But as it is written. Ps. Ixix. 9. This psalm, and the former part of this verse, is referred to the Messiah. Comp. ver. 21 with Matt, xxvii. 34. 48. t The reproaches. The calumnies, censures, harsh, opprobrious speeches. 1 Of them that reproached thee. Of the wicked, who vilified and abused the law and government of God. ^ FeJl on me. In other words, Christ was willing to suffer reproach and contempt m order to do good to others. He en dured calumny and contempt all his we through patience and corn- fort of the Scriptures might have hope. life, from those who by their lips and lives calumniated God, or reproached their Maker. We may learn here, (1.) That the contempt of Jesus Christ is contempt of him who appointed him. (2.) We may see the kindness of the Lord Jesus in being willing thus te> throiv himself between the sinner and God ; to intercept, as it were, our sins, and to bear the effects of them in his own person. He stood between us and God ; and both the reproaches and the divine displeasure due to them, met on his sacred person, and produced the sorrows of the atonement his bitter agony in the garden and on the cross. Jesus thus showed his love of God in being willing to bear the reproaches aimed at him ; and his love to men in being willing to endure the sufferings necessary to atone for these very sins. (o.) If Jesus thus bore reproaches, -we should be willing also to endure them. We suffer in the cause where he has gone before us, and where he has set us the example ; and as he was abused and vilified, we should be willing to be so also. 4. For whatsoever things, &c. This is a general observation which struck the mind of the apostle, from the parti cular case which he had just specified. He had just made use of a striking pas sage in the Psalms to his purpose. The thought seems suddenly to have occurred to him that all the Old Testa ment was admirably adapted to express Christian duties and doctrine, and he therefore turned aside from his direct argument to express this sentiment. It should be read as a parenthesis. t Were -written aforetime. That is, in ancient times; in the Old Testa ment. If For our learning. For our teaching or instruction. Not that this was the only purpose of the writings of the Old Testament, to instruct Chris tians ; but that all the Old Testament 308 5 Now the God of patience and consolation grant you to be like-minded a one toward ano ther, 1 according to Christ Jesus; t or, afttr the example of. ROMANS. [A. D. 60 6 That ye may with one mind and one mouth glorify God, even the Father of oui Lord Jesus Christ. 4 Acts 4.24,32. might be useful now in illustrating arid enforcing the doctrines and duties of piety towards God and man. 1| Through patience. This does not mean, as our translation might seem to suppose, pa tience of the Scriptures, hut it means that by patiently enduring sufferings, in connexion with the consolation which the Scriptures furnish, we might have hope. The tendency of patience, the apostle tells us (Rom. v. 4), is to produce hope. See Notes on this place. f And comfort of the Scfijttnntt, By means of the* consolation which the writings of the Old Testament furnish. The word rendered comfort means also exhortation or admonition. If this is its meaning here, it refers to the admo nitions which the Scriptures suggest, instructions which they impart, and the exhortations to patience in trials, if it means comfort, then the reference is to the examples of the saints in affliction ; to their recorded expressions of confi dence in God in their trials, as of Job, Daniel, David, &c. Which is the pre cise meaning of thii word here, it is not easy to determine. ^ Jlfrglit have hope. Note, ch. v. 4. We may learn here, (1.) That afflictions may prove to be a great blessing. (2.) That their proper tendency is to produce hope. (3.) That the way to find support in afflictions is to go to the Bible. By the example of the ancient saints, by the expression of their confidence in God, by their pa tience, -we may learn to suffer, and may not only be instructed, but may find comfort in all our trials. See the ex ample of Paul himself in 2 Cor. i. 2 11. 5. JVow th? God of patience. The I 4. U Glorify God. Praise or honour God who is hirnse/f long-suffering, who j God. This would be done by their bt-ars patiently with the errors arid ! union, peace, and harmony ; thus faults of his children, and who can i showing the tendency of the gospel to give patience, may he give you of his ! overcome the sources of strife and con- Spirit, that you may beur patiently the i tention among men, and to bring them infirmities and errors of each other. The example of God here, who beart long with his children, and is not angry soon at their offences, is a strong argu ment why Christians should bear with each other. If God bears long and pa tiently with our infirmities, -we ought to bear with each other. ^ *-ind consola tion. Who gives or imparts consola tion. ^ To be like-minded, &c. Gr. To think the same thing ; that is, to be united, to keep from divisions and strifes. ^ Jlccording to Christ Jesus. According to the example and spirit of Christ ; his was a spirit of peace. Or, according to what his religion re quires. The name of Christ is some times thus put for his religion. 2 Cor. xi. 4. Eph. iv. 20. If all Christians would imitate the example of Christ, and follow his instructions, there would be no contentious among them. He earnestly sought in his parting prayer their unity and peace. John xvii. 21 _ og 6. That ye may ivith one mind. The word here used is translated " with one accord," Acts i. 14 ; ii. 1 ; iv. 24. It means unitedly, with one purpose, without contentions, and strifes, and jars, f And one mouth. This refers, doubtless, to their prayers and praises. That they might join, without conten tion and unkind feeling, in the worship of God. Divisions, strife, arid conten tion in the church prevent union in worship. Though the body may be there, and the church professedly en gaged in public worship, yet it is a di vided service ; and the prayers of strife and contention are not heard. Isa. Ivih, A. D. 60.] CHAPTER XV. 309 7 Wherefore receive ye one another, as Christ also received * us, to the glory of God. 8 Now I say that Jesus Christ was a minister of the cir- oEph.1.6. to peace. ^ Even the Father, &o This is an addition designed to pro duce love. (1.) He is a Father ; we then, his children, should regard him as pleased with the union and peace of his family. (2.) He is the Father of ouii LOHD; our common Lord; our Lord who has commanded us to be united, and to love one another. By the desire of honouring such a Father, we should lay aside contentions, and be united in the bands of love. 7. Wherefore. In view of all the considerations tending to produce unity and love, which have been presented. He refers to the various arguments in this and the preceding chapter. ^ Re ceive ye one another. Acknowledge one another as Christians, and treat one another as such, though you may differ in opinion about many smaller matters. See ch. xiv. 3. ^ Jt Christ ilso received us. That is, received us as his friends and followers, ^ee ch. xiv. 3. H To the glory of God. In order to promote his glory. He has re deemed us, and renewed us, in order to promote the honour of God. Comp. Eph. i. 6. As Christ has received us in order to promote the glory of God, so ought we to treat each other in a similar manner for a similar purpose. The exhortation in this verse is to those who had been divided on various points pertaining to rites and ceremonies ; to those who had been converted from among Gentiles and Jews ; and the apostle here says that Christ had re ceived both. In order to enforce this, and especially to show the Jewish con verts that they ought to receive and acknowledge their Gentile brethren, he proceeds to show, in the following verses that Christ had reference to boll n his work. He shows this in reference to the Jews (ver, 8), and to the Gen cumcision for the truth of God, to confirm b the promises made unto the Fathers. 9 And that the Gentiles might glorify God for his mercy ; as I Acts 3.25,26. | tiles (ver. 9 12). Thus he drawn I all his arguments from the work of I Christ. 8. Now I say. I affirm, or main I tain. I, a Jew , admit that his work had | reference to the Jews; I affirm also ! that it had reference to the Gentiles. : 1 That Jesus Christ. That the Mes- \ siah. The force of the apostle s rea soning would often be more striking if he would retain the word Messiah, | and not regard the word Christ as a ; mere surname. It is the name of his office ; and to a Jew the name JWcs- siuh would convey much more than the idea of a mere proper name. 1 IVas a minister of the circumcision. Exer cised his office the office of the Mes siah among the Jews, or with respect to the Jews, for the purposes which he immediately specifies. He was born a Jew; was circumcised ; came to that nation ; arid died in their midst, with out having gone himself to any other people. ^ For the truth of God. To confirm or establish the truth of the promises of God. He remained among them in the exercise of his ministry to show that God was true, who had said that the Messiah should come to them. 1 To confirm the promises, &c. Tc establish, or to show that the promises were true. See Note, Acts iii. 25, 26. The promises referred to here, are those particularly which related to the coming of the Messiah. By thus ad mitting that the Messiah was the minister of the circumcision, the apos tle conceded ail that the Jew could ask, that he was to be peculiarly their Mes siah. See Note, Luke x xiv. 47. 