i THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES THE NEW TESTAMENT OUR LORD AND SAYIOUR JESUS CHRIST. THE TEXT IN THE AUTHORIZED TRANSLATION : A COMMENTARY AND CRITICAL NOTES ADAM CLARKE, LL.D., F.S.A., Etc. A NEW EDITION, CONDENSED, AND SUPPLEMENTED FROM THE BEST MODERN AUTHORITIES: BY DANIEL CURRY, LL.D. VOLUME II.— THE EPISTLES AND REVELATION. NEW YORK : peciljIjips cfc piTTiisrrr. CINCINNATI: CRANSTON & STOWE. Copyright 1884, by Phillips cfc Hxjzsrrr. New York. EDITOR'S PREFACE TO VOLUME II. REVISED EDITION. THE Preface to the first volume of the Revised Edition of Clarke's Commentary on the New Testament sets forth with sufficient fulness the principles which had been adopted respecting the whole work. But the rules there indicated, as those according to which the revision of that volume had been made, have, from the necessities of the case, led to more considerable emendations and additions than seemed to be necessary in the former portion of the work. But in respect to the editor's sympathies with the views and opinions of his author, all that is there said may be here repeated and emphasized; and the fidelity to the general doctrinal opinions of the original work has been honestly adhered to, not simply as a yoke, but gladly, as felicitously indicating the mind of the Spirit as revealed in the written word. But in bringing the work of expounding and illustrating the apos- tolical writings up to the higher plane on which biblical learning now stands, as compared with its position fifty years ago, very considerable modifications have seemed to be neces- sary, and wherever that has appeared they have been made. All these, however, it is be- lieved, have been made along the lines of the development of truth which the original work clearly marked out and pursued to a greater extent than had been done at that date by any other writer using the English language ; for, as a biblical scholar and exegete, Dr. Clarke was at least a quarter of a century — perhaps twice that time — in advance of the learning of his age. But the regions in which he was a pioneer have since been thoroughly explored, and the results, constituting a rich store of scriptural learning, duly appropri- ated. The reviser has sought to build the results thus obtained into the structure of evan- gelical and rational biblical theology, whose foundations he found so admirably made to his hands in the original. He therefore flatters himself that the now completed work of New Testament revision, while necessarily supplementary to the original, is in no import- ant particular out of harmony with its spirit and purport; and that whatever has been added is substantially of the same character with the primitive stock. To pervert an author's meanings, while still utilizing his name and reputation, would savour of dishon- esty; wdiile to reproduce error or suppress truth would indicate a lack of prudence at once dishonourable and unjust. The authorities drawn upon (indicated below) will be seen to be representative of the best and most scholarly Christian and biblical learning of the age, and at the same time free from any taint of the learned scepticism and the anarchical liberalism of a well known school of rationalistic biblical critics and expositors. It has been the design in every case to evade no difficult passage, to recognise all really obscure points, and to give the chief renderings of them by the best and most trustworthy critics and expositors; and when all these fad to give satisfactory solutions of the cases in hand, to honestly confess that the subject remains unexplained. Cases in point will be found in the matter of "tongues." (1 Cor. xii, 10, xiv, 2, etc.,) and in the reasons rendered for the veiling of women in the public assemblies, "because of the angels," of which, with some others, no expositor lias given any satisfactory solution: and this is freely confessed. In other cases, in which it is evident that a false exegesis (which in some things lias widely prevailed in past times) has engendered popular misconceptions of the sense of Holy Scripture, it has been thought A A O A O A A EDITOR'S PREFACE TO VOLUME II. OF THE REVISED EDITION. lirst simply ti> give the true expositions without polemical discussions, and so permit the truth to work the needed corrections. Considering the word of God — and eminently the apostolical epistles— as a mine of untold richness as yet only partially developed, it lias been a ruling purpose to detecl and bring to light some of these bidden stoics; and where the gems of spiritual truth come to us in sensuous and materialistic coverings, the design h is lieen to bring them to the light and to show their value. Special attention has been devoted to the Prefaces and Introductions to the several epistles. It was necessary that these should be brief and concise, and it was also desirable that they should present the literary history and the occasion of the writing of each epistle; especially as these tilings tend to throw light upon the text. The results rather than the processes of inquiry are given; and as far as possible the time and place of the writing of each epistle, the people addressed, and the special occasion that called it forth, an' considered. In these brief documents a large amount of valuable learning is given in a concise but comprehensive form, derived from the best sources; and while the infor- mation they give is necessary to the proper understanding of the several epistles, it is believed that for all non-professional students of the Bible they will prove sufficient helps in the matters of which they treat. For all others, distinct works, treatises, or manuals are required. In closing a work to which a large share of his time, for more than three and a half years, has been devoted, the editor would render devout thanks for the good Providence that has blessed him with health and strength for his work and enabled him to bring it to completion. The intimate mental and spiritual relations into which it has brought him to the divine word and its great Author have at once confirmed his faith and enlarged his appreciation of the inestimable value of the Holy Scriptures, and assured him, by a blessed experience, that Christ reveals himself to those who seek for him in the written word. D. C. AUTHORS AND WORKS USED IX THIS VOLUME. Alpord, Henry, D.D., (Dean of Canterbury :) The Lucke, Dr. Frederic : Com. on St. John's Epistles. Greek Testament, with Notes. I Lunemann, Dr. G. : Commentary on I Ii brews. Barnes, Rev. Albert: Notes on the New Testa- Meter, H. A. \V. : Critical and Exegetical Com- ii" * it. mentary on No') Ttslnnniit. Braune, Karl, D.D. : Notes on Epliesians, Philip-\ Moll, Karl B. : Hebrews, (in Lange.) plans, and Colossians, (in Lange.) Brown, John, D.D. : Exposition of the Epistle to the II brews. Contbeare and Howson : TAfe and "Epistles of St. Paul. Cowles, Henry, D.D., (Oberlin:) New Testament, with Notes. Neander, Dr. Augustus: Planting and Training of the Church. OLSHAUSEN, Dr. II. : Commentary on the New Testament. Riddle, Rev. M. B., D.D. : Notes on Galatians, Epliesians, and Cohssians, (in Lange.) " Speaker's Commentary," (various authors.) Eadie, John, D.D. : Commentary on the Epistles to Stuart, Moses : Comnn utnry mi Rinnans, Hebrews, the Thessalonians. and Urn lotion. Ellicott, Rt. Rev. C. J.: Commentary on Ejiln- Tholuck, Dr. Augustus: Commentatry on Romans. sians, I. ami II Thessalonians, and the Pastoral Turner, S. II., D.D. : Notes on the Epistle to tlie Epistles. Hebrews. Farrar, F. W., D.D.. (Canon of Westminster:) Von Oosterzee, J. J., D.D. : Notes on I. and II Lift of St. Paul; Early Days of Christianity. I Timothy, Titus, and James, (in Lange.) FRONMULLER, G. F. C. : Notes on I. and II. Peter, (in Lange.) Hgther, J. E., D.D., (successor to Meyer:) Tim- othy and Titus; James and John ; Peter andJude. Kendrick, A. C. : Notes on Hebrctos, (in Lange.) Lange, J. P., D.D. : Commentaries. 4 Watson, Rev. R. : Exposition on Ramans. Wesley, Rev. John: Notes on the New Testament. Win don. Rev. I). D. : Commentary on the New 75 xtament. [The accentuation of the Greek is after the text of WestCOtt and llort.J PRE PACE TO THE APOSTOLICAL EPISTLES. MORE than one third of the New Testament is made up of epistles written hy some of the apostles, most of which are addressed to particular local Churches, some to individuals, and some are in the form of circulars apparently designed to be used generally among the Churches for their instruction and edification. The use of this method of giving and receiving instruction, indicates a somewhat advanced stage of civilization as respects both the general diffusion of the knowl- edge of letters among the early Christians, and also the existence of facilities of travel and communication between the different parts of the Roman empire. It is well known, also, that epistolary writing had been in use among the Jews ever since the return from Babylon ; and also, that it was customary among Roman officials in the provinces to keep up communication with the Imperial Govern- ment by letters and reports detailing any matters of interest. In using this method, therefore, the apostles simply conformed to the usages of their times, and by so doing they conferred an incalculably valuable boon upon the Church, not only in the propagation and nurturing of infant churches, but also for the support and guidance of believers in all after times. The New Testament canon shows how largely epistles were used in the expansion and organization of the Church. Those which survive may be regarded as the representatives of a very large class, most of which are lost. But in the gospel history we hear nothing of such missives, nor indeed of any written memoranda. Our Lord appears to have taught only orally, not only because he was himself technically unlearned, but also, and eminently, because he would have his lessons wrought into the minds and hearts of his followers, as could be .done only by personal communications. The wider extension of the Church in the time of the apostles, and the need of fuller and more formal presentations of the apostles' doctrines and discipline, called for authoritative statements, in per- manent forms, that might be at all times accessible. The epistles of the New Testament are in their substance just what these conditions required, Avhile in their form they are such as might be expected from men who were brought into contact with Greek and Roman customs, themselves belonging to a different race, and reproducing the imported style with only partial accuracy. (See AL'Clintock and Strong.) The epistles usually begin with the name of the writer and that of the Church or person addressed, followed by a salutation full of Christian affection, accom- panied by words of prayer and praise to God and Christ. The letters themselves U8ually speak in the first person singular, though sometimes the plural is used, as including either the concurrent body of the apostolate, or the assent of the Christ- ians that were then associated with the writer. After these follows the substance of the letter, usually the elucidation of some great truth or doctrine, or t he en- forcement of certain points of Christian discipline, witli exhortations to the obedience of faith, and incitements to Christian fidelity ami to the glorious hopes set forth in the Gospel; and last of all, there are personal salutations, abounding in declarations of Christian love and sympathy, and in most cases closing with 5 PREFACE To THE APOSTOLICAL EPISTI .i:>. prayers and benedictions. Of St. Paul's epistles, nine (besides Hebrews, which