COBBIN'S EDITION* 
 
 isbtb imbtr % fctral ganciimt of tht Author 
 
 NOTES 
 
 ON THE 
 
 EPISTLE TO THE EOMANS 
 
 EXPLANATOEY AND PEACTICAL 
 
 BY 
 
 REV. ALBERT/BARNES 
 
 P.EPRIXTED VERBATIM FROM THE LATEST AMERICAN EDITIOX. AXD EDITED BT 
 
 REV. INGRAM COBBIN, M.A. 
 
 GALL & INGLIS, G GEOEGE STEEET
 
 ADVERTISEMENT, 
 
 THE EPISTLE TO THE ROMAN'S is, as the American Com- 
 mentator observes, the most difficult to interpret of all the 
 Epistles. The lengthened reasoning the involved style 
 the long parentheses the sublime topics on which it treats, 
 all contribute to the perplexity of the Commentator. An 
 enthusiast to certain views may snatch some passages, and 
 carve them to his pleasure ; but it belongs to the sober 
 and devout Christian to study the whole in its connexion, 
 and to aim at understanding the Apostle's meaning. In 
 this way alone is the beauty of the entire chain of the 
 sacred argument to be seen, and the fine practical link by 
 which it is terminated. 
 
 MR. BARNES has evinced great piety, skill, and judg- 
 ment in handling this epistle. He has treated it with 
 becoming reverence ; he has aimed to found no sectarian 
 system upon it ; and he has made it so plain that " he 
 who runs may read." 
 
 The title of the American work has the addition of 
 " Designed for Bible-Classes and Sunday-Schools." As 
 this is not affixed to the subsequent volumes of the Epis- 
 tles, in order to maintain uniformity in the titles, it has 
 been omitted; but no such liberty has been taken with 
 any part of the Commentary itself. 
 
 CAMBERWELL, 
 Oct., 1846. 
 
 2207323
 
 ADVERTISEMENT TO THE FIFTH EDITION. 
 
 Notwithstanding the difficulty of correcting a work which is stereotyped, 
 >he following Notes have undergone a careful revision, and several altera- 
 tions have been made. The changes refer to a few phrases which did not 
 accurately express my meaning, and to some entire paragraphs. My desire 
 lias been to make the work as little exceptionable as possible. Some ex- 
 pressions in the former editions have been misunderstood ; some are now 
 seen to have been ambiguous ; a few that have given offence have been 
 changed, because, without abandoning any principle of doctrine or interpret- 
 ation, I could convey my ideas in language more acceptable, and less fitted 
 to produce offence. The changes [occurring in this edition in pp. 115, 
 116. 117, 118, 119, 133, 134, 141144, 14G 151, 156, 157, partly re-written, 
 178, 179, and 233, 234] have been made with a wish to make the work more 
 useful, and with a desire to do all that can l)e done, without abandon- 
 ing principle, to promote peace and to silence the voice of alarm. On some 
 of these passages, as is extensively known to the public, charges of incul- 
 cating dangerous doctrines have been alleged against me before the Presby- 
 tery of which I am a member. After a fair and full trial, the Presbytery 
 acquitted me ; and I have taken the opportunity after the trial was passed 
 and I had been acquitted, to make these changes for the sake of peace, and 
 not to appear to have been urged to make them by the dread of a trial. 
 
 When the work was first published, it was not anticipated that more than 
 two or three editions would be demanded. The fact that, within less than 
 eight months, a fourth edition should be called for, is a source of gratitude, 
 and an inducement to do all that can be done to make the work as com- 
 plete as possible, that it may more perfectly accomplish the design for which 
 It was written. Some of the alterations have been made by the suggestions 
 of friends ; some by the cry of alarm which has been raised ; but, whether 
 from the one or the other, 1 hold that an author should be grateful for all 
 the suggestions which may go to improve his works, and should amend 
 them accordingly. 
 
 ALBERT BARNES. 
 
 Philadelphia.
 
 PEEFACE. 
 
 THE Epistle to the Romans has been usually regarded as the most 
 difficult portion of the New Testament. It is from this cause, pro- 
 bably, as well as from the supposition that its somewhat abstruse 
 discussions could not be made interesting to the young, that so few 
 efforts have been made to introduce it into Sunday Schools and 
 Bible Classes. It will doubtless continue to be a fact, that Sunday 
 School instruction will be confined chiefly to the historical parts of 
 the Bible. In the Sacred Scriptures there is this happy adapted- 
 ness to the circumstances of the world, that so large a portion of 
 the volume can thus be made interesting to the minds of children 
 and youth ; that so much of it is occupied Avith historical narrative ; 
 with parables ; with interesting biographies of the holy men of 
 other times, and with the life of our blessed Lord. But still, while 
 this is true, there is a considerable portion of the youth, in various 
 ways under the instruction of the Bible, who may be interested in 
 the more abstruse statements and discussions of the doctrinal parts 
 of the Holy Scriptures. For such for Sunday School teachers ; 
 for Bible Classes ; and for the higher classes in Sabbath Schools 
 these Notes have been prepared. The humble hope has been 
 cherished that this epistle might be introduced to this portion of 
 the youth of the churches ; and thus tend to imbue their minds 
 with correct views of the great doctrines of the Christian Revelation. 
 This object has been kept steadily in view. The design has not 
 been to make a learned commentary ; nor to enter into theological 
 discussions ; nor to introduce, at length, practical reflections ; nor 
 to enter minutely into critical investigations. All these can be 
 found in books professedly on these subjects. The design has been 
 to state, with as much brevity and simplicity as possible, the real 
 meaning of the sacred writer ; rather the results of critical inquiry, 
 as far as the author has had ability and time to pursue it, than the 
 process by which those results were reached. The design has been 
 to state what appeared to the author to be the real meaning of the 
 Epistle, without any regard to any existing theological system; 
 and without any deference to the opinions of others, further than 
 the respectful deference and candid examination, which are due to 
 the opinions of the learned, the wise, and the good, who have
 
 vi PREFACE. 
 
 made this Epistle their particular study. At the same time that 
 this object has been kept in view, and the reference to the Sabbath 
 School teacher, and the Bible Class, has given character to the 
 work, still it is hoped that the expositions are of such a nature as 
 not to be uninteresting to Christians of every age and of every class. 
 He accomplishes a service of no little moment in the cause of the 
 church of God, and of truth, who contributes in any degree to 
 explain the profound argument, the thorough doctrinal discussion, 
 the elevated views, and the vigorous, manly, and masterly reason- 
 ings of the Epistle to the Romans. 
 
 Of the defects of this work, even for the purpose contemplated, 
 no one will probably be more deeply sensible than the author. Of 
 the time and labour necessary to prepare even such brief Notes as 
 these, few persons, probably, are aware. This work has been 
 prepared amidst the cares and toils of a most responsible pastoral 
 charge. My brethren in the ministry, so far as they may have 
 occasion to consult these Notes, will know how to appreciate the 
 cares and anxieties amidst which they have been prepared. They 
 will be indulgent to the faults of the book ; they will not censure 
 harshly what is well-meant for the rising generation ; they will be 
 the patrons of every purpose, however humble, to do good. 
 
 It remains only to add, that free use has been made of all the 
 helps within the reach of the author. The language of other 
 writers has not been adopted without particular acknowledgment 
 but their ideas have been freely used where they were thought to 
 express the sense of the text. In particular, aid has been sought 
 and obtained from the following works : the CB.ITICI SACRI, CALVIN'S 
 COMMENTARY ON TIIE ROMANS, DODDE.IDGE, MACKNIGHT, andRosEN- 
 MULLUK; and the commentaries of THOLUCK and FLATT so far as 
 an imperfect knowledge of the German language could render 
 their aid available. A considerable portion was written before 
 Professor STUAUT'S Commentary appeared. In the remaining por- 
 tion, important aid has been freely derived from that work. The 
 aim of this work is substantially the same as that of the " Notes 
 on the Gospels," and on the Acts of the Apostles; and the earnest 
 wish and prayer of the author is, that it may be one among many 
 means of establishing the truth, and of promoting its advancement 
 and ultimate triumph in the world. 
 
 Philadelphia, June 14, 1834.
 
 EPISTLE TO THE ROMANS. 
 
 INTRODUCTION. 
 
 THIS Epistle has been, with great uniformity, attributed 
 to the apostle Paul, and received as a part of the sacred 
 canon. It has never in the church been called in question 
 as a genuine, an inspired book, except by three of the 
 ancient sects deemed heretical the Ebionites, the En- 
 cratites, and Cerinthians. But they did not deny that it 
 was written by the apostle Paul. They rejected it because 
 they could not make its doctrines harmonize with their 
 views of other parts of the Scriptures. Their rejecting it, 
 therefore, does not militate against its genuineness. That 
 is a question to be settled historically, like the genuine- 
 ness of any other ancient writing. On this point the 
 testimony of antiquity is uniform. The proof on this 
 subject may be seen at length in Lardner's works. The 
 internal evidence that this was written by Paul is stated 
 in a most ingenious and masterly manner by Dr. Paley, in 
 his Horce Paulina. 
 
 It is agreed by all, that this epistle was written in Greek. 
 Though addressed to a people whose language was the 
 Latin, yet this epistle to them, like those to other churches, 
 was in Greek. On this point, also, there is no debate. 
 The reasons why this language was chosen were probably 
 the following. (1.) The epistle was designed, doubtless, 
 to be read by other churches as well as the Roman. 
 Compare Col. iv. 16. Yet the Greek language, being 
 generally known and spoken, was more adapted to this 
 design than the Latin. (2.) The Greek language was 
 then understood at Rome, and extensively spoken. It 
 was a part of polite education to learn it. The Roman 
 youth were taught it ; and it was the fashion of the times 
 to study it, even so much so as to make it matter of
 
 8 ROMANS. 
 
 complaint that the Latiruwas neglected for it by tlie Roman 
 youth. Thus Cicero (Pro. Arch.) says, The Greek lan- 
 guage is spoken in almost all nations ; the Latin is con- 
 fined to our comparatively narrow borders. Tacitus (Oral. 
 29) says, An infant born now is committed to a Greek 
 nurse. Juvenal (vi. 185) speaks of its being considered as 
 an indispensable part of polite education, to be acquainted 
 with the Greek. (3.) It is not impossible that the Jews 
 at Rome, who constituted a separate colony, were better 
 acquainted with the Greek than the Latin. They had 
 Greek, but no Latin translation of the Scriptures ; and it 
 is very possible that they used the language in which they 
 were accustomed to read their Scriptures, and which was 
 extensively spoken by their brethren throughout the world. 
 (4.) The apostle was himself probably more familiar with 
 the Greek than the Latin.' He was a native of Cilicia, 
 where the Greek was doubtless spoken, and he not un- 
 frequently quotes the Greek poets in his addresses and 
 epistles, Acts xxi. 37; xvii. 28; Tit. i. 12; 1 Cor. xv. 33. 
 
 This epistle is placed first among Paul's epistles, not 
 because it was the first written, but because of the length 
 and importance of the epistle itself, and the importance of 
 the church in the imperial city. It has uniformly had this 
 place in the sacred canon, though there is reason to believe 
 that the Epistle to the Galatians, the first to the Corin- 
 thians, and perhaps the two to the Thessalonians, were 
 written before this. Of the time when it was written there 
 can be little doubt. About the year 52 or 54 the emperor 
 Claudius banished all Jews from Rome. In Acts xviii. 2, 
 we have an account of the first acquaintance of Paul with 
 Aquila and Priscilla, who had departed from Rome in 
 consequence of that decree. This acquaintance was formed 
 in Corinth; and we are told tha. Paul abode with them, 
 and worked at the same occupation, Acts xviii. 3. In 
 Rom. xvi. 3, 4, he directs the church to greet Priscilla 
 and Aquila, who had for his life laid down their own necks. 
 This service which they rendered him must have been, 
 therefore, after the decree of Claudius ; and of course the 
 epistle must have been written after the year 52. 
 
 In Acts xviii. 19, we are told that he left Aquila and 
 Priscilla at Ephesus. Paul made a journey through the 
 neighbouring regions, and then returned to Ephesus, Acts
 
 INTRODUCTION. , 9 
 
 xix. 1. Paul remained at Ephesus at least two years, 
 (Acts xix. 8, 9, 10,) and while here probably wrote the 
 first Epistle to the Corinthians. In that epistle (xvi. 19) 
 he sends the salutation of Priscilla and Aquila, who were 
 of course still at Ephesus. The Epistle to the Romans, 
 therefore, in which he sends his salutation to Aquila and 
 Priscilla, as being then at Rome, could not be written 
 until they had left Ephesus and returned to Rome ; thai 
 is, until three years, at least, after the decree of Claudius 
 in 52 or 54. 
 
 Still further. When Paul wrote this epistle, he was 
 about to depart for Jerusalem to convey a collection which 
 had been made for the poor saints there, by the churches 
 in Macedonia and Achaia, Rom. xv. 25, 26. When he 
 had done this, he intended to go to Rome, Rom. xv. 28. 
 Now, by looking at the Acts of the Apostles, we can 
 determine when this occurred. At this time he sent 
 Timotheus and Erastus before him into Macedonia, while 
 he remained in Asia for a season, Acts xix. 22. After 
 this, (Acts xx. 1, 2,) Paul himself went into Macedonia, 
 passed through Greece, and remained about three months 
 there. In this journey it is almost certain that he went to 
 Corinth, the capital of Achaia, at which time it is supposed 
 this epistle was written. From this place he set out for 
 Jerusalem, where he was made a prisoner; and after re- 
 maining a prisoner two years, (Acts xxiv. 27,) he was sent 
 to Rome about A.r>. 60. Allowing for the time of his 
 travelling and his imprisonment, it must have been about 
 three years from the time that he purposed to go to Jeru- 
 salem ; that is, from the time that he finished the epistle. 
 (Rom. xv. 25 29,) to the time when he reached Rome, 
 and thus the epistle must have been written about A. D. 57. 
 
 It is clear, also, that the epistle was written from Corinth. 
 In ch. xvi. 1, Phebe, a member of the church at Cenchrea, 
 is commended to the Romans. She probably had charge 
 of the epistle, or accompanied those who had it. ' Cenchrea 
 was the port of the city of Corinth, about seven or eight 
 miles from the city. In ch. xvi. 23, Gaius is spoken of as 
 the host of Paul, or he of whose hospitality Paul partook ; 
 but Gaius was baptized by Paul at Corinth, and Corinth 
 was manifestly his place of residence, 1 Cor. i. 14. Erastus 
 is also mentioned as the chamberlain of the city where
 
 10 KOMANS. 
 
 the epistle was written ; but this Erastus is mentioned as 
 having his abode at Corinth, 2 Tim. iv. 20. From all 
 this it is manifest that the epistle was written at Corinth, 
 about the year 57. 
 
 Of the state of the church at Rome at that time it is not 
 easy to form a precise opinion. From this epistle it is 
 evident that it was composed of Jews and Gentiles, and 
 that one design of writing to it was to reconcile their 
 jarring opinions, particularly about the obligation of the 
 Jewish law ; the advantage of the Jew ; and the way of 
 justification. It is probable that the two parties in the 
 church were endeavouring to defend each their peculiar 
 opinions, and that the apostle took this opportunity and 
 mode to state to his converted countrymen the great doc- 
 trines of Christianity, and the relation of the law of Moses 
 to the Christian system. The epistle itself is full proof that 
 the church to whom it was addressed was composed of 
 Jews and Gentiles. No small part of it is an argument 
 expressly with the Jews, chs. ii. iii. iv. ix. x. xi. And no 
 small part of the epistle also is designed to state the true 
 doctrine about the character of the Gentiles, and the way 
 in which they could be justified before God. 
 
 At this time there was a large number of Jews at 
 Rome. When Pompey the Great overran Judea, he sent 
 a large number of Jews prisoners to Rome, to be sold as 
 slaves. But it was not easy to control them. They per- 
 severed resolutely and obstinately in adhering to the rites 
 of their nation, in keeping the Sabbath, etc. ; so that the 
 Romans chose at last to give them their freedom, and 
 assigned them a place in the vicinity of the city across the 
 Tiber. Here a town was built, which was principally in- 
 habited by Jews. Josephus mentions that 4000 Jews 
 were banished from Rome at one time to Sardinia, and 
 that a still greater number were punished who were unwill- 
 ing to become soldiers, Ant. xviii. ch. 3, ^ 5. Philo 
 (Legat. ad Caium) says, that many of the Jews at Rome 
 had obtained their freedom ; for, says he, being made 
 captive in war, and brought into Italy, they were .set at 
 liberty by their masters, neither were they compelled to 
 change the rites of their fathers. See also Josephus, Ant. 
 xvii. ch. ii. ^ 1. Suetonius' Life of Tiberius, 36, and Notes 
 on Acts vi. 9. From that large number of Jews, together
 
 INTRODUCTION. 11 
 
 with those converted from the Gentiles, the church at Rome 
 was collected, and it is easy to see that in that church 
 there would be a great diversity of sentiment, and, no doubt, 
 warm discussions about the authority of the Mosaic law. 
 
 At what time, or by whom, the gospel was first preached 
 at Rome has been a matter of controversy. The Roman 
 Catholic Church have maintained that it was founded by 
 Peter, and have thence drawn an argument for their high 
 claims and infallibility. On this subject they make a con- 
 fident appeal to some of the fathers. There is strong evi- 
 dence to be derived from this epistle itself, and from the 
 Acts, that Paul did not regard Peter as having any such 
 primacy and ascendency in the Roman church as are 
 claimed for him by the papists. (1.) In this whole epistle 
 there is no mention of Peter at all. It is not suggested 
 that he had been, or was then, at Rome. If he had been, 
 and the church had been founded by him, it is incredible 
 that Paul did not make mention of that fact. This is the 
 more striking., as it was done in other cases where churches 
 had been founded by other men. See 1 Cor. i. 12, 13, 
 14, 15. Especially is Peter, or Cephas, mentioned re- 
 peatedly by the apostle Paul in his other epistles, 1 Cor. 
 iii. 22; ix. 5; xv. 5; Gal. ii. 9; i. 18; ii. 7, 8, 14. In 
 these places Peter is mentioned in connexion with the 
 churches at Corinth and Galatia, yet never there as appeal- 
 ing to his authority, but, in regard to the latter, expressly 
 calling it in question. Now, it is incredible that if Peter 
 had been then at Rome, and had founded the church there, 
 and was regarded as invested with any peculiar authority 
 over it, that Paul should never once have even suggested 
 his name. (2.) It is clear that Peter was not there when 
 Paul wrote this epistle. If he had been, he could not have 
 failed to have sent him a salutation, amid the numbers that 
 he saluted in the sixteenth chapter. (3.) In the Acts of the 
 Apostles there is no mention of Peter's having been at 
 Rome; but the presumption, from that history, is almost 
 conclusive that he had not been. In Acts xii. 3, 4, we 
 have an account of his having been imprisoned by Herod 
 Agrippa near the close of his reign, (comp. v. 23.) This 
 occurred about the third or fourth year of the reign of 
 Claudius, who began to reign A.D. 41. It is altogether 
 improbable that he had been at Rome before this. Claudius
 
 12 ROMANS. 
 
 had not reigned more than three years ; and all the testi- 
 mony that the fathers give is, that Peter came to Rome 
 in his reign. (4.) Peter was at Jerusalem still in the 
 ninth or tenth year of the reign of Claudius, Acts xv. 6, 
 etc. Nor is there any mention made then of his having 
 been at Rome. (5.) Paul went to Rome about A.D. 60. 
 There is no mention made then of Peter's being with 
 him, or being there. If he had been, it could hardly have 
 failed of being recorded. Especially is this remarkable 
 when Paul's meeting with the brethren is expressly men- 
 tioned, (Acts xxviii. 14, 15;) and when it is recorded that 
 he met the Jews, and abode with them, and spent at 
 Rome no less than two years. If Peter had been there, 
 such a fact could not fail to have been recorded, or alluded 
 to, either in the Acts or the Epistle to the Romans. (6.) 
 The epistles to the Ephesians, Philippians, Colossians, to 
 Philemon, and the second Epistle to Timothy, (Lardner, 
 vi. 235,) were written from Rome during the residence 
 of Paul as a prisoner ; and the Epistle to the Hebrews 
 probably also while he was still in Italy. In none of these 
 epistles is there any hint that Peter was then, or had been, 
 at Rome; a fact that cannot be accounted for, if he was 
 regarded as the founder of that church, and especially if 
 he was then in that city. Yet in those epistles there are 
 the salutations of a number to those churches. In par- 
 ticular, Epaphras, Luke the beloved physician, (Col. iv. 
 12, 14,) and the saints of the household of Csesar are 
 mentioned, Phil. iv. '22. In 2 Tim. iv. 11, Paul expressly 
 affirms that Luke only was with him a declaration utterly 
 irreconcilable with the supposition that Peter was then at 
 Rome. (7.) If Peter was ever at Rome, therefore, of 
 which indeed there is no reason to doubt, he must have 
 come there after Paul : at what time is unknown. That 
 lie was there cannot be doubted, without calling in ques- 
 tion the truth of all history. 
 
 When, or by whom, the gospel was preached first at 
 Rome, it is not easy, perhaps not possible, to determine. 
 In the account of the day of Pentecost, (Acts ii. 10,) we 
 find, among others, that there were present strangers of 
 Rome, and it is not improbable that they carried back the 
 knowledge of Jesus Christ, and became the founders of the 
 Roman church. One design and effect of that miracle was
 
 INTRODUCTION. 18 
 
 doubtless to spread the knowledge of the Saviour among 
 all nations. See Notes on Acts ii. In the list of persons 
 who are mentioned in Rom. xvi. it is not improbable that 
 some of those early converts are included ; and that Paul 
 thus intended to show honour to their early conversion and 
 zeal in the cause of Christianity. Thus (xvi. 7) he desig- 
 nates Andronicus and Junia, his kinsmen and fellow-pri- 
 soners, who were distinguished among the apostles, and who 
 had been converted before himself, i. e. before A. D. 34, at 
 least eight years before it was ever pretended that Peter 
 was at Rome. Other persons are mentioned also as dis- 
 tinguished, and it is not improbable that they were the early 
 founders of the church at Rome, chap. xvi. 12, 13, etc. 
 
 That the church at Rome was founded early, is evident 
 from the celebrity which it had acquired. At the time 
 when Paul wrote this epistle, (A. D. 57,) their faith was 
 spoken of throughout the world, chap. i. 8. The character 
 of the church at Rome cannot be clearly ascertained. Yet 
 it is clear that it was not made up merely of the lower 
 classes of the community. In Phil. iv. 22, it appears that 
 the gospel had made its way to the family of Csesar, and 
 that a part of his household had been converted to the 
 Christian faith. Some of the fathers affirm that Nero, in 
 the beginning of his reign, was favourably impressed in 
 regard to Christianity ; and it is possible that this might 
 have been through the instrumentality of his family. But 
 little on this subject can be known. While it is probable 
 that the great mass of believers in all the early churches 
 was of obscure and plebeian origin, it is also certain that 
 some who were rich, and noble, and learned, became mem- 
 bers of the church of Christ. See 1 Tim. ii. 9; 1 Pet. iii. 
 3; 1 Tim. vi. 20; Col. ii. 8; 1 Cor. i. 26; Actsxvii. 34. 
 
 This epistle has been usually deemed the most difficult 
 of interpretation of any part of the New Testament; and 
 no small part of the controversies in the Christian church 
 have grown out of discussions about its meaning. Early 
 in the history of the church, even before the death of the 
 apostles, we learn from 2 Pet. iii. 16, that the writings of 
 Paul were some of them regarded as being hard to be un- 
 derstood ; and that the unlearned and unstable wrested 
 them to their own destruction. It is probable that Peter 
 has reference here to the high and mysterious doctrines
 
 14 ROMANS. 
 
 about justification and the sovereignty of God, and the 
 doctrines of election and decrees. From the epistle of 
 James, it would seem probable also, that already the apostle 
 Paul's doctrine of justification by faith had been perverted 
 and abused. It seems to have been inferred that good 
 works were unnecessary ; and here was the beginning of 
 the cheerless and withering system of Antinomianism 
 than which a more destructive or pestilential heresy never 
 found its way into the Christian church. Several reasons 
 might be assigned for the controversies which have grown 
 out of this epistle. (1.) The very structure of the argu- 
 ment, and the peculiarity of the apostle's manner of writ- 
 ing. He is rapid; mighty; profound; often involved; 
 readily following a new thought; leaving the regular sub- 
 ject, and returning again after a considerable interval. 
 Hence his writings abound with parentheses, and with 
 complicated paragraphs. (2.) Objections are often intro- 
 duced, so that it requires close attention to determine their 
 precise bearing. Though he employs no small part of the 
 epistle in answering objections, yet an objector is never 
 once formally introduced or mentioned. (3.) His expres- 
 sions and phrases are many of them liable to be misunder- 
 stood, and capable of perversion. Of this class are such 
 expressions as the righteousness of faith, the righteousness 
 of God, etc. (4.) The doctrines themselves are high and 
 mysterious. They are those subjects on which the pro- 
 foundest minds have been in all ages exercised in vain. On 
 them there has been, and always will be, a difference of 
 opinion. Even with the most honest intentions that men 
 ever have, they find it difficult or impossible to approach 
 the investigation of them without the bias of early educa- 
 tion, or the prejudice of previous opinion. In this world it 
 is not given to men fully to understand these great doc- 
 trines. And it is not wonderful that the discussion of 
 them has given rise to endless controversies ; and that they 
 who have 
 
 Reasoned high 
 
 Of Proyidence, foreknowledge, will, and fate 
 Fixed fate, free will, foreknowledge absolute 
 Have found no end, in wandering mazes lost. 
 
 (5.) It cannot be denied, that one reason why the epis- 
 tles of Paul have been regarded as so difficult has been an
 
 INTRODUCTION. 15 
 
 unwillingness to admit the truth of the plain doctrines which 
 he teaches. The heart is by nature opposed to them, and 
 conies to believe them with great reluctance. This feeling 
 will account for no small part of the difficulties felt in regard 
 to this epistle. There is one great maxim in interpreting- 
 the Scriptures that can never be departed from. It is, that 
 men can never understand them aright, until they are will- 
 ing to suffer them to speak out their fair and proper mean- 
 ing. When men are determined not to find certain doc- 
 trines in the Bible, nothing is more natural than that they 
 should find difficulties in it, and complain much of its great 
 obscurity and mystery. I add, (6,) that one principal 
 reason why so much difficulty has been felt here, has been 
 an unwillingness to stop where the apostle does. Men 
 have desired to advance farther, and penetrate the mysteries 
 which the Spirit of inspiration has not disclosed. Where 
 Paul states a simple fact, men often advance a theory. 
 The fact may be clear and plain ; their theory is obscure, 
 involved, mysterious, or absurd. By degrees they learn to 
 unite the fact and the theory ; they regard their explana- 
 tion as the only possible one ; and as the fact in question 
 has the authority of Divine revelation, so they insensibly 
 come to regard their theory in the same light ; and he that 
 calls in question their speculation about the cause, or the 
 mode, is set down as heretical, and as denying the doctrine 
 of the apostle. A melancholy instance of this we have in the 
 account which the apostle gives (chap, v.) about the effect of 
 the sin of Adam. The simple^ac^ is stated, that that sin was 
 followed by the sin and ruin of all his posterity. Yet he 
 offers no explanation of the fact . He leaves it as indubit- 
 able ; and as not demanding an explanation in his argu- 
 ment perhaps as not admitting it. This is the whole of 
 his doctrine on that subject. Yet men have not been 
 satisfied with that. They have sought for a theory to 
 account for it. And many suppose they have found it in 
 the doctrine that the sin of Adam is imputed, or set over 
 by an arbitrary arrangement to beings otherwise innocent 
 and that they are held to be responsible for a deed com- 
 mitted by a man thousands of years before they were born. 
 This is the theory ; and men insensibly forget that it is 
 mere theory, and they blend that and the fact which the 
 apostle states together ; and deem the denial of the one
 
 16 ROMANS. 
 
 heresy as much as the denial of the other ; that is, they 
 make it as impious to call in question their philosophy , as 
 to doubt the facts stated on the authority of the apostle 
 Paul. If men desire to understand the epistles of Paul, 
 and avoid difficulties, they should be willing to leave it 
 where he does ; and this single rule would have made use- 
 less whole years and whole tomes of controversy. 
 
 Perhaps, on the whole, there is no book of the New 
 Testament that more demands a humble, docile, and prayer- 
 ful disposition in its interpretation than this epistle. Its 
 profound doctrines; its abstruse inquiries; and the oppo- 
 sition of many of those doctrines to the views of the unre- 
 newed and unsubdued heart of man, make a spirit of 
 docility and prayer peculiarly needful in its investigation. 
 No man ever yet understood the reasonings and views of 
 the apostle Paul but under the influence of elevated piety. 
 None ever found opposition to his doctrines recede, and 
 difficulties vanish, who did not bring the mind in a 
 humble frame to receive all that has been revealed ; and 
 that, in a spirit of humble prayer, did not purpose to lay 
 aside all bias, and open the heart to the full influence of the 
 elevated truths which he inculcates. Where there is a will- 
 ingness that God should reign and do all his pleasure, this 
 epistle may be, in its general character, easily understood. 
 Where this is wanting, it will appear full of mystery and 
 perplexity ; the mind will be embarrassed, and the heart 
 dissatisfied with its doctrines; and the unhumbled spirit 
 will rise from its study only confused, irritated, perplexed, 
 and dissatisfied.
 
 EPISTLE TO THE ROMANS. 
 
 CHAPTER I. 
 
 pAUL, a servant of " Jesus apostle, separated e unto the 
 
 Christ, called * to be an 
 
 Gospel of God, 
 
 Actsxxvii.23. 4 Acts ix. 15; iCor. i. 1. <: Acts xiii. S; Gal. i. 15. 
 
 1. Paul. The original name of the author of this epistle was 
 Saul, Acts vii. 58; viii. 1 ; ix. 1, etc. This was changed to Paul, 
 (see Note, Acts xiii. 9,) and by this name he is generally known 
 in the Xew Testament. The reason why he assumed this name is 
 not certainly known. It was, however, in accordance with the 
 custom of the times. See Note, Acts xiii. 9. The name Saul was 
 Hebrew ; the name Paul was Roman. In addressing an epistle to 
 the Romans, he would naturally make use of the name to which 
 they were accustomed, and which would excite no prejudice among 
 them. The ancient custom was to begin an epistle with the name 
 of the writer, as Cicero to Yarro, etc. We record the name at the 
 end. It may be remarked, however, that the placing the name of 
 the writer at the beginning of an epistle was always done, and is 
 still, when the letter was one of authority, or when it conferred any 
 peculiar privileges. Thus in the proclamation of Cyrus, (Ezra i. 
 2,) " Thus saith Cyrus, king of Persia," etc. See also Ezra iv. 11 ; 
 vii. 12, " Artaxerxes, king of kings, unto Ezra the priest," etc.; 
 Dan. iv. 1. The commencement of a letter by an apostle to a 
 Christian church in this manner was peculiarly proper as indicating 
 authority. If A servant. This name was that which the Lord 
 Jesus himself directed his disciples to use, as their general appella- 
 tion, Matt. x. 25 ; xx. 27 ; Mark x. 44. And it was the customary 
 name which they assumed, Gal. i. 10 ; Col. iv. 12 ; 2 Pet. i. 1 ,; 
 Jude 1 ; Acts iv. 29 ; Titus i. 1 ; James i. 1. The proper meaning 
 of this word servant SoDAos is slave, one who is not free. It ex- 
 presses the condition of one who has a master, or who is at the 
 control of another. It is often, however, applied to courtiers, or 
 the oificers that serve under a king ; because in an eastern monarchy 
 the relation of an absolute king to his courtiers corresponded nearly 
 to that of a master and a slave. Thus the word is expressive of 
 dignity and honour ; and the servants of a king denote officers of a 
 high rank and station. It is applied to the prophets as those who 
 were honoured by God, or peculiarly entrusted by him with office, 
 Deut. xxxiv. 5 ; Josh. i. 2 ; Jer. xxv. 4. The name is also given 
 to the Messiah, Isa. xiii. 1, " Behold my servant in whom my soul 
 delighteth," etc.; liii.ll," Shall myrighteous servant iustifymany '
 
 18 ROMANS. [A.D. 
 
 2 (Which he had pro- 
 mised afore by his pro- 
 
 phets in the holy Scrip- 
 tures,) 
 
 The apostle uses it here evidently to denote his acknowledging 
 Jesus Christ as his Master ; as indicating his dignity, as peculiarly 
 Appointed by him to his great work ; and as showing that in this 
 epistle he intended to assume no authority of his own, but simply 
 to declare the will of his Master, and theirs. II Called to be an 
 apostle. This word catted means, here, not merely to be invited, but 
 has the sense of appointed. It indicates that he had not assumed 
 the office himself, but that he was set apart to it by the authority 
 of Christ himself. It was important for Paul to state this, (1,) 
 because the other apostles had been called or chosen to this work, 
 (John xv. 16, 19; Matt. x. 1; Luke vi. 13;) and, (2,) because 
 Paul was not one of those originally appointed. It was of conse- 
 quence for him, therefore, to affirm that he had not taken this high 
 office to himself, but that he had been called to it by the authority 
 of Jesus Christ. His appointment to this office he not unfrequently 
 takes occasion to vindicate, 1 Cor. ix. 1, etc. ; Gal. i. 12 24 ; 
 2 Cor. xii. 12 ; 1 Tim. ii. 7 ; 2 Tim. i. 11 ; Rom. xi. 13. H An 
 apostle. One sent to execute a commission. It is applied because 
 the apostles were sent out by Jesus Christ to preach his gospel, and 
 to establish his church. Note, Matt. x. 2 ; Luke vi. 13. If Sepa- 
 rated. The word translated separated unto atyopifa means, to 
 designate, to mark out by fixed limits, to bound as a field, etc. It 
 denotes those who are separated, or called out from the common 
 mass, Acts xix. 9 ; 2 Cor. vi. 17. The meaning here does not 
 materially differ from the expression, called to be an apostle, except 
 that perhaps this includes the notion of the purpose or designation 
 of God to this work. Thus Paul uses the same word respecting 
 himself, Gal. i. 15, " God, who separated me from my mother's 
 womb, and called me by his grace;" i. e., God designated me; 
 marked me out ; or designed that I should be an apostle from my 
 infancy. In the same way Jeremiah was designated to be a pro- 
 phet, Jer. i. 5. ^f Unto the Gospel of God. Designated or designed 
 by God that I should make it my business to preach the gospel. Set 
 apart to this, as the peculiar, great work of my We ; as having no 
 other object for which I should live. For the meaning of the word 
 gospel, see Note, Matt. i. 1. It is called the gospel of God because 
 it is At* appointment ; it has been originated by him, and has his 
 authority. The office of an apostle was to preach the gospel. Paul 
 regarded himself as separated to this work. It was not to live in 
 splendour, wealth, and ease, but to devote himself to this great 
 business of proclaiming good news, that God was reconciled to men 
 in his Son. This is the sole business of all ministers of religion. 
 
 2. Which he had promised afore. Which gospel, or which doc- 
 trines, he had before announced. II By his prophets. Ihevfordprophets 
 here is used to include those who \orote as well as those who spake. 
 It included the teachers of the ancient Jews generally. H In the 
 holy Scriptures. In the writings of the Old Testament. They were 
 called holy because they were inspired of the Holy Ghost, and were 
 regarded as separated from all other writings, and worthy of all
 
 A.D. 57.] CHAPTER I. 19 
 
 was made d of the seed of 
 David accordingto the flesh ; 
 
 3 Concerning his Son 
 Jesus Christ our Lord, which 
 
 d Psa. Ixxxix. 36. 
 
 reverence. The apostle here declares that he was not about to 
 advance anything new. His doctrines were in accordance with the 
 acknowledged oracles of God. Though they might appear to be 
 new, yet he regarded the gospel as entirely consistent with all that 
 had been declared in the Jewish dispensation ; and not only con- 
 sistent, but as actually promised there. He affirms, therefore, (1,) 
 That all this was promised, and no small part of the epistle is em- 
 ployed to shoAV this. (2.) That it was confirmed by the authority 
 of holy and inspired men. (3.) That it depended on no vague and 
 loose tradition, but was recorded, so that men might examine for 
 themselves. The reason why the apostle was so anxious to show 
 that his doctrine coincided with the Old Testament was, because 
 the church at Rome was made up in part of Jews. He Avished to 
 show them, and the remainder of his countrymen, that the Chris- 
 tian religion was built on the foundation of their prophets, and 
 their acknowledged writings. So doing, he would disarm their 
 prejudice, and furnish a proof of the truth of religion. It was a 
 constant position with the apostle that he advanced nothing but 
 what was maintained by the best and holiest men of the nation : 
 Acts xxvi. 22, 23, " Saying none other things than those which 
 the prophets and Moses did say should come," etc. There was a 
 further reason here for his appealing so much to the Old Testa- 
 ment. He had never been at Rome. He was therefore personally a 
 stranger, and it was proper for him then especially to show his regard 
 for the doctrines of the prophets. Hence he appeals here so often 
 to the Old Testament ; and defends every point by the authority 
 of the Bible. The particular passages of the Old Testament on 
 which he relied will come before us in the course of the epistle. 
 See particularly chs. iii. iv. ix. x. xi. We may see here, (1,) the 
 reverence which Paul showed for the Old Testament. He never 
 undervalued it. He never regarded it as obsolete, or useless. He 
 manifestly studied it ; and never fell into the impious opinion that 
 the Old Testament is of little vajue. (2.) If these things were 
 promised predicted in the Old Testament, then Christianity is true. 
 Every passage which he adduces is therefore proof that it is from 
 God. 
 
 3. Concerning his Son. This is connected with the first verse, 
 with the word gospel. The gospel of God concerning his Son. 
 The design of the gospel was to make a communication relative to 
 his Son Jesus Christ. This is the whole of it. There is no good 
 uncs to man respecting salvation except that which comes by Jesus 
 Christ. II Which was made. The word translated icas made means, 
 usually, to be, or to become. It is used, however, in the sense of 
 being born. Thus, Gal. iv. 4, " God sent forth his Son made of a 
 woman," born of a woman. John viii. 58, " Before Abraham teas 
 [born,] I am.'' In this sense it seems to be used here who was 
 born, or descended from the seed of David. IT Of the seed of 
 David. Of the posterity or lineage of David. He was a descendant 
 of David. David was perhaps the most illustrious of the kings oi
 
 20 
 
 Israel. The promise to him -was, that there should not fail a man 
 to sit on his throne, 1 Kings ii. 4 ; viii. 25 ; ix. 5 ; 2 (Jhron. vi. 16. 
 This ancient promise was understood as referring to the Messiah ; 
 and hence in the New Testament he is called the descendant of 
 David, and so much pains is taken to show that he was of his line, 
 Luke i. 27 ; Matt. ix. 27 ; xv. 22 ; xii. 23 ; xxi. 9, 15 ; xxii. 42, 45 ; 
 John vii. 42 ; 2 Tim. ii. 8. As the Jews universally believed that 
 . the Messiah would be descended from David, (John vii. 42,) it 
 was of great importance for the sacred writers to make it out 
 clearly that Jesus of Nazareth was of that line and family. Hence 
 it happened, that though our Saviour was humble, and poor, and 
 obscure, yet he had that on which no small part of the world have 
 been accustomed so much to pride themselves an illustrious 
 ancestry. To a Jew there could be scarcely any honour so high as 
 to be descended from the best of their kings ; and it shows how 
 little the Lord Jesus esteemed the honours of this world, that he 
 could always evince his deep humility in circumstances where men 
 are usually proud ; and that when he spoke of the honours of this 
 world, and told how little they were worth, he was not denouncing 
 that which was not within his reach. H According to the flesh. 
 The word JJ-csh <rop is used in the Scriptures in a great variety 
 of significations. (1.) It denotes, as with us, the flesh literally of 
 any living being. Luke xxiv. 39, "A spirit hath not flesh and 
 bones," etc. (2.) The animal system, the body, including flesh 
 and bones, the visible part of man, in distinction from the invisible, 
 or the soul. Acts ii. 31, "Neither did \asfiesh" (his body) "see 
 corruption." 1 Cor. v. 5 ; xv. 39. (3.) The man, the whole 
 animated system, body and soul. Rom. viii. 3, " In the likeness of 
 sinfuljlesh." 1 Cor. xv. 50 ; Matt. xvi. 17 ; Luke iii. 6. (4.) Human 
 nature. As a man. Thus, Acts ii. 30, " God had sworn with an oath 
 that of the fruit of his loins according to the flesh, [i. e. , in his human 
 nature,] he would raise up Christ to sit on his throne." Rom. ix. 5, 
 "Whose are the fathers, and of whom as concerning the flesh 
 Christ came, who is over all, God blessed for ever." The same is 
 its meaning here. He was a descendant of David in liis human 
 nature, or as a man. This implies, of course, that he had another 
 nature besides his human ; or that, while he was a man, he was also 
 something else ; that there was a nature in which he was not 
 descended from David. That this is its meaning will still further 
 appear by the following observations. (1.) The apostle expressly 
 makes a contrast between his condition according to the flesh, and 
 that according to the spirit of holiness. (2.) The expression, 
 "according to the flesh," is applied to no other one in the New 
 Testament but to Jesus Christ. Though the word fesh often 
 occurs, and is often used to denote man, yet the peculiar expression 
 according to the flesh occurs in no other connexion. In all ' the 
 Scriptures it is never said of any prophet or apostle, any lawgiver 
 or king, or any man in any capacity, that he came in the flesh, or 
 that he was descended from certain ancestors according to the flesh. 
 Nor is such an expression ever used anywhere else. If it were 
 applied to a mere man, we should instantly ask in what other way 
 could he come than in the flesh ? Has he a higher nature ? Is he 
 an angel, or a seraph ? The expression would be unmeaning.
 
 A. 
 
 D. 
 
 57.1 
 
 CHAPTER 
 
 i 
 
 
 21 
 
 
 4 
 
 And 
 
 1 declared 
 
 1 determined. 
 
 ' to 
 
 be 
 
 the Son of God with power, 
 
 e Acts xiii. 33, 34; Rev. i. 18. 
 
 And when, therefore, it is applied to Jesus Christ, it implies, if 
 language has any meaning, that there was a sense in which Jesus 
 was not descended from David. AVhat that was appears in. the 
 next verse. 
 
 4. And declared. In the margin, determined. Tov opicrBevros. 
 The ancient Syriac has, " And he was known to be the Son of God 
 by might and by the Holy Spirit, who rose from the house of the 
 dead." The Latin Vulgate, " Who was predestinated the Son of 
 God," etc. The Arabic, "The Son of God destined by power 
 peculiar to the Holy Spirit," etc. The word translated " declared 
 to be" means, properly, to bound, to fix limits to, as to a field, to 
 determine its proper limits or boundaries, to define, etc. Acts 
 xvii. 26, "And hath determined tJie bounds of their habitation." 
 Hence it means, to determine, constitute, ordain, decree ; i. e., to 
 fix or designate the proper boundaries of a truth, or a doctrine ; to 
 distinguish its lines and marks from error ; or to show or declare- 
 a thing to be so by any action. Luke xxii. 22, " The Son of man 
 goeth as it was determined," as it was fixed, purposed, defined, in 
 the purpose of God, and declared in the prophets. Acts ii. 23, 
 "Him being delivered by the determinate counsel," the definite, 
 constituted will, or design of God. Acts iv. 28. Heb. iv. 7, " He 
 limiteth a certain day," fixes it, defines it. In this sense it is 
 clearly used in this place. The act of raising him from the dead 
 designated him, or constituted him the Son of God. It was such an 
 act as in the circumstances of the case showed that he was the Son of 
 God in regard to a nature which was not " according to the flesh." 
 The ordinary resurrection of a man, like that of Lazarus, would 
 not show that he was the Son of God ; but in the circumstances of 
 Jesus Christ it did ; for he had claimed to be so ; he had taught it ; 
 and God now attested the truth of his teaching by raising him 
 from the dead. IF The Son of God. The word son is used in a 
 great variety of senses, denoting literally a son, then a descendant, 
 posterity near or remote, a disciple or ward, an adopted son, or 
 one that imitates or resembles another. See Note, Matt. i. 1. 
 The expression sons of God, or son of God, is used in. an almost 
 equal latitude of signification. It is (1) applied to Adam, as 
 being immediately created by God, without an earthly father, 
 Luke iii. 38. (2.) It is applied to saints or Christians, as being 
 adopted into his family, and sustaining to him the relation of chil- 
 dren, John i. 12, 13; 1 John iii. 1, 2, etc. This name is given 
 to them because they resemble him in their moral character, Matt. 
 v. 45. (3.) It is given to strong men as resembling God in strength. 
 Gen. vi. 2, " The sons of God saw the daughters of men," etc. 
 Here these men of violence and strength are called sons of God, 
 just as the high hills are called hills of God, the lofty trees of 
 Lebanon are called cedars of God, etc. (4.) Kings are sometimes 
 called his sons, as resembling him in dominion and power, Psa. 
 Ixxxii. 6. (5.) The name is given to angels, because they resemble 
 God ; because he is their Creator and Father, etc., Job i. 6 ; ii. 1 > 
 Dan. iii. 2-5.
 
 22 ROMANS. [/V.D. 57. 
 
 But the name THE Son of God is, in the New Testament, given by 
 way of eminence to the Lord Jesus Christ. This was the common 
 and favourite name by which the apostles designated him. The 
 expression Son of God is applied to him no less than twenty-seven 
 times in the Gospels and the Acts of the Apostles, and fifteen times 
 in the Epistles and the Revelation. The expression my Son, and 
 his Son, thy Son, etc., is applied to him in his peculiar relation to 
 God, times almost without number. The other most common 
 appellation which is given to him is Son of man. By this name 
 he commonly designated himself. There can be no doubt that 
 that was assumed to denote that he was a man, that he sustained 
 a peculiar relation to man, and that he chose to speak of himself 
 os a man. The first, the most obvious, impression on the use of 
 the name Son of man is, that he was truly a man; and it was used, 
 doubtless, to guard against the impression that one who manifested 
 so many other qualities, and did so many things like a celestial 
 being, was not truly a human being. The phrase Son of God stands 
 in contrast with the title Son of man ; and as the natural and 
 obvious import of that is that he was a man, so the natural and 
 obvioiis import of the title Son of God is that he was Divine ; or 
 that he sustained relations to God, designated by the name SON OF 
 GOD, corresponding to the relations which he sustained to man, desig- 
 nated by the name SON OF MAN. The natural idea of the term Son 
 of God therefore is, that he sustained a relation to God in his 
 nature which implied more than was human or angelic ; which 
 implied equality with God. Accordingly, this idea was naturally 
 suggested to the Jews by his calling God his Father : John v. 18, 
 "But said also that God was his Father, making himself equal with 
 God." This idea Jesus immediately proceeded to confirm. See 
 Note, John v. 19 30. The same idea is also suggested in John x. 
 29, 30, 31, 33, 36, " Say ye of him whom the Father hath sanctified, 
 and sent into the world, thou blasphemest : because I said I am the 
 Son of Godt" There is, in these places, the fullest proof that the 
 title suggested naturally the idea of equality with God ; or the idea 
 of his sustaining a relation to God corresponding to the relation of 
 equality to man, suggested by the title Son of man. This view is 
 still further sustained in the first chapter of the epistle to the 
 Hebrews, vers. 1, 2. God hath spoken unto us BY HIS SON. He 
 is the "brightness of his glory, and the express image of his person, vcr. 
 3. He is higher than the angels, and they are required to worship 
 him, vers. 4, o, 6. He is called God, and his throne is for ever and 
 ever, ver. 8. Ho is the Creator of the heavens and the earth, and is 
 IMMUTABLY THE SAME, vers. 10, 11, 12. Thus the rank, or title, of 
 the Son of God, suggests the ideas and attributes of the Divinity. 
 This idea is sustained throughout the New Testament. Sec John 
 xiv. 9, " He that hath seen me hath seen the Father ;" v. 23, 
 "That all men should honour the Son even as they honour the 
 Father." Col. i. 19, "It hath pleased the Father that in him 
 should all fulness dwell ;" ii. 9, " For in him dwelleth all the ful- 
 ness of the Godhead bodily." Phil. ii. 2 11 ; Rev. v. 13, 14;xxi. 
 23. It is not affirmed that this title was given to the Second Person 
 of the Trinity before he became incarnate, or to suggest the idea of 
 any derivation or extraction before he was made flesh. There is no
 
 A.D. 57.J CHAPTER I. 23 
 
 according to the spirit f of holiness, by the resurrection 
 
 /Heb. ix. 14. 
 
 from the dead : 
 
 instance in which, the appellation is not conferred to express the 
 relation after he assumed human flesh. Of any derivation from 
 God, or emanation from him in eternity, the Scriptures are silent. 
 The title is conferred on him, it is supposed, with reference to his 
 condition in this world as the Messiah. And it is conferred, it is 
 believed, for the following reasons, or to denote the following 
 thing, viz : (1.) To designate his peculiar relation to God, as equal 
 with him, (John i. 14, 18 ; Matt. xi. 27 ; Luke x. 22 ; iii. 22 ; 
 2 Pet. i. 17;) or as sustaining a most intimate and close connexion 
 with him, such as neither man nor angels could do an acquaint- 
 ance with his nature, (Matt. xi. 27, ) plans, and counsels, such as 
 no being but one who was equal with God could possess. In this 
 sense I regard it as conferred on him in the passage under con- 
 sideration. (2.) It designates him as the anointed King, or the 
 Messiah. In this sense it accords with the use of the word in 
 Psa. Ixxxii. 6. See Matt. xvi. 16, "Thou art the Christ, the Son 
 of the living God." Matt. xxvi. 63, "I adjure thee by the living 
 God, that thou tell us whether thou be the Christ, the Son of God." 
 Mark xiv. 61; Luke xxii. 70; John i. 34. Acts ix. 20, "He 
 preached Christ in the synagogues, that he is the Son of God." 
 (3.) It was conferred on him to denote his miraculous conception 
 in the womb of the Virgin Mary. Luke i. 35, " The Holy Ghost 
 shall come upon thee, THEREFORE (5ib) also that holy thing which 
 shall be born of thee shall be called the Son of God." H With 
 power, tv Swa/ifi. By some, this expression has been supposed 
 to mean in power or authority, after his resurrection from the 
 dead. It is said, that he was before a man of sorrows ; now he 
 was clothed with power and authority. But I have seen no instance 
 in which the expression in power denotes office, or authority. It 
 denotes physical energy and might and this was bestowed on 
 Jesus before his resurrection as well as after. Acts x. 38, " God 
 anointed Jesus of Nazareth with the Holy Ghost, and with power." 
 Rom. xv. 19 ; 1 Cor. xv. 43. With such power Jesus will come to 
 judgment, Matt. xxiv. 30. If there is any passage in which the 
 word power means authority, office, etc., it is Matt, xxviii. 18, "All 
 power in heaven and earth is given unto me." But this is not a 
 power which was given unto him after his resurrection, or which 
 he did not possess before. The same authority to commission his 
 disciples he had exercised before this on the same ground, Matt. 
 x. 7, -8. I am inclined to believe, therefore, that the expression 
 means powerfully, efficiently ; he was with great power, or conclu- 
 siveness, shown to be the Son of God by his resurrection from the 
 dead. Thus the phrase in power is used to qualify a verb in Col. 
 i. 29, " "Which worketh in me mightily" Greek, in power i.e., 
 operating in me effectually, or powerfully. The ancient versions 
 seem to have understood it in the same way. Syriac, " He was 
 known to be the Son of God by power, and by the Holy Ghost." 
 JEthiopic, "Whom he declared to be the Son of God by his own 
 power, and by his Holy Spirit," etc. Arabic, "Designated the Son 
 of God by power appropriate to the Holy Spirit." H According
 
 24 ROMANS. [A. D. 57 
 
 to the spirit of holiness. Kara, irvtv/jia. ayiwoivvris. This expression 
 has been variously understood. We may arrive at its mean- 
 ing by the following considerations. (1.) It is not the Third 
 Person in the Trinity that is referred to here. The designa- 
 tion of that person is always in a different form. It is the Holy 
 Spirit, the Holy Ghost rrj/eDjua ayiov, or rb weDjua TO ayiov ; never 
 the Spirit of holiness. (2.) It stands in contrast with the flesh, ver. 
 3, "According to the flesh, the seed of David: according to the 
 spirit of holiness, the Son of God." As the former refers doubt- 
 less to his human nature, so this must refer to the nature designated 
 by the title Son of God, that is, to his superior or Divine nature. 
 (3.) The expression is altogether peculiar to the Lord Jesus Christ. 
 Nowhere in the Scriptures, or in any other writings, is there an 
 affirmation like this. What would be meant by it rf affirmed of a 
 mere man ? (4.) It cannot mean that the Holy Spirit, the Third 
 Person in the Trinity, showed that Jesus was the Son of God by 
 raising him from the dead, because that act is nowhere attributed 
 to him. It is uniformly ascribed either to God, as God, (Acts ii. 
 24, 32 ; iii. 15, 26 ; iv. 10 ; v. 30 ; x. 40 ; xiii. 30, 33, 34 ; xvii. 31 ; 
 Rom. x. 9 ; Eph. i. 20,) or to the Father, (Rom. vi. 4,) or to Jesus 
 himself, (John x. 18.) In no instance is this act ascribed to the 
 Holy Ghost. (5.) It indicates a state far more elevated than any 
 human dignity, or honour. In regard to his earthly descent, he 
 was of a royal race ; in regard to the Spirit of holiness, much more 
 than that, he was the Son of God. (6.) The word Spirit is used 
 often to designate God, the holy God, as distinguished from all the 
 material forms of idol worship, John iv. 24. (7.) The word Spirit 
 is applied to the Messiah in his more elevated or Divine nature. 
 
 1 Cor. xv. 45, "The last Adam was made a quickening Spirit." 
 
 2 Cor. iii. 17, " Now the Lord (Jesus) is that Spirit." Heb. ix. 14, 
 Christ is said to have " offered himself through the eternal Spirit." 
 1 Pet. iii. 18, he is said to have been " put to death in the flesh, 
 but quickened by the Spirit." 1 Tim. iii. 16, he is said to have 
 been "justified in the Spirit." In most of these passages there is 
 the same contrast noticed between his flesh, his human nature, and 
 his other state, which occurs in Rom. i. 3, 4. In all these instances, 
 the design is, doubtless, to speak of him as a man, and as some- 
 thing more than a man ; he was one thing as a man ; lie was 
 another thing in his other nature. In the one, he was of David ; 
 was put to death, etc. In the other, he was of God ; he was mani- 
 fested to be such ; he was restored to the elevation which he had 
 sustained before his incarnation and death, John xvii. 1 5 ; Phil, 
 ii. 2 11. The expression, according to the spirit of holiness, does 
 not indeed of itself imply Divinity. It denotes that holy and more 
 exalted nature which he possessed as distinguished from the human. 
 What that is, is to be learned from other declarations. This ex- 
 pression implies simply that it was such as to make proper the appel- 
 lation, the Son of God. Other places, as we have seen, show that 
 that designation naturally implied Divinity. And that this was 
 the true idea couched under the expression, according to the spirit 
 of holiness, appears from those numerous texts of Scripture which 
 explicitly assert his Divinity. See John i. 1, etc., and the Note 
 on that place. IT By the resurrection from the dead. This has been
 
 A.I). 57.J CHAPTER I. 25 
 
 also variously understood. Some have maintained that the word 
 by e denotes AFTER. He was declared to be the Son of God in 
 power after he rose from the dead ; that is, he was solemnly in- 
 vested with the dignity that became the Son of God after he had 
 been so long in a state of voluntary humiliation. But to this view 
 there are some insuperable objections. (1.) It is not the natural 
 and usual meaning of the word by. (2.) It is not the object of the 
 apostle to state the time when the thing was done, or the order, 
 but evidently to declare the fact, and the evidence of the fact. If 
 such had been his design, he would have said, that previous to his 
 death he was shown to be of the seed of David, but afterwards that 
 he was invested with power. (3.) Though it must be admitted 
 that the preposition by e sometimes means AFTER, (Matt. xix. 
 20 ; Luke viii. 27 ; xxiii. 8, etc.,) yet its proper and usual mean- 
 ing is to denote the efficient cause, or the agent, or origin of a thing. 
 Matt. i. 3, 18 ; xxi. 25 ; John iii. 5 ; Rom. v. 16. Rom. xi. 36, 
 " OF him are all things." 1 Cor. viii. 6, " One God, the Father, 
 OF whom are all things," etc. In this sense I suppose it is used 
 here ; and that the apostle means to affirm that he was clearly or 
 decisively shown to be the Son of God by his resurrection from the 
 dead. But here it will be asked, how did his resurrection show this ? 
 Was not Lazarus raised from the dead ? And did not many saints 
 rise also after Jesus ? And were not the dead raised by the 
 apostles, by Elijah, by the bones of Elisha, and by Christ himself? 
 And did their being raised prove that they were the sons of God ? 
 I answer, that the mere fact of the resurrection of the body proves 
 nothing in itself about the character and rank of the being that is 
 raised. But in the circumstances in which Jesus was placed it might 
 show it conclusively. When Lazarus was raised, it was not in 
 attestation of anything w r hich he had taught or done. It was a 
 mere display of the power and benevolence of Christ. But, in re- 
 gard to the resurrection of Jesus, let the following circumstances 
 be taken into the account. (1.) He came as the Messiah. (2.) 
 He uniformly taught that he was the Son of God. (3.) He main- 
 tained that God was his Father in such a sense as to imply equality 
 with him, John v. 17 30 ; x. 3G. (4.) He claimed authority to 
 abolish the laws of the Jews, to change their customs, and to be 
 himself absolved from the observance of those laws, even as his 
 Father was, John v. 1 17 ; Mark ii. 28. (5.) When God raised 
 him up, therefore, it was not an ordinary event. It was a public 
 attestation, in the face of the universe, of the truth of his claims to be 
 the Son of God. God would not sanction the doings and doctrines 
 of an impostor. And when, therefore, he raised up Jesus, he, by 
 this act, showed the truth of his claims, that he was the Son of 
 God. Further ; in the view of the apostles, the resurrection was 
 intimately connected with the ascension and exaltation of Jesus. 
 The one made the other certain. And it is not improbable that, 
 when they spoke of his resurrection, they meant to include not 
 merely that single act, but the entire series of doings of which that 
 was the first, and which was the pledge of the elevation and majesty 
 of the Son of God. Hence, when they had proved his resurrection, 
 they assumed that all the others would follow. That involved and 
 supposed all. And the series, of which that was the first, proved
 
 5 By whom we have re- 
 ceived grace and apostle- 
 
 ROMANS. 1 A.I). 57. 
 
 ship, 'for obedience ' to the 
 
 1 Or, to the obedience nf faith, 
 g Acts vi. 7; Horn. xvi. 26. 
 
 that he was the Son of God. See Acts xvii. 31 : " He will judge 
 the world in righteousness by that man whom he hath ordained, 
 whereof he hath given ASSURANCE unto all men, in that he hath raised 
 him from the dead." The one involves the other. See Acts i. 6. 
 Thus Peter, (Acts ii. 22 32,) having proved that Jesus was raised 
 up, adds, ver. 33, " THEREFORE being by the right hand exalted, 
 he hath shed forth this," etc.; and ver. 36, "THEREFORE let all 
 the house of Israel KXOW ASSUREDLY, that God hath made that 
 same Jesus, whom ye have crucified, BOTH LORD AND CHRIST." 
 
 This verse is a remarkable instance of the apostle Paul's manner 
 of writing. Having mentioned a subject, his mind seems to catch 
 fire ; he presents it in new forms, and amplifies it, until he seems to 
 forget for a time the subject on which he was writing. It is from 
 this cause that his writings abound so with parentheses, and that 
 there is so much difficulty in following and understanding him. 
 
 5. By whom. The apostle here returns to the subject of the 
 salutation of the Romans, and states to them his authority to 
 address them. That authority he had derived from the Lord 
 Jesus, and not from man. On this fact, that he had received his 
 apostolic commission, not from man, but by the direct authority of 
 .Trsus Christ, Paul not unfrequently insisted. Gal. i. 12, "For I 
 neither received it of man, neither was I taught it, but by revela- 
 tion of Jesus Christ." 1 Cor. xv. 18 ; Eph. iii. 13. IT We. 
 The plural here is probably put for the singular. See Col. iv. 3. 
 Comp. Eph. vi. 19, 20. It was usual for those who were clothed 
 with authority to express themselves in this manner. Perhaps 
 here, however, he refers to the general nature of the apostolic 
 office, as being derived from Jesus Christ, and designs to assure 
 the Romans that he had received the apostolic commission as the 
 others had. " We, the apostles, have received the appointment 
 from Jesus Christ." II Grace and apostleship . Many suppose that 
 this is a figure of speech, hcndiadys, by which one thing is expressed 
 by two words, meaning the grace or favour of the apostolic office. 
 Such a figure of speech is often used. But it may mean, as it does 
 probably here, the two things, grace, or the favour of God to his 
 own soul, as a personal matter ; and the apostolic office as a distinct 
 thing. He often, however, speaks of the office of the apostleship 
 as a matter of special favour, Rom. xv. 15, 16 ; Gal. ii. 9 ; Eph. 
 iii. 7 9. If For obedience to the faith. In order to produce, or 
 promote, obedience to the faith ; that is, to induce them to render 
 that obedience to God -whichfaith produces. There are two things 
 therefore implied. (1.) That the design of the gospel and of the 
 apostleship is to induce men to obey God. (2.) That the tendency 
 of faith is to produce obedience. There is no true faith which does 
 not produce that. This is constantly affirmed in the New Testa- 
 ment, Rom. xv. 18 ; xvi. 19 ; 2 Cor. vii. 15 ; James ii. H Among 
 all nations. This was the original commission which Jesus gave to 
 his apostles, Mark xvi. 15, 16 ; Matt, xxviii. 18, 19. This was 
 the special commission which Paul received when he was con-
 
 A.D. 57.] CHAPTER I. 27 
 
 faith among all nations, for | Christ : 
 
 his name : 
 
 6 Among whom are ye 
 also the called of Jesus 
 
 7 To all that be in Rome 
 beloved of God, called * to 
 
 h ICor. i. 2; 1 Thess. iv. 7. 
 
 verted, Acts ix. 15. It was important to show that the commis- 
 sion extended thus far, as he was now addressing a distant church 
 which he had not seen. H For his name. This means, probably, 
 on his account, that is, on account of Christ, John xiv. 13, 14 ; 
 xvi. 23, 24. The design of the apostleship was to produce obedi- 
 ence to the gospel among all nations, that thus the name of Jesus 
 might be honoured. Their work was not one in which they were 
 seeking to honour themselves, but it was solely for the honour and 
 glory of Jesus Christ. For him they toiled, they encountered 
 perils, they laid down their lives, because by so doing they might 
 bring men to obey the gospel, and thus Jesus Christ might wear a 
 brighter crown, and be attended by a longer and more splendid 
 train of worshippers in the kingdom of his glory. 
 
 6. Among whom. That is, among the Gentiles who had become' 
 obedient to the Christian faith, in accordance with the design of the 
 gospel, ver. 8. This proves that the church at Rome was made 
 up -partly at least, if not mainly of Gentiles or pagans. This is 
 fully proved in the sixteenth chapter by the names of the persons 
 whom Paul salutes, f The called of Jesus Christ. Those whom 
 Jesus Christ has called to be his followers. The word called (see 
 ver. 1) denotes not merely an external invitation to a privilege, 
 but it also denotes the internal or effectual call which secures con- 
 formity to the will of him who calls, and is thus synonymous with 
 the name Christians, or believers. That true Christians are con- 
 templated by this address is clear from the whole scope of the 
 epistle. See particularly ch. viii. Comp. Phil. iii. 14 ; Heb. iii. 1. 
 
 7. To all that be in Rome. That is, to all who bear the Christian 
 name. Perhaps he here included not only the church at Rome, but 
 all who might have been there from abroad. Rome was a place 
 of vast concourse for foreigners ; and Paul probably addressed all 
 who happened to be there. ^ Beloved of God. Whom God loves. 
 This is the privilege of all Christians. And this proves that the 
 persons whom Paul addressed were not those merely who had been 
 invited to the external privileges of the gospel. The importance 
 of this observation will appear in the progress of these Notes. 
 11 Called to be saints. So called, or influenced by God who had 
 called them, as to become saints. The word saints ayioi means 
 those who are holy, or those who are devoted or consecrated to 
 God. The radical idea of the word is that which is separated from 
 a common to a sacred use, and answers to the Hebrew word jynp 
 kadosh. It is applied to anything that is set apart to the service 
 of God, to the temple, to the sacrifices, to the utensils about the 
 temple, to the garments, etc., of the priests, and to the priests them- 
 selves. It was applied to the Jews as a people separated from other 
 nations, and devoted or consecrated to God ; while other nations 
 were devoted to the service of idols. It is also applied to Christians,
 
 ROMANS. 
 
 [A. D. 57 
 
 he saints : Grace to you 
 and peace from God our 
 
 1 Cor. i.3, etc.; 2 Pet. i. 2. 
 
 Father, and the Lord Jesus 
 Christ. 
 
 as being a people devoted or set apart to the service of God. 
 The radical idea, then, as applied to Christians is, that t/iey are 
 separated from other men, and other objects mid pursuits, and con~ 
 Derated to the service of God, This is the peculiar characteristic 
 uf the saints. And this characteristic the Roman Christians had 
 bhown. For the use of the word as stated above, see the fol- 
 lowing passages of Scripture : Luke ii. 23 ; Exod. xiii. 2 ; Rom. 
 xi. 16 ; Matt. vii. 6 ; 1 Pet. i. 16 ; Acts. ix. 13 ; 1 Pet. ii. 5 ; 
 Acts iii. 21 ; Eph. iii. 5 ; 1 Pet. ii. 9 ; Phil. ii. 15 ; 1 John iii. 
 1, 2. IT Grace. This word properly means, favour. It is very 
 often used in the New Testament, and is employed in the sense 
 of benignity or benevolence ; felicity, or a prosperous state of 
 affairs ; the Christian religion, as the highest expression of the 
 benevolence or favour of God ; the happiness wliich Christianity 
 confers on its friends in this and the future life ; the apostolic office ; 
 charity, or alms ; thanksgiving ; joy, or pleasure ; and the benefits 
 produced on the Christian's heart and life by religion the grace 
 of meekness, patience, charity, etc. Schleusner. In this place, and 
 in similar places in the beginning of the apostolic epistles, it seems 
 to be a word including all those blessings that are applicable to 
 Christians in common ; denoting an ardent wish that all the mercies 
 and favours of God for time and eternity, blended under the general 
 name grace, may be conferred on them. It is to be understood as 
 connected with a word implying invocation. I pray, or I desire 
 that grace, etc., may be conferred on you. It is the customary 
 form of salutation in nearly all the apostolic epistles, 1 Cor. i. 3 ; 
 2 Cor. i. 2 ; Gal. i. 3 ; Eph. i. 2 ; Phil. i. 2 ; Col. i. 2 ; 1 Thess. i. 
 1 ; 2 Thess. i. 2 ; Philem. 3. H And peace. Peace is the state of 
 freedom from war. As war conveys the idea of discord and number- 
 less calamities and dangers, so peace is the opposite, and conveys 
 the idea of concord, safety, and prosperity. Thus, to wish one peace 
 was the same as to wish him all safety and prosperity. This form of 
 salutation was common among the Hebrews. Gen. xliii. 23, " Peace 
 to you, fearnot;" Judges vi. 23; xix. 20; Lukcxxiv. 36. But the 
 word peace is also used in contrast with that state of agitation and 
 conflict which a sinner lias with his conscience, and with God. 
 The sinner is like the troubled sea which cannot rest, Isa. Ivii. 20. 
 The Christian is at peace with God through the Lord Jesus Christ, 
 Rom. v. 1. By this word, denoting reconciliation with God, the 
 blessings of the Cliristian religion are often described in the 
 Scriptures, Rom. viii. 6 ; xiv. 17 ; xv. 13 ; Gal. v. 22 ; Phil. iv. 
 7. A prayer for peace, therefore, in the epistles, is not a mere 
 formal salutation, but has a special reference to those spiritual 
 blessings which result from reconciliation with God through the 
 Lord Jesus Christ. U From God our Father. The Father of all 
 Christians. He is the Father of all his creatures, as they are his 
 offspring, Acts xvii. 28, 29. He is especially the Father of all Chris- 
 tians, as they have been "begotten by him to a lively hope," have 
 been adopted into his family, and are like him, Matt. v. 45 ; 1 Pet.
 
 A D. .-,7.] CHAPTER 1 29 
 
 8 First, I thank my God I through Jesus Christ for 
 
 i. 3 ; 1 John. v. 1 ; iii. 1, 2. The expression here is equivalent to 
 a prayer that God the Father would bestow grace and peace on the 
 Romans. It implies that these blessings proceed from God, and are 
 to be expected from him. II And the Lord Jesus Christ. From him. 
 The Lord Jesus Christ is especially regarded in the New Testament 
 as the source of peace, and the procurer of it. See Luke ii. 14 ; 
 xix. 38, 42 ; John. xiv. 27 ; xvi. 33 ; Acts x. 36 ; Rom. v. 1 ; Eph. 
 ii. 17. Each of these places will show with what propriety peace 
 was invoked from the Lord Jesus. From thus connecting the Lord 
 Jesus with the Father in this place, we may see, (1,) that the 
 apostle regarded him as the source of grace and peace as really as 
 he did the Father. (2.) He introduced them in the same con- 
 nexion, and with reference to the bestowment of the same blessings. 
 (3.) If the mention of the Father in this connexion implies a prayer 
 to him, or an act of worship, the mention of the Lord Jesus implies 
 the same thing, and was an act of homage to him. (4.) All this 
 shows that his mind -was familiarized to the idea that he was Divine. 
 No man would introduce his name in such connexions if he did not 
 believe that he was equal with God. Comp. Phil. ii. 2 11. It is 
 from this incidental and unstudied manner of expression, that we 
 have one of the most striking proofs of the manner in which the 
 sacred writers regarded the Lord Jesus Christ. 
 
 These seven verses are one sentence. They are a striking instance 
 of the manner of Paul. The subject is simply a salutation to the 
 Roman church. But at the mention of some single words, the 
 mind of Paul seems to catch fire, and to burn and blaze with sig- 
 nal intensity. He leaves the immediate subject before him, and 
 advances some vast thought that awes us, and fixes us in contem- 
 plation, and involves us in difficulty about his meaning, and then 
 returns to his subject. This is the characteristic of his great mind; 
 and it is this, among other things, that makes it so difficult to 
 interpret his writings. 
 
 8. First. In the first place, not in point of importance, but before 
 speaking of other things, or before proceeding to the main design 
 of the epistle. IT / thank my God. The God whom I worship and 
 serve. The expression of thanks to God for his mercy to them was 
 fitted to conciliate their feelings, and to prepare them for the truths 
 which he was about to communicate to them. It showed the deep 
 interest which he had in their welfare ; and the happiness it would 
 give him to do them good. It is proper to give thanks to God for 
 his mercies to others as well as ourselves. We are members of one 
 great family, and we should make it a subject of thanksgiving that 
 he confers any blessings, and especially the blessings of salvation, 
 on any mortals. II Through Jesus Christ. The duty of present- 
 ing our thanks to God, through Christ, is often enjoined in the New 
 Testament, Eph. v. 20 ; Heb. xiii. 15 ; comp. John. xiv. 14. Christ 
 is the Mediator between God and men ; or the medium by which 
 we are to present our prayers, and also our thanksgivings. We are 
 not to approach God directly, but through a mediator at all times, 
 depending on him to present our cause before the mercy-seat ; to
 
 30 ROM 
 
 you all, that your faith * is 
 spoken of throughout the 
 whole world. 
 9 For God is my wit- 
 ness, whom m I serve 1 with 
 
 / Chap. xvi. 1C). m Acts xxvii. 23. 
 1 Or. in. 
 
 ANS [A.D. .'>7. 
 
 my spirit in the Gospel 
 of his Son, that without 
 ceasing " I make mention 
 of you always in my 
 prayers ; 
 
 * 1 Thess. iii. 10. 
 
 plead for us there ; and to offer the desires of our souls to God. 
 It is no less proper to present thanks in his name, or through him, 
 than it is prayer. He has made the way to God accessible to us. 
 whether it be by prayer or praise ; and it is owing to his mercy and 
 grace that any of our services are acceptable to God. It For you 
 all. On account of you all, i. e., of the entire Roman church. This 
 is one evidence that that church then was remarkably pure. How 
 few churches have there been of whom a similar commendation 
 could be expressed. U That your faith. Faith is put here for the 
 whole of religion, and means the same as your piety. Faith is 
 one of the principal things of religion ; one of its first requirements ; 
 and hence it signifies religion itself. The readiness with which 
 the Romans had embraced the gospel, the firmness with which they 
 adhered to it, was so remarkable, that it was known and celebrated 
 everywhere. The same thing is affirmed of them in ch. xvi. 19, 
 "For your obedience is come abroad unto all men." IT 7s spoken 
 of. Is celebrated, or known. They were in the capital of the 
 Roman empire ; in a city remarkable for its wickedness ; and in a 
 city whose influence extended everywhere. It was natural, there- 
 fore, that their remarkable conversion to God should be celebrated 
 everywhere. The religious or irreligious influence of a great city 
 will be felt far and wide ; and this is one reason why the apostles 
 preached the gospel so much in such places. II Throughout the 
 whole world. As we say, everywhere ; or throughout the Roman 
 empire. The term world is often thus limited in the Scriptures ; 
 and here it denotes those parts of the Roman empire where the 
 Christian church was established. All the churches would hear 
 of the work of God in the capital, and would rejoice in it. Comp. 
 Col. i. 6, 23 ; Jolvn xii. 19. It is not improper to commend Chris- 
 tians, and to remind them of their influence ; and especially to 
 call to their mind the great power Avhich they may have on other 
 churches and people. Nor is it improper that great displays of 
 Divine mercy should be celebrated everywhere, and excite in the 
 churches praise to God. 
 
 9. For God is my witness. The reason of this strong appeal to God is 
 to show to the Romans the deep interest which he felt in their wel- 
 fare. This interest was manifested in his prayers, and in his earnest 
 desires to see them. A deep interest shown in this way was well fitted 
 to prepare them to receive what he had to say to them. IT Whom 
 I serve. See ver. 1 ; comp. Acts xxvii. 23. The expression denotes 
 that he was devoted to God in this manner ; that he obeyed him, 
 and had given himself to do his will in making known his gospel. 
 IT With my spirit. Greek ev in my spirit, i. e., with my heart. 
 It is not an external service merely ; it is internal, real, sincere.
 
 A.D. 67.] CHAPTER!: 31 
 
 10 Making request, if by | 11 For f I long to see 
 
 any means now at length I 
 might have a prosperous 
 journey by the will of God 
 to come unto vou. 
 
 o James iv. 15. 
 
 you, that q I may impart 
 unto you some spiritual 
 gift, to the end ye may be 
 established ; 
 
 p Chap. xv. 23, 32. q Chap. xv. 29. 
 
 He was really and sincerely devoted to the service of God. II In the 
 gospel of his Son. In making known the gospel, or as a minister of 
 the gospel. 51 That without ceasing. a5ia\eivT&s. This word means 
 constantly, always, without intermission. It was not only once, 
 but repeatedly. It had been the burden of his prayers. The same 
 thing he also mentions in regard to other churches, 1 Thess. i. 2 ; 
 ii. 13. IT I make mention. I call you to remembrance, and present 
 your case before God. This evinced his remarkable interest in 3 
 church which he had never seen, and it shows that Paul was a man 
 of prayer ; praying not for his friends and kindred only, bxit for 
 those whom he had never seen. If with the same intensity of 
 prayer all Christians, and Christian ministers, would remember 
 the churches, what a different aspect would the Christian churcr 
 soon assume ! If Always. This word should be connected witt- 
 the following verse, " Always making request," etc. 
 
 10. Making request. It was his earnest desire to see them, ant 
 he presented the subject before God. IT If by any means. This 
 shows the earnest desire which he had to see them, and implies 
 that he had designed it, and had been hindered. See ver. 13. 
 U Now at length. He had purposed it a long time, but had been 
 hindered. He doubtless cherished this purpose for years. The 
 expressions in the Greek imply an earnest wish that this long-che- 
 rished purpose might be accomplished before long. IT A prosperous 
 journey. A safe, pleasant journey. It is right to regard all success 
 in travelling as depending on God, and to pray for success and safety 
 from danger. Yet all such prayers are not answered according 
 to the letter of the petition. The prayer of Paul that he might 
 see the Romans was granted, but in a remarkable way. He was 
 persecuted by the Jews, and arraigned before king Agrippa. He 
 appealed to the Roman emperor, and was taken there in chains as 
 a prisoner. Yet the journey might in this way have a more deep 
 effect on the Romans, than if he had gone in any other way. In 
 so mysterious a manner does God often hear the prayers of his people ; 
 and though their prayers are answered, yet it is in his own time 
 and way. See the last chapters of the Acts. If By the will of God. 
 If God shall grant it ; if God will, by his mercy, grant me the great 
 favour of my coming to you. This is a proper model of a prayer, 
 and is in accordance with the direction of the Bible. See James iv, 
 14, 15. , 
 
 11. For I long to see you. I earnestly desire to see you. Comp. 
 ch. xv. 23, 32. IT That I may impart. That I may give, or com- 
 municate to you. H Some spiritual gifts. Some have understood 
 this as referring to miraculous gifts, which it was supposed the 
 apostles had the power of conferring on others. But this irstrp- 
 pretation is forced and unnatural. There is no instance where this
 
 3-2 ItOMAXS. [A. D. 
 
 12 That is, that I may 
 be comforted together 'with 
 you by the mutual r faith 
 both of you and me. 
 
 1 Or, in. r 2 Pet. i. 1. 
 
 13 Now I would not have 
 you ignorant, brethren, that 
 oftentimes I purposed to 
 come unto you, (but was 
 
 expression denotes the power of working miracles. Besides, the 
 apostle in the next verse explains his meaning " That I may be 
 comforted together by the mutual faith," etc. From this it appears 
 that, he desired to be among them to exercise the office of the 
 ministry, to establish them in the gospel, and to confirm their hopes. 
 He expected that the preaching of the gospel would be the means 
 of confirming them in the faith ; and he desired to be the means 
 of doing it. It was a wish of benevolence, and accords with what 
 he says respecting his intended visit in ch. xv. 29, "And I am 
 .sure that when I come, I shall come in the fulness of the blessing 
 of the gospel of Christ." To make known to them more fully the 
 blessings of the gospel, and thus to impart spiritual gifts, was the 
 design he had in view. II To the end, etc. With the design, or 
 purpose. 11 Ye may be established. That is, that they might be 
 confirmed in the truths of the gospel. This was one design of the 
 ministry, that Christians maybe established, or strengthened, Eph. 
 iv. 13. It is not to have dominion over their faith, but to be " helpers 
 of their joy," 2 Cor. i. 24. Paul did not doubt that this part of 
 his office might be fulfilled among the Romans, and he was desirous 
 there also of making full proof of his ministry. His wish was to 
 preach not simply where he must, but where he might. This is the 
 nature of this work. 
 
 12. That I may be comforted, etc. It was not merely to confirm 
 them that Paul wished to come. He sought the communion of 
 saints ; he expected to be himself edified and strengthened ; and to 
 be comforted by seeing their strength of faith, and their rapid growth 
 in grace. We may remark here, (1,) that one effect of religion 
 is to produce the desire of the communion of saints. It is the 
 nature of Christianity to seek the society of those who are the 
 friends of Christ. (2.) Nothing is better fitted to produce growth 
 in grace than such communion. Every Christian should have one 
 or more Christian friends to whom he may unbosom himself. No 
 small part of the difficulties which young Christians experience 
 would vanish if they should communicate their feelings and views 
 to others. Feelings which they suppose no Christians ever had, 
 which greatly distress them, they will find are common among 
 those who are experienced in the Christian life. (3.) There is 
 nothing better fitted to excite the feelings, and confirm the hopes 
 of Christian ministers, than the firm faith of young converts, of 
 those just commencing the Christian life, 3 John 4. (4.) The apostle 
 did not disdain to be taught by the humblest Christians. He ex- 
 pected to be strengthened himself by the faith of those just begin- 
 ning the Christian life. " There is none so poor in the church of 
 Christ, that he cannot make some addition of importance to our 
 stores." Calvin. 
 
 13. That oftentimes I purposed, Seever. 10. How often he had
 
 CHAPTER I. 
 
 33 
 
 let hitherto,) that I might 
 have some fruit ' among you 
 also, even as among other 
 Gentiles. 
 
 1 Or, in. 
 
 14 I am debtor * both to 
 the Greeks, and to the Bar- 
 barians; both to the wise, 
 and to the unwise. 
 
 j 1 Cor. ix. 16. 
 
 purposed this we have no means of ascertaining. The fact, how- 
 ever, that he had done it, showed his strong desire to see them, and 
 to witness the displays of the grace of God in the capital of the 
 Roman world. Comp. ch. xv. 23, 24. One instance of his having 
 purposed to go to Rome is recorded in Acts xix. 21 : " After these 
 things were ended, (viz., at Epliesus,) Paul purposed in the spirit, 
 when he had passed through Macedonia and Achaia, to go to 
 Jerusalem ; saying, after I have been there, I must also see Rome." 
 This purpose expressed in this manner in the epistle, and the Acts 
 of the Apostles, has been shown by Dr. Paley (Horae Paulinae on 
 Rom. i. 13) to be one of those undesigned coincidences which strongly 
 show that both books are genuine. Comp. Rom. xv. 23, 24, with 
 Acts xix. 21. A forger of these books would not have thought 01 
 such a contrivance as to feign such a purpose to go to Rome at 
 that time, and to have mentioned it in that manner. Such coinci- 
 dences are among the best proofs that can be demanded, that the 
 writers did not intend to impose on the world. See Paley. II But 
 was let hitherto. The word "let" means to hinder, or to obstruct. 
 In what way this was done we do not know, but it is probable that 
 he refers to the various openings for the preaching of the gospel 
 where he had been, and to the obstructions of various kinds from 
 the enemies of the gospel to the fulfilment of his purposes. II That 1 
 might have some fruit among you. That I might be the means of the 
 conversion of sinners, and of the edification of the church, in the 
 capital of the Roman empire. It was not curiosity to see the splendid 
 capital of the world that prompted this desire ; it was not the love 
 of travel, and of roaming from clime to clime ; it was the specific 
 purpose of doing good to the souls of men. To have fruit means 
 to obtain success in bringing men to the knowledge of Christ. 
 Thus the Saviour said, (John xv. 16,) " I have chosen you, and 
 ordained you, that you should bring forth fruit, and that your fruit 
 should remain." 
 
 14. / am debtor. This does not mean that they had conferred 
 any favour on him, which bound him to make this return, but that 
 he was under obligation to preach the gospel to all to whom it was 
 possible. This obligation arose from the favour that God had 
 shown him in appointing him to this work. He was specially 
 chosen as a vessel to bear the gospel to the Gentiles, (Acts ix. 15 ; 
 Rom. xi. 13 ;) and he did not feel that he had discharged the obliga- 
 tion until he had made the gospel known as far as possible among 
 all the nations of the earth. IT To the Greeks. This term properly 
 denotes those who dwelt in Greece. But as the Greeks were the 
 most polished people of antiquity, the term came to be synonymous 
 with the polished, the refined, the wise, as opposed to barbarians. 
 In this place it doubtless means the same as " the wise," and in- 
 cludes the Romans also, as it cannot be supposed that Paul would
 
 34 ROMANS. 
 
 15 So, as much as in me 
 is, I am ready to preach 
 the Gospel to you that are 
 
 at Rome also. 
 
 16 For I am not asham- 
 ed ' of the Gospel of Christ . 
 
 t Mark viii. 38; 2 Tim. i. 8. 
 
 designate the Romans as barbarians. Besides, the Romans, 
 claimed an origin from Greece, and Dionysius Halicarnassus (book 
 i.) shows that the Italian and Roman people were of Greek descent. 
 If Barbarians. All who were not included under the general name 
 of Greeks. Thus Ammonius says, that "all who were not Greeks 
 were barbarians." This tcimbarbarian pdpfiapos properly denotes 
 one who speaks a foreign language a foreigner ; and the Greeks 
 applied it to all who did not use their tongue. Comp. 1 Cor. xiv. 
 11 "I shall be unto him that speaketh a barbarian," etc. ; i. e., 
 I shall speak a language which he cannot understand. The word 
 did not therefore of necessity denote any rusticity of manners, or 
 any want of refinement. IT To the wise. To those who esteemed 
 themselves to be wise, or who boasted of their wisdom. The term 
 is synonymous with " the Greeks," who prided themselves much 
 in their wisdom. 1 Cor. i. 22, " The Greeks seek after wisdom. 
 Comp. 1 Cor. i. 19 ; iii. 18, 19 ; iv. 19 ; 2 Cor. xi. 19. IT Umoise. 
 Those who were regarded as the ignorant and unpolished part of 
 mankind. The expression is equivalent to ours, " to the learned 
 and the unlearned." It was an evidence of the proper spirit to 
 be willing to preach the gospel to either. The gospel claims to 
 have power to instruct all mankind, and they who are called to 
 preach it should be able to instruct those who esteem themselves 
 to be wise, and who are endowed with science, learning, and 
 talent ; and they should be willing to labour to enlighten the most 
 obscure, ignorant, and degraded portions of the race. This is the 
 true spirit of the Christian ministry. 
 
 15. So, as much as in me is. As far as opportunity may be 
 offered, and according to my ability. IT J am ready, etc. I am 
 prepared to preach among you, and to show the power of the 
 gospel, even in the splendid metropolis of the world. He was not 
 deterred by any fear ; nor was he indifferent to their welfare ; but 
 he was under the direction of God, and as far as he gave him 
 opportunity, he was ready to make known to them the gospel, as 
 he had done at Antioch, Ephesus, Athens, and Corinth. 
 
 This closes the introduction or preface to the epistle. Having 
 shown his deep interest in their welfare, he proceeds in the next 
 verse to state to them the great doctrines of that gospel which he 
 was desirous of proclaiming to them. 
 
 16. For I am not asJiamed, etc. The Jews had cast him off, and 
 regarded him as an apostate ; and by the wise among the Gentiles 
 he had been persecuted, and despised, and driven from place to 
 place, and regarded as the filth of the world, and the offscouring 
 of all tilings, (1 Cor. iv. 13 ;) but still he was not ashamed of the 
 gospel. He had so firm a conviction of its value and its truth ; he 
 had experienced so much of its consolations, and had seen so 
 much of its efficacy, that he was so far from being ashamed of it 
 that he gloried in it as the power of God unto salvation. Men
 
 A. 3. -57.J 
 
 CHAPTER 1. 
 
 35 
 
 for it is the power " of God unto salvation to every one 
 
 u Jer. xxiii. 29; 1 Cor. i. 18. 
 
 should be ashamed of crime and folly. They are ashamed of their 
 own offences, and of the follies of their conduct, when they come 
 to reflect on it. But they are not ashamed of that which they feel 
 to be right, and of that which they know will contribute to their 
 welfare, and to the benefit of their fellow-men. Such were the 
 views of Paul about the gospel ; and it is one of his favourite doc- 
 trines that they who believe on Christ shall not be ashamed, Rom. 
 x. 11; v. 5; 2 Cor. vii. 14; 2 Tim. i. 12; Phil. i. 20; Rom.ix. 33; 
 2 Tim. i. 8 ; conip. Mark viii. 38 ; 1 Pet. iv. 16 ; 1 John ii. 28. If Of 
 the gospel. This word means the good news, or the glad intelligence. 
 See Note, Mark i. 1. It is so called because it contains the glad 
 annunciation that sin may be pardoned, and the soul saved. IT Of 
 Christ. The good news respecting the Messiah; or which the 
 Messiah has brought. The expression probably refers to the former, 
 the good news which relates to the Messiah, to Ids character, 
 advent, preaching, death, resurrection, and ascension. Though 
 this was " to the Jews a stumbling-block, and to the Greeks fool- 
 ishness," yet he regarded it as the only hope of salvation, and was 
 ready to preach it even in. the rich and splendid capital of the world. 
 *\ The power of God. This expression means, that it is the way in 
 which God exerts his power in the salvation of men. It is the 
 efficacious or mighty plan, by which power goes forth to save, and 
 by which all the obstacles of man's redemption are taken away. 
 This expression implies, (1,) that it is God's plan, or his appoint- 
 ment. It is not the device of man. (2.) It is adapted to the end. 
 It is fitted to overcome the obstacles in the way. It is not merely 
 the instrument by which God exerts his power, but it has an inhe- 
 rent adaptedness to the end, it is fitted to accomplish salvation to 
 man, so that it may be denominated power. (3.) It is mighty: 
 hence it is called power, and the power of God. It is not a feeble 
 and ineffectual instrumentality, but it is " mighty to the pulling 
 down of strong holds," 2 Cor. x. 4, 5. It has shown its power as 
 applicable to every degree of sin, to every combination of wicked- 
 ness. It has gone against the sins of the world, and evinced its 
 power to save sinners of all grades, and to overcome and subdue 
 every mighty form of iniquity. Comp. Jer. xxiii. 29, " Is not my 
 word like as a fire ? saith the Lord ; and like a hammer that break - 
 eth the rock in pieces? " 1 Cor. i. 18, " The preaching of the cross 
 is to them that perish foolishness ; but unto us which are saved it 
 is the power of God." IT Unto salvation. This word means, com- 
 plete deliverance from sin and death, and all the foes and dangers 
 that beset man. It cannot imply anything less than eternal life. 
 If a man should believe and then fall away, he could in no correct 
 sense be said to be saved. And hence when the apostle declares 
 that it is the power of God unto salvation " to every one that be- 
 lievcth," it implies that all who become believers " shall be kept 
 by the power of God through faith unto salvation," (see 1 Pet. i. 
 5,) and that none shall ever fall away and be lost. The apostle 
 thus commences his discussion with one of the important doctrines 
 of the Christian religion, the final preservation of the saints. He
 
 36 ROMANS. fx. n. 57. 
 
 that believeth ; * to the "Jew 
 first, and also to the Greek. 
 
 K Mark xvi. ifi. Acts iii. 26. 
 
 17 For therein * is the 
 righteousness of God re- 
 
 w Chap. iii. 21. C5. 
 
 is not defending the gospel for any temporary object, or -with anj 
 temporary hope. He looks through the system, and sees in it a 
 plan for the complete and eternal recovery of all those who believe 
 in the Lord Jesus Christ. When ho says it is the power of God 
 unto salvation, he means that it is the power of God for the attain- 
 ment of salvation. This is the end, or the design of this exertion 
 of power. II To every one that believeth. Comp. Mark xvi. 16, 17. 
 This expresses the condition, or the terms, on which salvation id 
 conferred through the gospel. It is not indiscriminately to all men, 
 whatever may be their character. It is only to those who confide 
 or trust in it ; and it is conferred on all who receive it in this man- 
 ner. If this qualification is possessed, it bestows its blessings 
 treely and fully. All men know what faith is. It is exercised 
 when we confide in a parent, a friend, a benefactor. It is such a 
 reception of a promise, a truth, or a threatening, as to suffer it to 
 make its appropriate impression on the mind, and such as to lead 
 us to act under its influence, or to act as we should on the supposi- 
 tion that it is true. Thus a sinner credits the threatenings of God, 
 and fears : this is faith. He credits his promises, and hopes : 
 this is faith. He feels that he is lost, and relies on Jesus Christ 
 for mercy : this is faith. And, in general, faith is such an im- 
 pression on the mind made by truth as to lead us to feel and act as 
 if it were true ; to have the appropriate feelings, and views, and 
 conduct, under the commands, and promises, and threatenings of 
 God. See Note, Mark xvi. 16. IT To the Jew first. First in order 
 of time. Not that the gospel was any more adapted to Jews than 
 to others ; but to them had been committed the oracles of God ; tin- 
 Messiah had come through them; they had had the law, the 
 temple, and the service of God, and it was natural that the gospel 
 should be proclaimed to them before it was to the Gentiles. This 
 was the order in which the gospel was actually preached to the 
 world, first to the Jews, and then to the Gentiles. Comp. Acts ii. 
 andx. ; Matt. x. 6 ; Lukexxiv. 49; Actsxiii. 46, "It was necessary 
 that the word of God should first have been spoken to you ; but 
 seeing ye put it from you, and judge yourselves unworthy of ever- 
 lasting life, lo, we turn to the Gentiles." Comp. Matt. xxi. 43. 
 IT And aho to the Greek. To all who were not Jews, that is, to all 
 the world. It was not confined in its intention or efficacy to any 
 class or nation of men. It was adapted to all, and was designed to 
 be extended to all. 
 