9. slnd that the Gentiles, &c. The benefits of the gospel were not to be confined to the Jews ; and as God de signed that those benefits should be extended to the Gentile*, so the Juw 310 ROMANS. fA. D. 60 it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, * Re joice, ye Gentiles, with his peo- pie. 11 And again, e Praise the ish converts ought to be willing to ad mit them and treat them as brethren. That God did design this, the apostle proceeds to show. T Jlfiffht glorify God. Might praise, or give thanks to God. This implies that the favour shown to them was a great favour. 1 For his mercy. Greek, On account of the mercy shown to them. Tf As it is -written. Ps. xviii. 49. The expres sion there is one of David s. He says that he will praise God for his mercies among the heathen, or when surround ed by the heathen ; or that he would confess and acknowledge the mercies of God to him, as we should say, to all the -world. The apostle, however, uses it in this sense, that the Gentiles would participate with the Jew in offering praise to God, or that they would be united. This does not appear to have been the original design of David in the psalm, but the -words express the idea of the apostle. ^ And sing, &c. Celebrate thy praise. This supposes that benefits would be conferred on them, for which they would celebrate his goodness. 10. And again, &c. Deut. xxxii. 43. In this place the nations or Gen tiles are called on to rejoice with the Jews, for the interposition of God in their behalf. The design of the quota tion is to show that the Old Testament speaks of the Gentiles as called on to celebrate the praises of God ; of course, the apostle infers that they are to be introduced to the same privileges as his people. \\.Andagain. Ps. cxvii. 1. The object in this quotation is the same as before. The apostle accumulates quo tations to show that it was the common .anguage of the Old Testament, and Lord, all ye Gentiles ; arid laud him, all ye people. 12 Aid again Esaias saith, There shall be a root e of Jeaee and he that shall rise to reign over the Gentiles ; in him shai! the Gentiles trust. rflsa.ll.1,10. e Rev.5.5,22.16. that he was not depending on a single expression for the truth of his doctrine. ^ Jill ye Gentiles. In the psalm, " all ye nations ; n but the original is the same. 1 And land him. Praise him. The psalm is directly in point. It is a call on all nations to praise God ; the very point in the discussion of the apostle. 12. Esaias saith. Isaiah ch. xi. 1 10. T There shall be a root. A de scendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a root which shall retain life, and which shall send up a sprout of a similar kind. So Job says (ch. xiv. 7), " For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." So in relation to Jesse. Though he should fall, like an aged tree, yet his name and family should not be ex tinct. There should be a descendant who should rise, and reign over the Gentiles. The Lord Jesus is thus call ed also the " root and the offspring of David." Rev. xxii. 16; v. 5. 1 Of Jesse. The father of David. 1 Sam. xvii. 58. The Messiah was thus de scended from Jesse. ^ He that shall rise. That is, as a sprout springs up from a decayed or fallen tree. Jesus I thus rose from the family of David, that had fallen into poverty and humble life in the time of Mary, ^f To reign j over the Gentiles. This is quoted ! from the LXX. of Isa. xi. 1 0. The He- j brew is, " Which shall stand up for an ! ensign of the people ;" that is, a ! standard to which they shall flock. j Either the Septuagint or the Hebrew 1 would express the idea of the apostle The substantial sense is retained* A. D. 60.] 13 Now the God of hope fill you with all rt joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. ac.14.17. though it is not literally quoted. The idea of his reigning over the Gentiles is one that is fully expressed in the second psalm. ^ In him, &c. Hebrew, " To it shall the Gentiles seek." The sense, however, is the same. The de sign of this quotation is the same as the preceding, to show that it was pre dicted in the Old Testament that the Gentiles should bo made partakers of .he privileges of the gospel. The argu ment of the apostle is, that if this was designed, then converts to Christianity from among the Jews should lay aside jheir prejudices, and receive them as their brethren, entitled to the same privileges of the gospel as themselves. The fact that the Gentiles would be admitted to these privileges, the apos tle had more fully discussed in ch. x. xi. 13. JVow the God of hope. The God who inspires, or produces the Chris tian hope. Tf Jill joy and peace, ch. xiv. 17. If they were filled with this, there would be no strife and conten tion. ^ In believing. The effect of believing is to produce this joy and peace. | That ye may abound, &c. That your hope may be steadfast and strong, 1 Through the power, &c. By means of the powerful operation of the Holy Spirit. It is by his power alone that the Christian has the hope of eternal life. See Eph. i. 13, 14. Rom. viii. 24. 14. And I myself also. The apos tle here proceeds to show them why he had written this epistle, and to state his confidence in them. He had exhorted them to peace ; he had opposed some of their strongest prejudices ; and in or der to secure their obedience to his in junctions, he now shows them the deep interest which he had in their wel fare, though he had never seen them. *J Jim persuaded. He had never seen them (ch. i. 10 13), but he had full CHAPTER XV. 31 14 And I myself ulso am per suaded b of you, my brethren, that ye also are full of goodness, fill ed with all knowledge, c able also to admonish one another, b Heb.6.9. 2PeU.12. c lCor.8.1,7,10. confidence in them. This confidence he had expressed more fully in the first chapter. ^ Of you. Concerning you. I have full confidence in you f My brethren. An address of affec tion ; showing that he was not disposed to assume undue authority, or to lord it over their faith, f Are full of goodness. Filled with kindness or benevolence. That is, they were dis posed to obey any just commands ; and that consequently any errors in their opinions and conduct had not been the effect of oostinacy or per- verseness. There was indeed danger in the city of Rome of pride and haughtiness ; and among the Gentilo converts there might have been somt reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of re ligion, and that they were disposed ta obey any just commands. He made this observation, therefore, to conciliate re spect to his authority as an apostle. H Filled -with all knowledge. That is, instructed in the doctrines and duties of the Christian religion. This was true; but there might be still some comparatively unimportant and non- essential points, on which they might not be entirely clear. On these, the apostle had written ; and written, not professedly to communicate new ideas, but to remind them of the great prin ciples on which they were before in structed, ver. 15. JMlealso,&c. That is, you are so fully instructed in Chris tian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn, (1.) That when it is our duty to give in struction, admonition, or advice, it should be in a kind, conciliating man ner; not with harshness, or with the severity of authority. Even an apostle 312 ROMANS. [A. D. 60. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as put ting you in mind, because of Eph.2.7,8. viid not assume harshness or severity in his instructions. (2.) There is no nnpropriety in speaking of the good qualities of Christians in their presence ; or even of commending and praising them when they deserve it. The apos tle Paul was as far as possible from always dwelling on the faults of Chris tian*. When it was necessary to re prove them, he did it, but did it with tenderness and tears. When he could commend, he preferred it ; and never hesitated to give them credit to the ut most extent to which it could be ren dered. He did not falter, but he told the truth ; he did not commend to ex cite pride and vanity, but to encourage, and to prompt to still more active ef forts. The minister who always cen sures and condemns, whose ministry is made up of complaints and lamenta tions, who never speaks of Christians but in a strain of fault-finding, is un like the example of the Saviour and of Paul, and may expect little success in his work. Comp. Rom. i. 8; xvi. 19. 1 Cor. i. 5. 2 Cor. viii. 7 ; ix. 2. Phil. i. 37. Heb. vi. 9. 2 Pet. i. 12. 15. Nevertheless. Notwithstanding my full persuasion of your knowledge and your purpose to do right. Perhaps he refers also to the fact that he was a stranger to them. 1 The more boldly. More boldly than might have been ex pected from a stranger. The reason why he showed this boldness in de- faring his sentiments, he immediately states that he had been specially call ed to th j office of instructing the Gen- liles. ^ fn some sort ( arc ^ui^c-u?). In part. Some have supposed that he referred to a party at Rome the Gen tile party. ( Whilby.} Some refer it to different parts of his epistle on some subjects. (Stuart.) Probably the ex- j pression is designed to qualify the j phrase more boldly. The phrase, says the grace that is given to me of God. 16 That I should be the mi nister of Jesus Christ to the Grotius, diminishes that of which it in spoken, as 1 Cor. xiii. 9. 12. 