may or may nol be Paul's) are addressed to particular Churches; three, those to Timothy and Titus, commonly called "pastoral epistles," are semi-official letters of instructions to these two eminent ministers and quasi apostles, respecting their official duties; and one, thai to Philemon, seems to be only a personal note. Five epistles, one of James, two of Peter, one of John, and one of Jude, are styled catholic, or "general," having the form of circular letters to the Churches, and the second and third of John's epistles seem to be personal letters. The eminence of St. Paul among the apostles, the extent and fruitfulness of In- labours, and the volume of his contributions to the matter of the New Testa- ment, so making him the most conspicuous figure, after his Master, among the founders of the Church, seem to require at this place a brief sketch of his life and character. lie was a Jew, of the tribe of Benjamin, born in the city of Tarsus in C'ilieia, (probably about A. D. 5-10,) and bore the renowned Benjamite name. Sail, which in later life was changed to Paul, for what, reason has not been satisfactorily ascertained, though such change of names was not unusual at that time. He inherited the condition and privileges of Roman citizenship; but whether this came to him as a citizen of Tarsus, which was a free city, or from his father, is not clearly determined. Of his home life, during his childhood and until he went to Jerusalem at probably twelve or thirteen years old, we have no account. His family seems to have been of some respectability and substance, and there is good reason to believe that the young Hebrew enjoyed the besl advantages which the schools of the city afforded, and that in them he acquired the elements of the Greek language and literature. The family was of the sect of the Pharisees, and the home training of the child was no doubt in accordance wiih the rules of that "most straitesl sect," so that from the beginning his mind was affected by both the Jewish exclusiveness and the Grecian liberalism. At an early age he was transferred to Jerusalem, where probably lie had rel- atives living, (Acts xxiii, 16,) and became a pupil in the training school of Jewish theology under the celebrated Gamaliel. According to the custom of his nation he was also apprenticed to the trade of, and became, a tentmaker. Under Ga- maliel he was initiate.! into the mysteries of rabbinical learning, traces of which may be found in all his methods of thought and reasoning. But on account of liis early Hellenic culture, of the evident liberal tendencies of the mind of his instructor, and of his own mental tendencies, it could not be otherwise than that his character should be drawn toward broader views than those of the stricter rabbinical schools. He evidently had some acquaintance with Greek literature, though he was certainly not an exact Greek scholar. He was, beyond question, chiefly indebted to Gamaliel for the learning for which he was distin- guished, though all this was, no doubt, both modified and supplemented by subsequent studies and observations. His mind was characterized by both acute- ness and force; and if at first he reasoned narrowly, he formed decided opinions, and was always steadily and zealously faithful to 'his convict ions. Hence, while he continued, among his own people, he especially "profited in the Jews' religion;" and when converted to a better faith, he, in the same spirit, "counted all things but loss for the excellency of the knowledge of Christ." As a Jew, he honoured his nation, venerated its doctrines and institutions and traditions, was character- istically zealous for their maintenance, and correspondingly averse to whatever seemed to threaten them with harm. Such a character, impelled by a keen, though misdirected, love of the truth, and zeal for his ancestral religion as he understood it, would naturally devote all his energies to his one dominant idea, and therefore he was "exceedingly mad" against the new sect of innovators, the Christians, and readily engaged in the service of the sanhedrin for its extirpa- tion. The same qualities of mind and heart, after his wonderful conversion, made him the chief of apostles — the most strenuous propagator of the faith he had once sought to destroy. Paul's three years' seclusion in Arabia, followed by a fifteen days' visit to Jeru- PREFACE TO THE APOSTOLICAL EPISTLES. salem and his escape thence, (evidently driven out by " false brethren," who did not like his liberal notions respecting the ceremonial law,) and his retirement to Tarsus, where he continued, so far as is known, in entire seclusion, together make up a period of from seven to ten years between his conversion and his actual engagement in his apostolic labours.* The conflict between the conservative Jewish Christians — who insisted upon the perpetuation of the law of Moses and its imposition upon all Gentile converts — and those of the more liberal school, who demanded equal privileges in the Church for Gentile converts without observing the law, probably began to show itself soon after the day of Pentecost. It is clear that it was an element in the persecution that resulted in the martyrdom of Stephen. Peter had evidently ranked with the conservative party until the affair of Cornelius, and even after that he was slow to retain the lesson then taught him. But the conversion of a considerable number of Gentiles at Antioch and elsewhere, who were evidently unwilling to become Jews, led to the sending of Barnabas from Jerusalem, evidently to look after matters and correct all irreg- ularities. But Barnabas himself soon became a convert to the new doctrine, and as the work demanded more labourers, he hastened " to Tarsus for to seek Saul," who, coming to Antioch, entered at once into the active labours of his apostolate. Here he continued to labour for more than a year, evidently with remarkable re- sults; and either here or at Tarsus he must have had that wonderful vision of Christ to which he was accustomed to refer as in some way related to his apostolical calling and authority. Afterward Barnabas and Saul were formally commissioned by the Church at Antioch to go forth and preach the Gospel to the heathen, and in the account of this mission the name of Saul is changed to Paul. Nearly two years were given to this work, and everywhere the hand of the Lord was with them, and many converts Avere made; and then they returned again to Antioch. But as the number of the Gentile Christians by whom the rites of the Mosaic law were disregarded continued to multiply, the Judaizing party, of which some were found in all these parts, began earnestly to contend that all the Gentile converts must be circumcised and keep the law of Moses, or else they could not be saved. This matter was brought to an issue at the famous conference at Jeru- salem, which resulted in a compromise, but yielded all the chief points for which the men of Antioch had contended. But, like most compromises, it concluded nothing, and from this time onward there were two parties in the Church, violently opposed to each other, one insisting on the perpetual authority of the law of Moses, and contending that there could be no salvation outside of it, and the other wholly discarding it, and claiming for all Gentile converts equal privileges with the Jewish Christians, without submitting to circumcision or observing the pre- scriptions of the ceremonial law; and this contest, in which Paul became the champion of the Gentile Christians, raged with much bitterness during the whole time of his ministry, of which probably he was himself indirectly a victim; and it ended only with the destruction of Jerusalem and the subversion of the Jewish State and Church together. By keeping in mind Paul's relations to this conflict about circumcision and the law, much that would otherwise be unintelligible in his epistles becomes plain. The emissaries of the Judaizing party withstood him at every point, and seemed to be everywhere present. To counterwork their designs in Galatia he wrote to the Churches of that province the epistle that bears its name, in a style and manner much more forcible than gentle. Both the epistles to the Corinthians recognise the disturbing presence of that controversy, and in the epistle to the Romans the entire subject is taken in hand, and discussed with such thorough- ness, that the whole theory of the Gospel — the way of salvation by faith in Christ * All attempts to fix the chronology of these events are, as to precise times, but little better than conjectures. The dates in this work place Saul's conversion in A.D. 38, and his recall from Tarsus, by Barnabas, in A.D. 43 ; but the former date is probably very considerably too early. Conybeare and Howson suggest A.D. 39 or 40, which, again, is probably too late, and his recall in A. D. 43 or 44, which would allow him only about two years' residence at Tarsus. The date given of his coming to Antioch is probably not very far from correct. PREFACE TO THE APOSTOLICAL KPISTLES. Jesus — is there wrought out with a degree of fulness and force that is nowhere else equalled l>y any other, either inspired or uninspired, writing. The Epistle to the Hebrews (for, whether written by St. Paul, or not, it is eminently Paul- ine in doctrine, though Hebraistic in its imagery) directs the eye of faith away from all merely ritualistic observances to Christ, as the only and all-sufficient sac- rifice, to be apprehended and made available only by faith. Only by keeping in mind this great conflict, and Paul's relations to it, and observing the direct antagonism of the Judaizers' method of justification by the law of Moses, and the evangelical doctrine of justification by faith in God's mercy through Christ's sac- rifice, can his epistles be understood and appreciated. This was his great central truth, around which all other Christian doctrines become crystallized into a har- monious unity. The solidarity of the human race in Adam and in Christ is his basis for a universal atonement ; the utter condemnation of the world, through sin, places Jews and Gentiles in the same state of death, from which there is a resurrection for any only in Christ; and the quickened and saved soul is made Christ's freedman, to serve and please him in newness of life in all things. Paul's three pastoral epistles, as they were designed for a different purpose from all the others, differ from them somewhat in their style and methods, though the sameness of their authorship is manifest in a variety of points. As personal letters, they have greater ease and freedom of address, and a kind of confidential unconcern of manner. And yet, because they are in some sense official letters from an apostle to his inferiors in position and juniors in years, who are also themselves charged with high responsibilities, they bear the signs of careful reserve and earnest purpose. Churches were to be organized, discipline admin- istered, the fro ward to be admonished, and the erring to be reproved and corrected, and for these delicate and difficult duties these epistles give the most important suggestions, which also are equally valuable in all later times. In giving these instructions the apostle also brings into view some of the deepest and most sacred doctrines of the Gospel, all of which are in complete accord with what is taught in his other and more directly doctrinal epistles. As personal letters, too, they have not a little of the charm of friendly unveilings of the writer's deepest feel- ings and his most earnest spiritual aspirations. The second letter to Timothy, which appears to have been written in the near prospect of death, is especially rich in these qualities, and, in the expressions of an exultant faith, a triumphant death-song worthy of its authorship. The epistles of the other three great apostles, James, Peter, and John, differ from those of Paul chiefly in their freedom from the immediate influence of this controversy. There is a substantial unity, as to both doctrines and duties, among them all. James is cool, severe, and didactic, as became the position of the recognised, chief ruler of the great mother Church at Jerusalem. Peter is char- acteristically fervid, deeply spiritual, and abounding in the graces of faith, hope, and charity. And John, leaning in spirit on the Master's breast, is introspective and mystical, abounding in love, and yet equally characterized by a holy severity toward evildoers. Each has his own superficial peculiarities of literary style and modes of thought — just enough to indicate the individuality of each; but in their ruling qualities, their spiritual tones, and even in their dogmatic Statements and implications, they are essentially harmonious among themselves, and also with their greater fellow apostle. These apostolical epistles were clearly a necessary addition in order to the completeness of the great system of doctrines and duties which should be for the Church, in all coming times, its safe and sufficient guide of faith and practice. The Old Testament shows only the light in its dawning before the rising of the "Sun of Righteousness," bringing in the brightness of the Gospel day; these epistles present to us that brightness in the steady clearness of the open day of the Gospel, " the latter-day glory." 