 1 7 . For. This word implies that he is now about to give a reason 
 for that which he had just said, a reason why he was not ashamed 
 of the gospel of Christ. That reason is stated in this verse. It 
 embodies the substance of all that is contained in the epistle. It is 
 the doctrine which he seeks to establish ; and there is not perhaps 
 a more important passage in the Bible than this verse, or one more 
 difficult to be understood. If Therein. In it tv airrtp i. e. in thfi 
 gospel. IT Is the righteousness of God SiKatorrvirri 0eoD. There is 
 not a more important expression to be found in the epistle than
 
 A.U. 57.J CHAPTER I. 37 
 
 this. It is capable of only the following interpretations. (1.) Some 
 have said that it means that the attribute of God, which is denomi- 
 nated righteousness or justice, is here displayed. It has been sup- 
 posed that this was the design of the gospel to make this known ; 
 or to evince his justice in his way of saving men. There is an im- 
 portant sense in which this is true, (ch. iii. 26.) But this does not 
 seem to be the meaning in the passage before us. For (a) the 
 leading design of the gospel is not to evince Vac justice of God, or the 
 attribute of justice, but the love of God. See John iii. 16 ; Eph. ii. 
 4; 2 Thess. ii. 16 ; 1 John iv. 8. (6) The attribute of justice is not 
 that which is principally evinced in the gospel. It is rather mercy, 
 or mercy in a manner consistent with justice, or that does not inter- 
 fere with justice, (c) The passage, therefore, is not designed to 
 teach simply that the righteousness of God, a* an attribute, is 
 brought forth in the gospel, or that the main idea is to reveal 
 his justice. 
 
 (2.) A second interpretation which has been affixed to it is to 
 make it the same as goodness, the benevolence of God is revealed, 
 etc. But to this there are still stronger objections. For (a) it 
 does not comport with the design of the apostle's argument, (b) It 
 is a departure from the established meaning of the \roidjtistice, and 
 the phrase " the righteousness of God." (c) If this had been the 
 design, it is remarkable that the usual words expressive of goodness 
 or mercy had not been used. Another meaning, therefore, is to be 
 sought as expressing the sense of the phrase. 
 
 (3.) The phrase, rightemtsness of God, is equivalent to God's plan 
 of justifying men ; his scheme of declaring them just in the sight of the 
 law, or of acquitting them from punishment, and admitting them to 
 favour. In this sense it stands opposed to man's plan of justifica- 
 tion, i. e. by his own works. God's plan is by faith. The way in 
 which that is done is revealed in the gospel. The object contem- 
 plated to be done is to treat men as if they were righteous. Man 
 attempted to accomplish this by obedience to the law. The plan 
 of God was to arrive at it by faith. Here the two schemes differ ; 
 and the great design of this epistle is to show that man cannot be 
 justified on his own plan to wit, by works ; and that the plan of 
 God is the only way, and a wise and glorious way of making man 
 just in the eye of the law. Xo small part of the perplexity usually 
 attending this subject will be avoided if it is remembered that the 
 discussion in this epistle pertains to the question, " How can mor- 
 tal man be just with God:" The apostle shows that it cannot be 
 by works ; and that it can be by faith. This latter is what he calls 
 the righteousness of God which is revealed in the gospel. 
 
 To see that this is the meaning, it is needful only to look at the 
 connexion ; and at the usual meaning of the words. The word to 
 justify SiKotdw means, properly, to be just, to be innocent, to be 
 righteous. It then means to declare or treat as righteous ; as when 
 a man is charged with an offence, and is acquitted. If the crime 
 alleged is not proved against him, he is declared by the law to be 
 innocent. It then means to treat as if innocent, to regard as innocent , 
 that is, to pardon, to forgive, and consequently to treat as if the 
 offence had not occurred. It does not mean that the man did not 
 commit the offence; or that the law might not have held him
 
 38 ROMANS. [A. D. 67. 
 
 answerable for it ; but that the offence is forgiven ; and it is con- 
 sistent to receive the offender into favour, and treat him as if he 
 had not committed it. In what way this may be done rests with 
 him who has the pardoning power. And in regard to the salvation 
 of man, it rests solely with God, and must be done in that way 
 only which he appoints and approves. The design of Paul in this 
 epistle is to show how this is done, or to show that it is done by 
 faith. It may be remarked here, that the expression before us does 
 not imply any particular manner in which it is done ; it does not 
 touch the question whether it is by imputed righteousness or not ; 
 it does not say that it is on legal principles ; it simply affirms that 
 the gospel contains God's plan of justifying men by faith. 
 
 The primary meaning of the word is, therefore, to be innocent, 
 pure, etc. ; and hence the name means righteousness in general. For 
 this use of the word, see Matt. iii. 15 ; v. 6, 10, 20 ; xxi. 32 ; Luke i. 
 75 ; Acts x. 35 ; xiii. 10 ; Rom. ii. 26 ; viii. 4, etc. 
 
 In the sense of pardoning sin, or of treating men as if they WOT 
 innocent, on the condition of faith, it is used often, and especially 
 in this epistle. See Rom. iii. 24, 26, 28, 30 ; iv. 5 ; v. 1 ; viii. 30 ; 
 Gal. ii. 16; iii. 8, 24 ; Rom. iii. 21, 22, 25; iv. 3, 6, 13; ix. 30, etc. 
 
 It is called God's righteousness, because it is God's plan, in dis- 
 tinction from all the plans set up by men. It was originated by 
 him ; it differs from all others ; and it claims him as its Author, and 
 tends to his glory. It is called his righteousness, as it is the way 
 by which he receives and treats men as righteous. This same plan 
 was foretold in various places, where the word righteousness is 
 nearly synonymous with salvation. Isa. Ii. 5, " My righteousness 
 is near; my salvation is gone forth." 6, " My salvation shall be 
 for ever, and my righteousness shall not be abolished." Isa. Ivi. 
 1, " My salvation is near to come, and my righteousness to be 
 revealed." Dan. ix. 24, "To make reconciliation for iniquity, and 
 to bring in everlasting righteousness. " 
 
 In regard to this plan, it may be observed, (1,) that it is not to 
 declare that men are innocent and pure. That would not be true. 
 The truth is just the reverse; and God does not esteem men to be 
 different from what they are. (2.) It is not to take part with the 
 sinner, and to mitigate his offences. It admits them to their full 
 extent ; and makes him feel them also. (3.) It is not that we 
 become partakers of the essential righteousness of God. That is 
 impossible. (4.) It is not that his righteousness becomes ours. 
 This is not true ; and there is no intelligible sense in wliich that 
 can be understood. But it is God's plan for pardoning sin, and for 
 treating us as if we had not committed it ; that is, adopting us as 
 his children, and admitting us to heaven on the ground of what 
 the Lord Jesus has done in our stead. This is God's plan. Men 
 seek to save themselves by their own works. God's plan is to save 
 them by the merits of Jesus Christ. IF Revealed. Made known, 
 and communicated. The gospel states the fact that God has such 
 a plan of justification ; and shows the way or manner in which it 
 might be done. The fact seems to have been understood by 
 Abraham and the patriarchs, (Heb. xi.,) but the full mode or 
 manner in which it was to be accomplished was not revealed, until 
 it was done in the gospel of Christ. And because this great and
 
 A.D. 57.] CHAPTER I. 39 
 
 vealed from faith to faith: as it is written, 'The JUF* 
 
 Hab ii. 4. 
 
 shall live by faith. 
 
 glorious truth was thus made known, Paul was not ashamed of the 
 gospel. Nor should we be. IT From faith e'rc wiWecoj. This phrase 
 I take to be connected with the expression, "the righteousness of 
 God." Thus, the righteousness of God, or God's plan of justifying 
 men by faith, is revealed in the gospel. Here the great truth of 
 the gospel is brought out, that men are justified by faith, and not 
 by the deeds of the law. The common interpretation of the pas- 
 sage has been, that the righteousness of God in tin's is revealed 
 from one degree of faith to another. But to this interpretation there 
 are many objections (1.) It is not true. The gospel was not 
 designed for this. It did not suppose that men had a certain degree 
 of faith by nature, which needed only to be strengthened in order 
 that they might be saved. (2.) It does not make good sense. To 
 say that the righteousness of God meaning, as is commonly under- 
 stood, his essential justice is revealed from one degree of faith to 
 another, is to use words without any meaning. (3.) The connexion 
 of the passage does not admit of this interpretation. The design 
 of the passage is evidently to set forth the doctrine of justification 
 as the grand theme of remark, and it does not comport with that 
 design to introduce here the advance from one degree of faith to 
 another as the main topic. (4.) The epistle is intended clearly to 
 establish the fact that men are justified by faith. This is the grand 
 idea which is kept up ; and to show how this may be done is the 
 main purpose before the apostle. See chap. iii. 22, 30 ; ix. 30, 32 ; x. 
 6, etc. (o.) The passage which he immediately quotes shows that 
 he did not speak of different degrees of faith, but of the doctrine 
 that men are to be justified by faith. IT To faith. Unto those who 
 believe, (comp. chap. iii. 22 ;) or to every one that believeth, ver. 
 16. The abstract is here put for the concrete. It is designed to 
 express the idea, t/iat God's plan of justifying men is revealed in the 
 gospel, which plan is by faith, and the benefits of which plan shall be ex- 
 tended to all that have faith, or that believe. II As it is written. See 
 Habakkuk ii. 4. II The just shall live by faith. The LXX. translate 
 the passage in Habakkuk, " If any man shall draw back, my soul 
 shall have no pleasure in him; but the just by my faith" (or by 
 faith in me) " shall live." The very words are used by them which 
 are employed by the apostle, except they add the word " my, pov," 
 my faith. The Syriac renders it in a similar manner, " The just 
 by faith shall live." The meaning of the Hebrew in Habakkuk is 
 the same. It does not refer originally to the doctrine of justifica- 
 tion by faith ; but its meaning is this, " The just man, or the right- 
 eous man, shall live by his confidence in God." The prophet is 
 speaking of the woes attending the Babylonish captivity. The 
 Chaldeans were to come upon the land and destroy it, and remove 
 the nation, chap. i. 610. But this was not to be perpetual. It 
 should have an end, (chap. ii. 3,) and they who had confidence in 
 God should live, (ver. 4 ;) that is, should be restored to their coun- 
 try, should be blessed and made happy. Their confidence in God 
 should sustain them, and preserve them. This did not refer
 
 40 ROMANS. [A. u. 67 
 
 18 For the wrath " of 
 
 y Eph. v. 6. 
 
 God is revealed from hea- 
 
 primarily to the doctrine of justification by faith, nor did the apostle 
 so quote it ; but it expressed a general principle that those who had 
 confidence in God should be happy, and be preserved and 
 blessed. This would express the doctrine which Paul was defend- 
 ing. It was not by relying on his own merit that the Israelite 
 Avould be delivered, but it was by confidence in God, by his 
 strength and mercy. On the same principle would men be saved 
 under the gospel. It was not by reliance on their own works or 
 merit; it was by confidence in God, by faith that they were to live. 
 1T SJiall live. In Habakkuk this means to be made happy, or 
 blessed ; shall find comfort, and support, and deliverance. So in 
 the gospel the blessings of salvation are represented as life, eternal 
 life. Sin is represented as death, and man by nature is represented 
 as dead in trespasses and sins, Eph. ii. 1. The gospel restores to 
 life and salvation, John iii. 36; v. 29,40; vi. 33, 51, 53; xx. 31, 
 Acts ii. 28 ; Rom. v. 18 ; viii. 6. This expression, therefore, does 
 not mean, as it is sometimes supposed, the justified by faith shall 
 live ; but it is expressive of a general principle in relation to men, 
 that they shall be defended, preserved, made happy, not by their 
 own merits or strength, but by confidence in God. This principle 
 is exactly applicable to the gospel plan of salvation. Those who 
 rely on God the Saviour shall be justified and saved. 
 
 18. For. This word denotes that the apostle is about to give a 
 reason for what he had just said. This verse commences the argu- 
 ment of the epistle, an argument designed to establish the propo- 
 sition advanced in ver. 17. The proposition is, that God's plan of 
 justification is revealed in the gospel. To show this, it was neces- 
 sary to show that all other plans had failed ; and that there was 
 need of some new plan or scheme to save men. To this he devotes 
 this and the two following chapters. The design of this argument 
 is to show that men were sinners. And in order to make this out, 
 it was necessary to show that they were under law. This was clear 
 in regard to the Jews. They had the Scriptures ; and the apostle 
 in this chapter shows that it was equally clear in regard to the 
 Gentiles, and then proceeds to show that both had failed of obeying 
 the law. To see this clearly it is necessary to add only, that there 
 can be but tu-o ways of justification conceived of: one by obedience 
 to law, and the other by grace. The former was the one by which 
 Jews and Gentiles had sought to be justified ; and if it could be 
 shown that in this they had failed, the way was clear to show that 
 there was need of some other plan. IT The tcrath of God opy^ 
 OeoD. The word rendered wrath properly denotes that earnest 
 appetite, or desire, by which we seek anything, or an intense effort 
 to obtain it. And it is particularly applied to the desire which a 
 man has to take vengeance who is injured, and who is enraged. 
 It is thus synonymous with revenge. Eph. iv. 31, " Let all bitter- 
 ness, and wrath," etc. Col. iii. 8, "Anger, wrath, malice," etc. 
 1 Tim. ii. 8 ; James i. 19. But it is also often applied to God 
 and it is clear that when we think of the word as applicable to him, 
 it must be divested of everything like human passion, and espe-
 
 A.D. 57.] CHAPTER 1. 41 
 
 ven against all ungodliness I and unrighteousness of men, 
 
 cially of the passion of revenge. As he cannot be injured by the 
 sins of men, (Job xxxv. 6 8,) he has no motive for vengeance, pro- 
 perly so called ; and it is one of the most obvious rules of interpret- 
 ation that we are not to apply to God passions and feelings which, 
 among us, have their origin in evil. In making a revelation, it 
 was indispensable to use words which men used ; but it does not 
 follow that when applied to God they mean precisely what they do 
 when applied to man. "When the Saviour is said (Mark iii. o) to 
 have looked on his disciples with anger, (Greek, wrath, the same 
 word is here,) it is not to be supposed that he had the feelings of 
 an implacable man seeking vengeance. The nature of the feeling 
 is to be judged of by the character of the person. So, in this place, 
 the word denotes the Divine displeasure or indignation against sin ; 
 the Divine purpose to inflict punishment. It is the opposition of the 
 Divine character against sin ; and the determination of the Divine 
 Mind to express that opposition in a proper way, by excluding the 
 offender from the favours which he bestows on the righteous. It 
 is not an unamiable or arbitrary principle of conduct. We all 
 admire the character of a father who is opposed to disorder, and 
 vice, and disobedience in his family, and who expresses his opposi- 
 tion in a proper way. We admire the character of a ruler who is 
 opposed to all crime in the community, and who expresses those 
 feelings in the laws. And. the more he is opposed to vice and crime, 
 the more we admire his character and his laws ; and why shall we 
 be not equally pleased with God, who is opposed to all crime in all 
 parts of the universe, and who determines to express it in the proper 
 way for the sake of preserving order and promoting peace ? The 
 word Divine displeasure or indignation, therefore, expresses the 
 meaning of this phrase. See Matt. iii. 7 ; Luke iii. 7 ; xxi. 23 ; 
 John iii. 36; Rom. ii. 5, 8; iii. 5; iv. 15; v. 9 ; ix. 22; xii. 19; xiii. 
 4, 5 ; Eph. ii. 3 ; v. 6 ; 1 Thess. i. 10 ; ii. 16, etc. The word occurs 
 thirty-five times in the New Testament. H Is revealed. That is, 
 revealed to the Jews by their law ; and to the Gentiles in their 
 reason and conscience, as the apostle proceeds to show. IT From 
 heaven. This expression I take to mean simply that the Divine 
 displeasure against sin is made known by a Divine appointment ; 
 by an arrangement of events, communications, and arguments, 
 which evince that they have had their origin in heaven ; or are 
 divine. How this is, Paul proceeds to state, in the works of crea- 
 tion, and in the law which the Hebrews had. A variety of mean- 
 ings have been given to this expression, but this seems the most 
 satisfactory. It does not mean that the wrath will be sent from 
 heaven ; or that the heavens declare his wrath ; or that the heavenly 
 bodies are proofs of his wrath against sin ; or that Christ, .the exe- 
 cutioner of wrath, will be manifest from heaven, (Origen, Cyrill, 
 Beza, etc. ;) or that it is from God who is in heaven; but that it is 
 by an arrangement which shows that it had its origin in heaven, or 
 has proofs that it is divine. IT Against all ungodliness. This word 
 properly means impiety towards God, or neglect of the worship and 
 honour due to him. M&UO.V. It refers to the fact that men had
 
 42 ROMAJSS. [A,D. 67 
 
 who hold the truth in un- I righteousness; 
 
 failed to honour the true God, and had paid to idols the homage 
 -which was due to him. Multitudes Also in every age refuse to 
 honour him, and neglect his worship, though they are not idola- 
 ters. Many men suppose that if they do not neglect their duty to 
 their fellow-men, if they are honest and upright in their dealings, 
 they are not guilty, even though they are not righteous, or do not 
 do their duty to God ; as though it were a less crime to dishonour 
 God than man, and as though it were innocence to neglect and 
 disobey our Maker and Redeemer. The apostle here shows that 
 the wrath of God is as really revealed against the neglect of God as 
 it is against positive iniquity ; and that this is an offence of so much 
 consequence as to be placed first, and as deserving the Divine 
 indignation more than the neglect of our duties towards men. 
 Cornp. Rom. xi. 26; 2 Tim. ii. 16; Titus ii. 12 ; Judo 15, 18. The 
 word does not elsewhere occur in the New Testament. U Un- 
 righteousness of men. Unrighteousness, or iniquity towards men. 
 Ail offences against our neighbour, our parents, our country, etc. 
 The word ungodliness includes all crimes against God: this, all 
 crimes against our fellow-men. The two words express that which 
 comprehends the violation of all the commands of God: "Thou 
 shalt love the Lord thy God, etc., and thy neighbour as thyself," 
 Matt. xxii. 37 40. The wrath of God is thus revealed against all 
 human wickedness. H Who hold the truth. "Who keep back, or 
 restrain the truth. The word translated hold here, sometimes 
 means maintain, to keep, to observe, (1 Cor. vii. 30, 2 Cor. vi. 10;) 
 but it also means to hold back, to detain, to hinder. Luke iv. 42, 
 " The people sought him, (Jesus,) and came to him, and stayed 
 him." (Greek, the same as here.) Philemon 13, "Whom I 
 would have retained -with me, "etc. 2 Thess. ii. 6, " And now yt: 
 know what loithholdcth," etc. In this place it means also that they 
 held back, or restrained the truth, by their wickedness. H The 
 truth. The truth of God, in whatever way made known, and par- 
 ticularly, as the apostle goes on to say, that which is made known 
 by the light of nature. The truth pertaining to his perfections, his 
 law, etc. They hold it back, or restrain its influence. IT In un- 
 righteousness. Or rather, by their iniquity. Their wickedness is the 
 cause why the truth had had so little progress among them, and had 
 exerted so little influence. This was done by their yielding to cor- 
 rupt passions and propensities, and by their being therefore unwill- 
 ing to retain the knowledge of a pure and holy God, who is opposed 
 to such deeds, and who will punish them. As they were deter- 
 mined to practise iniquity, they chose to exclude the knowledge of 
 a pure God, and to worship impure idols, by which they might 
 give a sanction to their lusts. Their vice and tendency to iniquity 
 was, therefore, the reason why they had so little knowledge of a 
 holy God ; and by the love of this, they held back the truth from 
 making progress, and becoming diffused among them. 
 
 The same tiling is substantially true now. Men hold back or 
 resist the truth of the gospel by their sins in the following ways. 
 Cl.) Men of influence and wealth employ both in directly opposing
 
 A. D. 57 j CHAPTER 1 43 
 
 19 Because that which I may be known of God is 
 
 the gospel. (2.) Men directly resist the doctrines of religion, 
 since they know they could not hold to those doctrines -without 
 abandoning their sins. (3.) Men who resolve to live in sin, of 
 course, resist the gospel, and endeavour to prevent its influence. 
 (4.) Pride, and vanity, and the love of the world also resist the 
 gospel, and oppose its advances, (o.) Unlawful business busi- 
 ness that begins in evil, and progresses and ends in evil has this 
 tendency to hold back the gospel. Such is the effect of the traffic 
 in ardent spirits, in the slave-trade, etc. They begin in the love 
 of money, the root of all evil, (1 Tim. vi. 10 ;) they progress in the 
 tears and sorrows of the widow, the orphan, the wife, the sister, or 
 the child ; and they end in the deep damnation of multitudes in the 
 world to come. Perhaps there has been nothing that has so much 
 held back the influence of truth, and of the gospel, as indulgence in 
 the vice of intemperance, and traffic in liquid fire. (6.) Indul- 
 gence in vice, or -wickedness of any kind, holds back the truth of 
 God. Men who are resolved to indulge their passions will not yield 
 themselves to this truth. And hence all the \\icked, the proud, 
 and vain, and worldly are responsible, not only for their own sins 
 directly, but for hindering, by their example and their crimes, the 
 effect of religion on others. They are answerable for standing in 
 the way of God and his truth ; and for opposing him in the benevo- 
 lent design of doing good to all men. There is nothing that pre- 
 vents the universal spread and influence of truth but sin. And 
 men of wickedness are answerable for all the ignorance and woe 
 which are spread over the community, and which have extended 
 themselves over the world. 
 
 19. Became. The apostle proceeds to showAow it was that the hea- 
 then hindered the truth by their iniquity. This he does by show- 
 ing that the truth might be known by the works of creation ; and 
 that nothing but their iniquity prevented it. IT That which may be 
 known of God. That which is knoicable concerning God. The 
 expression implies that there may be many things concerning God 
 which cannot be known. But there are also many things which, 
 may be ascertained. Such are his existence, and many of his 
 attributes, his power, and wisdom, and justice, etc. The object 
 of the apostle was not to say that everything pertaining to God 
 could be known by them, or that they could have as clear a view 
 of him as if they had possessed a revelation. "We must interpret 
 the expression according to the object which he had in view. That 
 was, to show that so much might be known of God as to prove that 
 they had no cxciise for their crimes ; or that God would be just in 
 punishing them for their deeds. For this it was needful only that 
 his existence and his justice, or his determination to punish sin, 
 should be known ; and this, the apostle affirms, teas known among 
 them, and had been from the creation of the world. This expres- 
 sion, therefore, is not to be pressed as implying that they knew all 
 that could be known about God, or that they knew as much as 
 they who had a revelation ; but that they knew enough to prove 
 that they had no excuse for their sins. IT Is manifest. Is known;
 
 44 ROMANS. |A.D. 
 
 manifest ' in them ; for 2 God 
 hath shewed it unto them. 
 20 For the invisible 
 
 1 Or, ttr. z John i. 9. 
 
 things of him from the 
 creation of the world are 
 clearly seen, being under- 
 
 is understood. U In them . Among them. So the preposition in 
 is often used. It means that they had this knowledge ; or it had 
 been communicated to them. The great mass of the heathen 
 world was indeed ignorant of the true God ; but their leaders, or 
 their philosophers, had this knowledge. See Note on vcr. 21. But 
 this was not true of the mass, or body of the people. Still it was 
 true that this knowledge was in the possession of man, or was 
 among the pagan world, and would have spread, had it not been 
 for the love of sin. V God hath shewed it unto them. Comp. John i. 
 9. He had endowed them with reason and conscience, (chap. ii. 
 14, 15 ;) he had made them capable of seeing and investigating his 
 works ; he had spread before them the proofs of his wisdom, and 
 goodness, and power, and had thus given them the means of learn- 
 ing his perfections and will. 
 
 20. For the invisible things of him. The expression "his invisi- 
 ble things" refers to those things which cannot be perceived by 
 the senses. It does not imply that there arc any things pertaining 
 to the Divine character which may be seen by the eye ; but that 
 there are tilings which may be known of him, though not discover- 
 able by the eye. We judge of the objects around us by the senses, 
 the sight, the touch, the ear, etc. Paul affirms, that though we 
 cannot judge thus of God, yet there is a way by which we may 
 come to the knowledge of him. What he means by the invisible 
 things of God he specifies at the close of the verse, his eternal 
 power and Godhead. The affirmation extends only to that ; and 
 the argument implies that that was enough to leave them without 
 any excuse for their sins. IT From the creation of the world. The 
 word creation may either mean the act of creating, or more com- 
 monly it means the thing created, the world, the universe. In this 
 sense it is commonly used in the New Testament. Comp. Mark 
 x. 6; xiii. 19; xvi.'lo; Rom. i. 25 ; 2 Cor. v. 17; Gal. vi. 15 ; 
 Col. i. 15, 23; Heb. iv. 13; ix. 11; 1 Pet. ii. 13; 2 Pet. iii. 4; 
 Rev. iii. 14. The word " from" may mean since, or it may denote 
 by means of. And the expression here may denote that, as an 
 historical fact, God has been known since the act of creation ; or it 
 may denote that he is known by means of the material universe 
 which he has formed. The latter is doubtless the true meaning. 
 For (1) this is the common meaning of the word creation ; and (2) 
 this accords with the design of the argument. It is not to state an 
 historical fact, but to show that they had the means of knowing 
 their duty within their reach, and were without excuse. Those 
 means were in the wisdom, power, and glory of the universe, by 
 which they were surrounded. IT Are clearly seen. Are made 
 manifest ; or may be perceived. The word used here does not 
 occur elsewhere in the New Testament. H Being understood. His 
 perfections may be investigated, and comprehended by means of 
 his works. They are the evidences submitted to our intellects, by 
 wliich we may arrive at the true knowledge of God. V Thing*
 
 AD. 57.] CHAPTER I. 45 
 
 power and Godhead; 'so that 
 they are without excuse : 
 
 1 Or, that they may be. 
 
 stood by the things that 
 are made, even his eternal 
 
 a Psa. xix. 1, etc. 
 
 that are made. By his works. Comp. Heb. xi. 3. This means 
 not by the original act of creation, but by the continual operations 
 of God in his Providence, by his doings iroiTJ/iacrj by what he is 
 continually producing and accomplishing in the displays of his 
 power and goodness in the heavens and the earth. What they 
 were capable of understanding he immediately adds, and shows 
 that he did not intend to affirm that every thing could be known of 
 God by his works ; but so much as to free them from excuse for 
 their sins. H His eternal power. Here are two things implied. 
 (1.) That the universe contains an exhibition of his power, 
 or a display of that attribute, which we call omnipotence; and, 
 (2.) That this power has existed from eternity, and of course 
 implies an eternal existence in God. It does not mean that this 
 power has been exerted or put forth from eternity, for the very idea 
 of creation suppose thatithad not; but that there is proof, in the works 
 of creation, of power which must have existed from eternity, or have 
 belonged to an eternal Being. The proof of this was clear, even to 
 the heathen, with their imperfect views of creation and of astronomy. 
 Comp. Psa. xix. The majesty and grandeur of the heavens would 
 strike their eye, and be full demonstration that they were the work 
 of an infinitely great and glorious God. But to us, under the full 
 blaze of modern science, with our knowledge of the magnitude, 
 and distances, and revolutions of the heavenly bodies, the proof of 
 this power is much more grand and impressive. We may apply 
 the remark of the apostle to the present state of the science, and 
 liis language will cover all the ground ; and the proof to human 
 view is continually rising of the amazing power of God, by every 
 new discovery in science, and especially in astronomy. Those who 
 wish to see this subject presented in a most impressive view, may 
 dnd it done in Chalmcr's Astronomical Discourses, and in Dick's 
 Christian Philosopher. Equally clear is the proof that this power 
 must have been eternal. If it had not always existed, it could in 
 no way have been produced. But it is not to be supposed that it 
 was always exerted, any more than it is that God now puts forth all 
 the power that he can, or than that we constantly put forth all the 
 power which we possess. God's power was called forth at the 
 creation. He showed his omnipotence ; and gave, by that one great 
 act, eternal demonstration that he was almighty ; and we may 
 survey the proof of that, as clearly as if we had seen the operation 
 of his hand there. The proof is not weakened because we do not 
 see the process of creation constantly going on. It is rather 
 augmented by the fact that he sustains all things, and controls 
 continually the vast masses of matter in the material worlds. 
 II Godhead. His Deity ; Divinity ; Divine nature, or essence. 
 The word is not elsewhere used in the New Testament. Its mean- 
 ing cannot therefore be fixed by any parallel passages. It proves 
 the truth that the supremacy, or supreme Divinity of God, was 
 exhibited in the works of creation, or that he was exalted above all 
 creatures and things. It would not, be proper, however, to press
 
 46 ROMANS. A. n. 67. 
 
 21 Because that, when I they knew God, they glori- 
 
 this word as implying that all that we know of God by revelation 
 was known to the heathen ; but that so much was known as to 
 show his supremacy ; his right to their homage ; and of course the 
 folly and wickedness of idolatry. This is all that the argument of 
 the apostle demands, and, of course, on this principle the expres- 
 sion, is to be interpreted. If So that they are without excuse. God 
 has given them so clear evidence of his existence and claims, that 
 they have no excuse for their idolatry, and for hindering the truth 
 by their iniquity. It is implied here, that in order that men should 
 be responsible, they should have the means of knowledge ; and 
 that he does not judge them when their ignorance is involuntary, 
 and the means of knowing the truth have not been communicated. 
 But where men have these means within their reach, and will not 
 avail themselves of them, all excuse is taken away. This was the 
 case with the Gentile world. They had the means of knowing so 
 much of God, as to show the folly of worshipping dumb idols. Comp, 
 Isa. xliv. 8 20. They had also traditions respecting his perfections ; 
 and they could not plead for their crimes and folly that they had no 
 means of knowing him. If this was true of the pagan world then, 
 how much more is it true of the world now ? And especially how 
 true and fearful is this, respecting that great multitude in Christian 
 lands who have the Bible, and who never read it ; who arc within 
 the reach of the sanctuary, and never enter it ; who are admonished 
 by friends, and by the providences of God, and who regard it not ; 
 and who look upon the heavens, and even yet see no proof of the 
 eternal power and Godhead of him who made them all ! Nay, 
 there are those who are apprized of the discoveries of modern 
 astronomy, and who yet do not seem, to reflect that all these glories 
 are proof of the existence of an eternal God ; and who live in 
 ignorance of religion as really as the heathen, and in crimes as 
 decided and malignant as disgraced the darkest ages of the world. 
 For such there is no excuse, or shadow of excuse, to be offered in 
 the day of doom. And there is no fact more melancholy in our 
 history, and no one thing that more proves the stupidity of men, 
 than this sad forgetfulness of Him that made the heavens, even 
 amid all the wonders and glories that have come fresh from the 
 hand of God, and that everywhere speak his praise. 
 
 21. Because that. The apostle here is showing that it was right 
 to condemn men for their sins. To do this it was needful to show 
 them that they had the knowledge of God, and the means of know- 
 ing what was right ; and that the true source of their sins and 
 idolatries was a corrupt and evil heart. IT Wlien they knew God. 
 Greek, knowing God. That is, they had an acquaintance with the 
 existence and many of the perfections of one God. That many of 
 the philosophers of Greece and Rome had a knowledge of one God, 
 there can be no doubt. This was undoubtedly the case with 
 Pythagoras, who had travelled extensively in Egypt, and even in 
 Palestine ; and also with Plato and his disciples. This point is 
 clearly shown by Cudworth in his Intellectual System, and by 
 Bishop "Warburton in the Divine Legation of Moses. Yet the know- 
 led ge of this great truth was not communicated to the people. I* :
 
 A. i>. 57.] CHAPTER I. 47 
 
 fied him not as God, neither 
 were thankful ; but became 
 
 vain b in their imaginations, 
 
 b Jer. ii. 5; Eph. iv. 17, 18. 
 
 was confined to the philosophers ; and not improbably one design 
 of the mysteries celebrated throughout Greece was to keep up tlic 
 knowledge of the one true God. Gibbon has remarked, that "the 
 philosophers regarded all the popular superstitions as equally false ; 
 the common people as equally true ; and the politicians as equally 
 useful." This was probably a correct account of the prevalent 
 feelings among the ancients. A single extract from Cicero (de 
 Natura Deorum, lib. ii. c. 6) will show that they had the know- 
 ledge of one God : " There is something in the nature of things 
 which the mind of man, which reason, which human power cannot 
 effect ; and certainly that which produces this must be better than 
 man. What can this be called but God ?" Again (c. 2,) " What 
 can be so plain and manifest, when we look at heaven, and con- 
 template heavenly things, as that there is some Divinity of most 
 excellent mind, by which these things are governed ?" If They, 
 glorified him not as God. They did not honour him as God. This 
 was the true source of their abominations. To glorify him as 
 God is to regard with proper reverence all his perfections and laws ; 
 to venerate his name, his power, his holiness, and presence, etc. 
 As they were not inclined to do this, so they were given over to 
 their own vain and wicked desires. Sinners are not willing to 
 give honour to God as God. They are not pleased with his perfec- 
 tions ; and therefore the mind becomes fixed on other objects, and 
 the heart gives free indulgence to its own sinful desires. A Avillmg- 
 ness to honour God as God to reverence, love, and obey him, 
 would effectually restrain men from sin. H Neither were thankful. 
 The obligation to be thankful to God for his mercies, for the good- 
 ness which we experience, is plain and obvious. Thus we judge 
 of favours received of our fellow-men. The apostle here clearly 
 regards this unwillingness to render gratitude to God for his mercies 
 as one of the causes of their subsequent corruption and idolatry. 
 The reasons of this are the following. (1.) The effect of ingratitude 
 is to render the heart hard and insensible. (2.) Men seek to for- 
 get the Being to whom they are unwilling to exercise gratitude. 
 (3.) Todothis, they fix their affections on other things ; andhence 
 the heathen expressed their gratitude not to God, but to the sun, 
 and moon, and stars, etc., the mediums by which God bestows his 
 favours on men. And we may here learn, that an unwillingness 
 to thank God for his mercies is one of the most certain causes of 
 alienation and hardness of heart. IT But became vain. To become 
 vain, with us, means to be elated, or self-conceited, or to seek praise 
 from others. The meaning here seems to be, they became foolish, 
 frivolous in their thoughts and reasonings. They acted foolishly ; 
 they employed themselves in useless and frivolous questions, the 
 effect of which was to lead the mind farther and farther from the 
 truth respecting God. IT Imaginations. This word means, pro- 
 perly, thoughts; then reasonings, and also disputations. Perhaps 
 our word speculations, would convey its meaning here. It im- 
 plies that they were unwilling to honour God ; and being
 
 48 HOMANS. 'A.T.. 67. 
 
 and their foolish heart was 
 darkened. 
 
 22 Professing themselves 
 
 to be wise, they c became 
 fools, 
 23 And changed the glory 
 
 c Jer. viii. 8, 9. 
 
 unwilling to honour him, they commenced those speculations 
 which resulted in all their vain and foolish opinions about idols, 
 and the various rites of idolatrous worship. Many of the specu- 
 lations and inquiries of the ancients were among the most vain and 
 senseless which the mind can conceive. IT And their foolish heart. 
 The word heart is not uiifrequcntly used to denote the mind, or 
 the understanding. We apply it to denote the affections. But such 
 was not its common use among the Hebrews. We speak of the 
 head when we refer to the understanding, but this was not the 
 case with the Hebrews. They spoke of the heart in this manner, 
 and in this sense it is clearly used in this place. See Eph. i. 18 ; 
 Horn. ii. 15 ; 2 Cor. iv. 6 ; 2 Pet. i. 19. The word foolish means, 
 literally, that which is without understanding, Matt. xv. 16. 
 II Was darkened. Was rendered obscure, so that they did not 
 perceive and comprehend the truth. The process which is stated 
 in this verse is, (1,) that men had the knowledge of God ; (2) that 
 they refused to honour him when they knew him, and were opposed 
 to his character and government ; (3) that they were ungrateful ; 
 (4) that they then began to doubt, to reason, to speculate, and 
 wandered far into darkness. This is substantially the process by 
 which men wander away from God now. They have the know- 
 ledge of God, but they do not love him ; and being dissatisfied 
 with his character and government, they begin to speculate, fall 
 into error, and then "find no end in wandering mazes lost," and 
 sink into the depths of heresy and of sin. 
 
 22. Professing themselves to be wise. This was the common boast 
 of the philosophers of antiquity. The very word by which they 
 chose to be called, philosophers, means literally lovers of icisdom. 
 That it was their boast that they were wise is well known. Comp. 
 chap. i. 14; 1 Cor. i. 19, 20, 21," 22; iii. 19 ; 2 Cor. xi. 19. II They 
 became fools. Comp. Jer. viii. 8, 9. They became really foolish in 
 their opinions and conduct. There is something particularly pun- 
 gent and cutting in this remark, and as true as it is pungent. In 
 what way they evinced their folly, Paul proceeds immediately to 
 state. Sinners of all kinds are frequently spoken of as fools in the 
 Scriptures. In the sense in which it is thus used, the word is ap- 
 plied to them as void of understanding or moral sense ; as idolaters, 
 and as wicked, Psa. xiv. 1 ; Prov. xxvi. 4 ; i. 7, 22 ; xiv. 8, 9. 
 The senses in which this word here is applied to the heathen arc, 
 (1,) that their speculations and doctrines were senseless ; and (2) 
 that their conduct was corrupt. 
 
 23. And changed. This does not mean that they literally trans- 
 muted God himself; but that in their views they exchanged him ; 
 or they changed him as an object of worship for idols. They pro- 
 duced, of course, no real change in the glory of the infinite God, 
 but the change was in themselves. Iheyforsook him of whom they 
 had knowledge, (ver. 21,) and offered the homage which was duo 
 to him to idols. H The glory. The majesty, the honour, etc. Thia
 
 A.D. 57.] CHAPTER I. 49 
 
 of the uncorruptible God 
 into an image d like to cor- 
 
 d Isa. xl. 18, 25; Ezek. viii. 10. 
 
 ruptible man, and to birds, 
 and fourfooted beasts, and 
 creeping things. 
 
 word stands opposed here to the degrading nature of their worship. 
 Instead of adoring a Being clothed with majesty and honour, they 
 bowed down to reptiles, etc. They exchanged a glorious object of 
 worship for that which was degrading and humiliating. The glory 
 of God, in such places as this, means his essential honour, his ma- 
 'esty, the concentration and expression of his perfections, as the 
 glory of the sun, (1 Cor. xv. 41,) means his shining, or his splen- 
 dour. Comp. Jer. ii. 11, and Psa. cvi. 20. IT The uncorruptible 
 God. The word uncorruptible is here applied to God in opposition 
 to man. God is unchanging, indestructible, immortal. The word 
 conveys also the idea that God is eternal. As he is incorruptible, 
 he is the proper object of worship. In all the changes of life, man 
 may come to him, assured that he is the same. When man decays 
 by age or infirmities, he may come to God, assured that he under- 
 goes no such change, but is the same yesterday, to-day, and for 
 ever. Comp. 1 Tim. i. 17. IT Into an image. An image is a re- 
 presentation or likeness of anything, whether made by painting, 
 or from wood, stone, etc. Thus the word is applied to idols, as 
 being images or representations of heavenly objects, 2 Chroii. xxxiii. 
 7; Dan. iii. 1; Rev. xiii. 14, etc. See instances of this among the 
 Jews described in Isa. xl. 18 26, and Ezek. viii. 10. IT To cor- 
 ruptible man. This stands opposed td the incorruptible God. Many 
 of the images or idols of the ancients were in the forms of men and 
 women. Many of their gods were heroes and benefactors, who 
 were deified, and to whom temples, altars, and statues were erected. 
 Such were Jupiter, and Hercules, and Romulus, etc. The worship 
 of these heroes thus constituted no small part of their idolatry, and 
 their images would be of course representations of them in human 
 form. It was proof of great degradation, that they thus adored 
 men with like passions as themselves ; and attempted to displace the 
 true God from the throne, and to substitute in has place an idol in 
 the likeness of men. H And to birds. The ibis was adored with 
 peculiar reverence among the Egyptians, on account of the great 
 benefits resulting from its destroying the serpents, which, but for 
 this, would have overrun the country. The hawk was also adored 
 in Egypt, and the eagle at Rome. As one great principle of pagan 
 idolatry was to adore all objects from which important benefits were 
 derived, it is probable that all birds would come in for a share of 
 pagan worship, that rendered sen-ice in the destruction of noxious 
 animals. IT And fourfooted beasts. Thus the ox, under the name 
 apis, was adored in Egypt ; and even the dog and the monkey. In 
 imitation of the Egyptian ox, the children of Israel made their 
 golden calf, Exod. xxii. 4. At this day, two of the most sacred 
 objects of worship in Hindoostan are the cow and the monkey. 
 II And creeping things. Reptiles. " Animals that have no feet, or 
 such short ones that they seem to creep or crawl on the ground." 
 Calmet. Lizards, serpents, etc., come under this description. The 
 crocodile in Egypt was an object of adoration, and even the serpent.
 
 50 ROMANS. [Ajj.67. 
 
 24 Wherefore God also i honour their own bodies 
 gave ' them up to unclean- between themselves : 
 
 ness through the lusts of 
 their own hearts, to dis- 
 
 Psa. Ixxxi. 12; 2 Thess. ii. 11. 
 
 25 Who changed the 
 truth of God f into a lie, 
 
 / Amos ii. 4. 
 
 So late as the second century of the Christian era, there was a sect 
 in Egypt called Ophites, from their worshipping a serpent, and who 
 even claimed to be Christians. (Murdock's Mosheim, vol. i. pp. 
 180, 181.) There was scarcely an object, animal or vegetable, which 
 the Egyptians did not adore. Thus the leek, the onion, etc., were 
 objects of worship ; and men bowed down and paid adoration to 
 the sun and moon, to animals, to vegetables, and to reptiles. 
 Egypt was the source of the views of religion that pervaded other 
 nations, and hence their worship partook of the same WTetched and 
 degrading character. (See Leland's " Advantage and Necessity of 
 Revelation." 
 
 24. Wherefore. That is, because they were unwilling to retain 
 him in their knowledge, and chose to worship idols. Here is traced 
 the practical tendency of heathenism ; not as an innocent and harm- 
 less system, but as resulting in the most gross and shameless acts 
 of depravity. IT God also gave them up. He abandoned them, or he 
 ceased to restrain them, and suffered them to act out their senti- 
 ments, and to manifest them in their life. This docs not imply 
 Jhat he exerted any positive influence in inducing them to sin, any 
 more than it would if we should seek, by argument and entreaty, 
 to restrain a headstrong youth, and when neither would prevail, 
 should leave him to act out his propensities, and to go as he chose to 
 ruin. It is implied in this, (1,) that the tendency of man was to 
 these sins ; (2) that the tendency of idolatry was to promote them ; 
 and (3) that all that was needful, in order that men should com- 
 mit them, was for God to leave him to follow the devices and desires 
 of his own heart. Comp. Psa. Ixxxi. 12 ; 2 Thess. ii. 10, 12. IF To 
 uncleanness. To impurity, or moral defilement ; particularly to those 
 impurities which he proceeds to specify, ver. 26, etc. IF Thrmu/h 
 the lusts of their oion hearts. Or, in consequence of their own evil 
 and depraved passions and desires. He left them to act out, or 
 manifest, their depraved affections and inclinations, f To dis- 
 honour. To disgrace, ver. 26, 27. IF Between thetnselves. Among 
 themselves ; or mutually. They did it by unlawful and impure 
 connexions with one another. 
 
 25. Who changed the truth of God. This is a repetition of the 
 declaration in ver. 23, in another form. The phrase, " the truth of 
 God," is a Hebrew phrase, meaning the true God. In such a case, 
 where two nouns come together, one is employed as an adjective to 
 qualify the other. Most commonly the latter of two nouns is used 
 as the adjective, but sometimes it is the former, as in this case. 
 God is called the true God in opposition to idols, which are called 
 false gods. There is but one real or true God, and all others are 
 false, f Into a lie. Into idols, or false gods. Idols are not un 
 frequently cabled falsehood and lies, because they are not true repre- 
 sentations of God, Jer. xiii. 25 ; Isa. xxviii. 15 ; Jer. x. 14 ; Psa.
 
 A.D. 57. j CHAPTER I. 51 
 
 and worshipped and served 26 For this cause God 
 the creature 1 more than the gave them up unto vile * 
 Creator, who is blessed for ; affections : for even their 
 
 ever. Amen. 1 Or, rather. g Eph. v. 12; Jude 10. 
 
 xl. 4. IF The creature. Created things, as the sun, moon, animals, 
 etc. IF Who is blessed far ever. It was not uncommon to add 
 a doxoloyy, or ascription of praise to God, when his name was men- 
 tioned. " See Rom. ix. 5 ; 2 Cor. xi. 31 ; Gal. i. 5. The Jews also 
 usually did it. In this way they preserved veneration for the name 
 of God, and accustomed themselves to speak of him with reverence. 
 " The Mohammedans also borrowed this custom from the Jews, and 
 practise it to a great extent. Tholuck mentions an Arabic manu- 
 script, in the library at Berlin, which contains an account of heresies 
 in respect to Islamism, and as often as the writer has occasion to 
 mention the name of a new heretical sect, he adds, ' God be exalted 
 above all which they say.' " Stuart. IF Amen. This is a Hebrew 
 word denoting strong affirmation. So let it be. It implies here 
 the solemn assent of the writer to what was just said ; or his strong 
 wish, that what he had said might be that the name of God might 
 be esteemed and be blessed for ever. The mention of the degrad- 
 ing idolatry of the heathens was strongly calculated to impress on 
 his mind the superior excellency and glory of the one living God. 
 It is mentioned respecting the honourable Robert Boyle, that he 
 never mentioned the name of God without a solemn pause, denoting 
 his profound reverence. Such a practice would tend eminently to 
 prevent an unholy familiarity and irreverence in regard to the 
 sacred name of the Most High. Comp. Exod. xx. 7. 
 
 26. For this cause. On account of what had just been specified ; 
 to wit, that they did not glorify him as God, that they were un- 
 thankful, that they became polytheists and idolaters. In the pre- 
 vious verses he had stated their speculative belief. He now proceeds 
 to show its practical influences on their conduct. IF Vile affections. 
 Disgraceful passions or desires. That is, to those which are im- 
 mediately specified. The great object of the apostle here, it will 
 be remembered, is to show the state of the heathen world, and to 
 prove that they had need of some other way of justification thar 
 the law of nature. For this purpose, it was necessary for him to 
 enter into a detail of their sins. The sins which he proceeds to 
 specify are the most indelicate, vile, and degrading which can be 
 charged on man. But this is not the fault of the apostle. If they 
 existed, it was necessary for him to charge them on the pagan world. 
 His argument would not be complete without it. The shame is not 
 in specifying them, but in their existence ; not in the apostle, but in 
 those who practised them, and imposed on him the necessity of 
 accusing them of these enormous offences. It may be further re- 
 marked, that the mere fact of his charging them with these sins is 
 strong presumptive proof of their being practised. If they did not 
 exist, it would be easy for them to deny it, and put him to the proof 
 of it. Xo man would venture charges like these without evidence ; 
 and the presumption is, that these things were known and practised 
 without shame. But this is not all. There is still abundant proof
 
 52 ROMANS. [A.D. o7. 
 
 women did change the na- 
 tural 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 
 
 on record, in the writings of the heathen themselves, that these 
 crimes were known and extensively practised. IT For even their 
 women, etc. Evidence of the shameful and disgraceful fact here 
 charged on the -women is abundant in the Greek and Roman writers. 
 Proof may be seen, which it would not be proper to specify, in the 
 lexicons, under the words rpi/Bas, uAio-/3os, and traipiffT^s. See al<,> 
 Seneca, epis. 95 ; Martial, epis. i. 90 ; Tholuck on the State of the 
 Heathen World, in the Biblical Repository, vol. ii. ; Lucian, Dial. 
 Meretric. v. ; and Tertullian de Pallio. 
 
 27. And likewise the men, etc. The sin which is here specified is 
 that which was the shameful sin of Sodom, and which from that 
 has been called sodomy. It would scarcely be credible that man 
 had been guilty of a crime so base and so degrading, unless there 
 was ample and full testimony to it. Perhaps there is no sin which 
 so deeply shows the depravity of man as this ; none which would 
 so much induce one " to hang his head, and blush to think himself 
 n man." And yet the evidence that the apostle did not bring a rail- 
 ing accusation against the heathen world, that he did not advance 
 a charge which was unfounded, is too painfully clear. It has be9ii 
 indeed a matter of controversy whether paderasty, or the love of 
 boys, among the ancients, was not a pure and harmless love, but 
 the evidence is against it. See this discussed in Dr. Leland's " Ad- 
 vantage and Necessity of Revelation," vol. i. 49 56. The crime 
 with Avhich the apostle charges the Gentiles here was by no means 
 confined to the lower classes of the people. It doubtless pervaded 
 all classes, and we have distinct specifications of its existence in a 
 great number of cases. Even Virgil speaks of the attachment of 
 Corydon to Alexis, withoiit seeming to feel the necessity of a blush 
 for it. Maximus Tyrius (Diss. 10) says, that in the time of Socrates 
 this vice was common among the Greeks ; and is at pains to vindi- 
 cate Socrates from it as almost a solitary exception. Cicero (Tuscul. 
 Ques. iv. 34) says, that " Dicearchus had accused Plato of it, and 
 probably not unjustly." He also says, (Tuscul. Q. iv. 33,) that the 
 practice was common among the Greeks, and that their poets and 
 great men, and even their learned men and philosophers, not only 
 practised, but gloried in it. And he adds, that it was the custom, 
 not of particular cities only, but of Greece in general. (Tuscul. 
 Ques. v. 20.) Xenophon says, that " the unnatural love of boys 
 is so common, that in many places it is established by the public 
 laws." He particularly alludes to Sparta. (See Leland's Ad- 
 vantage, etc., i. 5G.) Plato says that the Cretians practised this 
 crime, and justified themselves by the example of Jupiter and 
 Ganymede. (Book of Laws, i.) And Aristotle says, that among 
 the Cretians there was a law encouraging that sort of unnatural 
 love. (Arist. Politic, b. ii. ch. 10.) Plutarch says, that this was 
 practised at Thebes, and at Ellis. He further says, that Solon, the 
 great lawgiver of Athens, " was not proof against beautiful boys,
 
 A. D. 57. J CHAPTER I. 53 
 
 working that which is un- I themselves that recompence 
 seemly, and receiving in | of their error which was meet. 
 
 and had not courage to resist the force of love." (Life of Solon.) 
 Diogenes Laertius says that this vice was practised by the stoic 
 Zeno. Among the Romans, to whom Paul was writing, this vice- 
 was no less common. Cicero introduces, without any mark of dis- 
 approbation, Gotta, a man of the first rank and genius, freely and 
 familiarly owning to other Romans of the same quality, that this 
 worse than beastly vice was practised by himself, and quoting the 
 authority of ancient philosophers in. vindication of it. (De Nature 
 Deorum, b. i. ch. 28.) It appears from what Seneca says, (epis. 
 9-5,) that in his time it was practised openly at Rome, and without 
 shame. He speaks of nocks and troops of boys, distinguished by 
 their colours and nations ; and says that great care was taken to 
 train them up for this detestable employment. Those who may 
 wish to see a further accoxint of the morality in the pagan world 
 may find it detailed in Tholuck's "Nature and Moral Influence of 
 Heathenism," in the Biblical Repository, vol. ii., and in Leland's 
 Advantage and Necessity of the Christian Revelation. There is 
 not the least evidence that this abominable vice was confined to 
 Greece and Rome. If so common there if it had the sanction even 
 of their philos.ophers it may be presumed that it was practised 
 elsewhere, and that the sin against nature was a common crime 
 throughout the heathen world. Navaratte, in his account of the 
 empire of China, (book ii. ch. 6,) says that it is extremely common 
 among the Chinese. And there is every reason to believe that, 
 both in the old world and the new, this abominable crime is still 
 practised. If such was the state of the pagan world, then surely 
 the argument of the apostle is well sustained, that there was need 
 of some other plan of salvation than was taught by the light of 
 nature. IT That which is unseemly. That which is shameful, or 
 disgraceful. IT And receiving in themselves, etc. The meaning of 
 this doubtless is, that the effect of s\ich base and unnatural passions 
 was to enfeeble the body, to produce premature old age, disease, 
 decay, and an eaiiy death. That this is the effect of the indulgence 
 of licentious passions, is amply proved by the history of man. The 
 despots who practise polygamy, and keep harems in the east, are 
 commonly superannuated at forty years of age; and it is well 
 known, even in Christian countries, that the effect of licentious in- 
 dulgence is to break down and destroy the constitution. How 
 much more might this be expected to follow the practice of the 
 vice specified in the verse under examination ! God has marked 
 the indulgence of licentious passions with his frown. Since the 
 time of the Romans and the Greeks, as if there had not been suffi- 
 cient restraints before, he has originated a new disease, which is 
 one of the most loathsome and distressing which has ever afflicted 
 man, and which has swept off millions of victims. But the effect 
 on the body was not all. It tended to debase the mind ; to sink 
 man below the level of the brute ; to destroy the sensibility ; and 
 to " sear the conscience as with a hot iion." The last remnant of 
 reason and conscience, it would seem, must be extinguished in
 
 54 KOMANS. A. D. 57 
 
 28 And even as they did 
 not like ' to retain God in 
 their knowledge, God gave 
 them over to 2 a reprobate 
 
 1 Or, to acknowledge. 
 2 Or, a mind void of judgment. 
 
 mind, to do those things 
 which are not convenient ; 
 
 29 Being filled with all 
 unrighteousness, fornication, 
 wickedness, covetousness, 
 
 those who would indulge in this unnatural and degrading vice. 
 See Suetonius' Life of Nero, 28. 
 
 28. And even as t/iey did not like, etc. This was the true source 
 of their crimes. They did not choose to acknowledge God. It was 
 not because they could n>>t, but because they were displeased with 
 God, and chose to forsake him, and follow their own passions and 
 lusts. II To retain God, etc. To think of him, or to serve and 
 adore him. This was the first step in their sin. It was not that 
 God compelled them ; or that he did not give them knowledge ; nor 
 even is it said that he arbitrarily abandoned them as the first step ; 
 but they forsook him, and as a consequence he gave them up to a 
 reprobate mind. U To a reprobate mind. A mind destitute of 
 judgment. In the Greek the same word is used here which, in 
 another form, occurs in the previous part of the verse, and which 
 is translated "like." The apostle meant, doubtless, to retain a 
 reference to that in this place. " As they did not approve, tSoKifiaffav, 
 or choose to retain God, etc., he gave them up to a mind disapproved, 
 rejected, reprobate," dScfotjtoi' ; and he means, that the state of their 
 minds was such that God could not approve it. It does not mean 
 that they were reprobate by any arbitrary decree ; but that, as a 
 consequence of their headstrong passions, their determination to 
 forrjet him, he left them to a state of mind which was evil, and 
 which he could not approve. H Which are not convenient. Which 
 aro not fit or proper ; which are disgraceful and shameful ; to wit, 
 those things which he proceeds to state in the remainder of the 
 chapter. 
 
 29. Being filled. That is, the things which he specifies were 
 common, or abounded among them. This is a strong phrase, denot- 
 ing that these things were so often practised as that it might be 
 said they were full of them. We have a phrase like this still, when 
 we say of one that he is full of mischief, etc. H Unrighteousness. 
 aSiitiq.. This is a word denoting injustice, or iniquity in general. 
 The particular specifications of the iniquity follow. ^ Fornication. 
 This was a common and almost universal sin among the ancients, 
 as it is among the moderns. The word denotes all illicit intercourse. 
 That this was a common crime among the ancient heathen it would 
 be easy to show, were it proper, even in relation to their wisest and 
 most learned men. They who wish to see ample evidence of this 
 charge may find it in Tholuck's " Nature and Moral Influence of 
 Heathenism," in the Biblical Repository, vol. ii. pp. 441 46-i. 
 H Wickedness. The word used here denotes a desire of injuring 
 others ; or, as we should express it, malice. It is that depravity 
 and obliquity of mind which strives to produce injury on others. 
 Calvin. H Covetousness. Avarice, or the desire of obtaining that 
 which belongs to others. This vice is common in the world ; but
 
 A. D. 57,] CHAPTER I. 55 
 
 maliciousness ; full of envy, malignity ; whisperers, 
 murder, debate, deceit, 
 
 it would be particularly so where the other vices enumerated here 
 abounded, and men were desirous of luxury, and the gratification 
 of their senses. Rome was particularly desirous of the wealth of 
 other nations, and hence its extended wars, and the various evils 
 of rapine and conquest. If Maliciousness. /ca/cia. This word de- 
 notes evil in general ; rather the act of doing wrong than the desire, 
 which was expressed before by the word wickedness. H Full of 
 enry. " Pain, uneasiness, mortification or discontent, excited by 
 another's prosperity, accompanied with some degree of hatred or 
 malignity, and often with a desire or an effort to depreciate the 
 person, and with pleasure in seeing him depressed." Webster. 
 This passion is so common still, that it is not necessary to attempt 
 to prove that it was common among the ancients. It" seems to be 
 natural to the human heart. It is one of the most common mani- 
 festations of wickedness, and shows clearly the deep depravity of 
 man. Benevolence rejoices at the happiness of others, and seeks 
 to promote it. But envy exists almost everywhere, and in almost 
 every human bosom : 
 
 " All human virtue, to its latest breath 
 Finds envy never conquered but by dsath." 
 
 Pope. 
 
 IT Murder. " The taking of human life, with premeditated malice, 
 by a person of a sane mind." This is necessary to constitute murder 
 now ; but the word used here denotes all manslaughter, or taking 
 human life, except that which occurs as the punishment of crime. 
 It is scarcely necessary to show that this was common among the 
 Gentiles. It has prevailed in all communities, but it was particu- 
 larly prevalent in Rome. It is necessary only to refer the reader 
 to the common events in the Roman history of assassinations, deaths 
 by poison, and the destruction of slaves. But in a special manner 
 the charge was properly alleged against them, on account of the 
 inhuman contests of the gladiators in the amphitheatres. These 
 were common at Rome, and constituted a favourite amusement 
 with the people. Originally, captives, slaves, and criminals were 
 trained up for combat ; but it afterwards became common for even 
 Roman citizens to engage in these bloody combats ; and Nero at 
 one show exhibited no less than four hundred senators and six 
 hundred knights as gladiators. The fondness for this bloody spec- 
 tacle continued till the reign of Constantine the Great, the first 
 Christian emperor, by whom they were abolished about six hundred 
 years after the original institution. " Several hundred, perhaps 
 several thousand, victims were annually slaughtered in the great 
 cities of the empire," Gibbon's Decline and Fall, chap, xxx., A.D. 
 404. As an instance of what might occur in this inhuman spectacle, 
 we may refer to what took place on such an occasion in the reign 
 of Probus, (A. D. 281.) During his triumph, near seven hundred 
 gladiators were reserved to shed each other's blood for the amuse- 
 ment of the Roman people. But " disdaining to shed their blood 
 for the amusement of the populace, they killed their keepers, broke
 
 56 ROMANS [A. i>. 57. 
 
 30 Backbiters, haters of 1 God, despiteful, proud, 
 
 from their place of confinement, and filled the streets of Rome with 
 blood and confusion," Gibbon's Decline and Fall, chap. xii. With 
 such views and with such spectacles before them, it is not wonderful 
 that murder "vras regarded as a matter of little consequence, and 
 hence this crime prevailed throughout the world. If Debate. Our 
 word debate docs not commonly imply evil. It denotes commonly 
 discussion for elucidating truth; or for maintaining a proposition, 
 as the debates in Congress, etc. But the word in the original meant 
 also contention, strife, altercation, connected with anger and heated 
 zeal, Rom. xiii. 13 ; 1 Cor. i. 11 ; iii. 3 ; 2 Cor. xii. 20 ; Gal. v. 20. 
 Phil. i. 15 ; 1 Tim. vi. 4 ; Titus iii. 9. This contention and strife 
 would, of course, follow from malice and covetousness, etc. If De- 
 ceit, This denotes fraud, falsehood, etc. That this was common is 
 also plain. The Cretians are testified by one of the Greek poets to 
 have been always liars. (Titus i. 12.) Juvenal charges the same 
 thing on the Romans. (Sat. iii. 41.) "What, says he, should I 
 do at Rome? I cannot lie." Intimating that if he were there, it 
 would follow, of course, that he would be expected to be false. The 
 same thing is still true. . Writers on India tell us that the word of 
 a Hindoo, even under oath, is not to be regarded ; and the same 
 thing occurs in most pagan countries. H Malignity. This word 
 signifies here, not malignity in general, but that particular species 
 of it which consists in misinterpreting the words or actions of 
 others, or putting the worst construction on their conduct. U Whis- 
 perers. Those who secretly, and in a sly manner, by hints and 
 innuendoes, detract from others, or excite suspicion of them. It 
 does not mean those who openly calumniate, but that more dangerous 
 class who give hints of evil in others, who affect great knowledge, 
 and communicate the evil report under an injunction of secresy, 
 Icnowing that it will be divulged. This class of people abounds 
 very where, and there is scarcely any one more dangerous to the 
 peace or happiness of society. 
 
 30. Backbiters. Those who calumniate, slander, or speak ill of 
 those who arc absent. Whisperers declare secretly, and with great 
 reserve, the supposed faults of others. Backbiters proclaim them 
 publicly and avowedly, If Haters of God. There is no charge. 
 which can be brought against men more severe than this. It is 
 chc highest possible crime ; yet it is a charge which the conduct of 
 men will abundantly justify, and the truth of which all those ex- 
 perience who are brought to see their true character. To an 
 awakened sinner there is often nothing more plain and painful than 
 that he is a hater of God. His heart rises up against Him, and 
 his law, and his plan of saving men ; and he deeply feels that no- 
 tliing can subdue this but the mighty power of the Holy One. 
 This is a charge which is not unfrequently brought against men in 
 the Bible. See John vii. 7 ; xv. 18, 2-1, 25 ; iii. 19, 20. Surely, if 
 this be the native character of man, then it is " far gone from original 
 righteousness." No more striking proof of depravity could be 
 given ; and in no creed or confession of faith is there a more pain- 
 ful and humiliating representation given of human wickedness.,
 
 A.D. 37.] CHAPTER I. 57 
 
 boasters, inventors of evil I things,disobedient to parents, 
 
 than in this declaration of an inspired apostle, that men are by 
 nature HATERS OF GOD. II Despiteful. This word denotes those 
 who abuse, or treat with unkindness or disdain, those icJio are pre- 
 sent. Whisperers and backbiters are those who calumniate those 
 who are absent. II Proud. Pride is well understood. It is an 
 inordinate self-esteem ; an unreasonable conceit of one's superiority 
 in talents, beauty, wealth, accomplishments, etc. Webster. Of the 
 existence of this everywhere there is abundant proof. And it was 
 particularly striking among the ancients. The sect of the Stoics 
 was distinguished for it, and this was the general character of their 
 philosophers. Men will be proud where they suppose none are 
 superior ; and it is only the religion that reveals a great and infinite 
 God, and that teaches that all blessings are his gift, and that he has 
 liven us the station which we occupy, that will produce true 
 humility. "\Ve may add, that the system of heathenism did not 
 disclose" the wickedness of the heart, and that this was a main 
 reason why they were elevated in self-esteem. U Boasters. Those 
 who arrogate to themselves that which they do not possess, and 
 glory in it. This is closely connected with pride. A. man who has 
 an inordinate self-conceit, will not be slow to proclaim his own 
 merits to those around him. H Inventors of evil things. Thi.- 
 doubtless refers to their seeking to find out new arts or plans to 
 practise evil ; new devices to gratify their lusts and passions ; new 
 forms of luxury and vice, etc. So intent were they on practising 
 evil, so resolved to gratify their passions, that the mind was excited 
 to discover new modes of gratification. In cities of luxury and vice, 
 this has always been done. Vices change their form, men become 
 satiated, and they are obliged to resort to some new form. The 
 passions cease to be gratified with old forms of indulgence, and 
 consequently men are obliged to resort to new devices to pamper 
 their appetites, and to rekindle their dying passions to a flame. 
 This was eminently true of ancient Rome ; a place where all the 
 arts of luxury, all the devices of passion, all the designs of splendid 
 gratification, were called forth to excite and pamper the evil passions 
 of men. Their splendid entertainments, their games, their theatres, 
 their sports cruel and bloody were little else than new and ever- 
 varying inventions of evil things to gratify the desires of lust and 
 of pride. IT Disobedient to parents. This expresses the idea that 
 they did not show to parents that honour, respect, and attention 
 which was due. This lias been a crime of paganism in every age ; 
 and though among the Romans the duty of honouring parents was 
 enjoined by the laws, yet it is not improbable that the duty was 
 often violated, and that parents were treated with great neglect and 
 even contempt. " Disobedience to parents was punished by the 
 Jewish law with death ; and with the Hindoos it is attended with 
 the loss of the child's inheritance. The ancient Greeks considered 
 the neglect of it to be extremely impious, and attended with the 
 most certain effects of Divine vengeance. Solon ordered all persons 
 who refused to make due provision for their parents to be punished 
 with infamy, and the same penalty was incurred for personal violence
 
 oS ROMANS. [A.D. 57. 
 
 31 Without understand- out ' natural affection, im- 
 ing, covenantbreakers, with- placable, unmerciful : 
 
 1 Or, unsociable. 
 
 towards them." Kent's Commentaries on American Law, vol. ii. 
 p. 207. Comp. Virg. ^Eniad ix. 283. The feelings of pride and 
 haughtiness would lead to disregard of parents. It might also be 
 felt that to provide for them when aged and infirm was a burden ; 
 .'.ml hence there would arise disregard for their wants, and probably 
 pen opposition to their wishes, as being the demands of petulance 
 and age. It has been one characteristic of heathenism everywhere, 
 that it leaves children to treat their parents with neglect. Among 
 the Sandwich islanders it was customary, when a parent was old, 
 infirm, and sick beyond the hope of recovery, for his own children 
 to bury him alivo ; and it has been the common custom in India 
 for children to leave their aged parents to perish on the banks of 
 the Ganges. 
 
 31. Without understanding. Inconsiderate or foolish. See vers. 
 21, 22. U Covenantbreakers. Perfidious ; false to their contracts. 
 IT Without natural affection. This expression denotes the want of 
 affectionate regard towards their children. The attachment of 
 parents to children is one of the strongest in nature, and nothing 
 can overcome it but the most confirmed and established wicked- 
 ness. And yet the apostle charges on the heathen generally the 
 want of this affection. He doubtless refers here to the practice 
 so common among heathens of exposing their children, or putting 
 them to death. This crime, so abhorrent to all the feelings of 
 humanity, \ras common among the heathen, and is still. The 
 Canaanites, we are told, (Psa. cvi. 37, 38,) " sacrificed their sons 
 and their daughters unto devils, and shed innocent blood, even the 
 blood of their sons and their daughters, whom they sacrificed unto 
 the idols of Canaan." Manasseh, among the Jews, imitated their 
 example, and introduced the horrid custom of sacrificing children 
 to Moloch, and set the example by offering his own, 2 Chron. 
 xxxiii. 6. Among the ancient Persians it was a common custom 
 to bury children alive. In most of the Grecian states, infanticide 
 was not merely permitted, but actually enforced by law. The 
 Spartan lawgiver expressly ordained that every child that was 
 born should bo examined by the ancient men of the tribe, and that 
 if found weak or deformed, should be thrown into a deep cavern at 
 the foot of Mount Taygetus. Aristotle, in his work on govern- 
 ment, enjoins the exposure of children that are naturally feeble and 
 deformed, in order to prevent an excess of population. "But among 
 all the nations of antiquity,' the Romans were the most unrelenting 
 in their treatment of infants. Romulus obliged the citizens to 
 bring up all their male children, and the eldest of the females 
 proof that the others were to be destroyed. The Roman father 
 had an absolute right over the life of his child, and we have abun- 
 dant proof that that right was often exercised. Romulus expressly 
 authorized the destruction of all children that were deformed, only 
 requiring the parents to exhibit them to their five nearest neigh- 
 bours, and to obtain their consent to their death. The law of the 
 Twelve Tables, enacted in the 301st year of Rome, sanctioned the
 
 A.U 57.] CHAPTER I. 59 
 
 same barbarous practice. Minucius Felix thus describes the bar- 
 barity of the Romans in this respect : " I see you exposing your 
 infants to wild beasts and birds, or strangling them after the most 
 miserable manner," (chap, xxx.) Pliny, the elder, defends the 
 right of parents to destroy their children, upon the ground of its 
 being necessary in order to preserve the population witliin proper 
 bounds. Tertullian, in his apology, expresses himself boldly on 
 this subject. " How many of you (addressing himself to the Roman 
 people, and to the governors of cities and provinces) might I de- 
 servedly charge with infant murder ; and not only so, but among 
 the different kinds of death, for choosing some of the cruellest for 
 their own children, such as drowning, or starving with cold or 
 hunger, or exposing to the mercy of dogs ; dying by the sword 
 being too sweet a death for children." Nor was this practice 
 arrested in the Roman government until the time of Constantine, 
 the first Christian prince. The Phenicians and Carthagenians 
 were in the habit of sacrificing infants to the gods. It may be 
 added, that the crime is no less common among modern pagan 
 nations. No less than 9000 children are exposed in Pekin in 
 China, annually. Persons are employed by the police to go through 
 the city with carts every morning to pick up all the children that 
 may have been thrown out during the night. The bodies are 
 carried to a common pit without the walls of the city, into which 
 all, Avhether dead or living, are promiscuously thrown. (Barrow's 
 Travels in China, p. 113, Am. ed.) Among the Hindoos the prac- 
 tice is perhaps still more common. In the provinces of Cutch and 
 Guzerat alone the number of infantile murders amoimted, accord- 
 ing to the lowest calculation in 1807, to 3000 annually; according 
 to another calculation, to 30,000. Females are almost the only 
 victims. (Buchanan's Researches in Asia, Eng. ed., p. 49. Ward's 
 View of the Hindoos.) In Otaheite, previously to the conversion 
 of the people to Christianity, it was estimated that at least two- 
 thirds of the children were destroyed. (TurnbulTs Voyage round 
 the World in 1800, 2, 3, and 4.) "The natives of New South Wales 
 were in the habit of burying the child with its mother, if she should 
 happen to die. (Collins' Account of the Colony of New South 
 Wales, p. 124, 125.) Among the Hottentots, infanticide is a com- 
 mon crime. " The altars of the Mexicans were continually drenched 
 in the blood of infants." In Peru, no less than two hundred in- 
 fants were sacrificed on occasion of the coronation of the Inca. The 
 authority for these melancholy statements may be seen in Beck's 
 Medical Jurisprudence, vol. i. 184 197, ed. 1823. See also Ro- 
 bertson's History of America, p. 221, ed. 1821. This is a specimen 
 of the views and feelings of the heathen world ; and the painful 
 narrative might be continued to almost any length. After this 
 statement, it cannot surely be deemed a groundless charge when 
 the apostle accused them of being destitute of natural affection. 
 ^ Implacable. This word properly denotes those who will not be 
 reconciled where there is a quarrel ; or who pursue the offender 
 with unyielding revenge. It denotes an unforgiving temper ; and 
 was doubtless common among the ancients, as it is among all hea- 
 then people. The aborigines of this country have given the most 
 striking manifestation of this that the world has known. It is well
 
 60 ROMANS. [A. u. 57. 
 
 -'J2 Who knowing the 
 judgment of God, that 
 they which commit such 
 
 not only do the same, but 
 1 have pleasure in them that 
 do them. 
 
 things are worthy of death, I i or, content aitu them. 
 
 known that, among them, neither time nor distance will obliterate 
 the memory of an offence; and that the avenger will pursue the 
 offender over hills and streams, and through heat or snow, happy 
 may at last, though at the expiration of years, bury the toma- 
 hawk in the head of his victim, though it may be at the expense of 
 his own life. See Robertson's America, book iv. Ixxiii Ixxxi. 
 U Unmerciful. Destitute of compassion. As a proof of this we 
 may remark, that no provisions for the poor or infirm were made 
 among the heathen. The sick and the infirm were cast out, and 
 doomed to depend on the stinted charity of individuals. Pure reli- 
 gion, only, opens the heart to the appeals of want ; and nothing 
 but Christianity has yet expanded the hearts of men to make public 
 provisions for the poor, the ignorant, and the afflicted. 
 
 32. Who knowing. That the Gentiles had a moral sense, or were 
 capable of knowing the will of God in this case, is clear from chap, 
 ii. 14, 15. The means which they had of arriving at the know- 
 ledge of God were, their own. reason, their conscience, and an 
 observation of the effects of depravity. If The judgment of God. 
 The wotd judgment here denotes the declared sentiment of God, that 
 such things deserved death. It does not mean his inflictions, or 
 his statutes or precepts; but it means that God thought or judged that 
 they which did such things ought to die. As they were aware of 
 this, it showed their guilt in still persevering in the face of his 
 iudgments, and his solemn purpose to inflict punishment. IT Are 
 worthy of death. The word death, in the Scriptures, is often used to 
 denote punishment, ttut it does not mean here that these deserved 
 capital punishment from the civil magistrate, but that they knew 
 they were evil, and offensive to God, and deserving of punishment 
 from his hand. See John viii. 51 ; Rom. v. 12 19. IF Have plea- 
 sure, etc. They delight in those who commit sin ; and hence en- 
 courage them, in it, and excite them to it. This was a grievous 
 ivation of the offence. It greatly heightens guilt when we 
 oxi-ite others to do it, and seduce them from the ways of innocence. 
 That this was the ease with the heathen there can be no doubt. 
 Men do not commit sin often alone. They need the countenance 
 of others. They "join hand in hand," and become confederate in 
 iniquity. All social sins are of this class ; and most of those which 
 the apostle mentioned were sins of this chaructiT. 
 
 If this revolting and melancholy picture of the pagan world was 
 a true representation, then it was clear that there was need of some 
 other plan of religion. And that it was true lias already in part 
 been seen. In the conclusion of this chapter we may make a few 
 additional observations.' 
 
 1. The charges which the apostle makes here were evidently 
 those which were well known. He does not even appeal to their 
 writings, as he docs on some other occasions, for proof. Comp. 
 Titus i. 12. So well known were they, that there was no need of
 
 A. D. 57 1 CHAPTER I. 61 
 
 proof. A -writer would not advance charges in this manner unless 
 he was confident that they were well-founded, and could not be 
 denied. 
 
 2. They are abundantly sustained by the heathen writers them- 
 selves. This we have in part seen. In addition we may adduce 
 the testimony of two Roman writers respecting the state of things 
 at Rome in the tune of the apostle. Livy says of the age of Augus- 
 tus, in some respects the brightest period of the Roman history, 
 " Rome has increased by her virtues until now, when we can neither 
 bear our vices nor their remedy." (Preface to his History.) Seneca, 
 one of the purest moralists of Rome, who died A. D. 65, says of his 
 own time, " All is full of criminality and vice ; indeed much more 
 of these is committed than can be remedied by force. A monstrous 
 contest of abandoned wickedness is carried on. The lust of siu 
 increases daily ; and shame is daily more and more extinguished. 
 Discarding respect for all that is good and sacred, lust rushes on 
 wherever it will. Yice no longer hides itself. It stalks forth 
 before all eyes. So public has abandoned wickedness become, and 
 so openly does it flame up in the minds of all, that innocence is no 
 longer seldom, but has wholly ceased to exist," Seneca delra, ii. 8. 
 Further authorities of this kind could be easily given, but these 
 will show that the apostle Paul did not speak at random when he 
 charged them with these enormous crimes. 
 
 3. If this was the state of things, then it was clear that there 
 was need of another plan of saving men. It will be remembered 
 that, in these charges, the apostle speaks of the most enlightened 
 and refined nations of antiquity ; and especially that he speaks of 
 the Romans at the very height of their power, intelligence, and 
 splendour. The experiment, whether man could save himself by 
 his own works, had been fairly made. After all that their greatest 
 philosophers could do, this was the result, and it is clear that there 
 was need of some better plan than this. More profound and labo- 
 rious philosophers than had arisen, the pagan world could not hope 
 to see ; more refinement and civilization than then existed, the 
 world could not expect to behold under heathenism. At this 
 time, when the experiment had been made for foiir thousand years, 
 and when the ineflicacy of all human means, even under the most 
 favourable circumstances, to reform mankind, had been tried, the 
 gospel was preached to men. It disclosed another plan ; and its 
 effects were seen at once throughout the most abandoned states 
 and cities of the ancient world. 
 
 4. If this was the state of things in the ancient heathen world, 
 the same may be expected to be the state of heathenism still. And 
 it is so. _ The account given here of ancient heathens would apply 
 substantially still to the pagan world. The same things have been 
 again and again witnessed in China, and Hindoostan, and Africa, 
 the Sandwich Islands, and in aboriginal America. It would be 
 easy to multiply proofs almost without end of this ; and to this 
 day the heathen world is exhibiting substantially the same charac- 
 teristics that it was in the time of Paul. 
 
 5. There was need of some better religion than the pagan. After 
 all that infidels and deists have said of the sufficiency of natural 
 religion, yet here is the sad result. This shows what man can do,
 
 KOMANS. FA.D. 5; 
 
 CHAPTER II. 
 
 inexcusable, O man, whosc- 
 
 ^HEREFORE thou art ever thou art that judgest : 
 
 and these facts will demonstrate for ever that there was need of 
 some other religion than that furnished by the light of nature. 
 
 6. The account in this chapter shows the propriety of missionary 
 exertions. So Paul judged ; and so we should judge still. If this 
 be the state of the world, and if Christianity, as all Christians 
 believe, contains the remedy for all these evils, then it is wisdom 
 and benevolence to send it to them. And it is not wisdom or 
 benevolence to withhold it from them. Believing as they do, Chris- 
 tians are bound to send the gospel to the heathen world. It is on 
 this principle that modern missions to the heathen are established ; 
 and if the toils of the apostles were demanded to spread the 
 gospel, then are the labours of Christians now. If it was right, 
 and wise, and proper for them to go to other lands to proclaim 
 "the unsearchable riches of Christ," then it is equally proper and 
 wise to do it now. If there was danger that the heathen world 
 then would perish without the gospel, there is equal danger that 
 the heathen world will perish now. 
 
 7. If it should be said that many of these things are practised 
 now in nations which are called Christian, and that therefore the 
 charge of the apostle, that this was the effect of heathenism, could 
 not be well-founded, we may reply, (1,) that this is true, too true. 
 But this very fact shows the deep and dreadful depravity of human 
 nature. If such things exist in lands that have a revelation, what must 
 have been the state of those countries that had none of its restraints 
 tind influences ? But ( 2 ) these things do not exist where religion exerts 
 its influence. They are not in the bosom of the Christian church. 
 They ore not practised by Christians. And the effect of the 
 Christian religion, so far as it has influence, is to call off men from 
 such vices, and to make them holy and pure in their life. Let 
 religion exert its full influence on any nominally Christian nation, 
 and these things would cease. Let it send its influence into other 
 lands, and the world, the now polluted world, would become pure 
 before God. 
 
 CHAPTER II. 
 
 1. Therefore. Aib. The force of this word here has been the 
 subject of much discussion. The design of this and the following 
 chapter is to show that the Jews were no less guilty than the 
 Gentiles, and that they needed the benefit of the same salvation. 
 This the apostle does by showing that they had greater light than 
 the Gentiles, and yet that they did the same things. Still they were 
 in the habit of accusing and condemning the Gentiles as wicked 
 and abandoned ; while they excused themselves on the ground that 
 they possessed the laic and oracles of God, and were his favourite 
 people. The apostle here affirms that they were inexcusable in 
 their sins, that they must be condemned in the sight of God, on the 
 same ground on which they condemned the Gentiles ; to wit, that 
 they had light, and yet committed wickedness. If the Gentiles were 
 without excuse fch. i, 20) in their sins, much more would the Jew.
 
 A.D. 57.] CHAPTER II. 63 
 
 for ' wherein thou judgest 
 another, thou condemnest 
 
 2 Sam. xii. 6, 7. 
 
 thyself; for thou that judg- 
 est doest the same things. 
 
 who condemned them, be without excuse on the same ground. 
 The word therefore, I suppose, refers aot to any particular word in 
 the previous chapter, or to any particular Terse, but to the general 
 considerations which were suggested by a view of the whole case. 
 And its sense might be thus expressed : " Since you Jews condemn 
 the Gentiles for their sins, on the ground that they have the means 
 of knowing their duty, THEREFORE you, who are far more favoured 
 than they, are entirely without an excuse for the same things." 
 U Thou art inexcusable. This does not mean that they were inex- 
 cusable for judging others ; but that they had no excuse for their 
 sins before God ; or that they were under condemnation for their 
 crimes, and needed the benefits of another plan of justification. 
 As the Gentiles whom they judged were condemned, and were 
 without excuse, (i. 20,) so were the Jews who condemned them 
 without excuse, on the same principle and in a still greater degree. 
 U O man. This address is general to any man who should do this. 
 But it is plain, from the connexion, that he means especially the 
 Jews. The use of this word is an instance of the apostle's skill in 
 argument. If he had openly named the Jews here, it would have 
 been likely to have excited opposition from them. He therefore 
 approaches the subject gradually, affirms it of man in general, and 
 then makes a particular application to the Jews. This he does not 
 do, however, until he has advanced so far in the general principles 
 of his argument that it would be impossible for them to evade his 
 conclusions ; and then he does it in the most tender, and kind, as 
 well as convincing manner, ver. 17, etc. IT Whosoever thou art that 
 judgest. The word judgest Kpiveis here is used in the sense of 
 condemning. It is not a word of equal strength with that which is 
 rendered "condemnest" KaraKpivtis. It implies, however, that 
 they were accustomed to express themselves freely and severely of 
 the character and doom of the Gentiles. And from the New Testa- 
 ment, as well as from their own Avritings, there can be no doubt 
 that such was the fact ; that they regarded the entire Gentile world 
 with abhorrence, considered them as shut out from the favour of 
 God, and applied to them terms expressive of the utmost contempt. 
 Comp. Matt. xv. 27. IT For wherein. For in the same thing. This 
 implies that substantially the same crimes which were committed 
 among the heathen were also committed among the Jews. IT Thou 
 judgest another. The meaning of this clearly is, "for the same 
 thing for which you condemn the heathen, you condemn your- 
 selves." H Thou that judgest. You Jews who condemn other 
 nations. IF Doest the same things. It is clearly implied here, that 
 they were guilty of offences similar to those practised by the Gen- 
 tiles. It would not be a just principle of interpretation to press this 
 declaration as implying that precisely the same offences, and to the 
 same extent, were chargeable on them. Thus they were not guilty, 
 in the time of the apostle, of idolatry ; but of the other crimes 
 enumerated in the far'st chapter, the Jews might be guilty. The 
 character of the nation, as given in the New Testament, is that
 
 64 ROMANS. |A.D. 67. 
 
 2 But we are sure that I the judgment, of God is 
 
 they were "an evil and adulterous generation," (Matt. xii. 39. 
 Comp. John viii. 7;) that they were a "generation of vipers," 
 (Matt. iii. 7 ; xii. 34 ;) that they were wicked, (Matt. xii. 45 ;) 
 that they were sinful, (Mark viii. 38;) that they were proud, 
 haughty, hypocritical, etc., (Matt, xxiii.) If such was the charac- 
 ter of the Jewish nation in general, there is no improbability in 
 supposing that they practised most of the crimes specified in ch. i. 
 On this verse we may remark, (1,) that men arc prone to be severe 
 judges of others. (2.) This is often, perhaps commonly, done 
 when the accusers themselves are guilty of the same offences. It 
 often happens, too, that men are remarkably zealous in opposing 
 those offences which they themselves secretly practise. A remark- 
 able instance of this occurs in John viii. 1, etc. Thus David readily 
 condemned the supposed act of injustice mentioned by Nathan, 2 
 Sam. xii. 1 6. Thus also kings and emperors have enacted severe 
 laws against the very crimes which they have constantly committed 
 themselves. Nero executed the laws of the Roman empire against 
 the very crimes which he was constantly committing ; and it was 
 a common practice for Roman masters to commit offences which 
 they punished with death in their slaves. (See instances in Grotius 
 on this place.) (3.) Remarkable zeal against sin may be no proof 
 of innocence. Comp. Matt. vii. 3. The zeal of persecutors, and 
 often of pretended reformers, may be far from proof that they are 
 free from the very offences which they are condemning in others. 
 It may all be the work of the hypocrite to conceal some base design ; 
 or of the man who seeks to show his hostility to one kind of sin, in 
 order to be a salvo to his conscience for committing some other, 
 (4.) The heart is deceitful. When we judge others we should 
 make it a rule to examine ourselves on that very point. Such an 
 examination might greatly mitigate the severity of our judgment ; or 
 might turn the whole of our indignation against ourselves. 
 
 2. But we are sure. Greek, "We know." That is, it is the 
 common and admitted sentiment of mankind. It is known and 
 believed by men generally that God will punish such crimes. It 
 is implied in this declaration that this was known to the Jews, and 
 it was particularly to thr purpose of the apostle so to express him- 
 self as to include the Jews. They knew it because it was everywhere 
 taught in the Old Testament, and it was the acknowledged doctrine 
 of the nation. The design of the apostle here, says Calvin, is to 
 take away the subterfuges of the hypocrite, lest he should pride 
 himself, if he obtained the praise of men, for a far more important 
 trial awaited him at the bar of God. Outwardly he might appear 
 well to men ; but God searched the heart, and saw the secret as 
 well as the open deeds of men ; and they who practised secretly 
 what they condemned openly, could not expect to escape the 
 righteous judgment of God. God, without respect of persons, 
 would punish wickedness, whether it was open, as among the Gen- 
 tiles, or whether it was concealed under the guise of great regard 
 for religion, as among the Jews. H The judgment of God. That. 
 God condemns it, and will punish it. He regards those v;ho do
 
 *.. 57.] 
 
 CHAPTER -II. 
 
 65 
 
 according- to truth against 
 them which commit such 
 things. 
 
 3 And thinkest thou this, 
 O man, that judgest them 
 
 which do such things, and 
 doest the same, that thoti 
 shalt escape the judgment 
 of God? 
 
 these things as guilty, and will treat them accordingly. H Accord- 
 ing to truth. This expression is capable of two meanings. Tho 
 Hebrews sometimes use it to denote truly or certainly. God will 
 certainly judge and punish such deeds. Another meaning, which 
 is probably the correct one here, is, that God will judge those who 
 are guilty of such things, not according to appearance, but in in 
 tegrity, and with righteousness. He will judge men according to thy 
 real nature of their conduct ; and not as their conduct may appear 
 unto men. The secret as well as the open sinner, therefore ; the 
 hypocrite, as well as the abandoned profligate, must expect to be 
 udgcd according to their true character. This meaning comports 
 with the design of the apostle, which is to show that the Jew, who 
 secretly and hypocritically did the very things which he condemned 
 in the Gentile, could not escape the righteous judgment of God. 
 IT Against them. That is, against every man, no matter of what age 
 or nation. IT Which commit such things. The crimes enumerated 
 in chap. i. The apostle is not to be understood as affirming that 
 each and every individual among the Jews was guilty of the specific' 
 crimes charged on the heathen, but that they were, as a people, 
 inclined to the same things. Even where they might be externally 
 moral, they might be guilty of cherishing evil desires in. their hearts, 
 and thus be guilty of the- offence, Matt. v. 28. When men desire. 
 to do evil, and are prevented by the providence of God, it is right 
 to punish them for their evil intentions. The fact that God pre- 
 vents them from carrying their evil purposes into execution docs 
 not constitute a difference between their real character and the 
 character of those who are suffered to act out their wicked designs. 
 3. And thinkest thou, eto. This is an appeal to their common 
 sense, to their deep and instinctive conviction of what was right. 
 If they condemned those who practised these things ; if, imperfect 
 and obscure as their sense of justice was ; if, unholy as they were, 
 they yet condemned those who were guilty of these offences, would 
 not a holy and just God be far more likely to pronounce judgment ? 
 And could they escape who had themselves delivered a similar sen- 
 tence ? God is of " purer eyes than to behold evil, and cannot look 
 upon iniquity," Hab. i. 13. And if men condemned their fellow- 
 men, how much more would a pure and holy God condemn iniquky. 
 This appeal is evidently directed against the Jew. It was doubtless 
 a prevalent sentiment among them, that provided they adhered to 
 the rites of their religion, and observed the ceremonial law, God 
 would not judge them with the same severity as he would the 
 abandoned and idolatrous Gentiles. Comp. Matt. iii. 9 ; John viii. 
 33. The apostle shows them that crime is crime, wherever com- 
 mitted ; that sin does not lose its essential character by being com- 
 mitted in the midst of religious privileges ; and that those who 
 professed to be the people of God have no peculiar license to sin.
 
 66 KOMANS. ( A.D. 67. 
 
 4 Or despisest thou the 
 riches * of his goodness and 
 
 * Chap. ix. 23. 
 
 forbearance ' and longsuffer- 
 ing ; m not knowing that the 
 
 / Isa. xxx. 18. m John iv. 2. 
 
 Antinomiaiis in all ages, like the Jews, have supposed that they, 
 being the friends of God, have a right to do many things which 
 would not be proper in others ; that what would be sin in others, 
 they may commit with impunity ; and that God will not be strict 
 to mark the offences of his people. Against all this Paul is directly 
 opposed, and the Bible uniformly teaches that the most aggravated 
 sins among men are those committed by the professed people of 
 God. Comp. Isa. i. 1117 ; Ixv. 25 ; "Rev. iii. 16. 
 
 4. Or despisest. This word properly means to contemn, or to 
 treat with neglect. It does not mean here that they professedly 
 treated God's goodness with neglect or contempt ; but that they 
 ververted and abused it ; they did not make a proper use of it ; they 
 did not regard it as fitted to lead them to repentance ; but they 
 derived a practical impression, that because God had not come forth 
 in judgment and cut them off, but had continued to follow them 
 with blessings, that therefore he did not regard them as sinners, or 
 they inferred that they were innocent and safe. This argument the 
 Jews were accustomed to use, (comp. Luke xiii. 1 5 ; John ix. 2 ;) 
 and thus sinners still continue to abuse the goodness and mercy of 
 God. IF The ricJies of his goodness. This is a Hebrew mode of 
 speaking, for " his rich goodness," that is, for his abundant or great 
 goodness. Riches denote superfluity, or that which abounds, or 
 which exceeds a man's present wants ; and hence the word in the 
 Xew Testament is used to denote abundance ; or that which is very 
 great and valuable. See Note, chap. ix. 23. Comp. chap. xi. 12, 
 33 ; 2 Cor. viii. 2 ; Eph. i. 7, 18 ; ii. 4 ; iii. 8, 16 ; Col. i. 27. The 
 word is used here to qualify each of the words which follow it his 
 rich goodness, and forbearance, and long-suffering. IT Goodness. 
 Kindness, benignity. H Forbearance, a.vox'iis. Literally, his hold- 
 ing in or restraining his indignation ; or forbearing to manifest his 
 displeasure against sin. II Longsujfering . This word denotes his 
 slowness to anger ; or his suffering them to commit sins long with- 
 out punishing them. It does not differ essentially from forbear- 
 ance. This is shown by his not coming forth, at the moment that 
 sin is committed, to punish it. He might do it justly, but he spares 
 men from day to day, and year to year, to give them opportunity 
 to repent, and be saved. The way in which men despise or abuse 
 the goodness of God is to infer that he does not intend to punish 
 sin ; that they may do it safely ; and instead of turning from it, to 
 go on in committing it more constantly, as if they were safe. " Be- 
 cause sentence against an evil work is not executed speedily, there- 
 fore the heart of the sons of men is fully set in them to do evil," 
 Eccles. viii. 11. The same thing was true in the time of Peter, 2 
 Pet. iii. 3, 4. And the same thing is true of wicked men in every 
 age. Nor is there a more decisive proof of the wickedness of the 
 human heart, than this disposition to abuse the goodness of God ; 
 and because he shows kindness and forbearance, to take occasion to 
 plunge deeper into sin, to forget his mercy, and to provoke him to
 
 A.D. 57.] CHAPTER H. 67 
 
 goodness of God leadeth * I thee to repentance ? 
 
 n Isa. xxx. 18. | 
 
 anger. 11 Not knowing. Not considering. The word used here 
 uyvowv means not merely to be ignorant of, but it denotes such a 
 degree of inattention as to result in ignorance. Comp. Hosea ii. 8. 
 In this sense it denotes a voluntary, and therefore a criminal ignor- 
 ance. IT Leadeth thee, etc. Or the tendency, the design of the 
 goodness of God, is to induce men to repent of their sins, and not 
 to lead them to deeper and more aggravated iniquity. The same 
 sentiment is expressed in 2 Pet. iii. 9, " The Lord is long-suffering 
 to usAvard, not willing that any should perish, but that all should 
 come to repentance." See also Isa. xxx. 18, " And therefore will 
 the Lord Avait, that he may be gracious unto you." Hosea v. 15 ; 
 Ezek. xviii. 23, 32. H Repentance. Change of mind, and purpose, 
 and life. The word here evidently means not merely sorrow, but a 
 forsaking of sin, and turning from it. The tendency of God's good- 
 ness and forbearance to lead men to repentance is manifest in the 
 following ways. (1.) It shows the evil of transgression when it is 
 seen to be committed against so kind and merciful a Being. (2.) 
 It is fitted to melt and soften the heart. Judgments often harden 
 the sinner's heart, and make him obstinate. But if, while he does 
 evil, God is as constantly doing him good ; if the patience of God 
 is seen from year to year, while the man is rebellious, it is adapted 
 to melt and subdue the heart. (3.) The great mercy of God in this 
 often appears to men to be overwhelming ; and so it would to all, 
 if they saw it as it is. God bears with men from childhood to 
 youth ; from youth to manhood ; from manhood to old age ; often 
 while they violate every law, contemn his mercy, profane his name, 
 and disgrace their species ; and still, notwithstanding all this, his 
 anger is turned away, and the shiner lives, and "riots in the bene- 
 ficence of God." If there is any thing that can affect the heart of- 
 man, it is this ; and when he is brought to see it, and contemplate 
 it, it rushes over the soul, and overwhelms it with bitter sorrow. 
 (4.) The mercy and forbearance of God are constant. The mani- 
 festations of his goodness come in every form ; in the sun, and light, 
 and air ; in the rain, the stream, the dew-drop ; in food, and raiment, 
 and home ; in friends, and liberty, and protection ; in health and 
 peace ; and in the gospel of Christ, and the offers of life ; and in 
 all these ways God is appealing to his creatures each moment, and 
 setting before them the evils of ingratitude, and beseeching them 
 to turn and live. 
 