2 Coi i. 14 ; ii. 5 ; and means the same as " somewhat more freely ;" that is, I have been induced to write the more freely, partly because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, because I am ap pointed to this very office. H Jls put ting you in mind. Greek, Calling to your remembrance^ or reminding you. Comp. 2 Pet. i. 12, 13. This was a delicate way of communicating instruc tion. The apostles presumed that all Christians were acquainted with the great doctrines of religion ; but they did not command, enjoin, or assume a spirit of dictation. How happy would it be if p.ll teachers would imitate the example of the apostles in this, and be as modest and humble as they -were. U Because of the grace, &c. Because God has conferred the favour on me of appointing me to this office. Wee Note, ch. i. 5. 16. The minister (\inc,v%yov). This is not the word which is commonly translated minister (<ftxcvic). This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Tes lament it is applied mainly to the Le- vitical priesthood, who ministered and served at the altar. Heb. xi. 11. It is however applied to the ministers of the New Testament, as discharging tub- stantially the same offices towards the church which were discharged by the Levitical priesthood ; i. e. as engaged in promoting the welfare of the church occupied in holy things, &c. Acts xiii. 2, " As they ministered to the Lord and fasted," &c. It is used in a largei sense still in Rom. xv. 27. 2 Cor. ix. 12. 1 To the Gentiles* Coiup* ch. i. 5. \. D. 60.] CHAPTER XV. 313 Gentiles, ministering the gospel of God, that the * offering up of the Gentiles might be accept- i or, tacrificins. a Isa.66.20. Acts ix. 15. ^Ministering ret). Performing the office of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul heie retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word useu here occurs nowhere else in the New Testament. Its meaning here is to be determined from the con nexion. The question is, what is the sacrifice of which he speaks 1 It is the offering up- -the sacrifice of the Gen tiles.. The Jewish sacrifices were abo lished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as hat} been the offerings of the Jews. God tiiade no distinction , and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the o^erings of the Gen tiles were literal sacnnces to expiate &ins ; nor did he mean that there was to be an order of men who were to be called priests under the New Testa ment. If this passage did prove that, it would prove that it should be con fined to the apostles, for ii is of them only that he uses it. The meaning is this : Acting in the Christian church substantially as the priests did among the Jews ; that is, endeavouring to se cure the acceptableness of the offer ings which the Gentiles make to God. t That the offering up. The word here rendered offering up (^oafogd) commonly means a sacrifice or an ex piatory offering, and is applied to Jew ish sacrifices. Acts xxi. 26; xxiv. 17. It is also applied to the sacrifice which was made by o*ir Lord Jesus Christ when he offered himself on the cross for the sins of men. Eph. v. 2. Heb. x. 2 D able, being sanctified * by the Holy Ghost. 17 I have therefore whereof I 10. It does not always mean bloody sacrifices, but is used to denote any offering to God. Heb. x. 5. 8. 14. 18. Hence it is used in this large sense la denote the offering which the Gentiles who were converted to Christianity made of themselves ; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews ; and the apostle represents himself figuratively as a priest pre senting this offering to God. Tf Might be acceptable. Or, approved by God. This was in accordance with the pre diction in Isa. Ixvi. 20, " They shall bring all your brethren for an offering unto the Lord out of all nations," &c. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable ; but that he was appointed to prepare the way, so that their offering, as well as that of the Jetvs, might come up before God. If Being sanctified. That is, the offer ing being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice. Lev. vi. 14, &c. In allusion to this, the apostle says that the offering of the Gentiles was render ed holy, or fit to be offered, by the con verting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God s Spirit, The same idea, substantially, is ex pressed by the apostle Peter in Acts x. 46; xi. 17. 17. / have therefore, &c. I have cause of glorying. I have cause of re joicing that God has made me a minis ter to the Gentiles, and that he has given me such success among them. The ground of this he states in ver. 1 8 22. J Glory. Of boasting (*u^- (riv, the word usually rendered boast- /??). James iv. 1 6. Rom. iii. 27. 2 Cor. vii. 14; viii. 24; ix. 3, 4; x. 15 ; xi ROMANS. may glory* thuugh Jesus Christ in those things * which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought a2Cor.!2.1,fce. fcHeb.5.1. by me, to make [A. D. GO the Gentiles obedient, by word and deed, 19 Through mighty signs a and wonders, by the power of the Spirit of God ; so that from Jerusalem, and round about unto e Gal .2.8. 10. 17. It means also praise, thanks giving, and joy. 1 Cor. xv. 31. 2 Cor. i. 12 ; vii. 4 ; viii. 24. 1 Thess. ii. 19. This is its meaning here, that the apos tle had great cause of rejoicing 1 or praise that he had been so highly honoured in the appointment to this of fice, and in his success in it. ^ Through I Jesus Christ. By the assistance of Je- | sus Christ; ascribing his success among the Gentiles to the aid which Jesus i Christ had rendered him. ^ In those \ things tohich pertain to God. Com p. ! Heb. v. 1. The things of religion; the things which God has commanded, and which pertain to his honour and glory. ; They were not things which pertained to Paul, but to God; not wrought by \ Paul, but by Jesus Christ ; yet he i might rejoice that he had been the { means of diffusing so far those bless ings. The success of a minister is not for his own praises, but for the honour of God ; not by his skill or power, but ry the aid of Jesus Christ ; yet he may rejoice that through him such blessings are conferred on men. 18. .For / -will not dare to speak. I should be restrained ; I should be afraid to speak, if the thing were not as I have stated. I should be afraid to set up a claim beyond that which is strictly in accordance with the truth. ^ Which Christ hath not -wrought by me. I confine myself strictly to what / have done. I do not arrogate to my self what Christ has done by others. I do not exaggerate my own success, or claim what others have accomplished. 1 To make the Gentiles ohedient. To bring them to obey God in the gospel. T Jiy icord and deed. By preaching, and by all other means ; by miracle, by example, &c. The deeds, that is, the tires of Christian ministers are often as efficacious in bringing men to Christ as their public ministry. 19. Through nighty signs and wonders. By stupendous and striking miracles. See Note, Acts ii. 43. Paul here refers, doubtless, to the miracles which he had himself wrought. See Acts xix. 11, 12, "And God wrought special miracles by the hands of Paul," &c. ^ By the potoer of the Spirit of God. This may either be connected with signs and ivo7iders, and then it will mean that those miracles were per formed by the power of the Holy Spi rit ; or it may constitute a new subject, and refer to the gift of prophecy, the power of speaking other languages. Which is its true meaning cannot, per haps, be ascertained. The interpreta tions agree in this, that he traced his success in all things to the aid of the Holy Spirit. ^ So that from Jerusa lem. Jerusalem, as a centre of his work ; the centre of all religious opera tions and preaching under the gospel. This was not the place where Paul began to preach (Gal. i. 17, 18), but it was the place where the gospel was first preached, and the apostles began to reckon their success from that as a point. Comp. Note, Luke xxiv. 49. 1 dnd round about (ou J*A). In a circle. That is, taking Jerusalem as a centre, he had fully preached round that centre until you come to Illyricum. 1 Unto Illyricum. Illyricum was a province lying to the northwest of Ma cedonia, bounded north by a part of Italy and Germany, east by Macedonia, south by the Adriatic, west by Istria. It comprehended the modern Croatia and Dalmatia. So that taking Jerusa lem as a centre, Paul preached not only in Damascus and Arabia, but in Syria, in Asia Minor, in all Greece, in th A. D. 60.J CHAPTER XV. 315 Illyricum, I have fully preach ed the gospel of Christ. 20 Yea, so have I strived to preach the gospel, not where Christ was named, 6 lest I should build upon another man s foun dation: 21 But, as it is written, c To whom he was not spoken of, a c.l. 14-16. t 2Cor.l0.13-16. c I.52.15. Grecian Islands, and in Thessaly and Macedonia. This comprehended no small part of the then known world ; all of which had heard the gospel by the labours of one indefatigable man. There is nowhere in the Acts express mention of Paul s going into Illyricum; nor does the expression imply that he preached the gospel within it, but only unto its borders. It may have been, however, that when in Macedonia, he crossed over into that country ; and this is rendered somewhat probable from the fact that Titus is mentioned as having gone into Dalmatia (2 Tim. iv. 10), which was a part of Illyricum. ^ / have fully preached. The word here used means properly to fill up (TrwrHn- gajcsysu), to complete, and here is used in the sense of diffusing- abroad, or of filling up all that region with the gos pel. Comp. 2 Tim. iv. 17. It means that he had faithfully diffused the know ledge of the gospel in all that immense country. 