8 PREFACE TO THE EPISTLE TO THE EOMAISTS. THIS, the first of the Apostolical Epistles in the arrangement of the canon, is also, beyond all question, the first by virtue of the dignity and importance of its subject, and also for the ability of its discussions and the clearness of its demonstrations. The common opinion of the Christian Church of all times is happily expressed by Luther, who declares in his preface, " This epistle is the true masterpiece of the New Testament, and the very purest Gospel, which is well worthy and deserving that a Christian man should not only learn it by heart, but also that he should daily deal with it, as with the daily bread of men's souls." Before proceeding to consider the text of the epistle, it may be profitable to con- sider some things incidental to it that may help to its better understanding. AUTHORSHIP OF THE EPISTLE. Saul (afterward called Paul, and renowned as " the apostle of the Gentiles ") was born in Tarsus, a city of Cilicia, of Jewish parents, who possessed the rights of Roman citizens. (See the note on Acts xxii, 28.) When young, he was sent to Jerusalem for the purpose of receiving a Jewish education ; where he was put under the tuition of the famous Rabbi Gamaliel, and was incorporated with the sect of the Pharisees, of whose system he imbibed all the pride, self-con- fidence, and intolerance. He at first distinguished himself as one of the most inveterate enemies of the Christian cause ; but, being converted by a most singu- lar interposition of divine providence and grace, he became one of its most zealous promoters and successful defenders. That Paul was the author of the Epistle to the Romans is almost universally conceded. Neither the Judaizing sects of old, who rejected the Pauline Epistles as destitute of authority, nor the modern scep- tical critics, have doubted that this epistle was written by that apostle. The early Church Fathers are agreed in ascribing it to him, without any notable dissent. The internal evidence to the same effect is also clear beyond all question. TO WHOM ADDRESSED. Though this epistle is directed to the Romans, yet we are not to suppose that Romcuis, in the proper sense of the word, are exclusively meant ; but rather those who dwelt at Rome, and composed the Christian Church in that city. That there were among these Romans (that is, Gentiles) some who had been con- verted to the Christian faith, there can be no doubt; but the principal part of the Church in that city seems to have been formed from Jews, sojourners at Rome, PREFACE TO THE EPISTLE TO THE ROMANS. and from such as were proselytes to the Jewish religion. [Some, and among them some of the highest authority, think the Church at that time consisted chiefly of converts from heathenism: and this opinion seems best to agree with many expressions and allusions in the epistle itself, in which its readers are fre- quently named as Idva, heathen. Rome was at that time the universally recog- nised mistress and metropolis of the world. It was at the heighl of its greatness, with a population variously estimated at from one to three millions, and with unparalleled wealth, luxury, and profligacy. Nero, the sixth of the Cesars, him- self the incarnation of whatever is vile, was Emperor.] THE FOUNDING OF THE CHURCH IN ROME. When or by Avhom the Gospel was first preached at Rome cannot be as- certained. Those who assert that St. Peter was its founder, can produce no solid reason for the support of their opinion. Had this apostle first preached the Gos- pel in that city, it is not likely that such an event would have been unnoticed in the Acts of the Apostles, where the labours of St. Peter are particularly detailed with those of St. Paul, which indeed form the chief subject of that book. Nor is it likely that the author of this epistle should have made no reference to this cir- cumstance had it been true. Those who say that this Church was founded by these two apostles conjointly have still less reason on their side ; for it is evident, from chapter i, 8, etc., that St. Paul had never been at Rome previously to his writing this epistle. It is most likely that no apostle was employed in this im- portant work; but possibly the Gospel was first preached there by spme of those persons who were converted at Jerusalem on the clay of pentecost ; for we find, (Acts ii, 10,) that there were at Jerusalem "strangers of Rome, Jews and proselytes." These, on their return, would naturally declare the wonders they had witnessed, and proclaim that truth by which they themselves had received salva- tion. [The Roman Church owed its origin, perhaps, to the believing Jews, who had returned or been attracted thither in the first days of Christianity ; but mainly to persons converted under Paul's own preaching in other places. This conclusion is strengthened by the long list of salutations, in chapter xvi, to Chris- tian brethren and sisters with whose previous course in many cases he had been acquainted. — Aljbrd.] PROBABLE DATE OF THE EPISTLE. [Concerning the time in which this epistle was written, there is not much differ- ence of opinion : it is most likely that it was written about A. D. 58, when Paul was at Corinth. (See chapters xv, 23-25, xvi, 23, with 1 Cor. i, 14 ; and Rom. xvi, 1, with 2 Tim. iv, 20.) Since the apostle, when he composed his letter, was on the point of conveying to Jerusalem the proceeds of a collection made in Macedonia and Achaia, (xv, 25-27,) and intended to journey thence by way of Rome to Spain, (xv, 28; comp. Acts xix, 21,) we are thus directed to his last so- journ — of three months — in Achaia. (Acts xx, 3.) . . . We infer, therefore — even apart from the fact that the composition of such an epistle presupposes a some- what lengthened and quiet abode — that it was written before Paul departed from Achaia. . . . Since, then, the recommendation of the deaconess Phebe from the Corinthian seaport, Cenchrea, (xvi, 1, 2,) as well as the salutation from his host, Gaius, (xvi, 23; comp. 1 Cor. i, 4,) points to no other city than Corinth, we may, beyond all doubt, conclude that it was written in that city. . . . The time of its composition accordingly falls in A. U. 59, (or late in A. D. 58,) when Paul regarded 10 PREFACE TO THE EPISTLE TO THE ROMANS. his ministry in the East as closed, and was contemplating his field of labour in the West, of which Rome should be the centre and Spain the goal. See Meyer.] ITS OCCASION AND DESIGN. The immediate occasion of the writing this epistle may be easily collected from the epistle itself. It appears that St. Paul had been made acquainted with all the circumstances of the Christians at Rome, probably by Aquila and Priscilla, (see chnp. xvi, 3,) and by other Jews who had been expelled from Rome by the decree of Claudius, (Acts xviii, 2 ;) and finding that they consisted partly of heathens con- verted to Christianity and partly of Jews who had, with many remaining pi'eju- dices, believed in Jesus as the true Messiah, and that many contentions had arisen from the claims of the Gentile converts to equal privileges with the Jews and from the refusal of the Jews to admit these claims unless the Gentile converts became circumcised, he wrote to adjust and settle these differences. The primary object of the argumentative part of the epistle seems to be, as stated by Paley, " to place the Gentile convert upon a parity of situation with the Jewish in respect of his religious condition, and his rank in the divine favour." In support of this point, it is shown that no man, of any description, can be justified by the works of the law — for this plain reason, that no man had performed them. It became, therefore, necessary to appoint another medium, or condition of justifi- cation, in which new medium the Jewish peculiarity was merged and lost ; that Abraham's own justification was antecedent to the law, and independent of it ; that the Jewish converts were to consider the law as now dead, and themselves as married to another ; that what the law in truth could not do, in that it was weak (ineffective) through the flesh, God had done by sending his Son ; and that God had rejected the unbelieving Jews, and had substituted in their place a society of believers in Christ, collected indifferently from Jews and Gentiles. Therefore, in an epistle directed to Roman believers, the point to be endeavoured after by St. Paul was, to reconcile the Jewish converts to the opinion that the Gentiles wei*e admitted by God to a parity of religious situation with themselves, and that, too, without their being obliged to keep the law of Moses. ITS PURPORT AND SUBSTANCE. From a proper consideration of the design of the apostle in writing this epis- tle, and from the nature and circumstances of the persons to whom it was di- rected, much light may be derived for a proper understanding of the epistle it- self. When the reader considers that the Church at Rome w r as composed of Gentiles and Jews ; that the latter were taught to consider themselves the only people on earth to whom the divine favour extended ; that they alone had a right to all the blessings of the Messiah's kingdom ; that the giving them the law and the prophets, which had not been given to any other people, was the fullest proof that these privileges did not extend to other nations ; and that, though it was possible for the Gentiles to be saved, yet it must be in consequence of their becoming circumcised, and taking on them the yoke of the law : and when, on the other hand, the reader considers the Roman Gentiles, who formed the other part of the Church at Rome, as educated in the most perfect contempt of Judaism and of the Jews, who were deemed to be haters of all mankind, and degraded with the silliest superstitions, and now evidently rejected and abandoned by that God in whom they professed to trust : it is no wonder if, from these causes, 11 PREFACE TO THE EPISTLE TO TITE ROMANS. many contentions and scandals arose, especially at a time when the spirit of Christianity was bul little understood, and among a people, too, who do not ap- pear to have had any apostolic authority established among them to compose feuds and settle religious differences. [The object of our epistle was by no means the drawing up a systematical statement of doctrine ; but, on the other hand, it is not to be restricted more specifically than by saying : Paul wish d to lay before the Romans in writing, for their Christian edification, (chapter i, 11; xvi, 25,) his evangelical d< )ctrim , (the doctrine of the sole waj r of salvation given in Christ,) view* observe the great law of love toward all men. (Chap- ter xiii, 8-14.) And yet further, the Gentile Christians are admonished to respect tin' scruples of their Jewish brethren respecting eating meat offered to idols, etc., (chapter xiv, 1-15 ;) and on the other hand, the Jews are admonished that their Gentile brethren have equal rights and privileges with themselves, under the gos- pel dispensation. (Chapter xv, 8-13.) The writer then expresses his good hopes concerning them all, his kind and tender regard for them, and his purpose in re- spect to visiting them. Lastly, he subjoins the salutations of various Christians who were with him; cautions them against those who seek to make divisions among them; and concludes with a doxology. — Stuart.