 And from this passage we cannot but remark, (1,) that the most 
 effectual preaching is that which sets before men most of the good- 
 ness of God. (2.) Every man is under obligation to forsake his 
 skis, and turn to God. There is no man who has not seen repeated 
 proofs of his mercy and love. (3.) Sin is a stubborn and an amaz- 
 ing evil. Where it can resist all the appeals of God's mercy; 
 where the sinner can make his way down to hell through all the 
 proofs of God's goodness ; where he can refuse to hear God speak- 
 ing to him each day, and each hour, it shows an amazing extent of 
 depravity to resist all this, and still remain a sinner. Yet there are 
 thousands and millions who do it ; and who can be won by no
 
 68 ItOMANS. IA. D. 67. 
 
 5 But after thy hard- 
 ness and impenitent heart 
 treasures! up unto thyself 
 
 o Deut. xxxii. St. 
 
 wrath against the day of 
 wrath and p revelation of the 
 righteous judgment of God; 
 
 p Eccles. xii. 11. 
 
 exhibition of love or mercy to forsake their sins, and turn to God. 
 Happy is the man who is melted into contrition by the goodness of 
 God, and who sees and mourns over the evil of sinning against so 
 good a Being as is the Creator and Parent of all. 
 
 5. But after thy hardness. The word " after" here (/caret) means, 
 in respect to; or, vou act according to the direct tendency of a hard 
 heart in treasuring up wrath. The word hardness is used to denote 
 insensibility of mind. It properly means that which is insensible 
 to the touch, or on which no i>nj)rcssion is made by contact, as a 
 stone, etc. Hence it is applied to the mind, to denote a state where 
 no motives make an impression ; which is insensible to all the appeals 
 made to it. See Matt. xxv. 24 ; xix. 8 ; Acts xix. 9. And here 
 it expresses a state of mind where the goodness and forbearance of 
 God have no effect. The man still remains obdurate, to use a word 
 wliich has precisely the meaning of the Greek in this place. It is 
 implied in this expression, that the direct tendency, or the inevitable 
 result of that state of mind, was to treasure up wrath, etc. ^f Im- 
 penitent heart. A heart wliich is not affected with sorrow for sin, 
 in view of the mercy and goodness of God. This is an explanation 
 of what he meant by hardness. IT Trcasurest up. To treasure up, 
 or to lay up treasure, commonly denotes a laying by in a place of 
 security of property that may be of use to us at some future period. 
 In this place it is used, however, in a more general sense, to accu- 
 mulate, to increase. It still has the idea of hoarding up, carries the 
 thought beautifully and impressively onward to future times. 
 Wrath, like wealth treasured up, is not exhausted at present, and 
 hence the sinner becomes bolder in sin. But it exists for future. 
 twe; it is kept in store (comp. 2 Peter iii. 7) against future times ; 
 and the man who commits sin is only increasing this by every act 
 of transgression. The same sentiment is taught in a most solemn 
 manner in Deut. xxxii. 34, G;3. It may be remarked here, that 
 most men have an immense treasure of this kind in store, which 
 eternal ages of pain will not exhaust or diminish ! Stores of wrath 
 arc thus reserved for a guilty world, and in due time it " will come 
 upon man to the uttermost," 1 Thcss. ii. 16. IT Unto thyself. For 
 thyself, and not for another ; to be exhausted on thee, and not on 
 your fellow-man. This is the case with every sinner, as really and 
 as certainly as though he were the only solitary mortal in existence. 
 H Wrath. Note, ch. i. 18. U Day of lorath. The day when God 
 shall show or execute his wrath against sinners. (Jump. Kev. vi. 
 17 ; 1 Thess. i. 10 ; John iii. 30 ; Eph. v. 6. If Andrei-elation. Or 
 the day when the righteous judgment of God will be revealed, or 
 made known. Here we learn, (1,) that the punishment of the 
 wicked Avill be just. It will not be a judgment of caprice or tyranny, 
 but a righteous judgment ; that is, such a judgment as it will be right 
 to render, or as ought to be rendered, and THEREFORE such as God 
 Kill render, for he will do right, 2 Thess. i. 6. (2.) The punish-
 
 A.D/57.] CHAPTER II. 69 
 
 6 Who * will render to 
 every man according to 
 
 q Prov. xxiv. 12 ; Mntt. xvi. 27 , 
 
 ilev. xx. 12. 
 
 his deeds : 
 
 7 To them who by pa- 
 tient continuance in well 
 
 raent of the -wicked is future. It is not exhausted in this life. It 
 is treasured up for a future day, and that day is a day of wrath. 
 How contrary to this text are the pretences of those who maintain 
 that all punishment is executed in this life. (3.) How foolish, as 
 well as wicked, is it to lay up such a treasure for the future ; to have 
 the only inheritance in the eternal world, an inheritance of wrath 
 and woe ! 
 
 6. Who will render. That is, who will make retribution as a 
 righteous Judge ; or who will give to every man as he deserves. 
 *H To every man. To each one. This is a general principle, and it 
 is clear that in this respect God would deal with the Jew as lie does 
 with the Gentile. This general principle the apostle is establishing, 
 that he may bring it to bear on the Jew, and to show that he cannot 
 escape simply because he is a Jew. IF According to his deeds. That 
 is, as he deserves ; or God will bo just, and will treat every man as 
 he ought to be treated, or according to his character. The word 
 deeds (tpya) is sometimes applied to the external conduct. But it is 
 plain that this is not its meaning here. It denotes jeverything con- 
 nected with conduct, including the acts of the mind, the motives, 
 the principles, as well as the mere external act. Our word cha- 
 racter more aptly expresses it than any single word. It is not true 
 that God will treat men according to their external conduct ; but 
 the whole language of the Bible implies that he will judge men 
 according to the lohole of their conduct, including their thoughts, 
 and principles, and motives ; that is, as they deserve. The doctrine 
 of this place is elsewhere abundantly taught in the Bible. Prov . 
 xxiv. 12 ; Matt. xvi. 27 ; Rev. xx. 12 ; Jer. xxxii. 19. It is to be 
 observed here, that the apostle does not say that men will be re- 
 warded for their deeds, (comp. Luke xvii. 10,) but according to 
 (KO.TO) their deeds. Christians will be saved on account of thr 
 merits of the Lord Jesus Christ, (Titus iii. 5,) but still the rewards 
 of heaven will be according to their works ; that is, they who have 
 laboured most, and been most faithful, shall receive the highest 
 reward, or their fidelity in their Master's ^ervice shall be the 
 measure or rule according to which the rewards of heaven shall be 
 distributed, Matt. xxv. 14 29. Thus the ground or reason why 
 they are saved shall be the merits of the Lord Jesus. The measure 
 of their happiness shall be according to their character and deeds. 
 On what principle God will distribute his rewards the apostle pro- 
 ceeds immediately to state. 
 
 7. To them. Whoever they may be. H Patient continuance. 
 Who by perseverance in well doing, or in a good work. It means, 
 that they who so continue or persevere in good works as to evince 
 that they are disposed to obey the law of God. It does not mean 
 those who perform one sinyle act, but those who so live as to show 
 that this is their character to obey God. It is the uniform doctrine 
 of the Bible, that none will be saved but those who persevere in a, 
 life of holiness, Rev. ii. 10 ; Matt. x. 22 ; Heb. x. 38, 39. No
 
 70 ROMANS. [A.D. 67, 
 
 doing seek for glory and 
 honour and immortality, 
 eternal life : 
 
 8 But unto them that 
 are r contentious, and * do 
 
 T 1 Tim. vi. 3, 4. t 2 Thess. i. fr 
 
 other conduct gives evidence of piety but that which continues in 
 the ways of righteousness. Nor has God ever promised eternal life 
 to men unless they so persevere in a life of holiness as to show that 
 this is their character, their settled and firm rule of action. The 
 words well doing here denote such conduct as shall be conformed to 
 the law of God ; not merely external conduct, but that which pro- 
 ceeds from a heart attached to God and his cause. IT Seek for. 
 This word properly denotes the act of endeavouring to find anything 
 that is lost, Matt, xviii. 12 ; Luke ii. 48, 49. But it also denotes 
 the act when one earnestly strives, or desires to obtain anything ; 
 when ho puts forth his efforts to accomplish it. Thus, Matt. vi. 33, 
 "Seek ye iirst the kingdom of God," etc. Acts xvi. 10 ; 1 Cor. x. 
 24 ; Luke xiii. 24. In this place it denotes an earnest and intense 
 desire to obtain eternal life. It does not mean simply the desire of 
 a sinner to be Jutppy, or the efforts of those who are not willing to 
 forsake their sins and yield to God, but the intense effort of those 
 who are willing to forsake all their crimes, and submit to God and 
 obey his laws. U Glory and honour and immortality. The three 
 words used here denote the happiness of the heavenly world. They 
 vary someAvhat in their meaning, and arc each descriptive of some- 
 thing in heaven, that renders it an object of intense desire. The 
 expressions are cumulative, or they are designed to express the 
 happiness of heaven in the highest possible degree. The word glory 
 (Sofay) denotes, properly, pro ise, celebrity, or anything distinguished 
 for beauty, ornament, majesty, splendour, as of the sun, etc. ; and 
 then it is used to denote the highest happiness or felicity, as ex- 
 pressing cverytliing that shall be splendid, rich, and grand. It 
 denotes that there will be an absence of everything mean, grovelling, 
 obscure. The word honour (rj/xV) implies rather the idea of reward, 
 or just retribution the honour and reward which shall be conferred 
 in heaven on the friends of God. It stands opposed to contempt, 
 poverty, and want among men. Here they are despised by men ; 
 there they shall be honoured by God. U Immortality. That which 
 is not corruptible, or subject to decay. It is applied to heaven as 
 a state where there shall be no decay or deatli, in strong contrast 
 with our present condition, where all things are corruptible, and 
 soon vanish away. These expressions are undoubtedly descriptive 
 of a state of things beyond the grave. They are never applied in the 
 Scriptures to any condition of things on the earth. This considera- 
 tion proves, therefore, that the expressions in the next verse, indig- 
 nation, etc., apply to the punishment of the wicked beyond the grave. 
 H Eternal life. That is, God will "render" eternal life to those 
 who seek it in this manner. This is a great principle ; and this 
 shows that the apostle means by " their deeds," (vcr.6,) not merely 
 their external conduct, but their inward thoughts, and efforts evinced 
 by their seeking for glory, etc. For the meaning of the expression 
 " eternal life," sec Note, John v. 24. 
 
 8. Who are contentious. This expression usually denotes those
 
 A. D. 57.] CHAPTER U. 71 
 
 dignation and wrath, 
 9 Tribulation and anguish, 
 
 not obey the truth, but 
 obey unrighteousness, in- 
 
 who are of a quarrelsome or litigious disposition ; and generally has 
 reference to controversies anwny men. But here it evidently denotes 
 a disposition towards God, and is of the same signification as rebel- 
 lious, or as opposing God. They who contend "with, the Almighty ; who 
 resist his claims, who rehel against his laws, and refuse to submit 
 to his requirements, however made known. The Seventy use the 
 verb to translate the Hebrew word n*!D> marah, in Deut. xxi. 20. 
 One striking characteristic of the sinner is, that he contends with 
 God ; that is, that he opposes and resists his claims. This is the 
 case with all sinners ; and it was particularly so with the Jews, and 
 hence the apostle used the expression here to characterize them 
 particularly. His argument he intended to apply to the Jews, and 
 hence he used such an expression as would exactly describe them. 
 This character of being a rebellious people was one which was often 
 charged on the Jewish nation, Deut. ix. 7, 24 ; xxxi. 27 ; Isa. i. 2 ; 
 xxx. 9 ; Ixv. 2 ; Jer. v. 23 ; Ezek. ii. 3, 5. IT Do not obey the truth. 
 Comp. chap. i. 18. The truth here denotes the Divine will, which 
 is alone the light of truth. Calvin. It means true doctrine in oppo- 
 sition to false opinions ; and to refuse to obey it is to regard it as 
 false, and to resist its influence. The truth here means all the cor- 
 rect representations which had been made of God, and his perfec- 
 tions, and law, and claims, whether by the light of nature or by 
 revelation. The description thus included Gentiles and Jews ; but 
 particularly the latter, as they had been more signally favoured 
 with the light of truth. It had been an eminent characteristic of 
 the Jews that they had refused to obey the commands of the true 
 God, Josh. v. 6 ; Judges ii. 2 ; vi. 10 ; 2 Kings xviii. 12 ; Jcr. iii. 
 13, 25 ; xlii. 21 ; xliii. 4, 7 ; ix. 13. U But obey unrighteousness. 
 The expression means that they yielded themselves to iniquity, and 
 thus became the servants of sin, Rom. vi. 13, 16, 17, 19. Iniquity 
 thus may be said to reign over men, as they follow the dictates of 
 evil, make no resistance to it, and implicitly obey all its hard re- 
 quirements. 11 Indignation and wrath. That is, these shall be ren- 
 dered to those who are contentious, etc. The difference between 
 indignation and wrath, says Ammonius, is that the former is of 
 short duration, but the latter is a long-continued remembrance of 
 evil. The one is temporary, the other denotes continued expressions 
 of hatred of evil. Eustathius says, that the word indignation de- 
 notes the internal emotion, but wrath the external manifestation of 
 indignation. Tholuck. Both words refer to the opposition which 
 God will cherish and express against sin hi the world of punishment. 
 9. Tribulation. This word commonly denotes affliction, or the 
 situation of being pressed down by a burden, as of trials, calamities, 
 etc. ; and hence to be pressed down by punishment or pain inflicted 
 for sins. As applied to future punishment, it denotes the pressure of 
 the calamities that will come upon the soul as the just reward of 
 BUI. IT And anguish. a-rfvox<apia. This noun is used in but three 
 other places in the New Testament, Rom. viii. 35 ; 2 Cor. vi. 4 ; 
 xii. 10. The verb is used in 2 Cor. iv. 8 ; vi. 12, It means, literally
 
 110MANS. IA.D. 57, 
 
 upon every soul of man that 
 doeth evil, of the Jew first, 
 
 and also of the ' Gentile ; 
 
 I Or, Greet. 
 
 narroicncss of place, want of room; and then the anxiety and distress 
 of mind which a man experiences who is pressed on every side by 
 afflictions, and trials, and want, or by punishment, and who does 
 not know where he may turn himself to find relief. Schleusnc., . 
 It is thus expressive of the punishment of the wicked. It means 
 that they shall be compressed with the manifestations of God's dis- 
 pleasure, so as to be in deep distress, and so as not to know where 
 to find relief. These words, affliction and anguish, arc often con- 
 nected, Rom. viii. 3.5. H Upon every soul of man. Upon all men. 
 In Hebrew the word soul often denotes the man himself. But still 
 the apostle, by the use of this word here, meant perhaps to signify 
 that the punishment should not be corporeal, but afflicting the soul. 
 It should be a spiritual punishment, a punishment of mind. (Am- 
 brose. See Tholuck.) H Of the Jew first. Having stated the g~.ie>-al 
 principle of the Divine administration, he comes now to make the 
 application. To the principle there could be no objection. And 
 the apostle now shows that it was applicable to the Jew as well as 
 the Greek, and to the Jew pre-eminently. It was applicable first, 
 or in an eminent degree, to the Jew, because (1) he had been pecu- 
 liarly favoured with light and knowledge on all these subjects. (2.) 
 These principles were fully stated in his own law, and were in strict 
 accordance with all the teaching of the prophets. See Note on 
 ver. 6. Also Psalm vii. 11; ix. 17; cxxxix. 19; Prov. xiv. 32. 
 It Of the Gentile. That is, of all who were not Jews. On Avhat 
 principles God will inflict punishment on them, he states in vers. 
 12 16. It is clear that this refers to the future punishment of the 
 wicked, for (1) it stands in contrast v.ith the eternal life of those 
 who seek for glory, (ver. 7.) If this description of the effect of sin 
 refers to this life, then the effects spoken of in relation to the 
 righteous refer to this life also. But in no place in the Scriptures 
 is it said that men experience all the blessings of eternal life in this 
 world ; and the very supposition is absurd. (2.) It is not true that 
 there is a just and complete retribution to every man, according to 
 his deeds, in this life. Many of the wicked are prospered in life, 
 and " there are no bands in their death, but their strength is firm," 
 Psa. Ixxiii. 4. Many of the righteous pine in poverty and want 
 and affliction, and die in the flames of persecution. Nothing is more 
 clear than [that] there is not, in this life, a full and equitable dis- 
 tribution of rewards and punishments ; and as the proposition of the 
 apostle here is, that God WILL render to every man ACCORDING to his 
 deeds, (ver. 6,) it follows that this must be accomplished in another 
 world. (3.) The Scriptures uniformly affirm, that for the very 
 things specified here, God will consign men to eternal death. 2 
 Thcss. i. 8, " In flaming fire, taking vengeance on them that know 
 not God, and that OBEY NOT the gospel of our Lord Jesus Christ, 
 who shall be punished with everlasting destruction," etc. 1 Pet. 
 iv. 17. We may remark, also, that there could be no more alarm- 
 ing description of future suffering than is specified in this passage. 
 It is indignation ; it is icrath ; it is tribulation ; it is ahguish which
 
 . 57] 
 
 CHAPTER II. 
 
 73 
 
 10 But glory, ' honour, 
 and peace, to every man 
 that worketh good, to the 
 Jew- first, and also to the 
 
 t 1 Pet. i. 7. 
 
 1 Gentile : 
 
 11 For " there is no re- 
 spect of persons with God. 
 
 1 Or, Greek. 
 
 u Deut. x. 17 ; 2 Chron. xix. " ; Gal. vi. 
 7,8; 1 Pet. i. ]7. 
 
 the sinner is to endure for ever. Truly men exposed to this awful 
 doom should be alarmed, and should give diligence to escape from 
 the woe which is to come ! 
 
 11. For. This particle is used here to confirm what is said before, 
 particularly that this punishment should be experienced by the Jew 
 as well as the Gentile. For God would deal with both on the prin- 
 ciples of justice. IT Respect of persons. The word thus rendered 
 means partiality, in pronouncing judgment, in favouring one party 
 or individual more than another, not because his cause is more just, 
 but on account of something personal on account of his wealth, or 
 rank, or office, or influence, or by personal friendship, or by the 
 fear of him. It has special reference to a judge who pronounces 
 judgment between parties at law. The exercise of such partiality 
 was strictly and often forbidden to the Jewish magistrates, Lev. 
 xix. 15 ; Deut. i. 17 ; Prov. xxiv. 23 ; James ii. 1, 3, 9. In his 
 capacity as a Judge, it is applied often to God. It means that he 
 will not be influenced in awarding the retributions of eternity, in 
 actually pronouncing and executing sentence, by any partiality, or 
 by regard to the wealth, office, rank, or appearance of men. He 
 will judge righteous judgment ; he will judge men as they ought 
 to be judged ; according to their character and deserts ; and not 
 contrary to their character, or by partiality. The connexion here 
 demands that this affirmation should be limited solely to his dealing 
 with men AS THEIR JUDGE. And in this sense, and this only, this 
 is affirmed often of God in the Scriptures, Deut. x. 17 ; 2 Chron. 
 xix. 7 ; Eph. vi. 9 ; Col. iii. 25 ; Gal. vi. 7, 8 ; 1 Pet. i. 17 ; Acts 
 x. 34. It does not affirm that he must make all his creatures equal 
 in talent, health, wealth, or privilege ; it does not imply that, as a 
 sovereign, he may not make a difference in their endowments, their 
 beauty, strength, or graces ; it does not imply that he may not 
 bestow his favours where he pleases where all are undeserving, or 
 that he may not make a difference in the cJiaracters of men by his 
 providence, and by the agency of his Spirit. All these are actually 
 done, done not out of any respect to their persons, to their rank, 
 office, or wealth, but according to his own sovereign good pleasure, 
 Eph. i. To deny that this is done, would be to deny the manifest 
 arrangement of things everywhere on the earth. To deny that God 
 had a right to do it, would be (1) to maintain that sinners had a 
 claim on his favours ; (2) that he might not do what, he willed 
 with his own ; or (3) to affirm that God was under obligation to 
 make all men with just the same talents and privileges ; that is, 
 that all creatures 'must be, in all respects, just alike. This passage, 
 therefore, is very improperly brought to disprove the doctrine of 
 decrees, or election, or sovereignty. It has respect to a different 
 thing, to the actual exercise of the office of the Judge of the world; 
 and whatever maybe the truth about God's decrees, or his electing
 
 ROMANS. [A. D. 67. 
 
 12 For as many as have 
 sinned without law shall 
 
 also perish without law : 
 and as many as have sinned 
 
 love, this passage teaches nothing in relation to either. It may be 
 added, that this passage contains a most alarming truth for guilty 
 men. It is that God will not be influenced by partiality, but will 
 treat them just as they deserve. lie will not be won or awed by 
 their rank or office ; by their wealth or endowments ; by their 
 numbers, their power, or their robes of royalty and splendour. 
 Every man should tremble at the prospect of falling into the hands 
 of a just God, who will treat him just as he deserves ; and should, 
 without delay, seek a refuge in the Saviour and Advocate provided 
 for the guilty, 1 John ii. 1, 2. 
 
 12. For. This is used to give a reason for what he had just said, 
 or to show on what principles God would treat man so as not to be 
 a respecter of persons. 1T As many. Whosoever. This includes all 
 who have done it, and evidently has respect to the Gentile world. 
 It is of the more importance to remark this, because he does not 
 say that it is applicable to a few only, or to great and incorrigible 
 instances of pagan wickedness ; but it is a universal, sweeping de- 
 claration, obviously including all. IT Have sinned. Have been 
 guilty of crimes of any kind toward God or man. Sin is the trans- 
 -ion of a rule of conduct, however made known to mankind. 
 *,} II 'ithmtt laic. dv6/juas. This expression evidently means without 
 revealed or written law, as the apostle immediately says that they 
 had a law of nature, (vcrs. 14, 15.) The word law, t/A/ws, is often 
 used to denote the revealed law of God, the Scriptures, or revela- 
 tion in general, Matt. xii. 5 ; Luke ii. 23, 24 ; x. 26 ; John viii. 5, 
 17. II Shall also perish. iaro\ovinai. The Greek word used here 
 occurs frequently in the New Testament. It means, to destroy, to 
 lose, or to corrupt ; and is applied to life, (Matt. x. 39 ;) to a reward 
 of labour, (Matt. x. 42 ;) to wisdom, (1 Cor. i. 19 ;) to bottles, (Matt. 
 ix. 17. It is also used to denote future punishment, or the destruc- 
 tion of soul and body in hell, (Matt. x. 28 ; xviii. 14 ; John iii. 15,) 
 where it is opposed to eternal life, and therefore denotes eternal death. 
 Horn. xiv. 15 ; John xvii. 12. In this sense the word is evidently 
 used in this verse. The connexion demands that the reference 
 should be to a future judgment to be passed on the heathen. It 
 will be remarked here, that the apostle does not say they shall be 
 saved without law. He docs not give even an intimation respect- 
 ing their salvation. The strain of the argument, as well us this 
 express declaration, shows that they who had sinned and in the 
 lirst chapter he had proved that all the heathen were sinners 
 would be punished. If any of the heathen arc saved, it will be, 
 therefore, an exception to the general rule in regard to them. The 
 apostles evidently believed that the great mass of them would be 
 destroyed. On this ground they evinced such zeal to save them ; 
 on this ground the Lord Jesus commanded the gospel to be preached 
 to them ; and on this ground Christians are now engaged in the 
 effort to bring them to the knowledge of the Lord Jesus. It may 
 be added here, that all modern investigations have gone to confirm 
 the position that the heathen are as degraded now as they were ia
 
 .. 57.] CHAPTER II. 76 
 
 in the law shall be judged 13 (For " not the hearers 
 by the law ; James i. 22, 25. 
 
 the time of Paul. IT Without law. That is, they shall not be judged 
 by a law which they have not. They shall not be tried and con- 
 demned by the revelation which the Jews had. They shall be con- 
 demned only according to the knowledge and the law which they 
 actually possess. This is the equitable rule on which God will judge 
 the world. According to this, it is not to be apprehended that they 
 will suffer as much as those who have the revealed will of God. 
 Comp. Matt. x. 15 ; xi. 24 ; Luke x. 12. 1T Have sinned in the law. 
 Have sinned having the revealed will of God, or endowed with 
 greater light and privileges than the heathen world. The apostle 
 here has undoubted reference to the Jews who had the law of God, 
 and who prided themselves much on its possession. IT Shall be 
 nidged by the law. This is an equitable and just rule ; and to this 
 the Jews could make no objection. Yet the admission of this would 
 have led directly to the point to which Paul was conducting his 
 argument, to show that they also were under condemnation, and 
 needed a Saviour. It will be observed here, that the apostle uses 
 a different expression in regard to the Jews from what he does of 
 the Gentiles. He says of the former, that they "shall be judged;" 
 of the latter, that they "shall perish." It is not certainly known 
 why he varied this expression. But if conjecture may be allowed, 
 it may have been for the following reasons. (1.) If he had affirmed 
 of the Jews that they should perish, it would at once have excited 
 their prejudice, and have armed them against the conclusion to 
 which he was about to come. Yet they could bear the word to be 
 applied to the heathen, for it was in accordance with their own 
 views, and their own mode of speaking, and was strictly true. (2.) 
 The word "judged" is apparently more mild, and yet really more 
 severe. It would arouse no prejudice to say that they would be 
 judged by their law. It was indeed paying a sort of tribute or 
 regard to that on which they prided themselves so much the pos- 
 session of the law of God. Still, it was a word implying all that he 
 wished to say, and involving the idea that they would be punished 
 and destroyed. If it was admitted that the heathen would perish, 
 and if God was to judge the Jews by an unerring rule, that is, 
 according to their privileges and light, then it would follow that 
 they would also be condemned, and their own minds would come at 
 once to the conclusion. The change of words here may indicate, 
 therefore, a nice tact, or delicate address in argument, urging home 
 to the conscience an offensive truth rather by the deductions of the 
 mind of the opponent himself, than by a harsh and severe charge 
 of the writer. In instances of this the Scriptures abound ; and it 
 was this especially that so eminently characterized the arguments 
 of our Saviour. 
 
 13. For not the hearers, etc. The same sentiment is implied in. 
 James i. 22 ; Matt. vii. 21, 24 ; Luke vi. 47. The apostle here 
 doubtless designed to meet an objection of the Jews ; to wit, that 
 they had the law, that they manifested great deference for it, that 
 they heard it read with attention, and professed a willingness to
 
 76 ROMANS. [\. D. 57. 
 
 of the law arc just before 
 God, but the doers of the 
 law shall be justified. 
 
 14 For when the Gen- 
 tiles, which have not the 
 law, do by nature the things 
 
 yield themselves to it. To meet this, he states a very plain and 
 obvious principle, that this was insufficient to justify them before 
 God, unless they rendered actual obedience. H Are just. Are 
 justified before God, or are personally holy. Or, in other words, 
 simply hearing the law is not meeting all its requirements, and 
 making men holy. If they expected to be saved by the law, 
 it required something more than merely to hear it. It demanded 
 perfect obedience. 1[ But the doers of the law. They who com- 
 ply entirely with its demands; or who yield to it perfect and 
 perpetual obedience. This was the plain and obvious demand, 
 not only of common sense, but of the Jewish law itself, Deut. 
 iv. 1 ; Lev. xviii. 5. Comp. Rom. x. 9. H Shall be jwtijied. 
 This expression is evidently synonymous with that in Lev. xviii. 
 5, where it is said that "he shall live in them." The meaning is, 
 that it is a maxim orj)rinciple of the law of God, that if a creature 
 will keep it, and obey it entirely, he shall not be condemned, but 
 shall be approved, and live for ever. This does not affirm that any 
 one ever has thus lived in this world, but it is an affirmation of a 
 great general principle of law, that if a creature is justified KY the 
 law, the obedience must be entire and perpetual. If such were the 
 case, as there would be no ground of condemnation, man would be 
 saved by the law. If the Jews, therefore, expected to be saved by 
 their law, it must be, not by tearing the law, nor by being called a 
 Jew, but by perfect and unqualified obedience to all its require- 
 ments. This passage is designed, doubtless, to meet a very common 
 and pernicious sentiment of the Jewish teachers, that all who be- 
 came hearers and listeners to the law would be saved. The inference 
 from the passage is, that no man can be saved by his external pri- 
 vileges, or by an outward respectful deference to the truths and 
 ordinances of religion. 
 
 14. For ichen. The apostle, in ver. 13, had stated a general prin- 
 ciple, that the doers of the law only can be justified, if justification 
 is attempted by the law. In this verse and the next, he proceeds 
 to show that the same principle is applicable to the heathen ; that 
 though they have not the written law of God, yet that they have 
 sufficient knowledge of his will to take away every excuse for sin, 
 and consequently that the course of reasoning by which he had 
 come to the conclusion that they were guilty is well founded. 
 This verse is not to be understood as affirming, as an historical fact, 
 that any of the heathen ever did perfectly obey the law which they 
 had, any more than the previous verse affirms it of the Jews. The 
 main point in the argument is, that if men are justified by the late, 
 their obedience must be entire and perfect ; that this is not to be 
 external only, or to consist in hearing or in acknowledging the 
 justice of the law ; and that the Gentiles had an opportunity of 
 illustrating this principle as well as the Jews, since they also had 
 a law among themselves. The word when ('orav) does not imply 
 that the thing shall certainly take place, but is one form of intro.
 
 A. D. 57.] 
 
 CHAPTER II. 
 
 77 
 
 contained in the law, these, 
 having not the law, are a 
 law w unto themselves : 
 
 w I Cor. xi. 14. 
 
 15 Which shew the work 
 of the law written in their 
 hearts, their 1 conscience also 
 
 1 Or, the conscience aitnesring with them. 
 
 ducing a supposition, or of stating the connexion of one thing with 
 another; Matt. v. 11 ; vi. 2, 5, 6, 16 ; x. 19. It is, however, true 
 that the main things contained in this verse, and the next, actually 
 occurred, that the Gentiles did many things which the law of God 
 required. If The Gentiles. All who were not Jews. IT Which 
 have not the laic. Who have not a revelation, or the written word 
 of God. In the Greek the article is omitted, " who have not law," 
 i. e., any revealed law. U By nature. By some, this phrase has 
 been supposed to belong to the previous member of the sentence, 
 "who have not the law by nature." But our translation is the 
 more natural and usual construction. The expression means clearly 
 by the light of conscience and reason, and whatever other helps 
 they may have without revelation. It denotes simply, in that state 
 which is without the revealed will of God. In that condition they had 
 many helps of tradition, conscience, reason, and the observation of 
 the dealings of Divine Providence, so that to a considerable extent 
 they loiew what was right and what was wrong. H Do the things. 
 Should they not merely understand and approve, but actually per- 
 form the things required in the law. II Contained in the law. 
 Literally, the things o/the law, i.e. the things which the lew requires. 
 Many of those things might be done by the heathen, as, e.g., respect 
 to parents, truth, justice, honesty, chastity. So far as they did any 
 of those things, so far they showed that they had a law among 
 themselves. And wherein they failed in these things, they showed 
 that they were justly condemned. IT Are a law unto themselves. 
 This is explained in the following verse. It means that their own 
 reason and conscience constituted, in these things, a law, or pre- 
 scribed that for them which the revealed law did to the Jews. 
 
 15. Which shew. Who thus evince or show. H The work of 
 the law. The design, purpose, or object which is contemplated by 
 the revealed law ; that is, to make known to man his duty, and to 
 enforce the obligation to perform it. This does not mean, by any 
 means, that they had all the knowledge which the law would im- 
 part, for then there would have been no need of a revelation ; but 
 that, as far as it went, as far as they had a knowledge of right and 
 wrong, they coincided with the revealed will of God. In other words, 
 the will of God, whether made known by reason or revelation, will 
 be the same so far as reason goes. The difference is, that revelation 
 goes farther than reason ; sheds light on new duties and doctrines ; 
 as the information given by the naked eye and the telescope is the 
 same, except that the telescope carries the sight forward, and 
 reveals new worlds to the sight of man. II Written in their hearts. 
 The revealed law of God was written on tables of stone, and 
 then recorded in the books of the Old Testament. This law 
 the Gentiles did not possess, but, to a certain extent, the same 
 requirements were written on their hearts. Though not revealed 
 to them as to the Jews, yet they had obtained the knowledge of 
 them bv the lisrht of nature. The word hearts here denotes the
 
 78 
 
 ROMANS. 
 
 [A. D, 67. 
 
 hearing witness, and their 
 thoughts the ' mean while 
 
 1 Or, telaten thcmtthcs. 
 
 accusing or else excusing 1 
 one another ;) 
 
 mind itself, as it does also frequently in the sacred Scriptures; not 
 the heart, as the seat of the affections. It does not mean that they 
 loved or even approved of the law, but that they had knowledge 
 of it ; and that that knowledge was deeply engraven on their minds. 
 11 Their conscience. This word properly means the judgment of 
 the mind respecting right and wrong ; or the judgment which 
 the mind passes on the morality or immorality of its own ac- 
 tions, when it instantly approves or condemns them. It has 
 xisually been termed the moral sense, and is a very important prin- 
 ciple in a moral government. Its design is to answer the pur- 
 poses of an ever-attendant witness of a man's conduct ; to compel 
 him to pronounce on his own doings, and thus to excite him to 
 virtuous deeds, to give comfort and peace when he does right, to 
 deter from evil actions by making him, whether he will or no, his 
 own executioner. See John viii. 9 ; Acts xxiii. 1 ; xxiv. 16 ; Rom. 
 ix. 1 ; 1 Tim. i. 5. By nature every man thus approves or con- 
 demns his own acts ; and there is not a profounder principle of 
 the Divine administration, than thus compelling every man to 
 pronounce on the moral character of his own conduct. Conscience 
 may be enlightened or unenlightened ; and its use may be greatly 
 perverted by false opinions. Its province is not to communicate 
 any new truth, it is simply to express judyment, and to impart plea- 
 sure or inflict pain for a man's own good or evil conduct. The 
 apostle's argument does not require him to say that conscience 
 revealed any truth, or any knowledge of duty, to the Gentiles, but 
 that its actual exercise proved that they had a knowledge of the 
 law of God. Thus it was a witness simply of that fact. If Bearing 
 iritncss. To bear witness is to furnish testimony or proof. And 
 the exercise of the conscience here showed or proved that they had 
 a knowledge of the law. The expression does not mean that the 
 exercise of their conscience bore witness of anything to them, but 
 that its exercise may be alleged as a proof that they were not with- 
 out some knowledge of the law. IT And their thoughts. The word 
 thoughts (\oyifffiSiv) means, properly, reasonings, or opinions, senti- 
 ments, etc. Its meaning here may be expressed by the word reflec- 
 tions. Their reflections on their own conduct would be attended 
 with pain or pleasure. It differs from conscience, inasmuch as the 
 decisions of conscience are instantaneous, and without any process 
 of reasoning. Tliis supposes subsequent reflection, and it means 
 that such reflections would only deepen and confirm the decisions 
 of conscience. U The mean while. Margin, "Between themselves. 
 The rendering in the margin is more in accordance with the Greek 
 The expression sometimes means, in the mean tune, or at the same 
 time ; and sometimes afterward, or subsequently. The Syriac and 
 Latin Vulgate render this mutually. They seem to have under- 
 stood this as affirming that the heathen among themselves, by their 
 writings, accused or acquitted one another, Tf Accusing. If the 
 actions were evil, f Excusing. That is, if their actions were 
 good. IT One another. The margin renders this expression in
 
 \.D. 57.] CHAPTER n. 79 
 
 16 In the day when God I shall judge the secrets * of 
 
 * Luke viii. 17. 
 
 connexion with the adverb, translated "in the mean while," 
 "between themselves." This view is also taken by many com- 
 mentators, and this is its probable meaning. If so, it denotes the 
 fact that in their reflections, or their reasonings or discussions, they 
 accused each other of crime, or acquitted one another ; they showed 
 that they had a law ; that they acted on the supposition that they 
 had. To show this was the design of the apostle ; and there was 
 no further proof of it needed than that which he here adduced. 
 (1.) They had a conscience, pronouncing on their own acts ; and 
 (2) their reasonings, based on the supposition of some such common 
 and acknowledged standard of accusing or acquitting, supposed the 
 same thing. If, therefore, they condemned or acquitted themselves , 
 if, in these reasonings and reflections, they proceeded on the princi- 
 ple that they had some rule of right and wrong, then the proposi- 
 tion of the -apostle was made out that it was right for God to judge 
 them, and destroy them, vers. 812. 
 
 16. In the day. This verse is doubtless to be connected with 
 verse 12, and the intermediate verses are a parenthesis, and it im- 
 plies that the heathen world, as well as the Jews, will be arraigned 
 at the bar of judgment. At that time God will judge all in 
 righteousness, the Jew by the law which he had, and the heathen 
 by the law which he had. IT When God sJiall judge. God is 
 often represented as the Judge of mankind, I)eut. xxxii. 36 ; 
 Psalm 1. 4 ; 1 Sam. ii. 10 ; Eccles. iii. 17 ; Rom. iii. 6 ; Heb. 
 xiii. 4. But this does not militate, against the fact that he will 
 do it by Jesus Christ. God has appointed his Son to administer 
 judgment ; and it will be not by God directly, but by Jesus Christ 
 that it will be administered. H The secrets of men. See Luke viii. 
 17. Eccles. xii. 14, "For God shall bring every work into judg- 
 ment, with every secret thing," etc. Matt. x. 26 ; 1 Cor. iv. 5. The 
 expression denotes the hidden desires, lusts, passions, and motives 
 of men ; the thoughts of the hearts, as well as the outward actions 
 of the life. It will be a characteristic of the day of judgment, that 
 all these will be brought out, and receive their appropriate reward . 
 The propriety of this is apparent, for (1) it is by these that the 
 character is really determined. The motives and principles of a man 
 constitute his character, and to judge him impartially these must 
 be known. (2.) They are not judged or rewarded in this life. 
 The external conduct only can be seen by men, and of course that 
 only can be rewarded or punished here. (3.) Men of pure motives 
 and pure hearts are often here basely aspersed and calumniated. 
 They are persecuted, traduced, and often overwhelmed with 
 ignominy. It is proper that the secret motives of their conduct 
 should be brought out, and approved. On the other hand, men of 
 base motives men of unprincipled character, and who are corrupt 
 at the heart axe often lauded, flattered, and exalted into public 
 estimation. It is proper that their secret principles should be 
 detected, and that they should take their proper place in the govern- 
 ment of God. In regard to this expression, we may further re- 
 mark, (I,) that the fact, that all secret thoughts and purooses will
 
 80 
 
 ROMANS. 
 
 IA.D, 57. 
 
 men by Jesus Christ ac- 
 cording to my* Gospel. 
 
 y Rom. xvi. 25. 
 
 17 Behold, thou * art 
 called a Jew, and restest 
 
 be brought into judgment, invests the judgment with an. awful 
 character. Who should not tremble at the idea that the secret 
 plans and desires of his soul, which he has so long and so studiously 
 concealed, should be brought out into noon-day in the judgment ? 
 All his artifices of concealment shall be then at an end. He will 
 be able to practise disguise no longer. lie will be seen as he is ; 
 and he will receive the doom he deserves. There, will be one place, 
 at least, where the sinner shall be treated as he ought. (2.) To 
 execute this judgment implies the power of searching the heart, of 
 knowing the thoughts, and of developing and unfolding all the 
 purposes and plans of the soul. Yet this is entrusted to Jesus 
 Christ, and the fact that he will exercise this shows that he is 
 Divine. IT Of men. Of all men, whether Jew or Gentile, infidel 
 or Christian. The day of judgment, therefore, may be regarded as 
 a day of universal development of all the plans and purposes that 
 have ever been entertained in this world. II By Jesus Christ. The 
 fact that Jesus Christ is appointed to judge the world is abundantly 
 taught in the Bible, Acts xvii. 31 ; 2 Tim. iv. 1 ; 1 Pet. iv. 5 ; John 
 v. 22, 27 ; 1 Thess. iv. 1018 ; Matt. xxv. 3146. H According 
 to my Gospel. According to the gospel which I preach. Comp. 
 Acts xvii. 31 ; 2 Tim. iv. 8. This does not mean that the gospel 
 which he preached would be the rule by which God would judge 
 all mankind, for he had just said that the heathen world would be 
 judged by a different rule, ver. 12. But it means that he was 
 entrusted with the gospel to make it known ; and that one of the 
 great and prime articles of that gospel was, that God would judge 
 the world by Jesus Christ. To make this known lie was appointed ; 
 and it could be called his gospel only as being a part of the im- 
 portant message with which he was entrusted. 
 
 17. Behold. Having thus stated the general principles on which 
 God would judge the world ; having shown how they condemned 
 the Gentiles ; and having removed all objections to them, he now 
 proceeds to another part of his argument, to show how they applied 
 to the Jeics. By the use of the word behold, he calls their atten- 
 tion to it, as to an important subject ; and with great skill and 
 address, he states their privileges, before he shows them how those 
 privileges might enhance their condemnation. He admits all their 
 oiaims to pre-eminence in privileges, and then with great faithful- 
 ness proceeds to show how, if abused, these might deepen their 
 final destruction. It should be observed, however, that the word 
 rendered befiold is, in many MSS., written in two words, d 5i, in- 
 stead of tSt. If this, as is probable, is the correct reading there, it 
 should be rendered, "If now thou art," etc. Thus the Syriac, 
 Latin, and Arabic read it. U Thou art catted. Thou art named 
 Jew, implying that this name was one of very high honour. This 
 is the first thing mentioned 011 which the Jew would be likely to 
 pride himself. II A Jew. This was the name by which the He- 
 brews were at that time generally known ; and it is clear that they 
 regarded it as a name of honour, and yalued themselves much on
 
 A. D. 57.1 CHAPTER n. 81 
 
 in the law, and makest thy 
 boast of God. 
 
 18 And knowest " his 
 
 a Psa. cxlvii. 19, 0. 
 
 will, and ' approvest * the 
 things that are more ex- 
 
 1 Or, triest ifie things that differ. 
 
 b Phil. i. 10. 
 
 it. See Gal. ii. 15 ; Rev. ii. 9. Its origin is not certainly- known. 
 They were called the children of Israel until the time of Rehoboam. 
 When the ten tribes were earned into captivity, but two remained, 
 the tribes of Judah and Benjamin. The name Jews was evidently 
 given to denote those of the tribe of Judah. The reasons why the 
 name of Benjamin was lost in that of Judah were probably, (1,) 
 because the tribe of Benjamin was small, and comparatively with- 
 out influence or importance. (2.) The Messiah was to be of the 
 tribe of Judah, (Gen. xlix. 10 ;) and that tribe would therefore 
 possess a consequence proportioned to their expectation of that 
 event. The name of Jews would therefore be one that would sug- 
 gest the facts that they were preserved from captivity, that they 
 had received remarkably the protection of God, and that the Mes- 
 siah was to be sent to that people. Hence it is not wonderful that 
 they should regard it as a special favour to be a Jew, and particu- 
 larly when they added to this the idea of all the other favours con- 
 nected with their being the peculiar people of God. The name 
 Jew came thus to denote all the peculiarities and special favours of 
 their religion. IT And restcst in the law. The word rest here is 
 evidently used in the sense of trusting to, or leaning upon. The 
 Jew leaned mi, or relied on the law for acceptance or favour ; on the 
 fact that he had the law, and on his obedience to it. It does not 
 mean that he relied on his own works, though that was true, but 
 that he leaned on the fact that he had the law, and was thus dis- 
 tinguished above others. The law here means the entire Mosaic 
 economy ; or all the rules and regulations which Moses had given. 
 Perhaps also it includes, as it sometimes does, the whole of the Old 
 Testament. If Makest thy boast of God. Thou dost boast, or glory, 
 that thou hast the knowledge of the true God, while other nations 
 are in darkness. On this account the Jew felt himself far elevated 
 above all other people, and despised them. It was true that they 
 only had the true knowledge of God, and that he had declared 
 himself to be their God, (Deut. iv. 7 ; Psa. cxlvii. 19, 20 ;) but 
 this was not a ground for boasting, but for gratitude. This passage 
 shows us that it is much more common to boast of privileges than 
 to be thankful for them, and that it is no evidence of piety for a 
 man to boast of his knowledge of God. A humble, ardent thank- 
 fulness that we have that knowledge a thankfulness which leads 
 us not to despise others, but to desire that they may have the same 
 privilege is an evidence of piety. 
 
 18. And knowest his will. The will or commands of God. This 
 knowledge they obtained from the Scriptures ; and of course in 
 this they were distinguished from, other nations. IT And approvest. 
 The word used here is capable of two interpretations. It may mean 
 either to distinguish, or to approve. The word is properly and 
 usually applied to the process of testing or trying metals by fire. 
 Hence it comes to be used in a general sense to try or to distinguish
 
 82 ROMANS. [A.D. 57. 
 
 ceilent, being instructed out 
 of the law ; 
 
 19 And art confident 
 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, 
 
 anything; to ascertain its nature, quality, etc., Luke xii. 56. This 
 is probably its meaning here, referring rather to the intellectual 
 
 frocess of discriminating, than to the moral process of approving, 
 t could not, perhaps, be said with propriety at least the scope of 
 the passage does not properly suppose this that the Jew approved 
 or loved the things of God ; but the scope of the passage is, that the 
 Jew valued himself on his knowledge of that which was conformable 
 to the will of God. See Notes on chap. xiv. 1T The things that 
 are more excellent. The word here translated more excellent denotes, 
 properly the things that differ from others, and then also the tiling 
 that excel. It has an ambiguity similar to the word translated 
 " approved." If the interpretation of that word above given is 
 correct, then this word here means those things that differ from 
 others. The reference is to the rites and customs, to the distinc- 
 tions of meats and days, etc., prescribed by the law of Moses. The 
 Jew would pride himself on the fact that he had been taught by 
 the law to make these distinctions, while all the heathen world 
 had been left in ignorance of them. This was one of the advantages 
 on which he valued himself and his religion, f Being instructed, 
 etc. That is, in regard to the one God, his will, and the distin- 
 guishing rites of his worship. 
 
 19. And art confident. This expression denotes the full assurance 
 r,f the Jew that he was superior in knowledge to all other people. 
 It is a remarkable fact, that the Jews put the fullest confidence in 
 their religion. Though proud, wicked, and hypocritical, yet they 
 were not speculative infidels. It was one of their characteristics, 
 evinced through all their history, that they had the fullest assurance 
 that God was the Author of their institutions, and that their reli- 
 gion was his appointment. IT A guide of the blind. A guide of the 
 blind is a figurative expression to denote an instructer of the 
 ignorant. The blind here properly refers to the Gentiles, who were 
 thus regarded by the Jews. The" meaning is, that they esteemed 
 themselves qualified to instruct the heathen world, Matt. xv. 14 ; 
 xxiii. 16. f A light. Another figurative expression to denote a 
 teacher. Comp. Isa. xlix. 6 ; John i. 4, 5, 8, 9. IT In darkness. 
 A common expression to denote the ignorance of the Gentile world. 
 See Note, Matt. iv. 16. 
 
 20. Of the foolish. The word foolish is used in the Scriptures in 
 two significations to denote those who are void of understanding, 
 and to denote the wicked. Here it is clearly used in the former 
 
 , signifying that the Jew esteemed himself qualified to instruct 
 those without knowledge. U Of babes. This is the literal meaning 
 of the original word. The expression is figurative, and denotes 
 those who were as ir/norant an children an expression which they 
 would be likely to apply to all the Gentiles. It is evident that the 
 character here given by Paul to the Jews is one which they claimed, 
 and of which they were proud. They are often mentioned as
 
 &.D.57.1 CHAPTER II. 83 
 
 which hast the form c of 
 knowledge and of the truth 
 in the law. 
 
 21 Thou d therefore which 
 teachest another, teachest 
 
 c 2 Tim. i. 13; iii. 5. 
 d Matt, xxiii. 3, etc. 
 
 thou not thyself? thou that 
 preachest a man should not 
 steal, dost thou steal? 
 
 22 Thou that sayest a 
 man should not commit 
 adultery, dost thou commit 
 
 arrogating this prerogative to themselves, as being qualified to be 
 guides and teachers of others, Matt. xv. 14 ; xxiii. 2, 16, 24. It 
 will be remembered, also, that the Jews considered themselves to 
 be qualified to teach all the world, and hence evinced great zeal to 
 make proselytes. And it is not improbable ( Tholuck) that their 
 rabbies were "accustomed to give the names " foolish" and " babes" 
 to the ignorant proselytes which they had made from the heathen. 
 *i Which hast the form of knowledge. The word here translated 
 form properly denotes a delineation or- picturing of a thing. It is 
 commonly used to denote also the appearance of any object ; that 
 which we see, without reference to its internal character ; the ex- 
 ternal figure. It sometimes denotes the external appearance as 
 distinguished from that which is internal ; or a hypocritical profes- 
 sion of religion without its reality. 2 Tim. iii. 5, " Having the 
 form of godliness, but denying its power." It is sometimes used 
 in a good, and sometimes in a bad sense. Here it denotes, that in 
 their teaching they retained the semblance, sketch, or outline of the 
 true doctrines of the Old Testament. They had in the Scriptures 
 a correct delineation of the truth. Truth is the representation of 
 things as they are ; and the doctrines which the Jews had in the 
 Old Testament were a correct representation or delineation of the 
 objects of knowledge. Comp. 2 Tim. i. 13. If In the law. In the 
 Scriptures of the Old Testament. In these verses the apostle con- 
 cedes to the Jews all that they would claim. Having made this 
 concession of their superior knowledge, he is prepared with the 
 more fidelity and force to convict them of their deep and dreadful 
 depravity in sinning against the superior light and privileges which 
 God had conferred on them. 
 
 21. Thou therefore, etc. He who is a teacher of others may be 
 expected to be learned himself. They ought to be found to be pos- 
 sessed of superior knowledge ; and by this question the apostle 
 impliedly reproves them for their ignorance. The form of a ques- 
 tion is chosen because it conveys the truth with greater force. He 
 puts the question as if it were undeniable that they were grossly 
 ignorant. Comp. Matt, xxiii. 3, "They say, and do not," etc. 
 : TJiat preachest. This word means to proclaim in any manner, 
 whether in the synagogue, or in any place of public teaching. 
 If Dost thou steal ! It cannot be proved, perhaps, that the Jews 
 were extensively guilty of this crime. It is introduced partly, no 
 doubt, to make the inconsistency of their conduct more apparent. 
 We expect a man to set an example of what he means by his public 
 instruction. 
 
 22. Dost thou commit adultery? There is no doubt that this was 
 a crime very common among the Jews. See Notes, Matt, xii, 39;
 
 4 HOMAXS. [A. D. 67. 
 
 boast of the law, through 
 breaking- the law dishonour- 
 est thou God ? 
 
 24 For the name of God 
 
 adultery ? thou that abhor- 
 rest idols, dost thou commit 
 sacrilege ? 
 
 23 Thou that makest thy 
 
 John viii. 1 11. The Jewish Talmud accuses some of the most 
 celebrated of their rabbles, by name, of this vice. Grotius. Jose- 
 phus also gives the same account of the nation. H Thou that ab- 
 horrest idols. It was one of the doctrines of their religion to abhoT 
 i dolatry. This they were everywhere taught in the Old Testament ; 
 and this they doubtless inculcated in their teaching. It was im- 
 possible that they could recommend idolatry. U Dost thou commit, 
 sacrilege ? Sacrilege is the crime of violating or profaning sacred 
 things ; or of appropriating to common purposes what has been de- 
 voted to the service of religion. In this question, the apostle shows 
 remarkable tact and skill. He could not accuse them of idolatry, 
 for the Jews, after the Babylonish captivity, had never fallen into 
 it. But then, though they had not we form, they might have the 
 spirit of idolatry. That spirit consisted in withholding from the 
 true God that which was his due, and bestowing the affections 
 upon something else. This the Jews did by perverting from their 
 proper use the offerings which were designed for his honour ; by 
 withholding that which he demanded of tithes and offerings ; and 
 by devoting to other uses that which was devoted to him, and 
 which properly belonged to his service. That this was a common 
 crime among them is apparent from Mai. i. 8, 12 14 ; iii. 8, 9. It 
 is also evident, from the New Testament, that the temple was, in 
 many ways, desecrated and profaned in the time of our Saviour. 
 Notes, Matt. xxi. 12, 13. 
 
 23. Makest thy boast, etc. To boast in the law implied their 
 conviction of its excellence and obligation, as a roan does not boast 
 of that which he esteems to be of no value. IT Dishonourest thou 
 God. "By boasting of the law, they proclaimed their conviction 
 that it was from God. By breaking it, they denied it. And as 
 actions are a true test of men's real opinions, their breaking the 
 law did it more dishonour than their boasting of it did it honour. 
 This is always the case. It matters little what a man's speculative 
 opinions may be ; his practice may do far more to disgrace religion, 
 than his profession does to honour it. It is the life and conduct, 
 and not merely the profession of the lips, that does real honour to 
 the true religion. Alas, with what pertinency and force may this 
 question be put to many who call themselves Christians ! 
 
 24. The name of God. The name and character of the true God. 
 f Is blasphemed. Note, Matt. ix. 3. That is, your conduct is such 
 as to lead the heathen world to blaspheme and reproach both your 
 religion and its Author. By your hypocrisy and crimes the pagan 
 world is led to despise a religion which is observed to have no effect 
 in purifying and restraining its professors ; and of course the re- 
 proach will terminate on the Author of your religion that is, the 
 true God. A life of purity would tend to honour religion and its 
 Author ; a life of impurity does the reverse. There is no doubt 
 that this was actually the effect of the deportment of the Jews.
 
 A. D. 57.] CHAPTER H. 85 
 
 25 For circumcision verily 
 profiteth, if thou keep the 
 law : but f if thou be a 
 
 is blasphemed among the 
 Gentiles through you, as it 
 is written.' 
 
 e Ezek. xxxvi. 'JO, 23. 
 
 / Gal. v. 3. 
 
 They were scattered everywhere ; everywhere they were corrupt 
 and wicked ; and everywhere they and their religion were despised. 
 IT Among the Gentiles. In the midst of whom many Jews lived. 
 IT Through you. By means of you, or as the result of your conduct. 
 It may mean, that you Jews do it, or profane the name of God ; 
 but the connexion seems rather to require the former sense. U As 
 it is written. To what place the apostle has reference cannot be 
 certainly determined. There are two passages in the Old Testa- 
 ment which will bear on the case, and perhaps he had them both 
 in his view, Isa. lii. 5 ; Ezek. xxxvi. 20, 23. The meaning is not 
 that the passages in the Old Testament, referred to by the phrase 
 " as it is written," had any particular reference to the conduct of 
 the Jews in the time of Paul, but that this had been the character 
 of the people, and the effect of their conduct as a nation, instances 
 of which had been before observed and recorded by the prophets. 
 The same thing has occurred to a most melancholy extent in regard 
 to professed Christian nations. For purposes of commerce, and 
 science, and war, and traffic, men from nations nominally Christian, 
 have gone into almost every part of the heathen world. But they 
 have not often been real Christians. They have been intent on 
 gain ; and have to a melancholy extent been profane, and unprin- 
 cipled, and profligate men. Yet the heathen have regarded them 
 as Christians; as fair specimens of the effect of the religion of 
 Christ. They have learned, therefore, to abuse the name of Chris- 
 tian, and the Author of the Christian religion, as encouraging and 
 promoting profligacy of life. Hence one reason, among thousands, 
 of the importance of Christian missions to the heathen. It is well 
 to disabuse the pagan world of their erroneous opinions of the ten- 
 dency of Christianity. It is well to teach them that we do not 
 regard these men as Christians. As we have sent to them the 
 icoi-ftt part of our population, it is well to send them holy men, who 
 shall exhibit to them the true nature of Christianity, and raise our 
 character in their eyes as a Christian people. And were there no 
 other result of Cliristian missions, it would be worth all the expense 
 and toil attending them, to raise the national character in the view 
 of the pagan world. 
 
 2-5. For circumcision. Xote, John vii. 22 ; Acts vii. 8. This 
 was the peculiar rite by which the relation to the covenant of 
 Abraham was recognised ; or by which the right to all the privi- 
 leges of a member of the Jewish commonwealth was acknowledged. 
 The Jews of course affixed a high importance to the rite, f Verily 
 profiteth. Is truly a benefit ; or is an advantage. The meaning is, 
 that their being recognised as members of the Jewish common- 
 wealth, and introduced to the privileges of the Jew, was an 
 advantage. See ch. iii. 1, 2. The apostle was not disposed to 
 deny that they possessed this advantage, but he tells them why it 
 was a benefit, and how it might fail of conferring any favour,
 
 86 
 
 ROMANS. 
 
 IA.D. 57, 
 
 breaker of the law, thy 
 circumcision is made un- 
 circumcision. 
 
 26 Therefore if * the un- 
 
 g Acts x. 34, 35. 
 
 circumcision keep the right- 
 eousness of the law, shall 
 not his uncircumcision be 
 counted for circumcision ? 
 
 IT If thou keep the law. The mere sign can be of no value. The 
 mere fact of being a Jew is not what God requires. It may be a 
 favour to have his law, but the mere possession of the. law cannot 
 entitle to the favour of God. So it is a privilege to be born, in a 
 Christian land ; to have had pious parents ; to be amidst the ordi- 
 nances of religion ; to be trained in Sunday-schools ; and to be 
 devoted to God in baptism : for all these are favourable circum- 
 stances for salvation. But none of them entitle to the favour of 
 God ; and unless they are improved as they should be, they may 
 be only the means of increasing our condemnation, 2 Cor. ii. 16. 
 IT Thy circumcision is made uncircumcision. Thy circumcision, or 
 thy being called a Jew, is of no value. It will not distinguish you 
 from those who are not circumcised. You will be treated as a 
 heathen. No external advantages, no name, or rite, or ceremony 
 will save you. God requires the obedience of the heart and of the 
 life. Where there is a disposition to render that, there is an 
 advantage in possessing the external means of grace. Where that 
 is wanting, no rite or profession can save. This applies with as 
 much force to those who have been baptized in infancy, and to 
 those Avho have made a profession of religion in a Christian church, 
 as to the Jew. 
 
 26. Therefore if the uncircumcision. If those who are not cir- 
 cumcised, i. e. the heathen. IT Keep the righteousness of the law. 
 Keep that which the law of Moses commands. It could not be 
 supposed that a heathen would understand the requirements of the 
 ceremonial law ; but reference is had here to the moral law. The 
 apostle does not expressly affirm that this was ever done ; but he 
 supposes the case, to show the true nature and value of the rites 
 of the Jews. H Shall not his uncircumcision. Or, shall the fact 
 that he is uncircumcised stand in the way of the acceptance of his 
 services ? Or, shall he not as certainly and as readily be accepted 
 by God as if he were a Jew? Or, in other words, the apostle 
 teaches the doctrine that acceptance with God does not depend on 
 a man's external privileges, but on the state of the heart and life. 
 IT Be counted for circumcision. Shall he not be treated as if he were 
 circumcised ? Shall his being uncircumcised be any barrier in the 
 way of his acceptance with God? The word rendered "be counted," 
 is that which is commonly rendered to reckon, TO IMPUTE ; and its 
 use here shows that the Scripture use of the word is not to transfer, 
 or to charge with that which is not deserved, or not true. It 
 means simply that a man shall be treated as if it were so ; that this 
 want of circumcision shall be no bar to acceptance. There is 
 nothing set over to his account ; nothing transferred ; nothing 
 reckoned different from what it is. God judges things as they 
 are ; and as the man, though uncircumcised, who keeps the law, 
 ought to be treated as if he had been circumcised, so he who
 
 A.B. 57.] 
 
 CHAPTER II. 
 
 87 
 
 27 And shall not uncir- 
 cumcision which is by na- 
 ture, if it fulfil the law, A 
 judge thee, who by the 
 letter and circumcision dost 
 transgress the law ? 
 
 k Matt. xii. 41, 4C. 
 
 i Matt. iii. 9; John viii. 39; Rom. ix. 
 6,7; Gal. vi. 15; Rev. ii. 9. 
 
 28 For he ' is not a Jew, 
 which is one outwardly ; 
 neither is that circumcision 
 which is outward in the 
 flesh : 
 
 29 But he is a Jew, 
 which is one inwardly ; 
 and circumcision is that of 
 
 believes in Christ agreeably to the Divine promise, and trusts to his 
 merits alone for salvation, oxight to be treated as if he were himself 
 righteous. God judges the tiling as it is, and treats men as it is 
 proper to treat them, as being pardoned and accepted through 
 his Son. 
 
 27. Which is by nature. Which is the natural state of man ; 
 his condition before he is admitted to any of the peculiar rites of 
 the Jewish religion. H If it fulfil the law. If they who are un- 
 circumcised keep the law. IT Judge thee. Condemn thee as guilty. 
 As we say, the conduct of such a man condemns us. He acts so 
 much more consistently and uprightly than \ve do, that we see our 
 guilt. For a similar mode of expression, see Matt. xii. 41, 42. 
 IT Who by the letter, etc. The translation here is certainly not 
 happily expressed. It is difficult to ascertain its meaning. The 
 evident meaning of the original is, " Shall not a heathen man who 
 has none of your external privileges, if he keeps the law, con- 
 demn you who are Jews ; who, although you have the letter and 
 circumcision, are nevertheless transgressors of the law?" IT The 
 letter. The word letter properly means the mark or character from 
 which syllables and words are formed. It is also used in the sense 
 of writing of any kind, (Luke xvi. 6, 7 ; Acts xxviii. 21 ; Gal. vi. 
 11,) particularly the writings of Moses, denoting, by way of 
 eminence, the letter, or the writing, Rom. vii. 6 ; 2 Tim. iii. 15. 
 
 28. For he is not a Jew, etc. He who is merely descended from 
 Abraham, and is circumcised, and externally conforms to the law 
 only, does not possess the true character, and manifest the true 
 spirit, contemplated by the separation of the Jewish people. Their 
 separation required much more. II Neither is that circumcision, 
 etc. Neither does it meet the full design of the rite of circumcision, 
 that it is externally performed. It contemplated much more. 
 See ver. 29. 
 
 29. But he is a Jew. He comes up to the design of the Jewish 
 institution ; he manifests truly what it is to be a Jew. ^ Which 
 is one inwardly. Who is in heart a Jew. Who has the true spirit, 
 and fulfils the design of their being separated as a peculiar people. 
 This passage proves that the design of separating them was not 
 merely to perform certain external rites, or to conform to external 
 observances, but to be a people holy in heart and in life. It 
 cannot be denied that this design was not generally understood in 
 the time of the apostles ; but it was abundantly declared in the 
 Old Testament, Deut. vi. 5 ; x. 12, 13, 20 ; xxx. 20 ; Isa. i. 1120 ; 
 Mic. vi. 8; Psa. li. 16, 17; I, 7- -">. ^ Ami circumcision is that
 
 ROMAN r. 
 
 [A., i). 57. 
 
 tlie heart, * in the spirit, and 
 not in the letter ; \vhose 
 
 t Pent. x. 16 ; xxx. 6 ; Jcr. iv. 4 ; 
 Phii. iii. 3; Col. ii. Jl. 
 
 praise ' is not of men, but 
 of God. 
 
 / 2 Cor. x. 18. 
 
 of the heart. That is, that circumcision which is acceptable to 
 God, and which meets the design of the institution, is that which 
 is attended with holiness of heart ; with the cutting off of sins ; 
 and with a pure life. The design of circumcision was to be a sign 
 of separation from the heathen world, and of consecration to the 
 holy God. And this design implied the renunciation and forsaking 
 of all sins ; or the cutting off of everything that was offensive to God. 
 This was a work peculiarly of the heart. This design was often 
 stated and enforced in the writings of the Old Tes-tament. Deut. 
 x. 16, " Circumcise, therefore, the foreskin of your heart, and be 
 no more stiffnecked." Jer. iv. 4 ; Deut. xxx. 6. II In t/ie spirit. 
 This is an expression explaining further what he had just said. It 
 does not mean by the Holy Spirit, but that the work was to take 
 place in the soul, and not in the body only. It was to be an in- 
 ternal, spiritual work, and not merely an external service. H And 
 not in tJie letter. That is, not only according to the literal, external 
 command. U Whose praise, etc. Whose object is not to secure 
 the praise of men. One of the main characteristics of the Jews in 
 the time of Christ was, a desire to secure honour among men, as 
 being exactly scrupulous in the performance of all the duties of 
 their religion. They prided themselves on their descent from 
 Abraham, and on their regular conformity to the precepts of the 
 law of Moses, Matt. iii. 9 ; vi. 2, 5 ; Luke xviii. 10 12 ; Matt, 
 xxiii. 23. IT But of God. " Man looketh on the outward appear- 
 ance, but the Lord looketh on the heart," 1 Sam. xvi. 7. The 
 praise of God can be bestowed only on those who conform rcal/y, 
 and not externally only, to his requirements. 
 
 The remarks which are made here respecting the Jews, are also 
 strictly applicable to professing Christians, and we may learn 
 
 1 . That the external rites of religion arc of much less importance 
 than the state of the heart. 
 
 2. That the only value of those rites is to promote holiness of 
 . and life. 
 
 o. That tlic mere fact that we arc bom of pious ancestors will 
 not save us. 
 
 4. That the fact that we were dedicated to God in baptism will 
 not save us. 
 
 5. That a mere profession of religion, however orthodox maybe 
 ouv creed, will not save us. 
 
 6. That the estimate which men may put on our piety is not the 
 proper measure of our true character and standing. 
 
 7. It is an inexpressible privilege to be in possession of the word 
 of God, and to know our duty. It may, if improved, conduce to 
 our elevation in holiness and" happiness here, and to our eternal 
 felicity hereafter. 
 
 8. It is also a fearful thing to neglect the privileges which we 
 enj^y. We shall b? judged according to the light wliich we have ;
 
 A. D. 57.] CHAPTER III. 89 
 
 CHAPTER HI. 
 
 advantage then 
 hath the Jew ? or what 
 profit is there of circum- 
 
 cision 
 
 2 Much every way : 
 chiefly, because that unto 
 them m were committed the 
 oracles of God. 
 
 m Dent. iv. 7, 8. 
 
 and it Trill be an awful event to go to eternity from a Christian 
 land unprepared. 
 
 9. Whatever may be the destiny of the heathen, it is our duty to 
 make preparation to meet God. The most wicked of the heathen 
 may meet a far milder doom than many who are externally moral, 
 or who profess religion in Christian lands. Instead, therefore, of 
 speculating on what may be their destiny, it is the duty of even- 
 individual to be at peace himself with God, and to flee from the 
 wrath to come. 
 
 CHAPTER, III. 
 
 1. What advantage, etc. The design of the first part of this 
 chapter is to answer some of the objections which might be offered 
 by a Jew to the statements in the last chapter. The first objection 
 is stated in this verse. A Jew would naturally ask, if the view 
 which the apostle had given were correct, what peculiar benefit 
 could the Jew derive from his religion ? The objection would arise 
 particularly from the position advanced, (chap. ii. 25, 26,) that if 
 a heathen should do the things required by the law, he would be 
 treated as if he had been circumcised. Hence the question, " What 
 profit is there of circumcision :" 
 
 2. Much every way. Or, in every respect. This is the answer 
 of the apostle to the objection in ver. 1. IT Chiefly. That is, this 
 is the principal advantage, and one including all others. The main 
 benefit of being a Jew is to possess the sacred Scriptures, and their 
 instructions. IT Unto them icere committed. Or were entrusted, 
 v.-cre confided. The word translated " were committed," is that 
 which is commonly employed to express faith or confidence, and it 
 implied confidence in them on the part of God in entrusting his 
 oracles to them ; a confidence Avhich was not misplaced, for no 
 people ever guarded a sacred trust or deposit with more fidelity, 
 than the Jews did the sacred Scriptures. H The oracles. The word 
 oracle among the heathen meant, properly, the answer or response 
 of a god, or of some priest supposed to be inspired, to an inquiry 
 of importance, usually expressed in a brief, sententious Avay, anil 
 often with great ambiguity. The place from which such a response 
 was usually obtained was also called an oracle, as the oracle at 
 Delphi, etc. These oracles were frequent among the heathen, and 
 affairs of great importance were usually submitted to them. The 
 word rendered oracles occurs in the New Testament but four times, 
 Acts vii. 33 ; Hcb. v. 12 ; 1 Pet. iv. 11 ; Rom. iii. 2. It is evidently 
 here used to denote the Scriptures, as being that which was spoken 
 by God, and particularly perhaps the Divine promises. To possess 
 these was, of course, an eminent privilege, and included all others, 
 as they instructed them in their duty, and were their guide in
 
 90 ROMANS. [A.D. 57. 
 
 3 For what if some " did I unbelief make the faith of 
 
 not believe ? shall their 
 
 n Chap. x. 16; Heb. iv. 2. 
 
 God without effect ? 
 4 God forbid : yea, let 
 
 everything that pertained to them in this life and the life to come. 
 They contained, besides, many precious promises respecting the 
 future dignity of the nation in reference to the Messiah. No higher 
 favour can be conferred on a people than to be put in possession 
 of the sacred Scriptures. And this fact should excite us to grati- 
 tude, and lead us to endeavour to extend them also to other na- 
 tions. Comp. Deut. iv. 7, 8 ; Psa. cxlvii. 19, 20. 
 
 3. For what if some did not believe? This is to be regarded as 
 another objection of a Jew. " What then ; or what follows r if it 
 be admitted that some of the nation did not believe, does it not 
 follow that the faithfulness of God in his promises will fail " The 
 points of the objection are these : (1.) The apostle had maintained 
 that the nation was sinful, (chap. ii. ;) that is, that they had not 
 obeyed or believed God. (2.) This the objector for the time 
 admits, or supposes, in relation to some of them. But (3) he asks 
 whether this does not involve a consequence which is not ad- 
 missible, that God is unfaithful. Did not the fact that God chose 
 them as his people, and entered into covenant with them, imply 
 that the Jews should be kept from perdition : It was evidently 
 their belief that all Jews would be saved and this belief they 
 grounded on his covenant with their fathers. The doctrine of the 
 apostle (chap, ii.) would seem to imply that, in certain respects, 
 they were on a level with the Gentile nations ; that if they sinned, 
 they would be treated just like the heathen ; and hence they asked 
 of what value was the promise of God ? Had it not become vain 
 and nugatory? U Make the faith. The \void faith here evidently 
 means the faithfulness or Jidelity of God to his promises. Comp. 
 Matt.xxiii. 23; 2 Tim. iii. 10 ; Hos. ii. 20. H Without effect. De- 
 stroy it ; or prevent him from fulfilling his promises. The mean- 
 ing of the objection is, that the fact supposed, that the Jews would 
 become unfaithful and be lost, would imply that God ha.dfaik-d to 
 keep his promises to the nation ; or that he had made promises 
 which the result showed he was not able to perform. 
 
 4. God forbid. Greek, Let not this be. The sense is, Let not 
 this by any means be supposed. This is the answer of the apostle, 
 showing that no such consequence followed from his^doctrincs ; 
 and that if any such consequence should follow, the doctrine should 
 be at once abandoned, and that every man, no matter who, should 
 be rather esteemed false than God. The veracity of God ivas a great 
 first principle, which was to be held, whatever might be the con- 
 sequence. This implies that the apostle believed that the fidelity 
 of God could be maintained in strict consistency with the fact that 
 any number of the Jews might be found to be unfaithful, and be 
 cast off. The apostle has not entered into an explanation of this, 
 or shown how it could be; but it is not difficult to understand how 
 it was. The promise made to Abraham, and the fathers, was no? 
 unconditional and absolute, that all the Jews should be saved. It 
 was implied that they were to be obedient ; and that if they were
 
 A.D 57.] CHAPTER HI. 9] 
 
 God be true, but every man 
 a liar; as it is written, 
 
 o Psa. li. 4. ' 
 
 That thou mightest be justi- 
 fied in thy sayings, and 
 
 not, they would be cast off, Gen. xviii. 19. Though the apostle 
 has not stated it here, yet he has considered it at length in another 
 part of this epistle, and showed that it was not only consistent with 
 the original promise that a part of the Jews should be found un- 
 faithful, and be cast off, but that it had actually occurred according 
 to the prophets, chap. x. 16 21 ; xi. Thus the fidelity of God was 
 preserved ; at the same time that it was a matter of fact that no 
 small part of the nation was rejected and lost. IF Let God be true. 
 Let God be esteemed true and faithful, whatever consequence may 
 follow. This was a first principle, and should be now, that God 
 should be believed to be a God of truth, whatever consequence it 
 might involve. How happy would it be, if all men would regard 
 this as a fixed principle, a matter not to be questioned in their 
 hearts, or debated about, that God is true to his word ! How much 
 doubt and anxiety would it save professing Christians ; and how 
 much error would it save among sinners ! Amidst all the agitations 
 of the world, all conflicts, debates, and trials, it would be a fixed 
 position, where every man might find rest, and which would do 
 more than all other things to allay the tempests, and smooth the 
 agitated waves of human life. H But every mail a liar. Though 
 every man and every other opinion should be found to be false. 
 Of course this included the apostle and his reasoning ; and the 
 expression is one of those which show his magnanimity and great- 
 ness of soul. It implies that every opinion which he and all others 
 held every doctrine which had been defended, should be at once 
 abandoned, if it implied that God was false. It was to be assumed 
 as a first principle in all religion and all reasoning, that if a doctrine; 
 implied that God was not faithful, it was of course a lalse doctrine. 
 This showed his firm conviction that the doctrine which he ad- 
 vanced was strictly in accordance with the veracity of the Divine 
 promise. What a noble principle is this ! How strikingly illus- 
 trative of the humility of true piety, and of the confidence which 
 true piety places in God above all tfye deductions of human reason ! 
 And if all men were willing to sacrifice their opinions when they 
 appeared to impinge on the veracity of God ; if they started back 
 with instinctive shuddering at the very supposition of such a want 
 of fidelity in him, how soon would it put an end to the boastings 
 of error, to the pride of philosophy, to lofty dictation in religion ! 
 Xo man with this feeling could be for a moment a TJniversalist ; 
 and none could be an infidel. H As it is written. Psa. li. 4. To 
 confirm the sentiment which he had just advanced, and to show 
 that it accorded with the spirit of religion as expressed in the Jewish 
 writings, the apostle appeals to the language of David, uttered in 
 a state of deep penitence for past transgressions. Of all quotations 
 ever made, this is one of the most beautiful and mcst happy. David 
 was overwhelmed with grief ; be saw his crime to be awful ; he 
 feared the displeasure of God, and trembled before him. Yet he 
 h eld it as a fixed, indisputable principle, that Goi> WAS EIGHT. This
 
 92 .ROMANS [A. u. 
 
 mightest overcome when 
 thou art judged. 
 
 5 But if our unrighteous- 
 ness commend the right- 
 
 he never once thought of calling in question. He had sinned 
 against God, God only ; and he did not once think of calling hi 
 question the fact that G od was just altogether in reproving him 
 for his sin, and in pronouncing against him the sentence of con- 
 demnation. H That thou mightest be justified. That thou mightest 
 be regarded as just or right; or, that it may appear that God is not 
 unjust. This does not mean that David had sinned against God 
 for the purpose of justifying him, but that he now clearly saw that 
 his sin had been so directly against him, and so aggravated, that 
 God was right in his sentence of condemnation. H In thy sayings. 
 In what thou hast spoken ; that is, in thy sentence of condemna- 
 tion ; in thy words in relation to this offence. It may help us to 
 understand this, to remember that the psalm was written imme- 
 diately after Nathan, at the command of God, had gone to reprove 
 David for his crime. (See the title of the psalm.) God, by the 
 mouth of Nathan, had expressly condemned David for his crime. 
 To this expression of condemnation David doubtless refers by the 
 expression "in thy sayings." See 2 Sam. xii. 7 13. *J And 
 mightest overcome. In the Hebrew, " mightest be pure," or mightest 
 be esteemed pure, or just. The word which the Seventy and the 
 apostle have used, "mightest overcome," is sometimes used with 
 reference to litigations or trials in a court of justice. He that was 
 accused and acquitted, or who was adjudged to be innocent, might 
 be said to overcome, or to gain the cause. The expression is thus 
 used here. As if there were a trial between David and God, God 
 would overcome ; that is, would be esteemed pure and righteous 
 in his sentence condemning the crime of David. IT When thou art 
 judged. The Hebrew is, when thou judgest ; that is, in thy judg- 
 ment pronounced on this crime. The Greek may also be in the 
 middle voice as well as the passive, and may correspond, therefore, 
 in meaning precisely with the Hebrew. So the Arabic renders it. 
 The Syriac renders it, "when they (that is, men) shall judge thec." 
 The meaning, as expressed by David, is, that God is to be esteemed 
 right and just in condemning, men for their sins, and that a true 
 penitent, that is, a man placed in the best circumstances to form a 
 proper estimate of God, will see this, though it should condemn 
 himself. The meaning of the expression in the connexion in which 
 Paul uses it is, that it is to be held as a fixed, unwavering princi- 
 ple, that God is right and true, whatever consequences it may 
 involve, whatever doctrine it may overthrow, or whatever man it 
 may prove to be a liar. 
 
 5. But if our itnrinlitcousncss. If our sin. The particular sin 
 which had been specified (vcr. 3) \va.s.unbduf. But the apostle 
 here gives the objection a general form. Tins is to be regarded as 
 an objection which a Jew might make. The force of it is this : (1) 
 It had been conceded that some had not believed ; that is, had 
 sinned. (2.) But God was true to his promises. Notwithstanding 
 their sin, God's character was the same. Nay, (3,) in the very 
 midft of sin, and as one of the results of it, the character of God as
 
 A. c. 57. 1 CHAPTER III. 93 
 
 eousness of God, what shall 
 we say? Is God unright- 
 eous who taketh vengeance? 
 (I speak as a man) 
 
 6 God forbid : for then 
 how p shall God judge the 
 world ? 
 
 p Job viii 3 
 
 a just Being shone out illustriously. The question then was, (4,) 
 if his glory resulted from it ; if the effect of all was to show that his 
 character was pure, how could ho punish that siri from which his 
 own glory resulted? And this is a question which is often asked 
 by sinners. IT Commend. Recommend ; show forth ; render illus- 
 trious. U The righteousness of God. His just and holy character. 
 This was the effect on David's mind, that he saw more clearly the 
 justice of God in his threatenings against sin, in consequence of 
 his own transgression. And if this effect followed, if honour was 
 thus done to God, the question was, how he could consistently 
 punish that which tended to promote his own glory ? *i What shall 
 ice say ? What follows ? or, what is the inference ? This is a mode 
 of speech as if the objector hesitated about expressing an inference 
 which would seem to follow, but which was horrible in its cha- 
 racter. IT Is God unrighteous? The meaning of this would be 
 better expressed thus: "Is not God unrighteous in punishing? 
 Does it not follow, that if God is honoured by sin, that it would 
 be wrong for him to inflict punishment ?" IT Who taketh vengeance. 
 The meaning of this is simply, who inflicts punishment. The idea 
 of vengeance is not necessarily in the original, (opybv.) It is com- 
 monly rendered wrath, but it often means simply punishment, with 
 out any reference to the state of the mind of him who inflicts it. 
 Matt. iii. 7 ; Luke iii. 7 ; xxi. 23 ; John iii. 36. Note, Rom. i. 18 ; 
 iv. 15. II I speak as a man. I speak after the manner of men. 1 
 speak as appears to be the case to human view ; or as would strike 
 the human mind. It does not mean that the language was such 
 as wicked men were accustomed to use; but that the objector 
 expressed a sentiment which to human view would seem to follow 
 from what had been said. This I regard as the language of an 
 objector. It implies a degree of reverence for the character of God, 
 and a seeming unwillingness to state an objection which seemed to 
 be dishonourable to God, but which nevertheless pressed itself so 
 strong on the mind as to appear irresistible. No way of stating 
 the objection could have been more artful or impressive. 
 
 6. God forbid. Note, ver. 4. If For then. If it be admitted 
 that it would be unjust for God to inflict punishment. H How 
 shall God, etc. How will it be right or consistent for him to judge 
 the world. IT Judge. To judge implies the possibility and the cor- 
 rectness of condemning the guilty ; for if it were not right to con- 
 demn them, judgment would be a farce. This does not mean that 
 God would condemn all the world ; but that the fact of judging 
 men implied the possibility and propriety of condemning those who 
 were guilty. It is remarkable that the apostle does not attempt 
 to explain how it could be that God could take occasion from the 
 sins of men to promote his glory ; nor does he even admit the fact; 
 but he meets directly the objection. To understand the force of 
 his answer, it must be remembered that it was an admitted fact, a
 
 ;,.j ROMANS. IA. D. 57 
 
 7 For if the truth of God 
 hath more abounded through 
 my lie unto his glory; why 
 
 yet am I also judged as a 
 
 sinner '. 
 
 fact which no one among the Jews would call in question, that God 
 would judge the world. This fact was fully taught in their own 
 writings, Gen. xviii. 25 ; Eccles. xii. 14 ; xi. 9. It was besides an 
 admitted point with them, that God would condemn the heathen 
 world; and perhaps the term "world" here refers particularly to 
 them. But how could this be, if it were not right for God to inflict 
 punishment at all? The inference of the objector, therefore, could 
 not be true ; though the apostle does not tell us how it was con- 
 sistent to innict punishment for offences from which God took 
 occasion to promote his glory. It may be remarked, however, that 
 God will judge offences, not from what he may do in overruliny 
 them, but from the nature of the crime itself. The question is not, 
 what good God may bring out of it, but what docs the crime itself 
 deserve ? what is the character of the offender r what was his in- 
 tention ? It is not what God may do to overrule the offence when 
 it is committed. The just punishment of the murderer is to be 
 determined by the law, and by his own desert ; and not from any 
 reputation for integrity and uprightness which the judge may mani- 
 fest on his trial ; or from any honour which may accrue to the 
 police for detecting him ; or any security which may result to the 
 commonwealth from his execution ; or from any honour which the 
 law may gain as a just law by his condemnation. Nor should any 
 of these facts and advantages, which may result from his execution, 
 be pleaded in bar of his condemnation. So it is with the sinner 
 under the Divine administration. It is indeed a truth (Psa. Lxxvi. 
 10) that the wrath of man shall praise God, and that he will take 
 occasion from men's wickedness to glorify himself as a just Judge 
 and moral Governor ; but this will be no ground of acquittal for 
 the sinner. 
 
 7. For if, etc. This is an objection similar to the former. It is 
 indeed but another form of the same. If The truth of God. His 
 truth or faithfulness in adhering to his threatenings. God threat- 
 ened to punish the guilty. By their guilt he will take occasion to 
 show his own truth ; or their crime will furnish occasion for such 
 an exhibition. H Hath more abounded. Has been more striking, 
 or more manifest. His truth will be shown bv the fulfilment of all 
 his promises to his people, and of all his predictions. But it will 
 also be shown by fulfilling his threatenings on the guilty. It will, 
 therefore, more abound by their condemnation ; that is, their con- 
 demnation will furnish new and striking instances of his truth. 
 Every lost sinner will be, therefore, an eternal monument of the 
 truth of God. IF Through my lie. By means of my lie, or as one 
 of the results of my falsehood. The word lie here means falsehood, 
 dcceitfulness, unfaithfulness. If by the unfaithfulness of the Jewish 
 people to the covenant, occasion should be given to God to glorify 
 himself, how could they be condemned for it ? IF Unto his glory. To 
 his praise, or so as to show his character in such a way as to excite 
 the praise and admiration of his intelligent creation. 1F Why yet
 
 A. D. 57.1 CHAPTER IIL 95 
 
 8 And not rather, (as we and as some affirm that we 
 be slanderously reported, say,) Let * us do evil, that 
 
 g Chap. vi. 1, 15. 
 
 am I, etc. How can that act be regarded as evil, which tends to 
 promote the glory of God ? The fault in the reasoning of the 
 objector is this, that he takes for granted that the direct tendency 
 of his conduct is to promote God's glory, whereas it is just the 
 reverse ; and it is by God's reversing that tendency, or overruling 
 it, that he obtains his glory. The tendency of murder is not to 
 honour the law, or to promote the security of society, but just the 
 reverse. Still, his execution shall avert the direct tendency of his 
 crime, and do honour to the law and the judge, and promote the 
 peace and security of the community by restraining others. / 
 
 8. And not rather. This is the answer of the apostle. He meets 
 the objection by showing its tendency if carried out, and if it were 
 made a principle of conduct. The meaning is, " If the glory of 
 God is to be promoted by sin, and if a man is not therefore to be 
 condemned, or held guilty for it ; if this fact absolves man from 
 crime, why not carry the doctrine out, and make it a principle of 
 conduct, and DO ALL THE EVIL WE CAN, in order to promote his glory f" 
 This was the fair consequence of the objection. And yet this was 
 a result so shocking and monstrous, that all that was necessary 
 in order to answer the objection was merely to state this conse- 
 quence. Every man's moral feelings -would revolt at the doctrine ; 
 every man would know that it could not be true ; and every man, 
 therefore, could see that the objection was not valid. IT As ice. 
 This refers, doubtless, to the apostles, and to Christians generally. 
 It is unquestionable, that this accusation was often brought against 
 them. If Slanderously reported. Greek, " As we are blasphemed." 
 This is the legitimate and proper use of the word blaspheme, to 
 speak of one in a reproachful and calumnious manner. IT As some 
 affirm, etc. Doubtless Jews. AVhy they should affirm this, is not 
 known. It was doubtless, however, some perversion of the doctrines 
 that the apostles preached. The doctrines which were thus mis- 
 represented and abused were probably these : the apostles taught 
 that the sins of men were the occasion of promoting God's glory in 
 the plan of salvation. That " where sin abounded, grace did much 
 more abound," chap. v. 20. That God, in the salvation of men, 
 would be glorified just in proportion to the depth and pollution of 
 the guilt which was forgiven. This was true ; but how easy was 
 it to misrepresent this as teaching that men ought to sin in order 
 to promote God's glory ! And instead of stating it as an inference 
 which THEY drew from the doctrine, to state it as what the apostles 
 wtually taught. This is the common mode in which charges are 
 brought against others. Men draw an inference themselves, or 
 suppose that the doctrine leads to such an inference, and then 
 charge it on others as what they actually hold and teach. There 
 is one maxim which should never be departed from : that a man is 
 not to be held responsible for the inferences which tee may draw from his 
 doctrine ; and that he is never to be represented as holding and teaching 
 that which WE suppose foliates from his doctrine. He is answerable
 
 96 ROMANS. [A. D. 57. 
 
 good may come ? whose 
 damnation is just. 
 
 9 What then ? are we 
 better than they ? No, in no 
 wise : for we have before 
 
 ' proved both Jews and 
 Gentiles, that they are all 
 under sin ; 
 
 10 As it is written,' There 
 
 1 charged, r Psa. xiv. suid liii. 
 
 only for what he avows. H Let us do evil. That is, since sin is to 
 promote the glory of God, let us commit as much as possible. IT That 
 good may come. That God may take occasion by it to promote his 
 glory. 11 Whose damnation is just. Whose condemnation. See 
 Note, ch. xiv. 23. This does not necessarily refer to future punish- 
 ment, but it means that the conduct of those who thus slanderously 
 perverted the doctrines of the Christian religion, and accused the 
 apostles of teaching this doctrine, was deserving of condemnation 
 or punishment. Thus he expressly disavows, in strong language, 
 the doctrine charged on Christians. Thus he silences the objection ; 
 and thus he teaches as a great fundamental law, that evil is not to 
 be done that good may come. This is a universal rule ; and this is 
 in no case to be departed from. "Whatever is evil is not to be done 
 under any pretence. Any imaginable good which we may think 
 will result from it ; any advantage to ourselves or to our cause ; 
 or any glory which we may think may result to God, will not 
 sanction or justify the deed. Strict, uncompromising integrity and 
 honesty is to be the maxim of our lives ; and in such a life only 
 can we hope for success, or for the blessing of God. 
 
 9. What then f Tliis is another remark supposed to be made by 
 a Jewish objector. " What follows : or are we to infer that wo 
 are better than others r" IT Are we better than they ? Are we Jews 
 better than the Gentiles ? Or rather, have we any preference, or 
 advantage as to character and prospects, over the Gentiles ? These 
 questions refer only to the great point in debate, to wit, about jus- 
 tification before God. The apostle had admitted (ver. 2) that the 
 Jews had important advantages in some respects, but he now affirms 
 \hat those advantages did not make a difference between them and 
 che Gentiles about justification. ^1 No, in no wise. Not at all. 
 That is, the Jews have no preference or advantage over the Gentiles 
 in regard to the subject of justification before God. They have 
 failed to keep the law ; they are sinners ; and if they are justified, 
 it must be in the same way as the rest of the world. II We have 
 before proved, etc. Ch. i. 21 32 ; ch. ii. H Under sin. Sinners. 
 Under the power and dominion of sin. 
 
 10. As it is written. The apostle is reasoning with Jews; 
 and he proceeds to show, from their own Scriptures, that what 
 he had affirmed was true. The point to be proved was, that 
 the Jews, in the matter of justification, had no advantage or pre- 
 ference over the Gentiles ; that the Jew had failed to keep the 
 law which had been given him, as the Gentile had failed to 
 keep the law which had been given him ; and that both there- 
 fore were equally dependent on the mercy of God, incapable of 
 being justified and saved by their works. To show this the 
 apostle adduces texts, to show what was the character of the Jewish 
 people ; or to show that, according to their own Scriptures, they
 
 .-n. 57.J CHAPTER III. 97 
 
 is none righteous, no, not 
 
 1 1 There is none that 
 
 understandeth, there is 
 none that seeketh after 
 God. 
 
 were sinners no less than the Gentiles. The point then is, to prove 
 the depravity of the Jews, not that of universal depravity. The in- 
 terpretation should be confined to the bearing of the passages on 
 the Jews, and the quotations should not be adduced as directly 
 proving the doctrine of universal depravity. In a certain sense, 
 which will be stated soon, they may be adduced as bearing on that 
 subject. But their direct reference is to the Jewish nation. The 
 passages which follow are taken from various parts of the Old 
 Testament. The design of this is to show, that this characteristic 
 of sin was not confined to any particular period of the Jewish 
 history, but pertained to them as a people; that it had characterized 
 them 'throughout their existence as a nation. Most of the passages 
 are quoted in the language of the Septuagint. The quotation in 
 vers. 10, 11, 12, is from Psa. xiv. 1, 2, 3, and from Psa. liii. 1, 2, 3. 
 The fifty- third psalm is the same as the fourteenth, with some slight 
 variations. IT There is none righteous. The Hebrew (Psa. xiv. 1) 
 is, there is none that doeth good. The Septuagint has the same. 
 The apostle quotes according to the sense of the passage. The 
 design of the apostle is to show that none could be justified by the 
 law. He uses an expression, therefore, which is exactly conform- 
 able to his argument, and which accords in meaning with the 
 Hebrew, there is none just SIKCUOS. IT JYb, not one. This is not in 
 the Hebrew, but is in the Septuagint. It is a strong universal ex- 
 pression, denoting the state of almost universal corruption which 
 existed in the time of the psalmist. The expression should not 
 be interpreted to mean that there was not literally one pious man 
 in the nation ; but that the characteristic of the nation was, at that 
 time, that it was exceedingly corrupt. Instead of being righteous, 
 as the Jew claimed, because they were Jews, the testimony of their 
 own Scriptures was, that they were universally wicked. 
 