20/Ji?a, so have I strived. The word used here (P/\OT//*CV / MVV) means properly to be ambitious, to be studious of honour ; and then to desire earnest ly. In that sense it is used here. He earnestly desired ; he made it a point for which he struggled, to penetrate into regions which had not heard the gospel. H Not -where Christ -was named. Where the gospel had not been before preached. Tf Lest I should build, &c. That is, he desired to found churches himself; he regarded himself as particularly called to this. Others might be called to edify the church, but he regarded it as his office to make they shall see : and they that have not heard shall understand. 22 For which cause also I have been much * hindered * from coming to you ; 23 But now having no more place in these parts, and having a great desire these many years to come unto you ; i or, many wayt, or, oftentimes d lThesg.2.18, known the name of the Saviour where it was not before known. This work was particularly adapted to the ardour, zeal, energy, and bravery of such a man as Paul. Every man has his proper gift; and there are some particularly fitted to found and establish churches ; others to edify and comfort them. Comp. 2 Cor. x. 1316. The apostle chose the higher honour, involving most dan ger and responsibility ; but still any office in building up the church is ho nourable. 21. Hut as it is -written. Isa. Hi. 15. This is not literally quoted, but the sense is retained. The design of quot ing it is to justify the principle on which the apostle acted. It was revealed that the gospel should be preached to the Gentiles ; and he regarded it as a high honour to be the instrument of carrying this prediction into effect. 22. For -which cause. I have been so entirely occupied in this leading pur pose of my life, that I have not been able to come to you. 1 Much hinder ed. Many ways ; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you. ^ From coming to you. Where the gospel has been preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it. 23. Sut now, &c. Having no fur ther opportunity in these regions to preach to those who have never heard the gospel. ^ In these parts. In the regions before specified. He had gone over them, had established churches, 316 ROMANS. [A. D. 60 24 Whensoever I take my journey into Spain, I will come to you : for I trust to see you in my journey, and to be a brought on my way thitherward by you, if first I be somewhat filled * with your company. a. Acts 15.3. 3Jno.6. vsith you. 25 But now I go b unto Jeru salem, to minister unto the saints 26 For it hath pleased them of Macedonia c and Achaia to make a certain contribution for the poor saints which are at Je rusalem. b Acts 19.21. c 2Cor.8.1;9.2,12. had left them in the care of elders (Acts xx. 17), and was now prepared to penetrate into some new region, and lay the foundation of other churches. Tf And having a great desire, &c. Seech, i. 9 13. 24. Whensoever I take my journey into Spain. Ancient Spain compre hended the modern kingdoms of Spain and Portugal, or the whole of the Spanish peninsula. It was then sub ject to the Romans. It is remarkable, even here, that the apostle does not say that his principal object was to visit the church at Rome, much as he desired that, but only to take it in his -way in the fulfilment of his higher purpose to preach the gospel in regions where Christ was not named. Whether he ever fulfilled his purpose of visiting Spain is a matter of doubt. Some of the fathers, Theodoret (on Phil. i. 25. 2 Tim. iv. 17) among others, say that after he was released from his captivity when he was brought before Nero, he passed two years in Spain. If he was imprisoned a second time at Rome, such a visit is not improbable as having taken place bet-ween the two imprison ments. But there is no certain evi dence of this. Paul probably projected many journeys which were never ac complished. H To be brought on my way, &c. To be assisted by you in egard to this journey ; or to be accom panied by you. This was the custom of the churches. Acts xv. 3 ; xvii. 14, 15; xx. 38; xxi. 5. 1 Cor. xvi. 6. 11. J John 6. 1 If first, &c. If on rny journey, before I go into Spain. t Somewhat. Greek, In part. As though he could not be fully satisfied with their company, or could not hope to enjoy their society as fully and as long as he could desire. This is a very tender and delicata expression. ^ Fill ed. This is a strong expression, mean ing to be satisfied, to enjoy. To be filed with a thing is to have great satisfaction and joy in it. ^ With your company. Greek, With you ; meaning in your society. The expression to be filed with one, in the sense of being gratified, is sometimes used in the classic writers. (See Clarke on this verse.) 25. But noiv I go, &c. I am about to go now. The mention of this in tended journey to Jerusalem is intro duced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this epistle.* This in tended journey is mentioned in Acts xix. 21, " Paul purposed in the spirit, when he had passed through Macedo nia and Achaia, to go to Jerusalem, saying after I have been there, 1 must also see Rome" See also Acts xx. 2, 3. That he -went to Jerusalem according to his purpose is recorded in his defence before Felix (Acts xxiv 17), "Now after many years, I came to bring alms to my nation and offer ings." \ To minister to the saints. To supply their necessities by bearing the contribution which the churches have made for them. 26. For *V hath pleased them ofJWa- cedonia. That is, they have done it cheerfully and voluntarily. See their liberality and cheerfulness commended by the apostle in 2 Cor. viii. 1 6 ; ix. 2. Paul had been at much pains to obtain this collection, but still they did it freely. See 2 Cor. ix. 4 7. It * Paley s Hora Paulinae, ch. ii. no. 1 A. D. 60.] CHAPTER 27 It hath pleased them, ve rily ; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty a is also to mi- was with reference to this collection that he directed them to lay by for this purpose as God had prospered them on the first day of the week. 1 Cor. xvi. 1. 1 Of Macedonia. That is, the Christians in Macedonia those who had been Gentiles, and who had been converted to the Christian religion, ver. 27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the J3gean sea. It was an extensive region, and was the king dom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thes- salonica, another city of that country. Acts xvi. 9, &c. Comp. xviii. 5 ; xix. 21. 2 Cor. vii. 5. 1 Thess. i. 1. 7, 8 ; iv. 10. f And Jlchaia. Achaia in the largest sense comprehended all an cient Greece. Achaia Proper, however, was a province of Greece embracing the western part of the Peloponnesus, of which Corinth was the capital. See Note, Acts xviii. 12. This place is mentioned as having been concerned in this collection in 2 Cor. ix. 2. ^ The poor saints, &c. The Christians who were in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See Acts viii. 1, &c. ; xii. 1, &c. Paul sought not only to relieve them by this con tribution, but also to promote fellow- feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in ch. xiv. xv. on the duty of kind feeling between the Jew ish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feel ing in regard to others, as to set about sva 317 nisttr unto them in carnal things. 28 When, therefore, I have performed this, and have sealed to them this fruit, b I will come by you into Spain. some purpose to do them good, or to unite -with them in doing good. 27. Then debtors. The reason he immediately states. Comp. Rom. i. 14. If Of their spiritual thijigs. Have received the gospel by the instrumen tality of those who had been Jews ; and were admitted now to the same privi leges with them, f Carnal things. Things pertaining to the fles-h ; that is, to this life. On this ground the apos tle puts the obligation to support the ministers of the gospel. 1 Cor. ix. 11. It becomes a matter of debt where the hearer of the gospel receives, in spiritual blessings, far more than he confers by supporting the ministry. Every man who contributes his due proportion to support the gospel may receive far more, in return, in his own peace, edification, and in the order and happiness of his family, than his money could purchase in any other way. The gain is on his side, and the money is not lost. The minister is not a beggar; and that which is necessary to his support is not almsgiving. He has an equi table claim as much as a physician, or a lawyer, or a teacher of youth has on the necessaries and comforts f life. 28. Have sealed to them. That is, have secured it to them. To seal an instrument of writing, a contract, deed, &c. is to authenticate it, to make it sure. In this sense it is used here. Paul was going himself to see that it was placed securely in their hands. This fruit. This result of the li berality of the Gentile churches the fruit which their benevolence had pro duced. Tf / -will come, &c. This was Paul s full purpose ; but it is not clear that he ever accomplished it. Note, ver. 24. Tf By you. Taking Rome in my way. 218 29 And I am sure that, when f come unto you, I shall come n the fulness of the blessing of the gospel of Christ. 30 Now I beseech you. thren, for the Lord Jesus a c.l. 11,12. iPhil.2.1. ROMANS. [A. D. 60. Christ s sake, and for the * love of the Spirit, that ye strive c to gether with me in your prayers to God for me ; 31 That d I may be delivered from them that * do not believe c Col. 4. 12. d 2TheM.3.2. 1 or, are ditobedient. bre- 29. / am sure. Greek, I know ; expressing the fullest confidence, a confidence that was greatly confirmed by the success of his labours elsewhere. T In the fulness of the blessings, &c. This is a Hebrew mode of expression, where one noun performs the purpose of an adjective, and means with a full or abundant blessing. This confidence he expressed in other language in ch. i. 11, 12. See Notes. 