~\ ANALYSIS OF THE EPISTLE. I. The Introduction, (i, 1-15.) a. Address of the Epistle, (i, 1-7.) I b. The Writer's Motives, (i, 8-15.) II. The Doctrine : " The Righteousness of God by Faith," (i, 16-viii, end.) a. The Theme, (i, 16, 17.) b. The Universal Need of Righteousness, (i, 18- iii, 20.) c. The Universality of Righteousness by Faith, iii, 21-v, end.) d. The Sanctification of Believers, (vi-viii, end.) III. The Doctrine Reconciled with Israel's Unbelief, (ix-xi, end.) a. Mourning for Israel, (ix, 1-5.) b. God's Promise has not Failed, (ix, 6-13.) c. Nor is there any Injustice in God, (ix, 14-18.) d. God's Will may not be Questioned, (ix, 19-21.) e. God's Justice and Mercy Vindicated, (ix, 22-29.) /. The Paradox Explained, (ix, 30-33.) g. The Cause of Israel's Stumbling, (xi, 1-4.) It. The Testimony of Moses, (x, 5-10.) i. The Righteousness of Faith is offered to all, but Rejected by Israel, (xi, 11-21.) j. The Restoration of Israel, (xi, 22 to end.) IV. Exhortations to Christian Duties, (xii-xv, 13.) a. Duties toward God and toward Men, (xii, I b. Special Exhortations to Mutual Forbearance xiii.) between Christians, (xiv, 1-xv, 13.) V. Conclusion, (xv, 13, to end.) a. The Writer's Motives and Prospects, (xv, I b. Concluding Salutations, (xvi, 1, to end.) 14—33.) — Speaker's Commentary. 16 THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS. CHAPTER I. PAUL, a servant of Jesus Christ, "called to be an apostle, 'separated unto the gospel of God, 2 ( c Which he had promised afore d by a Acts 22. 21 ; 1 Cor. 1. 1 : Gal. 1.1:1 Tim. 1. 11 : 2. 7: 2 Tim. 1. 11. /_;Acts 9. lo; la. 2; Gal. 1. Ij. oSee on Acts 2(5. 6; Titus 1. 2. NOTES ON CHAPTER I. 1. Paul, a servant of Jesus Christ — The word doi'Aoq, servant, properly means one who is the en- tire property of his master. Paul felt he was not his own, and that his life and powers belonged to his heavenly Owner, and that he had no right to dispose of or employ them but in the strictest sub- serviency to the will of his Lord. "I am wholly the Lord's ; and wholly devoted, in the spirit of sac- rificial obedience, to the constant, complete, and energetic performance of the divine will." [The meaning of the title, "servant of Jesus Christ," is not to be derived from the condition of the Greek slaves ; its Hebrew origin is clearly seen when St. James (chapter i, 1) calls himself "a servant of God and of the Lord Jesus Christ." In the Old Testament, " servant of God," or " servant of Je- hovah," is applied to all worshippers of the true God, (Deut. xxxii, 36, etc.,) but more emphatically to those who are specially called to God's service. — Speaker's Commentary.} Called to be an apostle — [This title was not conferred on Paul by the word of the Holy Spirit, (as in Acts xiii, 2,) but in virtue of his special call by the Lord in person. — Alford.] The word undarohig, apostle, signifies (in its ordinary use) simply a messenger or envoy ; but here it means an extraordinary messenger ; one sent by God himself to deliver the most important message on behalf of his Maker ; that is, to preach the Gospel to the nations. The word kXijtoc, called, signifies here the same as constituted, and should be joined with uttcigto7.oc, as it is in the Greek, thus : Paul, a servant of Jesus Christ, a constituted apostle, etc. As it is likely that no apostle had been employed in founding the Church of Rome, and there was need of much authority to settle the matters that were there in dispute, it was necessary he should show them that he derived his authority from God, and was immediately delegated by him to preach and write, as he was now doing. Separated unto the gospel — Set apart and appointed to this work, and to this only ; as the Israelites were separated from all the people of the earth to be the servants of Vol. II.— 2 his prophets in the holy Scriptures,) 3 Con- cerning his Son Jesus Christ our Lord, e which was r tnade of the seed of David according to the flesh ; 4 And s declared h to be the Son of d Chap. 3. 21 ; 16. 26; Gal. 3. 8. e Matt. 1. 6,16: Luke 1. 32; Acts 2. 30; 2 Tim. 2. 8. /Jolm 1. 14; Gal. 4. 4. g Gv. deter- mined. A Acts 13. 33. God. (See Lev. xx, 26.) [The divine call at Da- mascus was the crisis of St. Paul's life which de- termined his future course ; henceforward he was " a chosen vessel to bear Christ's name before the Gentiles and kings, and the children of Israel." — Speaker's Commen tary.~\ 2. Which he had promised afore — Both in the law and in the prophets God showed his purpose to introduce into the world a more perfect and glorious state of things ; which state was to take place under the Messiah. 3. Concerning his Son — [nt-pi, in respect to, that is, promised by the prophets about, Christ.] [The news of salvation God had previously promised through his prophets; . . . they also foretold this, its future proclamation. — Meyer.] The Gospel relates every thing concerning the conception, birth, preach- ing, miracles, passion, death, resurrection, and as- cension of Jesus Christ. According to the flesh — [Kara aupna. Flesh is here used exactly as in John i, 14, to signify that whole nature, body and soul, of which the outward visible tabernacle of the " flesh " is the concrete representation to our senses.] [The words ek anepjiarog Aavtid cast a hint back at the promise just spoken of. . . . They also serve to show, that even on his human side his descent had been fixed in the line of him who was Israel's anointed and greatest king. — Alford.] 4. And declared to be the Son of God — See the note on Acts xiii, 33. The word opiaOivroc, in this place, signifies such a manifest and complete ex- hibition of the subject as to render it indubitable. The resurrection of Christ from the dead was a manifest proof of our Lord's innocence, the truth of his doctrine, and the fulfilment of all that the prophets had spoken concerning him. With pow- er — 'Ev (hvdfiei, with a miraculous display of di- vine energy. [Manifested by power (to be) the Son of God.] Some apply the word here to the proof of Christ's sonship; as if it were said that he was most manifestly declared to be the Son of God with such powerful evidence and argu- ment as to render the truth iuesistible. Accord- 17 ROMANS. ilutatlon 'l! I. God with power, according ' to the Spirit of holiness, by the resurrection from the dead: ,> By win. mi «r have received grace and apostleship for ,n obedience to tlie fait h among all nations, 'I'm- hi- name: <> Among whom are ye also the called of Jesus Ohrisl : 7 To all that be in Rome, beloved <>f God, "called to nts: pGrace to you, and peace, from God Father and the Lord Jesus Christ, w First, «i I thank ray c ;< h 1 through Jesus ( !hris1 for you all, that r your faith is spoken of throughout ; II l.. 'i. It. /t-Chxp. 12. ■>.; 1".. I".: 1 Cni 15.10; Gal. 1. 15; 2.9; Euh. :'•. -. — / Or, t" fir ,,!irir,< ,,; raith.— m Acts t; 7; chap. Irt. 26. — n Vcts9. !"■- -oChap. 9. 24; 1 Cor. 1. 2: l r •-- t. 7. /' l Cor. 1.3; 2 Cor. 1.2: <4nl. I. 3. fflCor. 1.4; Phil. I. 3; Col. 1. 3,4; 1 Thess, 1. 'J; Philem. I. ing to the Spirit of holiness — [Kara nvsviia uyi- uovvnc, the Spirit of Christ himself, in distinction from his flesh, a spirit to which holiness belongs as an essence. -Afford.] By the resurrection from [nt'l the dead — [Christ's rising was a resurrection of tlu dead, (plural,) because in him the germinal hop.' of mankind received a first fulfilment. Others had been raised by prophets of ..Id, and by Christ himself, but only to die again. "Christ being raised from the dead dieth no more." — Speaker's Commentary.] [Tin. 1 resurrection of Christ was: 1) A work performed in the spirit world, (hades,) where he displayed his power over death by coming out of that stat,'. ■!) This was done in his twofold icter — God-man, and so his triumph over death was in oat- nature. '■'<) As Christ in his Messiahship i- not only ,' man, hat man — the Head and repre- sentative of the whole race — his resurrection was his public act lor all mankind. '\Ve are risen to- gether with Christ.] 5. By [through] whom — [The words "Jesus Christ our Lord,'' in verse '■'>, are misplaced, and should follow- the-end of verse 4. (See Revised Version.)] [A/' oh, through wlwm, denotes nothing else than the i,n dl lit m : nowhere, not. even ill Gal. i, 1, the causa principalis, (the chief or real cause.) The view- of the apostle is, that he had received "grace and apostleship" through the mediation of Christ. — Meyer.] Grace and apostleship — [Xuptv ical uitooTo%rjv, is to he taken as (first) a designation of general grace, (that of calling ami til.- forgiveness of sin-,) and (second) of particular grace, (hi- election to he an apostle.) — Olshausen.] For obedience to the faith — [In order to bring about "obedience to the faith " (acceptance of and submission to the Gospel) among all the nation-.] For his name — [By his grace, and for his glory.] 6. Are ye also the called — Ye Romans (as well as others) are all invited to believe in Christ Jesus, for the salvation of your souls; and to you, with the rest, my apostolical mission extends. | By add- ing this description of those whom he addresses, St. Paul, while asserting his own authority, at the same time ' their position as beingalready members of Christ's Church. — Speakers Conunnt- tar, I. 1 7. To all . . . beloved of God — [As reconcile, 1 with foul through Christ they are " beloved of God," ami as those who have bi me separated from the world (by their divine calling) and con, > crated to Coil, they are called " saints." — Meyer.] [This calling is both objectivi ami subjective, the former as proceeding from (hid to men ; the latter, a- becoming a quickening and renewing power in the souls of those who hear and accept the lieavenly is the whole world. !> For'God is my witness, 'whom I serve 'with my spiril in the gospel of hi- Son. t hat v without ceasing J make men- tion of you always in my prayers; 10 ■ Mak- ing request, if by any means now at Length I might have a prosperous journey * by the will of God to come unto' you. II For I long to see yon. thai > I may imparl unto you some spiritual gift, to the end ye may be established ; 12 That is, that I may he comforted together •with yon by "the mutual faith both of yon rChap. 16. 19; 1 Thess. I. 8. sCh p. 9. I; 2 Cor. I 23: Phil. 1.8; 1 Thess. 