 11. There is none that understandeth. In the Hebrew, (Psa. 
 xiv. 2), God is represented as looking down from heaven to sec, 
 that is, to make investigation, whether there were any that under- 
 stood or sought after him. This circumstance gives not only high 
 poetic beauty to the passage, but deep solemnity and awfiilness. 
 God, the Searcher of hearts, is represented as making investigation 
 on this very point. He looks down from heaven for this very pur- 
 pose, to ascertain whether there were any righteous. Li the 
 Hebrew it is not asserted, though it is clearly and strongly implied, 
 that none such were found. That fact the apostle states. If, as the 
 result of such an investigation, none were found ; if God did not 
 specify that there were any such ; then it follows that there were 
 none. For none could escape the notice of his eye ; and if there 
 had been any, the benevolence of his heart would have led him to 
 record it. To understand is used in the sense of being wise ; or of 
 having such a state of moral feeling as to dispose them to serve and 
 obey God. The word is often used in the Bible, not to denote a 
 mere intellectual operation of the mind, but the state of tb.2 heart 
 
 o
 
 98 ROMANS. IA.D. 67. 
 
 12 They are all gone out 
 of the way, they are together 
 become unprofitable ; there 
 is none that doeth good, no, 
 not one. 
 
 13 Their ' throat is an 
 open sepulchre ; with their 
 tongues they have used de- 
 ceit ; the poison ' of asps in 
 under their lips : 
 
 i Psa. v. 9. t Psa. cxl. 3. 
 
 inclining the mind to obey and worship God, Psa. cvii. 43 ; cxix. 
 27, 100 ; Prov. ii. 5 ; Isa. vi. 10 : " Lest they should understand 
 with their heart," etc. IT Tliat seeketh after God. That endeavours 
 to know and do his will, and to be acquainted with his character. 
 A disposition not to seek after God, that is, to neglect and forget 
 him, is one of the most decided proofs of depravity. A righteous 
 man counts it his highest privilege and honour to know God, and 
 to understand his will. A man can indulge in wickedness only by 
 forgetting God. Hence a disposition not to seek God is full proof 
 of depravity. 
 
 12. They have all gone out of the way. They have declined from 
 the true path of piety and virtue. II They are together. They have 
 at the same time ; or they have equally become unprofitable. They 
 are as one; they are joined, or united, in this declension. The 
 expression denotes union or similarity. IT Become unprofitable. 
 This word in Hebrew means, to become putrid and offensive, like 
 fruit that is spoiled. In Arabic, it is applied to milk that becomes 
 sour. Applied to moral subjects, it means to become corrupt and 
 useless. They are of no value in regard to works of righteousness. 
 If There is none, etc. This is taken literally from the Hebrew. 
 
 13. Their throat, etc. This expression is taken from Psa. v. 9, 
 jterally from the Septuagint. The design of the psalm is to re- 
 prove those who were false, traitorous, slanderous, etc., (Psa. v. 
 6.) The psalmist has the sin of deceit, and falsehood, and slander 
 particularly in his eye. The expressions here are to be interpreted 
 in accordance with that. The sentiment here may be, as the grave 
 is ever open to receive all into it, that is, into destruction, so the 
 mouth or the throat of the slanderer is ever open to swallow up 
 the peace and happiness of all. Or it may mean, as from an open 
 sepulchre there proceeds an offensive and pestilential vapour, so 
 from the mouths of slanderous persons there proceeds noisome and 
 ruinous words. (Stuart.) I think the connexion demands the 
 former interpretation. 11 With their tongues, etc. In their con- 
 
 ' versation, their promises, etc., they have been false, treacherous, 
 and unfaithful. IT The poison of 'asps. This is taken literally from 
 the Septuagint of Psa. cxl. 3. The asp, or adder, is a species of 
 serpent whose poison is of such active operation that it kills almost 
 the instant that it penetrates, and that without remedy. It is 
 small, and commonly lies concealed, often in the sand in a road, 
 and strikes the traveller before he sees it. It is found chiefly in 
 Egypt and Lybia. It is said by ancient writers that the celebrated 
 Cleopatra, rather than be carried a captive to Rome by Augustus, 
 suffered an asp to bite her in the arm, by which she soon died. 
 The precise species of serpent which is here meant by the psalmist, 
 however, cannot be ascertained. All that is necessary to under-
 
 A.D. 57.] CHAPTER III. 99 
 
 14 Whose mouth " is full 
 of cursing and bitterness : 
 
 15 Their feet " are swift 
 to shed blood : 
 
 xPsa. x.7. Isa. lix. 7, 8. 
 
 16 Destruction and misery 
 are in their ways : 
 
 17 And the way of peace 
 have they not known : 
 
 stand the passage is, that it refers to a serpent whose bite was 
 deadly, and rapid in its execution. IT Is under their lips. The 
 poison of the serpent is contained in a small bag which is concealed 
 at the root of the tooth. When the tooth is struck into the flesh, 
 the poison is pressed out, through a small hole in the tooth, into 
 the wound. "Whether the psalmist was acquainted with that fact, 
 or referred to it, cannot be known : his words do not of necessity 
 imply it. The sentiment is, that as the poison of the asp is rapid, 
 certain, spreading quickly through the system, and producing 
 death, so the words of the slanderer are deadly, pestiferous, 
 quickly destroying the reputation and happiness of man. They 
 are as subtle, as insinuating, and as deadly .to the reputation, as the 
 poison of the adder is to the body. "Wicked men, in the Bible, are 
 often compared to serpents, Matt, xxiii. 33 ; Gen. xlix. 17. 
 
 14. Whose mouth. Psa. x. 7. The apostle has not quoted this 
 literally, but has given the sense. David in the psalm is describ- 
 ing his bitter enemies. IT Cursing. Reproachful and opprobrious 
 language, such as Shimei used in relation to David, 2 Sam. xvi. 5, 
 7, 8. IT Bitterness. In the psalm, deceits. The word bitterness is 
 used to denote severity, harshness, cruelty ; reproachful and mali- 
 cious words. 
 
 15. Their feet, etc. The quotation in this and the two following 
 verses is abridged or condensed from Isa. lix. 7, 8. The expres- 
 sions occur in the midst of a description of the character of the 
 nation in the time of the prophet. . The apostle has selected a few 
 expressions out of many, rather making a reference to the entire 
 passage, than a formal quotation. The expression, " their feet are 
 swift," etc., denotes the eagerness of the nation to commit crime, 
 particularly deeds of injustice and cruelty. They thirsted for the 
 blood of innocence, and hasted to shed it, to gratify their malice, 
 or to satisfy their vengeance. 
 
 16. Destruction. That is, they cause the destruction or the ruin 
 of the reputation, happiness, and peace of others. H Misery. Ca- 
 lamity, ruin. IT In their ways. Wherever they go. This is a 
 striking description not only of the wicked then, but of all times. 
 The tendency of their conduct is to destroy the virtue, happiness, 
 and peace of all with whom they come in contact. 
 
 17. And the way of peace, etc. What tends to promote their 
 own happiness, or that of others, they do not regard. Intent on 
 their plans of evil, they do not know or regard that which is fitted 
 to promote the welfare of themselves or others. This is the case 
 with all who are selfish, and who seek to gain their own purposes 
 of crime and ambition. 
 
 18. There is no fear of God. Psa. xxxvi. 1. The word fear here 
 denotes reverence, awe, veneration. There is no such regard or 
 reverence for the character, authority, and honour of God, as to
 
 100 ROMANS. IA.D. 57 
 
 18 Theic " is no fear of I God before their eyes. 
 
 a> Psa. xxxvi. 1. 
 
 restrain them from crime. Their conduct shows that they are not 
 withheld from the commission of iniquity by any regard to the fear 
 or favour of God. The only thing that will be eifectual in restrain- 
 ing men from sin, will be a regard to the honour and law of God. 
 
 In regard to these quotations from the Old Testament, we may 
 make the following remarks : (1.) They fully establish the position 
 of the apostle, that the nation, as such, was far from being right- 
 eous, or that they could be justified by their own works. By quo- 
 tations from no less than six distinct places in their own writings, 
 referring to different periods of their history, he shows what the 
 character of the nation was. And as this was the characteristic of 
 those times, it followed that a Jew could not hope to be saved 
 simply because he was a Jew. He needed, as much as the Gentile, 
 the benefit of some other plan of salvation. (2.) These passages 
 show us how to use the Old Testament, and the facts of ancient 
 history. They are to be adduced not as showing directly what the 
 character of man is now, but to show what human nature is. They 
 demonstrate what man is Avhen under the most favourable circum- 
 stances ; in different situations ; and at different periods of the 
 world. The concurrence of past facts shows what the race is. 
 And as past facts are uniform ; as man thus far, in the most favour- 
 able circumstances, lias been sinful; it follows that this is the 
 characteristic of man everywhere. It is settled by the facts of the 
 world, just as any other characteristic of man is settled by the uni- 
 form occurrence of facts in all circumstances and times. Ancient 
 facts, and quotations of Scripture, therefore, are to be adduced as 
 proofs of the tendency of human nature. So Paul used them ; and 
 so it is lawful for * to use them. (3.) It maybe observed, further, 
 that the apostle has given a view of human depravity which is very 
 striking. He does not confine* it to one faculty of the mind, or to 
 one set of actions ; he specifies each member and each faculty as 
 being perverse, and inclined to evil. The depravity extends to all 
 the departments of action. The tongue, the mouth, the feet, the 
 lips, are all involved in it ; all are perverted, and all become the 
 occasion of the commission of sin. The entire man is corrupt ; and 
 the painful description extends to every department of action. 
 (4.) If such was the character of the Jewish nation under all its 
 advantages, what must have been the character of the heathen ? 
 We are prepared thus to credit all that is said in chap. i. and else- 
 where, of the sad state of the pagan world. (5.) What a melan- 
 choly view we have thus of human nature. From whatever quar- 
 ter we contemplate it, we come to the same conclusion. What- 
 ever record we examine, whatever history we read; whatever 
 time or period we contemplate, we find the same facts, and arc 
 forced to the same conclusion. All arc involved in sin, and arc 
 polluted, and ruined, and helpless. Over these ruins we should 
 sit down and weep, and lift our eyes with gratitude to the God 01 
 mercy, that he has pitied us in our low estate, and has devised a 
 plan by which " these ruins may be built again," and lost, fallen 
 man be raised up to forfeited " glory, honour, and immortality.'
 
 A. D. 57.1 CHAPTER III. 101 
 
 19 Now we know that 
 what things soever the law 
 saith, it saith to them who 
 are under the law : that 
 
 every * mouth may be stop- 
 ped, and all the world may 
 become ' guilty before God. 
 
 x Psa. cvii. 4C. 
 1 Or, subject to the judgment of God, 
 
 19. Now we know. We all admit. It is a conceded, plain point. 
 IT What things soever. Whether given as precepts, or recorded as 
 liistorical facts. Whatever things are found in the law. If The 
 hio saith. This means here evidently the Old Testament. From 
 that the apostle had been drawing his arguments, and his train of 
 thought requires xis here to understand the whole of the Old Testa- 
 ment by this. The same principle applies, however, to all law, 
 that it speaks only to those to whom it is expressly given. If It 
 saith to them, etc. It speaks to them for whom it was expressly 
 intended; to them for whom the law was made. The apostle 
 makes this remark in order to prevent the Jew from evading the 
 force of his conclusion. He had brought proofs from their own 
 acknowledged laws, from writings given expressly for them, and 
 which recorded their own history, and which they admitted to be 
 divinely inspired. These proofs, therefore, they could not evade. 
 If That every mouth may be stopped. This is, perhaps, a proverbial 
 expression, Job v. 16 ; Psa. cvii. 42. It denotes that they would 
 be thoroughly convinced ; that the argument would be so conclu- 
 sive as that they would have nothing to reply ; that all objections 
 would be silenced. Here it denotes that the argument for the 
 depravity of the Jews from the Old Testament was so clear and 
 satisfactory, that nothing could be alleged in reply. This may be 
 regarded as the conclusion of his whole argument, and the expres- 
 sions may refer not to the Jews only, but to all the world. Its 
 meaning may, perhaps, be thus expressed: "The Gentiles are 
 proved guilty by their own deeds, and by a violation of the laAvs of 
 nature. They sin against their own conscience ; and have thus 
 been shown to be guilty before God, (ch. i.) The Jews have ako 
 been shown to be guilty ; all their objections have been silenced 
 by an independent train of remark; by appeals to their own law^ 
 by arguments drawn from the authority which thoy admit. Thus 
 the mouths of both are stopped. Thus the whole world becomes 
 guilty before God." I regard, therefore, the word "that" here 
 'tva. as referring, not particularly to the argument from the law 
 of the Jews, but to the whole previous train of argument, embracing 
 both Jews and Gentiles. His conclusion is thus general or universal, 
 drawn, from arguments adapted to the two great divisions of man- 
 kind. If And all the world. Both Jews and Gentiles, for so the strain 
 of the argument shows. That is, all by nature ; all who are out of 
 Christ ; all who are not pardoned. All arc guilty where there is not 
 some scheme contemplating forgiveness, and which is not applied to 
 purify them. The apostle in all this argument speaks of what man 
 is, and ever would be, without some plan of justification appointed by 
 God. If May become. May&e. They are not made guilty by the law ; 
 but the argument from the law, and from fact, proves that they aro 
 guilty. If Guilty before God. vtrdSiKos ry Oey, Marg,, subject to
 
 102 ROMANS. [A.D. 57, 
 
 20 Therefore by the 
 deeds of the law there shall 
 
 y Psa. cxliii. 2. 
 
 no flesh be justified in his 
 sight: for by the law is the 
 knowledge of sin. 
 
 the judgment of God, The phrase is taken from courts of justice. 
 It is applied to a man wh has not vindicated or defended himself; 
 against whom therefore the charge or the indictment is found true ; 
 and who is in consequence subject to punishment. The idea is 
 that of subjection to punishment ; but ahoays because the man per- 
 sonally deserves it, and because being unable to vindicate himself, 
 he ought to be punished. It is never used to denote simply an 
 obligation to punishment, but with reference to the fact that the 
 punishment is personally deserved. This word, rendered yuilty, is 
 not elsewhere used in the New Testament, nor is it found in the 
 Septuagint. The argument of the apostle here shows, (1,) that in 
 order to guilt, there must be a law, either that of nature or by 
 revelation, (ch. i., ii., iii. ;) and (2) that in order to guilt, there 
 must be a violation of that law which may be charged on them 
 as individuals, and for which they are to be held personally re- 
 sponsible. 
 
 20. By the deeds of the laic. By works ; or by such deeds as the 
 law requires. The word law has, in the Scriptures, a great variety 
 of significations. Its strict and proper meaning is, a rule of con- 
 duct prescribed by superior authority. The course of reasoning 
 in these chapters shows the sense in which the apostle uses it here. 
 He intends evidently to apply it to those rules or laws by which 
 the Jews and Gentiles pretended to frame their lives ; and to affirm 
 that men could be justified by no conformity to those laws. He 
 Lad shown (ch. i.) that the heathen, the entire Gentile world, had 
 violated the laws of nature the rules of virtue made known to 
 them by reason, tradition, and conscience. He had shown the 
 same (ch. ii., iii.) in respect to the Jews. They had equally failed 
 in rendering obedience to their law. In both these cases the refer- 
 ence was not to ceremonial or ritual laws, but to the moral law ; 
 whether that law was made known by reason or by revelation. 
 The apostle had not been discussing the question whether they had 
 yielded obedience to their ceremonial law, but whether they had 
 been found holy, i. c. whether they had obeyed the moral law. 
 The conclusion was, that in all this they had failed, and that there- 
 lore they could not be justified by that law. That the apostle did 
 not intend to speak of external works only is apparent ; for he all 
 along charges them with a want of conformity of the heart no less 
 than, with a want of conformity of the life. See ch. i. 26, 29 31 ; 
 ii. 28, 29. The conclusion is therefore a general one, that by no 
 law, made known cither by reason, conscience, tradition, or reve- 
 lation, could man be justified ; that there was no form of obedience 
 which could be rendered, that would justify men in the sight of a 
 holy God. H There shall no flesh. No man ; no human being, 
 either among the Jews or the Gentiles. It is a strong expression, 
 denoting the absolute universality of his conclusion. See Note on 
 ch. i. 3. Be justified. Be regarded and treated as righteous. 
 None shall be esteemed as having kept the law, and as being
 
 A.i>. 57.] CHAPTER III. 103 
 
 21 But now the righteous- 
 ness of God without the law 
 is manifested, being wit- 
 
 nessed by the Law z and the 
 Prophets ; 
 
 z Acts xxvi. 22. 
 
 entitled to the rewards of obedience. See Note, ch. i. 17. IT In his 
 sight. Before him. God sits as a Judge to determine the charac- 
 ters of men, and he shall not adjudge any to have kept the law. 
 IT For by the law. That is, by all law. The connexion shows that 
 this is the sense. Law is a rule of action. The effect of applying 
 a rule to our conduct is to show us what sin is. The meaning of 
 the apostle clearly is, that the application of a law to try our con- 
 duct, instead of being a ground of justification, will be merely to 
 show us our own sinfulness and departures from duty. A man 
 may esteem himself to be very right and correct, until he compares 
 himself with a rule, or law ; so, whether the Gentiles compared 
 their conduct with their laws of reason and conscience, or the 
 Jew his with his written law, the effect would be to show them how 
 far they had departed. The more closely and faithfully it should 
 be applied, the more they would see it. So far from being justified 
 by it, they would be more and more condemned. Comp. Rom. 
 vii. 7 10. The same is the case now. This is the way in which 
 a sinner is converted ; and the more closely and faithfully the law 
 is preached, the more will it condemn him, and show him that he 
 needs some other plan of salvation. 
 
 21. But now. The apostle, having shown the entire failure of 
 all attempts to be justified by the law, whether among Jews or 
 Gentiles, proceeds to state fully the plan of justification by Jesus 
 Christ in the gospel. To do this was the main design of the 
 epistle, ch. i. 17. He makes, therefore, in the close of this chapter, 
 an explicit statement of the nature of the doctrine ; and in the fol- 
 lowing parts of the epistle he fully proves it, and illustrates its 
 effects. IT The righteousness of God. God's plan of justifying 
 men. See Note, ch. i. 17. IT Without the laic. In a way different 
 from personal obedience to the law. It does not mean that God 
 abandoned his law ; or that Jesus Christ did not regard the law, for 
 he came to " magnify" it, (Isa. xlii. 21 ;) or that sinners after they 
 are justified have no regard to the law ; but it means simply what 
 the apostle had been endeavouring to show, that justification could 
 not be accomplished by personal obedience to any law of JCAV or 
 Gentile, and that it must be accomplished in some other way. 
 If Being witnessed. Being borne witness to. It was not a new doc- 
 trine ; it was found in the Old Testament. The apostle makes this 
 observation with special reference to the Jews. He does not 
 declare any new thing, but that which was fully declared in their 
 own sacred writings. H By the law. This expression here evi- 
 dently denotes, as it did commonly among the Jews, the five books 
 of Moses. And the apostle means to say that this doctrine was 
 found in those books ; not that it was in the ten commandments , or 
 in the law, strictly so called. It is not a part of law to declare jus- 
 tification except by strict and perfect obedience. That it was found 
 t'n those books the apostle shows by the case of Abraham, ch. iy. 
 Bee also his reasoning on Lev. xviii. o, and Deut. xxx. 12 14, in
 
 104 ROMANS. >.D. 57. 
 
 22 Even the righteous- all and upon all them that 
 ness of God which is by believe : for there is no dif- 
 faith " of Jesus Christ, unto ference : 
 
 a Chap. v. 1, etc. 
 
 Horn. x. 5 11; comp. Exod. xxxiv. 6, 7. IF And the prophets. 
 Generally, the remainder of the Old Testament. The phrase " the 
 law and the prophets" comprehended the whole of the Old Testa- 
 ment, Matt. v. 17 ; xi. 13 ; xxii. 40 ; Acts xiii. L5 ; xxviii. 23. That 
 tliis doctrine was contained in the prophets, the apostle showed by 
 the passage quoted from Hab. ii. 4, in chap. i. 17, " The just shall 
 live by faith." The same thing he showed in ch. x. 11, from Isa. 
 xxviii. 16; xlix. 23; and chap. iv. G 8, from Psa. xxxii. The 
 same thing is fully taught in Isa. liii. 11; Dan. ix. 24. Indeed, 
 the general tenor of the Old Testament the appointment of sacri- 
 fices, etc. taught that man was a sinner, and that he could not be 
 justified by obedience to the moral law. 
 
 22, Even the riyhteozisncss of God. The apostle, having stated 
 that the design of the gospel was to reveal a new plan of becoming 
 just in the sight of God, proceeds here more fully to explain it. 
 The explanation which he offers makes it plain that the phrase so 
 often used by him, "righteousness of God," does not refer to an 
 attribute of God, but to his plan of making men righteous. Here 
 he says that it is by faith in Jesus Christ ; but surely an attribute 
 of God is not produced by faith in Jesus Christ. It means God's 
 .node of regarding men as righteous through their belief in Jesus 
 Christ. If By faith of Jesus Christ. That is, by faith in Jesus 
 Christ. Thus the expression, Mark xi. 22, "Have the faith of 
 God," (margin,) means, have faith in God. So Acts iii. 16, the 
 "faith of his name," {Greek,} means, faith in his name. So Gal. 
 ii. 20, the "faith of the Son of God" means, faith in the Son of 
 God. This cannot mean that faith is the meritorious caiise of 
 salvation, but that it is the instrument or means by which we be- 
 come justified. It is the state of mind, or condition of the heart, to 
 which God has been pleased to promise justification. (On the 
 nature of faith, see Note, Mark xvi. 16.) God has promised that 
 they who believe in Christ shall be pardoned and saved . This is 
 his plan in distinction from the plan of those who seek to be justi- 
 fied by works. IF Unto all and upon all. It is evident that these 
 expressions arc designed to be emphatic, but why both are use-1 is 
 not very apparent. Many have supposed that tnerc was no 
 essential difference in the meaning. If there be a difference, it in 
 probably this : the first expression, "unto all" eis irdvTas may 
 denote that this plnji of justification has come (Luther) unto all 
 men, to Jews and Gentiles ; i. e. that it has been provided for them, 
 and offered to them without distinction. The plan was ample for 
 nil, was fitted for all, was equally necessary for all, and was offered 
 
 to all. The second phrase, " upon all " Itri -x-avra,; may br> 
 
 designed to guard against the supposition that all therefore would 
 be benefited by it, or be .saved' by the mere fact that the announce- 
 ment had come to all. The apostle adds, therefore, that the benefits 
 of this p'an must actually come upon all, or must be applied to all,
 
 A.D. 57.J CHAPTER HI. 105 
 
 23 For all * have sinned, 
 and come short of the glory 
 of God ; 
 
 i Eccles. vii. 20. 
 
 24 Being justified freely 
 by his grace through the 
 redemption that is in Christ 
 Jesus : 
 
 if they would be justified. They could not be justified merely by 
 the fact that the plan was provided, and that the knowledge of it 
 had come to all, but by their actually coming under this plan, and 
 availing themselves of it. Perhaps there is reference in the last 
 expression, "upon all," to a robe, or garment, that is placed upon 
 one to hide his nakedness, or sin. Comp. Isa. Ixiv. 6, also Phil. 
 iii. 9. IT For there is no difference. That is, there is no difference 
 in regard to the matter under discussion. The apostle does not mean 
 to say that there is no difference in regard to the talents, dispo- 
 sitions, education, and property of men ; but there is no distinction 
 in regard to the way in which they must be justified. All must 
 be saved, if saved at all, in the same mode, whether Jews or Gen- 
 tiles, bond or free, rich or poor, learned or ignorant. None can 
 be saved by works ; and all are therefore dependent on the mercy 
 of God in Jesus Christ. 
 
 23. For all have sinned. This was the point which he had fully 
 established in the discussion in these chapters. IT And come short. 
 Greek, Are deficient in regard to ; are wanting, etc. Here it means, 
 that they had failed to obtain, or were destitute of. IT The glory 
 of God. The praise or approbation of God. . They had sought to 
 be justified, or approved, by God ; but all had failed. Their works 
 of the law had not secured his approbation ; and they were there- 
 fore under condemnation. The word glory 5<5|a is often used 
 in the sense of praise, or approbation. John v. 41, 44 ; vii. 18 ; 
 viii. 50, 54 ; xii. 43. 
 
 24. Being justified. Being treated as if righteous ; that is, being 
 regarded and treated as if they had kept the law. The apostle has 
 shown that they could not be so regarded and treated by any merit 
 of their own, or by personal obedience to the law. He now affirms 
 that if they were so treated, it must be by mere favour, and as a 
 matter not of right, but of gift. This is the essence of the gospel. 
 And to show this, and the way in which it is done, is the main 
 design of this epistle. The expression here is be understood as re- 
 ferring to all who are justified, ver. 22. The righteousness of God, 
 by faith in Jesus Christ, is " upon all who believe," who are all 
 "justified freely by his grace." IT Freely 5co/>eaf. This word 
 stands opposed to that which is purchased, or which is obtained 
 by labour, or which is a matter of claim. It is a free, undeserved 
 gift, not merited by our obedience to the law, and not that to which 
 we have any claim. The apostle uses the word here in reference 
 to those who are justified. To them it is a mere undeserved gift. 
 It does not mean that it has been obtained, however, without any 
 price or merit from any one, for the Lord Jesus has purchased it 
 with his own blood, and to him it becomes a matter of justice that 
 those who were given to him should be justified, 1 Cor. vi. 20 ; 
 vii. 23 ; 2 Pet. ii. 1 ; 1 Pet. ii. 9, (Greek.) Acts xx. 28 ; Isa. liii. 
 11. We have no offering to bring, find no claim. To us, there-
 
 106 ROMANS. [A.U. 57. 
 
 25 Whom God hath ' set I forth to be a propitiation 
 
 1 Or, fore-ordained. 
 
 fore, it is entirely a matter of gift. IT By his grace. By his 
 favour ; by his mere undeserved mercy. See Note, ch. i. 7. 
 II Through the redemption Sia TTJS diroX\np<aaets. The word used 
 here occurs but ten times in the New Testament, Luke xxi. 28 ; 
 Bom. iii. 24 ; viii. 23 ; 1 Cor. i. 30 ; Eph. i. 7, 14 ; iv. 30 ; Col. i. 
 14 ; Hcb. ix. 15 ; xi. 35. Its root \fapov, lutron properly denotes 
 the price which is paid for a prisoner of war ; the ransom, or 
 stipulated purchase-money, which being paid, the captive is set 
 free. The word here used is then employed to denote liberation 
 from bondage, captivity, or evil of any kind, usually keeping up 
 the idea of a price, or a ransom paid, in consequence of which the 
 delivery is effected. It is sometimes used, in a large sense, to 
 denote simple deliverance by any means, without reference to a 
 price paid, as in Luke xxi. 28 ; Rom. viii. 23 ; Eph. i. 14. That 
 this is not the sense here, however, is apparent. For the apostle 
 in the next verse proceeds to specify the price which has been paid, 
 or the means by which this redemption has been effected. The 
 word here denotes that deliverance from sin, and from the evil conse- 
 quences of sin, which has been effected by the offering of Jesus 
 Christ as a propitiation, ver. 25. II That is in Christ Jesus. Or, 
 that has been effected by Christ Jesus ; that of which he is the 
 author and procurer. Comp. John iii. 16. 
 
 25. Whom God hath set forth. Margin, Fore-ordained irpofdrro. 
 The word properly means, to place in public view ; to exhibit in a 
 conspicuous situation, as goods are exhibited or exposed for sale, 
 or as premiums or rewards of victory were exhibited to public 
 view in the games of the Greeks. It sometimes has the meaning 
 of decreeing, purposing, or constituting, as in the margin, (comp. 
 Rom. i. 13 ; Eph. i. 9 ;) and many have supposed that this is its 
 meaning here. But the connexion seems to require the usual sig- 
 nification of the word ; and it means that God has jmblicly exhibited 
 Jesus Christ as a propitiatory sacrifice for the sins of men. This 
 public exhibition was made by his being offered on the cross, in 
 the face of angels and of men. It was not concealed ; it was done 
 openly. He was put to open shame ; and so put to death as to 
 attract towards the scene the eyes of angels, and of the inhabitants 
 of all worlds. H To be a propitiation I\CKTT^PIOV. This word occurs 
 but in one other place in the New Testament: Heb. ix. 5, "And 
 over it (the ark) the cherubim of glory shadowing the mercy-seat." 
 It is used here to denote the lid or cover of the ark of the covenant. 
 It was made of gold, and over it were the cherubim. In this sense 
 it is often used by the LXX. Exod. xxv. 17, " And thou shalt make 
 a propitatory iXavrhpiov of gold," 18 20,22; xxx. 6; xxxi. 7; 
 xxxv. 12; xxxvii. C 9 ; xl. 20 ; Lev. xvi. 2, 13. The Hebrew 
 name for this was capphoreth, from the verb caphar, to cover, or 
 conceal. It was from this place that God was represented as 
 speaking to the children of Israel: Exod. xxv. 22, "And I will 
 speak to thee from above the Ilasterion" the propitiatory, the 
 mercy-seat ; Lev. xvi. 2, " For I will appear in the cloud upon the 
 mercy-seat." This seat, or cover, was covered with the smoke of
 
 A.D. 57.J CHAPTER III. 107 
 
 through faith in his blood, | to declare his righteousness 
 
 the incense, when the high priest entered the most holy place, Lev. 
 xvi. 13. And the blood of the bullock offered on the great day of 
 atonement was to be sprinkled "upon the mercy-seat," and "be- 
 fore the mercy-seat," "seven times," Lev. xvi. 14, 15. This 
 sprinkling or offering of blood was called making " an atonement 
 for the holy place, because of the uncleanness of the children of 
 Israel," etc., Lev. xvi. 16. It was from this mercy-seat that God 
 pronounced pardon, or expressed himself as reconciled to his people. 
 The atonement was made, the blood was sprinkled, and the recon- 
 ciliation thus effected. The name was thus given to that cover of 
 the ark, because it was the place from which God declared himself 
 reconciled to his people. Still the inquiry is, why is this name 
 given to Jesus Christ ? Li what sense is he declared to be a pro- 
 pitiation ? It is evident that it cannot be applied to him in any 
 literal sense. Between the golden cover of the ark of the covenant 
 and the Lord Jesus the analogy must be very slight, if any' such 
 analogy can be perceived. We may observe, however, (!,') that 
 the main idea, in regard to the cover of the ark called the mercy- 
 seat, was that of God's being reconciled to his people ; and that 
 this is the main idea in regard to the Lord Jesus, whom " God 
 hath set forth." (2.) This reconciliation was effected then by the 
 sprinkling of blood on the mercy-seat, Lev. xvi. 15, 16. The 
 same is true of the Lord Jesus by blood. (3.) In the former case 
 it was [by] the blood of atonement ; the offeriiig of the bullock on 
 the great day of atonement, that the reconciliation was effected, 
 Lev. xvi. 17, 18. In the case of the Lord Jesus it was also by 
 blood by the blood of atonement. But it was by his own blood. 
 This the apostle distinctly states in this verse. (4.) In the former 
 case there was a sacrifice, or expiatory offering ; and so it is in re- 
 conciliation by the Lord Jesus. In the former, the mercy-seat 
 was the visible, declared place where God would express his recon- 
 ciliation with his people. So in the latter, the offering of the Lord 
 Jesus is the manifest and open way by which God will be recon- 
 ciled to men. (5.) In the former, there was joined the idea of a 
 sacrifice for sin, Lev. xvi. So in the latter. And hence the main 
 idea of the apostle here is to convey the idea of a sacrifice for sin ; 
 or to set forth the Lord Jesus as such a sacrifice. Hence the 
 word "propitiation" in the original may express the idea of a 
 propitiatory sacrifice, as well as the cover to the ark. The word is 
 an adjective, and may be joined to the noun sacrifice, as Avell as to 
 denote the mercy-seat of the ark. This meaning accords also with 
 its classic meaning to denote a propitiatory offering, or an offering 
 to produce reconciliation. Christ is thus represented, not as a mercy- 
 seat, which would be unintelligible ; but as the medium, the offering, 
 the expiation, by which reconciliation is produced between God 
 and man. IT Through faith. Or, by means of faith. The offering 
 will be of no avail without faith. The offering has been made ; 
 but it will not be applied, except where there is faith. He has made 
 an offering which may be efficacious in putting away sin ; but it 
 produces no reconciliation, no pardon, except where it is accepted
 
 108 .ROMANS. [A.D. 57. 
 
 for the ' remission of sins 
 
 1, Or, pasting over. 
 
 that are past, through the 
 forbearance of God ; 
 
 by faith. IT In his blood. Or, in his death his bloody death. 
 Among the Jews, the blood was regarded as the seat of life, or 
 vitality, Lev. xvii. 11, "The life of the flesh is in the blood." 
 Hence they were commanded not to eat blood: Gen. ix. 4, "But 
 flesh with the life thereof, which is the blood thereof, shall ye not 
 eat." Lev. xix. 26 ; Deut. xii. 23 ; 1 Sam. xiv. 34. This doctrine 
 is contained uniformly in the sacred Scriptures. And it has been 
 also the opinion of not a few celebrated physiologists, as well in 
 modern as in ancient times. The same was the opinion of the 
 ancient Parsees and Hindoos. Homer thus often speaks of blood 
 as the scat of life, as in the expression Trop^iJpfos 6i.va.ros, or purple 
 death. And Virgil speaks of purple life, 
 
 Purpuream vomit ille animam. 
 
 Mniad, ix. 3i9 . 
 
 Empedocles and Critias, among the Greek philosophers, also em- 
 braced this opinion. Among the moderns, Harvey, to whom we 
 are indebted for a knowledge of the circulation of the blood, fully 
 believed it. Hoffman and Huxham believed it. Dr. John Hunter 
 has fully adopted the belief, and sustained it, as he supposed, by a 
 great variety of considerations. See Good's Book of Nature, pp. 
 102, 108, Edit. New York, 1828. This was undoubtedly the doc- 
 trine of the Hebrews ; and hence with them to shed the blood was 
 a phrase signifying to kill ; hence the efficacy of their sacrifices was 
 supposed to consist in the blood, that is, in the life of the victim. 
 Hence it was unlawful to cat it, as it was the life, the seat oi 
 vitality ; the more immediate and direct gift of God. When there- 
 fore the blood of Christ is spoken of in the New Testament, it means 
 the offering of his life as a sacrifice, or his death as an expiation. 
 His life was given to make atonement. See the word blood thus 
 used in Horn. v. 9 ; Eph. i. 7 ; Col. i. 14 ; Heb. ix. 12, 14 ; xiii. 
 12 ; Rev. i. 5 ; 1 Pet. i. 19 ; 1 John i. 7. By faith in his death as 
 a sacrifice for sin ; by believing that he took our sins ; that he died 
 in our place ; by thus, in some sense, making his offering ours ; by 
 approving it, loving it, embracing it, trusting it, our sins become 
 pardoned, and our souls made pure. II To declare, ets tvoeii>>. 
 J'or the pitrpose of showing, or exhibiting ; to present it to man. 
 The meaning is, that the plan was adopted ; the Saviour was given ; 
 he suffered and died ; and the scheme is proposed to men, for the 
 purpose of making a full manifestation of .his plan, in contradis- 
 tinction from all the plans of men. IT His righteousness. His plan 
 of justification. The method or scheme which he has adopted, in 
 distinction from that of man, and which he now exhibits, or proffers 
 to sinners. There is great variety in the explanation of the word 
 here rendered righteousness. Some explain it as meaning veracity; 
 others as holiness; others as goodness; others as essential justice. 
 Most interpreters, perhaps, have explained it as referring to an 
 attribute of God. But the whole connexion requires us to under- 
 stand it here as in chap. i. 17, not of an attribute of God, but of liia 
 plan of justifying sinners. He has adopted and proposed a plan
 
 A.I). 57. J CHAPTER III. 103 
 
 by which men may become just by faith in Jesus Christ, and not 
 by their own works. His acquitting men from sin ; his regarding- 
 them and treating them as just, is set forth in the gospel by the 
 offering of Jesus Christ as a sacrifice on the cross. If For the re- 
 mission of sins. Margin, Passing over. The word here used (Va'pecrw') 
 occurs nowhere else in the New Testament, nor in the Septuagint. 
 It means pass ing by, as not noticing ; andhence forgiving. A similar 
 idea occurs in 2 Sam. xxiv. 10, and Micah vii. 18 : " Who is a 
 God like unto thee, that passeth by the transgression of the rem- 
 nant of his inheritance?" In Romans it means for the pardoning, 
 or in order to pardon past transgression. If That are past. That 
 have been committed ; or that have existed before. This has been 
 commonly understood to refer to past generations, as affirming that 
 sins under all dispensations of the world are to be forgiven in this 
 manner, through the sacrifice of Christ. And it has been supposed 
 that all who have been justifie,d have received pardon by the merits 
 of the sacrifice of Christ. This may be true ; but there is no reason 
 to think that this is the idea in this passage, for (1) the scope of 
 the passage does not require it. The argument is not to show how 
 men had been justified, but how they might be. It is not to discuss 
 an historical fact, but to state the way in which sin was to be for- 
 given under the gospel. (2.) The language has no immediate or 
 necessary reference to past generations. It evidently refers to the 
 past lives of the individuals who are justified, and not to the sins 
 of former times. All that the passage means, therefore, is, that 
 the plan of pardon is such as completely to remove all the former 
 sins of the life, not of all former generations. If it referred to the 
 sins of former times, it would not be easy to avoid the doctrine of 
 universal salvation. IF Through the forbearance of God. Through 
 his patience, his long-suffering. That is, he did not come forth in 
 judgment when the sin was committed ; he spared us, though de- 
 serving of punishment ; and now he comes forth completely to 
 pardon those sins concerning Avhich he has so long and so graciously 
 exercised forbearance. This expression obviously refers not to 
 the remission of sins, but to the fact that they were committed while 
 he evinced such long-suffering. Comp. Acts xvii. 30. I do not 
 know better how to show the practical value and bearing of this 
 important passage of Scripture, than by transcribing a part of the 
 affecting experience of the poet Cowper. It is well known that 
 before his conversion he was oppressed by a long and dreadful 
 melancholy ; that this was finally heightened to despair ; and that 
 he was then subjected to the kind treatment of Dr. Cotton in St. 
 Alban's, as a melancholy case of derangement. His leading thought 
 was, that he was doomed to inevitable destruction, and that there 
 was no hope. From this he was roused only by the kindness of 
 his brother, and by the promises of the gospel. (See Taylor's 
 Life of Cowper.) The account of his conversion I shall now give 
 in his own words. "The happy period, which was to shake off 
 my fetters, and afford me a clear discovery of the free mercy of 
 G od in Christ Jesus was now arrived. I flung myself into a chair 
 near the window, and, seeing a Bible there, ventured once more to 
 apply to it for comfort and instruction. The first verse I saw was 
 the 25th of the third chapter of Romans, ' Whom God hath set
 
 HO ROMANS. [A.D. 67, 
 
 26 To declare, / say, at that ' he might be just, and 
 this time his righteousness : c Acts xiii. ss, 39. 
 
 forth,' etc. Immediately I received strength to believe, and the full 
 'beam of the Sun of Righteousness shone upon me. I saw the suf- 
 ficiency of the atonement he had made for my pardon and justifi- 
 cation. In a moment I believed, and received the peace of the 
 gospel. Unless the almighty Arm had been under me, I think I 
 should have been overwhelmed with gratitude and joy. My eyes 
 filled with tears, and my voice choked with transport. I could 
 only look up to heaven in silent fear, overwhelmed with love and 
 wonder. How glad should I now have been to have spent every 
 moment in prayer and thanksgiving. I lost no opportunity of 
 repairing to a throne of grace ; but flew to it with an earnestness 
 irresistible, and never to be satisfied." 
 
 26. At this time. The time now since the Saviour has come, 
 now is the time when he manifests it. IT That he might be just. 
 This verse contains the substance of the gospel. The word "just" 
 here does not mean benevolent, or merciful, though it may some- 
 times have that meaning, (see Note, Matt. i. 19, also John xvii. 
 25 ;) but it refers to the fact that God had retained the integrity 
 of his character as a moral Governor ; that he had shown a due 
 regard to his law, and to the penalty of the law, by his plan of 
 salvation. Should he forgive sinners without an atonement,./Ms^'ce 
 would be sacrificed and abandoned. The law would cease to have 
 any terrors for the guilty, and its penalty would be a nullity. In 
 the plan of salvation, therefore, he has shown a regard to the law 
 by appointing his Son to be a substitute in the place of sinners ; not 
 to endure its precise penalty, for his sufferings were not eternal, 
 nor were^they attended with remorse of conscience, or by despair, 
 which are the proper penalty of the law ; but he endured so much 
 as to accomplish the same ends as if those who shall be saved by 
 him had been doomed to eternal death. That is, he showed that 
 the law could not be violated without introducing suffering ; and 
 that it could not be broken with impunity. He showed that he 
 had so great a regard for it, that he would not pardon one sinner 
 without an atonement. And thus he secured the proper honour 
 to his character as a lover of his law, a hater of sin, and a just God. 
 He has shown that if sinners do not avail themselves of the offer 
 of pardon by Jesus Christ, they must experience in their own souls 
 for ever the pains which this substitute for sinners endured in 
 behalf of men on the cross. Thus, no principle of justice has been 
 abandoned ; no threatening has been modified ; no claim of his 
 law has been let down ; no disposition has been evinced to do in- 
 justice to the universe by suffering the guilty to escape. He is, in 
 all this great transaction, a just moral governor, as just to his law, 
 to himself, to his Son, to the universe, when he pardons, as he is 
 when he sends the incorrigible sinner down to hell. A full com- 
 pensation, an equivalent, has been provided by the sufferings of 
 the Saviour in the sinner's stead, and the sinner may be pardoned. 
 IF And the justifier of him, etc. Greek, Even justifying him thai 
 believeth, etc. This is the peculiarity and the wonder of the gospel.
 
 A.D. 57.] CHAPTER III. Ill 
 
 the justifier of him which 
 believeth in Jesus. 
 
 27 Where is boasting 
 then? It is excluded. By 
 what law ? of works ? Nay : 
 but by the law of faith. 
 
 28 Therefore we conclude 
 that d a man is justified by 
 faith without the deeds of 
 the law. 
 
 d Vers. CO 22 ; chap. viii. 3 ; 
 Gal. ii. 16. 
 
 Even while pardoning, and treating the ill-deserving as if they were 
 innocent, he can retain his pure and holy character. His treating 
 the guilty -with favour does not show that he loves guilt and pol- 
 lution, for he has expressed his abhorrence of it in the atonement. 
 His admitting them to friendship and heaven does not show that 
 he approves their past conduct and character, for he showed how 
 much he hated even their sins by giving his Son to a shameful 
 death for them. When an executive pardons offenders, there is 
 an abandonment of the principles of justice and law. The sentence 
 is set aside ; the threatenings of the law are departed from ; and it 
 is done without compensation. It is declared that, in certain cases, 
 the law may be violated, and its penalty not be inflicted. But not 
 so with God. He shows no less regard to his law in pardoning 
 than in punishing. This is the grand, glorious, peculiar feature of 
 the gospel plan of salvation. IT Him which believeth in Jesus. Gr., 
 Him who is of the faith of Jesus ; in contradistinction from him who 
 is of the works of the law ; that is, who depends on his own works 
 for salvation. 
 
 27. Where is boasting then ? Where is there ground or occasion 
 of boasting or pride ? Since all have sinned, and since all have 
 failed of being able to justify themselves by obeying the law, and 
 since all are alike dependent on the mere mercy of God in Christ, 
 all ground of boasting is of course taken away. This refers par- 
 ticularly to the Jews, who were much addicted to boasting of their 
 peculiar privileges. See Note, chap. iii. 1, etc. IT By what law? 
 The word law here is used in the sense of arrangement, rule, or 
 economy. By what arrangement, or by the operation of what rule, 
 is boasting excluded? Stuart. See Gal. iii. 21; Acts xxi. 20. 
 IT Of works ? The law which commands works, and on which the 
 Jews relied. If this were complied with, and they were thereby 
 justified, they would have had ground of self-confidence, or boast- 
 ing, as being justified by their own merits. But a plan which led 
 to this, which ended in boasting, and self-satisfaction, and pride, 
 could not be true. If Nay. No. IT The law of faith. The rule, 
 or arrangement which proclaims that we have no merit ; that we 
 are lost sinners ; and that we are to be justified only by faith. 
 
 28. Therefore. As the result of the previous train of argument. 
 If That a man. That all who are justified ; that is, that there is no 
 other way. 1T 7s justified by faith. Is regarded and treated as 
 righteous, by believing in the Lord Jesus Christ. IF Without the 
 deeds of the laic. Without works as a meritorious ground of justi- 
 fication. The apostle, of course, does not mean that Christianity 
 does not produce good works, or that they who are justified will 
 not obey the law, and be holy ; but that no righteousness of theii
 
 112 ROMANS. [A.D. 57. 
 
 29 Is he the God of the 
 Jews only ? is he not also of 
 the Gentiles ? Yes of the 
 Gentiles also : 
 
 30 Seeing it is one God, 
 which ' shall justify the cir- 
 
 Gal. iii. 8, C8. 
 
 cumcision by faith, and un- 
 circumcision through faith. 
 3 1 Do we then make void 
 the law through' faith ? God 
 
 forbid : yea, we establish 
 the law. 
 
 / Heb. x. 15, 16. 
 
 own will be the ground of their justification. They are sinners ; 
 and as such can have no claim to be treated as righteous. God has 
 devised a plan by which they may be pardoned and saved ; and 
 that is by faith alone. This is the grand peculiarity of the Christian 
 religion. This was the peculiar point in the reformation from 
 popery. Luther often called this doctrine of justification by faith 
 the article on which the church stood or fell articulua stantis, rel 
 eodentis ccclesice and it is so. If this doctrine is held entire, all 
 others will be held with it. If this is abandoned, all others will 
 fall also. It may be remarked here, however, that this doctrine by 
 no means interferes with the doctrine that good works are to be 
 performed by Christians. Paul urges this as much as any other 
 writer in the New Testament. His doctrine is, that they are not 
 to be relied on as a ground of justification ; but that he did not mean 
 to teach that they are not to be performed by Christians is apparent 
 from the connexion, and from the following places in his epistles : 
 Rom. ii. 7 ; 2 Cor. be. 8 ; Eph. ii. 10 ; 1 Tim. ii. 10 ; v. 10, 25 ; vi. 
 18; 2 Tim. iii. 17; Titus ii. 7, 14; iii. 8; Hcb. x. 24. That we 
 are not justified by our works is a doctrine which he has urged and 
 repeated with great power and frequency. See Rom. iv. 2, 6 ; ix.. 
 11, 32 ; xi. 6 ; Gal. ii. 16 ; iii. 2, 5, 10 ; Eph. ii. 9 ; 2 Tun. i. 9. 
 
 29. 30. Is he the God, etc. The Jews supposed that he was the 
 God of their nation only, that they only were to be admitted to his 
 favour. In these verses Paul showed that as all had alike sinned, 
 Jews and Gentiles, and as the plan of salvation by faith was adapted 
 to sinners, without any special reference to Jews, so God could show 
 favours to all, and all might be admitted on the same tenns to the 
 benefits of the plan of salvation. 
 
 30. It is one God. The same God ; there is but one, and his 
 plan is equally fitted to Jews and Gentiles. II The circumcision. 
 Those who are circumcised the Jews. IT The wicircumcision. 
 Gentiles ; all who were not Jews. IT By faith through faith. 
 There is no difference in the meaning of these expressions. Both 
 denote that faith is the instrumental cause of justification, or 
 acceptance with God. 
 
 31. Do we then make void the law. Do we render it vain and 
 useless ; do we destroy its moral obligation ; and do we prevent 
 obedience to it, by the doctrine of justification by faith ? This was 
 an objection which would naturally be made ; and which has thou- 
 sands of times been since made, that the doctrine of justification by 
 faith tends to licentiousness. The word law here, I understand as 
 referring to the moral late, and not merely to the Old Testament. 
 This is evident from vers. 20, 21, where the apostle shows that no
 
 A.D. 57.J CHAPTER IV. 113 
 
 man could be justified by deeds of law, by conformity with the 
 moral law. See Note. II God forbid. By no means. Note, ver. 
 4. This is an explicit denial of any such tendency. IT Yea, ice 
 establish the laic. That is, by the doctrine of justification by faith; 
 by this scheme of treating men as righteous, the moral law is con- 
 firmed, its obligation is enforced, obedience to it is secured. This 
 is done in the following manner: (1.) God showed respect to it, 
 in being unwilling to pardon shiners without an atonement. He 
 showed that it could not be violated with impunity ; that he was 
 resolved to fulfil its threatenings. (2.) Jesus Christ came to mag- 
 nify it, and to make it honourable. He showed respect to it in his 
 life ; and he died to show that God was determined to inflict its 
 penalty. (3.) The plan of justification by faith leads to an observ- 
 ance of the law. The sinner sees the evil of transgression. He 
 sees the respect which God has shown to the law. He gives his 
 heart to God, and yields himself to obey his law. All the senti- 
 ments that arise from the conviction of sin ; that flow from gratitude 
 for mercies ; that spring from love to God ; all his views of the 
 sacredness of the law, prompt him to yield obedience to it. The- 
 fact that Christ endured such sufferings to show the evil of violat- 
 ing the law, is one of the strongest motives prompting to obedience. 
 We do not easily and readily repeat that which overwhelms our 
 best friends in calamity ; and we are brought to hate that which 
 inflicted such woes on the Saviour's soul. The sentiment recorded 
 by "\Vatts is as true as it is beautiful : 
 
 ' ' 'Twas for ray sins my dearest Lord 
 
 Hung on the cursed tree, 
 And groan 'd away his dying life 
 For thee, my soul, foi thee. 
 
 "Oil, how I hate those lusts of mine 
 
 That crucified my Lord ; 
 Those sins that pierc'd and nail'd his flesh 
 Fast to the fatal wood. 
 
 " Yes. my Redeemer, they shall die. 
 
 My heart hath so decreed , 
 Nor" will 1 spare the guilty thines 
 That made my Saviour bleed." 
 
 This is an advantage in moral influence which no cold, abstract law 
 ever has over the human mind. And one of the chief glories of 
 the plan of salvation is, that while it justifies the sinner, it brings 
 a new set of influences from heaven, more tender and mighty than 
 can be drawn from any other source, to produce obedience 'to the 
 law of God. 
 
 CHAPTER IV. 
 
 THE main object of this chapter is to show that the do'ctrine of 
 justification by faith, which the apostle was defending, was found 
 in the Old Testament. The argument is to be regarded as ad- 
 dressed particularly to a Jew, to show him that no* new doctrine 
 was advanced. The argument is derived, first, from the fact that 
 Abraham was so justified, (vers. 1 5 ;) secondly, from the fact 
 that the same thing is declared by David, (vers. 6 8.) 
 
 A_ question might still be aske'd, whether this justification was 
 not in consequence of their beinp circumcised, and thus grew out
 
 114 ROMANS. [A.D. 57 
 
 CHAPTER IV. 
 "\yHAT shall we then say 
 that Abraham our father 
 
 *as pertaining to the flesh, 
 
 hath found ? 
 
 a Matt. iii. 9. 
 
 of conformity to the law ? To answer this, the apostle shows (vers. 
 9 12) that Abraham was justified by faith before he Avas circum- 
 cised ; and that even his circumcision was in consequence of his being 
 justified by faith, and a public seal or attestation of that fact. 
 
 Still further, the apostle shows that if men were to be justified 
 by works, faith would be of no use ; and the promises of God would 
 have no effect. The law works wrath, (vers. 13, 14,) but the con- 
 ferring of the favour by faith is demonstration of the highest favour 
 of God, (ver. 10.) Abraham, moreover, had evinced a strong 
 faith ; he had shown what it was ; he was an example to all who 
 should follow. And he had thus shown that as he was justified 
 before circumcision, and before the giving of the law, so the same 
 thing might occur in regard to those who had never been circum- 
 cised. In chapters ii. and iii. the apostle had shown that all had 
 failed of keeping the law, and that there was no other way of justi- 
 fication but by faith. To the salvation of the heathen, the Jew 
 would have strong objections. He supposed that none could be 
 saved but those who had been circumcised, and who were Jews. 
 This objection the apostle meets in this chapter, by showing that 
 Abraham was justified in the very way in which he maintained the 
 heathen might be; that Abraham was justified by faith without 
 being circumcised. If the father of the faithful, the ancestor on 
 whom the Jews so much prided themselves, was thus justified, 
 then Paul was advancing no new doctrine in maintaining that the 
 same thing might occur now. He was keeping strictly within the 
 spirit of their religion in maintaining that the Gentile world might 
 also be justified by faith. This is the outline of the reasoning in 
 this chapter. The reasoning is such as a serious Jew must feel and 
 acknowledge. And keeping in mind the main object which the 
 apostle had in it, there will be found little difficulty in its inter- 
 pretation. 
 
 1. What shall we then say? Sec chap. iii. 1. This is rather the 
 objection of a Jew. "How does your doctrine of justification by 
 faith agree with what the Scriptures say of Abraham ? "Was the 
 law set aside in his case ? Did he derive no advantage in justifica- 
 tion from the rite of circumcision, and from the covenant which 
 God made with him." The object of the apostle now is to answer 
 this inquiry. II That Abraham our father. Our ancestor ; the 
 father and founder of the nation. See Note, Matt. iii. 9. The 
 Jews valued themselves much on the fact that he was their father ; 
 and an argument, drawn from his example or conduct, therefore, 
 would be peculiarly forcible. H As pertaining to the flesh. This 
 expression is one that has been much controverted. In the original, 
 it may refer cither to Abraham as their father " according to the 
 flesh" that is, their natural father, or from whom they were 
 descended or it may be connected with " hath found." '"' What 
 shall we say that Abraham our father hath found in respect to the
 
 A.D. 57.] CHAPTER IV. 115 
 
 2 For if Abraham were 
 (ustified by works, he hath 
 whereof to glory ; but not * 
 before God. 
 
 h Chap. iii. 27. 
 
 3 For what saith the 
 Scripture? 1 Abraham be- 
 lieved God, and it was 
 
 Gen. xv. 6. 
 
 flesh :" Kara <rdpKa. The latter is doubtless the proper connexion. 
 Some refer the word flesh to external privileges and advantages ; 
 others to his own strength or power, (Calvin and Grotiics ;) and 
 others make it refer to circumcision. This latter I take to be the 
 correct interpretation. It agrees best with, the connexion, and 
 equally well with the usual meaning of the word. The idea is, 
 "If men are justified by faith; if works are to have no place ; if, 
 therefore, all rites and ceremonies, all legal observances, are useless 
 in justification, what is the advantage of circumcision? What 
 benefit did Abraham derive from it ? Why was it appointed ? And 
 why is such an importance attached to it in the history of his life >" 
 A similar question was asked in chap. iii. 1. IT Hath found. Hath 
 obtained. What advantage has he derived from it ? 
 
 2. For if Abraham, etc. This is the answer of the apostle. If 
 Abraham was justified on the ground of his own merits, lie would 
 have reason to boast, or to claim praise. He might regard himself 
 as the author of it, and take the praise to himself. See ver. 4. 
 The inquiry therefore was, whether in the account of the ji^stifi- 
 cation of Abraham there was to be found any such statement of a 
 reason for self-confidence and boasting. IT But not before God. In 
 the sight of God. That is, in his recorded judgment he had no 
 ground of boasting on account of works. To show this, the apostle 
 appeals at once to the Scriptures, to show that there was no such 
 record as that Abraham could boast that he was justified by his 
 works. As God judges right in all cases, so it follows that Abra- 
 ham had no just ground of boasting, and of course that he was not 
 justified by his own works. The sense of this verse is well expressed 
 by Calvin. " If Abraham was justified by his works, he might 
 boast of his own merits. But he has no ground of boasting before 
 God. Therefore he was not justified by works." 
 
 3. For what saith the Scripture? The inspired account of 
 Abraham's justification. This account was final, and was to settle- 
 tho question. This account is found in Gen. xv. 6. IT Abraham 
 believed God. In the Hebrew, " Abraham believed Jehovah." The 
 sense is substantially the same, as the argument turns on the act 
 of believing. The faith which Abraham exercised was, that his 
 posterity should be like the stars of heaven in number. This pro- 
 mise was made to him when he had no child, and of course when 
 he had no prospect of such a posterity. See the strength and 
 nature of this faith further illustrated in vers. 16 21. The reason 
 why it was counted to him for righteousness was, that it was such 
 a strong, direct, and unwavering act of confidence in the promise 
 of God. If And it. The word "it" here evidently refers to the 
 act of believing. It does not refer to the righteousness of another 
 of God, or of the Messiah; but the discussion is solely of the 
 strong act of Abraham's faith, which in some sense was counted to
 
 110 ROMANS. [A.D. 57. 
 
 counted unto him tor right- | eousness. 
 
 him for righteousness. In what sense this was, is explained 
 directly after. All that is material to remark hero is, that the act 
 of Abraham, the strong confidence of his mind in the promises of 
 God, his unwavering assurance that what God had promised he 
 would perform, was reckoned for righteousness. The same thing 
 is more fully expressed in vers. 18 22. When, therefore, it is 
 said that the righteousness of Christ is accounted or imputed to us ; 
 when it is said that his merits are transferred and reckoned as 
 ours ; whatever may be the truth of the doctrine, it cannot be 
 defended by this passage of Scripture. Faith is always an act of 
 the mind. It is not a created essence which is placed within the 
 mind. It is not a substance created independently of the soul, 
 and placed within it by almighty power. It is not a principle, for 
 the expression a principle of faith is as unmeaning as a principle of 
 joy, or a principle of sorrow, or a principle of remorse. God pro- 
 mises ; the man believes ; and this is the whole of it. While the 
 word faith is sometimes used to denote religious doctrine, or the 
 system that is to be believed, (Acts vi. 7 ; xv. 9 ; Rom. i. 5 ; x. 8 ; 
 xvi. 26 ; Eph. iii. 17 ; iv. 5 ; 1 Tim. ii. 7, etc. ;) yet, when it is used 
 to denote that which is required of men, it always denotes an act- 
 ing of the mind exercised in relation to some object, or some pro- 
 mise, or threatening, or declaration of some other being. See 
 Note, Mark xvi. 16. If Was counted (IXcylvfrq.) The same 
 word in ver. 22 is rendered "it was imputed." The word ocvcurs 
 frequently in the Scriptures. In the Old Testament, the verb aiy n, 
 (hashab,~) which is translated by the word \oy!ofiai, means, lite- 
 rally, to think, to intend, or purpose ; to imagine, invent, or devise ; to 
 reckon, or account ; to esteem ; to impute, i. e. to impute to a man 
 what belongs to himself, or what ought to be imputed to him. It 
 occurs only in the following places: 1 Sam. xviii. 25; Esth. viii. 
 3 ; ix. 24, 25 ; Isa. xxxiii. 8 ; Jer. xlix. 20 ; 1. 45 ; Lam. ii. 8 ; 2 
 Sam. xiv. 14; Jer. xlix. 30; Gen. 1. 20; Job xxxv. 2; 2 Sain. xiv. 
 13; Ezek. xxxviii. 10; Jer. xviii. 8; Psa. xxi. 11 ; cxl. 2, 4; Jer. 
 xi. 19; xlviii. 2; Amos vi. 5; Psa. x. 2; Isa. liii. 3, 4; Jer. xxvi. 
 3; Micahii. 3; Nahum i. 11; Jer. xviii. 11; Job xiii. 24; xli. 27, 
 29; Psa. xxxii. 2; xxxv. 5; Isa. x. 7; Job xix. 11; xxxiii. 10; 
 Gen. xv. 6; xxxviii. 15; 1 Sam. i. 13; Psa. Iii. 2; Jer. xviii. 18; 
 7ech. vii. 10; Job vi. 26; xix. 11; Isa. xiii. 17; 1 Kings x. 21; 
 Numb, xviii. 27, 30; Psa. Ixxxviii. 4 ; Isa. xl. 17; Lam. iv. 2; Isa. 
 xl. 15 ; Gen. xxxi. 15. I have examined all the passages, and, as 
 the result of my examination, have come to the conclusion, that 
 there is not one in which the word is used in the sense of reckoning 
 or imputing to a man that which does not strictly belong to him ; 
 or of charging on him that which ought not to be charged on him 
 as a matter of personal right. The word is never used to denote 
 imputing in the sense of transferring, or of charging that on one 
 which does not properly belong to him. The same is the casein 
 the New Testament. The word occurs about forty times, (see 
 Schmidius' Concord.,) and in a similar signification. No doctrine 
 of transferring, or of setting over to a man what does not properly
 
 A.D.57.J CHAPTER IV. 117 
 
 4 Now to him that work- I eth * is the reward not 
 
 * Chap. xi. 6. 
 
 belong to him, be it sin or holiness, can be derived, therefore, from 
 this word. Whatever is meant by it here, it evidently is declared 
 that the act of believing is that which is intended, both by Moses 
 and by Paul. IT For righteousness. In. order to justification ; or 
 to regard and treat him in connexion with this as a righteous 
 man ; as one who was admitted to the favour and friendship of 
 God. In reference to this we may remark, (1,) that it is evidently 
 not intended that the act of believing, on the part of Abraham, 
 was the meritorious ground of acceptance ; for then it would have 
 been a work. Faith was as much his own act, as any act of obe- 
 dience to the law. (2.) The design of the apostle was to show 
 that by the law, or by works, man could not be justified, chap. iii. 
 28 ; iv. 2. (3.) Faith was not that which the law required. It 
 demanded complete and perfect obedience ; and if a man was jus- 
 tified "by faith, it was in some other way than by the law. (4.) As 
 the law did not demand this, and as faith was something different 
 from the demand of the law, so if a man were justified by that, it 
 was on a principle altogether different from justification by Avorks. 
 It was not by personal merit. It was not by complying with the 
 law. It was in a mode entirely different. (5.) In being justified 
 by faith, it is meant, therefore, that we are treated as righteous ; 
 that we are forgiven; that we arc admitted to the favour of God, 
 and treated as his friends. (6.) In this act, faith is a meres 
 instrument, an antecedent, a sine qua non, that which God 
 has been pleased to appoint as a condition on which men may 
 be treated as righteous. It expresses a state of mind which is 
 demonstrative of love to God; of affection for his cause and 
 character ; of reconciliation and friendship ; and is therefore that 
 state to which he has been graciously pleased to promise pardon 
 and acceptance. (7.) As this is not a matter of law; as the law 
 could not be said to demand it ; as it is on a different principle ; 
 and as the acceptance of faith, or of a believer, cannot be a matter 
 of merit or claim, so justification is of grace, or mere favour. If, 
 is in no sense a matter of merit on our part, and thus stands dis- 
 tinguished entirely from justification by works, or by conformity 
 to the law. From beginning to end, it is, so far as ice arc con- 
 cerned, a matter of grace. The merit by which all this is obtained 
 is the work of the Lord Jesus Christ, through whom this plan is 
 proposed, and by whose atonement alone God can consistently 
 pardon and treat as righteous those who are in themselves un- 
 godly. See ver. 5. In this place we haA~e also evidence that faith 
 is always substantially of the same character. In the case of 
 Abraham it was confidence in God and his promises. All faith 
 has the same nature, whether it be confidence in the Messiah, or 
 in any of the Divine promises or truths. As this confidence evinces 
 the same state of mind, so it was as consistent to justify Abraham 
 by it, as it is to justify him who believes in the Lord Jesus Christ 
 Under the gospel. See Heb. xi. 
 
 4. Now to him that icorketh. etc. This passage i-j not to be under*
 
 118 UOMANS. IA.D. 57, 
 
 reckoned of grace, but of him that justifieth the un- 
 godly, his faith ' is counted 
 for righteousness 
 
 debt. 
 
 5 But to him that work- 
 eth not, but believeth on 
 
 / Hab. ii. 4. 
 
 stood as affirming that any actually have worked out their salvation 
 by conformity to the law so as to be saved by their own merits ; 
 but it expresses a general truth in regard to works. On that plan, 
 if a man were justified by his works, it would be a matter due to 
 him. It is a general principle hi regard to contracts and obliga- 
 tions, that where a man fulfils them he is entitled to the reward as 
 that which is duo to him. and which he can claim. This is well 
 understood in all the transactions among men. Where a man has 
 fulfilled the terms of a contract, to pay him is not a matter of 
 favour ; he has earned it ; and we arc bound to pay him. So, says 
 the apostle, it would be, if a man were justified by his works, lie 
 would have a claim on God. It would be wrong not to justify 
 him. And this is an additional reason why the doctrine cannot 
 be true. Comp. Horn. xi. 6. If The reward. The pay, or wages. 
 The word is commonly applied to the pay of soldiers, day-labour- 
 ers, etc., Matt. xx. 8 ; Luke x. 7 ; 1 Tim. v. 18 ; James v. 4. It has 
 a similar meaning here. If Reckoned. Greek, Imputed. The 
 same word which, in ver. 3, is rendered counted, and in vcr. 22, 
 imputed. It is here used in its strict and proper sense, to reckon 
 that as belonging to a man which is his own, or which is due to him. 
 If Of grace. Of favour ; as a gift. If Of debt. As due ; as a 
 claim ; as a fair compensation according to the contract. 
 
 5. But to him that worketh not. Who does not rely on his con- 
 formity to the law for his justification ; who does not depend on 
 his works; who seeks to be justified in some other way. The 
 reference here is to the Christian plan of justification. If But 
 believeth. Note, ch. iii. 26. If On him. On God. Thus the con- 
 nexion requires; for the discussion has immediate reference to 
 Abraham, whose faith was in the promise of God. II That justi- 
 fieth the ungodly. Tliis is a very important expression. It implies, 
 (1,) that men are sinners, or are ungodly. (2.) That God regards 
 them as such when they arc justified. He does not justify them 
 because he sees them to be, or regards them to be righteous ; but 
 knowing that they are in fact polluted. He does not first esteem 
 them, contrary to fact, to be pure ; but knowing that they arc pol- 
 luted, and that they deserve no favour, he resolves to forgive them, 
 and to treat them as his friends. (3.) In themselves they are 
 equally undeserving, whether they are justified or not. Their 
 souls have been defiled by sin ; and that is known when they arc 
 pardoned. God judges things as they are; and sinners who are 
 justified, he judges not as if they were pure, or as if they had a 
 claim; but he regards them an united by faith to the Lord Jesus ; 
 mid ix THIS RELATION he judges that they SHOULD be treated as his 
 friends, thouijh tJu'ij have bceji, arc, and ahcays icill be, personally 
 undeserving. It is not meant that the righteousness of Christ is 
 transferred to them, so as to become personally theirs for moral
 
 A.U. 67.] CHAPTER IV 119 
 
 6 Even as David also 
 describeth the blessedness 
 of the man, unto whom 
 God imputeth righteousness 
 without works, 
 
 7 Saying, m Blessed are 
 
 m Psa. xxxii. 1, 2. 
 
 they whose iniquities are 
 forgiven, and whose sins are 
 covered. 
 
 8 Blessed is the man to 
 whom the Lord will not 
 impute sin. 
 
 character cannot be transferred ; nor that it is infused into them, 
 making them personally meritorious for then they could not be 
 spoken of as ungodly ; but that Christ died in their stead, to atone 
 for their sins, and is regarded and esteemed by God to have died ; 
 and that the results or benefits of his death are so reckoned or 
 imputed to believers as to make it proper for God to regard and 
 treat them as if they had themselves obeyed the law; that is, as 
 righteous in his sight. 
 
 6. Even as David. The apostle, having adduced the example of 
 Abraham to show that the doctririe which he was defending was 
 not new, and contrary to the Old Testament, proceeds to adduce 
 the case of David also ; and to show that he understood the same 
 doctrine of justification without works. IT Describeth. Speaks of. 
 IT The blessedness. The happiness ; or the desirable state or con- 
 dition. If Unto whom God imputeth righteousness. Whom God 
 treats as righteous, or as entitled to his favour in a way different 
 from his conformity to the law. This is found in Psa. xxxii. And 
 the whole scope and design of the psalm is to show the blessedness 
 of the man who is forgiven, and whose sins are not charged on him, 
 but who is freed from the punishment due to his sins. Being thus 
 pardoned, he is treated as a righteous man. And it is evidently 
 in this sense that the apostle uses the expression " imputeth right- 
 eousness," i. e. he does not impute, or charge on the man his sins ; 
 he rpckons and treats him as a pardoned and righteous man, Psa. 
 xxxii. 2. He regards him as one who is forgiven and admitted to 
 his favour, and who is to be treated henceforward as though he 
 had not sinned. That is, he partakes of the benefits of Christ's 
 atonement, so as not henceforward to be treated as a sinner, but 
 as a friend of God. 
 
 7. Blessed. Happy are they: they are highly favoured. See 
 Note, Matt. v. 3. II Whose sins are covered. Are concealed ; or 
 liidden from the view. On which God will no more look, and 
 which he will no more remember. " By these words," says Calvin, 
 (in loco,) "we are taught that justification with Paul is nothing 
 else but pardon of sin." The word cover here has not reference to 
 the atonement, but is expressive of hiding, or concealing, i. e. of 
 forgiving sin. 
 
 8. Will not impute sin. On whom the Lord will not charge his sins ; 
 or who shall not be reckoned or regarded as guilty. This shows 
 clearly what the apostle meant by imputing faith without works. 
 It is to pardon sin, and to treat with favour ; not to reckon or 
 charge a man's sin to him ; but to treat him, though personally un- 
 deserving and ungodly, (ver. -5,) as though the sin had not been
 
 120 ROMANS. |>. u. 57. 
 
 Cometh this blessed- 
 ness then upon the circum- 
 cision only, or upon the 
 uncircumcision also ? for we 
 say that faith was reckoned 
 to Abraham for righteous- 
 ness. 
 
 10 How was it then 
 reckoned ? when he was in 
 circumcision, or in uncir- 
 cumcision ? Not in circum- 
 cision, but in uncircum- 
 cision. 
 
 committed. The word " impute" here is used in its natural and 
 appropriate sense, as denoting to charge on man that which properly 
 belongs to him. 
 
 9. Cometh, etc. The apostle has now prepared the way for an 
 examination of the inquiry whether this came in consequence of 
 obedience to the law? or whether it was without obedience to 
 the law ? Having shown that Abraham was justified by faith, in 
 accordance with the doctrine which he was defending, the only 
 remaining inquiry was, whether it was after he was circumcised 
 or before ; whether in consequence of his circumcision or not. If 
 it was after his circumcision, the Jew might still maintain that 
 it was by complying with the works of the law ; but if it was 
 before, the point of the apostle would bo established, that it was 
 without the works of the law. Still further, if he was justified 
 by faith before he was circumcised, then here was an instance 
 of justification and acceptance without conformity to the Jewish 
 law ; and if the father of the Jewish nation was so justified, and 
 reckoned as a friend of God without being circumcised, i. c., in 
 the condition in wliich the heathen world then was, then it would 
 follow that the Gentiles might be justified in a similar way now. 
 It would not be departing, therefore, from the spirit of the Old 
 Testament itself to maintain, as the apostle had done, (chap, iii.,) 
 that the Gentiles who had not been circumcised might obtain the 
 favour of God as well as the Jew ; that is, that it was independent 
 of circumcision, and might be extended to all. II This blessedness. 
 This happy state, or condition. This state of being justified by 
 God, and of being regarded as his friends. This is the sum of all 
 blessedness ; the only state that can be truly pronounced happy. 
 IF Upon the circumcision only. The Jews alone, as they pretended. 
 If Or upon the uncircumcision also. The Gentiles who believed as 
 the apostle maintained. H For we say. We all admit. It is a 
 conceded point. It was the doctrine of the apostle, as well as the 
 Jews ; and as much theirs as his. With this, then, as a conceded 
 point, what is the fair inference to be drawn from it ? 
 
 10. How. In what circumstances, or time. U When he icas in 
 circumcision, etc. Before or after he was circumcised? This was 
 the very point of the inquiry. For if he was justified by faith 
 nftcr he was circumcised, the Jew might pretend that it was in 
 virtue of his circumcision ; that even his faith was acceptable, 
 
 ; h<> \v;;s circumcised. But if it was before he was circum- 
 cised, tliis plea could not be set up ; and the argument of the 
 apostle was confirmed by the case of Abraham, tne great father 
 and model of the Jewish people, that circumcision and the
 
 A D. 57. J CHAPTER IV. 
 
 1 1 And * he received the 
 sign of circumcision, a seal 
 of the righteousness of the 
 faith which he had yet 
 being uncircumcised : that 
 
 > Gen. xvii. 10, 11. 
 
 he might be the father of 
 all them that believe, though 
 they be not circumcised ; 
 that righteousness might be 
 imputed unto them also : 
 
 o Luke xix. 9. 
 
 deeds of the law did not conduce to justification ; and that as 
 Abraham was justified without those works, so might others be ; 
 and the heathen, therefore, mjght be admitted to similar privileges. 
 IT Not in circumcision. Not being circumcised, or after he was 
 circumcised, but before. This was the record in the case, Gen. 
 xv. 6. Comp. Gen. xvii. 10. 
 
 11. And he received the sign, etc. A sign is that by which any- 
 thing is shmcn or represented. And circumcision thus shoiccd that 
 there was a covenant between Abraham and God, Gen. xvii. 1 10. 
 It became the public mark or token of the relation which he sus- 
 tained to God. If A seal. See Note, John iii. 33. A seal is that 
 mark of wax or other substance, which is attached to an instrument 
 of writing, as a deed, etc., to confirm, ratify it, or to make it bind- 
 ing. Sometimes instruments were sealed, or made authentic by 
 stamping on them some word, letter, or device, which had been 
 engraved on silver, or on precious stones. The seal or stamp was 
 often worn as an ornament on the finger. Esth. viii. 8 ; Gen. xli. 
 42 ; xxxviii. 18 ; Exod. xxviii. 11, 36 ; xxxix. 6. To affix the seal, 
 whether of wax or otherwise, was to confirm a contract or engage- 
 ment. In allusion to this, circumcision is called a seal of the cove- 
 nant which God had made with Abraham. That is, he appointed 
 this as a public attestation to the fact that he had previously 
 approved of Abraham, and had made important promises to him. 
 il Which he had yet being uncircumcised. He believed, (Gen. xv. 6 ;) 
 was accepted, or justified ; was admitted to the favour of God, and 
 favoured with clear and remarkable promises, (Gen. xv. 18 21 ; 
 xvii. 1 9,) before he was circumcised. Circumcision, therefore, 
 could have contributed neither to his justification, nor to the 
 promise made to him by God. IT That he might be the father, etc. 
 All this was done that Abraham might be held up as an example, 
 or a model, of the very doctrine which the apostle was defending. 
 The word father here is used evidently in a spiritual sense, as de- 
 noting that he was the ancestor of all true believers ; that he was 
 their model and example. They are regarded as his children because 
 they are possessed of his spirit ; are justified in the same way, and 
 are imitators of his example. See Note, Matt. i. 1. In this sense 
 the expression occurs in Luke xix. 9 ; John viii. 33 ; Gal. iii. 7, 29. 
 IT Though they be not circumcised. This was stated in opposition 
 to the opinion of the Jews, that all ought to be circumcised. 
 As the apostle had shown that AbraJiam enjoyed the favour of God 
 previous to his being circumcised, that is, without circumcision, 
 so it followed that others might on the same principle also. This 
 instance settles the point ; and there is nothing which a Jew can 
 reply to this. 1 Thatrightcousness,<Aa<. That is, in the same w?y,
 
 ROMANS. (A.D. 57. 
 
 lv> And the father of 
 circumcision to them who 
 arc not of the circumcision 
 only, but who also walk in the 
 steps of that faith of our fa- 
 ther Abraham, which he had 
 
 being yet uncircumcised. 
 
 13 For the promise, that 
 p he should be the heir of 
 the world, was not to Abra- 
 ham, or to his seed, through 
 
 p Gen. xvii. 4, etc. 
 
 by faith without works : that they might be accepted, and treated 
 as righteous. 
 
 12. And the father of circumcision. The father, i. e., the ancestor, 
 exemplar, or model of those who are circumcised, and who possess 
 the same faith that he did. Not only the father of all believers, 
 (ver. 11,) but, in a special sense, the father of the Jewish people. 
 In this, the apostle, intimates that though all who believed would 
 be saved as lie was, yet the Jews had a special proprietorship in 
 Abraham ; they had special favours and privileges from the fact 
 that he was their ancestor. If Not of the circumcision only . Who 
 are not merely circumcised, but who possess .his spirit and his 
 faith. Mere circumcision would not avail ; but circumcision, con- 
 nected with faith like his, showed that they were peculiarly his 
 descendants. See Note, ch. ii. 25. II Who walk in the steps, etc. 
 Who imitate his example ; who imbibe his spirit ; who have his 
 faith. 11 Being yet uncircumcised. Before he was circumcised. 
 Comp. Gen. xv. 6, with Gen. xvii. 
 
 13 For the promise, etc. To show that the faith of Abraham, 
 on which his justification depended, was not by the law, the apostle 
 proceeds to show that the promise concerning which his faith was 
 so remarkably evinced was before the law was given. If this was 
 so, then it was an additional important consideration in opposition 
 to the Jew, showing that acceptance with God depended on faith, 
 and not on works. If That he should be the heir of the world. An heir 
 is one who succeeds, or is to succeed to an estate. In this passage, 
 the world, or the entire earth, is regarded as the estate to which refer- 
 ence is made ; and the promise is, that the posterity of Abraham 
 should succeed to that, or shoidd possess it as their inheritance. 
 The precise expression here used, "heir of the world," is not found 
 in the promises made to Abraham. Those promises were, that God 
 would make of him a great nation, (Gen. xii. 2 ;) that in him all 
 the families of the earth should be blessed, (ver. 3 ;) that his pos- 
 terity should be as the stars for multitude, (Gen. xv. o ;) and that 
 he should be a father of many nations, (Gen. xvii. o.) As this 
 promise is one to which the apostle particularly refers, (see 
 ver. 17,)^ it is probable that he had this in his eye. This promise 
 had, at first, respect to his numerous natural descendants, and to 
 their possessing the land of Canaan. But it is also regarded in the 
 New Testament as extending to the Messiah (Gal. iii. 16) as his 
 inlant, and to all his followers as the spiritual seed of the father 
 of the faithful. When the apostle calls him "the heir of the 
 world," he sums up in this comprehensive expression all the pro- 
 mises made to Abraham, intimating that his spiritual descendants, 
 i.e. those who possess his faith shall yet be so numerous as topos-
 
 A.D. 57.] CHAPTER IV. 123 
 
 the law, but through the 
 righteousness of faith. 
 14 For if q they which 
 
 is made void, and the pro- 
 mise made of none effect : 
 15 Because the law r 
 
 are of the law be heirs, faith I worketh wratli : for where 
 
 q Gal. iii. 18. T Chap. v. 20. 
 
 sess all lands. IT Or to his seed. To his posterity, or descendants. 
 11 Through the law. By the observance of the law ; or made in 
 consequence of observing the law ; or depending on the condition 
 that he should observe the law. The covenant was made before the 
 law of circumcision was given ; and long before the law of Moses, 
 (comp. Gal. iii. 16, 17, 18,) and was independent of both. IT But 
 through, etc. In consequence of, or in connexion with, the strong 
 confidence which he showed in the promises of God, Gen. xv. 6. 
 
 14. For if they which are of the law. Who seek for justification 
 and acceptance by the law. IT Faith is made void. Faith would 
 have no place in the scheme ; and consequently the strong com- 
 mendations bestowed on the faith of Abraham, would be bestowed 
 without any just cause. If men are justified by the law, they 
 cannot be by faith, and faith would be useless in this work. H And 
 the promise, etc. A promise looks to the future. Its design and 
 tendency is to excite trust and confidence in him who makes it. All 
 the promises of God have this design and tendency ; and conse- 
 quently, as God has given many promises, the object is to call forth 
 tie lively and constant faith of men, all going to show that, in the 
 Divine estimation, faith is of inestimable value. But if men are 
 justified by the law if they are rendered acceptable by conformity 
 to the institutions of Moses then they cannot depend for accept- 
 ance on any promise made to Abraham, or his seed. They cut 
 themselves off from that promise, and stand independent of it. 
 That promise, like all other promises^vas made to excite faith. If, 
 therefore, the Jews depended on the law for justification, they were 
 cut out from all ihepromises made to Abraham ; and if they could be 
 justified by the law, the promise was useless. This is as true now 
 as it was then. If men seek to be justified by their morality, or their 
 forms of religion, they cannot depend on any promise of God ; for 
 he has made no promise to any such attempt. They stand inde- 
 pendently of any promise, covenant, or compact, and are depend- 
 ing on a scheme of their own ; a scheme which would render his 
 plan vain and useless ; which would render his promises, and the 
 atonement of Christ, and the work of the Spirit of no value. It is 
 clear, therefore, that such an attempt at salvation cannot be suc- 
 cessful. 
 
 15. Because the law. All law. It is the tendency of law. 
 IT Worketh wrath. Produces or causes wrath. "While man is 
 fallen, and a sinner, its tendency, so far from justifying him, and 
 producing peace, is just the reverse. It condemns, denounces 
 wrath, and produces suffering. The word wrath here is to be taken 
 in the sense of punishment, ch. ii. 8 ; and the meaning is, that the 
 law of God, demanding perfect purity, and denouncing every sin, 
 condemns the sinner, and consigns him to punishment. As the 
 apostle had proved (chs. i. ii. iii.) that all were sinners, so it
 
 124 KOMANS. [A.D. 57 
 
 no ' law is, there is no 
 transgression. 
 
 16 Therefore it is of 
 faith, that it miyht be by 
 grace ; to the end the pro- 
 mise might be sure to all 
 
 i 1 John iii. 4. . t Gen. xvii. 5. 
 
 the seed ; not to that only 
 which is of the law, but to 
 that also which is of the 
 faith of Abraham ; who is 
 the father of us all, 
 
 17 (As it is written,' I 
 have made thee a father of 
 
 followed that if any attempted to be justified by the law, they would 
 be involved only in condemnation and wrath. IT For where no law 
 is, etc. This is a general principle ; a maxim of common justice 
 and of common sense. Law is a ride of conduct. If no such rule 
 is given and known, there can be no crime. Law expresses what 
 may be done, and what may not be done. If there is no command 
 to pursue a certain course, no injunction to forbid certain conduct, 
 actions will be innocent. The connexion in which this declaration 
 is made here seems to imply, that as the Jews had a multitude of 
 clear laws, and as the Gentiles had the laws of nature, there could 
 be no hope of escape from the charge of their violation. Since 
 human nature was depraved, and men were prone to sin, the more 
 just and reasonable the laws, the less hope was there of being 
 justified by the law, and the more certainty was there that the law 
 would produce wrath and condemnation. 
 
 16. Therefore. In view of the coiirsc of reasoning which, has 
 been pursued. We have come to this conclusion. II It is of faith. 
 Justification is by faith ; or the plan which God has devised of 
 saving men is by faith, ch. iii. 2G. IT That it might be by grace. 
 As a matter of mere undeserved mercy. If men were justified by 
 law, it would be by their own merits ; now it is of mere unmerited 
 favour. II To the end. For the purpose, or design. If The pro- 
 mise, etc. Ver. 13. IT Might be sure. Might be firm, or established. 
 On any other ground it could not be established. If it had de- 
 pended on entire conformity to the law, the promise would never 
 have been established, for none would have yielded such obedi- 
 ence. But now it may be secured to all the posterity of Abraham. 
 II To all the seed. Ver. 13. IT Not to that only. Not to that part 
 of his descendants alone who were Jctcs, or who had the law. 
 H But to that, etc. To all who should possess the same faith as 
 Abraham. IT The father of its all. Of all who believe, whether 
 they be Jews or Gentiles. 
 
 17. As it is written. Gen. xvii. 5. H / hare made thro. The 
 word here used in the Hebrew (Gen. xvii. 5) means, literally, to 
 (jive, to grant ; and also, to set, or constitute. This is also the 
 meaning of the Greek word used both by the LXX. and the apostle. 
 The quotation is taken literally from the Scptuagint. The argu- 
 ment of the apostle is founded, in part, on the fact that the past 
 tense is used I have made thcc and that God spoke of a thing 
 ns already done, which he had promised or purposed to do. The 
 8L'ii>c- is, he had, in /</.? mind or purpose, constituted him the father 
 of many nations; and so certain was the fulfilment of the Divine 
 purposes, that he spoke of it as already accomplished. II Of many
 
 CHAPTER IV. 
 
 125 
 
 many nations,) l before him 
 whom he believed, even 
 God, who quickeneth " the 
 dead, and calleth those 
 1 things which be not as 
 though they were. 
 
 18 Who against hope 
 believed in hope, that he 
 
 1 Or, lite unto. u Eph. ii. 1,5. 
 v 1 Cor. i. 28; 1 Pet. ii. 10. 
 
 might become the father of 
 many nations, according to 
 that which was spoken, ** 
 So shall thy seed be. 
 
 19 And being not weak 
 in faith, he considered not 
 his own body now dead, 
 when he was about an hun- 
 dred years old, neither yet 
 
 :* Gen. xv. 5. 
 
 nations. The apostle evidently understands this promise as refer- 
 ring not to his natural descendants only, but to the great multi- 
 tude who should believe as he did. IT 'Before him. In his view, 
 or sight ; i. e., God regarded him as such a father. If Whom ha 
 believed. Whose promise he believed ; or in whom he trusted. 
 IT Who quickeneth the dead. Who gives life to the dead, Eph. ii. 
 1, 5. This expresses the power of God to give life. But why it 
 is used here has been a subject of debate. I regard it as having 
 reference to the strong natural improbability of the fulfilment of 
 the prophecy when it was given, arising from the age of Abraham 
 and Sarah, ver. 19. Abraham exercised power in the God who 
 gives life, and who gives it as he pleases. It is one of his prero- 
 gatives to give life to the dead, (venpovs,) to raise up those who are 
 in their graves ; and a power similar to that, or strongly reminding 
 of that, was manifested in fulfilling the promise to Abraham. The 
 giving of this promise, and its fulfilment, were such as strongly to 
 remind us that God has power to give life to the dead, f And 
 calleth, etc. That is, those things which he foretells and promises 
 are so certain, that he may speak of them as already in existence. 
 Thus in relation to Abraham, God, instead of simply promising 
 that he would make him the father of many nations, speaks of it 
 as already done, " I have made thee," etc. In his own mind, or 
 purpose, he had so constituted him, and it was so certain that it 
 would take place, that he might speak of it as already done. 
 
 18. Who against hope. Who against all apparent or usual ground 
 of hope. He refers here to the prospect of a posterity. See vers. 
 19 21. IT Believed in hope. Believed in that which was promised 
 to excite his hope. Hope here is put for the object of his hope 
 that which was promised. IT According to that which was spoken. 
 Gen. xv. 5. IT So shall thy seed be. That is, as the stars in 
 heaven for multitude. Thy posterity shall be very numerous. 
 
 19. And being not weak in faith. That is, having strong faith. 
 IT lie considered not. He did not regard the fact that his body was 
 now dead, as any obstacle to the fulfilment of the promise. He 
 did not suffer that fact to influence him, or to produce any doubt 
 about the fulfilment. Faith looks to the strength of God, not to 
 second causes, or to difficulties that may appear formidable to man. 
 IT Now dead. Aged ; dead as to the purpose under consideration. 
 Comp. Hcb. xi. 12, "As good as dead." That is, he was now at
 
 126 ROMANS. [A. D. 57. 
 
 the deadness * of Sarah's 
 womb : 
 
 20 He staggered not at 
 the promise of God through 
 unbelief; but was strong in 
 faith, giving glory to God; 
 
 21 And being fully per- 
 suaded that, what he had 
 promised, he was able y also 
 to perform. 
 
 x Heb. xi. 11. 
 
 y Gen. xviii. It ; Luke i. 37, 45 ; 
 Heb. xi. 1C. 
 
 22 And therefore it was 
 imputed to him for right- 
 eousness. 
 
 23 Now 2 it was not 
 written for his sake alone, 
 that it was imputed to 
 him ; 
 
 24 But for us also, to 
 whom it shall be imputed, 
 if we believe b on him that 
 
 z Chap. xv. 4; 1 Cor. x. 11. 
 
 a Acts ii. 39. 
 4 Mark xvi. 16 ; John iii. 1416. 
 
 an age when it was highly improbable that he would have any 
 children. Comp. Gen. xvii. 17. If Deadness, etc. Heb. xi. 11, 
 " AVhen she was past age." Comp. Gen. xviii. 11. 
 
 20. Ho staggered n:<t. He was not moved, or agitated; he 
 steadily and firmly believed the promise. IF Giving glory to God. 
 Giving honour to God by the firmness with which he believed his 
 promises. His conduct was such as to honour God ; that is, to 
 show Abraham's conviction that he was worthy of implicit confi- 
 dence and trust. In this way all who believe in the promises of 
 God do honour to him. They bear testimony to him that he is 
 worthy of confidence. They become so many witnesses in his 
 favour ; and furnish to their fellow-men evidence that God has a 
 claim on the credence and trust of mankind. 
 
 21 . And being fully persuaded. Thoroughly or entirely convinced, 
 Luke i. 1 ; Rom. xiv. 5; 2 Tim. iv. 5, 17. IF He was able. Comp. 
 Gen. xviii. 14. This was not the only time in which Abraham 
 evinced this confidence. His faith was equally implicit and strong 
 when he was commanded to sacrifice his promised son, Heb. 
 xi. 19. 
 
 22. And tfwrefore. His faith was so implicit, and so unwaver- 
 ing, that it was a demonstration that he was the firm friend of God. 
 He was tried, and he had such confidence in God that he showed 
 that he was supremely attached to him, and would obey and serve 
 him. This was reckoned as a full proof of friendship ; and he was 
 recognised and treated as righteous ; i. c., as the friend of God . See 
 Note on vers. 3, 5. 
 
 23. Noio it was not written. The record of this extraordinary 
 faith was not made on his account only ; but it was made to show 
 the way in which men may be regarded and treated as righteous 
 by God. If Abraham was so regarded and treated, then, on the 
 same principle, all others may be. God has but one mode of jus- 
 tifying men. IF Imputed. Reckoned ; accounted. He was re- 
 garded and treated as the friend of God. 
 
 2-i. But for ^ls also. For our use, (comp. chap. xv. 4; 1 Cor. x. 
 11,) that we might have an example of the way in which men may 
 be accepted of God. It is recorded for our encouragement and 
 imitation, to show that wo may in a similar manner be accepted
 
 . 57.] CHAPTER IV. 127 
 
 raised up Jesus our Lord 
 from the dead ; 
 
 25 Who was delivered c 
 
 i Isa. liii. 5,6; 2 Cor. v. 21 ; Heb. ix 
 28 ; 1 Pet. ii. 24 ; Rev. i. 5. 
 
 for our offences, and was 
 raised d again for our justi- 
 
 fication. 
 
 d 1 Cor. xv. 17 ; 1 Pet. i. 21. 
 
 and saved. IT If we believe on him, etc. Abraham showed his 
 faith in God by believing yzwi what God mealed to him. This was 
 his faith, and it might be as strong and implicit as could be exer- 
 cised under the fullest revelation. Faith, now, is belief in God 
 just so far as he has revealed his will to us. It is therefore the same 
 in principle, though it may have reference to different objects. It 
 is confidence in the same God, according to what we know of his 
 will. Abraham showed his faith mainly in confiding in the pro- 
 mises of God respecting a numerous posterity. This was the lead- 
 ing truth made known to him, and this he believed. The main or 
 leading truths that God has made known to us are, that he has 
 given his Son to die ; that he has raised him up ; and that through 
 him he is ready to pardon. To put confidence in these truths is 
 to believe now. Doing this, we believe in the same God that 
 Abraham did ; we evince the same spirit ; and thus show that we 
 arc the friends of the same God, and may be treated in the same 
 manner. This is faith under the gospel, (comp. Notes, Mark xvi. 
 16,) and shows that the faith of Abraham and of all true believers 
 is substantially the same, and is varied only by the difference of 
 the truths made known. 
 