1 Of the gospel of Christ. Which the gospel of Christ is fitted to impart. Thus every minister of the gospel should wish to go. This should be his ever burning desire in preaching. Paul went to Rome ; but he went in bonds. Acts xxvii. xxviii. But though he went in this manner, he was permitted there to preach the gospel for at least two years, nor can we doubt that his ministry was attended with the antici pated success. Acts xxviii. 30, 31. God may disappoint us in regard to the mode in which we purpose to do good ; but if we really desire it, he will enable us to do it in his oion ioay. It may be better to preach the gospel in bonds than at liberty ; it is better to do it even in a prison, than not at all. Bun- yan wrote the Pilgrim s Progress to amuse his heavy hours during a twelve years cruel imprisonment. If he had been at liberty, he probably would not have written it at all. The great de sire of his heart was accomplished, but a prison was the place in which to do t. Pau. preached ; but preached in chains. 30. For the Lord Jesus Christ s sake. Greek, By or through (Jut) our Tjord Jesus Christ. It means probably out of love and regard to him ; in order to promote his honour and glory, and to extend his kingdom among men. Paul desired to be delivered from the hands of the Jews, that he might pro mote the honour of Jesus Christ among the Gentiles, f And for the love of the Spirit (sf/*). By the mutual love and sympathy which the Spirit of God produces in the minds of all who are the friends of God. I beseech you now to manifest that love by praying ear nestly for me. t That ye strive toge ther -with me. That you unite with me in earnest prayer. The word strive denotes intense agony or effort, such as was used by the wrestlers in the Greek games ; and then the agony, or strong effort, which a man makes in prayer, who is earnestly desirous to be heard. The use of the word here de notes Paul s earnest desire that they should make an intense effort in their prayers that he might be delivered. Christians, though at a distance from each other, may unite their prayers for a common object. Christians every where should wrestle in prayer for the ministers of the gospel, that they may be kept from temptations ; and espe cially for those who are engaged, as the apostle was, in arduous efforts among the heathen, that they may be kept from the many dangers to which they are exposed in their journeyings in pagan lands. 31. That I may be, &c. The un- selieving Jews in Judea had been op posed to Paul s conversion. They could not forget that he had borne letters of commission from them to persecute the Christians at Damascus. They re- arded him as an apostate. They had leard of his success among the Gen- iles ; and they had been informed that " taught all the Jews among the Gentiles to forsake the laws of Moses." Acts xxi. 21. Hence the apostle could A.. D 60.] CHAPTER XV. 319 in Judea; and that my service with joy by the will of God, and which / have for Jerusalem may may with you be refreshed. be accepted of the saints ; 32 That I may come unto you 33 Now the God of peace be with you all. Amen. a lCor.14.33. Heb. 13.20. not but be aware that in returning to Judea, he exposed himself to peculiar dangers. His fears, as the result show ed, were well founded. They evinced all the opposition to him which he had ever anticipated. Acts xxi. \ Jlnd that my service. My ministry ; or the act of service which I am going to perform for them ; referring to the contribution which he was bearing for the poor saints at Jerusalem. ^ For Jerusalem. For the poor Christians in Jerusalem. If J\fay be accepted of the saints. That the poor Christians there may be willing to receive it. The grounds of doubt and hesitation whether they would be willing to receive this, seem to have been two. (1.) Many, even among Christians, might have had their minds filled with prejudice against the apostle, from the reports constantly in circulation among the Jews, that he was opposing and denouncing the cus toms of Moses. Hence, in order to satisfy them, when he went up to Je rusalem, he actually performed a voiv, in accordance with the law of Moses, to show that he did not intend to treat his laws with contempt. Acts xxi. 22, 23. 26, 27. (2.) Many of the converts from Judaism might be indisposed to receive an offering made by Gentiles. They might have retained many of their former feelings that the Gentiles were polluted, and that they ought to have no fellowship with them. Early opinions and prejudices wear off by slow degrees. Christians retain former potions long after their conversion ; and often many years are required to teach them enlarged views of Christian charity. It is not wonderful that the Christians in Judea should have been slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were by the institutions of the Jewish religion, and having been them selves educated in the strictest regard for those institutions. 32. That I may come to you. That I may not be impeded in my intended journey by opposition in Judea. ^ With joy. Joy to myself in being permitted to come ; and producing joy to you by my presence, t -By the -will of God. If God will ; if God permit. After all his desires, and all their prayers, it still depended on the will of God ; and to that the apostle was desirous to sub mit. This should be the end of our most ardent desires, and this the object of all our prayers, that the will of God should be done. Comp. James iv, 14, 15. Paul did go by the will of God ; but he went in bonds. \ Jlnd be re freshed. Greek, May find rest or solace with you. 33. JVovr the God of peace. God, the author or promoter of peace and union. In ver. 13 he is called the God of hope. Here the apostle desires that the God who gives peace would impart to them union of sentiment and feeling, particularly between the Jewish and Gentile Christians the great object for which he laboured in his journey to Judea, and which he had been endea vouring to promote throughout this epistle. See 1 Cor. xiv. 33. Heb. xiii. 20. This is the close of the doctrinal and hortatory parts of this epistle. The re mainder is made up chiefly of saluta tions. In the verses concluding this chapter, Paul expressed his earnest de sire to visit Rome. He besought his brethren to pray that he might be deli- vered from the unbelievers among the Jews. His main desire was granted. He was permuted to visit Rome ; yet the very thing from which he sought to be delivered, the very opposition of the Jews, made it necessary for him to appeal to Caesar, and this was the 320 ROMANS. [A. D. 60. CHAPTER XVI. f COMMEND unto you Phebe our sister, which is a servant of the churoh which is at Cen chrea ; 2 That ye receive a her in means of his accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus often grants our main desire ; he hears our prayer ; but he may make use of that from which we pray to be delivered as the means of fulfilling our own requests. The Christian prays that he may be sanctified ; yet at the same time he may pray to be delivered from afflic tion. God will hear his main desire, to be made holy ; will convert that which he fears into a blessing, and make it the means of accomplishing the great end. It is right to express our desires all our desires to God ; but it should be with a willingness that he should choose his own means to accomplish the object of our wishes. Provided the God of peace is with us, all is well. CHAPTER XVI. THE epistle concludes with various salutations. The names which occur in this chapter are chiefly Greek ; and the persons designated had been, pro bably, inhabitants of Greece, but had re moved to Rome for purposes of com merce, &c. Possibly some of them had been converted under the ministry of the apostle himself during his preach ing in Corinth and other parts of Greece. It is remarkable that the name of Peter does not occur in this catalogue ; which is conclusive evi dence, contrary to the Papists, that Peter was not then known by Paul to be in Rome. 1. I commend. It was common then, as now, to bear letters of introduction to strangers, commending the person thus introduced to the favourable re gards and attentions of those to whom the letters were addressed. 2 Cor. iii. 1. Acts xviii. 27. This epistle, with the apostle s commendation, was de signed thus to introduce its bearer to the Roman Christians. The mention of Phebe in this manner leaves it be yond a doubt that she was either the bearer of this epistle, or accompanied those who bore it to Rome. The epis tle was therefore written, probably, at Corinth. (See Introduction.) ^ Our sister. A member of the Christian church. ^ Which is a sen-ant. Greek, " Who is a deaconess." It is clear from the New Testament that there was an order of women in the church known as deaconesses. Reference 13 made to a class of females whose duty it was to teach other females, and to take the general superintendence of that part of the church, in various places in the New Testament ; and their exist ence is expressly affirmed in early ec clesiastical history. They appear to have been commonly aged and experi enced widows, sustaining a fair reputa tion, and fitted to guide and instruct those who were young and inexperi enced. Comp. 1 Tim.v.3. 