2. 5. t Acts 27. 23 ; 2 Tim. I. 3- wOr, in my spirit. John I. 23, 2): Phil. 8. n Chap. la. 23,32; I Tin— 3. 10 15. 29. z Or, in you l Thess. ::. 10 . James I. 15. - u Chap. U Titus 1.4:2 Pet. 1. I. calling. ] Called to be saints— K/r/rnir uyioic, to nil //in/ In in /in, iir. CONSTITUTED snin/s; for they had already received the Gospel grace, and were formed into a Christian Church. Grace to you — Xuoic run-: may you be partakers of the divim favour, the source whence every Messing is derived. [ TLtipic, grace, i- the disposition, the subjective feeling in th.d and Christ, which the apo-tle wishes to i.e en- tertained toward and shown to his readers; peace, Etpj/vn, is the actual result which is produced through the manifestation of the grace. . . . The specifically Christian element in this salutation lies in the ref- erence to "God our Father and the Lord Jesus Christ."— --Meyer.] 8. First, I thank my God — From this to the end of verse 17 is given the preface, in which the apostle endeavours to conciliate the goodwill of the Christians at Rome, and to prepare their minds for his reproofs ami exhortations. Your faith is spoken — KaTayye/J.erai, is celebrated "through- out the whole world," in every place where the Christian religion is professed, through all parts of the Roman dominions ; for in this sense we should understand the words, "the whole world." !t. For God is my -witness — [There could lie no other witness to his practice in his secret prayers but God. . . . Thus calling God to witness is no un- common practice with Paul. — Alford.] — Whom I serve with my spirit — Aarpevo), whom 1 worship with the profoundest rrlii/imi.s n n reuee. Probably St. Paul opposes, in this place, the spiritual wor- ship of the Gospel to the i.rirrniil. or what some call the carnal, worship of the .]i'\\<. Mine is not a religion of ceremonies, hut one in which the life and power of the Eternal Spirit are acknowledged ami experienced. [The serving God in his spirit was a guarantee that his profession was sincere, ami that the oath just taken was no mere form, hut a solemn and earnest appeal of his spirit, (his conscience before God.) — Alford.] 10. Making request, etc.— By this we see how earnestly the apostle longed to see Rome. It had long been a subject of continual prayer to God, that he might have a prosperous journey to, or rather meeting with, them. That he had a prosperous meeting with them, we cannot doubt ; that he had a disastrous journey to them, chapter xxvii of the Acts fully proves. 11. Some spiritual gift — [St. Paul hopes that in Kome, as elsewhere, hi- pei sonal ministry may he attended with some gift of Cod'.- Holy Spirit, that may confirm and strengthen his brethren in the principles and practiceof tin.' Christian life. — Speak- ers Commentary. ] 12. That I may be comforted together with Pan! asserts the Go?pei to be the power of God unto salvation. CHAPTER I. A. M. 4CIH2. A. P. C8 Year of Rome, 811. and me. 13 Now I would not have you igno- rant, brethren, that 'oftentimes 1 purposed to come unto you, (but c was let hitherto,) that I might have some d fruit e among you also, even as among other Gentiles. 14 f I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, l> Chap. 15. 21 cSee Acts 16. 7: 1 Thess. 2. 18. d Phil. 4. 17. e Or, in you. — ,/'! Cor. 9. in. gPsa. 40. 9, 10; Mark you — He here, with great address, intimates that he longs for this opportunity, as well on his own ac- count as on theirs, and to show them that he arro- gates nothing to himself; for he intimates that it will require the action of both their faith and his own to bring to them the blessings to which he refers. 13. But was let [hindered] hitherto — [The na- ture of the hinderances is explained afterward, (chapter xv, 22 ;) here the apostle only alludes to them in a brief parenthesis, lest he should seem to have changed his purpose lightly, and so hastens to the motive of his oft-intended visit. — Speaker's Commentary.] That I might have some fruit, etc. — [By this fruit the apostle meant nothing for himself, but only acquisition for the kingdom of God, which still, under the influence of pure love, he regards as his own gain. ... In the term " fruit," KapTov, he has in mind the image of the sower (and especially of the reaper.) — Olshausen.] 14. I am debtor both to the Greeks, and to the Barbarians — The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to all people, as far as the providence of (iod might open his way. 15. I am ready to preach — UpdOvuov, I have a ready mind. I was only prevented by the provi- dence of God from visiting you long ago. His time is best ; in the mean time I write, by his direction, to comfort and instruct you. 16. I am not ashamed of the gospel of Christ — This text is best illustrated by Isa. xxviii, 16; xlix, 23, quoted by the apostle, chapter x, 11 : For the Scripture saith, Whosoever believeth on him shall not be ashamed; that is, they shall neither be confounded, nor disappointed of their hope. [In the presence of all the glory of Rome, its pomps and luxuries and victories, the apostle was not ashamed of the Gospel, however mean its origin, or foolish its character, in men's estimation, the reason for which he immediately adds :] [To evayye?uov, not the work or business of conveying the message, but the message itself. — Meyer.] It is the power of God unto salvation — Kvvautc yap Qtnv Igtlv. [This expression asserts more than that the Gospel is " a powerful means in the hinds of God," and is based on the fact that it is the living self- manifestation and effluence of God, as pi//ia Qeov, (the word of God.) — Meyer.] The almighty power of God accompanies this preaching to the souls of them that believe ; and the consequence is, they are saved; and what but the " power of God " can save a fallen, sinful soul ? [n«rrt ru ttigtfvovtl, tn every one believing. The universality implied in the word Ttavrl, (all,) the condition necessitated in tiie tticstevovtl, (believing,) and the dvvauie Qeov, (power of God,) acting etc truTr/piav, (unto, or to- ward, salvation,) are the great subjects treated of in the former part of this epistle. . . . This ex- presses more than merely "justification by faith," which is in fact only a subordinate part of the meat theme — only t lie condition necessitated by man's sinfulness for his entering into the state of salva- as much as in me is, I am ready to preach the gospel to you that are at Rome also. Hi For 5 1 am not ashamed of the gospel of Christ: for ''it is the power of God unto salvation to every one that believeth; 'to the Jew first, and also to the Greek. 17 For '< therein is the righteousness of God revealed from faith to 8. 38 : 2 Tim. 1. 8.^7*. 1 Cor 1. 18: 15. 2. i Luke 2. 30-32 ] 24.47: Acts 3. 26; 13.26,46; chap. 2..9. k Chap. 3. 21- tion ; whereas the argument extends beyond this, to the death unto sin, and life unto God, and carry- ing forward of the sanctifying work of the Spirit from its firstfruits even to its completion. — Alford.] To the Jew first, and also to the Greek — Though God's salvation has hitherto been apparently confined to the Jewish people, yet it shall be so no longer, for the Gospel is sent both to Gentiles and Jews ; God having put no difference between them ; and Jesus Christ having tasted death for every man. 17. For therein — In the Gospel of Christ. Is the righteousness of God — God's method of sav- ing sinners. [AtKaioovi/Tj Qeov, is the justification which God bestows, or of which God is the author; that state of pardon and acceptance which is the re- sult of mercy proffered in the Gospel, and dispensed on account of the atonement made by Christ. . . . It is regarded as something which, belongs to men. . . . A state or condition of which God is the au- thor or giver. — Stuart.] Revealed from faith to faith — Shown to be by faith, and not by the works of any law ; for Abraham was justified by faith before even the law was given. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been by faith from the call of Abraham to the present time. [ 'Ek itIgtiuc tic ttigtlv, from, faith, as the condition or subjective ground of justification, to faith, for increase of faith. [As this plan of salvation is the subject-matter of the gospel, so in this gospel that which previously, though prefigured by the justification of Abraham, was an unrevealed mystery, (pvGT?'/piov.) namely, righteous- ness from God, is revealed, (u.770K7]Av-riTai,) inas- much as the gospel makes known both the accom- plished work of redemption itself, and the means whereby man appropriates the redemption, namely, faith in Christ, which, imputed to him as right- eousness, (chapter iv, 5,) causes man to be regarded and treated by God, out of grace, (dupedv, chapter iii, 24,) as righteous, (dinaioc;) so that he, like one who has perfectly obeyed the law, is certain of the Messianic bliss destined for the righteous, (fiiiiaioi.) The so-called aeticc obedience of Christ is not in- eluded in the meritorious cause of the divine justi- fication, but is to be regarded as the fulfilment of a preliminary condition necessary to the death of Jesus, so far as the justification of man was ob- jectively based on the latter. Without the com- plete active obedience of Christ, (his sinlesssness,) his passive obedience could not have that merito- rious cause. (2 Cor. v, 21.) — Meyer.'] The just shall live by faith— This has been understood two ways: 1) That the just or righteous man can not live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for he only who has brought him into that state of salvation can preserve him in it ; and he stands by faith. 2) It is contended by some able critic- that the words of the original text should be pointed thus : 'O 6't dinaioc in ttcgteuc, Ci/nirai. 19 A \l. I • \. ". 58. ^ . .r oi R , M ;. ROMANS. The existence «n. made Ituowu i-\ ;'i: faith: as it is written. 'The just >hall live by faith. 18 '"For the wrath of God is revealed from heaven again si all ungodliness and un- righteousness <>f men, who hold the truth in unrighteousness; IJ> Because "that which may he known of God is manifest "in them; / Hab. ■:. i; John :;. SB: Gal. 3. n : Phil. 3. 9: Heb. 10. 3 m Acts 17. 80; Eph. o. 6; Col. 3.6. -n Arte 14, 17. istby faith shall live; that is, he alone that i.> justified i>y faith shall be saved: which is also true ; as it is impossible to get salvation in any other way. This last meaningis probably the true on i, as the original text in Hah. ii, 1, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted comformably to these, escaped with their lives. 18. For the wrath of God is revealed — The apostle has now finished hispreface, and conies to the grand subject of the epistle; namely, to show the absolute need of the Gospel of Christ because of the universal corruption of mankind ; winch was sc great as to incense the justice of (!od, and call aloud for the punishment of the world. 