 25. Who was delivered. To death. Comp. Notes, Acts ii. 23. 
 IT For our offences. On account of our crimes. He was delivered 
 up to death in order to make expiation for our sins. *i And teas 
 raised again. From the dead. % For our justification. On ac- 
 count of our justification. In order that we may be justified. The 
 wotA. justification here seems to be used in a large sense, to denote 
 acceptance with God ; including not merely the formal act by 
 which God pardons sins, and by which we become reconciled to 
 him, but also the completion of the work the treatment of us as 
 righteous, and raising us up to a state of glory. By the death of 
 Christ an atonement is made for sin. If it be asked how his resur- 
 rection contributes to our acceptance with God, we may answer, 
 (1,) It rendered his work complete. His death would have been 
 unavailing, his work would have been imperfect, if he had not 
 oeen raised up from the dead. He submitted to death as a sacri- 
 fice, and it was needful that he should rise, and thus conquer 
 death and subdue our enemies, that the work which he had under- 
 taken might be complete. (2.) His resurrection was a proof that 
 his work was accepted by the Father. What he had done, in order 
 that sinners might be saved, was approved. Our justification, 
 therefore, became sure, as it was for this that he had given himself 
 up to death. (3.) His resurrection is the main-spring of all our 
 hopes, and of all our efforts to be saved. Life and immortality are 
 thus brought to light, 2 Tim. i. 10. God " hath begotten us again 
 to a lively hope, (a living, active, real hope,) by the resurrection of 
 Jesus Christ from the dead," 1 Pet. i. 3. Thus the fact that fie was
 
 128 ROMANS. IA.D. 57. 
 
 raised becomes tlie ground of hope that we shall be raised and 
 accepted of God. The fact that he was raised, and that all who 
 love him shall be raised also, becomes one of the most efficient 
 motives to ws to seek to be justified and saved. There is no higher 
 motive that can be presented to induce man to seek salvation than 
 the fact that he may be raised up from death and the grave, and 
 made immortal. There is no satisfactory proof that man can be 
 thus raised up, but the resurrection of Jesus Christ. In. that re- 
 surrection we have a pledge that all his people will rise. " For 
 if we believe that Jesus died and rose again, even so them also 
 which sleep in Jesus will God bring with him," 1 Thess. iv. 14. 
 "Because I live," said the Redeemer, "ve shall live also," John 
 xiv. 19; comp. 1 Pet. i. 21. 
 
 CHAPTER Y. 
 
 THE design of this chapter, which has visually been considered as 
 one of the most difficult portions of the New Testament, especially 
 vcrs. 12 21, is evidently to show the results or benefits c& the doc- 
 trine of justification by faith. That doctrine the apostle had now 
 fully established. He had shown in the previous chapters, (1,) 
 that men were under condemnation for sin ; (2) that this extended 
 alike to the Jews and the Gentiles ; (3) that there was no way of 
 escape now but by the doctrine of pardon, not by personal merit, 
 but by grace ; (4) that this plan was fully made known by the 
 gospel of Christ; and (5) that this was no neio doctrine, but was, 
 in fact, substantially the same by which Abraham and David had 
 been accepted before God. 
 
 Having thus stated and vindicated the doctrine, it was natural 
 to follow up the demonstration, by stating its bearing and its prac- 
 tical influence. This he does by showing that its immediate effect 
 is to produce peace, ver. 1. It gives us the privilege of access to 
 the favour of God, ver. 2. But not only this, we are in a world of 
 affliction. Christians, like others, are surrounded with trials ; and 
 a very important question was, whether this doctrine would have 
 an influence in supporting the soul in those trials. This question 
 the apostle discusses in vers. 3 11. He shows that in fact Chris- 
 tians glory in tribulation, and that the reasons why they do so are, 
 (1,) that the natural effect of tribulations under the gospel was to 
 lead to hope, vers. 3, 4. (2.) That the cause of this was, that the 
 love of God was shed abroad in the heart by the Holy Ghost. 
 This doctrine he further confirms by showing the consolation 
 which would be furnished by the fact that Christ had died for 
 them. This involved a security that they would be sustained in 
 their trials, and that a victory would be given them. For, (1,) it 
 was the highest expression of love that he should die for enemies, 
 vers. 6, 7, 8. (2.) It followed that if he was given for them when 
 they were enemies, it was much more probable, it was certain, that 
 all needful, grace would be furnished to them now that they were- 
 reconciled, vers. 9, 10, 11. 
 
 But there was another very material inquiry. Men were not 
 only exposed to affliction, but they were in the midst of a wreck of 
 things of a fallen world of the proofs and memorials of sin every- 
 where. The first man had sinned, and the race was subject to sin
 
 A, D. 57.] CHAPTER V. 129 
 
 CHAPTER V. 
 
 THEREFORE being jus- 
 tified by faith, we have 
 
 peace with God through 
 our Lord Jesus Christ : 
 
 e Isa. xxxii. 17; Eph. ii. 14; Col. i. 20. 
 
 and death. The monuments of death and sin were everywhere. 
 It was to be expected that a remedy from God would have refer- 
 ence to this universal state of sin and woe; and that it would 
 tend to meet and repair these painful and wide-spread ruins. The 
 apostle then proceeds to discuss the question, how the plan of 
 salvation, which involved justification by faith, was adapted to 
 meet these universal and distressing evils, vers. 12 21. The design 
 of this part of the chapter is to show that the blessings procured 
 by the redemption through Christ, and the plan of justification 
 through him, greatly exceed all the evils which had come upon the 
 world in consequence of the apostasy of Adam. And if this was 
 the case, the scheme of justification by faith was complete. It 
 was adapted to the condition of fallen and ruined man, and was 
 worthy of his affection and confidence. A particular examination 
 of this argument of the apostle will occur in the Notes on vers. 
 1221. 
 
 1. Therefore (olv). Since we are thus justified, or as a conse- 
 quence of being justified, we have peace. IT Being justified bi/ 
 faith. See Notes, ch. i. 17; iii. 24; iv. 5. IT We. That is, ail 
 who are justified. The apostle is evidently speaking of true 
 Christians. IT Have peace with God. See Note, John xiv. 27. 
 True religion is often represented as peace with God. See Acts 
 x. 36 ; Rom. viii. 6 ; x. 15 ; xiv. 17 ; Gal. v. 22. See also Isa. 
 xxxii. 17: 
 
 " And the work of righteousness shall be peace, 
 And the effect of righteousness 
 Quietness and assurance for e\ r er." 
 
 This is called peace, because (1) the sinner is represented as the 
 enemy of God, Rom. viii. 7 ; Eph. ii. 16 ; James iv. 4 ; John xv. 
 18, 24; xvii. 14; Rom. i. 30. (2.) The state of a sinner's mind 
 is far from peace. He is often agitated, alarmed, trembling. He- 
 feels that he is alienated from God. For 
 
 The wicked are like the troubled sea, 
 For it never can be at rest ; 
 Whose waters cast up mire and dirt." 
 
 ISA. Ivii. 20. 
 
 The sinner, in this state, regards God as his enemy. He trembles 
 when he thinks of his law ; fears his judgments ; is alarmed when 
 he thinks of hell. His bosom is a stranger to peace. This has 
 been felt in all lands alike under the thunders of the law of Sinai 
 among the Jews, in the pagan world, and in lands where the 
 gospel is preached. It is the effect of an alarmed and troubled 
 conscience. (3.) The plan of salvation by Christ reveals God as 
 willing to be reconciled. He is ready to pardon, and to be at 
 peace. If the sinner repents and believes, God can now consist- 
 ently forgive him, and admit him to favour. It is therefore a plan 
 by which the mind of God and of the sinner can become recon-
 
 130 ROMANS. [A. D. 57. 
 
 2 By whom f also we 
 liavc access by faith into 
 
 / John xiv. 6. g Heb. iii. 6. 
 
 this grace wherein we stand, 
 and rejoice ' in hope of the 
 glory of God. 
 
 ciled, or united in feeling and in purpose. The obstacles, on the 
 part of God, to reconciliation, arising from his justice and law, 
 fiavc been removed, and he is now willing to be at peace. The 
 obstacles on the part of man, arising from his sin, his rebellion, 
 and his conscious guilt, may be taken away, and he can now 
 regard God as his friend. (4.) The effect of this plan, when the 
 sinner embraces it, is to produce peace in his own mind. He 
 experiences peace ; a peace which the world gives not, and which 
 the world cannot take away, Phil. iv. 7 ; 1 Pet. i. 8 ; John xvi. 22. 
 Usually, in the work of conversion to God, this peace is the first 
 evidence that is felt of the change of heart. Before, the sinner 
 was agitated and troubled. But often suddenly, a peace and calm- 
 ness is felt, which is before tinknown. The alarm subsides; the 
 heart is calm ; the fears die away, like the waves of the ocean 
 after a storm. A sweet tranquillity visits the heart a pure shining 
 light, like the sunbeams that break through the opening clouds 
 after a tempest. The views, the feelings, the desires are changed ; 
 and the bosom, that was just before filled with agitation and alarm, 
 that regarded God as its enemy, is now at peace with him, and 
 with all the world. II Through our Lord Jesus Christ. By means 
 of the atonement of the Lord Jesus. It is his mediation that has 
 procured it. 
 
 2. We have access. See Note, John xiv. 6. " I am the way," etc. 
 Doddridge renders it, "by whom we have been introduced," etc. 
 It means, by whom we have the privilege of obtaining the favour of 
 God which ice enjoy when we are justified. The word rendered 
 " access" occurs but in two other places in the New Testament, 
 Eph. ii. 18; iii. 12. By Jesus Christ the way is opened for us to 
 obtain the favour of God. If By faith. By means of faith, chap. 
 i. 17. IT Into this grace. Into this favour of reconciliation with 
 God. 5 Wherein we stand. In which we now are in consequence 
 of being justified. IT And rejoice. Religion is often represented 
 as producing joy, Isa. xii. 3; xxxv. 10; Iii. 9; Ixi. 3, 7; Ixv. 14, 
 18; John xvi. 22, 24; Acts xiii. 52; Rom. xiv. 17; Gal. v. 22; 
 1 Pet. i. 8. The sources or steps of this joy are these: (1.) We 
 are justified, or regarded by God as righteous. (2.) We axe 
 admitted into his favour, and abide there. (3.) We have the 
 prospect of still higher and richer blessings in the fulness of his 
 glory when we are admitted to heaven. II In hope. In the earnest 
 desire and expectation of obtaining that glory. Hope is a complex 
 emotion, made up of a desire for an object, and an expectation of 
 obtaining it. Where cither of these is wanting, there is not hope. 
 Where they are mingled in improper proportions, there is not 
 peace. But where the desire of obtaining an object is attended 
 with an expectation of obtaining it in proportion to that desire, 
 there exists that peaceful, happy state of mind which we de- 
 nominate hope. And the apostle here implies that the Christian 
 has an earnest desire for that glory ; and that he has a confident
 
 A. D. 57.] CHAPTER V. 131 
 
 3 And not only so, but 
 we glory * in tribulations 
 
 h Matt. v. 11, 12; .lames i. 2, 12. 
 
 also : knowing that tribula- 
 tion worketh patience ; 
 
 expectation of obtaining it. The result of that he immediately 
 states to be, that AVC are by it sustained in our afflictions. IT The 
 glory of God. The glory that God will bestow on us. The word 
 glory usually means splendour, magnificence, honour ; and the 
 apostle here refers to that honour and dignity which will be con- 
 ferred on the redeemed when they are raised up to the full honours 
 of redemption ; when they shall triumph in the completion of the 
 work; and be freed from sin, and pain, and tears, and permitted 
 to participate in the full splendours that shall encompass the throne 
 of God in the heavens. See Note, Luke ii. 9. Comp. Rev. xxi. 
 2224; xxii. 5; Isa. Ix. 19, 20. 
 
 3. And not only so. We not only rejoice in times of prosperity, 
 and of health. Paul proceeds to show that this plan is not less 
 adapted to produce support in trials. 1f But we glory. The word 
 used here is the same that is, in verse 2, translated " AVC rejoice" 
 (icavx^fifda). It should have been so rendered here. The meaning 
 is, that we rejoice not only in hope; not only in the direct results 
 of justification, in the immediate effect which religion itself pro- 
 duces; but we carry our joy and triumph even into the midst of 
 trials. In accordance with this, bur Saviour directed his followers 
 to rejoice in persecutions, Matt. v. 11, 12. Comp. James i. 2, 12. 
 IT In tribulations. In afflictions. The word used here refers to 
 all kinds of trials which men are called to endure ; though it is 
 possible that Paul referred particularly to the various persecu- 
 tions and trials which they were called to endure as Christians. 
 IT Knowing. Being assured of this. Paul's assurance might have 
 arisen from reasoning on the nature of religion, and its tendency 
 to produce comfort ; or it is more probable that he was speaking 
 here the language of his own experience. He had found it to be 
 so. This was written near the close of his life, and it states the 
 personal experience of a man who endured, perhaps, as much as 
 any one ever did, in attempting to spread the gospel ; and far 
 more than commonly falls to the lot of mankind. Yet he, like all 
 other Christians, could leave his deliberate testimony to the fact 
 that Christianity was sufficient to sustain the soul in its severest 
 trials. See 2 Cor. i. 36 ; xi. 2429 ; xii. 9, 10. f Worketh. 
 Produces ; the effect of afflictions on the minds of Christians is to 
 make them patient. Sinners are irritated and troubled by them ; 
 they murmur, and become more and more obstinate and rebellious. 
 They have no sources of consolation; they deem God a hard 
 master ; and they become fretful and rebellious just in proportion 
 to the depth and continuance of their trials. But in the mind of 
 a Christian, who regards his Father's hand in it; who sees that 
 he deserves no mercy; who has confidence in the wisdom and 
 goodness of God ; who feels that it is necessary for his own good 
 to be afflicted; and who experiences its happy, subduing, and 
 mild effect in restraining his sinful passions, and in weaning him 
 from the world the effect is to produce patience. Accordingly 9 
 it will usually be found that those Christians who are longest
 
 132 ROMANS. A. D. 57, 
 
 4 And patience, expe- | 5 And hope * maketh not 
 
 rience ; and experience, 
 hope ; 
 
 ashamed ; because the love 
 of God is shed abroad in 
 
 and most severely afflicted are the most patient. Year after year 
 of suffering produces increased peace and calmness of soul ; and 
 at the end of his course the Christian is more willing to be afilicted, 
 and bears his afflictions more calmly, than at the beginning. He 
 who on earth was most afflicted was the most patient of all 
 .sufferers ; and not less patient when he was " led as a lamb to 
 the slaughter," than when, he experienced the first trial in his 
 great work. "11 Patience. " A calm temper, which suffers evils 
 without murmuring or discontent." Webster. 
 
 4. And patience, experience. Patient endurance of trial produces 
 experience. The word rendered experience (So/ci/tV) means trial, 
 testing, or that thorough examination by which we ascertain the 
 quality or nature of a thing, as when we test a metal by fire, or 
 in any other way, to ascertain, that it is genuine. It also means 
 approbation, or the result of such a trial ; the being approved, and 
 accepted as the effect of a trying process. The meaning is, that 
 long afflictions borne patiently show a Christian what he is ; they 
 test his religion, and prove that it is genuine. Afflictions are 
 often sent for this purpose, and patience in the midst of them 
 shows that the religion which can sustain them is from God. 
 H And experience, hope. The result of such long trial is to produce 
 hope. They show that religion is genuine ; that it is from God ; 
 and not only so, but they direct the mind omcard to another world, 
 and sustain the soul by the prospect of a glorious immortality there. 
 The various steps and stages of the benefits of afflictions are thus 
 beautifully delineated by the apostle in a manner which accords 
 with the experience of all the children of God. 
 
 5. And hope maketh not ashamed. That is, this hope will not 
 disappoint, or deceive. When we hope for an object which we do 
 not obtain, we are conscious of disappointment ; perhaps sometimes 
 of a feeling of shame. But the apostle says that the Christian hope 
 is such that it will be fulfilled ; it will not disappoint ; what we 
 hope for we shall certainly obtain. See Phil. i. 20. The expression 
 used here is probably taken from Psa. xxii. 4, 5 : 
 
 "Our fathers trusted in thee; 
 They trusted ; and tliou didst deliver them. 
 They cried unto thee, 
 And were delivered ; 
 They trusted in thee, 
 And were not confounded, " [ashamed.] 
 
 IT Because the love of God. Love toward God. There is produced 
 an abundant, an overflowing love to God. IT Is shed abroad. Is 
 diffused ; is poured out ; is abundantly produced, (e'/cKe'xvTot.) This 
 word is properly applied to water, or to any other liquid that is 
 poured out, or diffused. It is used also to denote imparting, or 
 communicating freely or abundantly, and is thus expressive of 
 the influence of the Holy Spirit poured down, or abundantly im- 
 parted to men, Acts x. 45. Here it means that love towards God
 
 A.D. 57.j CHAPTER V. 133 
 
 our hearts by the Holy 
 Ghost * which is given un- 
 to us. 
 
 6 For when we were yet 
 
 Eph. i. 13, 14. 
 
 without strength, ' in due 
 ' time Christ died for the 
 ungodly. 
 
 1 Or, according to the time. 
 I Gal. iv. 4. 
 
 is copiously or abundantly given to a Christian ; his heart is con- 
 scious of high and abundant love to God, and by this he is sus- 
 tained in his afflictions. IF By the Holy Ghost. It is produced by 
 the influence of the Holy Spirit. All Christian graces are traced 
 to his influence. Gal. v. 22, " But the fruit of the Spirit is love. 
 joy," etc. U Which is given unto us. Which Spirit is given or 
 imparted to us. The Holy Spirit is thus represented as dwelling: 
 in the hearts of believers, 1 Cor. vi. 19 ; iii. 16 ; 2 Cor. vi. 16. In 
 all these places it is meant that Christians are under his sanctifying 
 influence ; that he produces in their hearts the Christian graces ; 
 and fills their minds with peace, and love, and joy. 
 
 6. For when, etc. This opens a new view of the subject, or it is 
 a new argument to show that our hope will not make ashamed, or 
 will not disappoint us. The first argument he had stated in the 
 previous verse, that the Holy Ghost was given to us. The next, 
 which he now states, is, that God had given the most ample proof 
 that he would save us, by giving his Son when we were sinners ; 
 and that he who had done so much for us when we were enemies, 
 would not now fail us when we are his friends, vers. 6 10. He 
 has performed the more difficult part of the work by reconciling us 
 when we were enemies ; and he will not now forsake us, but will 
 carry forward and complete what he has begun. IT We were yet 
 without strength. The word here used (aaOevlav) is usually applied 
 to those who are sick and feeble, deprived of strength by disease, 
 Matt. xxv. 39 ; Luke x. 9 ; Acts iv. 9 ; v. 15. But it is also used 
 in a moral sense, to denote inability or feebleness with regard to 
 any undertaking or duty. Here it means that we were without 
 strength in regard to the case which the apostle loas considering ; that 
 is, we had no power to devise a scheme of justification, to make an 
 atonement, or to put away the wrath of God, etc. While all hope 
 of man's being saved by any plan of his own was thus taken away 
 while he was thus lying exposed to Divine justice, and dependent 
 on the mere mercy of God God provided a plan which met the 
 case, and secured his salvation. The remark of the apostle here 
 has reference only to the condition of the race before an atonement 
 is made. It does not pertain to the question whether man has 
 strength to repent and to believe after an atonement is made, which 
 is a very different inquiry. IT In due time. Margin, According to 
 the time, (Kara /ccupby.) In a timely manner ; at the proper time. 
 Gal. iv. 4, "But when the fulness of time was come," etc. This 
 may mean, (1,) that it was a fit or proper time. All experiments 
 had failed to save men. For four thousand years the trial had 
 been made under the law among the Jews ; and by the aid of the 
 most enlightened reason in Greece and Rome ; and still it was in 
 vain. No scheme had been devised to meet the maladies of the 
 world, and to save men from death. It was then time that a better
 
 134 ROMANS. [A.D. 57. 
 
 7 For scarcely for a 
 righteous man will one 
 die : yet peradventure for 
 
 a good man some would 
 even dare to die. 
 
 plan should be presented to men. (2.) It was the time fixed and 
 appointed by God for the Messiah to come ; the time which had 
 been designated by the prophets, Gen. xlix. 10 ; Dem. ix. 24 27. 
 See John xiii. 1 ; xvii. 1. (3.) It was a most favourable time for 
 the spread of the gospel. The world was expecting such an event ; 
 was at peace ; and was subjected mainly to the Roman power ; and 
 furnished facilities never before experienced for introducing the 
 gospel rapidly into every land. See Notes, Matt. ii. 1, 2. II For 
 the ungodly. Those who do not worship God. It here means sin- 
 ners in general, and does not differ materially from what is meant 
 by the word translated "without strength." See Note, chap, 
 iv. 5. 
 
 7. For scarcely, etc. The design of this verse and the following 
 is to illustrate the great love of God, by comparing it with what 
 man was willing to do. "It is an unusual occurrence, an event 
 which is all that we can hope for from the highest human benevo- 
 lence and the purest friendship, that one would be willing to die 
 for a good man. There are none who would be willing to die for a 
 man who was seeking to do us injury, to calumniate our character, 
 to destroy our happiness or our property. But Christ was willing 
 to die for bitter foes," IT Scarcely. With difficulty. It is an 
 event which cannot be expected to occur often. There would 
 scarcely be found an instance in which it would happen. II A 
 righteous man. A just man ; a man distinguished simply for in- 
 tegrity of conduct ; one who has no remarkable claims for amiable- 
 ness of character, for benevolence, or for personal friendship. 
 Much as we may admire such a man, and applaud him, yet he 
 has not the characteristics which would appeal to our hearts to in- 
 duce us to lay down our lives for him. Accordingly, it is not 
 known that any instance has occurred where for such a man one 
 would be willing to die. H For a righteous man. That is, in his 
 place, or in his stead. A man would scarcely lay down his own 
 life to save that of a righteous man, f Will one die. Would one 
 be willing to die. H Yet peradventure. Perhaps ; implying that 
 this was an event which might be expected to occur. II For a r/ood 
 man. That is, not merely a man who is coldly just ; but a man 
 whose characteristic is that of kindness, amiableness, tenderness. 
 It is evident that the case of such a man would be much more 
 likely to appeal to our feelings, than that of one who is merely a 
 man of integrity. Such a man is susceptible of tender friendship ; 
 and probably the apostle intended to refer to such a case a case 
 where we would be willing to expose life for a kind, tender, faith- 
 ful friend, f Some would even dare to die. Some would have 
 courage to give his life. Instances of this kind, though not many, 
 have occurred. The affecting case of Damon and Pythias is one. 
 Damon had been condemned to death by the tyrant Dionysius of 
 Sicily, and obtained leave to go and settle his domestic affairs on 
 promise of returning at a stated hour to the place of execution.
 
 A.D. 57.J CHAPTEB V. 135 
 
 8 But God commendeth 
 his love towards us, in that, 
 while m we were yet sinners, 
 Christ died for us. 
 
 9 Much more then, being 
 
 m John xv. 13; 1 Pet. iii. 18; 
 1 John iii. 16. 
 
 now justified by his blood," 
 we shall be saved from 
 wrath through him. 
 
 10 For if, when we were 
 enemies, we were reconciled 
 to God by the death of his 
 
 n Heb. ix. 14, 22. 1 Thess. i. 10. 
 
 Pythias pledged himself to undergo the punishment if Damoii 
 should not return in time, and deliver himself into the hands of 
 the tyrant. Damon returned at the appointed moment, just as the 
 sentence was about to be executed on Pythias ; and Dionysius was 
 so struck with the fidelity of the two friends, that he remitted 
 their punishment, and entreated them to permit him to share their 
 friendship. (Val. Max. iv. 7.) This case stands almost alone. 
 Our Saviour says that it is the highest expression of love among 
 men. " Greater love hath no man than this, that a man lay down 
 his life for his friends," John xv. 13. The friendship of David 
 and Jonathan seems also to have been of this character, that one 
 would have been willing to lay down his life for the other. 
 
 8. But God commendeth, etc. God has exhibited or showed his 
 love in this unusual and remarkable manner. H His love. His 
 kind feeling ; his beneficence ; Ms willingness to submit to sacrifice 
 to do good to others. IT While we were yet sinners. And of course his 
 enemies. In this, his love surpasses all that has ever been mani- 
 fested among men. IT Christ died for us. In our stead ; to save 
 us from death. He took our place ; and, by dying himself on the 
 cross, saved us from dying eternally in hell. 
 
 9. Much more then. It is much more reasonable to expect it. 
 There are fewer obstacles in the way. If, when we were enemies, 
 he overcame all that was in the way of our salvation, much more 
 have we reason to expect that he will afford us protection now 
 that we are his friends. This is one ground of the hope expressed 
 in ver. 5. IT Being now justified. Pardoned ; accepted as his 
 friends. IT By his blood. By his death. Note, ch. iii. 25. The 
 fact that we are purchased by his blood, and sanctified by it, 
 renders us sacred in the eye of God ; bestows a value on us pro- 
 portionate to the worth of the price of our redemption ; and is a 
 pledge that he will keep that which lias been so dearly bought. 
 H Saved from icrath. From hell ; from the punishment due to sin. 
 Note, ch. ii. 8. 
 
 10. For if. The idea in this verse is simply a repetition and 
 enlargement of that in ver. 9. The apostle dwells on the thought, 
 and places it in a new light, furnishing thus a strong confirmation 
 of his position. II When ice were enemies. The work was under- 
 taken while we were enemies. Prom being enemies we were 
 changed to friends by that work. Thus it was commenced by 
 God ; its foundation was laid while we were still hostile to it ; it 
 evinced, therefore, a determined purpose on the part of God to 
 perform it ; and he has thus given a pledge that it shall be 
 perfected. H We were reconciled. Note, Matt. v. 24. We are
 
 13G 
 
 ROMANS. 
 
 Son, much p more, being 
 reconciled, we shall be 
 saved by * his life. 
 
 p Chap. viii. 32. q John xiv. 19. 
 
 1 1 And not only so, but 
 we also joy r in God through 
 our Lord Jesus Christ, by 
 
 r Hab. iii. 18. 
 
 brought to an agreement ; to a state of friendship and union. We 
 became his friends, laid aside our opposition, and embraced him as 
 our Friend and Portion. To effect this is the great design of the 
 plan of salvation, 2 Cor. v. 120 ; Col. i. 21 ; Eph. ii. 16. It 
 means that there were obstacles existing on both sides to a recon- 
 ciliation ; and that these have been removed by the death of Christ ; 
 and that a union has thus been effected. This has been done in 
 removing the obstacles on the part of God by maintaining the 
 honour of his law ; showing his hatred of sin ; upholding his 
 justice, and maintaining his truth, at the same time that he 
 pardons. Note, ch. iii. 26. And, on the part of man, by removing 
 his unwillingness to be reconciled; by subduing, changing, and 
 sanctifying his heart ; by overcoming his hatred of God, and of his 
 law ; and bringing him into submission to the government of God. 
 So that the Christian is, in fact, reconciled to God ; he is his friend ; 
 he is pleased with his law, his character, and his plan of salvation. 
 And all this has been accomplished by the sacrifice of the Lord 
 Jesus as an offering in our place. IT Much more. It is much more to be 
 expected ; there are still stronger and more striking considerations 
 to show it. IT By his life. We were reconciled by his death. 
 Death may include possibly his low, humble, and suffering condi- 
 tion. Death has the appearance of great feebleness ; the death of 
 Christ had the appearance of the defeat of his plans. His enemies 
 triumphed and rejoiced over him on the cross, and in the tomb. 
 Yet the effect of this feeble, low, and humiliating state was to 
 reconcile us to God. If in this state when humble, despised, 
 dying, dead he had power to accomplish so great a work as to 
 reconcile us to God, how much more may we expect that he will 
 be able to keep us now that he is a living, exalted, and triumphant 
 Redeemer ! If his fainting powers in dying were such as to recon- 
 cile us, how much more shall his full, vigorous powers, as an 
 <'x;iltcd Redeemer, be sufficient to keep and save us ! This argu- 
 ment is but an expansion of what the Saviour himself said, John 
 xiv. 19, " Because I live, ye shall live also." 
 
 11. And not only so. The apostle states another effect of justifi- 
 cation. H We also joy in God. In ver. 2, he had said that we 
 rejoice in tribulations, and in hope of the glory of God. But 
 he here adds that we rejoice in God himself; in his existence ; his 
 attributes ; his justice, holiness, mercy, truth, love. The Christian 
 rejoices that God is such a Being as he is ; and glories that the 
 universe is under his administration. The sinner is opposed to 
 him ; he finds no pleasure in him ; he fears or hates him ; and 
 deems him unqualified for universal empire. But it is one charac- 
 teristic of true piety, one evidence that we are truly reconciled to 
 God, that we rejoice in him as he is ; and find pleasure in the con- 
 templation of his perfections as they are revealed in the Scriptures. 
 F Through our Lord, etc. By the mediation of our Lord Jesus,
 
 CHAPTER V. 137 
 
 whom we have now received I the ' atonement. 
 
 1 Or, reconciliation. 
 
 who has revealed the true character of God, and by whom we 
 have been reconciled to him. If The atonement. Marg., or recon- 
 ciliation. This is the only instance in which our translators have 
 used the word atonement in the New Testament. The word 
 frequently occurs in the Old, Exod. xxix. 33, 36, 37 ; xxx. 10, 
 15, 16, etc. etc. As it is now used by us, it commonly means the 
 ransom, or the sacrifice, by means of which reconciliation is effected 
 between God and man. But in this place it has a different sense. 
 It means the reconciliation itself between God and man ; riot the 
 means by which reconciliation is effected. It denotes not that we 
 have received a ransom, or an offering by which reconciliation 
 might be effected ; but that in fact we have become reconciled through 
 him. This was the ancient meaning of the English word atonement 
 AT ONE MENT being at one, or reconciled. 
 
 He seeks to make atonement 
 Between the Duke of Glo'ster and your brothers. 
 
 Shakspeare. 
 
 The Greek word which denotes the expiatory offering by which a 
 reconciliation is effected is different from the one here. See Note, 
 ch. iii. 25. The word used here Kara\\a.y)]v is never used to 
 denote such an offering, but denotes the reconciliation itself. 
 
 12 21. This passage has been usually regarded as the most 
 difficult part of the New Testament. It is not the design of these 
 Notes to enter into a minute criticism of contested points like this. 
 They who wish to see a full discussion of the passage, may find 
 it in the professedly critical commentaries ; and especially in the 
 commentaries of Tholuck and of Professor Stuart on the Romans. 
 The meaning of the passage in its general bearing is not difficult ; 
 and probably the whole passage would have been found far less 
 difficult if it had not been attached to a philosophical theory on the 
 subject of man's sin, and if a strenuous and indefatigable effort had 
 not been made to prove that it teaches what it was never designed 
 to teach. The plain and obvious design of the passage is this 
 to show one of the benefits of the doctrine of justification by faith. 
 The apostle had shown (1) that that doctrine produced peace, 
 ver. 1. (2.) That it produces joy in the prospect of future glory, 
 ver. 2. (3.) That it sustained the soul in afflictions ; (a) by the 
 regular tendency of afflictions under the gospel, vers. 3, 4 ; and (6) 
 by the fact that the Holy Ghost was imparted to the believer. 
 (4.) That this doctrine rendered it certain that we should be saved, 
 because Christ had died for us, ver. 6 ; because this was the high- 
 est expression of love, vers. 7, 8 ; and because, if we had been recon- 
 ciled when thus alienated, we should be saved now that we are 
 the friends of God, vers. 9,10. (5.) That it led us to rejoice in God 
 himself; produced joy in his presence, and in all his attributes. 
 He now proceeds to show the bearing on that great mass of evil 
 which had been introduced into the world by sin, and to prove 
 that the benefits of the atonement were far greater than the evils 
 which had been introduced by the acknowledged effects of the sin 
 of Adam. " The design is to exalt our views of the work of Christ,
 
 ROMANS. IA.D. 57. 
 
 12 Wherefore, as s by I one man sin entered into 
 
 i Gen. iii. 6, 19. 
 
 and of the plan of justification through, him, by comparing them 
 with the evil consequences of the sin of our first father, and by 
 showing that the blessings in question not only extend to the re- 
 moval of these evils, but far beyond this ; so that the grace of the 
 gospel has not only abounded, but superabounded." (Prof. Stuart.) 
 In doing this the apostle admits, as an undoubted and well- 
 undcrstood fact, 
 
 1. That sin came into the world by one man, and death as the 
 consequence, ver. 12. 
 
 2. That death had passed on all ; even on those who had not 
 the light of revelation, and the express commands of God, ver*. 
 13, 14. 
 
 3. That Adam was the figure, the type of him that was to come ; 
 that there was some sort of analogy or resemblance between the 
 results of his act, and the results of the work of Christ. That 
 analogy consisted in the fact that the effects of his doings did not 
 terminate on himself, but extended to numberless other persons, 
 and that it was thus with the work of Christ, ver. 14. But he 
 shows, 
 
 4. That there were very material and important differences in 
 the two cases. There was not a perfect parallelism. The effects 
 of the work of Christ were far more than simply to counteract the 
 evil introduced by the sin of Adam. The differences between the 
 effect of his act and the work of Christ arc these : (1.) The sin of 
 Adam led to condemnation. The work of Christ has an opposite 
 tendency, ver. 15. (2.) The condemnation which came from the 
 sin of Adam was the result of one offence. The work of Christ 
 was to deliver from many offences, ver. 16. (3.) The work of Christ 
 was far more abundant and overflowing in its influence. It extended 
 deeper and farther. It was more than a compensation for the evils 
 of the fall, ver. 17. 
 
 5. As the act of Adam threw its influence over all men to secure 
 their condemnation, so the work of Christ was fitted to affect all 
 men, Jews and Gentiles, in bringing them into a state by which 
 they might be delivered from the fall, and restored to the favour 
 of God. It was in itself adapted to produce far more and greater 
 benefits than the crime of Adam had done evil ; and was thus a 
 glorious plan, just fitted to meet the actual condition of a world 
 >f sin ; and to repair the evils which apostasy had introduced. 
 It had thus the evidence that it originated in the benevolence of 
 God, and that it was adapted to the human condition, vers. 18 21. 
 
 12. Wherefore. Aia TOVTO. On this account. This is not an 
 inference from what has gone before, but a continuance of the design 
 of the apostle to show the advantages of the plan of justification 
 by faith ; as if he had said, " The advantages of that plan have been 
 in our comfort and peace, and in its sustaining power in afflic- 
 tions. Further, the advantages of the plan are seen in regard to 
 this, that it is applicable to the condition of man in a world where 
 the sin of one man has produced so much woe and death. On this 
 account also it is a matter of joy. It meets the ills of a fallen race ;
 
 A.D. 57.] CHAPTER V. 139 
 
 and it is therefore a plan adapted to man." Thus understood, thp 
 connexion and design of the passage is easily explained. In respect 
 to the state of things into which man. is fallen, the benefits of this 
 plan may be seen, as adapted to heal the maladies, and to be com- 
 mensurate with the evils which the apostasy of one man brought 
 upon the world. This explanation is not that which is usually 
 given to this place, but it is that which seems to me to be demanded 
 by the strain of the apostle's reasoning. The passage is elliptical, 
 and there is a necessity of supplying something to make out the 
 sense. If As. Sxnrep. This is the form of a comparison. But the 
 other part of the comparison is deferred to ver. 18. The connexion 
 evidently requires us to understand the other part of the comparison 
 of the work of Christ. In the rapid train of ideas in the mind of 
 the apostle, this was deferred to make room for explanations, (vers. 
 13 17.) " As by one man sin entered into the world, etc., so by 
 the work of Christ a remedy has been provided, commensurate 
 with the evils. As the sin of one man had such an influence, so 
 the work of the Redeemer has an influence to meet and to counteract 
 those evils." The passage in vers. 13 17 is therefore to be re- 
 garded as a parenthesis thrown in for the purpose of making 
 explanations, and to show how the cases of Adam and of Christ 
 differed from each other. IT By one man, etc. By means of one 
 man ; by the crime of one man. His act was the occasion of the 
 introduction of all sin into all the world. The apostle here refers 
 to the well-known historical fact, (Gen. iii. 6, 7,) without any 
 explanation of the mode or cause of this. He adduced it as a fact 
 that was well known ; and evidently meant to speak of it not for 
 the purpose of explaining the mode, or even of making this the 
 leading or prominent topic in the discussion. His main design is 
 not to speak of the manner of the introduction of sin, but to show 
 that the work of Christ meets and removes well-known and exten- 
 sive evils. His explanations, therefore, arc chiefly confined to the 
 work of Christ. He speaks of the introduction, the spread, and 
 the effects of sin, not as having any theory to defend on that sub- 
 ject, not as designing to enter into a minute description of the case, 
 but as it was manifest on the face of things, as it stood on the his- 
 torical record, and as it was understood and admitted by mankind. 
 Great perplexity has been introduced by forgetting the sco^e of the 
 apostle's argument here, and by supposing that ho was defending 
 a peculiar theory on the subject of the introduction of sin ; whereas 
 nothing is more foreign to his design. He is showing how the 
 plan of justification, meets well-understood and acknowledged universal 
 evils. Those evils he refers to just as they were seen, and admitted 
 to exist. All men see them, and feel them, and practically under- 
 stand them. The truth is, that the doctrine of the fall of man, and 
 the prevalence of sin and death, do not belong peculiarly to Chris- 
 tianity, any more than the introduction and spread of disease does 
 to the science of the healing art. Christianity did not introduce 
 sin ; nor is it responsible for it. The existence of sin and woe 
 belongs to the race ; appertains equally to all systems of religion, 
 and is a part of the melancholy history of man, whether Christianity 
 be true or false. The existence and extent of sin and death are 
 not affected if the infidel could show that Christianity was an
 
 140 ROMANS. [A.D. 57. 
 
 the world, and death by j sin ; and so death passed 
 
 imposition. They would still remain. The Christian religion is just 
 one mode of proposing a remedy for well-known and desolating evils ; 
 just as the science of medicine proposes a remedy for diseases which 
 it did not introduce, and which could not be stayed in their deso- 
 lations, or modified, if it could be shown that the whole science of 
 healing was pretension and quackery. Keeping this design of the 
 apostle in view, therefore, and remembering that he is not defend- 
 ing or stating a theory about the introduction of sin, but that he is 
 explaining the way in which the work of Christ delivers from a 
 deep-felt universal evil, we shall find the explanation of this passage 
 disencumbered of many of the difficulties with which it has been 
 thought usually to be invested. IT By one man. By Adam. See 
 vcr. 14. It is true that sin was literally introduced by Eve, who 
 was first in the transgression, Gen. iii. 6 ; 1 Tim. ii. 14. But the 
 apostle evidently is not explaining the precise mode in which sin 
 was introduced, or making this his leading point. He therefore 
 speaks of the introdxiction of sin in a popular sense, as it was 
 generally understood. The following reasons may be suggested 
 why the man is mentioned, rather than the woman, as the cause of 
 the introduction of sin. (1.) It was the natural and usual way of 
 expressing such an event. We say that man sinned, that man is 
 redeemed, man dies, etc. We do not pause to indicate the sex in 
 such expressions. So in this, he undoubtedly meant to say that it 
 was introduced by the parentage of the human race. (2.) The name 
 Adam, in Scripture, was given to the created pair, the parents of the 
 human family, a name designating their earthly origin. Gen. v. 
 1, 2, " In the day that God created man, in the likeness of God 
 made he him ; male and female created he them ; and blessed them, 
 and called THEIR name Adam." The name Adam, therefore, used 
 in this connexion, (ver. 14,) would suggest the united parentage of 
 the human family. (3.) In transactions where man 'and woman 
 are mutually concerned, it is usual to speak of the man first, on 
 account of his being constituted superior in rank and authority. 
 (4.) The comparison on the one side, in the apostle's argument, is 
 of the man Christ Jesus ; and to secure the fitness, the congruity 
 (Stuart) of the comparison, he speaks of the man only in the pre- 
 vious transaction. (5.) The sin of the woman was not complete 
 in its effects without the concurrence of the man. It was their 
 uniting in it which was the cause of the evil. Hence the man is 
 especially mentioned as having rendered the offence what it was ; as 
 having completed it, and entailed its curses on the race. From 
 these remarks it is clear that the apostle does not refer to the man 
 here from any idea that there was any particular covenant transac- 
 tion with him, but that he means to speak of it in the usual, popular 
 sense ; referring to him as being the fountain of all the woes that 
 sin has introduced into the world. IT Sin entered into the world. 
 He was the first sinner of the race. The word sin here evidently 
 means the violation of the law of God. He was the first sinner 
 among men, and in consequence all others became sinners. The 
 apostle does not here refer to Satan, the tempter, though he waa
 
 A.D. 57.] CHAPTER V. 141 
 
 upon all men, ' for that all have sinned : 
 
 1 Or, in whom. 
 
 the suggester of evil ; for his design was to discuss the effect of the 
 plan of salvation in meeting the sins and calamities of our race. 
 This design, therefore, did not require him to introduce the sin of 
 (mother order of beings. He says, therefore, that Adam was the 
 first sinner of the race, and that death was the consequence. IT Into 
 the world. Among mankind, John i. 10 ; iii. 16, 17. The term 
 icorld is often thus used to denote human beings the race, the 
 human family. The apostle here evidently is not discussing the 
 doctrine of original sin ; but he is stating a simple fact, intelligible 
 to all : " The first man violated the law of God, and in this way 
 sin was introduced among men." In this fact this general, simple 
 declaration there is no mystery. II And death by sin. Death was 
 the consequence of sin ; or was introduced because man sinned. 
 This is a simple statement of an obvious and well-known fact. It 
 is repeating simply what is said in Gen. iii. -19, " In .the sweat of 
 thy face shalt thou e_at bread, till.thou return unto the ground ; for 
 out of it wast thou taken : for dusk thou art, and unto dust shalt 
 thou return." The threatening was, (Gen. ii. 17,) " Of the tree 
 of the knowledge of good and evil, thou shalt not eat of it, for in 
 the day that thou eatest thereqf thou r shalt surely die." If an, 
 inquiry be made here, how Adam would understand this, I reply, 
 that we have no reason to think he would understand it as referring 
 to anything more than the loss of life as an expression of the dis- 
 pleasure of God. Moses does not intimate that he was learned in 
 the nature of laws and penalties ; and his narrative would lead us 
 to suppose that this was all that would occur to Adam. And 
 indeed there is the highest evidence that the case admits of, that 
 this was his understanding of it. For in. the account of the inflic- 
 tion of the penalty after the law was violated, in God's own inter- 
 pretation of it, in Gen. iii. 19, there is still no reference to anything 
 further. " Dust thou art, and unto dust shalt thou return." Now, 
 it is incredible that Adam should have understood this as referring 
 to what has been called " spiritual death," and to " eternal death," 
 when neither In the threatening, nor in the account of the infliction 
 of the sentence, is there the slightest recorded reference to it. Men 
 have done great injury in the cause of correct interpretation by 
 carrying their notions of doctrinal subjects to the explanation of 
 words and phrases in the Old Testament. They have usually 
 described Adam as endowed with all the refinement, and possessed 
 of all the knowledge, and adorned with all the metaphysical acumen 
 and subtilty of a modern theologian. They have deemed him 
 qualified, in the very infancy of the world, to understand and 
 discuss questions which, unde'r all the light of the Christian reve- 
 lation, still perplex and embarrass the human mind. After these 
 accounts of the endowments of Adam, which occupy so large a 
 space in books of theology, one is surprised, on opening the Bible, 
 to find how unlike all this is the simple statement in Genesis. And 
 the wonder cannot be suppressed that men should describe the 
 obvious infancy of the race as superior to its highest advancement; 
 or that the first man, just looking upon a world of wonders, imper-
 
 142 ItOMAXS. [A.I,. .57. 
 
 fcctly acquainted with law, and moral relations, and the effects of 
 transgression, should be represented as endowed with knowledge 
 which, four thousand years after, it required the advent of the Son 
 of God to communicate ! The account in Moses is simple. Created 
 man was told not to violate a simple law, on pain of death. He 
 did it ; and God announced to him that the sentence would be 
 inflicted, and that he should return to the dust whence he was 
 taken. What else this might involve what other consequences sin 
 might introduce, might be the subject of future develop cmcnts and 
 revelations. It is absurd to suppose that all the consequences of 
 the violation of a law can be foreseen, or must necessarily be fore- 
 seen, in order to make the law and the penalty just. It is sufficient 
 that the law be known ; that its violation be forbidden ; and what 
 the consequences of that violation Avill be, must be left in great 
 part to future developements. Even we yet know not half the 
 results of violating the law of God. The murderer knows not the 
 results fully of taking a man's life : he breaks a just law, and 
 exposes himself to the numberless unseen woes which may flow 
 from it. 
 
 We may ask, therefore, what light subsequent revelations have 
 cast on the character and result of the first sin? and whether the 
 apostle here meant to state that the consequences of sin were in 
 fact as limited as they must have appeared to the mind of Adam ? 
 or had subsequent developements and revelations, through four 
 thousand years, greatly extended the right understanding of the 
 penalty of the law? This can be answered only by inquiring in 
 what sense the apostle Paul here uses the word death. The passage 
 before us shows in what sense he intended here to use the word. 
 In his argument it stands opposed to " the grace of God, and the 
 gift by grace," (ver. 15;) to "justification," by the forgiveness of 
 "many offences," (ver. 16;) to the reign of the redeemed in 
 eternal life, (ver. 17;) and to "justification of life," (ver. 18.) 
 To all these, the words " death," (vers. 12, 17,) and "judgment," 
 (vcrs. 16, 18,) stand opposed. These are the benefits which result 
 from the work of Christ ; and these benefits stand opposed to the 
 evils which sin has introduced ; and as it cannot be supposed that 
 these benefits relate to temporal life, or solely to the resurrection 
 of the body, so it cannot be that the evils involved in the words 
 " death," "judgment," etc., relate simply to temporal death. The 
 evident meaning is, that the word " death," as here used by the 
 apostle, refers to the train of evils which have been introduced by 
 sin. It does not mean simply temporal death; but that group 
 and collection of woes, including temporal death, condemnation, 
 and exposure to eternal death, which is the consequence of 
 transgression. The apostle often uses the word death, and to die, 
 in this wide sense, Rom. i. 32; vi. 16, 31 ; vii. 5, 10, 13, 24; viii. 
 2, 6, 13 ; 2 Cor. ii. 16 ; vii. 10 ; Heb. ii. 14. In the same sense 
 the word is often used elsewhere, John viii. 51 ; xi. 26 ; 1 John v. 
 16, 17 ; llcv. ii. 11; xx. 6, etc. etc. In contrasting with this the 
 results of the work of Christ, he describes not the resurrection 
 merely, nor deliverance from temporal death, but eternal life in 
 heaven ; and it therefore follows that he here intends by death 
 that gloomy and sad train of woes which sin -has introduced iato
 
 . D. .07, j CHAPTER V. 1 43 
 
 the world. The consequences of sin arc, besides, elsewhere 
 specified to be far more than temporal death, Ezek. xviii. 4; Rom. 
 ii. 8, 9, 12. Though, therefore, Adam might not have foreseen all 
 the evils which were to come upon the race as the consequence of 
 his sin, yet these evils might nevertheless follow. And the apostle, 
 four thousand years after the reign of sin had commenced, and 
 under the guidance of inspiration, had full opportunity to see and 
 describe that train oficoes which he comprehends under the name 
 of death. ' That train included evidently temporal death, con- 
 demnation for sin, remorse of conscience, and exposure to eternal 
 death, as the penalty of transgression. IT And so. Thus. In this 
 way it is to be accounted for that death has passed upon all men ; 
 to wit, because all men have sinned. As death followed sin in the 
 first transgression, so it has in all ; for all have sinned. There is 
 a connexion between death and sin which existed in the case of 
 Adam, and which subsists in regard to all who sin. And as all 
 have sinned, so death has passed on all men. If Death, passed 
 upon. 5tri\0fv. Passed through ; pervaded ; spread over the whole 
 race, as pestilence passes through, or pervades a nation. Thus 
 death, with its train of woes, with its withering and blighting 
 influence, has passed through the world, laying prostrate all before 
 it. H Upon all men. Upon the race ; all die. ^ For that f<p" ca 
 This expression has been greatly controverted ; and has been very 
 variously translated. Eisner renders it, "on account of whom." 
 Doddridge, "unto which all have sinned." The Latin Vulgate 
 renders it, "in whom [Adam] all have sinned." The same rendering 
 has been given by Augustine, Beza, etc. But it has never yet 
 been shown that our translators have rendered the expression 
 improperly. The old Syriac and the Arabic agree with the English 
 translation in this interpretation. With this agree Calvin, Vatablus, 
 Erasmus, etc. And this rendering is sustained also by many other 
 considerations. (1.) If y be a relative pronoun here, it would 
 refer naturally to death, as its antecedent, and not to man. But 
 this would not make sense. (2.) If this had been its meaning, 
 the preposition tv would have been used. See Note of Erasmus 
 on the place. (3.) It comports with the apostle's argument to 
 state a cause why all died, and not to state that men sinned in 
 Adam. He was inquiring into the cause why death was in the 
 world ; and it would not account for that to say that all sinned in 
 Adam. It would require an additional statement to see how that 
 could be a cause. (4.) As his posterity had not then an existence, 
 they could not commit actual transgression. Sin is the transgres- 
 sion of the law by a moral agent ; and as the interpretation " be- 
 cause all have sinned" meets the argument of the apostle, and as 
 the Greek favours that certainly as much as it does the other, it is 
 to be preferred. IT All have sinned. To sin is to transgress the 
 law of God ; to do wrong. The apostle in this expression does 
 not say that all have sinned in Adam, or that their nature has 
 become corrupt, which is true, but which is not affirmed here ; 
 nor that the sin of Adam is imputed to them ; but simply affirms 
 that all men have sinned. He speaks evidently of the great 
 universal fact that all men are sinners. He is not settling a 
 metaphysical difficulty; nor does he speak of the condition of man 
 as he comes into the world. He speaks as other men would ; he
 
 13 (For until the law 
 sin was in the world : but 
 
 144 ROMANS. [A.D. 57, 
 
 sin is not imputed when 
 there is no law. 
 
 t Chap. iv. 15; 1 John iii. 4 
 
 addresses himself to the common sense of the world ; and is dis- 
 coursing of universal, well-known facts. Here is the fact that all 
 men experience calamity, condemnation, death. How is this to be 
 accounted for? The answer is, "All have sinned." This is a suffi- 
 cient answer ; it meets the case. And as his design cannot be 
 shown to be to discuss a metaphysical question about the nature 
 of man, or about the character of infants, the passage should be 
 interpreted according to his design, and should not be pressed to 
 bear on that of which he says nothing, and to which the passage 
 evidently has no reference. I understand it, therefore, as referring 
 to the fact that men sin in their own persons, sin themselves as, 
 indeed, how can they sin in any other way? and that therefore 
 they die. If men maintain that it refers to any metaphysical pro- 
 perties of the nature of man, or to infants, they should not infer 
 or stippose this, but should show distinctly that it is in the text. 
 "Where is there evidence of any such reference ? 
 
 13. For until the law, etc. This verse, with the following verses, 
 to the 17th, is usually .regarded as a parenthesis. The law here 
 evidently means the law given by Moses. " Until the commence- 
 ment of that administration, or state of things under the law." 
 To see the reason why he referred to this period between Adam and 
 the law, we should recall the design of the apostle, which is to show 
 the exceeding grace of God in the gospel, abounding, and super- 
 abounding, as a complete remedy for all the evils introduced by 
 sin. For this purpose he introduces three leading conditions or 
 states where men sinned, and where the effects of sin were seen ; 
 in regard to each and all of which the grace of the gospel super- 
 abounded. The first was that of Adam, with its attendant train of 
 ills, (ver. 12 ;) which ills were all met by the death of Christ, vers. 
 15 18. The second period or condition was that long interval in 
 which men had only the light of nature, that period occurring be- 
 tween Adam and Moses. This was a fair representation of the con- 
 dition of the world without revelation, and without law, vers. 13,14. 
 Sin then reigned reigned everywhere where there was no law. 
 But the grace of the gospel abounded over the evils of this state 
 of man. The third was under the law, ver. 20. The law entered, 
 and sin was increased, and its evils abounded. But the gospel of 
 Christ abounded even over this, and grace triumphantly reigned. 
 So that the plan of justification met all the evils of sin, and was 
 adapted to remove them ; sin and its consequences as flowing from 
 Adam ; sin and its consequences when there was no written reve- 
 lation ; and sin and its consequences under the light and terrors 
 of the law. IT Sin was in the world. Men sinned. They did that 
 which was evil. H But sin is not imputed. Is not charged on 
 men, or they are not held guilty of it where there is no law. 
 This is a self-evident proposition, for sin is a violation of law ; and 
 if there is no law, there can be no wrong. Assuming this as a self- 
 evident proposition, the connexion is, that there must have been a
 
 A. to. 57.] CHAPTER V. 145 
 
 14 Nevertheless death 
 reigned " from Adam to 
 
 Heb. ix. 27. 
 
 Moses, even over them that 
 had not sinned after the 
 
 law of some kind ; a " law written on their hearts," since sin was 
 iu the world, and men could not be charged with sin, or treated 
 as sinners, unless there was some law. The passage here states a 
 great and important principle, that men will not be held to be 
 guilty unless there is a law which binds them, of which they are 
 apprized, and which they voluntarily transgress. See Note, ch. iv. 
 15. This verse, therefore, meets an objection that might be started 
 from what had been said in ch. iv. 15. The apostle had affirmed, 
 that " where no law is there is no transgression." He here stated 
 that all were sinners. It might be objected, that as during this 
 long period of time they had no law, they could not be sinners. 
 To meet this, he says that men were then in fact sinners, and 
 were treated as such, which showed that there must have been a 
 law. 
 
 14. Nevertheless. Notwithstanding that sin is not imputed where 
 there is no law, yet death reigned. H Death reigned. Men died ; 
 they were under the dominion of death in its various melancholy 
 influences. The expression "death reigned" is one that is very 
 striking. It is a representation of death as a monarch ; having 
 dominion over all that period, and over all those generations. 
 Under his dark and withering reign men sank down to the grave. 
 We have a similar expression when we represent death as " the 
 king of terrors." It is a striking and affecting personification, foi 
 (1) his reign is absolute. He strikes down whom he pleases, and 
 when he pleases. (2.) There is no escape. All must bow to his 
 sceptre, and be humbled beneath his hand. (3.) It is universal. 
 Old and young alike are the subjects of his gloomy empire. (4.) 
 It would be an eternal reign if it were not for the gospel. It 
 would shed unmitigated woes upon the earth ; and the silent tread 
 of this -terrific king would produce only desolation and tears for 
 ever. H From Adam to Moses. From the time when God gave 
 one revealed law to Adam, to the time when another revealed law 
 was given to Moses. This was a period of 2500 years ; no incon- 
 siderable portion of the history of the world. Whether men were 
 regarded and treated as sinners then, was a very material inquiry 
 in the argument of the apostle. The fact that they died is alleged 
 by him as full proof that they were sinners ; and that sin had 
 therefore scattered extensive and appalling woes among men. 
 IT Even over them. Over all those generations. The point or em- 
 phasis of the remark here is, that it reigned over those that had 
 sinned under a different economy from that of Adam. This was 
 that which rendered it so remarkable ; and which showed that 
 the withering curse of sin had been felt in all dispensations, and in 
 all times. II After the similitude, etc. In the same way ; in like 
 manner. The expression "after the similitude" is a Hebraism, 
 denoting in like manner, or as. The difference between their case 
 and that of Adam was, plainly, that Adam had a revealed and 
 positive law. Thev had not ; they had only the law of nature, or
 
 140 ROMANS. [A.D. 57. 
 
 similitude of Adam's trans- gression, who is the r figure 
 
 r 1 Cor. xv. CO, 45. 
 
 of him that was to come. 
 
 of tradition. The giving of a law to Adam, and again to the world 
 by Moses, -were two great epochs between which no such event had 
 occurred. The race wandered without revelation. The difference 
 contemplated is not that Adam was an actual sinner, and that they 
 had sinned only by imputation. For (1) the expression, "to sin 
 by imputation," is unintelligible, and conveys no idea. (2.) The 
 apostle makes no such distinction, and conveys no such idea. (3.) 
 His very object is different. It is to show that they tcere actual 
 sinners ; that they transgressed law ; and the proof of this is that 
 they died. (4.) It is utterly absurd to suppose that men from the 
 time of Adam to Moses were sinners only by imputation. All 
 history is against it ; nor is there the slightest ground of plausibility 
 in such a supposition. IT Of Adam's transgression. When he 
 broke a plain, positive, revealed law. This transgression was the 
 open violation of a positive precept ; theirs the violation of the 
 laws communicated in a different way by tradition, reason, con- 
 science, etc. Many contmentators have supposed that infants are 
 particularly referred to here. Augustine first suggested this, and 
 he has been followed by many others. But probably in the whole 
 compass of the expositions of the Bible, there is not to be found a 
 more unnatural and forced construction than this. For (1) the 
 apostle makes no mention of infants. He does not in the remotest 
 form allude to them by name, or give any intimation that he had 
 reference to them. (2.) The scope of his argument is against it. 
 Did infants only die ? Were they the only persons that lived in 
 this long period ? His argument is complete without supposing 
 that he referred to them. The question in regard to this long 
 interval was, whether men were sinners ? Yes, says the apostle. 
 They died. Death reigned; and this proves that they were 
 sinners. If it should be said that the death of infants would prove 
 that they were sinners also, I answer, (a) that this was an infer- 
 ence which the apostle does not draw, and for which he is not 
 responsible. It is not affirmed by him. (6) If it did refer to 
 infants, what would it prove : Not that the sin ef Adam was 
 imputed, but that they were personally guilty, and transgressors. 
 For this is the only point to which the argument tends. The 
 apostle here says not one word about imputation. He does 
 not even refer to infants by name ; nor docs he here introduce at 
 all the doctrine of imputation. All this is mere philosophy intro- 
 duced to explain difficulties ; but whether true or false, whether 
 the theory explains or embarrasses the subject, it is not needful 
 here to inquire. (3.) The very expression here is against the sup- 
 position that infants are intended. One form of the doctrine of 
 imputation as held by Edwards, Stapfer, etc., has been that there 
 was a constituted oneness or personal identity between Adam and 
 nis posterity ; and that his sin was regarded as truly and properly 
 theirs ; and they as personally blameworthy or ill-deserving for 
 it, in the same manner as a man at forty is answerable for his crime 
 committed at twenty. If this doctrine be true, then it is" certain that
 
 A. D. 57.] CHAPTER V. 147 
 
 they not only had " sinned after the similitude of Adam's trans- 
 gression," but had committed tlie very identical sin, and that they 
 were answerable for it as their own. But this doctrine is now 
 abandoned by all, or nearly all, who profess to be Ca'lvinists ; and 
 as the apostle expressly says that they had not sinned after the 
 similitude of Adam's transgression, it cannot be intended here. 
 (4.) The same explanation of the passage is given by interpreters 
 who nevertheless held to the doctrine of imputation. Thus CALVIX 
 says on this passage, " Although this passage is understood com- 
 monly of infants, who, being guilty of no actual sin, perish by 
 original depravity, yet I prefer that it should be interpreted 
 generally of those who have not the law. For this sentiment is 
 connected with the preceding words, where it is said that ski is 
 not imputed where there is no law. For they had not sinned 
 according to the similitude of Adam's transgression, because they 
 had not, as he had, the will of God revealed. For the Lord forbid 
 Adam to touch the fruit [of the tree] of the knowledge of good and 
 evil ; but to them he gave no command but the testimony of con- 
 science." Calvin, however, supposes that infants are included in 
 the "universal catalogue" here referred to. Turretine also remarks, 
 that the discussion here pertains to all the adults between Adam 
 and Moses. Indeed, it is perfectly manifest that the apostle here 
 has no particular reference to infants ; nor would it have ever been 
 supposed, but for the purpose of giving support to the mere 
 philosophy of a theological system. If Who is the figure. TVTTOS 
 type. This word occurs sixteen times in the Xew Testament : 
 John xx. 25, (twice ;) Acts vii. 43, 44 ; xxiii. 25 ; Rom. v. 14 ; 
 vi. 17 ; 1 Cor. x. 6, 11 ; Phil. iii. 17 ; 1 Thess. i. 7 ; 2 Thess. iii. 9 ; 
 1 Tim. iv. 12 ; Titus ii. 7 ; Heb. viii. 5 ; 1 Pet. v. 3. It properly 
 means, (1,) any impression, note, or mark which is made by per- 
 cussion, or in any way. John xx. 25, " the print (type') of the 
 nails." (2.) An effigy or image which is made or formed by any 
 rule ; a model, pattern. Acts vii. 43, "Ye took up the tabernacle 
 of Moloch, and the star of your god Remphan, figures (types) 
 which ye had made." 44, "That he should make it [the taber- 
 nacle] according to the fashion (type) that he had seen." Heb. 
 viii. 5. (3.) A brief argument, or summary, Acts xxiii. 25. (4.) 
 A rule of doctrine, or a law or form, of doctrine, Rom. vi. 17. 
 (5.) An example or model to be imitated ; an example of what we 
 ought to be, (Phil. iii. 17 ; 1 Thess. i. 7 ; 2 Thess. iii. 9 ; 1 Tim. 
 iv. 12; Titus ii. 7 ; 1 Pet. v. 3 ;) or an example which is to b>; 
 avoided, m example to warn us, 1 Cor. s, 6, 11. In this place it is 
 evidently applied to the Messiah. The expression "he who was 
 to come" is often used to denote the Messiah. As applied to him, 
 it means that there was in some respects a similarity between the 
 results of the conduct of Adam and the effects of the work of 
 Christ. It does not mean that Adam was constituted or appointed 
 a type of Christ, which would convey no intelligible idea ; but that 
 a resemblance may be traced between the effects of Adam's conduct 
 and the work of Christ. It does not mean that the person of Adam 
 was typical of Christ ; but that between the results of his conduct 
 and the work of Christ there may be instituted a comparison, there 
 may fce traced some resemblance. What that is is stated in the
 
 148 ROMANS. FA. D. 5 1 /. 
 
 15 But not as the offence, | so also is the free gift. For 
 
 following verses. It is mainly by way of contrast that the com- 
 parison is instituted, and may be stated as consisting in the 
 following points of resemblance or contrast. (1.) Contrast, (a) 
 By the crime of one, many are dead ; by the work of the other, 
 grace will much more abound, ver. 15. (6) In regard to the acts 
 of the two. In the case of Adam, one offence led on the train of 
 woes ; in the case of Christ, his work led to the remission of many 
 offences, ver. 1C. (c) In regard to the effects. Death reigned by 
 the one; but life much more over the other. (2.) Resemblance 
 By the disobedience of one, many were made sinners ; by the ooe- 
 dience of the other, many shall be niadc righteous, vers. 18, 19. 
 It is clear, therefore, that the comparison which is instituted is 
 rather by way of antithesis, or contrast, than by direct resemblance. 
 The main design is to show that greater benefits have resulted front 
 the work of Christ, than evils from the fall of Adam. A comparison 
 is also instituted between Adam, and Christ in 1 Cor. xv. 22, 45. 
 The reason is, that Adam was the first of the race ; he was the 
 fountain, the head, the father ; and the consequences of that first 
 act could be seen everywhere. By a Divine constitution the race 
 was so connected with him, that it was made certain that, if he 
 fell, all would come into the world with a nature depraved, and 
 subject to calamity and death, and would be treated as if fallen, 
 ftiid his sin would thus spread crime, and woe, and death every- 
 where. The evil effects of the apostasy were everywhere seen ; and 
 the object of the apostle was to show that the plan of salvation was 
 adapted to meet and more than countervail the evil effects of the 
 fall. He argued on great and acknowledged facts that Adam was 
 the first sinner, and that from him, as a fountain, sin and death 
 had flowed through the world. Since the consequences of that 
 sin had been so disastrous and wide-spread, his design is to show 
 that from the Messiah effects had flowed more beneficent than the 
 former were ruinous. 
 
 In him the tribes of Adam boast 
 More blessings than their lather lost. 
 
 WATTS. 
 
 15. But not as the offence. This is the first point of contrast 
 between the effect of the sin of Adam and of the work of Christ. 
 The word offence means, properly, a fall, where we stumble over 
 anything lying in our way. It then means sin in general, or crime, 
 Matt. vi. 14, 15 ; xviii. 35. Here it means the fall, or first sin of 
 Adam. We use the word fall as applied to Adam, to denote his 
 first offence, as being that act by which he fell from an elevated 
 state of obedience and happiness into one of sin and condemnation. 
 1 So also. The gift is not in its nature and effects like the offence. 
 IT The free gift. The favour, benefit, or good bestowed gratuit- 
 ously on us. It refers to the favours bestowed in the gospel by 
 Christ. These are/ree; i. e. without merit on our part, and be- 
 stowed on the undeserving. IT For if, etc. The apostle does not 
 labour to prove that this is so. This is not the point of his argu- 
 ment. He assumes that as what was seen and known everywhere,
 
 A.D. 57.] CHAPTER V. 149 
 
 if through the offence of one the grace " of God,- and the 
 many be dead, much more Eph. a. a. 
 
 His main point is to show that greater benefits have resulted from 
 the work of the Messiah than evils from the fall of Adam. 
 II Through the offence of one. By the fall of one. This simply 
 concedes the fact that it is so. The apostle does not attempt an 
 explanation of the mode or manner in which it happened. He 
 neither says that it is by imputation, nor by inherent depravity, nor 
 by imitation. Whichever of these modes may be the proper one 
 of accounting for the fact, it is certain that the apostle states 
 neither. His object was not to explain the manner in which it 
 was done, but to argue from the acknowledged existence of the 
 fact. All that is certainly established from this passage is, that as 
 a certain fact resulting from the transgression of Adam, "many" 
 were ' dead." This simple fact is all that can be proved from 
 this passage. Whether it is to be explained by the doctrine of 
 imputation, is to be a subject of inquiry independent of this pas- 
 sage. Nor have we a right to assume that this teaches the doc- 
 trine of the imputation of the sin of Adam to his posterity ; for 
 (1) tke apostle says nothing of it. (2.) That doctrine is nothing 
 but an effort to explain the manner of an event which the apostle 
 Paul did not think it proper to attempt to explain. (3.) That 
 doctrine is, in fact, no explanation. It is introducing an additional 
 difficulty. For, to say that I am blameworthy or ill-deserving for 
 a sin in which I had no agency is no explanation, but is involving 
 me in an additional difficulty still more perplexing, to ascertain 
 how such a doctrine can possibly be just. The way of wisdom 
 would be, doubtless, to rest satisfied with the simple statement of 
 a fact which the apostle has assumed, without attempting to ex- 
 plain it by a philosophical theory. Calvin accords with the above 
 interpretation : " For we do not so perish by his [Adam's] crime 
 as if we were ourselves innocent ; but Paul ascribes our ruin to 
 him because his sin is THE CAUSE of our sin." IT Many Greek, 
 The many. Evidently meaning all; the whole race; Jews and 
 Gentiles. That it means all here is proved in ver. 18. If the 
 inquiry be, why the apostle used the word "muny" rather than 
 all, we may reply, that the design was to erpress an antitJiesis, or 
 contrast to the cause one offence. One stands opposed to many, 
 rather than to all. IT Be dead. See Note on the word death, ver. 
 12. The race is under the dark and gloomy reign of death. This 
 is a simple fact which the apostle assumes, arid which no man can 
 deny. IT Much more. The reason of this " much more" is to be 
 found in the abounding mercy and goodness of God. If a wise, 
 merciful, and good Being has suffered such a train of woes to be 
 introduced by the offence of one, have we not much more reason 
 to expect that his grace will superabound? IT The grace of God. 
 The favour or kindness of God. We have reason to expect under 
 the administration of God, more extensive benefits than we have 
 ills, flowing from a constitution of things which is the result of his 
 appointment. IF And tlie gift bij grace. The gracious gift; the 
 benefits flowing from that grace. This refers to the blessings of
 
 150 ROMANS. [A.D. 67. 
 
 iift by grace, which is by 
 one man, Jesus Christ, hath 
 
 abounded unto many. * 
 
 x Isa. liii. 11 ; Matt. xx. 28; xxvi. 
 
 1 John ii. 2. 
 
 salvation. 1! Which is by one man. Standing in contrast with 
 Adam. His appointment was the result of grace ; and as he was 
 constituted to bestow favours, we have reason to expect that they 
 will superabound. IT Hath abounded. Has been abundant, or 
 ample ; will be more than a counterbalance for the ills which have 
 been introduced by the sin of Adam. IT Unto many. Greek, 
 Unto the many. The obvious interpretation of this is, that it is as 
 unlimited as "the many" who are dead. Some have supposed 
 that Adam represented tlie whole of the human race, and Christ a 
 part, and that " the many" in the two members of the verse refer 
 to the whole of those who were thus represented. But this is to do 
 violence to the passage; and to introduce a theological doctrine to 
 meet a supposed difficulty in the text. The obvious meaning is 
 one from which we cannot depart without doing violence to the 
 proper laws of interpretation that " the many" in the two cases 
 are co-extensive ; and that as the sin of Adam has involved the 
 race the many -in death ; so the grace of Christ has abounded 
 in reference to the many, to the race. If asked how this oan be 
 possible, since all have not been, and will not be savingly benefited 
 by the work of Christ, we may reply, (1,) that it cannot mean that 
 the benefits of the work of Christ should be literally co-extensive 
 with the results of Adam's sin, since it is a fact that men have suf- 
 fered, and do suffer, from the effects of that fall. In order that the 
 Universalist may draw an argument from this, he must show that 
 it was the design of Christ to destroy ALL the effects of the sin of 
 Adam. But this has not been in fact. Though the favours of that 
 work have abounded, yet men have suffered and died. And 
 though it may still abound to the many, yet some may suffer here, 
 and suffer on the same principle for ever. (2.) Though men arc- 
 indubitably affected by the sin of Adam as, e. g., by being born 
 with a corrupt disposition ; with loss of righteousness ; with sub- 
 jection to pain and woe; and with exposure to eternal death yet 
 there is reason to believe that all those who die in infancy are, 
 through the merits of the Lord Jesus, and by an influence which 
 we cannot explain, changed and prepared for heaven. As nearly 
 half the race die in infancy, therefore there is reason to think that, 
 in regard to this large portion of the human family, the work of 
 Christ has more than repaired the evils of the fall, and introduced 
 them into heaven, and that his grace has thus abounded unto* many. 
 In regard to those who live to the period of moral agency, a scheme 
 has been introduced by which the offers of salvation may be made 
 to them, and by which they may be renewed, and pardoned, and 
 saved. The work of Christ, therefore, may have introduced advan- 
 tages adapted to meet the evils of the fall as man comes into the 
 world ; and the original applicability of the one be as extensive as 
 the other. In this way the work of Christ was in its nature fitted 
 to abound unto the many. (3.) The intervention of the plan of 
 atonement by the Messiah, prevented the immediate execution of 
 the penalty of the law, and produced all the benefits to all the race,
 
 A.D. 57.] CHAPTER V. 151 
 
 16 And not as it was by gift : for the judgment was 
 
 one that sinned, so is the 
 
 by one to condemnation, 
 
 resulting from the sparing mercy of God. In this respect it was 
 co-extensive with the fall. (4.) He died for all the race, Heb. ii. 
 9 ; 2 Cor. v. 14, lo ; 1 John ii. 2. Thus his death, in its adaptation 
 to a great and glorious result, was as extensive as the ruins of the 
 fall. (5.) The offer of salvation is made to all, Rev. xxii. 17 ; John 
 vii. 37 ; Matt. xi. 28, 29 ; Mark xvi. 15. Thus his grace has ex- 
 tended unto the many to all the race. Provision has been 
 made to meet the evils of the fall ; a provision as extensive in its 
 applicability as was the ruin. (6.) More icill probably be actually 
 saved by the work of Christ, than will be finally ruined by the fall 
 of Adam. The number of those who shall bo saved from all the 
 human race, it is to be believed, wDl yet be many more than those 
 who shall be lost. The gospel is to spread throughout the world. 
 It is to be evangelized. The millemiial glory is to rise upon the 
 earth ; and the Saviour is to reign with undivided empire. Talcing 
 the race as a whole, there is no reason to think that the number of 
 those who shall be lost, compared with the immense multitudes 
 that shall be saved by the work of Christ, will be more than are 
 the prisoners in a community now, compared with the number of 
 peaceful and virtuous citizens. A medicine may be discovered 
 that shall be said to triumph over disease, though it may have been 
 the fact that thousands have died since its discovery, and thousands 
 yet will not avail themselves of -it ; yet the medicine shall have the 
 properties of universal triumph; it is adapted to the many; it 
 might be applied by the many ; where it is applied, it completely 
 answers the end. Vaccination, is adapted to meet the evils of the 
 small-pox everywhere ; and when applied, saves men from the 
 ravages of this terrible disease, though thousands may die to whom 
 it is not applied. It is a triumphant remedy. So of the plan of 
 salvation. Thus, though all shall not be saved, yet the sin of 
 Adam shall be counteracted ; and grace abounds unto the many. 
 All this fulness of grace the apostle says we have reason to expect 
 from the abounding mercy of God. 
 
 16. And not, etc. This is the second point in which the effects 
 of the work of Christ differ from the sin of Adam. The first 
 part (ver. 15) was, that the evil consequences flowed from the 
 sin of one MAX, Adam ; and that the benefits flowed from the work 
 of one MAN, Jesus Christ. The point in this verse is, thai; the evil 
 consequences flowed from one CRIME, one act of guilt ; but that the 
 favours had respect to MANY ACTS of guilt. The effects of Adam's 
 sin, whatever they were, pertained to the one sin ; the effects of 
 the work of Christ to many sins. II By one that sinned. SI epbs 
 afj.apT-ficra.yTos. By means of one [man} sinning ; evidently meaning 
 by one offence, or by one act of sin. So the Vulgate, and many 
 iiss. ; and the connexion shows that this is tht sense. TT the 
 c/ift. The benefits resulting from the work of Christ. IT The 
 judgment. The sentence ; the declared penalty. The word expresses, 
 properly, the sentence which is passed by a judge. Here it means 
 cntence which Goi -r.-sser 1 ., ai :\ judge, on Adam for the one
 
 HOMANS. [A.D. 57. 
 
 but the free gift is of many 
 v offences unto justifica- 
 
 tion. 
 
 y Isa. i. 18. 
 
 17 For if by one man's 
 offence death reigned by 
 one ; much more they which 
 
 1 Or, by one offence. 
 
 offence, involving himself and his posterity in ruin, Gen. ii. 17 ; 
 iii. 17 19. If Was by one. By one offence ; or one act of sin. 
 H Unto condemnation. Producing condemnation ; or involving in 
 condemnation. It is proved by this, that the effect of the sin of 
 Adam was to involve the race in condemnation, or to secure this 
 as a result that all mankind would be under the condemning sen- 
 tence of the law, and be transgressors. But in what way it would 
 have this effect the apostle does not state. He dees not intimate 
 that his sin would be imputed to them ; or that they would be held 
 to be personally guilty for it. He speaks of a broad, everywhere 
 perceptible fact, that the effect of that sin had been somehow to 
 whelm the race in condemnation. In what mode this was done 
 is a fair subject of inquiry ; but the apostle does not attempt to 
 explain it. If The free gift. The unmerited favour by the work 
 of Christ. IT Is of many offences. In relation to many sins. It 
 differs thus from the condemnation. That had respect to one 
 offence ; this has respect to many crimes. Grace therefore abounds. 
 IT Unto justification. Note, ch. iii. 24. The work of Christ is de- 
 signed to have reference to many offences, so as to produce pardon 
 or justification in regard to them all. But the apostle here does 
 not intimate how this Is done. He simply states the fact, without 
 attempting, in this place, to explain it ; and as we know that that 
 work does not produce its effect to justify without, some act on the 
 part of the individual, are we not hence led to conclude the same 
 "respecting the condemnation for the sin of Adam? As the work of 
 Christ does not benefit the race unless it is embraced, so does not the 
 reasoning of the apostle imply ,~tn"aT the deed of Adam does not in- 
 volve in criminality and ill-d'esert unless there be some voluntary 
 act on the part of each individual ? However this may be, it is 
 certain that the apostle has in neither case here explained the mode 
 in which it is done. He has simply stated the fact, a fact which he 
 did not seem to consider himself called on to explain. Neither 
 has he affirmed that in the two cases the mode is the same. On 
 the contrary, it is strongly implied that it is not the same, for the 
 leading object here is to present not an entire resemblance, but a 
 :-trong contrast between the effects of the sin of Adam and the 
 work of Christ. 
 
 17. For if. This verse contains the same idea as before pre- 
 sented, but in a varied form. It is condensing the whole subject, 
 and presenting it in a single view. If By one man's offence. Or, 
 by one offence. Margin. The reading of the text is the more cor- 
 rect. " If, under the administration of a just and merciful Being, 
 it has occurred, that by the offence of one, death has exerted so 
 wide a dominion ; we have reason much more to expect, under that 
 administration, that they who are brought under his plan of saving 
 mercy shall be brought under a dispensation of life." IT Death 
 reigned. Note. vet. 14. H By one. By means of one man. II Much
 
 A.I). 57.] CHAPTER V. 153 
 
 receive abundance z of grace 
 and of the gift " of righteous- 
 ness shall reign in life by one, 
 Jesus Christ :) 
 
 z John x. JO. a Chap. vi. 23. 
 
 18 Therefore, as ' by the 
 offence of one judgment 
 came upon all men to 
 
 1 Or, by one offence. 
 
 more. We have much more reason to expect it. It evidently 
 accords much more with the administration of a Being of infinite 
 goodness. H They which receive abundance of grace. The abundant 
 favour ; the mercy that shall counterbalance and surpass the evils 
 introduced by the sin of Adam. That favour shall be more than 
 sufficient to counterbalance all those evils. This is particularly 
 true of the redeemed, of whom the apostle in this verse is speaking. 
 The evils which they suffer in consequence of the sin of Adam bear 
 no comparison with the mercies of eternal life that shall flow to 
 them from the work of the Saviour. IT The gift of righteousness. 
 This stands opposed to the evils introduced by Adam. As the 
 effect of his sin was to produce condemnation, so here the gift of 
 righteousness refers to the opposite to pardon, to justification, to 
 acceptance with God. To show that men were thus justified by 
 the gospel, was the leading, design of the apostle ; and the argu- 
 ment here is, that if by one man's sin death reigned over those who 
 were under condemnation in consequence of it, we have much more 
 reason to suppose that they who are delivered from sin by the 
 death of Christ, and accepted of God, shall reign with him in life. 
 5 Shall reign. The word reign is often applied to the condition of 
 saints in heaven. 2 Tun. ii. 12, " If we suffer, we shall also reign 
 with him." Rev. v. 10 ; xx. 6 ; xxii. 5. It means that they shall 
 be exalted to a glorious state of happiness in heaven ; that they 
 shall be triumphant over all their enemies ; shall gain an ultimate 
 victory ; and shall partake with the Captain of their salvation in 
 the splendours of his dominion above, Rev. iii. 21 ; Luke xxii. 30. 
 11 In life. This stands opposed to the death that reigned as the 
 consequence of the sin of Adam. It denotes complete freedom 
 from condemnation ; from temporal death ; from sickness, pain, 
 and sin. It is the usual expression to denote the complete bliss of 
 the saints in glory. Note, John iii. 36. If By one, Jesus Christ. 
 As the consequence of his work. The apostle here does not state 
 the mode or manner in which this was done ; nor does he say that 
 it was perfectly parallel in the mode with the effects of the sin of 
 Adam. He is comparing the results or consequences of the sin of 
 the one and of the work of the other. There is a similarity in the 
 consequences. The way in which the work of Christ had con- 
 tributed to this he had stated in chap. iii. 24, 28. 
 
 18. Therefore. Wherefore, ( y Apo oli>.) This is properly a sum- 
 ming up, a recapitulation of what had been stated in the previous 
 verses. The apostle resumes the statement or proposition made in 
 ver. 12 ; and after the intermediate explanation in the parenthesis, 
 (vers. 13 17,) in this verse and the following sums up the whole 
 subject. The explanation, therefore, of the previous verses is 
 designed to convey the real meaning of vers. 18 and 19. H As by 
 the offence of one* Admitting this as an undisputed and everywhere
 
 154 HUMANS. IA.D. 57 
 
 condemnation ; even so ' by ( free gift came upon all* men 
 the righteousness of one the unto justification of life. 
 
 1 Or. by one righteousness. 'b John xii. 32. 
 
 apparent fact, a fact which, no one can call in question. IT Judg- 
 ment came. This is not in the Greek, but it is evidently implied, 
 and is stated in ver. 16. The meaning is, that an have been brought 
 under the reign of death by one man. H Upon all men. The whole 
 race. This explains what is meant by "the many" in ver. 15. 
 a ! To condemnation. Ver. 16. If Even so. In the manner explained 
 in the previous verses. With, the same certainty, and to the same 
 extent. The apostle does not explain the mode in which it was 
 done, but simply states the fact. IT By the righteousness of one. 
 This stands opposed to the one offence of Adam, and must mean, 
 therefore, the holiness, obedience, purity of the Redeemer. The 
 sin of one man involved men in ruin ; the obedience unto death of 
 the other (Phil. ii. 8) restored them to the favour of God. U Came 
 upon all men. (tis iravras avOpuwovs.) Was with reference to all 
 men ; had a bearing upon all men ; was originally adapted to the 
 race. As the sin of Adam was of such a nature in the relation in 
 which he stood as to affect all the rqce, so the work of Christ, in 
 the relation in which he stood, was adapted also to all the race. 
 As the tendency of the one was to involve the race in condemna- 
 tion, so the tendency of the other was to restore them to acceptance 
 with God. There was an original applicability in the work of Christ 
 to all men a richness, a fulness of the atonement fitted to meet 
 the sins of the entire world, and restore the race to favour. IT Unto 
 justification of life. With reference to that justification which is 
 connected with eternal life. That is, his work is adapted to produce 
 acceptance with God, to the same extent as the crime of Adam has 
 affected the race by involving them in sin and misery. The apostle 
 does not affirm that in fact as many will be affected by the one as 
 by the other ; but that it is fitted to meet all the consequences of 
 the fall ; to be as Avide-spread in its effects ; and to be as salutary 
 u that had been ruinous. This is all that the argument requires. 
 .Vrhaps there could not be found a more striking declaration any- 
 where, that the work of Christ had an original applicability to all 
 men ; or that it is, in its own nature, fitted to save all. The course 
 of argument here leads inevitably to this ; nor is it possible to avoid 
 it without doing violence to the obvious and fair course of the dis- 
 cussion. It does not prove that all will in fact be saved, but that 
 the plan is fitted to meet all the evils of the fall. A certain kind 
 of medicine may have an original applicability to heal all persons 
 i aider the same disease, and may be abundant and certain, and yet 
 /be applied to few. The sun is fitted to give light to all, yet 
 many may be blind, or may voluntarily close their eyes. Water 
 is adapted to the wants of all men, and the supply may be ample 
 for the human family, yet in fact, from various causes, many may 
 be deprived of it. So of the provisions of the plan of redemption. 
 They are adapted to all ; they are ample, and yet in fact, from 
 rauses which this is not the place to explain, the benefits, like those 
 of medicine, water, science, etc., may never be enjoyed by all tha
 
 ,..i\57.] CHAPTER V. 155 
 
 19 For as by one man's | disobedience many were 
 
 race. Calvin concurs in this interpretation, and thus shows that 
 it is one which commends itself even to the most strenuous advo- 
 cates of the system which is called by his name. He says, " He 
 [the apostle] makes the grace common to all, because it is offered 
 to all, not because it is in fact applied to all. For although Christ 
 suffered for the sins OF THE WHULE WORLD, (nam etsi passus est 
 Christus pro peccatis totius nyindi,) and it is offered to all without 
 distinction, (indiffer enter,) yet all do not embrace it." See Calvin's 
 Comm. on this place. 
 
 19. For, etc. This verse is not a mere repetition of the former, 
 but it is an explanation. By the former statements it might per- 
 haps be inferred that men were condemned without any guilt or 
 blame of theirs. The apostle in this verse guards against this, and 
 affirms that they are in fact sinners. He affirms that those who 
 are sinners are condemned, and that the sufferings brought in, on 
 account of the sin of Adam, are introduced because many were 
 made sinners. Calvin says, " Lest any one should arrogate to him 
 self innocence, [the apostle] adds, that each one is condemned be- 
 cause he is a sinner." *i B;/ one man's disobedience. By means of 
 the sin of Adam. This affirms simply the fact that such a result 
 followed from the sin of Adam. The word by (8m) is used in the 
 Scriptures as it is in all books and in all languages. It may denote 
 the efficient cause ; the instrumental cause ; the principal cause ; 
 the meritorious cause ; or the chief occasion by which a thing 
 occurred. (See Schleusiier.) It does not express one mode, and 
 one only, in which a thing is done ; but that one tiling is the result 
 of another. When we say that a young man is ruined in his cha- 
 racter by another, we do not express the mode, but the^foc^. "When 
 we say that thousands have been made infidels by the writings of 
 Paine and Voltaire, we make no affirmation about the mode, but 
 about the fact. Li iach of these, and in all other cases, we should 
 deem it most inconclusive reasoning to attempt to determine the 
 mode by the preposition by ; and still more absurd if it were argued 
 from the use of that preposition that the sins of the seducer were 
 imputed to the young man ; or the opinions of Paine and Voltaire 
 imputed to infidels. ^1 Many. Greek, The many, ver. 15. U Were 
 made Ka.'recrTa.Briffav. The verb here used occurs in the New 
 Testament in the following places: Matt. xxiv. 45, 47; xxv. 21, 
 23 ; Luke xii. 14, 42, 44 ; Actsvi. 3; vii. 10, 27, 35 ; xvii. 15; Rom. 
 v. 19 ; Titus i. 5 ; Heb. ii. 7 ; v. 1 ; vii. 28 ; viii. 3 ; James iii. 6 ; iv. 
 4 ; 2 Pet. i. 8. It usually means to constitute, set, or appoint. 
 In the New Testament it has two leading significations. (1.) To 
 appoint to an office, to set over others, (Matt, xxiv. 45, 47 ; Luke 
 xii. 42, etc. ;) and (2) it means to become, to be in fact, etc. James 
 iii. 6, "So is the tongue among our members," etc. That is, it 
 becomes such. James iv. 4, " The friendship of the world is enmity 
 with God;" it becomes such; it is in fact thus, and is thus to be 
 regarded. The word is in no instance used to express the idea of 
 imputing that to one which belongs to another. It here either means 
 that this was by a constitution of Dicine appointment that they in 
 lact became sinners, or simply declares that they were so in fact.
 
 }.;r, IfU.M. NS. [A.D, 57. 
 
 made sinners, so by the be made righteous, 
 obedience of one shall many 
 
 There is not the slightest intimation that it was by imputation. 
 The whole scope of the argument is, moreover, against this ; for 
 the object of the apostle is not te show that they were charged 
 ".vith the sin of another, but that they were in fact sinners them- 
 selves. If it means that they were condemned for A/s act, without 
 any concurrence of their own will, then the correspondent part 
 will be true, that all are constituted righteous in the same way ; 
 and thus the doctrine of universal salvation will be inevitable. 
 But as none are constituted righteous who do not voluntarily avail 
 themselves of the provisions of mercy, so it follows that those who 
 are condemned, arc not condemned i'or the sin of another without 
 their own concurrence, nor unless they personally deserve it. 
 1[ Sinners. Transgressors ; those who deserve to be punished. It 
 does not mean those who are condemned for the sin of another ; 
 but those who are violators of the law of God. All who are con- 
 demned are sinners. They are not innocent persons condemned 
 for the crime of another. Men may be involved in the consequences 
 of the sins of others without being to blame. The consequences 
 of the crimes of a murderer, a drunkard, a pirate, may pass over 
 from them, and affect thousands, and whelm them in ruin. But 
 this does not prove that they are blameworthy. In the Divine 
 administration none are regarded as guilty who are not guilty; 
 none are condemned who do not deserve to be condemned. All 
 who sink to hell are sinners. II By the obedience of one. Of Christ. 
 This stands opposed to the disobedience of Adam, and evidently 
 includes the entire work of the Redeemer which has a bearing on 
 the salvation of men. Phil. ii. 8, "He became obedient unto 
 <leath." IT Shall many. Greek, The many ; corresponding to the 
 term in the former part of the verse, and evidently commensurate 
 with it ; for there is no reason for limiting it to a part in this mem- 
 ber, any more than there is in the former. If Be made. The same 
 Greek word as before be appointed, or become. The apostle has 
 explained the mode in which this is done, ch. i. 17; iii. 24 26; 
 iv. 1 5. That explanation is to limit the meaning here. No 
 more are considered righteous than become so in that way. And 
 as all do not become righteous thus, the passage cannot be adduced 
 to prove the doctrine of universal salvation. 
 
 The following remarks may express the doctrines which are 
 established by this much-contested and difficult passage. (1.) 
 Adam was created holy ; capable of obeying law ; yet free to fall. 
 (2.) A law was given him, adapted to his condition simple, 
 plain, easy to be obeyed, and fitted to give human nature a trial in 
 circumstances as favourable as possible. (3.) Its violation exposed 
 him to the threatened penalty as he had understood it, and to all 
 the collateral woes which it might carry in its train involving, 
 a^ subsequent devclopcments showed, the'loss of God's favour ; his 
 displeasure evinced in man's toil, and sweat, and sickness, and 
 death ; in hereditary depravity, and the curse, and the pains of 
 hell for ever. (1.) "Adam was the head of the race ; he was the
 
 A.D. 57.] CHAPTER V. 167 
 
 fountain of being ; and human nature was so far tried in him, that 
 it may be said he was on trial not for himself alone, but for his 
 posterity, inasmuch as his fall would involve them in ruin. Many 
 have chosen to call this a covenant, and to speak of him as a fede- 
 ral head ; and if the above account is the idea involved in these 
 terms, the explanation is not exceptionable. As the word covenant, 
 however, is not applied in the transaction in the Bible, and as it is 
 liable to be misunderstood, others prefer to speak of it as a law 
 given to Adam, and as a divine constitution under Avhich he was 
 placed. (5.) His posterity are, in consequence of his sin, subjected to 
 the same train of ills as if they had been personally the transgressors. 
 Not that they are regarded as personally ill-deserving, or criminal 
 for his sin. God reckons things as they are, and not falsely, (see 
 Note, chap. iv. 3,) and his imputations are all according to truth. 
 He regarded Adam as standing at the head of the race ; and regards 
 and treats all his posterity as coming into the world subject to 
 pain, and death, and depravity, as a consequence of his sin. See 
 Note, p. 150. This is the Scripture idea of imputation ; and this 
 is what has been commonly meant when it has been said that 
 " the GUILT of his first sin" not the sin itself " is imputed to his 
 posterity." (6.) There is something antecedent to the moral action 
 of his posterity, and growing out of the relation which they sustain 
 to him, which makes it certain that they will sin as soon as they 
 begin to act as moral agents. "What this is, we may not be able to 
 say ; but we may be certain that it is not physical depravity, or 
 any created essence of the soul, or anything which prevents the 
 first act of sin from being voluntary". This hereditary tendency to 
 sin has been usually called "original sin;" and this the apostle 
 evidently teaches. (7.) As an infant comes into the world with a 
 certainty that he will sin as soon as he becomes a moral agent 
 here, there is the same certainty that, if he were removed to eter- 
 nity, he would sin there also, unless he were changed. There is, 
 therefore, need of the blood of the atonement and of the agency of 
 the Holy Ghost, that an infant may be saved. (8.) The facts here 
 stated accord with all the analogy in the moral government of God. 
 The drunkard secures as a result commonly, that his family will 
 be reduced to beggary, want, and woe. A pirate, or a traitor, will 
 whelm not himself only, but his family in ruin. Such is the great 
 law or constitution on which society is now organized ; and we are 
 not to be surprised that the same principle occurred in the primary 
 organization of human affairs. (9.) As this is the fact everywhere, 
 the analogy disarms all objections which have been made against 
 the scriptural statements of the effects of the sin of Adam. If 
 just now, it was just then. If it exists now, it existed then. (10.) 
 The doctrine should be left, therefore, simply as it is in the Scrip- 
 tures. It is there the simple statement of a fact, without any 
 attempt at explanation. That fact accords with all that we see 
 and feel. It is a great principle in the constitution of things, 
 that the conduct of one man may pass over in its effects on others, 
 and have an influence on their happiness. The simple fact in 
 regard to Adam is, that he sinned ; and that such is the organiza- 
 tion of the great society of which he was the head and father, that 
 his sin has secured as a certain result that all the race will be
 
 155) ROMANS. [A.D. 57. 
 