9 11. Tit. ii. 4. The Apostolical Constitutions, book iii. say, " Ordain a deaconess who is faithful and holy, for the ministries toward the women." Pliny, in his cele brated letter to Trajan, says, when speaking of the efforts which he made to obtain information respecting the opinions and practices of Christians, " I deemed it necessary to put two maid-servants who are called ministry [that is, deaconesses] to the torture, in order to ascertain what is the truth." The reasons of their appointment among the Gentiles were these: (1.) The fe males were usually separate from the men. They were kept secluded, for the most part, and not permitted to mingle in society with men as is the custom now. (2.) It became necessa ry, therefore, to appoint aged and expe rienced females to instruct the young, to visit the sick, to provide for them, and to perform for them the services which male deacons performed for the whole church. It is evident, however, that they were confined to these offices, and that thev A. D. 60.] CHAPTER XVI. 321 the Lord, as becometh saints, and that ye assist her in whatso ever business she hath need of you: for she hath been a suc- courer of many, and of myself also. 3 Greet Priscilla a and Aqui- la, my helpers in Christ Jesus : 4 Who have for my life laid downtheirownnecks: unto whom not only I give thanks, but also all the churches of the Gentiles a Acts 18.2,4c. were never regarded as an order of ministers, or suffered to preach to con gregations. 1 Tim. ii. 12. 1 Cor. xiv. 34. 1 Of the church, &c. This is the only mention which occurs of a church at that place. It was probably collected by the labours of Paul. \ At Cen- chrea. This was the sea-port of Corinth. Corinth was situated on the middle of the isthmus, and had two harbours, or ports: Cenchrea on the east, about eight or nine miles from the city; and Lechxum on the west. Cenchrea opened into the ^Egean sea, and was the principal port. It was on this isthmus, between these two ports, that the Isthmian games were cele brated, to which the apostle refers so often in his epistles. 2. That ye receive her, &c. That you acknowledge her as being in the Lord, or as being a servant of the Lord ; that is, as a Christian. Comp. ch. xiv. 3. Phil. ii. 29. f As becom eth saints. As it is proper that Chris tians should treat their brethren, f She hath been a succourer of many. The word used here (^so-Tcrnc), means pro perly a patron, a help, and was ap plied by the Greeks to one who pre sided over an assembly ; to one who became a patron of others ; who aided or defended them in their cause ; and especially to one who undertook to manage the cause of strangers and foreigners before the courts. It was, \herefore, an honourable appellation. Applied to Phebe, it means probably that she had shown great kindness in various ways to the apostle, and to other Christians; probably by receiving them into her house ; by administering to the sick, &c. Such persons have a claim on the respect and Christian attentions of others. 3. Greet Priscilla and Aqmla, Salute ; implying the apostle s kind remembrance of them, and his wishes for their welfare. J Priscilla. Priscilla was the wife of Aquila. They are mentioned in Acts xviii. 2. 26. 1 Cor xvi. 19. Paul at first found them at Corinth. Aquila was a Jew, born in Pontus, who had resided at Rome, and who had left Rome, and come tc Corinth, when Claudius expelled the Jews from Rome. See Notes, Acts xviii. 2. It is probable that they were converted under the preaching of Paul. Paul lived with them, and they had the advantage of his private instruc tion. Acts xviii 3. Comp. 26. At the death of Claudius, or whenever the decree for the expulsion of the Jews was repealed, it is probable that they returned to Rome, t My helpers. My fellow- workers. They had aided him in his work. A particular instance is mentioned in Acts xviii. 26. They are mentioned as having been with Paul when he wrote the first epistle to the Corinthians. 1 Cor. xvi. 19. f In Christ Jesus. In the Christian cause. 4. Who have for my life. In order to save my life. ^ Laid doton their o-ivn necks. To lay do-tun the neck is to lay the head on a block to be cut off with the axe ; or to bow down the head as when the neck was exposed to be cut off by the sword of the executioner. The meaning is, that they had hazarded their lives, had exposed themselves to imminent danger, to save the life of Paul. On what occasion this was done, is not known, as it is not else where referred to in the New Testa ment. As Paul, however, lived with them (Acts xviii. 3), and as he was often persecuted by the Jews, it is pro bable that he refers to some such period 322 5 Likewise greet the church that is in their house. * Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ. 6 Greet Mary ; who bestow ed much labour on us. ROMANS. [A. D 60 7 Salute Andronicus and Ju- nia, my kinsmen and my fel low-prisoners, who are jf note among the apostles ; who also were in b Christ before me. 8 Greet Amplias, my beloved in the Lord. when he was persecuted, when Aquila 4nd Priscilla took him into their house at the imminent hazard of their lives. 1 Ml the. churches of the Gentiles. All the churches that had been founded by the apostles. They felt their obligation to them for having saved the life of him who had been their founder, and who was their spiritual father. 5. The church that is in their house. Aquila and Priscilla are mentioned (Acts xviii. 26) as having received Jlpollos into their family, to instruct him more perfectly. The church in their house is also mentioned 1 Cor. xvi. 19. This may mean either the church that was accustomed to assemble for worship at their hospitable man sion ; or it may mean their own family with their guests, regarded as a church. In those times Christians had no houses erected for public worship, and were therefore compelled to meet in their private dwellings, f Salute. The same word before translated greet." ^ Who is the first-fruits. One who first embraced Christianity under my preaching in Achaia. The first-fruits were a small part of the har vest, which was first gathered and offer ed to the Lord. Ex. xxii. 29 ; xxiii. 16. Lev. ii. 12. Deut. xviii. 4. In allusion to this, Paul calls Epenetus the first- fruits of the great spiritual harvest which had been gathered in Achaia. H Achaia. See Note, ch. xv. 26. This name and those which follow are chiefly Greek, but we know little of the persons mentioned, except what is here recorded. 6. Who bestowed much labour on us. Who laboured much for us. Nothing more is known of her but this honoura ble mention of her name. It is proba ble that these persons were formerly residents in Greece, and that the apos tle had there become acquainted with them, but that they had now removed to Rome. 7. Jlfy kinsmen. In Rom. ix. 3, the apostle calls all the Jews his kinsmen, and it has been doubted whether he means any thing more here than that they were felloiv Jews. But as many others who were Jews are mentioned here without this appellation, and as he especially designates these persons, and Herod ian (ver. 11), it seems probable that they were remote relatives of the apostle. ^[ Jlly fellow-prisoners. Paul was often in prison ; and it is probable that on some of those occasions they had been confined with him. Comp. 2 Cor. xi. 23, " In prisons more fre quent." \ Who are of note. The word translated of note (tr/jro/io/), de notes properly those who are marked^ designated, or distinguished in any way ; used either in a good or bad sense. Comp. Matt, xxvii. 16. Here it is used in a good sense. Tf Among 1 the apostles. This does not mean that they were apostles, as has been some times supposed. For, (1.) There is no account of their having been ap pointed as such. (2.) The expression is not one which would have been used if they had been. It would have been " who were distinguished apostles" Comp. Rom. i. 1. 1 Cor. i. 1. 2 Cor. i. 1 Phil. i. 1. (3.) It by no means implies that they were apostles. All that the expression fairly implies is, that they were known to the other apostles ; that they were regarded by them as worthy of their affection and confidence ; that they had been known by them, as Paul immediately adds, before he was A D. 60.] CHAPTER XVI. 323 9 Salute Urbane, our helper in Christ ; and Stachys my be loved. 10 Salute Apelles, approved in Christ. Salute them which are of Aristobulus s household. 1 1 1 Salute Herodian my kins man. Greet them that be of the 1 household of Narcissus, which are in the Lord. 12 Salute Tryphena and Try- phosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. or, friendt. himself converted. They had been converted before he was, and were distinguished in Jerusalem among the early Christians, and honoured with the friendship of the other apostles. (4.) The design of the office of apos tles was to bear -witness to the life, death, resurrection, doctrines, and mira cles of Christ. Comp. Matt. x. Acts i. 21, 22 ; xxii. 15. As there is no evi dence that they had been witnesses of these things, or appointed to it, it is im probable that they were set apart to the apostolic office. (5.) The word apos tles is used sometimes to designate messengers of churches ; or those who were seH^from one church to another on some important business, and if this ex pression meant that they were apostles, it could only be in some such sense as having obtained deserved credit and eminence in that business. See Phil. ii. 25. 2 Cor. viii. 23. t Who -were in Christ, &c. Who were converted before I was. The meaning is clear. The expression, in Christ, means to be united to him, to be interested in his religion, to be Christians. 10. Approved in Christ. An ap proved or tried Christian ; approved and beloved by Christ. 