1) He shows that all the heathen nations were utterly cor- rupt, and deserved this threatened punishment. An I this is the subject of the first chapter, from verse 18 to the end. 2) He shows that the Jews, not- withstanding the greatness of their privileges, were no better than the Gentiles ; and therefore the wrath of God was revealed against them-, also. This sub- ject he treats in chapter ii, and chapter iii, 1-19. '■'<) lie returns, as it were, on both, (chap, iii, 20-31,) and proves that, as the Jews and Gentiles were equally corrupt, they could not he saved by the deeds of any law ; that they stood equally in need of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the Gentiles as well as of the Jews. By bpyr) deov, the wrath <>f God, we are not to under- stand any uneasy passion in the divine mind; but the displeasure of his righteousness, which is ex- pressed by the punishments inflicted on iheungodly — those who retain not God in their knowledge — and on the unrighteous — those whose lives are profli- gate. As, in the Gospel, the riglvteousness of God is revealed for the salvation of the ungodly, so the the wrath of God is revealed against the workers of iniquity. Those who refuse to be saved in the way revealed by his mercy, must be consumed in the waj revealed bj his justice. [The revelation of the ju licial vengeance of God against sin was contained in the traditional law of tic Gentiles, sometimes called natural law, confirmed and illustrated by the of (I. id's moral government. — Watson.'] [ Wrath is an affection of the personal God, having a necessary connexion with his love. The wrath of God, the reality of which is indisputable as the very pre-supposition of the work of atonement, is in its energy, the love of the holy Cod (who is neither neutral nor one-sided in his affection) for a.ll that is good, as antagonistic to all that is evil. . . . From heaven — The dwellingplace and throne of God is designated as the place from which the ;-, ve- lation of the wrath <>f God issues. ... It descends from lieaven, as a divine matter of fact. — Meyer.'] Ungodliness — Wnijnar, a/In ism, polytheism, and idolatry of every kind. Unrighteousness — 'Af5t- Kiav, everything contrary to strict molality; all viciousness and profligacy of conduct. Who hold 20 forrCod hath showed it unto them. 20 For »the invisible things of him from the creation of the world are clearly se< n. being under- stood by the tilings that are made, , is that Irnili which the light of nature taught respecting the eternal power and Godhead of the Creator. — Stuart.] This may bespoken of the Centiles in general, who either did know, or might have known, much of God from the works of creation, as the apostle intimates in the following verses. But Rosen miiller, and some others, contend that the word Karsxrfv, here, does not signify to hold, but to hinder; and that the passage should be trans- lated, ii'hn through maliciousness hinder the truth : that is, prevent it from taking hold of their hearts and from governing their conduct. This is certainly a very usual acceptation of the verb Krttv\ Cr/ these men hindering, by their vicious conduct, the truth of God from being propagated in the earth. Of men who hold back the truth in iniquity — [Who, possessing enough of the germs of religious and moral verity to preserve them from abandon- ment, have checked the development of this truth in their lives, hv udiiiia, in the love and practice of sin. — Alford.] 19. That which may be known of God — Dr. Taylor paraphrases this and the following verse thus : "Although the Gentiles had no written reve- lation, yet what may be known of God is every- where manifest among them, God having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations observable in the con- stitution and parts of the universe ; especially his eternal power and universal dominion and provi- dence; so that they cannot plead ignorance in ex- cuse of their idolatry anil wickedness. 20. The invisible things of him — Cod's invis- ible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity showing his omnipotence; their vast variety and contrivance his omniscience; and their adaptation to the most beneficent pur- poses his infinite goodness and philanthropy. His eternal power — 'Atfitog avrov dvvatfic, that all- powerful energy that ever was, and ever will exist; so that, ever since there was a creation to be sur- veyed, there have- been intelligent beings to make that survey. And Godhead — Beiorvg, his acting us God'w the government and support of the uni- verse. His works prove his being; the government and support of these works prove it equally. Crea- tion and providence forma twofold demonstration of God, first, in the perfections of his nature ; and, sec- ond, in the exercise of those perfections. [Qeiorng, divinity, (notgodhead, which would be 9ror?,r. ) The laet that the Creator is divine — is of a different, im- tiirr from ourselves, and accompanied by distinct attribute-, and those of the highest order — which we call divine. See Alford.] [The 8'iotwc, is the totality of that which God is, as a Being possessed of divine attributes, as tfftov, the collective sum of escrlption of tli e df based CHAPTER I. they knew God, they glorified him not as God, neither were thankful; hut s became vain in their imaginations, and their foolish heart was darkened. 22 ' Professing themselves to he wise, they hecame fools, 23 And changed the glory of the uncorruptible "God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 v Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, " who dishonour their own bodies sSKinga 17. 15; Jer. 2. 5; Eph. 4. 17, 18. (Jer. 10. 14. — u Deut. i. lti, etc. ; Psa. Hlii. 20; Isa. 40. 18,2-5: Jer. 2.11; Ezek. 8. 10; Acts 17. 2s). c Psa. 81. 12; Acts 7. 42; Eph. 4. 18, 19; 2Thess. 2. 11, 12. divine realties. . . . The eternal power, this aspect of his deiOTTjC, which comes into prominence at first and before all others, and the divinity of God in its collective aspect, are rationally perceived and discerned by means of his Works. — Meyer.] 21. Because that, when they knew God — When they thus acquired a general knowledge of the unity and perfections of the divine nature, they glorified him not as God. Wherefore God, in pun- ishment for their sin in thus turning his truth info a lie, suffered even their mysteries (cultus) to de- generate into an odious sink of vice and immorality ; giving them up unto all uncleanliness and vile af- fections. They glorified him not — They did not give him that worship which his perfections required. [Tli ■ expression, did not glorify him as God, is em- phatic. They were not ignorant of his existence ; their poets and other writers sometimes said noble things respecting him, . . . but their imaginary deities wholly displaced the Supreme God in their thoughts, so that he was neither trusted nor worshipped. — Watson.] 22. Professing themselves to be wise — This is most strikingly true of all the ancient philoso- phers, whether Greeks or Romans, (Indians or Chi- nese,) as their works which remain sufficiently testify. The word (puoKovres, signifies not merely the prof 'easing, but the assumption, of the philosophic character. Became fools — [This becoming fool- ish must be understood as something self-incurred, produced through the conceit of independence. . . . He ithenism is not the primeval religion from which man might gradually have risen to the knowledge of the true God, but is, on the contrary, the result of a falling away from the known original revela- tion of the true God in his works. — Meyer.] 23. And changed the glory, etc. — The finest representation of their deities was in the human figure; and on such representative figures the sculp- tors spent all their skill. And when they had formed their gods according to the human shape, they endowed them with human passions ; and as they clothed them with attributes of extraordinary st length, beauty, wisdom, etc., not having the true principles of morality, they represented them as slaves to the most disorderly and disgraceful pas- sions ; excelling in irregularities the most profligate ot men, as possessing unlimited powers of sensual gratification. And to birds — As the eagle of Ju- piter among the Romans, and the ibis and hawk among the Egyptians ; which were all sacred ani- mals. Fourfooted beasts — As the apis or white ox among the Egyptians ; from which the idolatrous Israelites took their golden calf. The goat, the monkey, and the dog, were also sacred animals among the same people. Creeping things — Such 'between themselves: 25 Who changed J the truth of God z into a lie, and worshipped and served the creature * more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto b vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another ; men with men working that which is unseemly, and receiving in themselves that wl Cor. 6. 18 ; 1 Thess. 4. 4 ; 1 Pet. 4. 3. Being filled with all unrighteousness, fornication, wickedness, cov- etousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, :$<> Back- c Or, to acknowledge. — dOr, ovc, detractors, slan- derers. Haters of God — Qeoorvyslg, contemners of sacred things, maligners of providence, scorners, etc. Despiteful — 'Yflptorrdr, stormy, boisterous, abusing both the characters and persons of those over whom they have power. Proud — 'Yirepntpu- vovc, arrogant; magnifying themselves at the ex- pense of their neighbours. Boasters — 'Aafovac, self -assuming, vain-glorious. Inventors of evil things — '"Eipevperac kokC'v, inventors of debasing rites. Those who have invented destructive cus- toms, rites, fashions, etc., the orgies of Bacchus, the mysteries of Ceres, the Lupercalia, feasts of Bona Dea, etc. Multitudes of which evil things, de- structive and abominable ceremonies, are to be found in every part of the heathen worship. Dis- obedient to parents— Though filial affection was certainly more recommended and cultivated than many other virtues, yet there are many instances on record of the grossest violation of this great branch of the law of nature. 31. Without understanding — WovvfteTove, destitute of capacity for spiritual things. Cove- 22 nant-breakers — Wnvvdirovr, persons who could be hound by no oath, because, properly speak- ing, they had no God to witness or avenue their misconduct. A- every covenant or agreement is made as in the presence of (iod, so he that opposes the being and doctrine of God is incapable of being Konnd by any covenant ; he can give no pledge for his conduct. Without natural affection — 'Aff- Topyovc, without that attachment which nature teaches the young of all animal- to have to their mothers, and the mothers to have for their young. The heathens, in general, have made no scruple to expose the children they did not think proper to bring up, and to despatch their parents when they were grown old or past labour. Implacable — 'Aonovdovf. It was customary among all nations to pour out wine as a filiation to their gods, when making a treaty. This was done to appease the angry gods, and reconcile them to the contracting parties. The word here shows a deadly enmity; the highest pitch of an unforgiving spirit ; in a word, persons who would not make reconciliation either to God orman. Unmerciful — kve"kevubvac; those who were incapable, through the deep-rooted wickedness of their own nature, of showing mercy to an enemy when brought under their power, or doing any thing for the necessitous, from the prin- ciple of benevolence or commiseration. '■VI. Who, knowing the judgment of God — AwaiAjpa, the grand mile of right which God has revealed to every man, the knowledge of which he has, less or more, given to every nation of the world. In the worst states of heathenism this great principle has been acknowledged ; but, through the prevalence of corruption in the heart, this law, though acknowledged, was not. obeyed ; and the corruption increased so that those were highest in repute who had cast oil' all restraints of this kind; so that they even delighted in them; ovvEvdoKoioi, highly applauded, and gladly associa- ted with those transgressors; which argues the very highest pitch of moral depravity. [This view of the pagan world is part of the apos- tle's great argument. He lays it down that the Gospel is a divine provision for man's salvation; that every sinful man needs it, because " the wrath of God is revealed from heaven against all ungodli- ness of men;" and that the whole Gentile world needed it, because they were all actually offenders, and as such worthy of death. This is the connex- ion of this black catalogue of pagan immoralities with his argument. — Watson. | The world's need of just such a display of mercy and goodness, as is shown in the incarnation ami death of God's Son, is seen in the deep-rooted and widely extended corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture. Almost every trace of original righteousness had been Thp condemning sin in others, does not excuse it in the condemnor. CHArTER II. . M. 41162. A. D. 58. Year of Rome, 811. CHAPTER II. THEREFORE thou art a inexcusably man, whosoever thou art that judgest : b for wherein thou judgest another, thou condem- nest thyself; for thou that judgest doest the same tilings. 