 20 Moreover, e the law entered, that the offence 
 
 e cli. vii.8 l3;Johnxv.28; Gal.iii. 1Q. 
 
 sinners also. Hoio this is, the Bible has not explained. It is apart 
 of a great system of things. That it is unjust no man can prove, 
 for none can show that any sinner suffers more than he deserves. 
 That it is ivisc is apparent, i'or it is attended with numberless bless- 
 ings. It is connected with all the advantages that grow out of the 
 social organization. The race might have been composed of inde- 
 pendent individuals, where the -conduct of an individual, good or 
 evil, might have affected no one but himself. But then society 
 would have been impossible. All the benefits of organization into 
 families, and communities, and nations, would have been unknown. 
 Man would have lived alone ; wept alone ; rejoiced alone ; died 
 alone. There would have been no sympathy ; no compassion ; 110 
 mutual aid. God has therefore grouped the race into separate 
 communities. He has organized society. He has constituted 
 families, tribes, clans, nations ; and though on the general prin- 
 ciple the conduct of one may whelm another in misery, yet the 
 union, the grouping, the constitution, is the source of most of the 
 blessings which man enjoys in this life, and maybe of numberless 
 mercies in regard to that which is to come. If it was the organ- 
 ization on which the race might be plunged into sin, it is also the 
 organization on which it may be raised to life eternal. If, on the 
 one hand, it may be abused to produce misery, it may, on the 
 other, be improved to the advancement of peace, sympathy, friend- 
 ship, prosperity, salvation. At all events, such is the organization 
 in common life and in religion, and it becomes man not to murmur, 
 but to act on it, and to endeavour, by the tender mercy of God, to 
 turn it to his welfare here and hereafter. As by this organization, 
 through Adam, he has been plunged into sin, so by the same 
 organization, he shall, through '< the second Adam," rise to life, 
 and ascend to the skies. 
 
 20. Moreover. But. What is said in this verse and the follow- 
 ing seems designed to meet the Jew, who might pretend that the 
 law of Moses was intended to meet the evils of sin introduced by 
 Adam, and therefore that the scheme defended by the apostle was 
 unnecessary. He therefore shows them that the effect of the law 
 of Moses was to increase rather than to diminish the sins which 
 had been introduced into the world. And if such was the fact, it 
 could not be pleaded that it was adapted to overcome the acknow- 
 ledged evils of the apostasy. > IF The laio. The Mosaic laws and 
 institutions. The word seems to be used here to denote all the 
 laws which were given in the Old Testament. IF Entered. This 
 word tisually means to enter secretly or surreptitiously. But it 
 appears to be used here simply in the sense that the law came in, 
 or was given. It came in addition to, or it supervened the state 
 before Moses, when men were living without a revelation. IT That 
 sin, etc. The word "that" iW in this place, docs not mean 
 that it Avas the design of giving the law that sin might abound or 
 be increased, but that such was in fact the effect. It had this ten- 
 dency, not to restrain or subdue sin, but to excite and increase it. 
 That the word has this sense may be seen in the lexicons. The
 
 A.D. 57.] CHAPTER V. 159 
 
 might abound. But where 
 sin abounded, grace did 
 much more d abound : 
 21 That as sin hath 
 
 d John x. 10 ; 1 Tim. i. 14. 
 
 reigned unto death, even so 
 might grace e reign through 
 righteousness, unto eternal 
 life, by Jesus Christ our Lord , 
 
 e John i. 17. 
 
 way in -which the law produces this effect is stated more fully by 
 the apostle in ch. vii. 7 11. The law expresses the duty of man : 
 it is spiritual and holy ; it is opposed to the guilty passions and 
 pleasures of the world ; and it thus excites opposition, provokes tc 
 anger, and is the occasion by which sin is called into exercise, and 
 shows itself in the heart. All law, where there- is a disposition to 
 do wrong, has this tendency. A command given to a child that is 
 disposed to indulge his passions, only tends to excite anger and 
 opposition. If the heart was holy, and there was a disposition to 
 do right, law would have no such tendency. See this subject 
 further illustrated in the Notes on chap. vii. 7 11. 1F The offence. 
 The offence which had been introduced by Adam, i. e. sin. Comp. 
 ver. 15. U Might abound. Might increase ; that is, would be more 
 apparent, more violent, more extensive. The introduction of the 
 Mosaic law, instead of diminishing the sins of men, only increases 
 them. IF But where sin abounded. Alike in all dispensations 
 before the law, and under the law. In all conditions of the human 
 family, before the gospel, it was the characteristic that sin was pre- 
 valent. 11 Grace. Favour ; mercy. IF Did much more abound. 
 Superabounded. The word is used nowhere else in the New 
 Testament, except in 2 Cor. vii. 4. It means that the pardoning 
 mercy of the gospel greatly triumphed over sin, even over the sins 
 of the Jews, though those sins were. greatly aggravated by the 
 light which they enjoyed under the advantages of Divine reve- 
 lation. 
 
 21. That as sin Iwctli reigned. Note, ver. 14. IF Unto death. 
 Producing or causing death. IF Even so. In like manner, also. 
 The provisions or redemption are in themselves ample to meet all 
 the ruins of the fall. II Might grace reign. Might mercy be 
 triumphant. See John i. 17, " Grace and truth came by Jesus 
 Christ." IF Throiigh righteousness. Through, or by means of 
 God's plan of justification. Note, ch. i. 17. IT Unto eternal life. 
 This stands opposed to " death" in the former part of the verse, 
 and shows that there the apostle had reference to eternal death. 
 The result of God's plan of justification shall be to produce eternal 
 life. The triumphs of the gospel here celebrated cannot refer to 
 the number of the subjects, for it has not actually freed all men 
 from the dominion of sin. But the apostle refers to the fact that 
 the gospel is able to overcome sin of the most malignant form, of 
 the most aggravated character, of the longest duration. Sin in all 
 dispensations and states of things can be thus overcome ; and the 
 gospel is more than sufficient to meet all the evils of the apostasy, 
 and to raise up the race to heaven. 
 
 This chapter is a most precious portion of Divine revelation. It 
 brings into view the amazing evils which have resxdted from the?
 
 160 ROMANS. [A.D. 57. 
 
 apostasy. The apostle does not attempt to deny or palliate those 
 evils ; he admits them fully ; admits them in their deepest, widest, 
 most melancholy extent; just as the physician admits the extent 
 and ravages of the disease which he hopes to cure. At the same 
 time, Christianity is not responsible for those evils. It did not 
 introduce them. It finds them in existence, as a matter of sober 
 and melancholy fact pertaining to all the race. Christianity is no 
 more answerable for the introduction and extent of sin, than the 
 science of medicine is responsible for the introduction and extent 
 of disease. Like that science, it finds a state of wide-spread evils 
 in existence ; and like that science, it is strictly a remedial system. 
 And whether true or false, still the evils of sin exist, just "as the 
 evils of disease exist, whether the science of medicine be well- 
 founded or not. Nor does it make any difference in the existence 
 of these evils, whether Christianity be true or false. If the Bible 
 could be proved to be an imposition, it would not prove that men 
 are not sinners. If the whole work of Christ could be shown to 
 be imposture, still it would annihilate no sin, nor would it prove 
 that man has not fallen. The fact would still remain a fact cer- 
 tainly quite as universal, and quite as melancholy, as it is under 
 the admitted truth of the Christian revelation and a fact which 
 the infidel is just as much concerned to account for as is the 
 Christian. Christianity proposes a remedy ; and it is permitted to 
 the Christian to rejoice that that remedy is ample to meet all the 
 evils; that it is just fitted to reccver our alienated world; and 
 that it is destined yet to raise the race up to life, and peace, and 
 heaven. In the provisions of that scheme we may and should 
 triumph; and on the same principle as we may rejoice in the 
 triumph of medicine over disease, so may we triumph in the 
 ascendency of the Christian plan over all the evils of the fall. 
 And while Christians thus rejoice, the infidel, the deist, the pagan, 
 and the scoffer, shall contend with these evils, which their systems 
 cannot alleviate or remove, and sink under the chilly reign of sin 
 and death ; just as men pant, and struggle, and expire under the 
 visitations of disease, because they will not apply the proper 
 remedies of medicine, but choose rather to leave themselves to its 
 unchecked ravages, or to use all the nostrums of quackery in a 
 vain attempt to arrest evils which arc coming upon them. 
 
 CHAPTER VI. 
 
 THE argument commenced in this chapter is continued through 
 the two following. The general design is the same to show that 
 the scheme of justification which God had adopted does not lead men 
 to sin, but, on the contrary, to holiness. This is introduced by 
 answering an objection, chap. vi. 1. The apostle pursues this 
 subject by various arguments and illustrations, all tending to 
 show that the design and bearing of the scheme of justification 
 was to produce the hatred of sin, and the love and practice of 
 holiness. In this chapter, the argument is mainly drawn from 
 the following sources : (1.) From the baptism of Christians, by 
 which they have professed to be dead to sin, and to be bound to 
 live to God, vers. 2 13. (2.) From the fact that they were now 
 the tenants of God, and under obligation, by the laws of servitude,
 
 A. D. 57. J 
 
 CHAPTER VI. 
 
 161 
 
 CHAPTER VI. 
 
 shall we say then ? 
 Shall * we continue in 
 sin, that grace may abound? 
 
 /Chap. iii. 8. 
 
 2 God forbid. How 
 
 shall we, that are dead * 
 
 to sin, live any longer 
 therein ? 
 
 O Vers. 6 t 11 ; Col. iii. 3 ; 1 Pet. ii. 24. 
 
 to obey him, vers. 15 20. (3.) From their former experience of 
 the evil of sin, from its tendency to produce misery and death, and 
 from the fact that by the gospel they had been made ashamed of 
 those things, and had now given themselves to the pure service of 
 God. By these various considerations, he repels the charge that 
 the tendency of the doctrine was to produce licentiousness, but 
 affirms that it was a system of purity and peace, The argument 
 is continued in the two following chapters, showing still further 
 the purifying tendency of the gospel. 
 
 1. What shall we say then? This is a mode of presenting an 
 objection. The objection refers to what the apostle had said in 
 chap. v. 20. What shall we say to such a sentiment as that whero 
 sin abounded grace did much more abound? U Shall we continue 
 in sin? etc. If sin has been the occasion of grace and favour, 
 ought we not to continue in it, and commit as much as possible, 
 in order that grace might abound? This objection the apostle pro- 
 ceeds to answer. He shows that the consequence does not follow ; 
 and proves that the doctrine of justification does not lead to it. 
 
 2. God forbid. By no means. Greek, It may not be. Note, 
 chap. iii. 4. The expression is a strong denial of what is implied 
 in the objection in ver. 1. H How shall we, etc. This contains a 
 reason of the implied statement of the apostle, that we should not 
 continue in sin. The reason is drawn from the fact, that we are 
 dead in fact to sin. It is impossible for those who are dead to act 
 as if they were alive. It is just as absurd to suppose that a 
 Christian should desire to live in sin, as that a dead man should 
 put forth the actions of life. IT That are dead to sin. That is, all 
 Christians. To be dead to a thing is a strong expression denoting 
 that it has no influence over us. A man that is dead is unin- 
 fluenced and unaffected by the affairs of this life. He is insensible 
 to sounds, and tastes, and pleasures; to the hum of business, to 
 the voice of friendship, and to all the scenes of commerce, gaiety, 
 and ambition. When it is said, therefore, that a Christian is dead 
 to sin, the sense is, that it has lost its influence over him ; he is 
 not subject to it ; he is in regard to that, as the man in the grave 
 is to the busy scenes and cares of this life. The expression is not 
 infrequent in the New Testament. Gal. ii. 19, " For I am dead 
 to the law." Col. iii. 3, "For ye are dead, and your life is hid 
 with Christ in God." 1 Pet. ii. 24, " Who bare our sins that we, 
 being dead to sin," etc. The apostle does not here attempt to 
 prove that Christians are thus dead, nor to state in what way they 
 become so. He assumes the fact without argument. All Chris- 
 tians are thus, in fact, dead to sin. They do not live to sin ; nor haa 
 Bin dominion over them. The expression used here by the apostle 
 is common in all languages. We familiarly speak of a man's
 
 162 ROMANS. C A.D. 67. 
 
 tized into Jesus Christ were 
 
 3 Know ye not, that so 
 many of us as were l bap- 
 
 1 Or, are. 
 
 baptized into * his death ? 
 
 A 1 Cor. xv. 29. 
 
 being dead to sensual pleasures, to ambition, etc., to denote that 
 they have lost their influence over him. If Lit a any longer therein. 
 How shall we, who have become sensible of the evil of sin, nnd 
 who have renounced it by solemn profession, continue to practise 
 it ? It is therefore abhorrent to the very nature of the Christian 
 profession. It is remarkable that the apostle did not attempt to 
 argue the question on metaphysical principles. He did not attempt 
 to show by abstruse argument that this consequence did not 
 follow ; but he appeals at once to Christian feeling, and shows 
 that the supposition is abhorrent to that. To convince the great 
 mass of men, such an appeal is far better than laboured metaphy- 
 sical argumentation. All Christians can understand that; but 
 few would comprehend an abstruse speculation. The best way to 
 silence objections is, sometimes, to show that they violate 'the 
 feelings of all Christians, and that therefore the objection must be 
 Wrong. 
 
 3. Know ye not. This is a further appeal to the Christian pro- 
 fession, and the principles involved in it, in answer to the objection. 
 The simple argument in. this verse and the two following is, that 
 by our very profession made in baptism we have renounced sin, 
 and have pledged ourselves to live to God. f So many of us, etc. 
 All who were baptized ; i. e. all professing Christians. As this 
 renunciation of sin had been thus made by all who professed 
 religion, so the objection could not have reference to Christianity 
 in any manner. If Were baptized. The act of baptism denotes 
 dedication to the service of him in whose name we are baptized. 
 One of its designs is to dedicate or consecrate us to the sendee of 
 Christ. Thus (1 Cor. x. 2) the Israelites are said to have been 
 "baptized unto Moses in the cloud and in the sea;" i.e. they 
 became consecrated, or dedicated, or bound to him as their leader 
 and lawgiver. In the place before us, the argument of the apostle 
 is evidently drawn from the supposition that we have been solemnlv 
 consecrated by baptism to the service of Christ ; and that to sin is 
 therefore a violation of the very nature of our Christian profession. 
 If Into. Jy. This is the word which is used in Matt, xxviii. 19, 
 "Teach all nations, baptizing them into (els) the name of the Father," 
 etc. It means, being baptized unto his service; receiving him as 
 the Saviour and Guide, devoting all -unto him and liis cause. 
 H Were baptized into his death. We were baptized with special 
 reference to his death. Our baptism had a strong resemblance to 
 his death. By that he became insensible to the things of the 
 world ; by baptism we in like manner become dead to sin. Farther, 
 we are baptized with particular reference to the design of his death, 
 the great leading feature and purpose of his work. That was to 
 expiate sin ; to free men from its power ; to make them pure. 
 We have professed our devotion to the same cause ; and have 
 solemnly consecrated ourselves to the same design to put a period 
 to the dominion of iniquity.
 
 A.D. 57.] CHAPTER VI. 163 
 
 4 Therefore we are buried 1 " 
 with him by baptism into 
 death ; that like * as Christ 
 
 ' Col. ii. 12; 1 Pet. iii. 21. 
 * Chap. viii. 11 ; 2 Cor. xiii. 4 
 
 by ' the glory of the Father, 
 even so we also should walk 
 in newness m of life. 
 
 was raised up from the dead 
 
 / Matt, xxviii. 2, 3, m Gal. vi. 13; 
 Eph. iv. 2224 ; 1 John ii. 6. 
 
 4. Therefore we are buried, etc. It is altogether probable that 
 the apostle in this place had allusion to the custom of baptizing 
 by immersion. This cannot, indeed, be proved, so as to be liable 
 to no objection; but I presume that this is the idea which would 
 strike the great mass of unprejudiced readers. But -while this is 
 admitted, it is also certain that his main scope and intention was 
 not to describe the mode of baptism ; nor to affirm that that mode 
 was to be universal. The design was very different. It was to 
 show that by the solemn profession made at our baptism, we had 
 become dead to sin, as Christ ioas dead to the living world around 
 him ichen he was buried; and that as he was raised up to life, so 
 toe should also rise to a new life. A similar expression occurs in 
 Col. ii. 12, " Buried with him in baptism," etc. H Into death, els. 
 Unto death ; i. e. with a solemn purpose to be dead to sin and to 
 the world. Grotius and Doddridge, however, understand this as 
 referring to the death of Christ in order to represent the death of 
 Christ, or to bring us into a kind of fellowship with his death. 
 IT That like as. In a similar manner. Christ rose from death in 
 the sepulchre ; and so we are bound by our vows at baptism to 
 rise to a holy life. IT By the glory of the Father. Perhaps this 
 means, amidst the glory, the majesty and wonders, evinced by the 
 Father when he raised him up, Matt, xxviii. 2, 3. Or possibly 
 the word glory is here used to denote simply his power, as the 
 resurrection was a signal and glorious display of his omnipotence. 
 If Even so. As he rose to new life, so should we. As he rose 
 from death; so we, being made dead to sin and the world by that 
 religion whose profession is expressed by baptism, should rise to a 
 new life, a life of holiness. U SJwuld walk. Should live, or con- 
 duct. The word walk is often used to express the course of a 
 man's life, or the tenor of his conduct. Note, chap. iv. 12 ; viii. 1 ; 
 2 Cor. v. 7 ; x. 3 ; Eph. ii. 10 ; iv. 1, etc. IT In newness of life. 
 This is a Hebraism to denote new life. We should rise with 
 Christ to a new life ; and having been made dead to sin, as he 
 was dead in the grave, so should we rise to a holy life, as he rose 
 from the grave. The argument in this verse is, therefore, drawn 
 from the nature of the Christian profession. By our very baptism, 
 by our very profession, we have become dead to sin, as Christ 
 became dead ; and being devoted to him by that baptism, we arc 
 bound to rise as he did to a new life. 
 
 While it is admitted that the allusion here was probably to the 
 custom of immersion in baptism, yet the passage cannot be adduced 
 as an argument that that is the only mode, or that it is binding on 
 all Christians in all places and ages, for the following reasons : 
 (1.) The scope or design of the apostle is not to discuss the mode 
 of baptism, or to state any doctrine on the subject. It is an
 
 164 ROMANS. [A.D. 57. 
 
 ness of his death, we shall 
 be also in the likeness of hit 
 
 5 For if" we have been 
 planted together in the like- 
 
 k Phil. iii. 10. 
 
 resurrection : 
 
 incidental allusion in the course of an argument, without stating 
 or implying that this was the universal mode even then, still less 
 that it was the only possible mode. His main design was to state 
 the obligation of Christians to be holy, from the nature of their 
 profession at baptism an obligation just as impressive, and as 
 forcible, from the application of water in any other mode as by 
 immersion. It arises from the fact of baptism, not from the mode. 
 It is just as true that they who are baptized by affusion, or by 
 sprinkling, are baptized into his death ; become professedly dead 
 to sin and the world, and under obligations to live to God, as those 
 who are immersed. It results from the nature of the ordinance, 
 not from the mode. (2.) If this was the mode commonly, it does 
 not follow that it was the only mode, nor that it was to be univers- 
 ally observed. There is no command that this should be the only 
 mode. And the simple fact that it was usually practised in a 
 warm climate, where ablutions were common, does not prove that 
 it is to be observed amidst polar snows and ice, and in infancy, 
 and age, and feebleness, and sickness. See Note on Acts viii. 38, 
 39. (3.) If this is to be pressed literally as a matter of obligation, 
 why should not also the following expression, " If we have been 
 planted together" etc., be pressed literally, and it be demanded that 
 Christians should somehow be "planted as well as "buried?" 
 Such an interpretation only shows the absurdity of insisting on a 
 literal interpretation of the Scriptures in cases of simple allusion, 
 or where the main scope is illustration by figurative language. 
 
 5. For if ice have been planted together. The word here used 
 (ffuyu^uroi) does not elsewhere occur in the New Testament. It 
 properly means, sown or planted at the same time ; that which 
 sprouts or springs up together ; and is applied to plants and trees 
 that are planted at the same time, and that sprout and grow 
 together. Thus the name would be given to a field of grain that 
 was sown at the same time, and where the grain sprung up and 
 grew simultaneously. Hence it means intimately connected, or 
 joined together. And here it denotes that Christians and the Saviour 
 have been united intimately in regard to death ; as he died and 
 was laid in the grave, so have they by profession died to sin. And 
 it is therefore natural to expect, that, Hke grain sown at the same 
 time, they should grow up in a similar manner, and resemble each 
 other, f We shall be also. We shall be also fellow-plants; i.e. 
 we shall resemble him in regard to the resurrection. As he rose 
 from the grave, so shall we rise from sin. As he lived a new life, 
 being raised up, so shall we live a new life. The propriety of this 
 figure is drawn from the doctrine often referred to in the New 
 Testament, of a union between Christ and his people. See thus 
 explained in the Notes on John xv. 1 10. The sentiment here 
 inferred is but an illustration of what was said by the Saviour, 
 (John xiv. 19,) "Because I live, ye shall live also." There is 
 perhaps not to be found a more beautiful illustration than that
 
 A.D. 57.] CHAPTER VI. 165 
 
 6 Knowing this, that our | old man is crucified with him, 
 
 employed here by the apostle of seed sown together in. the earth, 
 sprouting together, growing together, and ripening together for 
 the harvest. Thus the Saviour and his people are united together 
 in his death, start up to life together in his resurrection, and arc 
 preparing together for the same harvest of glory in the heavens. 
 II In the likeness o/his resurrection. This does not mean that wo. 
 shall resemble him when we are raised up at the last day which 
 may be, however, true but that our rising from sin will resemble 
 his resurrection from the grave. As he rose from the tomb and 
 lived, so shall we rise from sin and live a new life. 
 
 6. Knowing this. We all knowing this. All Christians are 
 supposed to know this. This is a new illustration drawn from the 
 fact that by his crucifixion our corrupt nature has been crucified 
 also, or put to death ; and that thus we should be free from the 
 servitude of sin. H Our old man. This expression occurs also in 
 Eph. iv. 22, " That ye put off .... the old man which is corrupt 
 according to the deceitful lusts." Col. iii. 9, " Lie not to one 
 another, seeing that ye have put off the old man with his deeds." 
 From these passages it is evident that Paul uses the expression to 
 denote our sinful and corrupt nature ; the passions and evil pro- 
 pensities that exist before the heart is renewed. It refers to the 
 love of sin, the indulgence of sinful propensities, in opposition to 
 the new disposition which exists after the soul is converted, and 
 which is called " the new man." H Is crucified. Is put to death, 
 as if on a cross. In this expression there is a, personification of the 
 corrupt propensities of our nature represented as " our old man," 
 our native disposition, etc. The figure is here carried out ; and 
 this old man, this corrupt nature, is represented as having been 
 put to death in an agonizing and torturing manner. The pains of 
 crucifixion were perhaps the most torturing of any that the human 
 frame could bear. Death in this manner was most lingering and 
 distressing. And the apostle here, by the expression " is crucified," 
 doubtless refers to the painful and protracted struggle which every 
 one goes through when his evil propensities are subdued ; when 
 his corrupt nature is slain ; and when, a converted sinner, he gives 
 himself up to God. Sin dies within him, and he becomes dead to 
 the world, and to sin ; " for as by the cross, death is most lingering 
 and severe, so that corrupt nature is not subdued but by anguish." 
 (Grotius.) All who have been born again can enter into this 
 description. They remember "the wormwood and the gall." 
 They remember the anguish of conviction ; the straggle of corrupt 
 passion for ascendency ; the dying convulsions of sin in the heart ; 
 the long and lingering conflict before it was subdued, and the soul 
 became submissive to God. Nothing will better express this than 
 the lingering agony of crucifixion ; and the argument of the apostle 
 is, that as sin has produced stick an effect, and as the Christian is 
 now free from its embrace and its power, he will live to God. 
 IT With him. The word " with" aw here is joined to the verb 
 "is crucified," and means "is crucified as he was." II That the 
 body of sin. This expression dottbtless means the same as that 
 which he had just used, " our old m?n " But why the term body
 
 166 ROMANS. [A.D. 57. 
 
 that the body of sin might 
 be destroyed, that hence- 
 forth we should not serve 
 
 7 For * he that is dead is 
 freed from sin. 
 
 p 1 Pet. iv. 1. 1 justifisi. 
 
 o Col. ii. 11. 
 
 is used, has been a subject in -which interpreters have not been 
 Agreed. Some say that [it] is a Hebraism, denoting mere intensity or 
 I'inphasis. Some, that it means the same as flesh ; i. e., denoting 
 < )ur sinful propensities and lusts. Qrotius thinks that the term, 
 'body" is elegantly attributed to sin, because the body of man is 
 made up of many members joined together compactly, and sin also 
 consists of numerous vices and evil propensities joined compactly, 
 as it -were, in one body. But the expression is evidently merely 
 another form of conveying the idea contained in the phrase " our 
 old man" a personification of sin as if it had a living form, and 
 as if it had been put to death on a cross. It refers to the moral 
 destruction of the power of sin in the heart by the gospel, and not 
 to any -physical change in the nature or faculties of the soul. Comp. 
 Col. ii. 11. TT Might be destroyed. Might be put to death ; might 
 become inoperative and powerless. Sin becomes enervated, weak- 
 ened, and finally annihilated, by the work of the cross. If We 
 should not serva. Should not be the slave of sin, (SouAeueiv.) That 
 we should not be subject to its control. The sense is, that before 
 this we were slaves of sin, (comp. vcr. 17,) but that now we are 
 made free from this bondage, because the moral death of sin has 
 freed us from it. If Sin. Sin is here personified as a master that 
 had dominion over us, but is now dead. 
 
 7. For he that is dead. This is evidently an expression having a 
 proverbial aspect, designed to illustrate the sentiment just ex- 
 pressed. The Rabbins had an expression similar to this, " When 
 one is dead he is free from commands." (Grotius.') So, says Paul, 
 when a man dies he is exempt from the power and dominion of his 
 master, of him who reigned over "him. The Christian had been 
 subject to sin before his conversion ; but he has now become dead 
 to it. And as when a servant dies he ceases to be subject to the 
 control of his master, so the Christian being now dead to sin, on 
 the same principle, is released from the control of his former 
 master, sin. The idea is connected with vcr. 6, whore it is said 
 that we should not be the slaves of sin any more. The reason of 
 tliis is assigned here, where it is said that we arc freed from it as a 
 slave is freed when he dies. Of course, the apostle here is saying 
 nothing of the future world. His whole argument has respect to 
 the state of the Christian here ; to his being freed from the bondage 
 of sin. It is evident that he who is not freed from this bondage 
 here, will not be in the future world. But the argument of the 
 apostle has no bearing on that point. 11 7s freed. Greek, /* 
 justified. The word here is used clearly in the sense of setting at 
 liberty, or destroying the power or dominion. The word is often 
 used in this sense. Comp. Acts xiii. 38, 39. Comp. a similar ex- 
 pression in 1 Pet. iv. 1, " He that hath suffered in the flesh hath 
 ceased from sin." The design of the apostle is not to say that the 
 Christian is perfect, but that sin has ceased to have dominion over
 
 A.D. 57.] CHAPTER VI. 167 
 
 8 Now if we be dead with 
 Christ, we believe that we 
 shall also live with him : 
 
 9 Knowing that Christ 
 g being raised from the dead 
 dieth no more ; death hath 
 
 q Rev. i. 18. 
 
 no more dominion over 
 him. 
 
 10 For in that he died, 
 he died r unto sin once: but 
 in that he liveth, he liveth 
 unto God. 
 
 r Heb. is. C8. 
 
 him, as a master ceases to have power over a slave when he is 
 dead. That dominion may be broken, so that the Christian may 
 not be a slave to sin, and yet he may be conscious of many failings 
 and of much imperfection. See ch. vii. 
 
 8 11. This passage is a confirmation and illustration of what 
 the apostle had said before, vers. 5 7. The argument is, that as 
 Christ was once dead but now lives to God, and will no more die, 
 so we, being dead to sin, but living unto God, should not obey 
 sin, but should live only to God. 
 
 8. Now if we be dead with Christ. If we be dead in a manner 
 similar to what he was ; if we are made dead to sin by his work, 
 as he was dead in the grave. See Note, ver. 4. II We believe. 
 All Christians. It is an article of our faith. This does not refer 
 to the future world so much as to the present. It becomes an 
 article of our belief that we are to live with Christ. IT That we 
 shall also live with him. This does not refer primarily to the 
 resurrection, and to the future state, but to the present. We hold 
 it as an article of our faith, that we shall be alive with Christ. As 
 he was raised up from death, so we shall be raised from the death 
 of sin. As he lives, so we shall live in holiness. We are in fact 
 raised up here, and, as it were, made alive to him. This is not 
 confined, however, to the present life ; but as Christ lives for ever, 
 so the apostle goes on to show that we shall. 
 
 9. Knmciny. As we all know. This is assumed as an undoubted 
 article of belief. H Dieth no more. Will never die again. He 
 will have occasion to make no other atonement for sin ; for that 
 which he has made is sufficient for all. He is beyond the dominion 
 of death, and will live for ever. Rev. i. 18, " I am he that liveth 
 and was dead, and behold I am alive for evermore." This is not 
 only a consolation to the Christian, but it is an argument why he 
 should be holy. IT No more dominion. No rule ; no lordship ; no 
 power. He is free from its influence ; and the king of terrors 
 cannot reach his throne. Comp. Heb. ix. 25 28 ; x. 12. 
 
 10. For in that he died. For in respect to the design of his death. 
 IT He died unto sin. His death had respect to sin. The design of 
 his death was to destroy sin ; to make an atonement for it, and 
 thus to put it away. As his death was designed to eifect this, so 
 it follows that Christians, being baptized into his death, and having 
 it as their object to destroy sin, should not indulge in it. The 
 whole force of the motive, therefore, drawn from the death of 
 Christ, is to induce Christians to forsake sin. Comp. 2 Cor. v. 15, 
 " And that he died for all, that they which live should not hence- 
 forth live unto themselves, but unto him which died for them, and
 
 168 ROMANS. [A.U. 57. 
 
 1 1 Likewise reckon ye 
 also yourselves to be dead* 
 indeed unto sin, but alive' 
 unto God through Jesus 
 Christ our Lord. 
 
 I Gal. ii. 
 
 12 Let * not sin therefore 
 reign in your mortal body, 
 that ye should obey it in the 
 lusts thereof. 
 
 13 Neither yield ye your 
 
 Psa. xix. 13 ; cxix. 133. 
 
 rose again." If Once e^ctjraf. Once only; once for all. This is 
 an adverb denying a repetition, ( Schleusner,) and implies that it 
 will not be done again. Comp. Heb. vii. 27 ; ix. 12 ; x. 10. The 
 argument of the apostle rests much on this, that his death was 
 once for all ; that it would not be repeated. U In that he liveth. 
 The object, the design of his living. He aims with his living 
 power to promote the glory of God. IT Unto God. He seeks to 
 promote his glory. The argument of Paul is this : Christians by 
 their profession are united to him. They are bound to imitate 
 him. As he now lives only to advance the glory of God ; as all his 
 mighty power, now that he is raised from the dead, and elevated 
 to his throne in heaven, is exerted to promote his glory ; so should 
 their powers, being raised from the death of sin, be exerted to pro- 
 mote the glory of God. 
 
 11. Likewise. In like manner. This is an exhortation drawn 
 from the argument in the previous verses. It shows the design 
 and tendency of the Christian scheme. H Beckon ye yourselves. 
 Judge, or esteem yourselves. IT To be dead indeed unto sin. So 
 that sin shall have no influence or control over you, any more than 
 the objects of this world have over the dead in their graves. See 
 Note, ver. 2. IT But alive unto God. Bound to live to promote 
 his glory; to make this the great and sole object of your living. 
 II Through Jesus Christ. By means of the death, and resurrection, 
 and example of Jesus Christ. The apostle regards all our dis- 
 position to live to God as resulting from the work of the Lord 
 Jesus Christ. 
 
 12. Let not sin therefore. This is a conclusion drawn from the 
 previous train of reasoning. The result of all these considerations 
 is, that sin should not be suffered to reign in us. IT Reign. Have 
 dominion; obtain the ascendency, or rule. IF In your mortal body. 
 In you. The apostle uses the word " mortal" here, perhaps, for 
 these reasons : (1) to remind them of the tendency of the flesh to 
 sin and corruption, as equivalent to " fleshly," since the flesh is 
 often used to denote evil passions and desires, (comp. chap. vii. 5, 
 23; viii. 3,6;) and, (2) to remind them of their weakness, as the 
 body was mortal, was soon to decay, and was therefore liable to be 
 overcome by temptation. Perhaps, also, he had his eye on the 
 folly of suffering the "mortal body" to overcome the immortal 
 mind, and to bring it into subjection to sin and corruption. II That 
 yo should obey it. That sin should get such an ascendency as to 
 rule entirely over you, and make you the slave. 11 In the lusts 
 thereof. In its desires, or propensities. 
 
 13. Neither yield ye your members. Do not give up, or devote, 
 or employ your members, etc. The word members here refers to 
 the members of the body the hands, feet, tongue, etc. It is a spe-
 
 A.D. 57.] 
 
 CHAPTER VI. 
 
 169 
 
 members * as instruments ' 
 of unrighteousness unto sin : 
 but yield * yourselves unto 
 God, as those that are alive 
 from the dead, and your 
 
 v Col. iii. 5. 1 arms, or weapons. 
 
 s> Chap. xii. 1. 
 
 members as instruments of 
 righteousness unto God. 
 
 14 Fdr sin shall not have 
 1 dominion over you : for 
 ye are not under the law, 
 but under grace. 
 
 * Micah vii. 19. 
 
 cification of what in ver. 12 is included under the general term 
 " body." See chap. vii. 5, 23 ; 1 Cor. vi. 15 ; xii. 12, 18, 20. IT As 
 instruments. This word oir\a properly signifies arms, or imple- 
 ments of war ; but it also denotes an instrument of any kind which 
 we use for defence or aid. Here it means that we should not de- 
 vote our members our hands, tongue, etc. as if under the direc- 
 tion of sinful passions and corrupt desires, to accomplish purposes 
 of iniquity. We should not make the members of our bodies the 
 slaves of sin reigning within us. II Unto sin. In the service of 
 sin ; to work iniquity. 11 But yield yourselves, etc. Give or devote 
 yourselves to God. IT That are alive. Ver. 11. IT And your mem- 
 bers, etc. Christians should devote every member of the body to 
 God, and to his service. Their tongue should be consecrated to his 
 praise, and to the office of truth, and kindness, and benevolence ; 
 their hands should be employed in useful labour for him and his 
 cause ; their feet should be swift in his service, and should not go 
 in the paths of iniquity ; their eyes should contemplate his works, 
 to excite thanksgiving and praise ; their ears should not be em- 
 ployed to listen to words of deceit, or songs of dangerous and 
 licentious tendency, or to persuasion that would lead astray, but 
 should be open to catch the voice of God as he utters his will in 
 the Book of Truth, or as he speaks in the gale, the zephyr, the 
 rolling thunder, the ocean, or in the great events of his providence. 
 He speaks to us every day, and we should hear him ; he spreads 
 his glories "before us, and we should survey them to praise him ; 
 he commands, and our hands, and heart, and feet should obey. 
 
 14. For sin, etc. The propensity or inclination to sin. H Shall 
 not have dominion. Shall not reign, chap. v. 14 ; vi. 6. This implies 
 that sin ought not to have this dominion ; and it also expresses the 
 conviction of the apostle that it would not have this rule over 
 Christians. IT For we are not under the laio. We who are Christians 
 are not subject to that law where sin is excited, and where it rages 
 unsubdued. But it may be asked here, what is meant by this 
 declaration ? Does it mean that Christians are absolved from all 
 the obligations of the law? I answer, (1.) The apostle does not 
 affirm that Christians are not bound to obey the moral law. The 
 whole scope of his reasoning shows that he maintains that they 
 are. The whole structure of Christianity supposes the same thing. 
 Comp. Matt. v. 17 19. (2.) The apostle means to say that Chris- 
 tians are not under the law as legalists, or as attempting to be jus- 
 tified by it. They seek a different plan of justification altogether ; 
 and they do not attempt to be justified by their own obedience. 
 The Jews did; they do not. (3.) It is implied here, that the effect 
 of an attempt to be justified by the law was not to subdue sins, but
 
 170 
 
 ROMANS. 
 
 IA. D. 67. 
 
 15 What then? shall we 
 sin, because we are not 
 under the law, but under 
 grace ? God forbid. 
 
 16 Know ye not, that to 
 
 whom ye " yield yourselves 
 servants to obey, his ser- 
 vants ye are to whom ye 
 obey ; whether of sin unto 
 
 y John viii. 34; 2 Pet. ii. 1Q. 
 
 to excite them, and to lead to indulgence in them. Justification 
 by works would destroy no sin, would check no evil propensity, 
 but would leave a man to all the ravages and riotings of unsubdued 
 passion. If, therefore, the apostle had maintained that men were 
 justified by works, he could not have consistently exhorted them 
 to abandon their sins. He would have had no powerful motives 
 by which to urge it ; for the scheme would not lead to it. But ho 
 ln.'re says that the Christian was seeking justification on a plan 
 which contemplated and which accomplished the destruction of sin ; 
 and he therefore infers that sin should not have dominion over 
 them. -II But under grace. Under a scheme of mercy, the design 
 and tendency of which is to subdue sin, and destroy it. In what 
 way the system of grace removes and destroys sin, the apostle 
 states in the following verses. 
 
 15. What then? shall we sin, etc. The apostle proceeds to notice 
 an objection which might be suggested. " If Christians arc not 
 under the law, which forbids all sin, but are under grace, which 
 pardons sin, will it not follow that they will feel themselves released 
 from obligation to be holy ? Will they not commit sin freely, since 
 the system of grace is one which contemplates pardon, and which 
 will lead them to believe that they may be forgiven to any extent r" 
 This consequence has been drawn by many professing Christians ; 
 and it was well, therefore, for the apostle to guard against it. 
 II God forbid. Note, chap. iii. 4. 
 
 16. Know ye not, etc. The objection noticed in ver. 15 the 
 apostle answers by a reference to the known laws of servitude or 
 slavery, (vers. 1620,) and by showing that Christians, who had 
 been the slaves of sin, have now become the servants of righteous- 
 ness, and were therefore bound by the proper laws of servitude to 
 obey their new master; as if he had said, "I assume that you 
 know; you are acquainted with the laws of servitude ; you know 
 what is required in such cases." This would be known to all who 
 had been either masters or slaves, or who had observed the usual 
 laws and obligations of servitude. II To whom ye yield yourselves. 
 To whom ye give up yourselves for servitude or obedience. The 
 apostle here refers to voluntary servitude ; but where this existed, 
 the power of the master over the time and services of the servant 
 was absolute. The argument of the apostle is, that Christians had 
 become the voluntary scrrants of God, and were therefore bound to 
 obey him entirely. Servitude among the ancients, whether volun- 
 tary or involuntary, was rigid, and gave the master an absolute 
 right over his slave, Luke xvii. 9; John viii. 3-1; xv. 15. II To 
 obey. To be obedient ; or for the purpose of obeying his commands. 
 IT To whom ye obey. To whom ye come under subjection. That 
 is, you are bound to obey his requirements. H Whether of sin. 
 The general law of servitude the 1 apostle now applies to the case
 
 A.D.57.] 
 
 CHAPTER VI. 
 
 171 
 
 death, or of obedience unto 
 righteousness ? 
 
 17 But God be thanked, 
 that ye were the servants of 
 sin ; but ye have obeyed 
 
 from the heart that form * of 
 ' doctrine which was de- 
 livered you. 
 
 : e Tim. i. 13. 
 1 -thereto ye Ktre delivered. 
 
 before him. If men became the servants of sin, if they gave them- 
 selves to its indulgence, they would obey it, let the consequences 
 be what they might. Even with death, and ruin, and condemna- 
 tion before them, they would obey sin. They give indulgence to 
 their evil passions and desires, and follow them as obedient ser- 
 vants, even if they lead them down to hell. Whatever be the 
 consequences of sin, yet he who yields to it must abide by them, 
 even if it leads him down to death and eternal woe. IT Or of obe- 
 dience, etc. The same law exists in regard to holiness or obedi- 
 ence. The man who becomes the servant of holiness will feel him- 
 self bound by the law of servitude'to obey, and to pursue it to its 
 regular consequences. V Unto righteousness. Unto justification ; 
 that is, unto eternal life. The expression stands contrasted with 
 " death," and doubtless means that he who thus becomes the 
 voluntary servant of holiness will feel himself bound to obey it, unto 
 complete and eternal justification and life. Comp. vers. 21, 22. 
 The argument is drawn from what the Christian would feel of the 
 nature of obligation, He would obey him to whom he had devoted 
 himself. 
 
 17. But God be thanked. The argument in this verse is drawn 
 from a direct appeal to the feelings of the Roman Christians them- 
 selves. From their experience Paul was able to draw a demonstra- 
 tion to his purpose, and this was with him a ground of gratitude 
 to God. U That ye were, etc. The sense of this passage is plain. 
 The ground of the thanksgiving was not that they had been the 
 slaves of sin ; but it is, that notwithstanding this, or although they 
 had been thus, yet that they were now obedient. To give thanks 
 to God that men were sinners, would contradict the whole spirit 
 of this argument, and of the Bible. But to give thanks that al- 
 though men had been sinners, yet that now they had become 
 obedient that is, that great sinners had become converted is in entire 
 accordance with the spirit of the Bible, and with propriety. The 
 word although or whereas, understood here, expresses the sense, 
 ; ' But thanks unto God, that whereas ye were the servants of sin," 
 etc. Christians should thank God that they themselves, though 
 once great sinners, have become converted j and when others who 
 are great sinners are converted, they should praise him. H The 
 servants of sin. This is a strong expression implying that they 
 had been in bondage to sin ; that they had been completely its 
 slaves. IT From the heart. Not in external form only ; but as a 
 cordial, sincere, and entire service. No other obedience is genuine. 
 IT That form of doctrine. Greek, Type. See Note, chap. v. 14. 
 The form or type of doctrine means that shape or model of in- 
 struction which was communicated. It does not differ materially 
 from the doctrine itself, "you have obeyed that doctrine," etc. 
 You have yielded obedience to the instructions, the rules, the
 
 ] 72 KOMANS. [A. D. 57. 
 
 18 Being then made free 
 from sin, ye became the 
 servants of righteousness. 
 
 191 speak after the man- 
 ner of men because of the 
 infirmity of your flesh : for 
 
 a John viii. 32. 
 
 as ye have yielded your 
 members servants to un- 
 cleanness and to iniquity 
 unto iniquity ; even so now 
 yield your members servants 
 to righteousness unto holi- 
 
 tenor of the Christian revelation. The word doctrine does not refer 
 to an abstract dogma, but means instruction, that which is taught. 
 And the meaning of the whole expression is simply, that they had 
 yielded a cheerful and hearty obedience to that which had been 
 communicated to them by the teachers ~f the Christian religion. 
 Comp. chap. i. 8. H Which icas delivered you. Marg., "Whereto 
 ye were delivered." This is a literal translation of the Greek; 
 and the sense is simply in which you have been instructed. 
 
 18. Being then made free from sin. That is, as a master. You 
 arc not under its dominion ; you are no longer its slaves. They 
 were made free, as a servant is who is set at liberty, and who is, 
 therefore, no longer under obligation to obey. H Ye became the 
 servants, etc. You became voluntarily under the dominion of 
 righteousness; you yielded yourselves to it; and are therefore 
 bound to be holy. Comp. Note, John viii. 32. 
 
 19. / speak after the manner of men. I speak as men usually 
 speak ; or I draw an illustration from common life, in order to 
 make myself better understood. It Because of the infirmity of your 
 flesh. The word infirmity means weakness, feebleness; and is 
 opposed to vigour and strength. The word flesh is used often to 
 denote the corrupt passions of men ; but it may refer here to their 
 intellect, or understanding : " because of your imperfection of 
 spiritual knowledge ; or incapacity to discern arguments and illus- 
 trations that would be more strictly spiritual in their character." 
 This dimness or feebleness had been caused by long indulgence 
 in sinful passions, and by the blinding influence which such pas- 
 sions have on the mind. The sense here is, " I use an illustration 
 drawn from common affairs, from the well-known relations of 
 master and slave, because you will better see the force of such an 
 illustration with which you have been familiar, than you would 
 one that would be more abstract, and more strictly spiritual." 
 It is a kind of apology for drawing an illustration from the re- 
 lation of master and slave. IF For as ye have yielded. Note, 
 ver. 13. IT Servants to uncleanness. Have been in bondage to 
 impurity. The word uncleanness here refers to impurity of life in 
 any form ; to the degraded passions that were common among the 
 heathen. See chap. i. H And to iniquity. Transgression of law. 
 J Unto iniquity. For the purpose of committing iniquity. It 
 implies that they had done it in an excessive degree. It is well 
 for Christians to be reminded of their former lives, to awaken 
 repentance, to excite gratitude, to produce humility and a firmer 
 purpose to live to the honour of God. This is the use which the 
 apostle here makes of it. II Unto holiness. In order to practise
 
 A.D. 57.] 
 
 CHAPTER VI. 
 
 173 
 
 20 For when ye were the 
 servants * of sin, ye were 
 free ' from righteousness. 
 
 21 What fruit ' had ye 
 then in those things whereof 
 ye are now ashamed ? for 
 
 4 Ver. 16. 1 to. c Chap. vii. 5. 
 
 the end rf of those things is 
 death. 
 
 22 But now being made 
 free from sin, and become 
 servants to God, ye have 
 
 d Chap. i. 32; James i. 15. 
 
 holiness. Let the surrender of your members to holiness be as 
 sincere and as unqualified as the surrender was to sin. This is all 
 that is required of Christians. Before conversion they were wholly 
 given to sin ; after conversion they should be wholly given to God. 
 If all Christians would employ the same energies in advancing the 
 kingdom of God that they have in promoting the kingdom of Satan, 
 the church would rise with dignity and grandeur, and every con- 
 tinent and island would soon feel the movement. No requirement 
 is more reasonable than this ; and it should be a source of lamenta- 
 tion and mourning with Christians that it is not so ; that they have 
 employed so mighty energies in the cause of Satan, and do so little in 
 the service of God. This argument for energy in the divine life the 
 apostle proceeds further to illustrate, by comparing the rewards ob- 
 tained in the two kinds of servitude, that of the world and of God. 
 
 20. Ye were free from righteousness. That is, in your former 
 state, you were not at all under the influence of righteousness. 
 You were entirely devoted to sin ; a strong expression of total 
 depravity. It settles the question ; and proves that they had no 
 native goodness. The argument which is implied here, rather than 
 expressed, is, that now they ought to be equally free from sin, since 
 they had become released from their former bondage, and had 
 become the servants of another master. 
 
 21. What fruit had ye then, etc. "What reward, or what advan- 
 tage. This is an argument drawn from the experience of Christians 
 respecting the indulgence of sinful passions. The question dis- 
 cussed throughout this chapter is, whether the gospel plan of 
 justification by faith leads to indulgence in sin ? The argument 
 here is drawn from the past experience which Christians have had 
 in the ways of transgression. They have tried it ; they know its 
 effects; they have tasted its bitterness ; they have reaped its fruits. 
 It is implied here, that having once experienced these effects, and 
 knowing the tendency of sin, they will not indulge in it now. Comp. 
 chap. vii. 5. IT Whereof ye are now ashamed. Having seen their 
 nature and tendency, you are now ashamed of them. Comp. chap. 
 i. Eph. v. 12, " For it is a shame to speak of those things which 
 are done of them in secret." 2 Cor. iv. 2 ; Jude 13 ; Phil. iii. 19. 
 IT For the end. The tendency the result. Those things lead to 
 death. H Is death. Note, ver. 22. 
 
 22. But now. Under the Christian plan of justification. IT Being 
 made free from sin. Being delivered from its dominion, and from 
 bondage ; in the same manner as before conversion they were free 
 from righteousness, ver. 20. ^1 Ye have your fruit unto holiness. 
 The fruit or result is holiness. This service produces holiness, as 
 the other did sin. It is implied here, though not expressly affirmed,
 
 174 ROMANS. [A.D. 67. 
 
 is death ; but the gift f of 
 God is eternal life ' through 
 Jesus Christ our Lord. 
 
 /Chap. v. 17, 21. g \ Peter i. 4. 
 
 your fruit unto holiness, and 
 the end everlasting life. 
 23 For ' the wages of sin 
 
 t Gen. ii/17. 
 
 that in this service, which, leads to holiness, they received important 
 benefits, as in the service of sin they had experienced many evils. 
 TT And the end. The final result the ultimate consequence will 
 be. At present this service produces holiness ; hereafter it will 
 terminate in everlasting life. By this consideration the apostle 
 states the tendency of the plan of justification, and urges on them 
 the duty of striving after holiness. *S Everlasting life. Note, John 
 iii. 36. This stands in contrast with the word death in vcr. 21, and 
 shows its meaning. One is just as long in duration as the other ; 
 and if the one is limited, the other is. If those who obey shall be 
 blessed with life for ever, those who disobey will be cursed with 
 death for ever. Never was there an antithesis more manifest and 
 more clear. And there could not be a stronger proof that the word 
 death, in ver. 21, refers not to temporal death, but to eternal punish- 
 ment. For what force would there be in the argument on the 
 supposition that temporal death only is meant? The argument 
 would stand thus, "The end of those sins is to produce temporal 
 death; the end of holiness is to produce eternal life.'" Will not 
 temporal death be inflicted, it would be immediately asked, at any 
 rate ? Are Christians exempt from it ? And do not men suffer 
 this, whether they become Christians or not ? How, then, could 
 this be an argument bearing on the tenor of the apostle's reason- 
 ing ? But admit the fair and obvious construction of the passage 
 to be the true one, and it becomes plain. They were pursuing a 
 course tending to everlasting ruin ; they are now in a path that 
 shall terminate in eternal life. By this weighty consideration, 
 therefore, they are urged to be holy. 
 
 23. For the wages of sin. The word here translated wages (o^via) 
 properly denotes what is purchased to be eaten with bread, as fish, 
 rlesh, vegetables, etc., (Schleusncr ;) and thence it means the pay of 
 the Roman soldier, because formerly it was the custom to pay the 
 soldier in these things. It means hence that which a man earns 
 or deserves ; that which is his proper pay, or what he merits. As 
 applied to sin, it means that death is what sin deserves ; that which 
 will be its proper reward. Death is thus called the wages of sin, 
 not because it is an arbitrary, undeserved appointment, but (1) 
 because it is its proper desert. Not a pain, will be inflicted on the 
 sinner which he does not deserve. Not a sinner will die who ought 
 not to die. Sinners even in hell mil be treated just as they deserve to 
 be treated; and there is not to man a more fearful and terrible con- 
 sideration than this. No man can conceive a more dreadful doom 
 than for himself to be treated for ever just as he deserves to be. 
 But (2) this is the wages of sin, because, like the pay of the soldier, 
 it is just what was threatened. Ezek. xviii. 4, " The soul that 
 sinneth, it shall die." God will not inflict anything more than 
 was threatened, and therefore it is just. U Is death. This stands 
 opposed here to eternal life, and proves that one is just as enduring
 
 rt.D. 57.] CHAPTER VII 175 
 
 as the other. H But the gift of God. Not the wages of man ; not 
 that which is due to him ; but the mere gift and mercy of God. 
 The apostle is careful to distinguish, and to specify that this is not 
 what man deserves, but that which is gratuitously conferred on 
 him. Note, ver. 15. H Eternal life. The same words which in 
 ver. 22 are rendered " everlasting life." The phrase is opposed to 
 death ; and proves incontestable" that that means eternal death. 
 We may remark, therefore, (1,) that the one will be as long as the 
 other. "(2.) As there is no doubt about the duration of life, so 
 there can be none about the duration of death. The one will be 
 rich, blessed, everlasting ; the other sad, gloomy, lingering, awful, 
 eternal. (3.) If the sinner is lost, he will deserve to die. He will 
 have his reward. He will suffer only what shall be the just due 
 of sin. He will not be a martyr in the cause of injured innocence. 
 He will not have the compassion of the universe in his favour. He 
 will have no one to take his part against God. He will suffer just 
 as much, and just as long, as he ought to suffer. He will suffer as 
 the culprit pines in the dungeon, or as the murderer dies on the 
 gibbet, because this is the proper reward of sin. (4.) They who 
 are saved will be raised to heaven, not because they merit it, but 
 by the rich and sovereign grace of God. All their salvation will 
 be ascribed to him ; and they will celebrate liis mercy and grace 
 for ever. (5.) It becomes us, therefore, to flee from the wrath to 
 come. No man is st> foolish and so wicked as he who is willing to 
 reap the proper wages of sin. None so blessed as he who has part 
 in the mercy of God, and who lays hold on eternal life. 
 
 CHAPTER VII. 
 
 FEW chapters in the Bible have been the subject of more decidedly 
 different interpretations than this. And after all that has been 
 written on it by the learned, it is still made a matter of discussion, 
 whether the apostle has reference, in the main scope of the chapter, 
 to his own experience before he became a Christian, or to the con- 
 flicts in the mind of a man who is renewed. Which of these 
 opinions is the correct one I shall endeavour to state in the Notes 
 on the particular verses in the chapter. The main design of the 
 chapter is not very difficult to understand. It is evidently to show 
 the insufficiency of the law to produce peace of mind to a troubled 
 sinner. In the previous chapters he had shown that it was in- 
 capable of producing justification, chap. i. iii. He had shown 
 the way in which men were justified by faith, chap. iii. 21 31 ; iv. 
 He had shown how that plan produced peace, and met the evils 
 introduced by the fall of Adam, chap. v. He had showed that 
 Christians were freed from the law as a matter of obligation, and 
 yet that this freedom did not lead to a licentious life, chap. vi. 
 And he now proceeds still further to illustrate the tendency of the 
 law on a man both in a state of nature and of grace ; to show that 
 its uniform effect in the present condition of man, whether impeni- 
 tent and under conviction, or in a state of grace under the gospel, 
 so far from promoting peace, as the Jew maintained, was to excite 
 the mind to conflict, and anxiety, and distress. Nearly all the 
 peculiar opinions of the Jews the apostle had overthrown in the 
 previous argument. He here gives the finishing stroke, and shows
 
 176 ROMANS. [A.D. 57. 
 
 know the law,) how that the 
 law hath dominion over a 
 man as lon: as he liveth ? 
 
 CHAPTER VII. 
 |NOW ye not, brethren, 
 (for I speak to them that 
 
 that the tendency of the law, as a practical matter, was everywhere 
 the same. It was not, in fact, to produce peace, but agitation, 
 conflict, distress. Yet this was not the fault of the late, which was 
 in itself good, but of sin, vers. 7 24. I regard this chapter as not 
 referring exclusively to Paul in a state of nature, or of grace. The 
 discussion is conducted without particular reference to that point. 
 It is rather designed to group together the actions of a man's life, 
 whether in a state of conviction for sin or in a state of grace, and 
 to show that the effect of the law is everywhere substantially the 
 same. It equally fails everywhere in producing peace and sanctifica- 
 tion. The argument of the Jew respecting the efficacy of the law, 
 and its sufficiency for the condition of man, is thus overthrown by 
 a succession of proofs relating to justification, to pardon, to peace, 
 to the evils of sin, and to the agitated and conflicting moral elements 
 in man's bosom. The effect is everywhere the same. The defi- 
 ciency is apparent in regard to ALL the great interests of man. And 
 having shown this, the apostle and the reader are prepared for the 
 language of triumph and gratitude, that deliverance from all these 
 evils is to be traced to the gospel of Jesus Christ the Lord, chap, 
 vii. 25 ; viii. 
 
 1. Know ye not. This is an appeal to their own observation 
 respecting the relation between husband and wife. The illustra- 
 tion (vers. 2, 3) is designed simply to shoAV, that as when a man 
 dies, and the connexion between him and his wife is dissolved, his 
 law ceases to be binding on her ; so also a separation has taken 
 place between Christians and the law, in which they have become 
 dead to it; and they are not now to attempt to draw their life and 
 peace from it, but from that new source with which they are con- 
 nected by the gospel, ver. 4. IT For I speak to them, etc. Probably 
 the apostle refers here more particularly to the Jewish members of 
 the Roman church, who were qualified particularly to understand 
 the nature of the law, and to appreciate the argument. That there 
 were many Jews in the church at Rome has been shown, (see In- 
 troduction ;) but the illustration has no exclusive reference to 
 them. The law to which he appeals is sufficiently general to make 
 the illustration intelligible to all men. If That the law. The im- 
 mediate reference here is probably to the Mosaic law. But what 
 is here affirmed is equally true of all laws. IT Hath dominion. 
 Greek, Rules ; exercises lordship. The law is here personified, 
 and represented as setting up a lordship over a man, and exacting 
 obedience. IT Over a man. Over the man who is under it. IT As 
 long as he liveth. The Greek here may mean either " as HE livetlr," 
 or "as IT liveth," that is, the law. But our translation has evi- 
 dently expressed the sense. The sense is, that death releases a 
 man from the laws by which he was bound in life. It is a general 
 principle, relating to the laws of the land, the law of a parent, the 
 law of a contract, etc. This general principle the apostle proceeds 
 to apply in regard tc the law of God.
 
 A.D. 57.J CHAPTER VII. 177 
 
 2 For h the woman which 
 hath an husband is bound 
 by the law to her husband 
 so long as he liveth ; but if 
 the husband be dead, she 
 is loosed from the law of 
 her husband. 
 
 3 So then if, while ' her 
 husband liveth, she be inar- 
 
 /< 1 Cor. vii. 39. Matt. v. 32. 
 
 ried to another man, she 
 shall be called an adulteress : 
 but if her husband be dead, 
 she is free from that law ; 
 so that she is no adulteress, 
 though she be married to 
 another man. 
 
 4 Wherefore, my brethren, 
 ye also are become dead to 
 
 2. For the woman. This verse is a specific illustration of the 
 general principle in ver. 1, that death dissolves those connexions 
 and relations which make law binding in lii'e. It is a simple illus- 
 tration ; and if this had been kept in mind, it would have saved 
 much of the perplexity which has been felt by many commentators, 
 and much of their wild vagaries in endeavouring to show that 
 "men are the wife, the law the former husband, and Christ the 
 new one;" or that "the old man is the wife, sinful desires tho 
 husband, sins the children." Bcza. (See Stuart.) Such exposi- 
 tions are sufficient to humble us, and to make us mourn over the 
 puerile and fanciful interpretations which, even wise and good men 
 often give to the Bible. II Is bound by the law, etc. See the same 
 sentiment in 1 Cor. vii. 39. IT To her husband. She is united to 
 him ; and is under his authority as the head of the household. To 
 him is particularly committed the headship of the family, and the 
 wife is subject to his law, in the Lord, Eph. v. 22, 23. IT She is 
 loosed, etc. The husband has no more authority. The connexion 
 from which obligation resulted is dissolved. 
 
 3. So then if, etc. Comp. Matt. v. 32. IT She shall be called. 
 She will be. The word used here (xprnj-arlcrei) is often used to 
 denote being called by an oracle, or by Divine revelation. But 
 it is here employed in the simple sense of being commonly called, 
 or of being so regarded. 
 
 4. Wherefore. This verse contains an application of the illus- 
 tration in the two preceding. The idea there is, that death dissolves 
 a connexion from ichich obligation resulted. This is the single point 
 of the illustration, and consequently there is no need of inquiring 
 whether by the wife the apostle meant to denote the old man, or 
 the Christian, etc. The meaning is, as death dissolves the con- 
 nexion between a wife and her husband, and of course the obliga- 
 tion of the law resulting from that connexion, so the death of the 
 Christian to the law dissolves that connexion, so far as the scope 
 of the argument here is concerned, and prepares the way for another 
 union, a union with Christ, from which a new and more efficient 
 obligation results. The design is to show that the new connexion 
 woiild accomplish more important effects than the old. IT Ye also 
 are become dead to the law. Notes, chap. vi. 3, 4, 8. The connexion 
 between us and the law is dissolved, so far as the scope of the 
 apostle's argument is concerned. He does not say that we are 
 dead to it, or released from it as a rule of duty, or as a matter of 
 
 M
 
 178 
 
 IlOMANS. 
 
 [A. i). 57. 
 
 the law * by the body of 
 Christ; that ye should be 
 married to another, even to 
 him who is raised from the 
 
 * Gal. v. 18. 
 
 dead, that we should bring 
 forth fruit ' unto God. 
 
 5 For when we were in 
 m the flesh, the 'motions of 
 
 / Gal. v. 5!S. m Chap. viii. 8, 9. 
 1 passions. 
 
 obligation, to obey it ; for there neither is, nor can be, any such 
 release; but we are dead to it as a way of justification and sancti- 
 ncation. In the great matter of acceptance with God, we have 
 ceased to rely on the law, having become dead to it, and having 
 embraced another plan. IT By the body of Christ. That is, by his 
 body crucified ; or, in other words, by his death. Comp. Eph. ii. 
 15, "Having abolished in his flesh the enmity," etc.; that is, by 
 his death. Col. i. 22, "In the body of his flesh through death," 
 etc. ; ii. 14. 1 Pet. ii. 24, " Who bare our sins in his own body on 
 the tree." The sense is, therefore, that by the death of Christ as 
 an atoning sacrifice ; by his suffering for us that which would be 
 sufficient to meet the demands of the law ; by his taking our place, 
 he has released us from the law as a way of justification, freed us 
 from its penalty, and saved us from its curse. Thus released, we 
 are at liberty to be united to the law of him who has thus bought 
 us with liis blood. U That ye should bo married to another. That 
 you might be united to another, and come under his law. This is 
 the completion of the illustration in. vers. 2, 3. As the woman 
 that is freed from the law of her husband by his death, when 
 married again comes under the authority of another, so we who 
 are made free from the law and its curse by the death of Christ, 
 are brought under the new law of fidelity and obedience to him 
 with whom we are thus united. The union of Christ and his 
 people is not unfrcquently illustrated by the most tender of all 
 earthly connexions that of a husband and wife, Eph. v. 23 30. 
 Kcv. xxi. 9, "I will show thee the bride, the Lamb's wife;" xix. 
 7. H Even to him icho is raised, etc. See the force of this explained, 
 chap. vi. 8. H That wo should bring forth frvit unto God. That we 
 should live a holy life. This is the point and scope of nil this illus- 
 tration. The new connexion is such as will make us holy. It is 
 also implied that the tendency of the law was only to bring forth 
 fruit unto death, (ver. 5,) and that the tendency of the gospel is 
 to make man holy and pure. Comp. Gal. v. 22, 23. 
 
 5. ForwJien, etc. The illustration in this verse and the following 
 is designed to show more at length the effect of the law, whenever 
 and wherever applied ; whether in a state of nature or of grace. 
 It Avas always the same. It was the occasion of agitation and con- 
 flict in a man's own mind. This was true when a sinner was under 
 conviction ; and it was true when a man was a Chuistian. In all 
 circumstances where the law Avas applied to the corrupt mind of 
 man, it produced this agitation and conflict. Even in the Chris- 
 tian's mind it produced this agitation, (vers. 14 24,) as it had 
 done and would do in the mind of a sinner under conviction, (vers. 
 7 12 ;) and consequently there was no hope of release but in the 
 delivering and sanctifying power of the gospel, (ver. 25 ; chap. 
 viii. 1 3.) If Inthe flesh. Unconverted ; subject to the controllin a
 
 A.D. 57.] 
 
 CHAPTER VII. 
 
 179 
 
 sins, which were by the law, 
 did work in our members 
 to bring forth fruit " unto 
 death. 
 
 n Chap. vi. 21. 
 
 6 But now we are deli- 
 vered from the law, ' that 
 being dead wherein we were 
 held ; that we should serve 
 
 1 Or, being dead to that. 
 
 passions and propensities of a corrupt nature. Comp. chap, viii 
 8, 9. The connexion shows that this must be the meaning hert, 
 and the design of this illustration is to show the effect of the la^ 
 before a man is converted, vers. 5 12. This is the obvious mean- 
 ing, and all the laws of interpretation require us so to'understand 
 it. IT The motions of sins. TO. irofl^jucrra. This translation is un- 
 happy. The expression "motions of sins" conveys no idea. The 
 original means simply the passions, the evil affections, the corrupt 
 desires. See the margin. The expression, passions of sins, is a 
 Hebraism, meaning sinful passions, and refers here to the corrupt 
 propensities and inclinations of the unrcnewed heart. IT Which 
 were by the law. Not that they were originated or created by the 
 law ; for a law does not originate evil propensities, and a holy law 
 would not cause sinful passions ; but they were excited, called up, 
 inflamed by the law, which forbids their indulgence. IT Did work 
 in our members. In our body ; that is, in us. Those sinful pro- 
 pensities made use of our members as instruments to secure grati- 
 fication. Note, chap. vi. 12, 13. Comp. ver. 23. IT To briny forth 
 fruit unto death. To produce crime, agitation, conflict, distress, and 
 to lead to death. We were brought under the dominion of death ; 
 and the consequence of the indulgence of those passions would be 
 fatal. Comp. Note, chap. vi. 21. 
 
 6. But now. "Under the gospel. This verse states the conse- 
 quences of the gospel, in distinction from the effects of the law. 
 The way in which this is accomplished the apostle illustrates 
 more at length in chap, viii., with which this verse is properly 
 connected. The remainder of chap. vii. is occupied in illustrating 
 the statement in ver. 5, of the effects of the laio; and after having 
 shown that its effects always were to increase crime and distress, 
 he is prepared in chap. viii. to take up the proposition in this 
 verse, and to show the superiority of the gospel in producing peace. 
 If We are delivered. We who are Christians. Delivered from it 
 as a means of justification, as a source of sanctification, as a 
 bondage to which we were subjected, and which tended to produce 
 pain and death. It does not mean that Christians are freed from 
 it as a rule of duty. If That being dead. Margin, "Being dead 
 to that." There is a variation here in the MSS. Some read it, as 
 in the text, as if the law was dead ; others, as in the margin, as if 
 we were dead. The majority are in favour of the reading as in the 
 margin ; and the connexion requires us to understand it in this 
 sense. So the Syriac, the Arabic, the Vulgate, ./Ethiopia. The 
 sentiment here, that we are dead to the law, is that which is ex- 
 pressed in ver. 4. IT Wherein ive were held. That is, as captives, 
 or as slaves. We were held in bondage to it, ver. 1. If That we 
 should serve. That we may now serve or obey God. ^ In newness 
 of spirit. In a new spirit; or in a new and spiritual manner.
 
 180 ROMANS. [A D. 57. 
 
 in newness of spirit, and 
 not in the old ness of the 
 letter. 
 7 What shall we say 
 
 then . Is the law sin? God 
 forbid. Nay, I had not 
 known sin, but by the 
 
 o Chap. iii. CO. 
 
 This is a form of expression implying, (1,) that their service 
 under the gospel was to be of a new kind, differing from that under 
 the former dispensation. (2.) That it was to be of a spiritual 
 nature, as distinguished from that practised by the Jews. Comp. 
 2 Cor. iii. 6. Note, Rom. ii. 28, 29. The worship required under 
 the gospel is uniformly described as that of the spirit and the 
 heart, rather than that of form and ceremony. John iv. 23, " The 
 true worshippers shall worship the Father in spirit and in truth." 
 Phil. iii. 3. M And not in the oldness of the letter. Not in the old 
 letter. It is implied here in this, (1,) that the form of worship 
 here described pertained to an old dispensation that had now 
 passed away ; and (2) that that was a worship that was in the 
 letter. To understand this, it is necessary to remember that the 
 law which prescribed the forms of worship among the Jews, was 
 regarded by the apostle as destitute of that efficacy and power in 
 renewing the heart which he attributed to the gospel. It was a 
 service consisting in external forms and ceremonies ; in the offering 
 of sacrifices and of incense, according to the literal requirement of 
 the law, rather than the sincere offering of the heart. 2 Cor. iii. 6, 
 " The letter killeth; the spirit giveth life." John vi. 63 ; Heb. x. 
 1 4; ix. 9, 10. It is not to be denied that there were many holy 
 persons under the law, and that there were many spiritual offerings 
 presented ; but it is at the same time true that the great mass of 
 the people rested in the mere form ; and that the service offered 
 was the mere service of the letter, and not of the heart. The 
 main idea is, that the services under the gospel are purely and 
 entirely spiritual, the offering of the heart, and not the service 
 rendered by external forms and rites. 
 
 7. What shall we say then? The objection which is here urged 
 is one that would very naturally rise, and which we may suppose 
 would be urged with no slight indignation. The Jew would ask, 
 "Are we then to suppose that the holy law of God is not only 
 insufficient to sanctify us, but that it is the mere occasion of in- 
 creased sin ? Is its tendency to produce sinful passions, and to 
 make men worse than they were before?" To this objection the 
 apostle replies with great wisdom, by showing that the evil was 
 not in the law, but m man ; that though these effects often followed, 
 yet that the law itself was good and pure. ^[ Is the law sin? Is 
 it sinful? Is it evil? For if, as it is said in ver. 5, the sinful 
 passions were " by the law," it might naturally be asked whether 
 the law itself was not an evil thing ? ^ God forbid. Note, chap, 
 iii. 4. ^ Nay, I had not known sin. The word translated nay 
 (aXXa) means more properly but ; and this would have more cor- 
 rectly expressed the sense, "I deny that the law is sin. My 
 doctrine does not lead to that; nor do I affirm that it is evil. I 
 strongly repel the charge; BUT, notwithstanding this, I still main- 
 tain 'hat it had an effect in exciting sins, yet so as that / perceived
 
 A.D. 57. ] CHAPTER VII. 181 
 
 law : for I had not known 
 1 lust, except the law had 
 
 1 Or, concupiscence. 
 
 said/ Thou shalt not covet. 
 8 But sin, taking occa- 
 
 p Exod. xx. 17. 
 
 that the law itself was good," vers. 8 12. At the same time, 
 therefore, that the law must be admitted to be the occasion of 
 exciting sinful feelings, by crossing the inclinations of the mind, 
 yet the fault was not to be traced to the law. The apostle in these 
 verses refers, doubtless, to the state of his mind before he found 
 that peace which the gospel furnishes by the pardon of sin. H But 
 by the law. Chap. iii. 20. By the law here, the apostle has evi- 
 dently in his eye every law of God, however made known. He 
 means to say that the effect which he describes attends all law, 
 and this effect he illustrates by a single instance drawn from the 
 tenth commandment. When he says that he should not have 
 known sin, he evidently means to affirm, that he had not under- 
 stood that certain things were sinful unless they had been for- 
 bidden ; and having stated this, he proceeds to another thing, to 
 show the effect of their being thus forbidden on his mind. He 
 was not merely acquainted abstractly with the nature and exist- 
 ence of sin, with what constituted crime because it was forbidden, 
 but he was conscious of a certain effect on his mind resulting from 
 this knowledge, and from the effect of strong, raging desires when 
 *.hus restrained, vers. 8, 9. If For I had not known lust. I should 
 not have been acquainted with the nature of the sin of covetousness. 
 The desire might have existed, but he would not have known it 
 to be sinful, and he would not have experienced that raging, 
 impetuous, and ungoverned propensity which he did when he 
 found it to be forbidden. Man without law might have the strong 
 feelings of desire. He might covet that which others possessed. He 
 might take property, or be disobedient to parents ; but he would 
 not hiow it to be evil. The law fixes bounds to his desires, and 
 teaches him what is right and what is wrong. It teaches him 
 where lawful indulgence ends, and where sin begins. The word 
 " lust" here is not limited as it is with us. It refers to all covetous 
 desires ; to all wishes for that which is forbidden us. IT Except 
 the law had said. In the tenth commandment, Exod. xx. 17. 
 fl Thou shalt not covet. This is the beginning of the command, 
 and all the rest is implied. The apostle knew that it would be 
 understood without repeating the whole. This particular com- 
 mandment he selected because it was more pertinent than the 
 others to his purpose. The others referred particularly to external 
 actions. But his object was to show the effect of sin on the mind 
 and conscience. He therefore chose one that referred particularly 
 to the desires of the heart. 
 
 8. But sin. To illustrate the effect of the law on the mind, the 
 apostle in this verse depicts its influence in exciting to evil desires 
 and purposes. Perhaps nowhere has he evinced more consummate 
 knowledge of the human heart than here. He brings an illustra- 
 tion that might have escaped most persons, but which goes directly 
 to establish his position that the law is insufficient to promote the 
 salvation of man. Sin here is personified. It means not a real
 
 182 ROMANS. |>.D. 57. 
 
 sion by the commandment, j of concupiscence. For with - 
 wrought in me all manner \ out the law sin was dead. 
 
 entity; not a physical subsistence ; not something independent of 
 the mind, having a separate existence, and lodged in the soul ; hut 
 it means the corrupt passions, inclinations, and desires of the mind 
 itself. Thus we say that lust burns, and ambition rages, and envy 
 corrodes the mind, without meaning that lust, ambition, or envy 
 are any independent physical subsistences ; but meaning that the 
 mind that is ambitious, or envious, is thus excited. IT Taking 
 occasion. The word occasion dQopnijv properly denotes any ma- 
 terial, or preparation, for accomplishing anything ; then any oppor- 
 tunity, occasion, etc. of doing it. Here it means that the law was 
 the exciting cause of sin; or was that which called the sinful prin- 
 ciple of the heart into exercise. But for this, the effect here 
 described would not have existed. Thus we say that a tempting 
 object of desire presented is the exciting cause of covetousness. 
 Thus an object of ambition is the exciting cause of the principle of 
 ambition. Thus the presentation of wealth, or of advantages pos- 
 sessed by others which we have not, may excite covetousness or 
 envy. Thus the fruit presented to Eve was the exciting cause of 
 sin ; the wedge of gold to Achan excited his covetousness. Had 
 not these objects been presented, the evil principles of the heart 
 might have slumbered, and never have been called forth. And 
 hence no men understand the full force of their native propensities 
 until some object is presented that calls them forth into decided 
 action. The occasion which called these forth in the mind of Paul 
 was the law crossing his path, and irritating and exciting the native 
 strong inclinations of the mind. IT By the commandment. By all 
 law appointed to restrain and control the mind. U Wrought in 
 me. Produced or worked in me. The word used here means 
 often to operate in a powerful and efficacious manner. (Doddridgc.) 
 IT All manner of '. Greek, " All desire." Every species of unlaw- 
 ful desire. It was not confined to one single desire, but extended 
 to everything which the law declared to be wrong. IT Concu- 
 piscence, Unlawful or irregular desire. Inclination for unlawful 
 enjoyments. The word is the same which in ver. 7 is rendered 
 lust. If it be asked in what way the law led to this, we may 
 reply, that the main idea here is, that opposition by law to the 
 desires and passions of wicked men only tends to inflame and 
 P crate them. This is the case with regard to sin in every 
 form. An attempt to restrain it by force ; to denounce it by laws 
 and penalties ; to cross the path of wickedness ; only tends to irri- 
 tate, and to excite into living energy, that which otherwise would 
 be dormant in the bosom. This it does, because (1) it crosses 
 the path of the sinner, and opposes his intention, and the current 
 of his feelings and his life. (2.) The law acts the part of a detector, 
 and lays open to view that which was in the bosom, but was con- 
 cealed. (3.) Such is the depth and obstinacy of sin in man, that 
 the very attempt to restrain often, only serves to exasperate, and to 
 urge to greater deeds of wickedness. Restraint by law rouses the 
 uiad passions ; urges to greater deeds of d-pravity ; makes the sinnm
 
 CHAPTER VII. 183 
 
 9 For I was alive with- 
 out the law once : but when 
 
 the commandment came, 
 sin revived, and I died. 
 
 stubborn, obstinate, and more desperate. The very attempt to set 
 up authority over him throws him into a posture of resistance, and 
 makes him a party, and excites all the feelings of party rage. Any 
 one may have witnessed this effect often on the mind of a Avieked 
 and obstinate child. (4.) This is particularly true in regard to a 
 sinner. He is calm often, and apparently tranquil ; but let the 
 law of God be brought home to his conscience, and he becomes 
 maddened and enraged. He spurns its authorky, yet his con- 
 science tells him it is right ; he attempts to throw it off, yet trem- 
 bles at its power ; and, to show his independence, or his purpose 
 to sin, he plunges into iniquity, and becomes a more dreadful and 
 obstinate sinner. It becomes a struggle for victory ; and in the 
 controversy with God he resolves not to be overcome. It accord- 
 ingly happens that many a man is more profane, blasphemous, and 
 desperate when under conviction for sin than at other tunes. In 
 revivals of religion it often happens that men evince violence, and 
 rage, and cursing, which they do not in a state of spiritual death 
 in the church ; and it is often a very certain indication that a man 
 is under conviction for sin when he becomes particularly violent, 
 and abusive, and outrageous in his opposition to God. (5.) The 
 effect here noticed by the apostle is one that has been observed at 
 all times, and by all classes of writers. Thus Cato says. (Livy, 
 xxxiv. 4,) " Do not think, Romans, that it will be hereafter as it 
 was before the law was enacted. It is more safe that a bad man 
 should not be accused, than that he should be absolved ; and luxury 
 not excited would be more tolerable than it will be now, by the 
 very chains irritated and excited as a wild beast." Thus Seneca 
 says, (de Clementia, i. 23,) " Parricides began with the law." Thus 
 Horace, (Odes, i. 3,) " The human race, bold to endure all things, 
 rushes through forbidden crime." Thus Ovid, (Amor. iii. 4,) 
 " We always endeavour to obtain that which is forbidden, and 
 desire that which is denied." (These passages are quoted from 
 Tholuck.) See also Prov. ix. 17, " Stolen waters are sweet, and 
 bread eaten in secret is pleasant." If such be the effect of the 
 law, then the inference of the apostle is unavoidable, that it is not 
 adapted" to save and sanctify man. II For without the law. Before 
 it was given ; or where it was not applied to the mind. IT Sin was 
 dead. It was inoperative, inactive, unexcited. This is evidently 
 in a comparative sense. The connexion requires us to understand 
 it only so far as it was excited by the law. Men's passions 
 would exist; but without law they would not be known to be 
 evil, and they would not be excited into wild and tumultuous 
 raging. 
 
 9. For I. There seems to be no doubt that the apostle here refers 
 to his own past experience. Yet in this he speaks the sentiment 
 of all who are unconverted, and who are depending on their own 
 righteousness. IT Was alive. This is opposed to what he imme- 
 diately adds respecting another state, in which he was when he 
 died. It must mean, therefore, that he had a certain kind of peace ;
 
 184 ROMANS. [A.D. 57, 
 
 he deemed himself secure ; he was free from the convictions of 
 conscience and the agitations of alarm. The state to which ho 
 refers here must be doubtless that to which he himself elsewhere 
 alludes, when he deemed himself to be righteous, depending on 
 his own works, and esteeming himself to be blameless, Phil. iii. 
 4 6 ; Acts xxiii. 1 ; xxvi. 4, 5. It means, that he was then free 
 from those agitations and alarms which he afterwards experienced 
 when he was brought under conviction for sin. At that time, 
 though he had the law, and was attempting to obey it, yet he was 
 unacquainted with its spiritual and holy nature. He aimed at 
 external conformity. Its claims on the heart were unfelt. This 
 is the condition of every self-confident sinner, and of every 
 one who is unawakened. U Without the law. Not that Paul 
 was ever really without the law that is, without the law of 
 Moses ; but he means before the law was applied to his heart in 
 its spiritual meaning, and with power. IT But when the com- 
 mandment came. When it was applied to the heart and con- 
 science. This is the only intelligible sense of the expression ; 
 for it cannot refer to the time when the law was given. When this 
 was, the apostle does not say. But the expression denotes when- 
 ever it was so applied ; when it was urged with power and efficacy 
 on his conscience, to control, restrain, and threaten him, it pro- 
 duced this effect. We are unacquainted with the early operations 
 of his mind, and with his struggles against conscience and duty. 
 We know enough of him before conversion, however, to be assured 
 that he was proud, impetuous, and unwilling to be restrained. See 
 Acts viii. ix. In the state of his self-confident righteousness and 
 impetuosity of feeling, we may easily suppose that the holy law of 
 God, which is designed to restrain the passions, to humble the 
 heart, and to rebuke pride, would produce only irritation, and im- 
 patience of restraint, and revolt. II Sin revived. Lived again. 
 This means that it was before dormant, (ver. 8,) but was now 
 quickened into new life. The word is usually applied to a renewal 
 of life, (Rom. xiv. 9 ; Luke xv. 24, 32,) but here it means sub- 
 stantially the same as the expression in ver. 8, " Sin wroxight 
 in me all manner of concupiscence." The power of sin, which 
 was before dormant, became quickened and active. II I died. 
 That is, I was by it involved in additional guilt and misery. It 
 stands opposed to " I was alive," and must mean the opposite of 
 that ; and evidently denotes that the effect of the commandment 
 was to bring him under what he calls death, (comp. chap. v. 12, 14, 
 15;) that is, sin reigned, and raged, and produced its withering 
 and condemning effects ; it led to aggravated guilt and misery. It 
 may also include this idea : that before, he was self-confident and 
 secure ; but that by the commandment he was stricken down and 
 humbled, his self-confidence was blasted, and his hopes were pros- 
 trated in the dust. Perhaps no words would better express the 
 humble, subdued, melancholy, and helpless state of a converted 
 sinner than the expressive phrase " Idled." The essential idea 
 here is, that the law did not answer the purpose which the Jew 
 would claim for it, to sanctify the soul and to give comfort, but 
 that all its influence on the heart was to produce aggravated, un- 
 pardoned guilt and woe.
 
 A.D. 57.] CHAPTER VII. 185 
 
 10 And the command- 
 ment, which was ordained 
 to life, q I found to be unto 
 death. 
 
 Ezek. xx. 11, etc. 
 
 11 For sin, taking occa- 
 sion by the commandment, 
 deceived me, and by it 
 slew me. 
 
 10. And the commandment. The law to which, he had referred 
 before. H Which was ordained to life. Which was intended to 
 produce life, or happiness. Life here stands opposed to death, and 
 means felicity, peace, eternal bliss. Note, John iii. 36. "When 
 the apostle says that it was ordained to life, he probably has refer- 
 ence to the numerous passages in the Old Testament which speak 
 of the law in this manner. Lev. xviii. 5, "Ye shall keep my 
 statutes and my judgments ; which if a man do, he shall live in 
 them," Ezek. xx. 11, 13, 21; xviii. 9, 21. The meaning of these 
 passages, in connexion with this declaration of Paul, may be thus 
 expressed : (1.) The law is good ; it has no evil, and is itself fitted 
 to produce no evil. (2.) If man was pure, and it was obeyed per- 
 fectly, it would produce life and happiness only. On those who 
 have obeyed it in heaven, it has produced only happiness. (3.) 
 For this it was ordained ; it is adapted to it ; and when perfectly 
 obeyed, it produces no other effect. But, (4,) man is a sinner ; he 
 has not obeyed it ; and in such a case the law threatens woe. It 
 crosses the inclination of man ; and instead of producing peace and 
 life, as it would on a being perfectly holy, it produces only woe 
 and crime. The law of a parent may be good, and may be ap- 
 pointed to promote the happiness of his children; it may be 
 admirably fitted to it if all were obedient ; yet in the family there 
 may be one obstinate, self-willed, and stubborn child, resolved to 
 indulge his evil passions, and the results to him would be woe 
 and despair. The commandment, which was ordained for the 
 good of the family, and which would be adapted to promote their 
 welfare, he alone, of all the number, would find to be unto 
 death. IT I found. It was to me. It produced this effect. 
 IF Unto death. Producing aggravated guilt and condemnation, 
 ver. 9. 
 
 11. For sin. This verse is r. repetition, with a little variation, 
 of the sentiment in ver. 8. IT Deceived me. The word here used 
 properly means, to lead or seduce from the right way ; and then to 
 deceive, solicit to sin, cause to err from the way of virtue, Rom. 
 xvi. 18; 1 Cor. iii. 18; 2 Cor. xi. 3, "The serpent beguiled Eve 
 through his subtilty ;" 2Thess. ii. 3. The meaning here seems to 
 be, that his corrupt and rebellious propensities, excited by the law, 
 led him astray ; caused him more and more to sin ; practised a spe- 
 cies of deception on him by urging him on headlong, and without 
 deliberation, into aggravated transgression. In this sense, all sin- 
 ners are deceived. Their passions urge them on, deluding them, 
 and leading them farther and farther from happiness, and involving 
 them, before they are aware, in crime and death. No being in the 
 universe is more deluded than a sinner in the indulgence of evil 
 Dassions. The description of Solomon in a particular case wiU 
 apply to all, Prov. vii. 2123 :
 
 186 ROMANS. [A.D. 57. 
 
 12 Wherefore the law r 
 is holy, and the command-* 
 ment holy, and just, and 
 good. 
 
 1 3 Was then that which 
 is good made death unto 
 
 r Psa. xix. 79. 
 
 me? God forbid. But sin, 
 that it might appear sin, 
 working death in me by 
 that which is good ; that 
 sin by the commandment 
 might become exceeding 
 sinful. 
 
 " With much fair speech she caused him to yield ; 
 With the tlHtterini; of her lips she forced him. 
 He goeth after her straightway, 
 A< aii ox (loeth to the slaughter. 
 Or as a fool to the correction of the stocks; 
 Till a dart strike through his liver, 
 As a bird hasteth to the snare." 
 
 ^T By it. By the law, ver. 8. II Slew me. Meaning the same as 
 " I died," ver. 9. 
 
 12. Wherefore. So that. The conclusion to which we come is, 
 that the law is not to be blamed, though these are its effects under 
 existing circumstances. The source of all this is not the law, but 
 the corrupt nature of man. The law is good ; and yet the position 
 of the apostle is true, that it is not adapted to purify the heart of 
 fallen man. Its tendency is to excite increased guilt, conflict, 
 
 i, and despair. This verse contains an answer to the question 
 in ver. 7, " Is the law sin r" H Is holy. Is not sin. Comp. ver. 7. 
 It is pure in its nature. U And the commandment. The word 
 commandment is here synonymous with the law. It properly 
 means that which is enjoined. II Holy. Pure. II Just. Righteous 
 in its claims and penalties. It is not unequal in its exactions. 
 fl Good. In itself good ; and in its own nature tending to produce 
 1 uppincss. The sin and condemnation of the guilty is not the 
 fault of the law. If obeyed, it would produce happiness every- 
 where. See a most beautiful description of the law of God in 
 Psa. xix. 711. 
 
 13. Was then that which is good, etc. This is another objection, 
 which the apostle proceeds to answer. The objection is this: 
 " Can it be possible that that which is admitted to be good and 
 pure, should be changed into evil ? Can that which tends to life, 
 be made death to a man ?" In answer to this, the apostle repeats 
 that the fault was not in the law, but was in himself, and in his 
 sinful propensities. H Hade di-uth. Vcrs. 8, 10. II God forbid. 
 Note, ch. iii. 4. II But sin. This is a personification of sin as in 
 ver. 8. U That it might appear sin. That it might clcvelopc its 
 true nature, and no longer be dormant in the mind. The law of 
 God is often applied to a man's conscience, that he may sec how 
 
 ;> and desperate is his depravity. No man knows his own 
 heart until the law thus crosses his path, and shows him what he 
 is. IT liy the commandment. Note, ver. 8. II Might become 
 ding sinful. In the original this is a very strong expression, 
 said is one of those used by Paul to express strong emphasis, or 
 intensity, (naff v-xepfroXty.} By hyperboles. In an extensive 
 
 ;. 1 Cor. xii. 31 ; 2 Cor. 
 use occurs in each of thc.-;c 
 
 degree; to the utmost possible' extent. 
 i. S ; iv. 7 ; xii. 7 ; Gal. i. 13. The phra
 
 A.D. 57.] CHAPTER VII. 187 
 
 places. The sense here is, that by the giving of the command, 
 and its application to the mind, sin was completely developed ; it 
 was excited, inflamed, aggravated, and showed to be excessively 
 malignant and deadly. It was not a dormant, slumbering prin- 
 ciple ; but it was awfully opposed to God and his law. Calvin 
 has well expressed the sense: "It was proper that the enormity 
 of sin should be revealed by the law ; because unless sin should 
 break forth by some dreadful and enormous excess, (as they say,) 
 it would not be known to be sin. This excess exhibits itself the 
 more violently, while it turns life into death." The sentiment of 
 the whole is, that the tendency of the law is to excite the dormant 
 sin of the bosom into active existence, and to reveal its true nature. 
 It is desirable that that should be done ; and as that is all that the 
 law accomplishes, it is not adapted to sanctify the soul. To show 
 that this was the design of the apostle, it is desirable that sin should 
 be thus seen in its true nature, because (1) man should be 
 acquainted with his true character. He should not deceive him- 
 self. (2.) Because it is one part of God's plan to develope the 
 secret feelings of the heart, and to show to all creatures what they 
 are. (3.) Because only by knowing this will the sinner be 
 induced to take a remedy, and strive to be saved. God often thus 
 suffers men to plunge into sin ; to act out their nature, that they 
 may see themselves, and be alarmed at the consequences of their 
 own crimes. 
 
 14 25. The remainder of this chapter has been the subject of no 
 small degree of controversy. The question has been whether it 
 describes the state of Paul before his conversion, or afterwards. 
 It is not the purpose of these Notes to enter into controversy, or 
 into extended discussion. But after all the attention which I have 
 been able to give to this passage. I regard it as describing the state 
 of a man under the gospel, as descriptive of the operations of the 
 mind of Paul subsequent to his conversion. This interpretation is 
 adopted for the following reasons : (1.) Because it seems to me to 
 be the most obvious. It is that which will strike plain men as 
 being the natural meaning ; men who have not a theory to support, 
 and who understand language in its usual sense. (2.) Because it 
 agrees with the design of the apostle, which is to show that the 
 law is not adapted to produce sanctification and peace. This he 
 had done in regard to a man before he was converted. If this re- 
 lates to the same period, then it is a useless discussion of a point 
 already discussed. If it relates to that period also, then there is a 
 large field of action, including the Avhole period after a man's con- 
 version to Christianity, in which the question might still be 
 imsettled, whether the law there might not be adapted to sanctify. 
 The apostle therefore makes thorough work with the argument, 
 and shows that the operation of the law is everywhere the same. 
 (3.) Because the expressions which occur are such as cannot be 
 understood of an impenitent sinner. See Notes on vers. lo, 22. 
 (4.) Because it accords with parallel expressions in regard to the 
 state of the conflict in a Christian's mind. (5.) Because there is 
 a change made here from the past tense to the present. In ver. 
 7, etc., he had used the past tense, evidently describing some 
 former state. In ver. 14 there is a change to the present, a change
 
 1 88 ROMANS. [A. D. 57. 
 
 14 For we know that 
 the law is spiritual : but I 
 
 am carnal, sold ' under sin. 
 
 s 2 Kings xvii. 17. 
 
 inexplicable, except on the supposition that he meant to describe 
 some state different from that before described. That could be no 
 other than to carry his illustration forward in showing the inefficacy 
 of the law on a man in his renewed state ; or to show that such 
 was the remaining depravity of the man, that it produced substan - 
 tially the same effects as in the former condition. (6.) Because it 
 accords with the experience of Christians, and not with sinners. 
 It is just such language as plain Christians, who are acquainted 
 with their own hearts, use to express their feelings. I admit that 
 this last consideration is not by itself conclusive ; but if the 
 language did not accord with the experience of the Christian 
 world, it would be a strong circumstance against any proposed in- 
 terpretation. The view which is here expressed of this chapter, 
 as supposing that the previous part (vers. 7 13) refers to a man in 
 his unregenerate state, and that the remainder describes the effect 
 of the law on the mind of a renewed man, was adopted by study- 
 ing the chapter itself, without aid from any writer. I am happy, 
 however, to find that the views thus expressed are in accordance 
 with those of the late Rev. Dr. J. P. Wilson, than whom, perhaps, 
 no man was ever better qualified to interpret the Scriptures. He 
 says, " In the fourth verse, he (Paul) changes to the first person 
 plural, because he intended to speak of the former experience of 
 Christians, who had been Jews. In the seventh verse he uses the 
 first person singular, but speaks in the past tense, because he de- 
 scribes his own experience when he was an unconverted Pharisee. 
 In the fourteenth verse, and unto the end of the chapter, he uses 
 the first person singular, and the present tense, because he exhibits 
 his own experience since he became a Christian and an apostle." 
 