12. Tryphena and Tryphosa. These names, with the participle rendered " who labour," are in the feminine gen der, and these were probably two holy vomen, who performed the office of dea- 13 Salute Rufus, chosen" in the Lord; and his mother and mine. 14 Salute Asyncritus, Phle* gon, Hernias, Patrobas, Her mes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with an holy kiss. 6 The churches of Christ salute you. a Eph.1.4. 2Jno.l. fc lCor.16.20. lPet.5.14 conesses, or who ministered to the sick, and who with Persis; thus by example, and perhaps by instruction, laboured to promote the spread of Christianity. Pious females, then, as now, were able to do much in their proper sphere to extend the truths and blessings of the gospel. 13. Chosen in the Lord. Elect in the Lord ; that is, a chosen follower of Christ, t Jlnd his mother and mine. " His mother in a literal sense, and mine in a figurative one." An in stance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family. Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments. See what the Lord Jesus declared in Matt, xii. 47 50, and his tender address to John when he was on the cross. John xix. 26, 27. 16. Salute one another. Greet one another in an affectionate manner; that is, treat each other with kindness and love, and evince all proper marks of affection. ^ With an holy kiss* This mode of salutation has been prac tised at all times; and particularly in eastern nations. It was even practised by men. See Note, Luke xxii. 47, 48. The use of the word holy here serves to denote that Paul intended it as an expression of Christian affection ; and ROMANS. [A. D. 60 17 Now I beseech you, breth ren, mark them which cause divisions a and offences contrary to the doctrine which ye have earned ; and avoid b them. lTim.6.3-5. * Matt.18.17. lCor.5.11. 2Thess.3.6,14 to guard against all improper familiari ty and scandal. It was common, ac cording to Justin Martyr (Apology), for the early Christians to practise it in their religious assemblies. ^ The churches of Christ. That is, the churches in the vicinity of the place where the apostle wrote this epistle ; probably the churches particularly in Achaia. 17. Now I beseech you. One great object of this epistle had been to promote peace between the Jewish and Gentile converts. So much did this subject press upon the mind of the apostle, that he seems unwilling to leave it. He returns to it again and again ; and even after the epistle is apparently con cluded, he returns to it, to give them a new charge on the subject. ^ J\tark them. Observe attentively, cautiously, and faithfully (Phil. iii. 17); be on your guard against them. Ascertain who are the real causes of the divi sions that spring up, and avoid them. H Which cause. Who make. Proba bly he refers here to Jewish teachers, or those who insisted strenuously on the observance of the rites of Moses, and who set up a claim for greater purity and orthodoxy than those pos sessed who received the Gentile con verts as Christian brethren. The Jews were perpetually thus recalling the Christian converts to the law of Moses ; insisting on the observance of those rites ; troubling the churches, and producing dissensions and strifes. Gal. iii. 1 ; v. 1 8. Acts xv. 1. 24. *[ Di visions. Dissensions ; parties ; fac tions. 1 Cor. iii. 3. Gal. v. 20. The very attempt to form such parties was evil, no matter what the pretence, hey who attempt to form parties in the churches are commonly actuated by some evil or ambitious design. 18 For they that are such serve not our Lord Jesus Christ, but their own belly ; c and by good words d and fair speeches deceive the hearts of the simple cPbil.3.79. d Col.2.4. 2Pet.2.3. H Jlnd offences. Scandals; or that give occasion for others to fall into sin. These two things are different. Th first means parties ; the otht:r denotes such a course of life as would lead others into sin. The Jetv would form parties, on the pretence of superior ho liness ; the Gentiles, or some bold Gen tile convert might deride the scrunulous feelings of the Jew, and might thus lead him into sin in regard to what his conscience really forbade. See ch. xiv 15. These persons on both sides were to be avoided, and they were to refuse to follow them, and to cultivate the spirit of unity and peace, f Contrary to the doctrine. To the teaching- which you have received in this epistle and elsewhere ; the teaching that these divisions should cease ; that the Jewish ceremonies are not binding; that all should lay aside their causes of former difference, and be united in one family. See ch. xiv. xv. \ Jlnd avoid them. Give them no countenance or approba tion. Do not follow them. Comp. 1 Tim. vi. 3, 4, 5. 2 John 10. Gal. i. 8, 9. That is, avoid them as teachers ; do not follow them. It does not mean that they were to be treated harshly ; but that they were to be avoided in their instructions. They were to dis regard all that they could say tending to produce alienation and strife; and resolve to cultivate the spirit of peace and union. This would be an admirable rule if always followed. Let men make peace their prime object; resolve to ove all who are Christians, and it will DC an infallible guage by which to mea sure the arguments of those who seek to promote alienations and contentions. 18. Serve not. Obey not. Though ;hey are professedly, yet they are not lis real friends and followers. 1 But their own belly. Their own lusts; A.. D. 60. j CHAPTER XVI 325 19 For your obedience is I wise b unto that which is good, come a abroad unto all men. 1 am glad therefore on your be half, but yet I would have you their own private interests; they do this to obtain support. The authors of parties and divisions, in church and state, have this usually in view. It is for the indulgence of some earthly ap petite ; to obtain office or property ; or to gratify the love of dominion. ^ Jlnd by good -words. Mild, fair, plausible speeches; with an appearance of great sincerity, and regard for the truth. Comp. Col. ii. 4. 2 Pet. iii. 3. Men who cause divisions commonly make great pretensions to peculiar love of truth and orthodoxy ; and put on the appearance of great sincerity, sanctity, and humility. *J Jlnd fair speeches. Greek (tuKo^iaui), eulogy, praise, flattery. This is another very common art. Flattery is one of the most powerful means of forming parties in the church; and a little special attention, or promise of an office, or commendation for talents or acquirements, will secure many to the purposes of party, whom no regard for truth or orthodoxy could influence a moment, t Deceive the hearts of the simple. The minds of the unsus pecting, or those who are without guile (T^V axuKttir). The apostle means to designate those who are simple- hearted, without any disposition to de ceive others themselves, and of course without any suspicions of the designs of others. He has thus drawn the art of making parties with the hand of a master. First there are smooth, plau sible pretences, as of great love for truth. Then, an artful mingling of attentions and flatteries ; and all this practised on the minds of the unsus pecting-, drawing their hearts and affections towards themselves. Happy would it have been if the art had been confined to his own times. 19. For your obedience, &c. ch. i. 8. Your mild, obedient disposition to learn, and to obey the precepts of the 2 E and 1 simple concerning evil. 20 And the God of peace shall 2 bruise d Satan under your i or, harmless, c c.15.33. or, tread, d GeD.3.15. teachers of religion. \ I am glad, &c. I rejoice that you evince such a dispo sition. But he immediately adds, that this was just the temper to be im posed upon, and cautions them against that danger. Tf Wise unto that -which is good. Evince understanding of that which is adapted to promote good and worthy ends. 1 Simple concerning evil. Greek, harmless. Not disposed to do wrong ; having no plan, and yielding to none of the allurements of evil. You have shown your wisdom in obeying the gospel. I would have you still evince wisdom towards every good design ; but to be unacquainted with any plan of evil. Do not yield to those plans, or follow those who would lead you into them. 20. Jlnd the God of peace. The God who promotes peace, ch. xv. 33. Tf Will bruise. The language here refers to the prediction in Gen. iii. 15. It here means to subdue, to gain the victory orer. It denotes Paul s confi dence that they -would gain the victory, and would be able to overcome all the arts of those who were endeavouring to sow discord and contention among them. If Satan. The word Satan is Hebrew, meaning originally an ac cuser, a calumniator, and then an enemy. It is given to the prince of evil spirits from his enmity to God and men. He is here regarded as the author of all attempts to promote dis cord in the church, by whomsoever those attempts were made. Hence they who attempt to produce divisions are called " his ministers." 2 Cor. xi. 15. God would disappoint their ma lignant purposes, and promote the pre valence of peace. 1 The grace. The favour; the mercy, &c. -The Lord Jesus is the Prince of peace (Isa. ir. Comp. Luke ii. 14. John xiv. 27), and this expression is a prayer to him, 326 feet shortly." The b grace of our Lord Jesus Christ be with you. Amen. 21 Timotheus my work fellow, and Lucius, and Jason, and Sosi- pater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius c mine host, and of a Rev. 12.10. b !Cor.l6.23,&c. Rev.22.21. c ICor. II. SJiio 1. ROMANS. [A.D. 00 I the whole church, saluteth you, Erastus d the chamberlain of the city saluteth you, and Quartus, a brother. 