2 But we are sure that the judg- ment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do a Chap. 1.20. 6 2 Sara. 12. 5-7; Matt. 7. 1,2; John 8. 9. cChap. 9. 23; Eph. 1. 7; 2. 4, 7. d Chap. 3. 25. e Exod. 34. 6. /Isa. 30. 18: 2 Pet. 3. 9, 15. obliterated. The proofs of God's eternal power and providence, so manifest in the creation and preser- vation of the universe, were wholly disregarded. A vain philosophy, without right, principle, or end, was substituted for those divine truths which had been disclosed originally to man. Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, cor- rupt the will, and debase the affections and pas- sions. This was proved in the most unequivocal manner, by a profligacy of conduct which had de- based them far below the beasts; and the apostle here gives a list of their crimes, every article of which can be proved from their own history and their own writers ; crimes which, even bad as the world is now, would shock common decency to de- scribe. [And these were the accepted opinions of the wisest and most renowned of the teachers of heathen antiquity.] Thus, they liecame vainin their imaginations, and their foolish heart was darkened; and prof essing themselves to be wise, they became fools. By all this we see what the world was, and what it would have continued to be, had not God sent a divine revelation of his will, and established a pub- lic ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature he would be, in all places of his dispersion on the earth, what the apostle describes in the last three verses of this chapter. Reader, magnify God, who has called thee from such deep darkness to the marvellous light of the glorious Gospel of his Son ; and walk as a child of the light and of the day, in whom there shall be no cause of stumbling. NOTES ON CHAPTER II. [Having shown (chapter i, 18-32) that the Gen- tiles were for their sins obnoxious to the divine wrath, and therefore had need of some other way of justification than by obedience to God's law, which other way he designates " the righteousness of God," dinawovvn dcov, the apostle proceeds (chap- ter ii-iii, 20) to declare that the Jews also were in- volved in the same condemnation, so that they could not condemn the Gentiles for their wicked- ness without at the same time condemning them- selves. The "unrighteousness" of the Gentiles was flagrant and obvious, while that of the Jews was more subtle, and needed to be more carefully characterized ; accordingly we have the detailed ac- count of Gentile wickedness held forth as a mirror, in which the true character of Jewish unrighteous- ness might be clearly seen. In both cases the de- sign was to set in a strong light the universal sin- fulness of mankind, so making "justification" im- possible except as an act of pure grace on the part of God, the righteous Judge. And so, by demon- strating the universality of the condemnation, he prepares the way to bring fully into view " God's such tilings, and doest the same, that thou shalt escape the judgment of God ? 4 Or despisest thou c the riches of his goodness and ''forbear- ance and e longsuffering : f not knowing that the goodness of God leadeth thee to repentance? 5 But, after thy hardness and impenitent heart, fftreasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 h Who will render to g Deut, 32. 34 : James 5. 3. h Job 34. 11 : Psa. 62. 12 ; Prov. 24. 12; Jer. 17. 10; 32. 19; Matt. in. 27; chap. 14. 12; 1 Cor. 3. 8; 2 Cor. 5. 10 ; Rev. 2. 23 ; 20. 12 ; 22. 12. righteousness " — needed equally by all, and adapted equally to the wants of Jews and Gentiles.] 1. Therefore — [Aio, referring back to the ?nain tenor of the whole previous exposition ... as set- ting forth the moral condition of heathenism, in re- spect to its inexcusableness. Thou art inexcus- able — A manifest glancing back to chapter i, 20. Before the mirror of this Gentile life of sin all excuse vanishes from thee, O man who judgest, for this mirror reflects thine own conduct, which thou thyself therefore condenmest by thy judg- ment. — Meyer.'} Wherein thou judgest— ['Er u KpiveLc, by the very thing as to which thou judgest another, etc. The same things done by Jews and Gentiles, though not identical in form, were so in spirit and essentia! character.] 2. We are sure that the judgment of God, etc. — God is righteous and impartial, and will pun- ish sin without respect for the person of the sin- ner. Transgression in a Jew is not less criminal than iniquity in a Gentile. 3. And thinkest thou this, O man — [Here the apostle approaches nearer to the Jews, (whom he had not yet named.) They considered that because thev were the children of Abraham they should be saved. (See Matt, iii, 1-9.)— Al ford.] 4. Or — ["H, in case thou hast not this illusion.] Despisest thou — [The despising the divine good- ness is the contemptuous unconcern as to its holy purpose, which produces as a natural cousequence security in sinning. — Meyer.'] Not knowing — 'Ayvouv, not considering that this goodness of God, which has so long manifested itself in forbearance and long-suffering. Leadeth thee to repentance — Was designed to accomplish this blessed end ; which thy want of consideration and acknowledg- ment has rendered hitherto ineffectual. This was a maxim among the Jews themselves ; for in Sy- nopsis Sohar it is said : The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted. 5. But after — In consonance with. Thy hard- ness — Occasioned by thy long course of iniquity. And impenitent heart — Produced by thy hard- ness, through which thou art callous to the calls and expostulations of conscience. Treasurest up — Continues! to increase thy debt to the divine jus- tice. Against (iv, in) the day of wrath— [The day of indignation or punishment. — Stuart.] [The rev- elation of God's character as a righteous Judge will consist in his rendering to every nan accord- ing to his deeds. — Speaker's Commentary.] The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest or neglectest to improve the eichks of God's goodness, so surel y thou shalt share in the treasures of his wrath. The punishment shall be proportioned to the mercy thou hast abused. 6. Who will render — God, in the day of judg- 23 I. P. 58. e, Ml. ROMANS. Impartiality of God in his jndgiiM at "! in* ii. every man accordingto liis deeds: 7 To them who by patienl continuance in well doing for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and 'do not obey the truth, hut obey unright- eousness, indignation and wrath, 9 Tribula- tion and anguish, upon every soul of man that doeth evil: of the -lew *firs.t, and also of the ■Gentile; 10 '"Hut glory, honour, and peace, to every man that worketh good: to the Jew , ' .: chap. 1. l»\ 21 1-. i: I-: I Pi i. I. 17. /'■> I X- Amos 3. 2; m I Pet. 1. :.— Luke n (It. raent, will reward or punish every man according as his life and conversation have been. According to his deeds — Kara tu Ipya avrov. ["Epya in- cludes all the developments which a man makes of himself, whether by outward or inward actions. — Stuart.] [The verb, uTrotStW/, will render, has two sets of objects: fust, eternal life, (verse 7,) and glory, honour, and peace, (verse 1";) and second, in- dignation and wrath, tribulation ami anguish (verses ^, 9.) All these "ill he render, to each according to his character and conduct.] 7. To them, etc. — In this manner will God, in the great day, dispense punishments ami rewards: 1 ) He will give eternal life to them who, in all the trials and difficulties of the present state have per- / in well doing — seeking for and expecting — glory, honour, and immortality. 8. But unto . . . contentious — 2) He will mani- fest his indignation, and inflict wrath on all who are contentious — who obstinately dispute against the truth, and obey unrighteousness. 9. 10. The Jew first — As possessing greater privileges, and having abused greater mercies. Also ... of the Gentile — Who, though he had not the same advantages, had what was sufficient for his state ; and, having sinned against them, shall have punishment proportioned to his demerit. Every man that worketh good— That lives in a conscientious obedience to the known will of God, whether he lie Jew or Gentile, shall have glory, honour, and peace; that is, eternal blessedness. 11. For there is no respect of persons with God — As there is no respect of persons with God in (the final ) judgment, so there can be none in the previous administration of his saving; blessings. He that will be condemned for his unrighteousness will lie condemned on the ground that he had suf- ficient grace afforded him for the salvation of his soul ; and his condemnation will rest on the simple principle that he abused the grace which was suf- ficient to save him by acting iii opposition to its dictates and influence [This remark serves as the transition to what follows, not merely as the con- firmation of what wentbefbre. As to what priced, d, i: asserts that though the Jew has had great ad- vantages, he .-hall lie justly judged for his use of them, not treated as a favourite of Heaven: as to what follows, it introduces a comparison between him ami the Gentile to show how fairly he will be, for those greater advantages, regarded as tt/j^t-oc (first) in responsibility. — Alford.~] 12. For as many as have sinned without law — f'Avo/uwc, beyond the purview of the) law, (of Moses.) The Gentiles were not without law, though they had not the law of Moses, and could not therefore be judged by it, hut their own unwritten and universal!} present law, against which all who have sinned must be " judged " — condemned.] In first, and also to the n Gentile : II For "there i- no respeel of persons with God. 12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall lie judged by the law; I :{ (For i not the hearers of the law an just before God, but the doers of the law shall he justified. II for when the Gentiles, which have not the law. do by nature the things con- tained in the law, these, having not the law, .. Dent. 1". IT: -' Chron. 1'.'. 7; Joli 34. 1"; lets 10. 34: Gal. •J. i.: Epli. 6. '■'; Col. :;. -i.,\ 1 I'll. 1. 17.— /' .Matt. 7. 3 ; James 1. -J.', -J::. 25: 1 John l. 7. 24 the law — Under tin (Mosaic) law. [It is on that very undeniable assumption, that nil who hav< Inula lair given sliall I" judged I'// that law, that the apos- tle constructs hi- argument, asserting it with regard to the Mosaic law in the case of the Jews, and proving that the Gentiles have had a law given to them in the testimony of their consciences, (their moral intuitions.) — Alford.] [No//«?, throughout signifies lAe law of Moses, even when without the article; except where the absence of the article corresponds to a logical indefiniteness, (as in verse 14, last clause,) and even there not a law, but law. —Alford.] 