 14. We know. We admit. It is a conceded, well-understood 
 point. IT That the law is spiritual. This docs not mean that the 
 law is designed to control the spirit, in contradistinction from the 
 body, but it is a declaration showing that the evils of which he was 
 speaking were not the fault of the law. That was not, in its nature, 
 sensual, corrupt, earthly, carnal ; but was pure and spiritual. 
 The effect described was not the fault of the law, but of the man, 
 who was sold under sin. The word spiritual is often thus used to 
 denote that which is pure and holy, in opposition to that which is 
 fleshly or carnal, ch. viii. 5, 6 ; Gal. v. 1623. The flesh is de- 
 scribed as the source of evil passions and desires ; the spirit as 
 the source of purity, or as that which is agreeable to the proper 
 influences of the Holy Spirit. II But I am. The present tense 
 shows that he is describing himself as he was at the time of writ- 
 ing. This is the natural and obvious construction ; and if this be 
 not the meaning, it is impossible to account for his liaving changed 
 the past tense (ver. 7) to the present. f Carnal. Fleshly ; sensual ; 
 opposed to spiritual. This word is used because in the Scriptures 
 the flesh is spoken of as the source of sensual passions and pro- 
 pensities, Gal. v. 1921. The sense is, that these corrupt passions 
 still retained a strong, and withering, and distressing influence over
 
 A 
 
 D. 57.] 
 
 CHAPTER VII. 
 
 189 
 
 
 15 
 
 For 
 
 that 
 
 which I do would, 
 
 that 
 
 do I 
 
 not; 
 
 but 
 
 I 
 
 1 allow 
 
 not : 
 
 for 
 
 what 
 
 I 
 
 what I 
 
 hate, 
 
 that 
 
 do I. 
 
 
 
 
 
 1 folOll 
 
 
 
 
 
 
 
 
 the mind. The renewed man is exposed to temptations from Ms 
 strong native appetites ; and the power of these passions, strength- 
 ened by long habit before he was converted, has travelled over into 
 religion, and they continue still to influence and distress him. It 
 does not mean that he is wholly under their influence ; but that 
 the tendency of his natural inclinations is to indulgence. If Sold 
 under sin. This expression is often adduced to show that it 
 cannot be of a renewed man that the apostle is speaking. The 
 argument is, that it cannot be affirmed of a Christian that he is 
 sold under sin. A sufficient answer to this might be, that, ix FACT, 
 this is the very language which Christians often now adopt to 
 express the strength of that native depravity against which they 
 struggle, and that no language would better express it. It does 
 not mean that they choose or prefer sins. It strongly implies that 
 the prevailing bent of their mind is against it, but that such is its 
 strength that it brings them into slavery to it. The expression 
 here used, "sold under sin," is "borrowed from the practice of 
 selling captives taken in war, as slaves." (Stuart.) It hence 
 means to deliver into the power of any one, so that he shall be 
 dependent on his will and control. (Schleusner.} The emphasis 
 is not on the word sold, as if any act of selling had taken place, 
 but the effect was as if he had been sold ; i. e., he was subject to 
 it, and under its control, and it means that sin, contrary to the 
 prevailing inclination of his mind, (vers. 15 17,) had such an in- 
 fluence over him as to lead him to commit it, and thus to produce 
 a state of conflict and grief, vers. 19 24. The verses which follow 
 this are an explanation of the sense, and of the manner in which 
 he was " sold under sin." 
 
 15. For that which I do. That is, the evil which I do, the sin of 
 which I am conscious, and which troubles me. If / allow not. 1 
 do not approve ; I do not wish it ; the prevailing bent of my in- 
 clinations and purposes is against it. Greek, "I know not." See 
 the margin. The word know, however, is sometimes used in the 
 sense of approving. Rev.ii. 24, " Whichhave not known [approved] 
 the depths of Satan." Comp. Psa. ci. 4, " I will not know a wicked 
 person." Jer. i. 5. If For what I would. That which I approve, and 
 which is my prevailing and established desire. What I would wish 
 ahcays to do. If But what I hate. What I disapprove of; what is 
 contrary to my judgment ; my prevailing inclination ; my established 
 principles of conduct. If That do I. Under the influence of sinful 
 propensities, and carnal inclinations and desires. This represents the 
 strong native propensity to sin ; and even the power of corrupt 
 propensity under the restraining influence of the gospel. On this 
 remarkable and important passage we may observe, (1,) that the 
 prevailing propensity the habitual fixed inclination of the mind 
 of the Christian is to do right. The evil course is hated ; the 
 right course is loved. This is the characteristic of a pious mind. 
 It distinguishes a holy man from a sinner. (2.) The evil which is 
 done is disapproved; is a source of grief; and the habitual desire
 
 [90 ROMANS. [A.D. 57. 
 
 16 If then I do that 
 which I would not, I con- 
 
 sent unto the law that it is 
 good. 
 
 of the mind is to avoid it, and be pure. This also distinguishes 
 the Christian from the sinner. (3.) There is no need of being 
 embarrassed here with any metaphysical difficulties or inquiries 
 hmo this can be ; for (a) it is in fact the experience of all Christians. 
 The habitual, fixed inclination and desire of their minds is to 
 serve God. They have a fixed abhorrence of sin ; and yet they 
 are conscious of imperfection, and error, and sin, that is the source 
 of uneasiness and trouble. The strength of natural passion may in 
 an unguarded moment overcome them. The power of long habits 
 of previous thoughts may annoy them. A man who was an infidel 
 before his conversion, and whose mind was filled with scepticism, 
 and cavils, and blasphemy, will find the effect of his former habits 
 of thinking lingering in his mind, and annoying his peace for years. 
 These thoughts will start up with the rapidity of the lightning. 
 Thus it is with every vice and every opinion. It is one of the 
 effects of habit. " The very passage of an impure thought through 
 the mind leaves pollution behind it;" and where sin has been long 
 indulged, it leaves its withering, desolating effect on -the soul long 
 after conversion, and produces that state of conflict with which 
 every Christian is familiar, (b) An effect somewhat similar is felt 
 by all men. All are conscious of doing that, under the excitement 
 of passion and prejudice, which their conscience and better judg- 
 ment disapprove. A conflict thus exists, which is attended with 
 as much metaphysical difficulty as the struggle in the Christian's 
 mind referred to here, (c) The same thing was observed and 
 described in the writings of the heathen. Thus Xcnophon, (Cyrop. 
 vi. 1,) Araspes, the Persian, says in order to excuse liis treasonable 
 designs, " Certainly I must have two souls ; for plainly it is not 
 one and the same which is both evil and good ; and at the same 
 time wishes to do a thing and not to do it. Plainly, then, there 
 are two souls ; and when the good one prevails, then it does good ; 
 and when the evil one predominates, then it does evil." So also 
 Epictetus (Enchirid. ii. 26) says, "He that sins does not do what 
 he would; but what he would not, that he does." With this 
 passage it would almost seem that Paul was familiar, and had his 
 eye on it when he wrote. So also the well-known passage from 
 Ovid, Meta. vii. 9 : 
 
 Aliudque Cupido, 
 
 Mens almd suadet. Video meliora, proboque, 
 Deteriora sequor. 
 
 " Desire prompts to one thing, but the mind persuades to another. 
 I see the good, and approve it, and yet pursue the wrong." See 
 other passages of similar import quoted in Grotius and Tholuck. 
 
 16. I consent unto the law. The very struggle with evil shows 
 that it is not loved, or approved, but that the law which condemns 
 it is really loved. Christians may here find a test of their piety. 
 The fact of struggling against evil the desire to be free from it, 
 and to overcome it, the anxiety and grief which it causes is an 
 evidence that we do not love it, and that therefore we are the
 
 A.D. 57.] CHAPTER VII. 191 
 
 17 Now then it is no 
 more I that do it, but sin 
 that dwelleth in me. 
 
 18 For I know that ir, 
 me (that is, in my flesh,) 
 dwelleth no ' trood thins: : 
 
 t Gen. vi. 5. 
 
 friends of God. Perhaps nothing can be a more decisive test 01 
 piety than a long-continued and painful struggle against evil 
 passions and desires in every form, and a panting of the soul to be 
 delivered from the power and dominion of sin. 
 
 17. It is no more I that do it. This is evidently figurative 
 language, for it is really the man that sins when evil is committed. 
 But the apostle makes a distinction between sin and that whic'n 
 he intends by the pronoun I. By the former he evidently means 
 his corrupt nature ; by the latter he refers to his renewed nature, 
 his Christian principles. He means to say that he does not approve 
 or love it in his present state, but that it is the result of his native 
 propensities and passions. In his heart, and conscience, and 
 habitual feeling, he did not choose to commit sin, but abhorred it. 
 Thus every Christian can say that he does not choose to do evil, 
 but would wish to be perfect ; that he hates sin, and yet that his 
 corrupt passions lead him astray. 1T But sin. My corrupt passions 
 and native propensities, IT That dwelleth in me. Dwelling in me 
 as its home. This is a strong expression, denoting that sin had 
 taken up its habitation in the mind, and abode there. It had net 
 yet been wholly dislodged. This expression stands in coi. 
 with another that occurs, where it is said that " the Spirit of God 
 dwells" in the Christian, Rom. viii. 9 ; 1 Cor. iii. 16. The sense 
 is, that he is strongly influenced by sin on the one hand, and by 
 the Spirit on the other. From this expression has arisen the phrase 
 so common among Christians, indwelling sin. 
 
 18. For I know. This is designed as an illustration of what he 
 had just said, that sin dwelt in him. IT That is, in my flesh. In 
 my unrenewed nature ; in my propensities and inclinations before 
 conversion. Does not this qualifying expression show that in 
 this discussion he was speaking of himself as a renewed man ? 
 Hence he is careful to imply that there was at that time in him 
 something that was right or acceptable with God, but that that 
 did not pertain to him by nature, f Dicelleth. His soul was 
 wholly occupied by that which was evil. It had taken entire 
 possession. II No good thing. There could not be possibly a 
 stronger expression of belief of the doctrine of total depravity. It 
 is Paul's own representation of himself. It proves that his heart 
 was wholly evil. And if this was true of him, it is true of all 
 others. It is a good way to examine ourselves, to inquire whether 
 tee have such a view of oxir own native character as to say that we 
 know that in our flesh there dwelleth no good thing. The sense 
 here is, that so far as the flesh was concerned that is, in regard 
 to his natural inclinations and desires there was nothing good ; 
 all was evil. This was true in his entire conduct before conver- 
 sion, where the desires of the flesh reigned and rioted without 
 control ; and it was true after conversion, so far as the natural 
 inclinations and propensities of the flesh were concerned. All
 
 192 ROMANS. [A.D. 57. 
 
 for to will is present with 
 me ; but how to perform 
 that which is good I find 
 
 not. 
 
 19 For" the good that I 
 would I do not : but the evil 
 which I would not, that I do. 
 
 Gal. v. 17. 
 
 20 Now if I do that I 
 would not, it is no more 
 I that do it, but sin that 
 dwelleth in me. 
 
 21 I find then a law, 
 that, when I would do good, 
 evil is present * with me. 
 
 r Psa. Ixv. 3. 
 
 those operations in every state were evil, and not the less evil 
 because they are experienced under the light and amidst the in- 
 fluences of the gospel. II To will. To purpose or intend to do 
 good. II /* present with me. I can do that. It is possible; it is 
 in my power. The expression may also imply that it was near to 
 him, (irapa/ceiTcu',) that is, it was constantly before him; it was now 
 his habitual inclination and purpose of mind. It is the uniform, 
 regular, habitual purpose of the Christian's mind to do right. 
 11 But how. The sense would have been better retained here if 
 the translators had not introduced the word how. The difficulty 
 was not in the mode of performing it, but to do the thing itself. 
 II I find not. I do not find it in my power ; or I find strong, con- 
 stant obstacles, so that I fail of doing it. The obstacles are not 
 natural, but such as arise from long indulgence in sin ; the strong 
 native propensity to evil. 
 
 19. For the good, etc. This is substantially a repetition of 
 what is said in ver. 15. The repetition shows how full the 
 mind of the apostle was of the subject; and how much inclined 
 he was to dwell upon it, and to place it in every variety of form. 
 It is not uncommon for Paul thus to express his intense interest in 
 a subject, by placing it in a great variety of aspects, even at the 
 hazard of much repetition. 
 
 20. Now if I do, etc. This verse is also a repetition of what was 
 said in vers. 16, 17. 
 
 21. I find then a law. There is a law whose operation I ex- 
 perience whenever I attempt to do good. There have been various 
 opinions about the meaning of the word law in this place. It is 
 evident that [it] is used here in a sense somewhat unusual. But it 
 retains the notion which commonly attaches to it of that which 
 binds, or controls. And though this to which he refers differs from 
 a law, inasmuch as it is not imposed by a superior, which is the 
 usual idea of a law, yet it has so far the sense of law that it binds, 
 controls, influences, or is that to which he was subject. There 
 can be no doubt that he refers here to his carnal and corrupt 
 nature ; to the evil propensities and dispositions which were leading 
 him astray. His representing this as a law is in accordance with 
 all that he says of it, that it is senitiide, that he is in bondage to it, 
 and that it impedes his efforts to be holy and pure. The meaning is 
 this : " I find a habit, a propensity, an influence of corrupt passions 
 and desires, which, when I would do right, impedes my progress, 
 and prevents my accomplishing what I would." Comp. Gal. v. 17. 
 Every Christian is as much acquainted with this as was the apostle
 
 A.D. 57.] CHAPTER VII. 193 
 
 22 For I delight " in the 
 law of God after the inward 
 * man : 
 
 Psa. i.2. * 2 Cor. iv. 16; IPet. iii.4. 
 
 23 But I see another law 
 in y my members, warring 
 against the law of my mind, 
 
 y Chap. vi. 13, 1Q. 
 
 Paul. IT Do good. Do right. Be perfect. 1 Evil. Some corrupt 
 desire, or improper feeling, or evil propensity. IT Is present with 
 me. Is near ; is at hand. It starts up unbidden, and undesired. 
 It is in the path, and never leaves us, but is always ready to impede 
 our going, and to turn us from our good designs. Comp. Psa. 
 Ixv. 3, "Iniquities prevail against me." The sense is, that to do 
 evil is agreeable to our strong natural inclinations and passions. 
 
 22. For I delight. The word used here (SuHjSo^oj) occurs 
 nowhere else in the New Testament. It properly means, to rejoice 
 with any one ; and expresses not only approbation of the under- 
 standing, as the expression, " I consent unto the law," in ver. 16, 
 but, more than that, it denotes sensible pleasure in the heart. It 
 indicates not only intellectual assent, but emotion an emotion of 
 pleasure in the contemplation of the law. And this shows that 
 the apostle is not speaking of an unrenewed man. Of such a man 
 it might be said that his conscience approved the law; that his 
 understanding was convinced that the law was good ; but never 
 yet did it occur that an impenitent sinner found emotions of plea- 
 sure in the contemplation of the pure and spiritual law of God. 
 If this expression can be applied to an unrenewed man, there is, 
 perhaps, not a single mark of a pious mind which may not with 
 equal propriety be so applied. It is the natural, obvious, and 
 usual mode of denoting the feelings of piety, an assent to the 
 Divine law followed with emotions of sensible delight in the con- 
 templation. Comp. Psa. cxix. 97, " O how love I thy law; it is 
 my meditation all the day." Psa. i. 2, " But his delight is in the 
 law of the LORD." Psa. xix. 7 11 ; Job xxiii. 12. IT In the law 
 of God. The word law here is used, in a large sense, to denote all 
 the communications which God had made to control man. The 
 sense is, that the apostle was pleased with the whole. One mark of 
 genuine piety is to be pleased with the whole of the Divine require- 
 ments. IT After the inward man. In respect to the inward man. 
 The expression "the inward man" is used sometimes to denote 
 the rational part of man as opposed to the sensual ; sometimes the 
 mind as opposed to the body, (comp. 2 Cor. iv. 16 ; 1 Pet. iii. 4.) 
 It is thus used by the Greek classic writers. Here it is used 
 evidently in opposition to a carnal and corrupt nature ; to the 
 evil passions and desir*es of the soul in an unrenewed state ; to 
 what is called elsewhere "the old man, which is corrupt according 
 to the deceitful lusts," Eph. iv. 22. The "inward man" is else- 
 where called "the nev> man,". (Eph. iv. 24;) and denotes not the 
 mere intellect, or conscience, but is a personification of the prin- 
 ciples of action by which a Christian is governed ; the new nature ; 
 the holy disposition ; the inclination of the heart that is renewed. 
 
 23. But I see another law. Note, ver. 21. II In my members. 
 .In my body; in my flesh ; in my corrupt and sinful propensities. 
 Note, chap. vi. 13. Comp. 1 Cor. vi. lo; Col. iii. 5. The body
 
 194 KOMANS. [A.D. 67. 
 
 and bringing me into cap- 
 tivity : to the law of sin 
 which is in my members. 
 24 O" wretched man that 
 
 : Psa. cxlii. 7. 
 a Psa. xxxviii. C, 10 ; Ixxvii. 39. 
 
 I am ! who shall deliver me 
 from ' the body of this 
 death?* 
 
 1 Or, this body of death. 
 I Psa. Ixxxviii. 5. 
 
 is composed of many members ; and as the flesh, is regarded as the 
 source of sin, (ver. 18,) the law of sin is said to be in the members, 
 i. e. in the body itself. IF Warring against. Fighting against ; 
 or resisting. U The law of my mind. This stands opposed to the 
 prevailing inclinations of a corrupt nature. It means the same 
 as was expressed by the plirase "the inward man," and denotes 
 the desires and purposes of a renewed heart. If And bringing me 
 into captivity. Making me a prisoner, or a captive. This is the 
 completion of the figure respecting the warfare. A captive taken 
 in war was at the disposal of the victor. So the apostle represents 
 himself as engaged in a warfare ; and as being overcome, and 
 made an unwilling captive to the evil inclinations of the heart. 
 The expression is strong ; and denotes strong corrupt propensities. 
 But though strong, it is believed it is language which all sincere 
 Christians can adopt of themselves, as expressive of that painful 
 and often disastrous conflict in their bosoms when they contend 
 against the native propensities of their hearts. 
 
 24. wretched man that I am! The feeling implied by this 
 lanoentation is the result of this painful conflict ; and this frequent 
 subjection to sinful propensities. The effect of this conflict is (1) 
 to produce pain and distress. It is often an agonizing struggle 
 between good and evil; a struggle which annoys the peace, and 
 renders life wretched. (2.) It tends to produce humility. It is 
 humbling to man to be thus under the influence of evil passions. 
 It is degrading to his nature ; a stain on his glory ; and it tends 
 to bring him into the dust, that he is under the control of such pro- 
 pensities, and so often gives indulgence to them. In such circum- 
 stances, the mind is overwhelmed with wretchedness, and instinc- 
 tively sighs for relief. Can the law aid ? Can man aid ? Can any 
 native strength of conscience or of reason aid ? In vain all these 
 are tried, and the Christian then calmly and thankfully acquiesces 
 in the consolations of the apostle, that aid can be obtained only 
 through Jesus Christ. II Who shall deliver me. Who shall rescue 
 me ; the condition of a mind in deep distress, and conscious of its 
 own weakness, and looking for aid. H The body of this death. 
 Marg. This body of death. The word body here is probably used 
 us equivalent tojlesh, denoting the corrupt and evil propensities 01 
 the soul. Note, ver. 18. It is thus used to denote the law of sin 
 in the members, as being that with, which the apostle was strug- 
 gling, and from which he desired to be delivered. The expression 
 "body of this death" is a Hebraism, denoting a body deadly in its 
 tendency; and the whole expression may mean the corrupt princi- 
 ples of man ; the carnal, evif affections that lead to death or to con- 
 aemnation. The expression is one of vast strength, and strongly 
 characteristic of the apostle Paul. It indicates, (1,1 that it was
 
 A. D. 57.] CHAPTEK, VII. 195 
 
 25 I c thank God through 
 Jesus Christ our Lord. So 
 then with the mind I my- 
 
 c 1 Cor. xv. 57. 
 
 self serve the law of God ; 
 but with the flesh the law 
 of sin 
 
 near him, attending him, and was distressing in its nature. (2.) 
 An earnest -wish to be delivered from it. Some have supposed that 
 he refers to a custom practised by ancient tyrants, of binding a 
 dead body to a captive as a punishment, and compelling him to 
 drag the cumbersome and offensive burden with him wherever he 
 went. I do not see any evidence that the apostle had this in view. 
 But such a fact may be used as a striking and perhaps not improper 
 illustration of the meaning of the apostle here. No strength of 
 words could express deeper feeling ; none more feelingly indicate 
 the -necessity of the grace of God to accomplish that to which the 
 unaided human powers are incompetent. 
 
 25. I thank God. That is, I thank God for effecting a delivcrancc- 
 to which I am myself incompetent. Ihere is a way of rescue, and 
 I trace it altogether to his mercy in the Lord Jesus Christ. What 
 conscience could not do, what the law could not do, what unaided 
 human strength could not do, has been accomplished by the plan 
 of the gospel ; and complete deliverance can be expected there, 
 and there alone. This'is the point to w^hich all his reasoning 
 had tended ; and having thus shown that the law was insufficient 
 to effect this deliverance, he is now prepared to utter the language 
 of Christian thankfulness that it can be effected by the gospel. 
 The superiority of the gospel to the law, in overcoming all the 
 evils under which man labours, is thus triumphantly established. 
 Comp. 1 Cor. xv. 57. IT So then. As the result of the whole in- 
 quiry we have come to this conclusion. If With the mind. With 
 the understanding, the conscience, the purposes or intentions of 
 the soul. This is a characteristic of the renewed nature. Of 
 no impenitent sinner could it be ever affirmed that with his mind 
 he served the law of God. IF / myself. It is still the same person, 
 though acting in this apparently contradictory manner. If Serve 
 the law of God. Do honour to it as a just and holy law, (vers. 12, 
 16,) and am inclined to obey it, vers. 22, 24. If But with the flesh. 
 The corrupt propensities and lusts, ver. 18. If The law of sin. 
 That is, in the members. The flesh throughout, in all its native 
 propensities and passions, leads to sin ; it has no tendency to holi- 
 ness ; and its corruptions can be overcome only by the grace of 
 God. We have thus (1) a view of the sad and painful conflict 
 between sin and God. They are opposed in all things. (2.) We 
 see the raging, withering effect of sin on the soul. In all circum- 
 stances it tends to death and woe. (3.) We see the feebleness of 
 the law and of conscience to overcome this. The tendency of both 
 is to produce conflict and woe. And (4) we see that the gospel 
 only can overcome sin. To us it should be a subject of ever-in- 
 creasing thankfulness, that what could not be accomplished by the 
 law can be thus effected by the gospel ; and that God has devised 
 a plan that thus effects complete deliverance, and which gives to 
 the captive in sin an everlasting triumph
 
 196 HOMANS. [A.D. 57, 
 
 CHAPTER VIII. now no d condemnation to 
 
 r pHERE is, therefore, 
 
 d John iii. 18. 
 
 CHAPTER VIII. 
 
 Tnis chapter is one of the most interesting and precious por- 
 tions of the sacred Scriptures. Some parts of it are attended 
 with great difficulties ; but its main scope and design is apparent 
 to all. It is a continuation of the subject discussed in the 
 previous chapter, and is intended mainly to show that the gospel 
 could effect what the law was incapable of doing. In that 
 chapter the apostle had shown that the law was incapable of pro- 
 ducing sanctification or peace of mind. He had traced its influ- 
 ence on the mind in different conditions, and shown that, equally 
 before regeneration and afterwards, it was incapable of producing 
 peace and holiness. Such was man, such were his propensities, 
 that the application of law only tended to excite, to irritate, to 
 produce conflict. The conscience, indeed, testified to the law that 
 it was good ; but still it had shown that it was not adapted to pro- 
 duce holiness of heart and peace, but agitation, conflict, and a 
 state of excited sin. In opposition to this, he proceeds to show in 
 this chapter the power of the gospel to produce that which the law 
 could not. In doing this, he illustrates the subject by several con- 
 siderations. (1.) The gospel does what the law could not do in 
 giving life, and delivering from condemnation, vers. 1 13. (2.) 
 It produces a spirit of adoption, and all the blessings which result 
 from the filial confidence with which we can address God as our 
 Father, in opposition to the law which produced only terror and 
 alarm, vers.14 17. (3.) It sustains the soul amidst its captivity 
 to sin, and its trials, with the hope of a future deliverance a com- 
 plete and final redemption of the body from all the evils of this 
 life, vers. IS 25. (4.) It furnishes the aid of the Holy Spirit 
 to sustain us in our trials and infirmities, vers. 26, 27. (5.) It 
 gives the assurance that all things shall work together for good, 
 since all things are connected with the purpose of God ; and all 
 that can occur to a Christian comes in as a part of the plan of him 
 who has resolved to save him, vers. 28 30. (6.) It ministers 
 consolation from the fact that everything that can affect the happi- 
 ness of man is on the side of the Christian, and will co-operate in 
 his favour ; as, e. g. (a) God, in giving his Son, and in justifying 
 the believer, vers. 3133. (6) Christ, in dying, and rising, and 
 interceding for Christians, ver. 34. (c) The love of a Christian to 
 the Saviour is in itself so strong that nothing can separate him 
 from it, vers. 35 39. By all these considerations the superiority 
 of the gospel to the law is shown, and assurance is given to the 
 believer of his final salvation. By this interesting and conclusive 
 train of reasoning, the apostle is prepared for the triumphant lan- 
 guage of exultation with which he closes this most precious portion 
 of the word of God. 
 
 1. There is, therefore, now. This is connected with the closing 
 verses of chap. vii. The apostle had there shown that the law
 
 /,.n. 57.] CHAPTER VIII. 197 
 
 them which are in Christ 
 Jesus, who walk e not after 
 
 e Gal. v. 16. 
 
 the flesh, but after the 
 Spirit. 
 
 2 For the law of the Spirit 
 
 could not effect deliverance from sin, but that such, deliverance 
 was to be traced to the gospel alone, ch. vii. 23 25. It is implied 
 here that there was condemnation under the law, and would be 
 still, but for the intervention of the gospel. IT No condemnation. 
 This does not mean that sin in believers is not to be condemned as 
 much as anywhere, for the contrary is everywhere taught in the 
 Scriptures; but it means, (1,) that the gospel does not pronounce 
 condemnation like the law. Its office is to pardon ; the office of 
 the law, to condemn. The one never affords deliverance, but 
 always condemns ; the object of the other is to free from condemna- 
 tion, and to set the soul at liberty. (2.) There is no final con- 
 demnation under the gospel. The office, design, and tendency of 
 the gospel is to free from the condemning sentence of law. This 
 is its first and its glorious announcement, that it frees lost and 
 ruined men from a most fearful and terrible condemnation. U Which 
 are in Christ Jesus. Who are united to Christ. To be in him is 
 an expression not seldom used in the New Testament, denoting 
 close and intimate union, Phil. i. 1 ; iii. 9 ; 2 Cor. v. 17 ; Rom. xvi. 
 7 11. The union between Christ and his people is compared to 
 that between the vine and its branches, (Johnxv. 1 6;) and hence 
 believers are said to be in him in a similar sense, as deriving their 
 support from him, and as united in feeling, in purpose, and destiny. 
 IT Who walk. Who conduct, or live. Note, chap. iv. 12. IT Not 
 after the flesh. Who do not live to gratify the corrupt desires and 
 passions of the flesh. Note, ch. vii. 18. This is a characteristic 
 of a Christian. What it is to walk after the flesh may_be seen in 
 Gal. v. 19-7-21. It follows, that a man whose purpose of life is to 
 gratify his corrupt desires cannot be a Christian. Unless he lives 
 not to "gratify his flesh, he can have no evidence of piety. This is 
 a test \vfllch is 'easily applied ; and if every professor of religion, 
 were honest, there could be no danger of mistake, and there need 
 be no doubts about his true character. IT But after the Spirit. As 
 the Holy Spirit would lead or prompt. What the Spirit produces 
 may be seen in Gal. v. 22, 23. If a man has these fruits of the 
 Spirit, he is a Christian ; if not, he is a stranger to religion, what- 
 ever else he may possess. And this test also is easily applied. 
 
 2. For the law. The word laic here means that rule, command, 
 or influence which "the Spirit of life" produces. That exerts a 
 control which is here called a law, for a law often means anything 
 by which we are ruled or governed. See Notes, chap. vii. 21, 23. 
 ^T Of the Spirit. I see no reason to doubt here that this refers to the 
 Holy Spirit. Evidently, at the close of ver. 1 , the word has this refer- 
 ence. The phrase " the Spirit of life " then means the Holy Spirit 
 producing or giving life; i. e. giving peace, joy, activity, salvation; 
 in opposition to the law, spoken of in chap, vii., that produced death, 
 and condemnation. IT In Christ Jesus. Under the Christian reli- 
 gion : or sent by Christ to apply his work to men, John xvi. 7 
 14. The Spirit is sent by Christ ; his influence is a part of the
 
 198 ROMANS. [A.D. 57. 
 
 of life f in Christ Jesus hath 
 made me free" from the law 
 of sin and death. 
 
 3 For what the law could 
 not k do, in that it was weak 
 
 / 2 Cor. iii. 6. g Oal. ii. 19 ; v. 1. 
 h Acts xiii.39 ; Heb. vii. 18, 19. 
 
 through the flesh, God 
 sending his own Son ' in the 
 likeness of sinful flesh, and 
 1 for sin, condemned sin in 
 the flesh : 
 
 i Gal. iii. 13. 
 1 Or, by a tacrifici for sin. 
 
 Christian scheme; and his power accomplishes that which the 
 law could not do. H Hath made me free. That is, has delivered 
 me from the predominating influence and control of sin. He can- 
 not mean that he was perfect, for the whole tenor of his reasoning 
 is opposed to that. But the design, the tendency, and the spirit of 
 the gospel was to produce this freedom from what the law could 
 not deliver ; and he was now brought under the general power of 
 this scheme. In the former state he was under a most bitter and 
 galling bondage, chap. vii. 7 11. Now he was brought under the 
 influence of a scheme which contemplated freedom, and which 
 produced it. *i The laiv of sin and death. The controlling in- 
 fluence of sin, leading to death and condemnation, chap. vii. 
 511. 
 
 3. For u-hat the laic could not do. The law of God, the moral 
 law. It could not free from sin and condemnation. This the 
 apostle had fully shown in chap. vii. IT In that. Because. IT It 
 was weak. It was feeble and inefficacious. It could not accom- 
 plish it. II Through the flesh. In consequence of the strength of 
 sin, and of the evil and corrupt desires of the unrenewed heart. 
 The fault was not in the law, which was good, (chap. vii. 12,) but 
 it was owing to the strength of the natural passions and the sin- 
 fulness of the unrenewed heart. See chap. vii. 7 11, where this 
 influence is fully explained. If God, sending his own Son. That 
 is, God did or accomplished that, by sending his Son, which the law 
 could not do. The word did, or accomplished, it is necessary to 
 understand here, in order to complete the sense. H In the likeness 
 of sinful flesh. That is, he so far resembled sinful flesh that he 
 partook of flesh, or the nature of man, but without any of its sinful 
 propensities or desires. It was not human nature; not, as the 
 Docetas taught, human nature in appearance only ; but it was 
 human nature without any of its corruptions. U And for sin . 
 Margin, " By a sacrifice for sin." The expression evidently means, 
 by an offering for sin, or that he was given as a sacrifice on account 
 of sin. His being given had respect to sin. f Condemned sin in 
 the flesh. The flesh is regarded as the source of sin. Note, chap. 
 vii. 18. The flesh being the seat and origin of transgression, the 
 atoning Sacrifice was made in the likeness of sinful flesh, that thus 
 he might meet sin, as it were, on its own ground, and destroy it. 
 He may be said to have condemned sin in this manner, (1,) because 
 the fact that he was given for it, and died on its account, was a 
 condemnation of it. If sin had been approved by God, he would 
 not have made an atonement to secure its destruction. The depth 
 and intensity of the woes of Christ on its account show the degree 
 <f abhorrence with which it is regarded by God. (2.) The word
 
 . D, 57.1 CHAPTER VIII. 199 
 
 4 That the righteousness 
 of the law might be fulfilled 
 in us, who walk * not after 
 the flesh, but after the Spirit. 
 
 5 For they that are after 
 the flesh 'do mind the things 
 of the flesh ; but they that 
 
 i Ver. 1. / John iii. 6; 1 Cor. xv.48. 
 
 are after the Spirit the 
 things "of the Spirit. 
 
 6 For ' to be carnally 
 minded is death ; n but a to 
 be spiritually minded is life 
 and peace. 
 
 m 1 Cor. ii. 14. 
 
 1 the minding of the flesh, n Gal. vi. 8. 
 2 the minding of the spin!. 
 
 condemn may be used in the sense of destroying, overcoming, or sub- 
 duing. 2 Pet. ii. 6, " And turning the cities of Sodom and Gomorrah 
 into ashes, condemned them with an overthrow." In this sense 
 the sacrifice of Christ has not only condemned sin as being evil, but 
 has weakened its power and destroyed its influence, and will 
 finally annihilate its existence in all who are saved by that death. 
 
 4. That the righteousness of the law. That we might be conformed 
 to the law, or be obedient to its requirements, and no longer under 
 the influence of the flesh and its corrupt desires. H Might be ful- 
 filled. That we might be obedient, or comply with its demands. 
 If ~\VTio walk. Note, ver. 1. 
 
 5. For they that are after the flesh. They that are under the in- 
 fluence of the corrupt and sinful desires of the flesh, Gal. v. 19 21. 
 Th6se who are unrenewed. If Do mind the things of the flesh. 
 They are supremely devoted to the gratification of their corrupt 
 desires. If But they that are after the Spirit. "Who are under its 
 influence; who are led by the Spirit. Ii The things of the Spirit. 
 Those things which the Spirit produces, or which he effects in the 
 mind, Gal. v. 22, 23. This verse is for the purpose of illustration, 
 and is designed to show that the tendency of religion is to produce 
 as entire a devotedness to the service of God as men had before 
 rendered to sin ; that is, that they would be fully engaged in that 
 to which they had devoted themselves. As the Christian, there- 
 fore, had devoted himself to the service of the Spirit, and had been 
 brought under his influence, it was to be expected that he would 
 make it his great and only object to cherish and cultivate the graces 
 which that Spirit woiilcl produce. 
 
 6. For to be carnally minded. Margin, " The minding of the 
 flesh." The sense is, that to follow the inclinations of the flesh, 
 or the corrupt propensities of our nature, leads to condemnation 
 asd death. The expression is one of great energy, and shows that 
 it not only leads to death, or leads to misery, but that it is death 
 itself; there is woe and condemnation in the very act and purjiose 
 of being supremely devoted to the corrupt passions. Its only ten- 
 dency is condemnation and despair. H Is death. The penalty ot 
 transgression; condemnation and eternal ruin. Note, chap. v. 12. 
 *! But to l)e spiritually minded. Margin, " The minding of the 
 Spirit." That is, making it the object of the mind, the end and 
 aim of the actions, to cultivate th"fe graces of the Spirit, and to 
 submit to his influence. To be spiritually minded is to seek those 
 feelings and views which the Holy Spirit produces, and to follow 
 his leadings. IT Is life. This is opposed to death, in ver. 6 . It
 
 200 KOMANS. [A. u. 57. 
 
 7 Because the carnal mind 
 
 it is not subject to the law of 
 
 is enmity against God ; for God, neither indeed can be. 
 
 tends to life, and is in fact real life. For, to possess and cultivate 
 the graces of the Spirit, to be led where he would guide us, is the 
 design of our existence, and is the only path of happiness, f And 
 peace. Note, chap. vi. 
 
 7. Because. This is given as a reason for what is said in ver. 6. 
 In that verse the apostle had affirmed that to be carnally minded 
 was death, but he had not stated why it was. He now explains 
 it by saying that it is enmity against God, and thus involves a 
 sinner in conflict with him, and exposes to his condemnation. 
 IT The carnal mind. This is the same expression as occurs in ver. 
 (3, (T& (f)p6vT]fj.a TT\S trapubs.) It does not mean the mind itself, the 
 intellect, or the will ; it does not suppose that the mind or soul is 
 physically depraved, or opposed to God; but it means that the 
 minding of the things of the flesh, giving to them supreme attention, 
 is hostility against God ; and involves the sinner in a controversy 
 with him, and hence leads to death and woe. This passage should 
 not be alleged in proof that the soul is physically depraved, but 
 merely that where there is a supreme regard to the flesh there is 
 hostility to God. It does not directly prove the doctrine of uni- 
 versal depravity; but it proves only that where such attention 
 exists to the corrupt desires of the soul, there is hostility to God. 
 It is indeed implied that that supreme regard to the flesh exists 
 everywhere by nature, but this is not expressly affirmed ; for the 
 object of the apostle here is not to teach the doctrine of depravity, 
 but to show that where such depravity in fact exists, it involves 
 the sinner in a fearful controversy with God. IT Is enmity. Hos- 
 tility ; hatred. It means, that such a regard to the flesh is in fact 
 hostility to God, because it is opposed to his law, and to his plan 
 for purifying the soul. Comp. James iv. 4 ; 1 John ii. 15. The 
 minding of the things of the flesh also leads to the hatred of God 
 himself, because he is opposed to it, and has expressed his abhor- 
 rence of it. IT Against God. Towards God ; or in regard to him. 
 It supposes hostility to him. H For it. The word " it" here refers 
 to the minding of the things of the flesh. It does not mean that 
 the soul itself is not subject to his law, but that the minding of those 
 things is hostile to his law. The apostle does not express any 
 opinion about the metaphysical ability of man, or discuss that 
 question at all. The amount of Ms affirmation is, simply, that the 
 minding of the flesh, the supreme attention to its dictates and desires, 
 is not and cannot be subject to the law of God. They are wholly 
 contradictory and irreconcilable, just as much as the love of false- 
 hood is inconsistent with the laws of truth ; as intemperance is 
 inconsistent with the law of temperance ; and as adultery is a viola- 
 tion of the seventh commandment. But whether the man himself 
 might not obey the law whether he has, or has not, ability to do 
 it is a question which the apostle does not touch, and on which 
 this passage should not be adduced. For, whether the law of a 
 particular sin is utterly irreconcilable with an opposite virtue, and 
 whether the sinner is able to abandon that sin and pursue a different
 
 A. D. 57.1 CHAPTER VIII. 201 
 
 8 So then they that are God. 
 in the flesh cannot please 9 But ye are not in the 
 
 path, are very different inquiries. IT Is not subject. It is not in 
 subjection to the command of God. The minding of the flesh is 
 opposed to that law, and thus shows that it is hostile to God. 
 U Neither indeed can be. This is absolute and certain. It is im- 
 possible that it should be. There is the utmost inability in regard 
 to it. The things are utterly irreconcilable. But the affirmation 
 does not mean that the heart of the sinner might not be subject to 
 God ; or that his soul is so physically depraved that ho. cannot obey, 
 or that he might not obey the law. On that the apostle here 
 expresses no opinion. That is not the subject of the discussion. 
 It is simply that the supreme regard to the flesh, the minding of 
 that, is utterly irreconcilable with the law of God. They are different 
 things, and can never be made to harmonize ; just as adultery can- 
 not be chastity ; falsehood cannot be truth ; dishonesty cannot be 
 honesty ; hatred cannot be love. This passage, therefore, should 
 not be adduced to prove the doctrine of man's inability to love 
 God, for it does not refer to that ; but it proves merely that a su- 
 preme regard to the things of the flesh is utterly inconsistent with 
 the law of God can never be reconciled with it ; and involves the 
 sinner in hostility with his Creator. 
 
 8. So then. It follows ; it leads to this conclusion. If They that 
 are in the flesh. They who are unrenewed sinners ; who are fol- 
 lowing supremely the desires of the flesh, chap. vii. 18. Those 
 are meant here who follow fleshly appetites and desires, and who 
 are not led by the Spirit of God. U Cannot please God. That is, 
 while they are thus in the flesh ; while they thus pursue the desires 
 of their corrupt nature, they cannot please God. But this affirms 
 nothing respecting their ability to turn from this course, and to 
 pursue a different mode of life. That is a different question. A 
 child may be obstinate, proud, and disobedient ; and, while in this 
 state, it may be uffirmed of him that he cannot please his parent. 
 But whether he might not cease to be obstinate, and become obe- 
 dient, is a very different inquiry ; and the two subjects should 
 never be confounded. It follows from this, (1,) that those who 
 are unrenewed are totally depraved, since in this state they cannot 
 please God. (2.) That none of their actions, while in this state 
 can be acceptable to him, since he is pleased only with those who 
 are spiritually minded. (3.) That those who are in this state 
 should turn from it without delay ; as it is desirable that every 
 man should please God. (4.) That if the sinner does not turn 
 from his course, he will be ruined. With his present character he 
 can never please him ; neither in health nor sickness ; neither in 
 life nor death ; neither on earth nor in hell. He is engaged in 
 hostility against God ; and if he does not himself forsake it, it will 
 be endless, and involve his soul in all the evils of a personal, and 
 direct, and eternal warfare with the Lord Almighty. 
 
 9. But ye. You who are Christians. This is the opposite cha- 
 racter to that which he had been describing, and shows the power 
 of the gospel. IT Not in the flesh. Not under the full influence of
 
 ROMANS. IA.D. 57. 
 
 3esh, but in the Spirit, if so 
 be that the Spirit of God 
 dwell " in you. Now if any 
 
 man have not the Spirit of 
 Christ, he is none of his. 
 
 o 1 Cor. vi. 19 ; Gal. iv. 6. 
 
 corrupt desires and passions. IF But in the Spirit. That is, you 
 are spiritually minded ; you are under the direction and influence 
 of the Holy Spirit. If The Spirit of God . The Holy Ghost. IT Dwell 
 in you. The Holy Spirit is often represented as dwelling in the 
 hearts of Christians, (comp. 1 Cor.iii.16, 17 ; vi. 19 ; 2 Cor. vi. 16; 
 Eph. ii. 21, 22 ; Gal. iv. 6 ;) and the meaning is not that there is 
 a personal or physical indwelling of the Holy Ghost, but that he 
 influences, directs, and guides Christians, producing meekness, 
 love, joy, peace, long-suffering, gentleness, goodness, etc., Gal. v. 
 22, 23. The expression, to dwell in one, denotes intimacy of con- 
 nexion, and means that those things which are the fruits of the 
 Spirit are produced in the heart. *T Have not the Spirit of Christ. 
 The word Spirit is used in a great variety of significations in the 
 Scriptures. It most commonly in the New Testament refers to the 
 third person of the Trinity, the Holy Ghost. But the expression 
 "the Spirit of Christ" is not, I believe, anywhere applied to him, 
 except it may be 1 Pet. i. 11. He is called often the Spirit of God, 
 (Matt. iii. 16"; xii. 28; 1 Cor. ii. 11, 14; iii. 16; vi. 11 ; Eph. iv. 
 30 ;) but not the Spirit of the Father. The word spirit is often 
 ued to denote the temper, disposition ; thus we say, a man of a 
 generous spirit, or of a revengeful spirit, etc. It may possibly have 
 this meaning here ; and denotes that he who has not the temper or 
 disposition of Christ is not his, or has no evidence of piety. But 
 the connexion seems to demand that it should be understood in a 
 sense similar to the expression "the Spirit of God," and "the 
 Spirit of him that raised up Jesus," (ver. 11 ;) and if so, it means 
 the Spirit which Christ imparts, or sends to accomplish his work, 
 (John xiv. 26,) the Holy Spirit, sent to make us like Christ, and 
 to sanctify our hearts. And in this sense it evidently denotes the 
 Spirit which Christ would send to produce in us the views and 
 feelings which he came to establish, and which shall assimilate us 
 to himself. If this refers to the Holy Spirit, then we see the 
 manner in which the apostle spoke of the Saviour. He regarded 
 "the Spirit" as equally the Spirit of God and of Christ, as pro- 
 ceeding from both ; and thus evidently believed that there is a 
 union of nature between the Father and the Son. Such language 
 could never be used except on the supposition that the Father aiid 
 the Son arc one ; that is, that Christ is Divine. If Is none of his. 
 Is not a Christian. This is a test of piety that is easily applied ; 
 and this settles the question. If a man is not influenced by the 
 meek, pure, and holy spirit of the Lord Jesus, if he is not con- 
 formed to his image, if his life does not resemble that of the Sa- 
 viour, he is a stranger to religion. No test could be more easily 
 applied, and none is more decisive. It matters not what else he 
 may have. He may be loud in his professions, amiable in his 
 temper, bold in his zeal, or active in promoting the interests of his 
 own party or denomination in the church ; but if he has not the 
 temper of the Saviour, and does not manifest his spirit, it is a-,
 
 A. D. 67.] CHAPTER VIII. 208 
 
 10 And if Christ be in 
 you, the body is dead be- 
 
 cause of sin ; but the Spirit is 
 life because of righteousness. 
 
 sounding brass or a tinkling cymbal. May all who read this 
 honestly examine themselves ; and may they have that which is 
 the source of the purest felicity, the spirit and temper of the Lord 
 Jesus. 
 
 10. And if Christ be in you. This is evidently a figurative ex- 
 pression, where the word " Christ" is used to denote his spirit, his 
 principles ; that is, lie influences the man. Literally, he cannot 
 be in a Christian ; but the close connexion between him and Chris- 
 tians, and the fact that they are entirely under his influence, is 
 expressed by this strong figurative language. It is language which 
 is not unfrequcntly used. Comp. Gal. ii. 20 ; Col. i. 27. II The 
 body is dead. This passage has been interpreted in very different 
 ways. Some understand it to mean that the body is dead in respect 
 to sin ; that is, that sin has no more power to excite evil passions 
 and desires ; others, that the body must die on account of sin, but 
 that the spiritual part shall live, and even the body shall live also 
 in the resurrection. Thus Calvin, Beza, and Augustine. Doddridge 
 understands it thus : " Though the body is to die on account of the 
 first sin that entered into the world, yet the spirit is life, and shall 
 continue to live on for ever, through that righteousness which the 
 second Adam has introduced." To each of these interpretations 
 there are serious objections, which it is not necessary to urge. I 
 understand the passage in the following manner : The body refers 
 to that of which, the apostle had said so much in the previous 
 chapters the flesh, the man before conversion. It is subject to 
 corrupt passions and desires, and may be said thus to be dead, as 
 it has none of the elements of spiritual life. It is under the reign 
 of sin and death. The word fj.lv indeed, or truly has been omitted 
 in our translation, and the omission has obscured the sense. The 
 expression is an admission of the apostle, or a summary statement 
 of what had before been shown. " It is to be admitted, indeed, or 
 it is true, that the unrenewed nature, the man before conversion, 
 under the influence of the flesh, is spiritually dead. Sin has its 
 seat in the fleshly appetites ; and the whole body may be admitted 
 thus to be dead or corrupt." IT Because of sin. Through sin, (Si' 
 apa.priai' ;) by means of sinful passions and appetites. 11 But the 
 spirit. This stands opposed to the body ; and it means that the 
 soul, the immortal part, the renovated man, was alive, or was under 
 the influence of living principles. It was imbued with the life 
 which the gospel imparts, and had become active in the service of 
 God. The word "spirit" here does not refer to the Holy Ghost, 
 but to the spirit of man, the immortal part, recovered, renewed, 
 and imbued with life under the gospel. H Because of righteousness. 
 Through righteousness, (5ia 5iKaio<r<uviiv.) This is commonly in- 
 terpreted to mean, with reference to righteousness, or that it may 
 become righteous. But I understand the expression to be used in 
 the sense in which the word is so frequently used in this epistle, 
 as denoting God's plan of justification. See Note, chap. i. 17. 
 '' The spirit of man has been recovered and made alive through his
 
 204 ROMANS. [A. D. 57 
 
 11 But if the Spirit of him 
 that raised up Jesus from the 
 dead dwell in you, he' that 
 raised up Christ from the 
 dead shall also quicken your 
 mortal bodies ' by his Spirit 
 
 p 2 Cor. iv. 14. 1 Or, because of. 
 
 that dwelleth in you. 
 
 12 Therefore, brethren, 
 we are debtors, not v to the 
 flesh, to live after the flesh. 
 
 13 For if ye live after the 
 flesh, ye shall die : but if ye 
 
 g Psa. cxvi. 16. 
 
 plan of justification. It communicates life, and recovers man from 
 his death in sin to life." 
 
 11. But if the Spirit of him, etc. The Holy Spirit. Ver 9. If He 
 that raised up Christ, etc. He that had power to restore him to life, 
 has power to give life to you. He that did, in fact, restore him to 
 life, will also restore you. The argument here seems to be founded, 
 first, on the power of God ; and, secondly, on the connexion be- 
 tween Christ and his people. Comp. John xiv. 19, " Because I 
 live, ye shall live also." IT Shall also quicken. Shall make alive. 
 IT Your mortal bodies. That this does not refer to the resurrection 
 of the dead seems to be apparent, because that is not attributed to 
 the Holy Spirit. I understand it as referring to the body, subject 
 to carnal desires and propensities ; by nature under the reign of 
 death, and therefore mortal i. c. subject to death. The sense is, 
 that under the gospel, by the influence of the Spirit, the entire 
 man will be made alive in the service of God. Even the corrupt, 
 carnal, and mortal body, so long under the dominion of sin, shall 
 be made alive and recoveTed to the service of God. This will be 
 clone by the Spirit that dwells in us, because that Spirit has 
 restored" life to our souls, abides with us with his purifying influ- 
 ence, and because the design and tendency of his indwelling is to 
 purify the entire man, and restore all to God. Christians thus 
 in their bodies and their spirits become sacred. For even their 
 body, the seat of evil passions and desires, shall become alive in 
 the service of God. 
 
 12. We are debtors. We owe it as a matter of solemn obligation. 
 This obligation arises (1) from the fact that the Spirit dwells in 
 us ; (2) because the design of his indwelling is to purify us ; (3) 
 because we are thus recovered from the death of sin to the life of 
 religion ; and he who has imparted life, has a right to require that 
 it be spent in his service. IT To the flesh. To the corrupt pro- 
 pensities and passions. We are not bound to indulge them, 
 because the end of such indulgence is death and ruin, chap. vii. 
 21, 22. But we are bound to live to God, and to follow the lead- 
 ings of his Spirit, for the end is life and peace, chap. vii. 22, 23. 
 The reason for this is stated in the following verse. 
 
 13. For if ye live, etc. If you live to indulge your carnal pro- 
 pensities, you will sink to eternal death, chap. vii. 23. H Through 
 the Spirit. By the aid of the Spirit ; by cherishing and cultivating 
 his influences. What is here required can be accomplished only 
 by the aid of the Holy Ghost. IT Do mortify. Do put to death"; 
 do destroy. Sin is mortified when its power is destroyed and it 
 ceases to be active. IT The deeds of the body. The corrupt incljna>
 
 A. D. 57.] CHAPTER VIII. 205 
 
 through the Spirit do mor- 
 tify T the deeds of the body, 
 ye shall live. 
 
 r Col. iii. 5. 
 
 14 For as many as are 
 led * by the Spirit of God, 
 they are the sons of God. 
 
 tions and passions ; called deeds of the body, because they are sup- 
 posed to have their origin in the fleshly appetites. 11 Ye shall live, 
 You shall be happy and saved. Either your sins must die, or you 
 must. If they are suffered to live, you will die. If they are put 
 to death, you will be saved. No man can be saved in his sins. 
 This closes the argument of the apostle for the superiority of the 
 gospel to the law in promoting the purity of man. By this train 
 of reasoning, he has shown that the gospel has accomplished 
 what the law could not do the sanctitication of the soul, the 
 destruction of the corrupt passions of our nature, and the recovery 
 of man to God. 
 
 14. For as many. "Whosoever ; all who are thus led. This in- 
 troduces a new topic, illustrating the benefits of the gospel -to wit, 
 that it produces a spirit of adoption, vers. 14 17. U -As are led. 
 As submit to his influence and control. The Spirit is represented 
 as influencing, suggesting, and controlling. One evidence of piety 
 is, a willingness to yield to that influence, and submit to him. One 
 decided evidence of the want of piety is, where there is an unwill- 
 ingness to submit to that influence, but where the Holy Spirit is 
 grieved and resisted. All Christians submit to his influence ; all 
 sinners decidedly reject it and oppose it. The influence of the 
 Spirit, if followed, would lead every man to heaven. But when 
 neglected, rejected, or despised, man goes down to hell. The 
 glory belongs to the conducting Spirit when man is saved; the 
 fault is man's when he is lost. The apostle here does not agitate 
 the question how it is that the people of God are led by the Spirit, 
 or why they yield to it when others resist it. His design is simply 
 to state the fact, that they who are thus led are the sons of God, 
 or have evidence of piety. H Are the sons of God. Are adopted 
 into his family, and are his children. This is a name of endear- 
 ment, meaning that they sustain to him this relation ; that they 
 are his friends, disciples, and imitators ; that they are parts of the 
 great family of the redeemed, of whom he is the Father and Pro- 
 tector. It is often applied to Christians in the Bible, Job i. 6 ; 
 John i. 12 ; Phil. ii. 15 ; 1 John iii. 1, 2 ; Matt. v. 9, 45; Luke vi. 
 35. This is a test of piety which is easily applied. (1.) Are we 
 conscious that an influence from above has been drawing us away 
 from the corrupting passions and vanities of this world ? This is 
 the work of the Spirit. (2.) Are we conscious of a desire to yield 
 to that influence, and to be conducted in the path of purity and 
 life? This is an evidence that we are the sons of God. (3.) Do 
 we offer no resistance ; do we follow cheerfully, and obey this pure 
 influence, leading us to mortify pride, subdue passion, destroy 
 lust, humble ambition, and annihilate the love of wealth and of the 
 world? If so, we are his children. God will not lead us astray; 
 and our peace and happiness consist only in yielding ourselves to
 
 206 ROMANS. [A.D. 57, 
 
 15 For ye have not re- 
 ceived the spirit of bondage 
 ' again to fear ; but * ye have 
 
 / 2 Tim. i. 7. 1 Cor. ii. 12. 
 
 received the Spirit of adop- 
 tion, "whereby we cry, Abba, 
 Father. 
 
 c Jer. iii. 13; Gal. iv. 5, 6. 
 
 this influence entirely, and in being willing to be conducted by this 
 unseen hand " beside the still waters of salvation." 
 
 15. The spirit of bondage. The spirit that binds you ; or the 
 spirit of a slave, that produces only fear. The slave is under con- 
 stant fear and alarm. But the spirit of religion is that of freedom 
 and of confidence ; the spirit of children, and not of slaves. Com- 
 pare Note, John viii. 32 36. II Again to fear. That you should 
 again be afraid, or be subjected to servile fear. This implies that 
 in their former state, under the law, they were in a state of servi- 
 tude, and that the tendency of it was merely to produce alarm. 
 Every sinner is subject to such fear. He has everything of which 
 to be alarmed. God is angry with him ; his conscience will trouble 
 him ; and he has everything to apprehend in death and in eter- 
 nity. But it is not so with the Christian. Comp. 2 Tim. i. 7. 
 IT The Spirit of adoption. The feeling of affection, love, and con- 
 fidence which pertains to children ; not the servile, trembling spirit 
 of slaves, but the temper and affectionate regard of sons. Adop- 
 tion is the taking and treating a stranger as one's own child. It 
 is applied to Christians because God treats them as his children ; 
 he receives them into this relation, though they were by nature 
 strangers and enemies. It implies, (1,) that we by nature had 
 no claim on him; (2,) that, therefore, the act is one of mere kind- 
 ness of pure, sovereign love ; (3,) that we are now tinder his 
 protection and care; and (4,) that we are bound to manifest 
 towards him the spirit of children, and yield to him obedience. 
 See Note, John i. 12. Comp. Gal. iv. 5; Eph. i. 5. It is for this 
 that Christians are so often called the sons of God. II Whereby 
 we cry. As children who need protection and help. This evinces 
 the habitual spirit of a child of God ; a disposition, (1,) to express 
 towards him the feelings due to a father ; (2,) to call upon liim 
 to address him in the language of affection and endearing con- 
 fidence ; (3,) to seek his protection and aid. II Abba. This word 
 is Chaldee NIK and means father. "Why the apostle repeats the 
 word in a different language is not known. The Syriac reads it, 
 " By which we call the Father our Father." It is probable that 
 the repetition here denotes merely intensity, and is designed to 
 denote the interest with which a Christian dwells on the name, in 
 the spirit of an affectionate, tender child. It is not unusual to 
 repeat such terms of affection. Comp. Matt. vii. 22; Psa. viii. 1. 
 This is an evidence of piety that is easily applied. He that can in 
 sincerity and with ardent affection apply this term to God, address- 
 ing him with a filial spirit as his Father, has the spirit of a Chris- 
 tian. Every child of God lias this spirit ; and he that has it not is 
 a stranger to piety. 
 
 16. The Spirit. ' The Holy Spirit. That the Holy Spirit here is 
 intended is evident, (1,) because this is the natural meaning of 
 the expression ; (2,) because it is of the Holy Spirit that the
 
 A.D. 57.] 
 
 CHAPTER VH1. 
 
 207 
 
 16 The Spirit itself bear- 
 eth witness " with our spirit, 
 that we are the children of 
 God: 
 
 a 2 Cor. i. 22 ; 1 John iv. 13. 
 
 17 And if children, then 
 heirs ; * heirs of God, and 
 joint-heirs with Christ; v if 
 
 * Acts xxvi. 18; 1 Pet. j. 4. 
 y 2 Tim. ii. 11, 12. 
 
 apostle is mainly treating here ; (3,) because it would be an unna- 
 tural and forced construction to say of the temper of adoption that 
 it bore witness. *f Beareth witness. Testifies, gives evidence. 
 If With our spirit. To our minds. This pertains to the adoption ; 
 and it means, that the Holy Spirit furnishes evidence to our minds 
 that we are adopted into the family of God. This effect is not 
 unfrequently attributed to the Holy Spirit, 2 Cor. i. 22 ; 1 John v. 
 10, 11 ; 1 Cor. ii. 12. If it be asked how this is done, I answer, It 
 is not by any revelation of new truth ; it is not by inspiration; it is 
 not always by assurance ; it is not by a mere persuasion that we 
 are elected to eternal life; but it is Gjpgoducing in us the appro- 
 priate effects of his influence. It is his to renew the heart ; to sanc- 
 tify the soul ; to produce " love, joy, peace, long-suffering, gentle- 
 ness, goodness, faith, meekness, temperance," Gal. v. 22, 23. If 
 a man has these, he has evidence of the witnessing of the Spirit 
 with his spirit. If not, he has no such evidence. And the way, 
 therefore, to ascertain whether we have this witnessing of the 
 Spirit, is by an honest and prayerful inquiry whether these fruits 
 of the Spirit actually exist in our minds. If they do, the evidence 
 is clear. If not, all vain confidence of good estate ; all visions, and 
 raptures, and fancied revelations, will be mere delusions. It may 
 be added, that the effect of these fruits of the Spirit on the mind is 
 to produce a calm and heavenly frame ; and in that frame, when 
 attended with the appropriate fruits of the Spirit in a holy life, we 
 may rejoice as an evidence of piety. IT That we arc the children of 
 God. That we are adopted into his family. 
 
 17. And if children. If adopted into his family. IT Then heirs. 
 That is, he will- treat us as sons. An heir is one who succeeds to 
 an estate. The meaning here is, that if we sustain the relation of 
 sons to God that we shall be treated as such, and admitted to 
 share his favours. An adopted son comes in for a part of the 
 inheritance, Numb, xxvii. H Heirs of God. This expression 
 means, that -we shall be partakers of that inheritance which God 
 confers on his people. That inheritance is his favour here, and 
 eternal life hereafter. This is an honour infinitely higher thqn to 
 be heir to the most princely earthly inheritance ; or than to be the 
 adopted son of the most magnificent earthly monarch. U And 
 joint-heirs with Christ. Christ is by eminence THE Son of G.od. 
 As such, he is heir to the full honours and glory of heaven. 
 Christians are united to him ; they are his friends ; and they are 
 thus represented as destined to partake with him 'of his glory. 
 They are the sons of God in a different sense from what he is ; he 
 by his nature and high relation, they by adoption ; but still the 
 idea of sonship exists in both ; and hence" both will partake in the 
 glories of the eternal inheritance. Coinp. Phil. ii. 8, 9 ; Heb. ii. 
 9, 10. The connexion between Christ and Christians is often
 
 208 ROMANS. [A. t>. 67 
 
 so be tliat We suffer with 
 him, that we may be also 
 glorified together. 
 
 18 For I reckon 2 that the 
 
 i 2 Cor. iv. 17. 
 
 sufferings of this present 
 time are not worthy to be 
 compared with the glory 
 which shall be revealed in us. 
 
 referred to in the New Testament. The fact that they are united 
 here is often alleged as a reason why they will be in glory. John 
 xiv. 19, "Because I live, ye shall live also." 2 Tim. ii. 11, 12, 
 " For if we be dead with him, we shall also live with him; if we 
 suffer, we shall also reign Avith him." Rev. iii. 21, " To him that 
 overcometh will I grant to sit with me in my throne," etc. John 
 xvii. 22 24. IT If so be. If this condition exist. We shall not 
 be treated as co-heirs with him, unless we here give evidence that 
 we are united to him. IT That we suffer with him. Greek, " If 
 we suffer together, that we may also be glorified together." If we 
 suffer in his cause ; bear afflictions as he did ; are persecuted and 
 tried for the same thing ; and thus show that we are united to 
 him. It does not mean that we suffer to the same extent that he 
 did, but we may imitate him in the kind of our sufferings, and in 
 the spirit with which they are borne ; and thus show that we are 
 united to him. 51 That we may be also glorified together. If united 
 in the same kind of sufferings, there is propriety in being united 
 in destiny beyond the scenes of all suffering, the kingdom of 
 blessedness and love. 
 
 18. For I reckon. I think; I judge. This verse commences a 
 new division of the subject, which is continued to ver. 25. Its 
 design is to show the power of the gospel in sustaining the soul 
 in trials : a very important and material part of the scheme. This 
 had been partially noticed before, (chap. v. 35,) but its full 
 power to support the soul in the prospect of a glorious immortality 
 had not been fully discussed. This topic seems here to have been 
 suggested by what is said of adoption. The mind of the apostle 
 instantly adverted to the effects or benefits of that adoption ; and 
 one of the most material of those benefits was the sustaining grace 
 which the gospel imparted in the midst of afflictions. It should 
 be borne in mind, that the early Christians were comparatively 
 few and feeble, and exposed to many trials, and that this topic 
 would be often, therefore, introduced into the discussions about 
 their privileges and condition. H The sufferings. The afflictions ; 
 the persecutions, sicknesses, etc. The expression evidently in- 
 cludes not only the peculiar trials of Christians at that time, but 
 all that believers are ever called to endure. II Of this present 
 time. Probably the apostle had particular reference to the various 
 calamities then endured. But the expression is equally applicable 
 to afflictions of all times and in all places. H Are not worthy to 
 be compared. Are nothing in comparison; the one is far more 
 than an equivalent in compensation for the other. IT With the 
 glory. The happiness ; the honour in heaven. H Which shall be 
 revealed in us. That shall be disclosed to us ; or of which we shall 
 be the partakers in heaven. The usual representation of heaven 
 is that of glory, splendour, magnificence, or light. Comp, Rev.
 
 A.I). 57. J CHAPTEK VIII. 209 
 
 19 For the earnest ex- 
 pectation of the creature 
 
 waiteth for the manifestation 
 of the sons of God. 
 
 xxi. 10, 23, 24; xxii. 5. By this, therefore, Christians may be 
 sustained. Their sufferings may seem great; but they should 
 remember that they are nothing in comparison with future glory. 
 They are nothing in degree. For these are light compared with 
 that " eternal weight of glory" which they shall " work out," 2 Cor. 
 iv. 17. They are nothing in duration. For these sufferings are 
 but for a moment ; but the glory shall be eternal. These will soon 
 pass away ; but that glory shall never become dim or diminished, 
 it will increase and expand for ever and ever. H In us. Unto 
 US, (els ri/J-as.) 
 
 19. For the earnest expectation. (moKapafioKia.. This word occurs 
 only here and in. Phil. i. 20, "According to my earnest expectation 
 and my hope," etc. It properly denotes a state of earnest desire 
 to see any object when the head is thrust forward ; an intense 
 anxiety ; an. ardent wish ; and is thus well employed to denote 
 the intense interest with which a Christian looks to his future in- 
 heritance. IT Of the creature. TTJS Kria-ecas. Perhaps there is not 
 a. passage in the New Testament that has been deemed more diffi- 
 cult of interpretation than this, (vers. 19 23 ;) and after all the 
 labours bestowed on it by critics, still there is no explanation pro- 
 posed which is perfectly satisfactory, or in which commentators 
 concur. The object here will be to give what appears to the writer 
 the true meaning, without attempting to controvert the opinions 
 of critics. The main design of the passage is to show the sustaining 
 power of the gospel in the midst of trials, by the prospect of the future 
 deliverance and inheritance of the sons of God. This scope of the 
 passage is to guide us in the interpretation. The following are, I 
 suppose, the leading points in the illustration: (1.) The word 
 creature refers to the renewed nature of the Christian, or to the 
 Christian as renewed. (2.) He is waiting for his future glory ; 
 i. e. desirous of 'obtaining the full developement of the honours 
 that await him as the child of God, ver. 19. (3.) He is subjected 
 to a state of trial and vanity, affording comparatively little comfort 
 and much disquietude. (4.) This is not in accordance with the 
 desire of his heart, "not willingly," but is the wise appointment 
 of God, ver. 20. (5.) In this state there is the hope of deliverance 
 into glorious liberty, ver. 21. (6.) This condition of things does 
 not exist merely in regard to the Christian, but is the common 
 condition of the world. It all groans, and is in trial, as much as 
 the Christian. He, therefore, should not deem his condition as 
 peculiarly trying. It is the common lot of all things here, ver. 22. 
 But (7) Christians only have the prospect of deliverance. To 
 them is held out the hope of final rescue, and of, an e.ternal 
 inheritance beyond all these sufferings. They wait, therefore, for 
 the full benefits of the adoption ; the complete recovery even of the 
 body from the effects of sin, and the toils and trials of this life ; 
 and thus they are sustained by hope, which is the argument which 
 the apostle has in view, vers. 23, 24. With this view of the general 
 scope of the passage, we may examine the particular phrases.
 
 210 ROMANS. [A.D. 57 
 
 *,[ Of the creature. The word here rendered creature Kria-fus 
 occurs in the New Testament nineteen times, and is used in the 
 following senses: (1.) Creation; the act of creating, Horn. i. 20. 
 (2.) The creature ; that which is created or formed ; the universe, 
 M;irk x. G ; xiii. 19 ; 2 Pet. iii. 4 ; Rom. i. 25 ; viii. 39. (3.) The 
 rational creation ; man as a rational being ; the world of mankind, 
 Mark xvi. 15 ; Col. i. 23 ; 1 Pet. ii. 13. (4.) Perhaps the church, 
 the new creation of God, taken collectively, Col. i. 15 ; Rev. iii. 
 14. (5.) The Christian, the new creation, regarded individually; 
 Uie work of the Holy Spirit on the renewed heart ; the new man. 
 After all the attention which I can give to this passage, I regard 
 this to be the meaning here, for the following reasons, viz. : (1.) 
 Because this alone seems to me to suit the connexion, and to make 
 sense in the argument. If the word refers, as has been supposed 
 by different interpreters, either to angels, or to the bodies of men, 
 or to the material creation, or to the rational creation to men, or 
 mankind it is difficult to see what connexion either would have 
 with the argument. The apostle is discoursing of the benefits of 
 the gospel to Christians in time of trial ; and the bearing of the 
 argument requires us to understand this illustration of them, unless 
 we are compelled not to understand it thus by the proper laws of 
 interpreting words. (2.) The word creature is used in a similar 
 sense by the same apostle. Thus, 2 Cor. v. 17, " If any man be in 
 Christ, he is a new creature," (KOH^ Kriais.) Gal. vi. 15, "For in 
 Christ Jesus neither circumcision availeth anything, nor uncir- 
 cumcision, but a new creature," (3.) The verb create is thus used. 
 Thus, Eph. ii. 10, "For we are his workmanship, created in Christ 
 Jesus unto good works." Ver. 15, " Having abolished in his flesh 
 the enmity for to make in himself of twain one new man :" Greek, 
 " That he might create (KTI'OT;) the two into one new man ;" iv. 24, 
 "The new man, which is created in righteousness," etc. (4.) No- 
 thing was more natural than for the sacred writers thus to speak 
 of a Christian as a new creation, a new creature. The great power 
 of God involved in his conversion, and the strong resemblance 
 between the creation and imparting spiritual life, led naturally to 
 this use of the language. (5.) Language similar to this occurs in 
 the Old Testament, and it was natural to transfer it to the New. 
 The Jewish people were represented as made or created by God for 
 his sendee ; and the phrase, therefore, might come to designate 
 those who were thus formed by him to his service. Deut. xxxii. 
 o, "Hath he not made tkee, and established thec " Isa. xliii. 7, 
 " Everj' one that is called by my name : for I have created him for 
 111 y glory, I have formed him ; yea, I have made him." Ver. 21, 
 I' This people have I formed for myself." From all which reasons, 
 it seems to me that the expression here is used to denote Chris- 
 tians, renewed men. Its meaning, however, is varied in ver. 22. 
 U Waiieik for. Expects ; is not in a state of possession, but is 
 looking for it with interest. H The manifestation of the sons of God. 
 The full developement of the benefits of the sons of God ; the time 
 \yhen they shall be acknowledged, and received into the full pri- 
 vileges of sons. Here Christians have some evidence of their adop- 
 tion. But they arc in a world of sin ; they are exposed to trials ; 
 ihey are subject to many calamities ; and though they have
 
 A.D. 57.] CHAPTER VIII. 211 
 
 20 For the creature was 
 made subject to vanity, not 
 willingly, but by reason of 
 
 him who hath subjected the 
 same in hope, 
 
 evidence here that they are the sons of God, yet they wait for that 
 period when, they shall be fully delivered from all these trials, and 
 be admitted to the enjoyment of all the privileges of the children 
 of the Most High. The time when this shall take place will be at 
 the day of judgment, when they shall be fully acknowledged, in 
 the presence of an assembled universe, as his children. All Chris- 
 tians are represented as in this posture of waiting for the full pos- 
 session of their privileges as the children of God. 1 Cor. i. 7, 
 "Waiting for the coming of our Lord Jesus Christ. " 2 Thess. iii. 
 5; Gal. v. 5, "For we through the Spirit wait for the hope of 
 righteousness by faith." 1 Thess. i. 10. 
 
 20. For the creature. The renewed creature ; the Christian mind. 
 This is given as a reason for its aspiring to the full privileges of 
 adoption ; that the pi esent state is not one of choice, or one which 
 is preferred, but one t) which it has been subjected for wise reasons 
 by God. II Subject to vanity. The word " subject to" means placed 
 in such a state ; subjected to it by the appointment of another, as 
 a soldier has his rank and place assigned him in an army. The 
 word vanity here (/mTaiJTTjTi) is descriptive of the present condition 
 of the Christian, as frail and dying ; as exposed to trials, tempta- 
 tions, and cares ; as in the midst of conflicts, and of a world which 
 may be emphatically pronounced vanity. ' More or less, the Chris- 
 tian is brought under this influence ; his joys are marred ; his peace 
 is discomposed ; his affections wander ; his life is a life of vanity 
 and vexation. IT Not willingly. Xot voluntarily. It is not a 
 matter of choice. It is not that which is congenial to his renewed 
 nature. That would aspire to perfect holiness and peace. But 
 this subjection is one that is contrary to it, and from which he 
 desires to be delivered. This describes substantially the same con- 
 dition as chap.'vii. 15 24. IT But by reason. By him, (5m.) It 
 is the appointment of God, who has chosen to place his people in 
 this condition; and who for wise purposes retains them in it. 
 If Who hath subjected the same. Who has appointed his people to 
 this condition. It is his wise arrangement. Here we may observe, 
 (1,) that the instinctive feelings of Christians lead them to desire 
 a purer and a happier world, Phil. i. 23. (2.) That it is not what 
 they desire, to be subjected to the toils of this life, and to the 
 temptations and vanities of this world. They sigh for deliverance. 
 (3.) Their lot in life ; their being subjected to this state of vanity, 
 is the arrangement of God. Why it is, he has not seen fit to inform 
 us fully. He might have taken his people at once to heaven as 
 soon as they are converted. But though we know not all the 
 reasons why they are continued here in this state of vanity, we can 
 see some of them, (a) Christians are subjected to this state to do 
 good to their fellow- sinners. They remain on earth for this pur- 
 pose ; and this should be their leading aim, (6) By their remain- 
 ing here, the power of the gospel is shown in overcoming their sin; 
 in meeting their temptations ; in sustaining them in trial ; and in
 
 212 ROMANS. [A.H. 57, 
 
 2 1 Because * the creature 
 itself also shall be delivered 
 
 a Peter iii. 13. 
 
 from the bondage of corrup- 
 tion into the glorious liberty 
 of the children of God. 
 
 thus furnishing living evidence to the world of the power and 
 excellency of that gospel. This could not be attained if they were 
 removed at once to heaven, (c) It furnishes occasion for some 
 interesting exhibitions of character for hope, and faith, and love, 
 and for increasing and progressive excellence, (d) It is a proper 
 training for heaven. It brings out the Christian character, and 
 fits it for the skies. There may be inestimable advantages, all of 
 which we may not see, in subjecting the Christian to a process of 
 training in overcoming his sins, and in producing confidence in 
 God, before he is admitted to his state of final rest, (e) It is lit 
 and proper that he should engage here in the service of Him who 
 has redeemed him. He has been ransomed by the blood of Christ, 
 and God has the highest claim on him in all the conflicts and toils, 
 in all the labours and services, to which he may be subjected in this 
 life. H In'hope. See Note, chap. v. 4. Hope has reference to the 
 future ; and in this state of the Christian, he sighs for deliverance, 
 and expects it. 
 
 21. Because. This is the ground of his hope, and this sustains 
 him now. It is the purpose of God that deliverance shall be 
 granted, and this supports the Christian amidst the trials to which 
 he is subjected here. The hope is, that this same renewed man 
 shall be delivered from all the toils, and cares, and sins of this state. 
 If The creature itself. The very soul that is renewed ; the ransomed 
 man without essential change. It will be the same being, though 
 purified ; the same man, possessed of the same body and soul, 
 though freed from all the corruptions of humanity, and elevated 
 above all the degradations of the present condition. The idea is 
 everywhere presented, that the identical person shall be admitted 
 to heaven without essential change, 1 Cor. xv. 35 38, 42 44. 
 That this is the hope of all Christians, see 2 Pet. iii. 13. IT From 
 the, bondage of corruption. This does not differ materially from 
 " vanity," ver. 20. It implies that this state is not a willing state, 
 or not a condition of choice, but is one of bondage or servitude, 
 (see chap. vii. 15 24 ;) and that it is a corrupt, imperfect, perish- 
 ing condition. It is one that leads to sin, and temptation, and 
 conflict, and anxiety. It is a condition often which destroys the 
 peace, mars the happiness, dims the hope, enfeebles the faith, and 
 weakens the love of Christians ; and this is called the bondage of 
 corruption. It is also one in which temporal death has dominion, 
 and in the bondage of which believers as well as unbelievers shall 
 be held. Yet from all this bondage the children of God shall be 
 delivered. U The glorious liberty. Greek, The freedom of the 
 glory of the children of God. This is, (1,) liberty. It is freedom 
 from the bondage under which the Christian groans. It will be 
 freedom from sin ; from corruption ; from evil desires ; from 
 calamity ; from death. The highest freedom in the universe is that 
 which is enjoyed in heaven, where the redeemed are under the 
 sovereignty and government of their King, but where they do that,
 
 A. D. 57.] CHAPTER VIII. 213 
 
 22 For we know that ' the 
 whole creation groaneth and 
 
 1 Or, every creature. 
 
 travaileth in pain together 
 until now. 
 
 and that only, whioh they desire. All is slavery but the service of 
 God ; all is bondage but that law which accords with the supreme 
 wish of the soul, and where commands accord with the perfect 
 desires of the heart. (2.) This is glorious liberty. It is encom- 
 passed with majesty ; attended with honour ; crowned with splen- 
 dour. The heavenly world is often described as a state of glory. 
 Note, chap. ii. 10. IT Of the children of God. That the children 
 of God shall enjoy. 
 
 22. For we know. The sentiment of this verse is designed as an 
 illustration of what had just been said. IT That the whole creation. 
 Margin, " every creature." This expression has been commonly 
 understood as meaning the same us "the creature" in vers. 20, 21. 
 But I understand it as having a different signification; and as 
 being used in the natural and usual signification of the word crea- 
 ture, or creation. It refers, as I suppose, t9 the whole animate 
 creation ; to all living beings ; to the state of all created things 
 here, as in a condition of pain and disorder, and groaning and 
 death. Everything which we see ; every creature which lives, is 
 thus subjected to a state of servitude, pain, vanity, and death. 
 The reasons for supposing that this is the true interpretation are, 
 (1.) That the apostle expressly speaks of "the whole creation," 
 of every creature, qualifying the phrase by the expression " we 
 know," as if he was drawing an illustration from a well-under- 
 stood, universal fact. (2.) This interpretation makes consistent 
 sense, and makes the verse have a direct bearing on the argument. 
 It is just an argument from analogy. He had (vers. 20, 21) said 
 that the condition of a Christian was one of bondage and servitude. 
 It was an imperfect, humiliating state ; one attended with pain, 
 sorrow, and death. This might be regarded as a melancholy 
 description ; and the question might arise, why was not the Chris- 
 tian at once delivered from this? The answer is in this verse. 
 It is just the condition of everything. It is the manifest principle 
 on which God governs the world. The whole creation is in just 
 this condition; and we are not to be surprisedj therefore, if it is the 
 condition of the believer. It is a part of the universal system of 
 things ; it accords Avith everything we see ; and we are not to be 
 surprised that the church exists on the same principle of adminis- 
 tration in a state of bondage, imperfection, sorrow, and sighing 
 for deliverance. H Groaneth. Greek, Groans together. All is 
 united in a condition of sorrow. The expression denotes mutual 
 and universal grief. It is one wide and loud lamentation, in which 
 a dying world unites; and in which it has united "until now." 
 IT And travaileth, in pain together. This expression properly denotes 
 the extreme pain of parturition. It also denotes any intense agony, 
 or extreme suffering ; and it means here that the condition of all 
 things has been that of intense, united, and continued suffering ; 
 in other words, that we are in a world of misery and death. This 
 has been united; all have partaken of it: it has been intense; all
 
 ROMANS. A. D. 57. 
 
 23 And not only they, 
 but ourselves also, \vliich 
 have the first-fruits* of the 
 Spirit, even we ourselves 
 
 h Eph. i. 14. 
 
 groan within ourselves, 
 waiting for the adoption, to 
 wit, the redemption d of our 
 body. 
 
 c 2 Cor. v. C, 4. d Luke xxi. 28. 
 
 endure much : it has been unremitted; every age has experienced 
 the repetition of the same thing. IT Until now. Till the timo 
 when the apostle wrote. It is equally true of the time since he 
 wrote. It has been the characteristic of every age. It is remark- 
 able that the apostle does not here say of "the whole creation," 
 that it had any hope of deliverance; an additional consideration 
 that shcfws that the interpretation above suggested is correct, vers. 
 20, 21, 23. Of the sighing and suffering universe he says nothing 
 with respect to its future state. He does not say that the suffering 
 brutal creation shall be compensated, or shall be restored or raised 
 up. He simply adverts to the fact that it suffers, as an illustration 
 that the condition of the Christian is not singular and peculiar. 
 The Scriptures say nothing of the future condition of the brutal 
 creation. 
 
 23. And not only they. Not only the creation in general. IT But 
 ourselves also. Christians. U Which have the first-fruits of the 
 Spirit. The word used (oTrctpxV) denotes, properly, the first-fruits 
 of the harvest ; the portion that was first collected and consecrated 
 to God as an offering of gratitude, Deut. xxvi. 2 ; Exod. xxiii. 19 ; 
 Numb, xviii. 12. Hence the word means that which is first in 
 order of time. Here it means, as I suppose, that the Christians of 
 whom Paul was speaking had partaken of the first influences of 
 the Spirit, or had been among the first partakers of his influences 
 in converting sinners. The Spirit had been sent down to attend 
 the preaching of the gospel, and they were among the first wl< > 
 had partaken of those influences. Some, however, have under- 
 stood the word to mean a pledge, or earnest, or foretaste of joy.s 
 to come. This idea has been attached to the word because the 
 iirst-fruits of the harvest were a pledge of the harvest, an evidence 
 that it was ripe, etc. But the word does not seem to be used in 
 this sense in the New Testament. The only places where it occurs 
 are the following: Rom. viii. 23; xi. 16;* xvi. 5; 1 Cor. xv. 20, 
 23; xvi. 15; James i. IS ; Rev. xiv. 4. If Groan within ourselves. 
 We sigh for deliverance. The expression denotes strong internal 
 desire ; the deep anguish of spirit when the heart is oppressed 
 with anguish, and earnestly wishes for succour. II Waiting for 
 the adoption. Waiting for the full blessings of the adoption. 
 Christians are adopted when they are converted, (ver. 15,) but 
 they have not been yet admitted to the full privileges of their 
 adoption into the family of God. Their adoption when they are 
 converted is secret, and may at the time be unknown to the world. 
 The fulness of the adoption, their complete admission to the privi- 
 leges of the sons of God, shall be in the day of judgment, in the 
 presence of the universe, and amidst the glories of the final con- 
 summation of all things. This adoption is not different from the 
 first, but is the completion of the act of grace when a sinner is
 
 A.D. 57.] CHAPTER VIII. 215 
 
 24 For we are saved by 
 hope : but hope that is seen 
 is not hope : for what a 
 
 man seeth, why doth he 
 yet hope ' for ? 
 
 25 But if we hope for that 
 
 e C Cor. v. 7. 
 
 received into the family of God. IT The redemption of the body. 
 The complete recovery of the body from death and corruption. 
 The particular and striking act of the adoption in the day of judg- 
 ment will be the raising up of the body from the grave, and 
 rendering it immortal and eternally blessed. The particular effects 
 of the adoption in this world are on the soul. The completion 
 of it on the last day will be seen particularly in the body ; and 
 thus the entire man shall be admitted into the favour of God, and 
 restored from all his sins and all the evil consequences of the fall. 
 The apostle here speaks the language of every Christian. The 
 Christian has joys which the world does not know; but he has 
 also sorrows ; he sighs over his corruption ; he is in the midst ot 
 calamity ; he is going to the grave ; and he looks forward to that 
 complete deliverance, and to that elevated state, when, in thr- 
 presence of an assembled universe, he shall be acknowledged as a 
 child of God. This elevated privilege gives to Christianity its 
 high value ; and the hope of being acknowledged in the presence 
 of the universe as the child of God the hope of the poorest and 
 the humblest believer is of infinitely more value than the pros- 
 pect of the most princely inheritance, or of the brightest crown 
 that a monarch ever wore. 
 
 24. For we are saved by hope. It cannot be said that hope is the 
 instrument or condition of salvation. Most commentators have 
 understood this as meaning that we have as yet attained salvation 
 only in hope ; that we have arrived only to a condition in which 
 we hope fox future glory ; and that we are in an attitude of waiting 
 for the future state of adoption. But perhaps the word saved may 
 mean here simply, we are Jtept, preserved, sustained in our trials, 
 by hope. Our trials are so great that nothing but the prospect of 
 future deliverance would uphold us ; and the prospect is sufficient 
 to enable us to bear them with patience. This is the proper 
 moaning of the word save; and it is often thus used in the New 
 Testament. See Matt. viii. 25 ; xvi. 25 ; Mark iii. 4 ; viii. 35. 
 The Syriac renders this, " For by hope we live." The Arabic, 
 "We are preserved by hope." Hope thus sustains the soul in 
 the midst of trials, arid enables it to bear them without a murmur. 
 IT But hope tliat is seen. Hope is a complex emotion, made up oi 
 an earnest desire, and an expectation of obtaining an object. I; 
 has reference, therefore, to that which is at present unseen. But 
 when the object is seen, and is in our possession, it cannot be said 
 to be an object of hope. The word hope here means the object of 
 hope, the thing hoped for. IF What a man seeth. The word seeth 
 is used here in the sense of possessing, or enjoying. What a man 
 already possesses he cannot be said to hope for. If Why. How. 
 What a man actually possesses, hoio can he look forward to it 
 wfth anticipation * 
 
 25. But if we hope, etc. The effect here stated is one which
 
 216 ItOMANS. [A.D. u7 
 
 should pray for as we ought : 
 but f the Spirit itself maketh 
 intercession for us with 
 groanings which cannot be 
 uttered. 
 
 / Zech. xii. 10. 
 
 we see not, then do we with 
 patience wait for it. 
 
 26 Likewise the Spirit 
 a-lso hclpeth our infirmities : 
 for we know not what we 
 
 exists everywhere. Where there is a strong desire for an object, 
 and a corresponding expectation of obtaining it which constitutes 
 true hope then we can wait for it with patience. Where there 
 is a strong desire without a corresponding expectation of obtaining 
 it, there is impatience. As the Christian has a strong desire of 
 future glory, and as he has an expectation of obtaining it just in 
 proportion to that desire, it follows that he may bear trials and 
 persecutions patiently in the hope of his future deliverance. Com- 
 pared with our future glory, our present sufferings are light, and 
 but for a moment, 2 Cor. iv. 17. In the hope of that blessed 
 eternity which is before him, the Christian can endure the severest 
 trial, and bear the intensest pain without a murmur. 
 
 26. Likeioise the Spirit. This introduces a new source of conso- 
 lation and support, that which is derived from the Spirit. It is a 
 continuation of the argument of the apostle, to show the sustaining 
 power of the Christian religion. The " Spirit" here undoubtedly 
 refers to the Holy Spirit, who dwells in us, and who strengthens 
 us. U Helpeth. This word properly means, to sustain with us ; 
 to aid us in supporting. It is applied usually to those who unite 
 in supporting or carrying a burden. The meaning may be thus 
 expressed: "he greatly assists or aids us." f Our infirmities. 
 Assists us in our infirmities, or aids us to bear them. The word 
 infirmities refers to the weaknesses to which we are subject, and to 
 our various trials in this lifo. The Spirit helps us in this, (1,) by 
 giving us strength to bear them ; (2) by exciting us to make efforts 
 to sustain them; (3) by ministering to us consolations, and truths, 
 and views of our Christian privileges, that enable us to endure our 
 trials. If For tee know not, etc. This is a specification of the aid 
 which the Holy Spirit renders us. The reasons why Christians 
 do not know what to pray for maybe, (1,) that they do not know 
 what would be really best for them. (2.) They do not know what 
 God might be willing to grant them. (3.) They are to a great 
 ( xtent ignorant of the character of God, the reason of his dealings, 
 the principles of his government, and their own real wants. (4.) 
 They are often in real, deep perplexity. They arc encompassed 
 with trials, exposed to temptations, feeble by disease, and subject 
 to calamities. In these circumstances, if left alone, they would 
 neither be able to bear their trials, nor know what to as'k at the 
 hand of God. f But the Spirit itself. The Holy Spirit, vcrs. 9 
 U Malicth intercession. The word here used vtrepevrvyxdvei 
 occurs nowhere else in the New Testament. The word evrvy- 
 Xo-vta however, is used several times. It means, properly, to be 
 present with any one for the purpose of aiding, as an advocate does 
 1:1 a court of justice; hence to intercede for any one, or to aid or 
 assist in any manner. In this place it simply means that the Holy
 
 A:D. 57.] CHAPTER VIII. 217 
 
 27 And he ' that search- 
 eth the hearts knoweth what 
 is the mind of the Spirit, 
 because ' he maketh inter- 
 
 g Jer. xvii. 10; Rev. ii. S3. 1 Or, that 
 
 cession for the saints accord- 
 ing '' to the will of God. 
 
 28 And we know ' that 
 all things work together for 
 
 h 1 John v. 14. 
 t Psa. xlvi. 1, 2 ; Heb. xii. 612. 
 
 Spirit greatly assists or aids us ; not by praying for us, but in our 
 prayers and infirmities. IT With groanings. With sighs, or that 
 deep feeling and intense anxiety which exists in the oppressed and 
 burdened heart of the Christian. IT Which cannot be littered. Or 
 rather, perhaps, which is not uttered : those emotions which are 
 too deep for utterance, or for expression in articulate language. 
 This does not mean that the Spirit produces these groanings ; but 
 that in these deep-felt emotions, when, the soul is oppressed and 
 overwhelmed, he lends us his assistance and sustains us. The 
 phrase may be thus translated : " The Spirit greatly aids or sup- 
 ports us in those deep emotions, those intense feelings, those in- 
 ward sighs, which cannot be expressed in language, but which he 
 enables us to bear, and which are understood by Him that search- 
 eth the hearts." 
 
 27. And he that searcheth the hearts. God. To search the heart 
 is one of his attributes which cannot be communicated to a creature, 
 Jer. xvii. 10. II Knoweth what is the mind of the Spirit. Knows the 
 desires which the Holy Spirit excites and produces in the heart. 
 He does not need that those deep emotions should be expressed in 
 words ; he does not need the eloquence of language to induce him 
 to hear ; but he sees the anxious feelings of the soul, and is ready 
 to aid and to bless. IT Maketh intercession for the saints. Aids 
 and directs Christians. II According to the will of God. Greek, 
 " According to God." It is according to his will in the following 
 respects : (1.) The Spirit is given according to his will. It is his 
 gracious purpose to grant his aid to all who truly love him. (2.) 
 The desires which he excites in the heart of the Christian are those 
 which are according to his will ; they are such as God wishes to 
 exist the contrite, humble, and penitent pleading of sinners for 
 mercy. (3.) He superintends and guards Christians in their 
 prayers. It is not meant that they are infallible, or that they never 
 make an improper petition, or have an improper desire ; but that 
 he has a general superintendence over their minds, and that so far 
 as they will yield themselves to his direction, they shall not be led 
 into error. That man is most safe w r ho yields himself most entirely 
 to the influence of the Holy Spirit. And the doctrine here stated 
 is one that is full of consolation to the Christian. We are poor, 
 and needy, and ignorant, and blind ; we are the creatures of a day, 
 and are crushed before the moth. But in the midst of our feeble- 
 ness, we may look to God for the aid of his Spirit, and rejoice in 
 his presence, and in his power to sustain us in our sighings, and to 
 guide us in our wanderings. 
 
 28. And tee know. This verse introduces another source of con- 
 eolation and support, drawn from the fact that all things are under 
 the direction of an infinitely wise Being, who has purposed the
 
 218 ROMANS. [A.D. 57. 
 
 pood to them that love called according to his pur- 
 God, to them who are the pose. 
 
 salvation of the Christian, and who has so appointed all things 
 that they shall contribute to it. IT All things. All our afflictions 
 and trials ; all the persecutions and calamities to which \ve arc 
 exposed. Though they are numerous and long-continued, yet 
 they arc among the means that are appointed for our welfare. 
 IF Work together for good. They shall co-operate ; they shall 
 mutually contribute to our good. They take off our affections 
 from this world ; they teach us the truth about our frail, transitory, 
 and dying condition ; they lead us to look to God for support, and 
 to heaven for a final home ; and they produce a subdued spirit, a 
 humble temper, a patient, tender, and kind disposition. This has 
 been the experience of all saints ; and at the end of life they have 
 been able to say it was good for them to be afflicted, Psa. cxix. 67,71 ; 
 Jer. xxxi. 18, 19 ; Heb. xii. 11. 11 For good. For our real welfare ; 
 for the promotion of true piety, peace, and happiness in our hearts. 
 U To them that love God. This is a characteristic of true piety. 
 To them, afflictions are a blessing ; to others, they often prove 
 otherwise. On others they are sent as chastisements ; and they 
 produce murmuring, instead of peace ; rebellion, instead of sub- 
 missiqn; and anger, impatience, and hatred, instead of calmness, 
 patience, and love. The Christian is made a better man by receiv- 
 ing afflictions as they should be received, and by desiring that 
 they should accomplish the purpose for which they are sent ; the 
 sinner is made more hardened by resisting them, and refusing to 
 submit to their obvious intention and design. IT To them icho arc 
 the called. Christians are often represented as called of God. The 
 word (KA^TOIS) is sometimes used to denote an external invitation, 
 offer, or calling, Matt. xx. 16; xxii. 14. But excepting k these 
 places, it is used in the New Testament to denote those wh o had 
 accepted the call, and were true Christians, Rom. i. 6, 7 ; 1 Cor. i. 
 2, 24 ; Rev. xvii. 14. It is evidently used in this sense here to 
 denote those who were true Christians. The connexion, as well 
 as the usual meaning of the word, requires us thus to understand 
 it. Christians are said to be called because God has invited them 
 to be saved, and has sent into their hearts such an influence as to 
 make the call effectual to their salvation. In this way their salva- 
 tion is to be traced entirely to God. IT According to his purpose. 
 The word here ten&ereA purpose (zpAOttriv') means, properly, a. im- 
 position, or a laying down anything in view of others ; and is thus 
 applied to the bread that was laid on the table of shew-bread, Matt. 
 ! ; Mark ii. 20 ; Luke vi. 4. Hence it means, when applied 
 10 the mind, a plan or purpose of mind. It implies that God had a 
 plan, purpose, or intention, in regard to all who became Christians. 
 They are not saved by chance or hap-hazard. God docs not con- 
 vert men without design ; and his designs are not new, but are 
 eternal. "What he does, he always meant to do. What it is right 
 for him to do, it was right always to intend to do. What God 
 hvays meant to do, is his purpose or plan. That he has such a 
 ->?e, in regard to the salvation of his people, is often affirmed,
 
 A. L'. .57.] CHAPTER VIII. 219 
 
 29 For whom he did | foreknow, * he also did 
 
 It 1 Peter i. e. 
 