24 The grace of our Lord Jesus Christ be. with you all. Amen. 25 Now / to him that is of power to establish you accord- d ActslD.22. e ver.20. / Eph.3.20. Jude 24. or an earnest wish expressed, that the design of his coming might be accom plished in promoting the prevalence of order and peace. Comp. 1 Cor. xvi. ^3. Rev. xxii. 21. 21. Timotheus. Timothy; to whom the epistles which bear his name were written. He was long the companion of Paul in his labours. Acts xvi. 1. 1 Cor. xvi. 10. 2 Cor. i. 1. 19. Phil, ii. 29. 1 Thess. iii. 2. 1 Tim. i. 2. Heb. xiii. 23. 1 And Lucius. He is mentioned in Acts xiii. 1, as a pro phet and teacher, a native of Gyrene. Nothing more is known of him. T My kinsmen, ver. 7. 22. / Tertius. Of Tertius nothing more is known than is mentioned here. 1 Who -wrote this. It is evident that Paul employed an amanuensis to write this epistle, and perhaps he commonly did it. Tertius, who thus wrote it, joins with the apostle in affectionate saluta tions to the brethren at Rome. To the epistle, Paul signed his own name, and added a salutation in his own hand writing. Col. iv. 18, " The salutation by the hand of me Paul;" and in 2 Thess. iii. 17, he says that this was done in every epistle. 1 Cor. xvi. 21. ^ In the Lord. As Christian brethren. 23. Gaius mine host. Who has re ceived me into his house, and shown me hospitality. The word host means one who entertains another at his own house without reward. 1 JLnd of the whole church. Who has opened his house to entertain all Christians ; or to show hospitality to them all. He was baptized by Paul himself at Corinth (1 Cor. i. 14) ; and was so highly es teemed by the church that John wrote an epistle to him. 3 John 1. He was probably a wealthy citizen of Corinth, who freely opened his house to enter tain Christians, and for the purpose of religious worship. K Erastus. Erastus is mentioned (Acts xix. 22) as having been sent by Paul with Timothy into Macedonia. He is also mentioned (2 Tim. iv. 20) as having resided at Corinth. ^ The chamberlain. A chamberlain is properly an officer who has charge of a chamber, or of cham bers. In England, the lord chamber lain is the sixth officer of the crown, and has charge of the king s lodgings, and wardrobe, &c. He hai also an important rank on days of public so lemnities, as the coronation day, <Sr,c. The word used here is commonly in the New Testament translated stetoard. It properly means one who has charge of domestic affairs, to provide for a family, to pay the servants, &c. In this place it means one who presided over the pecuniary affairs of the city and should have bee;i translated the treasurer ; the city treasurer ; an office of trust and of some importance, showing that all who were converted at Corinth were not of the lowest rank. This is implied in 1 Cor. i. 26, " Not many wise men, not many mighty, not many noble, are called," implying that there were some such. ^ Quartua, a brother. A fellow-Christian. 25. JVow to him. This and the two following verses are found in many manuscripts at the close of the xivth chapter. Its proper place, however, is lere and the apostle thus concludes A. D 60.] CHAPTER XVI. 327 ing to my gospel and the preaching of Jesus Christ, (ac cording to the revelation a of the mystery, which was kept secret since the world began, c Eph.1.9. Col.1.26,27. the whole epistle with an ascription of praise. \ To htm, &c. To God ; be glory, ver. 20. ^ 7s of power. Greek, Is able; who has power. Eph. iii. 20. Jude 24, " Now unto him that is able 10 keep you from falling," &c. God only can keep Christians in the path of salvation ; and it was well to bring that truth prominently into view at the close of the epistle. ^ To establish you. To strengthen and confirm you. ^ According to my gospel. According to the gospel which I preach ; the doc trines which I have been defending in this epistle. It is called his gospel, not because he was the author of it, or be cause others did not preach it also, but because he had been particularly de fending it in this epistle. The doc trines which he had advanced were just those which were fitted to strength en and confirm them, the doctrine of justification, of election, of perseve rance, and of the protection and favour of God to both Jews and Gentiles. These were the doctrines which he had defended ; and it might easily be shown that these are the doctrines that give stability to the Christian faith, hope, and love. \ Jind the preaching of Jesus Christ Not his personal preaching; but according to that preach ing of which Christ is the author and the subject ; and particularly, as the fol lowing clause shows, to the doctrines by which the partition between the Jews and the Gentiles was broken down, and by which they were admit ted to the same privileges and hopes. T According to the revelation. Ac cording to the communication of that which has been so long concealed, but which is now made manifest. The word revelation refers to the publica- tion of the plan by the gospel. *j Of the mystery. The word mystery means properly that which is hidden or con- 26 But now is made mani fest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all * na iMatt.28.ia. cealed, and is thus applied to any doc trine which was not before known. It does not mean necessarily that which is unintelligible; but that which had not been before revealed. See Note to Matt. xiii. 11. The word here seems to refer to the principal doctrines of the gospel ; its main truths, which had been concealed, especially from the entire gentile world, but which were now made known. ^ Which -was kept secret. Which were kept in silence (Greek, <rt<rtyf*iVGv), were not divulged or proclaimed. K Since the -world be gan. In all past times. This refers par ticularly to the Gentiles. The Jews had some obscure intimations of these truths, but they were now made known to all the world. The phrase " since the world began" is, in Greek, " in eter nal times;" that is, in all past times; or, as we should say, they have been always concealed. 26. But now is made manifest. Is revealed, or made known ; that which was so long concealed is now divulged, i. e. God s plan of saving men is now made known to all nations, ^f Jind by the Scriptures, &c. By the -writ ings of the prophets. The prophetic writings contained the doctrines, ob scurely indeed, but so as to be an im portant means of disseminating and confirming the truth that the Gentiles should be made acquainted with the gospel. To those writings the apostle had repeatedly appealed in his defence of the proposition that the gospel was to be preached to the gentile world, ch. x. xi. xv. The prophetic writings, moreover, were extensively scattered among the gentile nations, and thus were readily appealed to in defence of this position. Their writings being thus translated, and read, were an im portant means of propagating the truths of the Christian religion. 1 Jit- ROMANS. tions for the obedience of faith ;) 27 To God a only wise, be glory, through Jesus Christ, lor ever. Amen. alTim.l.IT. Jude6. cording to the commandment, &c. By his command through Jesus Christ ; made known in the gospel of his Son. T The everlasting God. God who is eternal, and therefore unchanged. He who has indeed concealed this truth, but who has always intended that it should be revealed. ^ To all nations. Matt, xxviii. 19 Comp. Col. i. 23. 1 For the obedience of faith. To produce obedience to the requirements of the gospel. See Note, ch. i. 5. 27. To God only -wise. The apos tle here resumes the doxology winch had been interrupted by the parenthesis. The attribute of -wisdom is here brought into view, because it had been particu larly displayed in this plan which was now revealed. It evinced, in an emi nent degree, the ivisdom of God. That wisdom was evinced in devising the plan ; in adapting it to the renewing of the heart ; the justification of the sinner ; his preservation, guidance, and sancti- ficatioii ; and in the manner in which the divine attributes had all been seen lo harmonize. All this the apostle had [A D <H< Written to the Romans irnnr, Corinthus, and sent by Phe- be, servant of the church at Cenchrea. illustrated in the previous parts of *.ht> epistle ; and now, full of the convictions of this wisdom, he desires that all the praise and honour should be to God. The tendency of the plan is to promote his glory. The obligation on all who are benefited by it is to give him praise. K Be glory. Praise ; honour. t Through Jesus Christ. By means of the work which Jesus Christ has performed ; through him now as media tor and intercessor in the heavens. The subscription, " written to the Romans," &c. is evidently added by some other hand, but by whom is un known. Paul assuredly would no* write this to inform the Romans that it was sent by Phebe, whom he had just commended to their kindness. It has been shown, moreover, that no reliance is to be placed on any of the subscriptions to the epistles. Some of them are known to be false. By whom they were added is unknown. In this case, however, the fact which it state* is correct, that it was wi tten fro Corinth, and se-nt fcy Phebe THE END. RETURN CIRCULATION DEPARTMENT TO* 202 Main Library LOAN PERIOD 1 HOME USE 2 3 4 5 6 ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 1 -month loans may be renewed by calling 642-3405 6-month loans may be recharged by bringing books to Circulation Desk Renewals and recharges may be made 4 days prior to due date DUE AS STAMPED BELOW MAR 1 6 1981 BL CBL APR 2 1 UNIVERSITY OF CALIFORNIA, BERKELEY FORM NO. DD6, 60m, 3/80 BERKELEY, CA 94720 YB 27975 UNIVERSITY OF .CALIFORNIA LIBRARY ^wmmmmmm ^MW^aSwsawwL </< *i?f*K>s | j lm IP im^ \<& $<%&$&?& m