13. For not the hearers of the law, etc. — Where God has given a lair — a divine revelation — he requires obedience to that law ; and only those who have been doers of the lavi — who have lived according to the light and privileges granted in that revelation — shall be justified. 14. For when the Gentiles, 'which have r.ot the law, etc. — Nor does it follow that the (en- tiles, who have not had a divine revelation, shall either perish because they had it not, or their un- righteous conduct pass unpunished because their not having this revelation might be considered as an excuse for their sins. Do by nature the things contained in the law— Do, without this divine revelation, through that light which God im- parts to every man, the things contained in the law — act according to justice, mercy, temperance, and truth, the practice of which the revealed law so powerfully enjoins. These . . . are a law unto themselves — When the Gentiles which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves ; that light and influence serving instead of a divine revelation. That the Gentiles did really do the things contained in the law, in reference to what is termed natural justice, and made the wisest distinctions relative to the great principles of the doctrine of civil rights and wrongs, every one conversant with their writings will admit. [The Gentiles had not tht law, but they had law, (natural intuitions of right,] whose moral purport was the same with that of //,, law, and this law of righteousness their consciences duly recognised, so devolving upon them just moral re- sponsibilities.] Much stress has been laid on tin- wind, uvGfi, by nature, in verse 1 I, as if the apostle designed to intimate thai nature, indepen- dently of the influence of divine grace, possessed such principles as were sufficient to guide a man to -lory. But certainly the term cannot he so un- derstood here. I rather think that the seu-e given to it inSi nut's T/iesaurus, (vol. ii, col. 1475,) reipsa, revera, certainly, truly, is its sense here ; for nli, n //ii (,',,,/i/iS, ir/iich hare in, I tin lain, tpVOll ■nuLij, tkulv, or in effect, no the tilings contained in Neither Jews nor fientiles win escape the judgment of God. CHAPTER II. A. M. 4062. A.D. 5? Year of Rome, 811. " are a law unto themselves: 15 Which show the work of the law written in their hearts, q their conscience also bearing witness, and their thoughts r the mean while accusing or else excusing one another;) 16 s In the day when God shall judge the secrets of men 'by Jesus Christ "according to my gospel. 17 Be- hold, "thou art called a Jew, and w restest in a Or, the conscience witnessing with them-. — r Or, i<< - tirn'ii themselves. « Eccles. [-2. 14; Mutt. 25.31 ; John 12. 48; chap. 3. fi; 1 Cor. I. 5; Rev. 20. 12. Uolin 5. 22; Acts 10. 42; 17.31; 2 Tim. 4. 1,8; 1 Pet. 4. 5. w Cliap. 16.25; ITim. 1. 11; 2 Tim. 2. 8. the law, etc. This seems to be its sense in Gal. iv, 8: When ye knew not God, ye did service to tin m which (Qvaei, certainly,) are no gods; that is, are false gods. Suicer quotes Cyril of Alexandria, (sub Anathematismo iii, in Actis Ephesiuis, p. 212,) speaking of the union of the two natures in Christ, rails this union (pvaisf/v, natural; that is, says he, uAtjOi'/, true, or real. He adds, that the word should he thus understood in Eph. ii, 3: We were by na- ture, bvaei, children of wrath; and says, (pvaei uvrl rov u/iTjfluc, fyvaei is here -used for aAr/OCig, truly: we were truly, i.wontestably, the children of wrath, even as others. That is, like the rest of mankind, we have all sinned and come short of the glory of God, and, consequently, are exposed to punish- rnent. Some think that this text refers to the natural corrupttion of man ; but, although it is true that man conies into the world corrupt, and that all men, since the fall, are very far gone from origi- nal righteousness, yet it is not clear that the text in Eph. ii, 3, speaks of any other thing than the effects of this degeneracy. 15. Which show (manifest, demonstrate) the work of the law — [Conscientiousness is a mani- festation of the moral law in the heart.] — The phrase, written in their hearts, is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was regulated from a divine revelation; the Gentiles theirs from what God, in the course of his providence and gracious influence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded. It was from this true light, enlighten- ing the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. As if the apostle had said : And this point, that they have a law and act according to it, is further proved from their conduct in civil af- fairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law or in their treatises on morality. All these are ample proofs that God has not left them with- out light ; and that, seeing that they have such cor- rect notions of right and wrong, they are account- able to God for their conduct in reference to these notions and principles. Thair thoughts the mean while, etc. — {Judgments or reflections, the self-judging voices of the conscience, which being corrupted by sinful desires are often divided, thought against thought in inner strife accusing, or perhaps excusing.] One another— [Mera^v uXkfi- /.uiv, between each other, at mutual intervals, alter- nately; th.it i-, in successions — first one kind of thoughts, that is, approbation; then another kind, that is, disapprobation. — Stuart.] [•' One another," refers to thoughts by way of opposition; the terms the law, x and makest thy boast of God, 18 And ^knowest his will, and "approvest the things that are more excellent, being in- structed out of the law ; 19 And b art confi- dent that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, c which hast the form of knowledge and of the r Matt. 3. 9; John 8. 33; ch. 9. 6. 7 : 2 Cor. 11. 22. io Micah 3.11; chap. 9. 4. sclsa. 45. 25; 48.2; John 8. 41. — u Deut. 4. 8; Psa. 147. 19, 2ft zO\\ trust the thing,* that differ. a Phil. I. 10. //Matt. 15. 14; 23. 1H, 17, 19, 24: John 9. 34,40, 41. oChap. 6. 17; 2 Tim. 1. 13; 3. 5. accusing and excusing are to be taken absolutely, and no object should be understood.] 16. In the day when God shall judge — [In that day. This frequently recurring clause is usually referred to the great day of final judgment ; it, however, not unfrequently has a more immediate and direct application to God's rectorial dealings with men in the present life.] And all this shall be further exemplified and proved in the day when God shall judge the secrets of men by Jesics Christ; which judgment shall be according to my gospel — according to what I am now laying down before you, relative to the impartiality of God and his righteous procedure in judging men, not according to their opinions or prejudices, not according to revelations which they never possessed, but accord- ing to the various advantages or disadvantages of their political, religious, or domestic situation in life. 17. Behold, thou art called a Jew — [But if thou art styled a Jew, or, if thou, a Jew. Two oppo- site persons have been kept in contrast ; the one having the law, and the other having a law ; the, latter has been recognised as a Gentile, the for- mer is now named as a Jew. The apostle now ad- dresses his discourse to this latter ; as a repre- sentative of a class whose self-righteousness and pride of position he proceeds to expose and decry. And restest in the law — The word kiravanairn implies the strongest confidence of safety and se- curity. Thou reposest thy whole trust and confidence in this law. And makest thy boast of God — The word navxaoai implies the idea of exulting in any thing, as being a proper object of hope and de- pendence. Referred to God, it points out that hi is the sure cause of hope, dependence, joy, and hap- piness. As if the apostle had said : You rejoice in God as the object of your hope and dependence ; you praise and magnify him ; you account it your greatest honour that he is your God, and that you worship him. 18. Knowest his will — Hast been favoured with a revelation of his own will, immediately from himself. The things that are more excellent — Ta dia&ipovra, the things that differ; that revelation which God has given of himself makes the nicest distinctions between right and wrong; between vice and virtue ; for all these blessings ye acknowl- edge to receive from your law, being instructed, KaTTjxm'uzrnc, catechized, in the knowledgeof divine things, [through the public reading and exposition of it in the synagogue. — Meyer.] 19. And art confident, etc. — Tn consequence of all these religious advantages, ye believe thai ye are able to teach others, and to be guides and lights to the bewildered, darkened Gentiles, who may become proselytes to your religion. 20. An instructor of the foolish, etc. — Yc 25 A. n. 58 ROMANS. Mere ontwnrd conformity to r'-li^ions truth in the law. 21 d Thou therefore which teachesl another, teachesl thou aot thyself? thou that preachesl a man should not steal, dost thou steal? 22 Thou thai sayesl a man should nut commit adultery, dosl thou commit adultery? thou that ahhorresl idols, e dost thou commit sacrilege? 2:$ Thou that f mak- est thy boasl of the law, through breaking the law dishonouresl thou God '. 21 For the name of God is blasphemed among the Gentiles through you, as it is s written. 25 b For cir- cumcision verily profiteth, if thou keep the law: bu1 if thou be a breaker of the law, thy d Psa. 5 1 . i tc. : Matt. 23. 3, etc. — e Mai 3. 8. — ./ Verse 17. There- fore, ' if the uncircumcision keep the righteous- ness of the law, shall not bis uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfil the haw, '• : judge thee, who by th e letter and circumcision dosl transgress the law? 2* For 'he is not a dew. which is one out- wardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, '"which is one inwardly; and n circumcision is that of the heart, "in the spirit, and not in the letter; p who-,- praise is not of men, but of God. ?Matr.3.9: John 8. 39: chap.9 6,7; Gal. 6. 15; ltev.2.9. — m 1 Pet. 3.4. — » Phil. 3. :: : Col. 2. 11. — oChap. 7. 6; 2 Cor. :;. B. — 1 ,\ Cor. 4. 5; 2 Cor. 10. 18; 1 Thess. 2. 4. [Not in itself, but in the benefits of the covenantof which it was the seal.] !t is a blessing to belong to the Church of (hid. and wear the sign of the cov- enant, provided the terms of the covenant are com- plied with. But if thou be a breaker of the law — If thou do not observe the conditions of the covenant, the outward sign is both without mean- ing and without effect. This was a maxim of the rabbins themselves ; for they allowed that an apos- tate or ungodly Israelite mil • 11, notwith- standing his circumcision. Uncircumcision — 'Atcpo(3vaTia, the state of uncircumcision, Gentilism, not within the covenant.] 26. Therefore, if the uncircumcision, etc. — If the Gentile be found to act according to the spirit and design of the law, his acting thus uprightly, according to the light which God has afforded him, will be reckoned to him as if he were circumcised and walked agreeably to the law. 27. And shall not uncircumcision, -which is by nature — And shall not the Gentile, who is in tpvoewc, according to the custom of his country — who is, by birth,noi obliged to be circumcised ? If it fulfil the law — If such a person act according to the spirit and design of the law ; judge, Kfiivei, condemn thee, [" rise up in judgment against," see Matt, xii, 41-42,] who, whilst thou dost enjoy the letter, — the written law, — and bearest in thy body the proof of the circumcision which it requites, dost transgress thai l