 Rom. ix. 11 ; Eph. i. 11; iii. 11 ; 2 Ti. i. 9 ; Jer. xxxi. 3. This purpose of 
 saving his people is (1) one over which, a creature can have no 
 control ; it is according to the counsel of his own will, Eph. i. 11. 
 (2.) It is without any merit on the part cf the sinner a purpose 
 to save him by grace, 2 Tim. i. 9. (3.) It is eternal, Eph. iii. 11. 
 (4.) It is such as should excite lively gratitude in all who have 
 been inclined by the grace of God to accept the offers of eternal 
 life. They owe it to the mere mercy of God, and they should 
 acknowledge him as the fountain and" source of all their hopes of 
 heaven. 
 
 29. For whom he did foreknow. The word used here (irpotyvw) 
 has been the subject of almost endless disputes in regard to its 
 meaning in this place. The literal meaning of the word cannot be 
 a matter of dispute. It denotes, properly, to knoic beforehand ; to 
 be acquainted with future events. But whether it means* here 
 simply to know that certain persons u-ould become Christians, or 
 to ordain and constitute them to be Christians, and to be saved, 
 has been a subject of almost endless discussion. Without entering 
 at large into an investigation of the word, perhaps the following 
 remarks may throw light on it. (1.) It does not here have refer- 
 ence to all the human family ; for all are not, and have not, been 
 conformed to the image of his Son. It has reference, therefore, 
 only to those who would become Christians, and be saved. (2.) 
 It implies certain knowledge. It was certainly foreseen, in some 
 way, that they would believe, and be saved. There is nothing, 
 therefore, in regard to them that is contingent, or subject to doubt 
 in the Divine Mind, since it was certainly foreknown. (3.) The 
 event which was thus foreknown must have been, for some cause, 
 certain andjixed; since an uncertain event could not be possibly 
 foreknown. To talk of foreknowing a contingent event that is, 
 of foreknowing, an event as certain which may or may not exist is 
 an absurdity. (4.) In what way such an event became certain is 
 not determined by the use of this word. But it must have been 
 somehow in connexion with a Divine appointment or arrangement, 
 since in no other way can it be conceived to be certain. While 
 the tcord used here, therefore, does not of necessity mean to decree, 
 yet its use supposes that there was a purpose or plan ; and the 
 phrase is an explanation of what the apostle had just said, that it 
 was according to the purpose of God that they were called. This 
 passage does not affirm u~hy, or how, or on what grounds God fore- 
 knew that some of the human family would be saved. It simply 
 affirms the fact ; and the raode in which those who will believe 
 were designated must be determined from other sources. This 
 passage simply teaches that he knew them ; that his eye was fixed 
 on them ; that he regarded them as to be conformed to his Son ; 
 and that, thus knowing them, he designated them to eternal life. 
 The Syriac renders it in accordance with this interpretation : 
 "And from the beginning he knew them, and sealed them with 
 the image of his Son," etc. As, however, none would believe but 
 by the influences of his Spirit, it follows that they were not fore-
 
 _20 ROMANS. [A.D. 57 
 
 predestinate to be conformed 
 to the imas;e of his Son, 
 that he might be the first- 
 
 born among many brethren. 
 
 30 Moreover whom he 
 
 did predestinate, them he 
 
 known on account of any faith which they would themselves exer- 
 cise, or any good works which they would, themselves perform, but 
 according to the purpose or plan of God himself. If He also did 
 predestinate. See the meaning of the original of this word ex- 
 plained in Notes on chap. i. 4. See also Notes on Acts iv. 28, and 
 1 Cor. ii. 7. In these places the word evidently means to deter- 
 mine, purpose, or decree beforehand ; and it must have this mean- 
 ing here. No other idea could be consistent with the proper 
 nieaning of the word, or be intelligible. It is clear, also, that it 
 does not refer to external privileges, but to real conversion and 
 piety : since that to which they were predestinated was not the 
 external privilege of the gospel, but conformity to his Son, and 
 salvation. See ver. 30. No passage could possibly teach in 
 stronger language that it was God's purpose to save those who 
 will be saved. Eph. i. 5, " Having predestinated us unto the 
 adoption of children by Jesus Christ unto himself." Ver. 11, 
 " Being predestinated according to the purpose of Him who work- 
 eth all things after the counsel of his own will." If To be con- 
 formed to the image of his Son. To resemble his Son; to be of like 
 form with the image of his Son. We may learn here, (1,) that 
 God does not determine to save men, whatever their character may 
 be. The decree is not to save them in their sins, or whether they 
 be sinful or holy. But it has primary respect to their character. 
 It is that they should be holy ; and, as a consequence of this, that 
 they should be saved. (2.) The only evidence which we can 
 have that we are the subjects of his gracious purpose is, that we 
 are in fact conformed to the Lord Jesus Christ. For this was the 
 design of the decree. This is the only satisfactory proof of piety ; 
 and by this alone can we determine that we are interested in his 
 gracious plan of saving men. IT That he might be the first-born. 
 The first-born among the Hebrews had many peculiar privileges. 
 The idea here is, (1,) that Christ might be pre-eminent as the 
 model and exemplar ; that he might be clothed with peculiar 
 honours, and be so regarded in his church ; and yet, (2,) that he 
 might still sustain a fraternal relation to them ; that he might be 
 one in the same great family of God, where all are sons. Comp. 
 Heb. ii. 12 14. IT Many brethren. Not a few. The purpose of 
 God is that many of the human family shall be saved. 
 
 30. Moreover, etc. In this verse, in order to show to Christians 
 the true consolation to be derived from the fact that they are pre- 
 destinated, the apostle states the connexion between that predes- 
 tination and their certain salvation. The one implied the other. 
 fl Whom he did predestinate. All whom he did predestinate. 
 IT Them he also called. Called by his Spirit to become Christians. 
 He called, not merely by an external invitation, but in such a way 
 as that they in fact were justified. This cannot refer simply to an 
 external call of the gospel, since those who are here said to be called 
 r,rc said also to be justified and glorified. The meaning is, that
 
 A.D. 57.] CHAPTER VIII. 221 
 
 also called : l and whom he 
 called, them he also justi- 
 fied : m and whom he justi- 
 fied, them he also glorified." 
 31 What shall we then 
 
 / Heb. ix. 15. m I Cor. vi. 11. 
 
 say to these things? If" 
 God be for us, who can be 
 against us ? 
 
 32 He * that spared not 
 his own Son, but delivered 
 
 p chap v 
 
 there is a certain connexion between the predestination and the 
 call, which will be manifested in due time. The connexion is so 
 certain that the one infallibly secures the other. II He justified. 
 See Note, chap. iii. 24. Not that he justified them from eternity, 
 for this was not true ; and if it were, it would also follow that he 
 glorified them from eternity, which would be an absurdity. It 
 means that there is a regular sequence of events the predestination 
 precedes and secures the calling, and the calling precedes and 
 secures the justification. The one is connected in the purpose of 
 God with the other ; and the one, in fact, does not take place 
 without the other. The purpose was in eternity ; the calling and 
 justifying in time. IT Them he also glorified. This refers probably 
 to heaven. It means that there is a connexion between justifica- 
 tion and glory. The one does not exist without the other in its 
 own proper time ; as the calling does not subsist without the act 
 of justification. This proves, therefore, the doctrine of the perse- 
 verance of the saints. There is a connexion infallible and ever- 
 existing between the predestination and the final salvation. They 
 who are subjects of the one are partakers of the other. That this 
 is the sense is clear, (1,) because it is the natural and obvious 
 meaning of the passage ; (2,) because this only would meet the 
 design of the argument of the apostle. For how would it be a 
 source of consolation to say to them, that whom God foreknew he 
 predestinated, and whom he predestinated he called, and whom he 
 called he justified, and whom he justified might fall away and be 
 lost for ever? 
 
 31. What shall we then say, etc. What fairly follows from the 
 facts stated ? or what conclusion shall we draw in regard to the 
 power of the Christian religion to support us in our trials from the 
 considerations which have been stated ? What the influence is he 
 proceeds to state. H If God be for vs. Be on our side, or is our 
 friend, as he has shown himself to be by adopting us, (ver. 15,) by 
 granting to us his Spirit, (vers. 16, 17, 26, 27,) and by his gracious 
 purpose to save us, (vers. 29, 30.) IT Who can be against tis? 
 Who can injure or destroy us ? Sinners may be against us, and 
 so may the great enemy of our souls, but their power to destroy us 
 is taken away. God is more mighty than all our foes ; and he can 
 defend and save us. See Psa. cxviii. 6, " The Lord is on my side, 
 I will not fear what man can do unto me." The proposition ad- 
 vanced in this verse Paul proceeds to illustrate by various speci- 
 fications, which continue to the end of the chapter. 
 
 32. He that spared not. Who did not retain, or keep from suffer- 
 ing and death. IT His own Son. Who thus gave the highest proof 
 of lore that a father could give, and the highest demonstration of his
 
 222 ROMANS. [ A D. 67 
 
 him up for us all, how shall 
 he not with him also freely 
 give us all things ? 
 
 33 Who ? shall lay any 
 
 q Isa. I. 8, 9. 
 
 thing to the charge of God's 
 elect? It r is God thatjusti- 
 fieth. 
 
 r Rev. xii. 10, 11. 
 
 willingness to do good to those for \vhom lie gave him. IT But 
 delivered him up. Gave him into the hands of men, and to a cruel 
 death. Note, Acts ii. 23. IT For us all. For all Christians. The 
 connexion requires that this expression should be understood here 
 with this limitation. The argument for the security of all Chris- 
 tians is here derived from the fact, that God had shown them 
 equal love in giving his Son for them. It was not merely for the 
 apostles ; not only for the rich, and the great ; but for the most 
 humble and obscure of the flock of Christ. For them he endured 
 as severe pangs, and expressed as much love, as 'for the rich and 
 the great that shall be redeemed. The most humble and obscure 
 believer may derive consolation from the fact that Christ died for 
 him, and that God has expressed the highest love for him which 
 we can conceive to be possible. TI How shall he not. His giving 
 his Son is a proof that he will give to us all tilings that we need. 
 The argument is from the greater to the less. He that has given 
 the greater gift will not witlihold the less. If All things. All 
 things that may be needful for our welfare. These things he will 
 give freely ; without money and without price. His first great 
 gift, that of his Son, was a free gift ; and all others that we may 
 need will be given in a similar manner. It is not by money, nor 
 by our merit, but it is by the mere mercy of God ; so that from the 
 beginning to the end of the work it is all of grace. We see here 
 (1) the privilege of being a Christian. He has the friendship of 
 God ; has been favoured with the highest proofs of Divine love ; and 
 has assurance that he shall receive all that he needs. (2.) He has 
 evidence that God will continue to be his friend. lie that has 
 given his Son to die for his people will not withdraw the lesser 
 mercies that may be necessary to secure their salvation. The 
 argument of the apostle here, therefore, is one that strongly shows 
 that God will not forsake his children, but will keep them to 
 eternal life. 
 
 33. Who shall lay any thing to the charge ? This expression is 
 taken from courts of law, and means, who shall accuse, or condemn, 
 or so charge with crime before the tribuna* of God as to cause 
 their condemnation ? H God's elect. His chosen people. Those 
 who have been chosen according to his eternal purpose. Note, 
 ver. 28. As they are the chosen of God, they are dear to him ; 
 and as he purposed to save them, he will do it in such a way as 
 that none can bring against them a charge that would condemn 
 them. TT It is God that justifieth. That is, who has pardoned 
 them, and admitted them to his favovu- ; and pronounced them 
 just in his sight. Note, ch. i. 17 ; iii. 24. It would be absurd to 
 suppose that he would again condemn them. The fact that he has 
 justified them is, therefore, a strong proof that they will be saved. 
 This may be read with much force as a question, " "Who shall lay
 
 A.D. 57.] CHAPTER VIII. 223 
 
 34 Who is he that con- 
 demneth ? It is Christ that 
 died, -yea rather, that is risen 
 
 right hand of God, who also 
 maketh intercession for us. 
 35 Who shall separate us 
 
 again, who is even at the from the love of Christ ? 
 
 any thing to the charge of God's elect ? Shall God who justifieth ?" 
 The Greek mil bear either mode of rendering. The passage 
 implies that there would be a high degree of absurdity in supposing 
 that the same Being would both justify and condemn the same 
 individual. The Christian, therefore, is secure. 
 
 34. Who is he that condemneth"? Who shall pass sentence of 
 condemnation, and consign to perdition? The office of passing 
 sentence of condemnation on men shall pertain to Christ, the 
 Judge of quick and dead, and the apostle proceeds to say that it 
 was certain that he would not condemn the elect of God. They 
 were therefore secure. H It is Christ that died. Or, as it may be 
 rendered, "Shall Christ, who has died, condemn them?" The 
 argument here is, that as Christ died to save them, and not to 
 destroy them, he will not condemn them. His death for them is 
 a security that he will not condemn them. As he died to save 
 them, and as they have actually embraced his salvation, there is 
 the highest security that he will not condemn them. This is the 
 first argument for their security from the death of Christ. II Yea 
 rather, that is risen again. This is a second consideration for their 
 security from his work. He rose for their justification, (Note, ch. 
 iv. 25 ;) and as this was the object which he had in view, it 
 follows that he will not condemn them. IT Who is even at the right 
 hand of God. Invested with power, and dignity, and authority in 
 heaven. This is a third consideration to show that Christ will not 
 condemn us, and that Christians are secure. He is clothed with 
 power ; he is exalted to honour ; he is placed at the head of all 
 things. And this solemn enthronement and investiture with 
 power over the universe, is with express reference to the salvation 
 of his church and people, Matt, xxviii. 18, 19; John xvii. 2; 
 Eph. i. 20 -23. The Christian is, therefore, under the protection 
 of Christ, and is secure from being condemned by him. II Whn 
 also maketh intercession for us. Note, ver. 26. Who pleads our 
 cause ; who aids and assists us ; who presents our interests before 
 the mercy-seat in the heavens. For this purpose he ascended to 
 heaven, Heb. vii. 25. This is the fourth consideration which the 
 apostle urges for the security of Christians drawn from the work 
 of Christ. By all these, he argues their complete security from 
 being subject to condemnation by him who shall pronounce the 
 doom of all mankind, and therefore their complete safety in the 
 day oi judgment. Having the Judge of all for our friend, we are safe. 
 
 35. Who shall separate us. That is, finally or entirely separate 
 us. This is a new argument of the apostle, showing his strong 
 confidence in the safety of the Christian. II From the love of 
 Christ. This expression is ambiguous ; and may mean either our 
 love to Christ, or his love to us. I understand it in the former 
 sense;, and suppose it means, " Who shall cause us to cease to love 
 the Saviour : " In other words, the love which Christians have fos
 
 224 ROMANS. JA.D. 57. 
 
 shall tribulation, or distress, 
 or persecution, or famine, 
 or nakedness, or peril, or 
 sword ? 
 
 36 As it is written, 'For 
 
 thy sake we are killed all 
 the day long ; we are ac- 
 counted as sheep for the 
 slaughter. 
 
 t Psa. xliv. 22 ; 1 Cor. xv. 30, 31. 
 
 their Redeemer is so strong, that it will surmount and survive all 
 opposition and all trials. The reason for so understanding the 
 expression is, that it is not conceivable how afflictions, etc., should 
 have any tendency to alienate Christ's love from ii-s ; but their sup- 
 posed tendency to alienate our love from him might be very strong. 
 They are endured in his cause. They are caused, in a good degree, 
 by professed attachment to him. The persecutions and trials to 
 which Christians are exposed on account of their professed attach- 
 ment to him, might be supposed to make them weary of a service 
 that involved so many trials. But no, says the apostle. Our love 
 for him is so strong that we are willing to bear all ; and nothing 
 that these foes of our peace can do, can alienate us from him and 
 from his cause. The argument, therefore, is drawn from the strong 
 love of a Christian to his Saviour ; and from the assurance that 
 nothing would be able to separate him from that love. IT Shall 
 tribulation. Atyts. Note, chap. ii. 9. The word properly refers 
 to pressure from without ; affliction arising from external causes. 
 It means however, not unfrequently, trial of any kind. IT Or dis- 
 tress. (TTtvoxupla. This word properly means, narrowness of place; 
 and then, great anxiety and distress of mind, such as arises when 
 a man does not know where to turn himself, or what to do for 
 relief. It refers, therefore, to distress or anxiety of mind such as 
 the early Christians were often subject to from their trials and 
 persecutions. 2 Cor. vii. 5, " Without were fightings, within were 
 fears." See Note, Rom. ii. 9. II Or persecution. Note, Matt. v. 
 11. To these the early Christians were constantly exposed. IT Or 
 famine. To this they were also exposed as the natural result of 
 being driven from home, and of being often compelled to wander 
 amidst strangers, and in deserts and desolate places. IT Or peril. 
 Danger of any kind. IT Or sword. The sword of persecution ; the 
 danger of their lives to which they were constantly exposed. A s 
 all these things happened to them in consequence of their professed 
 attachment to Christ, it might be supposed that they would tend 
 to alienate their minds from him. But the apostle was assured 
 that they had not this power, but that their love to the Saviour 
 was so strong as to overcome all, and to bind them unalterably to 
 his cause in the midst of the deepest trials. The fact is, that the 
 more painful the trials to which they are exposed on his account, 
 the more strong and unwavering is their love to him, and their 
 confidence in his ability to save. 
 
 36. As it is written." Psa. xliv. 22. This passage the apostle 
 quotes not as having originally reference to Christians, but as aptly 
 descriptive of their condition. The condition of saints in the 
 time of the psalmist was similar to that of Christians in the time 
 of Paul. The same language would express both. IT For thy sake.
 
 A. D. 57.] CHAPTER VIII. 225 
 
 37 Nay, in ' all these 
 things we are more than 
 conquerors through him * 
 
 that loved us. 
 
 38 For I am persuaded 
 that "neither death, nor life 
 
 / 1 Cor. xv. 57. u Jude 24. I v John x. 8. 
 
 In thy cause ; or on account of attachment to thee. 1 We are killed. 
 AVe are subject to, or exposed to death. AVe endure suffering 
 equivalent to dying. Comp. 1 Cor. iv. 9, " God hath set forth ua 
 the apostles last, as it were appointed to death." "IT All the day long. 
 Continually ; constantly. There is no intermission to our danger, 
 and to our exposure to death. U We are accounted. AVe are 
 reckoned ; we are regarded, or dealt with. That is, our enemies 
 judge that we ought to die, and deem us the appropriate subjects 
 of slaughter, with as little concern or remorse as the lives of sheep 
 are taken. 
 
 37. Nay. But. Notwithstanding our severe pressures and trials. 
 IT In all these things. In the very midst of them ; while we are 
 enduring them, we are able to triumph. Comp. 1 Cor. xv. 57. 
 *~ We are more than conquerors. AVe gain the victory. That is, 
 they have not power to subdue us ; to alienate our love and confi- 
 dence ; to produce apostasy. We are the victors, not they. Our 
 faith is not destroyed ; our love is not diminished ; our hope is 
 not blasted. But it Ls not simple victory ; it is not mere life, and 
 continuance of what we had before ; it is more than simple tri- 
 umph ; it augments our faith, increases our strength, expands our 
 love to Christ. The word used here is a strong, emphatic expres- 
 sion, such as the apostle Paul often employs, (comp. 2 Cor. iv. 17,) 
 and which is used with great force and appropriateness here. 
 U Through him, etc. Not by their own strength or power. It was 
 by the might of the Saviour, and by his power pledged to them, 
 and confirmed by the love evinced when he gave himself for them. 
 Comp. Phil. iv. 13, "I can do all things through Christ which 
 strengtheneth me." 
 
 38. For I am persuaded. I have a strong and unwavering confi- 
 dence. Latin Vulgate, " / am certain." The expression here im- 
 plies unwavering certainty. IT Neither death. Neither the fear of 
 death, nor all the pains and tortures of the dying scene, even in 
 the most painful trials of persecution ; death in no form. H Nor 
 life. Nor the hope of life ; the love of life ; the offer of life made 
 to us by our persecutors, on condition of abjuring our Christian 
 faith. The words evidently refer to times of persecution ; and it 
 was not uncommon for persecutors to offer life to Christians, on 
 condition of their renouncing attachment to the Saviour, and offer- 
 ing sacrifice to idols. All that was demanded in the times of 
 persecution under the Roman emperors was, that they should throw 
 a few grains of incense on the altar of a heathen god, as expressive 
 of homage to the idol. But even this they would not do. The 
 hope of life on so very easy terms would not, could not, alienate 
 them from the love of Christ. IT Nor angels. It seems to be apparent 
 that gcod angels cannot be intended here. The apostle was saying 
 that nothing would separate Christians from the love of Christ 
 Of course, it would be implied that the things which he specifies
 
 226 flOMANS. f A. D. 67. 
 
 nor angels, nor principalities, 
 nor powers, nor things pre- 
 sent, nor things to come, 
 39 Nor height, nor depth, 
 
 nor any other creature, shall 
 be able to separate us from 
 the love of God, which is in 
 Christ Jesus our Lord. 
 
 might be supposed to have some power or tendency to do it. But 
 it is not conceivable that good angels, who are "sent forth to minister 
 for them who shall be heirs of salvation," (Heb. i. 14,) should seek 
 to alienate the minds of Christians irom the Saviour, or that their 
 influence should have any such tendency. It seems to be clear, 
 therefore, that he refers to the designs and temptations of evil 
 spirits. The word angels is applied to evil spirits in Matt. xxv. 41 ; 
 1 Cor. vi. 3. U Nor principalities. a.px<d. This word usually 
 refers to magistrates and civil rulers. But it is also applied to evil 
 angels, as having dominion over men. Eph. vi. 12, " For we wrestle 
 against principalities." Col. ii. 15, "And having spoiled prin- 
 cipalities." 1 Gor. xv. 24, ""When he shall have put down all 
 rule," Greek, opxV- Some have supposed that it refers here to 
 magistrates, and those in authority, who persecuted Christians ; 
 but the connexion of the word with angels seems to require us to 
 understand it of evil spirits, f Nor powers. This word (Swdftfis) 
 is often applied to magistrates ; but it is also applied to evil spirits 
 that have dominion over men, 1 Cor. xv. 24. The ancient rabbins 
 also give the name powers to evil angels. (Schleusner.) There can 
 be no doubt that the Jews were accustomed to divide the angels of 
 heaven into various ranks and orders, traces of which custom we 
 find often in the Scriptures. And there is also reason to suppose 
 that they made such a division with reference to evil angels, re- 
 garding Satan as their leader, and other evil spirits, divided into 
 various ranks, as subordinate to him. See Matt. xxv. 41 ; Eph. 
 vi. 12 ; Col. ii. 15. To such a division there is probably reference 
 here ; and the meaning is, that no order of evil angels, however 
 powerful, artful, or numerous, would be able to alienate the hearts 
 of Christians from their Redeemer. U Nor things present. Calami- 
 ties and persecutions to which we are now subject. II Nor things 
 to come. Trials to which we may be yet exposed. It evinced strong 
 confidence to say that no possible trials should be sufficient to 
 destroy their love for Christ. 
 
 39. Nor height. This has been variously understood. Some 
 have regarded it as referring to evil spirits in the air ; others, to 
 high and lofty speculations in doctrine ; others, to heaven to all 
 that is in heaven. I regard it here as synonymous with prosperity, 
 honour, elevation in this life. The meaning is, that no possible cir- 
 cumstances in which Christians could be placed, though surrounded 
 with wealth, honour, splendour, and though elevated to rank and 
 office, could alienate them from the love of Christ. The tendency 
 of these things to alienate the mind, to engross the affections, and 
 to occupy the time, all know ; but the apostle says that even these 
 would not be sufficient to withdraw their strong love from the Lord 
 ^ Christ, f Nor depth. Nor the lowest circumstances of de- 
 pression, poverty, contempt, and want ; the very lowest rank of 
 life. H Nor any other creature. Nor any other created thing ; any
 
 A.D. 57.] CHAPTER IX. 227 
 
 other thing in the universe ; anything that can occur. This ex- 
 presses the most unwavering confidence that all who were Chris- 
 tians would certainly continue to love the Lord Jesus, and be saved. 
 IT Shall be able. Shall have power to do it. The love to Christ is 
 stronger than any influence which they can exert on the mind. 
 f The love of God". The love which wo have to God. If Which is 
 in Christ Jesus. Which is produced and secured by his work. Of 
 which he is the bond, the connecting link. It was caused by his 
 mediation; it is secured by his influence; it is in and through him, 
 and him alone, that men love God. There is no true love of God 
 which is not produced by tne work of Christ. There is no man 
 who truly loves the Father, who does not do it in and by the Son. 
 
 Perhaps there is no chapter in the Bible on the whole- so interest- 
 ing and consoling to the Christian as this ; and there certainly is 
 not to be found anywhere a specimen of more elevated, animated, 
 and lofty eloquence and argumentation. We may remark in view 
 of it, (1,) that it is the highest honour that can be conferred on 
 mortal man to be a Christian. (2.) Our trials in this life are 
 scarcely worth regarding in comparison with our future glory. 
 (3.) Calamities should be borne without a murmur ; nay, without 
 a sigh. (4.) The Christian has every possible security for his 
 safety. The purposes of God, the work of Christ, the aid of the 
 Holy Ghost, and the tendency of all events under the direction of 
 his Father and Friend, conspire to secure his welfare and salvation. 
 (5.) With what thankfulness, then, should we approach the God 
 of mercy. In the gospel we have a blessed and cheering hope, 
 which nothing else can produce, and which nothing can destroy. 
 Safe in the hands of God our Redeemer, we may commit our way 
 to him, whether it lead through persecutions, or trials, or sickness, 
 or a martyr's grave ; and triumphantly we may wait until the day 
 of our complete adoption the entire redemption of soul and body 
 shall fully come. 
 
 CHAPTER IX. 
 
 THIS chapter opens, in some degree, a new train of thought and 
 argumentation. Its main design probably was to meet objections 
 which would be alleged against the positions advanced and defended 
 in the previous parts of the epistle. In the previous chapters, Paul 
 had defended the position, that the barrier between the Jews and 
 Gentiles had been removed ; that the Jews could not be saved by 
 any external advantages which they possessed ; that all were alike 
 guilty before God ; and that there was but one way for Jews and 
 Gentiles of salvation by faith in Jesus Christ, chapters i. ii. iii. 
 He had stated the benefits of this plan, (chap, v.,) and showed its 
 bearing in accomplishing what the law of Moses could not effect in 
 overcoming sin, chap. vi. vii. In chap. viii. he had stated also on 
 what principles this was done ; that it was according to the pur- 
 pose of God the principle of electing mercy applied indiscrimin- 
 ately to the mass of guilty Jews and Gentiles. To this statement 
 two objections might arise : first, that it was unjust ; and second, 
 that the whole argument involved a departure from the promises 
 made to the Jewish nation. It might further be supposed that the
 
 228 ROMANS. [A. D. 57. 
 
 CHAPTER IX. 
 J SAY the truth in Christ, 
 I lie not, my conscience 
 
 also bearing me witness in 
 the Holy Ghost, 
 
 apostle had ceased to feel an interest in his countrymen, and had 
 become the exclusive advocate of the Gentiles. To meet these 
 objections and feelings seems to have been the design of this chap- 
 ter. He shows them, (1,) his unabated love for his countrymen, 
 and regard for their welfare, (vers. 1 5.) (2.) He shows them, 
 from their own writings, that the principle of election had existed 
 in former times in the case of Isaac, (vers. 7 13 ;) in the writings 
 of Moses, (ver. 15 ;) in the case of Pharaoh, (ver. 17 ;) and in the 
 prophecies of Hosea and Isaiah, (vers. 25 29.) (3.) He takes 
 occasion, throughout the chapter, to vindicate this principle of the 
 Divine administration ; to answer objections ; and to show that, on 
 the acknowledged principles of the Old Testament, a part of the 
 Jewish nation might be rejected ; and that it was the purpose of 
 God to call others to the privileges of the people of God, vers. 16, 
 1923, 25, 26, 2933. The chapter, therefore, has not reference 
 to national election, or to choice to external privileges, but has 
 direct reference to the doctrine of the election to salvation which 
 had been stated in chap. viii. To suppose that it refers merely to 
 external privileges, and national distinctions, makes the whole dis- 
 cussion unconnected, unmeaning, and unnecessary. 
 
 1. I say the truth. In what I am about to affirm respecting my 
 attachment to the nation and people. II In Christ. Most inter- 
 preters regard this as a form of an oath, as equivalent to calling 
 Christ to witness. It is certainly to be regarded, in its obvious 
 sense, as an appeal to Christ as the searcher of the heart, and as 
 the judge of falsehood. Thus the word translated " in" (&) is 
 used in the form of an oath in Matt. v. 3436 ; Rev. x. 6, Greek. 
 We are to remember that the apostle was addressing those who 
 had been Jews ; and the expression has all the force of an oath 
 by the Messiah. This shows that it is right, on great and solemn 
 occasions, and in a solemn manner, AND THUS ONLY, to appeal to 
 Christ for the sincerity of our motives, and for the truth of what 
 we say. And it shows, further, that it is right to regard the Lord 
 Jesus Christ as present with us, as searching the heart, as capable 
 of detecting insincerity, hypocrisy, and perjury, and as therefore 
 Divine, f My conscience. Conscience is that act of judgment of 
 the mind by which we decide on the lawfulness or unlawfulness 
 of our actions, and by whiqh we instantly approve or condemn 
 them. It exists in every man, and is a strong witness to our 
 integrity or to our guilt. IF Bearing me witness. Testifying to 
 the truth of what I say. H In the Holy Ghost. He does not spy 
 that he speaks the truth by or in the Holy Ghost, as he had said, 
 of Christ ; but that the conscience pronounced its concurring 
 testimony by the Holy Ghost ; that is, conscience as enlightened 
 and influenced by the Holy Ghost. It was not simply natural 
 conscience, but it was conscience under the full influence of the 
 Enlightencr of the mind and Sanctifier of the heart. The reason*
 
 A. D. 57.] CHAPTER IX. 229 
 
 2 That I have great heavi- 
 ness and continual sorrow^ 
 in my heart. 
 
 3 For I " could wish that 
 myself were accursed l from 
 Christ for my brethren, my 
 
 i w Exod. xxxii. 32. 1 Or, separated. 
 
 of this solemn asseveration are probably the following: (1.) His 
 conduct and his doctrines had led some to believe that he was an 
 apostate, and had lost his love for his countrymen. He had for- 
 saken their institutions, and devoted himself to the salvation of 
 the Gentiles. He here shows them that it was from no want of 
 love to them. (2.) The doctrines which he was about to state and 
 defend were of a similar character ; he was about to maintain that 
 no small part of his own countrymen, notwithstanding their privi- 
 leges, would be rejected and lost. In this solemn manner, there- 
 fore, he assures them that this doctrine had not been embraced 
 because he did not love them, but because it was solemn, though 
 most painful truth. He proceeds to enumerate their privileges as 
 a people, and to show to them the strength and tenderness of his 
 love. 
 
 2. Great heaviness. Great grief. H Continual sorrow. The 
 word rendered continual here must be taken in a popular sense. 
 Not that he was literally all the time pressed down with this 
 sorrow, but that whenever he thought on this subject he had 
 great grief; as we say of a painful subject, it is a source of con- 
 stant pain. The cause of this grief, Paul does not expressly men- 
 tion, though it is implied in what he immediately says. It was 
 the fact that so large a part of the nation would be rejected and 
 cast off. 
 
 3. For I could wish, etc. This passage has been greatly con- 
 troverted. Some have proposed to translate it, " I did wish," as 
 referring to a former state, when he renounced Christ, and sought 
 to advance the interests of the nation by opposing and defying 
 him. But to this interpretation there are insuperable objections. 
 (1.) The object of the apostle is not to state his former feelings, 
 but his present attachment to his countrymen, and willingness to 
 suffer for them. (2.) The proper grammatical construction of the 
 word used here is not I did wish, but I could desire ; that is, if the 
 thing were possible. It is not I do wish, or did wish, but I could 
 desire, ('Hux^urjj',) implying that he was willing now to endure it ; 
 that his present love for them was so strong, that he would, if 
 practicable, save them from the threatened ruin and apostasy. 
 (3.) It is not true that Paul ever did wish before his conversion 
 to be accursed by Christ, i. e. by the Messiah. He opposed Jesus 
 of Nazareth ; but he did not believe that he was the Messiah. At 
 110 time would he have wished to be devoted to destruction by the 
 Messiah, or by Christ. Nothing would have been more terrible to 
 a Jew ; and Saul of Tarsus never doubted that he was the friend 
 of the promised Messiah, and was advancing the true interests of 
 his cause, and defending the hopes of his natioh against an im- 
 postor. The word, therefore, expresses a feeling which the apostle 
 had, when writing this epistle, in regard to the condition and 
 prospects of the nation. U Were accursed from Christ. Might bo
 
 230 IIOMANS. [A.D. ;. 
 
 kinsmen according to the 
 
 flesh : 
 
 4 Who are Israelites; to 
 whom pertaineth the adop- 
 
 anathema by Christ (avdde/jux, elwxi a.wb TOV Xpiarov.) This passage 
 has been much controverted. The word rendered accursed (ana- 
 thema) properly means, (1,) anything that was set up, or set 
 apart, or consecrated to the gods in the temples, as spoils of war, 
 images, statues, etc. This is its classical Greek meaning. It has 
 a similar meaning among the Hebrews. It denoted that which 
 was set apart or consecrated to the service of God, as sacrifices or 
 offerings of any kind. In this respect it is used to express the 
 ; i-iise of the Hebrew word DTP!, anything devoted to Jehovah, with- 
 out the possibility of redemption, Leviticus xxvii, 21,28, 29 ; Numb, 
 xviii. 14 ; Deut. vii. 26 ; Josh. vi. 17, 18 ; vii. 1 ; 1 Sam. xv. 21 ; 
 Ezek. xliv. 29. (2.) As that vhich was thus dedicated ^o Jehovah 
 \vas alienated from the use of him who devoted it, and was either 
 burnt or slain, and devoted to destruction as an offering, the word 
 came to signify a devotion of anything to destruction, or to com- 
 plete ruin. And as whatever is devoted to destruction may be 
 said to be subject to a curse, or to be accursed, the word comes to 
 have this signification, 1 Kings xx. 42 ; Isa. xxxiv. 5. But in 
 none of these cases does it denote eternal death. The idea, there- 
 fore, in these places is simply, " I could be willing to be destroyed, 
 or devoted to death, for the sake of my countrymen." And the 
 apostle evidently means to say that he would be willing to suffer 
 the bitterest evils, to forego all pleasure, to endure any privation 
 and toil, nay, to offer his life, so that he might be wholly devoted 
 to sufferings, as an offering, if he might be the means of benefiting 
 and saving the nation. For a similar case, see Exod. xxxii. 32. 
 This does not mean that Paul would be willing to be damned for 
 ever. For, (1,) the words do not imply that, and will not bear 
 it. (2.) Such, a destruction could in no conceivable way benefit 
 the Jews. (3.) Such a willingness is not and cannot be required. 
 And, (4,) it would be impioxis and absurd. No man has a right 
 to be willing to be the eternal enemy of God ; and no man ever yet 
 was, or could be, willing to endure everlasting torments. IT From 
 C/trist. By Christ. Grotius thinks it means from the church of 
 Christ. Others think it means " after the example of Christ;" 
 and others, from Christ for ever. But it evidently means that he 
 was willing to be devoted by Christ ; i. e. to be regarded by him, 
 and appointed by him, to suffering and death, if by that means he 
 could save his countrymen. It was thus the highest expression 
 of true patriotism and benevolence. It was an example for all 
 Christians and Christian ministers. They should be willing to be 
 devoted to pain, privation, toil, and death, if by that they could 
 save others from ruin. U My kinsmen, etc. My countrymen; 
 all of whom he regarded as his kinsmen, or relations, as descended 
 from the same ancestors, f According to the flesh. By birth. 
 They were of the same blood and parentage, though not now of 
 the same religious belief. 
 
 4. Who are Israelites. Descended from Israel, or Jacob; hon- 
 oured by having such an ancestor, and by bearing a name so dis-
 
 A. D. 57. J CHAPTER IX. 231 
 
 tion, * and the glory, * and 
 the ' covenants, * and the 
 giving of the law, and the 
 k service of God, and the 
 
 * Deut.vii.6. y Psa. xc/16 ; Isa. Ix. 19. 
 1 Oi, testaments, z Gen. xvii. 2 ; Deut. 
 
 xxix. J4 ; Jer. xxxi. 33. 
 a Psa. cxlvii. 19; Rom. iii. 2. 
 b Exod. xii. 25. 
 
 promises ; c 
 
 5 Whose are the fathers, * 
 and of whom as' concerning 
 the flesh Christ came, who 
 is f over all, God blessed for 
 ever. Amen. 
 
 c Epli. ii. 1C. d Chap. xi. 28. 
 e Luke iii. 23, etc. / John i. I. 
 
 tinguished as that of his descendants. It was formerly the 
 honourable appellation of the people of God. II To whom per- 
 taineth. To whom it belongs. It was their elevated external 
 privilege. IT The adoption. Of the nation into the family of God, 
 or to be regarded as his peculiar people, Deut. vii. 6. 1! And the 
 glory. The symbol of the Divine presence that attended them 
 from Egypt, and that finally rested over the ark in the first temple 
 the Shekinah, Exod. xiii. 21, 22; xxv. 22. H And the covenants. 
 The various compacts or promises which had been made from time 
 to time with Abraham, Isaac, and Jacob, and with the nation ; the 
 pledges of the Divine protection. IT The giving of the law. On 
 Mount Sinai, Exod. xx. Comp. Psa. cxlvii. 19. H Andthe service 
 of God. The temple service ; regarded by them as the pride and 
 ornament of their nation. H And the promises. Of the Messiah ; 
 and of the spread of the true religion from them as a nation. 
 
 5. Whose are the fathers. Who have been honoured with so 
 illustrious an ancestry. "Who are descended from Abraham, 
 Isaac, etc. On this they highly valued themselves, and, in a cer- 
 tain sense, not unjustly. Comp. Matt. iii. 9. H Of whom. Of 
 whose nation. This is placed as the crowning and most exalted 
 privilege, that their nation had given birth to the long-expected 
 Messiah, the hope of the world. H As concerning the flesh. So 
 far as his human nature was concerned. The use of this language 
 supposes that there was a higher nature, in respect to which he was 
 not of their nation. See Note, chap. i. 3. II Christ came. He 
 had already come; and it was their high honour that he was one 
 of their nation. H Who is over all. This is an appellation that 
 belongs only to the true God. It implies supreme Divinity; and 
 is full proof that the Messiah is Divine. Much effort has been 
 made to show that this is not the true rendering, but without suc- 
 cess. There are no various readings in the Greek xiss. of any 
 consequence; and the connexion here evidently requires us to 
 understand this of a nature that is not " according to the flesh," 
 i. e., as the apostle here shows, of the Divine nature. U God blessed 
 for ever. This is evidently applied to the Lord Jesus; and it 
 proves that he is Divine. If the translation is fairly made, and it 
 has never been proved to be erroneous, it demonstrates that he is 
 God as well as man. The doxology "blessed for ever" was 
 usually added by the Jewish writers after the mention of the name 
 God, as an expression of reverence. (See the variaus interpreta- 
 tions that have been proposed on this passage examined in Prof 
 Stuart's Notes on this verse.)
 
 232 HOMANS. t- v - . 
 
 6 Not as though the word 
 of God hath taken " none 
 effect. For * they are not 
 all Israel, which are of Is- 
 rael : 
 
 7 Neither, because they 
 are the seed of Abraham, 
 are they all children: but, 
 
 g Isa. Iv. 11. A Chap. ii. 28, C9. 
 
 In ' Isaac shall thy seed be 
 called. 
 
 8 That is, They which are 
 the children of the flesh, 
 these are not the children 
 of God : but the children * 
 of the promise are counted 
 for the seed. 
 
 i Gen. xxi. 1C. k Gal. iv. C8. 
 
 6. Not as though, etc. Not as though the promise of God had 
 entirely failed. Though I grieve thus, (vers. 2, 3,) though I am 
 deeply apprehensive for the nation, yet I do not affirm that all the 
 nation is to be destroyed. The promise of God will not entirely 
 fail. 11 Not all Israel. Not all the descendants of Jacob have the 
 true spirit of Israelites, or are Jews in the scriptural sense of the 
 term. See Note, chap. ii. 28, 29. 
 
 1. Are they all children. Adopted into the true family of God. 
 Many of the descendants of Abraham were rejected. IT But in 
 Isaac. This was the promise, Gen. xxi. 12. IT Shall thy seed, 
 etc. Thy true people. This implied a selection, or choice ; and, 
 therefore, the doctrine of election was illustrated in the very com- 
 mencement of the history of the nation; and as God had then 
 made such a distinction, he might still do it. As he had then 
 rejected a part of the natural descendants of Abraham, sc he 
 might still do it. This is the argument which the apostle is 
 pursuing. 
 
 8. They which are the children of the flesh. The natural descend- 
 ants. IT These are not the children of God. Are not of necessity 
 the adopted children of God ; or arc not so in virtue of their descent 
 merely. This was in opposition to one of the most settled and 
 deeply-cherished opinions of the Jews. They supposed that the 
 mere fact of being a Jew entitled a man to the blessings of the 
 covenant, and to be regarded as a child of God. But the apostle 
 shows them that it was not by their natural descent that these 
 spiritual privileges were granted ; that they were not conferred 
 on men simply from the i'act that they were Jews ; and that con- 
 sequently those who were not Jews might become interested in 
 those spiritual blessings. If But the children of the promise. The 
 descendants of Abraham on whom the promised blessings would 
 be bestowed. The sense is, that God at first contemplated a dis- 
 tinction among the descendants of Abraham, and intended to con- 
 line his blessings to such as he chose ; that is, to those to whom 
 the promise particularly appertained, to the descendants of Isaac. 
 The argument of the apostle is, that the principle was thus estab- 
 lished that a distinction might be made among those who were 
 Jews ; and as that distinction had been made in former times, so it 
 might be under the Messiah. II Are counted. Are regarded, or 
 reckoned. God reckons things as they are ; and therefore designed 
 that they should be his true children. IT As the seed. The spi- 
 ritual children of God ; the partakers of his mercy and salvation.
 
 A. D. 57.1 CHAPTER IX. 233 
 
 9 For this is the word of 
 promise, At ' this time will 
 I come, and Sarah shall 
 have a son. 
 
 10 And not only this; 
 
 but when Rebecca m also had 
 conceived by one, even by 
 our father Isaac ; 
 
 11 (For the children being 
 not yet born, neither having 
 
 I Gen. xviii. 10, 14. m Geu. xxv. 21, 23. 
 
 This refers, doubtless, to spiritual privileges and to salvation ; and 
 therefore has relation not to nations as such, but to individuals. 
 
 9. For this is the word of promise. This is the promise made to 
 Abraham. The design of the apostle, in introducing this, is doubt- 
 less to show to whom the promise appertained ; and by specifying 
 this, he shows that it had not reference to Ishmael, but to Isaac. 
 IT At this time. Greek, According to this time. See Gen. xviii. 
 10, 14. Probably it means at the exact time promised ; I will fulfil 
 the prediction at the very time. Comp. 2 Kings iv. 16. 
 
 10. And not only this. Not only is the principle of making a 
 distinction among the natural descendants of Abraham thus settled 
 by the promise, but it is still further seen and illustrated in the 
 birth of the two sons of Isaac. He had shown that the principle 
 of thus making a distinction among the posterity of Abraham was 
 recognised in the original promise, thus proving that all the de- 
 scendants of Abraham were not of course to be saved ; and he now 
 proceeds to show that the principle was recognised in the case of 
 his posterity in the family of Isaac. And he shows that it is not 
 according to any natural principles that the selection was made ; 
 that he not only made a distinction between Jacob and Esau, but 
 that he did it according to his good pleasure, choosing the younger 
 to be the object of his favour, and rejecting the elder, who, accord- 
 ing to the custom of the times, was supposed to be entitled to 
 peculiar honour and rights. And, in order to prove that this was 
 done according to his own pleasure, he shows that the distinction 
 was made before they were born ; before they had formed any 
 character ; and, consequently, in such a way that it could not be 
 pretended that it was in consequence of any works which they had 
 performed. IT But when Rebecca. The wife of Isaac. See Gen. 
 xxv. 21, 23. 
 
 11. For the children being not yet born. It was not, therefore, by 
 ' any works of theirs. It was not because they had formed a cha- 
 racter and manifested qualities which made this distinction proper. 
 It was laid back of any such character, and therefore,had its foun- 
 dation in the purpose or plan of God. IT Neither having done any 
 good or evil. That is, when the declaration (ver. 12) was made to 
 Rebecca. This is a very important passage in regard to the ques- 
 tion about the purposes of God. (1.) They had done nothing good 
 or bad ; and when that is the case, there can be, properly speaking, 
 no moral character, for " a character is not formed when the person 
 has not acquired stable and distinctive qualities." Webster. (2.) 
 That the period of moral agency had not yet commenced. Comp. 
 Gen. xxv. 22, 23. When that agency commences we do not know ; 
 but here is a case of which it is affirmed that it had not com-
 
 234 ROMANS. [A. D. 67 
 
 done any good or evil, that 
 the purpose of God accord- 
 ing to election migjit stand, 
 not of works, but of him 
 
 that calleth ;) 
 
 12 It was said unto her, 
 The ' elder shall serve the 
 * younger. 
 
 1 Or, greater. 2 Or, leaser. 
 
 menced. (3.) The purpose of God is antecedent to the formation 
 of character, or the performance of any actions, good or bad. (4.) 
 It is not a purpose formed because he sees anything in the indi- 
 viduals as a ground for his choice, but for some reason which he 
 has not explained, and which in the Scripture is simply called 
 purpose, and good pleasure, Eph. i. 5. (5.) If it existed in this case, 
 it does in others. If it was right then, it is now. And if God 
 then dispensed his favours on this principle, he will now. But 
 (6) this affirmation respecting Jacob and Esau does not prove that 
 they had not a nature inclined to evil ; or a corrupt and sensual 
 propensity ; or that they would not sin as soon as they became 
 moral agents. It proves merely that they had not yet committed 
 actual sin. That they, as well as all others, would certainly sin as 
 soon as they committed moral acts at all, is proved everywhere in 
 the sacred Scriptures. If The purpose of God. Note, chap. viii. 
 28. IF According to election. To dispense his favours according to 
 his sovereign will and pleasure. Those favours were not conferred 
 in consequence of the merits of the individuals, but according to a 
 wise plan lying back of the formation of their characters, and before 
 they had done good or evil. The favours were thus conferred 
 according to his choice, or election. K Might stand. Might be 
 confirmed ; or might be proved to be true. The case shows that 
 God dispenses his favours as a sovereign. The purpose of God 
 was thus proved to have been formed without respect to the merits 
 of either. 11 Not of icorks. Not by anything which they had done 
 either to merit his favour or to forfeit it. It was formed on other 
 principles than a reference to their works. So it is in relation to 
 all who shall be saved. God has good reasons for saving those 
 who shall be saved. "What the reasons are for choosing some to 
 life he has not revealed ; but he has revealed to us that it is not 
 on account of their works, cither performed or foreseen. H But of 
 him that calleth. According to the will and purpose of him that 
 chooses to dispense those favours in this manner. It is not by the 
 merit of man, but it is by a purpose having its origin with God, 
 and formed and executed according to his good pleasure. It is 
 also implied here, that it is formed in such a way as to secure his 
 glory as the primary consideration. 
 
 12. It was said unto her. By Jehovah. See Gen. xxv. 23. 
 II The elder. The eldest son, which was Esau. By the law of 
 primogeniture among the Hebrews, he would have been entitled 
 to peculiar honours and privileges. But it was said that in his 
 case this custom should be reversed, and that he should take the 
 rank of the younger. II Should serve. Shall be subject to ; shall 
 not have the authority and priority, but should be inferior to. The 
 passage in Genesis (xxv. 23) shows that this had reference parti* 
 culaily to the posterity of Esau, and not to him as an individual.
 
 A. D. 57.J CHAPTER IX. 23J 
 
 13 As it is written, "Jacob 
 
 n Mai. i. 2, 3. 
 
 have I loved, but Esau have 
 I hated. 
 
 The sense is, that the descendants of Esau, who were Edomites 
 should be inferior to, and subject to the descendants of Jacob. 
 Jacob wasjto have the priority; the promised land ; the promises; 
 and the honour of being regarded as the chosen of God. There 
 was reference here, therefore, to the whole train of temporal and 
 spiritual blessings which were to be connected with the two races 
 of people. If it be asked how this bears on the argument of the 
 apostle, we may reply, (1,) that it settles the principle that God 
 might make a distinction among men, in the same nation, and the 
 same family, without reference to their works or character. (2.) 
 That he might confer his blessings on such as he pleased. (3.) If 
 this is done in regard to nations, it maybe in regard to individuals. 
 The principle is the same, and the justice the same. If it be sup- 
 posed to be unjust in God to make such a distinction in regard to 
 individuals, it is surely not less so to make a distinction in nations. ' 
 The fact that numbers are thus favoured docs not make it the 
 more proper, or remove any difficulty. (4.) If this distinction 
 may be made in regard to temporal things, why not in regard ts 
 spiritual things r The principle must still be the same. If unjust 
 in one case, it would be in the other. The fact that it is done in 
 one case proves also that it will be in the other ; for the same 
 great principle will run through all the dealings of the Divine 
 government. And as men do not and cannot complain that God 
 makes a distinction among them in regard to talents, health, 
 beauty, prosperity, and rank, neither can they complain if he acts 
 also as a sovereign in the distribution of his spiritual favours. 
 They, therefore, who regard this as referring only to temporal and 
 national privileges, gain no relief in respect to the real difficulty in 
 the case, for the unanswerable question would still be asked, why 
 has not God made all men equal in everything? "Why has he made 
 any distinction among men ? The only reply to all such inquiries 
 is, " Even so, Father, for so it seemeth good in thy sight," Matt, 
 xi. 26. 
 
 13. -4s it is written. Mai. i. 2, 3. That is, the distribution of 
 favours is on the principle advariced by the prophet, and is in 
 accordance with the declaration that God had, in fact, loved the one 
 and hated the other. If Jacob. This refers, doubtless, to the 
 posterity of Jacob. If Have I loved. I have shown affection for 
 that people ; I have bestowed on them great privileges and bless- 
 ings, as proofs of attachment. I have preferred Jacob to Esau. 
 1[ Esau. The descendants of Esau, the Edornites. See Mai. i. 4. 
 ".} Have I hated. This does not mean any positive hatred ; but that 
 he had preferred Jacob, and had withheld from Esau those privi- 
 leges and blessings which he had conferred on the posterity of 
 Jacob. This is explained in Mai. i. 3, " And I hated Esau, and 
 laid his mountains and heritage waste for the dragons of the wil- 
 derness." Comp. Jer. xlix. 17, 18 ; Ezek. xxxv. 3. It was com- 
 mon among the Hebrews to use the terms love and hatred in this 
 comparative sense, where the former implied strong positive attach-
 
 ROMANS. A. D. 67. 
 
 14 What shall we say 
 then ? Is there unright- 
 eousness with God ? God 
 forbid. 
 
 15 For he saith to Moses, 
 
 o Deut. xxxii. 4. 
 
 I * will have mercy on whom 
 1 will have mercy, and I 
 will have compassion on 
 whom I will have compas- 
 
 sion. 
 
 p Exod. xxxiii. 18. 
 
 ment, and the latter, not positive hatred, but merely as a less love, 
 or the withholding of the expressions of aifection. Comp. Gen. 
 xxix. 30, 31 ; Prov. xiii. 24, " He that spareth his rod hateth his 
 son; but he that loveth him chastencth him betimes." Matt. vi. 
 24, " No man can serve two masters, for either he will hate the one 
 and love the other," etc. Luke xiv. 26, " If any man come to me, 
 and hate not his father and mother," etc. 
 
 14. What shall we say then? What conclusion shall we draw 
 from these acknowledged facts, and from these positive declarations 
 of Scripture? IT Is there unrighteousness with God ? Does God do 
 injustice or wrong? This charge has often been brought against 
 the doctrine here advanced. But this charge the apostle strongly 
 repels. He meets it by further showing that it is the doctrine 
 explicitly taught in the Old Testament, (vers. 15, 17,) andthatitis 
 founded on the principles of equity, and on just views of the sove- 
 reignty of God, vers. 19 23. IT God forbid. Note, chap. iii. 4. 
 
 15. For he saith to Moses. Exod. xxxiii. 19. U / will have 
 mercy. This is said by God when he declared expressly that he 
 would make all his goodness pass before Moses, (Exod. xxxiii. 19;) 
 and when, therefore, it was regarded not as a proof of stern and 
 inexorable justice, but as the -eery proof of his benevolence, and the 
 highest which he thought proper to exhibit. When men, there- 
 fore, under the influence of an unrenewed and hostile heart, charge 
 this as an unjust and arbitrary proceeding, they are resisting and 
 perverting that which God regards as the very demonstration of 
 his benevolence. The sense of the passage clearly is, that he 
 would choose the objects of his favour, and bestow his mercies as 
 he chose. None of the human race deserved his favour ; and he 
 had a right to pardon whom he pleased, and to save men on his 
 own terms, and according to his sovereign will and pleasure. If On 
 whom I will have mercy. On whom I choose to bestow mercy. The 
 mode he does not explain. But there could not be a more positive 
 declaration of these truths, (1,) that he does it as a sovereign, 
 without giving an account of the reason of his choice to any. (2.) 
 That he does it without regard to any claim on the part of man ; 
 or that man is regarded as destitute of merit, and as having no 
 right to his mercy. (3.) That he will do it to any extent which 
 he pleases, and in whatever time and manner may best accord with 
 his own good pleasure. (4.) That he has regard to a definite 
 number ; and that on that number he intends to bestow eternal 
 life ; and, (5,) that no one has a right to complain. It is proof of 
 his benevolence that any are saved; and where none have a claim, 
 where all arc justly condemned, he has a right to pardon whomh-j 
 pleases. The executive of a country may select any number of 
 criminals whom he may see fit to pardon, or who may be forgiven
 
 A. . 57.] CHAPTER IX. 237 
 
 16 So then it is not of that runneth, but of God 
 him that willeth, nor of him that sheweth mercy. 
 
 in consistency with the supremacy of the laws and the welfare of 
 the community, and none has a right to murmur ; but every good 
 citizen, should rejoice that any may be pardoned with safety. So 
 in the moral world, and under the administration of its holy Sove- 
 reign, it should be a matter of joy that any can be pardoned and 
 saved ; and not a subject of murmuring and complaint that those 
 who shall finally deserve to die shall be consigned to woe. 
 
 16. So then. It follows as a consequence from this statement of 
 God to Moses. Or, it is a doctrine established by that statement. 
 IT Not of him that willeth. This does not mean that he that be- 
 comes a Christian, and is saved, does not choose eternal life ; or is 
 not made willing ; or that he is compelled to enter heaven against 
 his own choice. It is true that men by nature have no desire of 
 holiness, and do not choose eternal life. But the effect of the 
 influences of God's Spirit on the heart is to make it " willing in 
 the day of his power," Psa. ex. 3. The meaning here is, evidently, 
 that eternal life is not bestowed because man had any original 
 willingness or disposition to be saved ; it is not because he com- 
 mences the work, and is himself disposed to it ; but it is because 
 God inclines him to it, and disposes him to seek for mercy, and 
 then confers it in his own way. The word willeth here denotes 
 u-ish or desire. IT Nor of him that runneth. This denotes strenuous, 
 intense effort, as when a man is anxious to obtain an object, or 
 hastens from danger. The meaning is not that the sinner does 
 not make an effort to be saved ; nor that all who become Chris- 
 tians do not in fact strive to enter into the kingdom, or earnestly 
 desire salvation ; for the Scriptures teach the contrary, Luke xvi. 
 16; xiii. 24. There is no effort more intense and persevering, no 
 struggle more arduous or agonizing, than when a sinner seeks 
 eternal life. Nor does it mean that they who strive in a proper 
 way, and with proper effort, shall not obtain eternal life, Matt. vii. 
 7. But the sense is, (1,) that the sinner would not put forth any 
 effort himself. If left to his own course he would never seek to 
 be saved. (2.) That he is pardoned, not on account of his effort ; 
 not because he makes an exertion ; but because God chooses to 
 pardon him. There is no merit in his anxiety, and prayers, 
 and agony, on account of which God would forgive him ; but he 
 is still dependent on the mere mercy of God to save or destroy 
 him at his will. The sinner, however anxious he may be, and 
 however much or long he may strive, does not bring God under 
 an obligation to pardon him, anymore than the condemned criminal, 
 trembling with the fear of execution, and the consciousness of 
 crime, lays the judge or the jury under an obligation to acquit 
 him. This fact it is of great importance for an awakened sinner 
 to know. Deeply anxious he should be, but there is no merit in 
 his distress. Pray he should, but there is no merit in his prayers. 
 Weep and strive he may, but in this there is no ground of claim 
 on God for pardon; and, after all, he is dependent on his mere 
 sovereign mercy, as a lost, ruined, and helpless sinner, to be saved
 
 238 11OMANS. IA.D. 67 
 
 17 For the Scripture 
 saith 'unto Pharaoh, Even 
 tor this same purpose have 
 I raised thee up, that I might 
 
 q Exod. ix. 16. 
 
 shew my power in thee, and 
 that my name might be de- 
 clared throughout all the 
 earth. 
 
 or lost at his will. II But of God that shetcelh mercy''. Salvation, 
 in its beginning, its progress, and its close, is of him. He has a 
 right, therefore, to bestow it when and where lie pleases. All 
 our mercies flow from his mere love and compassion, and not from 
 our deserts. The essential idea here is, that God is the original 
 fountain of all the blessings of salvation. 
 
 17. For the Scripture saith. Exod. ix. 16. That is, God saith 
 to Pharaoh in the Scriptures, Gal. iii. 8, 22. This passage is 
 designed to illustrate the doctrine that God shows mercy according 
 to his sovereign pleasure by a reference to one of the most extra- 
 ordinary cases of hardness of heart which has ever occurred. The 
 design is to show that God has a right to pass by those to whom 
 he does not choose to show mercy ; and to place them in circum- 
 stances where they shall develope their true character, and where 
 in fact they shall become more hardened and be destroyed, ver. IS. 
 IT Unto Pharaoh. The haughty and oppressive king of Egypt : 
 thus showing that the most mighty and wicked monarchs are at 
 his control. Comp. Isa. x. 5 7. IT For this same purpose. For 
 the design, or with the intent that is immediately specified. This 
 was the leading purpose or design of his sustaining him. IT Have 
 I raised thee up. Margin, in Exod. ix. 16, " made thee stand," i. e. 
 sustained thee. The Greek word used by the apostle (ftfyftpa.) 
 means, properly, / have excited, roused, or stirred thee up ; but it 
 may also have the meaning, " I have sustained or supported thee." 
 That is, I have kept thee from death ; I have preserved thee from 
 ruin ; I have ministered strength to thee, so that thy full character 
 has been developed. It does not mean that God had infused 
 into his mind any positive evil, or that by any direct influence he 
 had excited any evil feelings, but that he had kept him in circum- 
 stances which were fitted to develope his true character. The 
 meaning of the word and the truth of the case may be expressed 
 in the following particulars: (1.) God meant to accomplish some 
 great purposes by his existence and conduct. (2.) He kept him, 
 or sustained him, with reference to that. (3.) He had control 
 over the haughty and wicked monarch. He could take his life, 
 or he could continue him on earth. As he had control over all 
 things that could affect the pride, the feelings, and the happiness 
 of the monarch, so he had control over the monarch himself. (4.) 
 He placed him in circumstances just fitted to develope his character. 
 He kept him amidst those circumstances until his character was 
 fully developed. (5.) He did not exert a positive influence on the 
 mind of Pharaoh; for, (6,) in all this the monarch acted freely. 
 He did that which he chose to do. He pursued his OMIT, course. 
 He was voluntary in his schemes of oppressing the Israelites. He 
 was voluntary in his opposition to God. He was voluntary when 
 he pursued the Israelites to the Red Sea. In all his doings he
 
 A.D. 57.J CHAPTER IX. 239 
 
 18 Therefore hath he 
 mercy on whom he will 
 have mercy, and whom he 
 will he hardeneth. 
 
 19 Thou wilt say then 
 unto me, Why doth he yet 
 find fault ? For who r hath 
 resisted his will? 
 
 T " Chron. xx. 6 ; Dan. iv. 35. 
 
 acted as he chose to do, and "with, a determined choice of evil, from 
 which, neither warning nor judgment would turn him away. Thus 
 he is said to have hardened his own heart, Exod. viii. 15. (7.) 
 Neither Pharaoh nor any sinner can justly blame God for placing 
 them in circumstances where they shall develope their own cha- 
 racter, and show what they are. It is not the fault of God, but 
 their own fault. The sinner is not compelled to sin ; nor is God 
 under obligation to save him contrary to the prevalent desires and 
 wishes of the sinner himself. H My power in thee. Or, by means of 
 thee. By the judgments exerted in delivering an entire oppressed 
 people from thy grasp. God's most signal acts of power were thus 
 shown in consequence of his disobedience and rebellion. H My 
 name. The name of Jehovah, as the only true God, and the de- 
 liverer of his people. IF Throughout all the earth . Or throughout 
 all the land of Egypt. Note, Luke ii. 1. We may learn here, 
 (1,) that a leading design of God hi the government of the world 
 is to make his power, and name, and character known. (2.) That 
 this is often accomplished in a most signal manner by the destruc- 
 tion of the wicked. (3.) That wicked men should be alarmed, 
 since their arm cannot contend with God, and since his enemies 
 shall be destroyed. (4.) It is right that the incorrigibly wicked 
 should be cut off. "\Vhen a man's character is fully developed; 
 when he is fairly tried ; when, in all circumstances, he has shown 
 that he icitt not obey God, neither justice nor mercy hinders the 
 Almighty from cutting him down, and consigning him to death. 
 
 18. Therefore hath lie mercy, etc. This is a conclusion stated 
 by the apostle as the result of all the argument. U Whom he will 
 he hardeneth. This is not stated in what the Scripture said to 
 Pharaoh, but is a conclusion to which the apostle had arrived, in 
 view of the case of Pharaoh. The word hardeneth means only to 
 harden in the manner specified in the case of Pharaoh. It does 
 not mean to exert a positive influence, but to leave a shiner to his 
 o \vn course, and to place him in circumstances where the character 
 will be more and more developed. See Note, John xii. 40. It 
 implies, however, an act of sovereignty on the part of God in thus 
 leaving him to his chosen course, and in not putting forth that in- 
 fluence by which he could be saved from death. Why this is, the 
 apostle does not state. "\Ve should, however, not dispute a fact 
 everywhere prevalent; and should have sufficient confidence in 
 God to believe that it is in accordance with infinite wisdom and 
 rectitude. 
 
 19. Thou icilt say then unto me. The apostle here refers to an 
 objection that might be made to his argument. If the position 
 which he had been endeavouring to establish were true ; if God 
 had a purpose hi all his dealings with men ; if all the revolutions 
 among men happened according to his decree," so that he was no?
 
 240 
 
 ROMANS. 
 
 IA.D. 57. 
 
 20 Nay but, man, who 
 art them that repliest ' 
 
 1 Or, ansveresl again ; or, disputes! 
 Kith God. 
 
 against God? shall * the 
 thing formed say to him that 
 
 t Isa. xxix. 16. 
 
 disappointed, or his plan frustrated ; and if his o\vn glory was 
 secured in all this, Why could he blame men > IT Why doth he yet 
 find fault? Why does he blame men, since their conduct is in 
 accordance with his purpose, and since he bestows mercy according 
 to his sovereign will? This objection has been made by sinners 
 in all ages. It is the standing objection against the doctrines of 
 grace. The objection is founded, (1,) on the difficulty of recon- 
 ciling the purposes of God with the free agency of man. (2.) It 
 assumes, what cannot be proved, that a plan or purpose of God 
 must destroy the freedom of man. (3.) It is said that if the plan 
 of God is accomplished, then that which is best to be done is done, 
 and, of course, man cannot be blamed. These objections are met 
 by the apostle in the following argument. IT Who hath resisted 
 his wittf That is, who has successfully opposed his will, or frus- 
 trated his plan ? The word translated resist is commonly used to 
 denote the resistance offered by soldiers or armed men. Thus, 
 Eph. vi. 13, " Take unto you the whole armour of God, that ye 
 may be able to icithstand (resist, or successfully oppose) in the evil 
 day." See Luke xxi. 15, " I will give you a mouth and wisdom 
 which all your adversaries shall not be able to gainsay or resist." 
 See also Acts vi . 10 ; xiii. 8, " But Elymas withstood them," etc. 
 The same Greek word, Rom. xiii. 2 ; Gal. ii. 11. This does not 
 mean that no one has offered resistance or opposition to God, but 
 that no one had done it successfully. God had accomplished his 
 purposes in spite of their opposition. This was an established 
 point in the sacred writings, and one of the admitted doctrines of 
 the Jews. '1 o establish it had even been a part of the apostle's 
 design ; and the difficulty now was to see how, this being admitted, 
 men could be held chargeable with crime. That it was the doctrine 
 of the Scriptures, see 2 Chron. xx. 6, " In thine hand is there not 
 power and might, so that none is able to withstand thee ?" Dan. 
 iv. 35, " He doeth according to his will in the army of heaven, and 
 among the inhabitants of the earth ; and none can stay his hand, 
 or say unto him, What doest thour" See also the case of Joseph 
 and his brethren, Gen. 1. 20, "As for you, ye thought evil against 
 me ; but God meant it unto good." 
 
 20. Nay but, O man, etc. To this objection the apostle replies 
 in two ways ; first, by asserting the sovereignty of God, and 
 affirming that he had a right to do it, (vers. 20, 21 ;) and, secondly, 
 by showing that he did it according to the principles of justice and 
 mercy, or that it was involved of necessity in his dispensing justice 
 and mercy to mankind, vers. 2224. U Who art thou, etc. Paul 
 here strongly reproves the impiety and wickedness of arraigning 
 God. This impiety appears, (1,) because man is a creature of God, 
 and it is improper that he should arraign his Maker. (2.) He is 
 unqualified to understand the subject. " Who art thou :" What 
 qualifications has a creature of a day, a being just in the infancy 
 of his existence ; of so limited faculties ; so perverse, blinded, and
 
 A. D. 57. CHAPTER IX. 241 
 
 formed it, Why hast thou I 21 Hath not the pqtter' 
 made me thus ? * isa. ixi%-. e. 
 
 interested as man. to sit in judgment on the doings of the Infinite 
 Mind Who gave him the authority, or invested him with the 
 prerogatives of a judge over his Maker's doings ? (3.) Even it' man 
 icere qualified to investigate those subjects, what right has he to 
 reply against God, to arraign him, or to follow out a train of argu- 
 ment tending to involve his Creator in shame and disgrace? 
 Nowhere is there to be found a more cutting or humbling reply to 
 the pride of man than this. And on no subject was it more needed. 
 The experience of every age has shown that this has been a promi- 
 nent topic of objection against the government of God ; and that 
 there has been no point in the Christian theology to which the 
 human heart has been so ready to make objections as to the doc- 
 trine of the sovereignty of God. IT Repliest against God. Margin, 
 " Answerest again ; or, disputest with God." The passage conveys 
 the idea of ansicering again ; or of arguing to the dishonour of 
 God. It implies, that when God declares his will, man should be 
 still. God has his own plans of infinite wisdom, and it is not ours 
 to reply against him, or to arraign him of injustice, when we 
 cannot see the reason of his doings. IT Shall the thing formed, etc. 
 This sentiment is found in Isa. xxix. 16. See also Isa. xlv. 9. It 
 was peculiarly proper to adduce this to a Jew. The objection is 
 one which is supposed to be made by a Jew, and it was proper to 
 reply to him by a quotation from his own Scriptures. Any being 
 has a right to fashion his work according to his own views of what 
 is best ; and as this right is not denied to men, we ought not to 
 blame the infinitely wise God for acting in a similar way. They 
 who have received every blessing they enjoy from him, ought not 
 to blame him for not making them different. 
 
 21. Hath not the potter, etc. This same sovereign right of God 
 the apostle proceeds to urge from another illustration, and another 
 passage from the Old Testament, Isa. Ixiv. 8, "But now, O Lord, 
 thou art our Father ; we are the clay, and thou our potter ; and 
 we all are the work of thy hand." This passage is preceded in 
 Isaiah by one declaring the depravity of man. Isa. Ixiv. 6, " We 
 are all as an unclean thing, and all our righteousnesses are as 
 filthy rags ; and we all do fade as a leaf; and our iniquities, like 
 the wind, have taken us away." As they were polluted with sin, 
 as they had transgressed the law of God, and had no claim and no 
 merit t God might bestow his favours as he pleased, and mould 
 them as the potter did the clay. He would do no injury to those 
 who were left, and tcho had no claim to his mercy, if he bestowed 
 favours on others, any more than the potter would do injustice to 
 one part of the mass, if he put it to an ignoble use, and moulded 
 another part into a vessel of honour. This is still the condition of 
 sinful men. God does no injustice to a man if he leaves him to 
 take his own course to ruin, and makes another, equally undeserv- 
 ing, the recipient of his mercy. He violated none of my rights by 
 not conferring on me the talents of Newton or of Bacon ; or by not 
 placing me in circumstances like those of Peter and Paul. Where 
 
 Q
 
 242 ROMANS. [A D. 57. 
 
 power over the clay, of the vessel unto honour, and 
 
 same lump to make one 
 
 another unto dishonour? 
 
 all arc undeserving, the utmost that can be demanded is, that he 
 should not treat them with injustice. And this is secured even in 
 the case of the lost. No man will suffer more than he deserves ; 
 nor will any man go to perdition feeling that he has a claim to 
 better treatment than he receives. The same sentiment is found 
 in Jer. xviii. 6, " O house of Israel, cannot I do with you as this 
 potter? saith the Lord. Behold, as the clay is in the potter's 
 hand, so are ye in my hand, O house of Israel. At what in- 
 stant I shall speak concerning a nation," etc. The passage in 
 Isaiah proves that God has the right of a sovereign over guilty in- 
 dividuals} that in Jeremiah, that he has the same right over 
 nations : thus meeting the whole case as it was in the mind of the 
 apostle. These passages, however, assert only the right of God to 
 do it, without affirming any tiling about the manner in which it is 
 done. In fact, God bestows his favours in a mode very different 
 from that in wliich a potter moulds his clay. God does not create 
 holiness by a mere act of power, but he produces it in a manner 
 consistent with the moral agency of men; and bestows his favours 
 not to compel men, but to incline them to be willing to receive 
 them. Psa. ex. 3, " Thy people shall be willing in the day of thy 
 power." It should be further remarked, that the argument of the 
 apostle here does not refer to the original creation of men, as if God 
 had then made them one for honour and another for dishonour. He 
 refers to man as fallen and lost. His argument is this : " Man is 
 in rums ; he is fallen; he has no claim on God; all deserve to die. 
 On this mass, where none have any claim, he may bestow life on 
 whom he pleases, without injury to others ; he may exercise the 
 right of a sovereign to pardon whom he pleases ; or of a potter 
 to mould any part of the useless mass to purposes of utility and 
 beauty." H Potter. One whose occupation it is to make earthen 
 vessels. U Power. This word denotes here not merely physical 
 power, but authority, right. See Matt. vii. 29, translated " autho- 
 rity;" xxi. 23; 2Thess. iii. 9; Mark ii. 10; Lukev. 24, " The Son 
 of man hath power on earth to forgive sins," etc. IT Lump. Mass. 
 It denotes anything that is reduced to a fine consistency, and 
 mixed, and made soft by water ; either clay, as in this place, or 
 the mass produced of grain pounded and mixed with water. Rom. 
 xi. 16, "If the first-fruit be holy, the lump is also holy." 1 Cor. 
 v. 6, " Know ye not that a little leaven Icaveiieth the whole 
 lump?" IF One vessel. A cup, or other utensil, made of clay. 
 If Unto honour. Fitted to an honourable use, or designed for a 
 more useful and refined purpose. H Unto dishonour. To a meaner 
 service, or more common use. This is a common mode of expres- 
 sion among the Hebrews. The lump here denotes the mass of men, 
 sinners, having no claim on God. The potter illustrates God's 
 right over that mass, to dispose of it as seems good in his sight. 
 The doctrine of the passage is, that men have no right to complain 
 if God bestows his blessings where and when he chooses. 
 
 22, 23. What if God, etc. If God does what the apostle sup-
 
 ,D. 57.] CHAPTER IX. 213 
 
 22 What * if God, willing- 
 to shew his wrath, and to 
 
 u Prov. xvi. 4. 
 
 make his power known, 
 endured with much Ion im- 
 
 es, what then? Is it not right? This is the second point in 
 the answer to the objection in ver. 19. The answer has respect 
 to the tico classes of men which, actually exist on the earth the 
 righteous and the wicked. And the question is, whether in regard 
 to thfse two classes God does IN FACT do wrong? If he does not, 
 then the doctrine of the apostle is established, and the objection is 
 not valid. It is assumed here, as it must be, that the world is in 
 fact divided into two classes saints and shiners. The apostle 
 considers the case of sinners in ver. 22. ^1 Willing. Being dis- 
 posed ; having an inclination to. It denotes an inclination of mind 
 towards the thing proposed. If the thing itself was right; if it 
 was 'proper to "sftow his wrath," then it was proper to be WILLING 
 to do it. If it is right to do a. thing, it is right to purpose or intend 
 to do it. IT His wrath, (TTJI/ 6py))i>.) This word occurs thirty -Jive 
 times in the New Testament. Its meaning is derived from the 
 idea of earnestly desiring or reaching for an object, and properly 
 denotes, in its general sense, a vehement desire of attaining any- 
 thing. Hence it comes to denote an earnest desire of revenge, or 
 of inflicting suffering on those who have injured us, Eph. iv. 31, 
 " Let all bitterness and wrath," etc.; Col. iii. 8 ; 1 Tim. ii. 8. Hence 
 it denotes indignation in general, which is not joined with a desire 
 of revenge, Mark iii. 5, " He looked round about on them with 
 anger." It also denotes punishment for sin the anger or displea- 
 sure of God against transgression. Isote, Rom. i. IS ; Luke iii. 7; 
 xxi. 23, etc. In this place it is evidently used to denote severe 
 displeasure against sin. As sin is an evil of so great magnitude, it 
 is right for God to be willing to evince his displeasure against it ; 
 and just in proportion to the extent of the evil. This displeasure, 
 or wrath, it is proper that God should always be willing to show ; 
 nay, it would not be right for him not to show it, for that would 
 be the same thing as to be indifferent to it, or to approve it. In 
 this place, however, it is iwt affirmed, (1,) that God has any plea- 
 sure in sin, or its punishment; nor (2) that he exerted any agency 
 to compel man to sin. It affirms only that God is willing' to show 
 his hatred of incorrigible and long-continued wickedness when it 
 actually exists. TI To make his power knoicn. This language is the 
 same as that which was used in relation to Pharaoh , ver. 17; Exod. 
 ix. 16. But it is not probable that the apostle intended to confine 
 it to the Egyptians only. In the following verse he speaks of 
 " the vessels of mercy prepared unto glory;' which cannot be sup- 
 posed to be language adapted to the temporal deliverance of the 
 Jews. The case of Pharaoh was one instance, or illustration, of the 
 general principle on which God would deal with men. His govern- 
 ment is conducted on great and uniform principles ; and the case- 
 of Pharaoh was a developement of the great laws on which he 
 governs the universe. *& Endured. Bore with; was patient, or 
 forbearing. Rev. ii. 3, " And hast borne, and hast patience," etc. 
 I COT. xiii. 7, "Charity (love) beareth all things." Luke xviii.
 
 244 ROMANS. [A.D. 57. 
 
 suffering the vessels" of I wrath ' fitted to destruction. 
 
 p 2 Tim. ii. 20. 1 Or, made up. 
 
 .7, " Shall not God avenge his own elect, though he bear long -with 
 themr" IT With much long -suffering. With much patience. He 
 suffered them to live, while they deserved to die. God bears with 
 nil sinners with much patience; he spares them amid all their pro- 
 vocations, to give them opportunity of repentance ; and though 
 they are fitted for destruction, yet he prolongs their lives, % and 
 offers them pardon, and loads them with benefits. This fact is a 
 complete vindication of the government of God from the aspersions 
 of all his enemies. IT Vessels of wrath. The word vessel means a 
 cup, etc., made of earth. As the human body is frail, easily broken 
 and destroyed, it comes to signify also the body. 2 Cor. iv. 7. 
 " We have this treasure in earthen vessels." 1 Thess. iv. 4, 
 " That every one of you should know how to possess his vessel in 
 sanctification and honour" that every one should keep his body 
 from the indulgence of unlawful passions. Comp. ver. 3. Hence 
 also it means the man himself. Acts ix. 15, " He is a chosen vessel 
 unto me," etc. Comp. Isa. xiii. 3. In this place there is, doubt- 
 less, allusion to what he had just said of clay in the hands of the 
 potter. The phrase "vessels of wrath" denotes wicked men 
 against whom it is fit or proper that wrath should be shown ; as 
 Judas is called "the son of perdition." See Note on John xvii. 
 12. This does not mean that men by their very creation, or their 
 physical nature, are thus denominated ; but men who, from long 
 continuance in iniquity, deserve to experience wrath ; as Judas was 
 not called " son of perdition" by any arbitrary appointment, or as 
 an original designation, but because, in consequence of his avarice 
 and treason, this was the name which in fact actually described 
 him, or fitted his case. II Fitted, (/caTTjpricr^eVa.) This word pro- 
 perly means to restore ; to place in order ; to render complete; to sup- 
 ply a defect; to fit to, or adapt to, or prepare for. See Matt. iv. 21, 
 " Were mending their nets." Gal. vi. 1, " Restore such an one," 
 etc. In this place it is a participle, and means those who are fitted 
 for or adapted to destruction those whose characters are such as 
 to deserve destruction, or as to make destruction proper. See the 
 same use of the word in Heb. xi. 3, " Through faith we under- 
 stand that the worlds were framed" beautifully fitted up in pro- 
 per proportions, one part adapted to another " by the word of 
 God." Heb. x. 5, "A body hast ihou prepared for me;" fitted, or 
 adapted to me. Comp. Psa. Ixviii. 10; Ixxiv. 16. In this place 
 there is not the semblance of a declaration that GOD had PREPARED 
 them, or FITTED them for destruction. It is a simple declaration 
 that they were IN FACT fitted for it, without making an affirmation 
 about the manner in which they became so. A reader of the Eng- 
 lish Bible may, perhaps, sometimes draw the impression that God 
 had fitted them for this. But this is not affirmed ; and there is an 
 evident design in not affirming it, and a distinction made between 
 them and the vessels of mercy which ought to be regarded. In 
 relation to the latter it is expressly affirmed that God fitted or pre- 
 pared them for glory. See ver. 23, "Which HE had afore prepared 
 unto glory." The same distinction is remarkably striking in the
 
 A.D. 57.] CHAPTER IX. 245 
 
 23 And that he might 
 make known the riches " of 
 his glory on the vessels of 
 
 w Eph. i. 18. 
 
 merey, which * he had afore 
 prepared unto glory, 
 
 * 1 Thess. v. Q. 
 
 account of the last judgment in Matt. xxv. 34 41. To the right- 
 eous, Christ will say, " Come, ye blessed of my Father, inherit the 
 kingdom prepared FOR YOU," etc. To the wicked, "Depart from 
 me, ye cursed, into everlasting fire, prepared FOB, THE DEVIL AND HIS 
 ANGELS ;" not said to have been originally prepared for them. It. 
 is clear, therefore, that God intends to keep the great truth in 
 view, that he prepares his people by direct agency for heaven ; but 
 that he exerts 710 such agency in preparing the wicked for destruc- 
 tion. IT For destruction, (eis d-xuKeiav.} This word occurs in the 
 New Testament no less than twenty times. Matt. vii. 1 3, " Which 
 leadeth to destruction." John xvii. 12, " Son of perdition." Acts 
 viii. 20, " Thy money perish with thee;" Greek, be for destruction 
 with thee; xxv. 16. Phil. i. 28, "Token of perdition ;" iii. 19, 
 " Whose end is destruction." 2 Thess. ii. 3, "The son of perdi- 
 tion." 1 Tim.vi.9, " Which drown men in destruction and perdi- 
 tion." Heb. x. 39, "Who draw back unto perdition." See also 
 2 Pet. ii. 1, 3; iii. 7, 16, etc. In these places it is clear that the 
 reference is to the future punishment of wicked men, and in no 
 instance to national calamities. No such use of the word is to be 
 found in the New Testament ; and this is further clear from the 
 contrast with the word " glory " in the next verse. We may 
 remark here, that if men are fitted or prepared for destruction ; if 
 future torment is adapted to them, and they to it ; if it is fit that 
 they should be subjected to it; then God mil do what is^or right 
 to be done, and, unless they repent, they must perish. Nor would 
 it be right for God to take them to heaven as they are ; to a place 
 for which they are not fitted, and which is not adapted to their 
 feelings, their character, or their conduct. 
 
 23. And that he might make known. That he might manifest or 
 display. The apostle had shown (in ver. 22) that the dealings of 
 God towards the wicked were not liable to the objection made in 
 ver. 19. In this verse he proceeds to show that the objection 
 could not lie against his dealings with the other class of men the 
 righteous. If his dealings towards neither were liable to the objec- 
 tion, then he has met the whole case, and the Divine government is 
 vindicated. This he proves by showing that for God to show the 
 riches of his glory towards those whom he has prepared for it can- 
 not be regarded as unjust. IT The riches of his glory. This is a 
 form of expression common among the Hebrews, meaning the 
 same as his rich or his abundant glory. The same expression occurs 
 in Eph. i. 18. IT On the vessels of mercy. Men towards whom his 
 mercy was to be displayed, (see ver. 22 ;) that is, on those towards 
 whom he has purposed to display his mercy. II Mercy. Favour, 
 or pity shown to the miserable. Grace is favour to the undeserving ; 
 mercy, favour to those in distress. This distinction is not, how- 
 ever, always strictly observed by the sacred writers. IT Which 
 he had afore prepared We are here brought to a remarkable
 
 246 KOMANS. [A. D. 57, 
 
 difference between God's mode of dealing with them and with the 
 wicked. Here it is expressly affirmed that God himself had prepared 
 them for glory. In regard to the wicked, it is simply affirmed that 
 they were fitted for destruction, without affirming anything of the 
 agency by which it was done. That God prepares his people for 
 glory commences and continues the work of their redemption 
 is abundantly taught in the Scriptures, 1 Thess. v. 9, " God hath not 
 appointed us to wrath, but to obtain salvation hy our Lord Jesus 
 Chris," 2 Tim. i. 9, " Who hath saved us and called us with an 
 holy calling, not according to our works, but according to his own 
 purpose and grace, which was given us in Christ Jesus before the 
 world began." See alsoEph. i. 4, 5, 11 ; Rom. viii. 28, 29, 30; Acts 
 xiii. 48 ; Johni. 13. As the renewing of the heart and the sancti- 
 fying of the soul is an act of goodness, it is worthy of God, and of 
 course no objection could lie against it. No man could complain 
 of a course of dealings designed to make men better ; and as this is 
 the sole design of the electing love of God, his dealings viifh'this 
 class of men are easily Abdicated. No Christian can complain 
 that God has chosen him, renewed him, and made him pure and 
 happy. And as this was an important part of the plan of God, 
 it is easily defended from the objection in ver. 19. U Unto glory. 
 To happiness ; and especially to the happiness of heaven. Heb. ii. 
 10, " It became him, in bringing many sons unto glory," etc. 
 Rom. v. 2, " We rejoice in hope of the glory of God." 2 Cor. iv. 
 17, " Our light affliction worketh for us a far more exceeding and 
 eternal weight of glory." 2 Thess. ii. 14 ; 2 Tim. ii. 10 ; 1 Pet. v. -I. 
 This eternal state is called "glory," because it blends together 
 everything that constitutes honour, dignity, purity, love, and hap- 
 piness. All these significations are in various places attached to 
 this word, and all mingle in the eternal state of the righteous. We 
 may remark here, (1,) that this word " glory" is not used in the 
 Scriptures to denote any external national privileges ; or to describe 
 any external call of the gospel. No such instance is to be found. 
 Of course the apostle here, by vessels of mercy, meant individuals 
 destined to eternal life, and not nations externally called to the 
 gospel. No instance can be found where God speaks of nations 
 called to external privileges, and speaks of them as "prepared 
 unto glory." (2.) As this word refers to the future state of indi- 
 viduals, it shows what is meant by the word " destruction" in ver. 
 22. That term stands contrasted with glory ; and describes, there- 
 fore, the future condition of individual wicked men. This is also 
 Us uniform meaning in the New Testament. On this vindication 
 of the apostle we may observe, (1,) that all men will be treated 
 as they ought to be treated. Men -will be dealt with according to 
 their characters at the end of life. (2.) If men will suffer no in- 
 justice, then this is the same as saving that they will be treated 
 justly. But what is this ? That the wicked shall be treated as 
 ;hcy deserve. What they deserve God has told us in the Scrip- 
 : " These shall go away into everlasting punishment." (3.) 
 lit to bestow his blessings as he chooses. Where all 
 undeserving, where none have any claim, he may confer his 
 favours on whom he pleases. (4.) He" actually does deal with men 
 in this way. The apostle takes this for granted. He does not
 
 A.D. 57.] CHAPTER IX. 247 
 
 24 Even us, whom he 
 hath called, not of the Jews 
 only, but also of the Gen- 
 tiles ? 
 
 25 As he saith also in 
 
 Osee, y l will call them my 
 people, which were not my 
 people ; and her beloved, 
 which was not beloved. 
 26 And 1 it shall come to 
 
 y Hosea ii. 23. : Hosea i. 10. 
 
 deny it. He most evidently believes it, and labours to show that 
 it is right to do so. If he did not believe it, and meant to teach it, 
 he would have said so. It would have met the objection at once, 
 and saved all argument. He reasons as if he did believe it ; and 
 this settles the question that the doctrine is true. 
 
 24. Even its, etc. See chap. i. 16; ii. 10; iii. 29, 30. To prove 
 that the Gentiles might be called as well as the Jews, was a leading 
 design of the epistle. IT Us. Christians, selected from both Jews 
 and Gentiles. This proves that he did not refer to nations pri- 
 marily, but to individuals chosen out of nations. Two things are 
 established here. (1.) That the grace of God was hot confined to 
 the Jewish people, as they supposed, so that it could be conferred 
 on no others. (2.) That God was not bound to confer grace on 
 all the descendants of Abraham, as he bestowed it on those selected 
 from the mass, according to his own will, and not of necessity on 
 the mass itself. 
 
 25. As he saith also. The doctrine which he had established he 
 proceeds now to confirm by quotations from the writings of Jeies, 
 that he might remove every objection. The doctrine was, (1,) 
 that God intended to call his people from the Gentiles as well as 
 the Jews. (2.) That he was bound by no promise and no principle 
 of obligation to bestow salvation on all the Jews. (3.) That there- 
 fore it was right for him to reject any or all of the Jews, if he chose, 
 and cut them off from their privileges as a people, and from salva- 
 tion. *X In Osea-. This is the Greek form of writing the Hebrew 
 word Hosea. It means in the book of Hosea, as in David means in 
 the book of David, or by David, Heb. iv. 7. The passage is found 
 in Hosea ii. 23. This quotation is not made according to the letter, 
 but the sense of the prophet is preserved. The meaning is the same 
 in Hosea and in this place, that God would bring those into a 
 covenant relation -to himself, who were before deemed outcasts and 
 strangers. Thus he supports his main position that God would 
 choose his people from among the Gentiles as well as the Jews, or 
 would exercise towards both his right as a sovereign, bestowing or 
 withholding his blessings as he pleases. 
 
 26. And it shall come to pass. It shall happen, or take place. 
 This is a continuation of the quotation from the prophet Hosea, 
 (chap. i. 10,) designed to confirm the doctrine which he was es- 
 tablishing. Both these quotations have the same design, and are 
 introduced for the same end. In Hosea they did not refer to the 
 calling of the Gentiles, but to the recalling the rejected Jews. God 
 says, after the Jews had been rejected and scattered for their 
 idolatry ; after they had forfeited his favour, and been cast off as 
 if the'/ were not his people, he would recall them, and bestow on
 
 248 ROMANS. [A.D. 57. 
 
 shall they be called the 
 children of the living God. 
 27 Esaias also crieth 
 
 a Isa. x. 2, S3. 
 
 pass, that in the place where 
 it was said unto them, Ye 
 are not my people ; there 
 
 them again the appellation of sons. The apostle does not quote 
 this as having original reference to the Gentiles, but for the follow- 
 ing purposes : (1.) If God formerly purposed to recall to himself 
 a people whom he had rejected ; if he bestowed favours on his own 
 people after they had forfeited his favour, and ceased to be entitled 
 to the name of "his people ;" then the same thing was not to be 
 regarded as absurd if he dealt in a similar manner with the Gen- 
 tiles, also a part of his original great family the family of man 
 but long since rejected and deemed strangers. (2.) The dealings 
 of God towards the Jews in the time of Hosea settled a general 
 principle of government. His treatment of them in this manner was 
 npart of his great plan of governing the world. On the same plan 
 he now admitted the Gentiles to favour. And as this general prin- 
 ciple was established ; as the history of the Jews themselves was a 
 precedent in the case, it ought not to be objected in the time of 
 Paul that the same principle should be carried out to meet the case 
 also of the Gentiles. H In the place. The place where they may 
 be scattered, or where they may dwell. Or rather, perhaps, in 
 those nations which were not regarded as the people of God, there 
 shall be a people to whom this shall apply. 1F Where it was said 
 unto them. Where the proper appellation of the people was, that 
 they were not the people of God ; where they were idolatrous, 
 sinful, aliens, strangers ; so that they had none of the marks of the 
 children of God. IF Ye are not my people. People in covenant with 
 God ; under his protection, as their Sovereign, and keeping his 
 laws. If There shall they be called. That is, there they shall be. 
 The verb to call, in the Hebrew writings, means often the same as 
 to be. It denotes that this shall be the appellation which properly 
 expresses their character. It is a figure perhaps almost peculiar to 
 the Hebrews ; and it gives additional interest to the case. Instead 
 of saying coldly and abstractedly, "they are such," it introduces 
 also the idea that uch is the favourable judgment of God in the 
 case. See Matt. v. 9, " Peacemakers shall be called the children 
 of God." See the Note on that place ; also ver. 19. Matt. xxi. 13, 
 " My house shall becallcd the house of prayer." Mark xi. 17; Luke 
 i. 32, 35, 76 j Isa. Ivi. 7. IF The children of, etc. Greek, Sons. 
 See Note, Matt. i. 1. IF Living God. Called living God in oppo- 
 sition to dead idols. See Note, Matt. xvi. 16 ; also xxvi. 63 ; John 
 vi. 69 ; Acts xiv. 15 ; 1 Thess. i. 9, " Turn from idols to serve the 
 living and true God ;" Jer. x. 10. This is a most honourable and 
 distinguished appellation. No higher favour can be conferred on 
 mortals than to be the sons of the living God, members of his family, 
 entitled to his protection, and secure of his watch and care. This 
 was an object of the highest desire with the saints of old. See Psa. 
 xlii. 2 ; Ixxxiv. 2, " My soul thirsteth for God, the living God ;" 
 " My heart and my flesh cry out for the living God." 
 27, 28. Esaias. The Greek way of writing the word
 
 A.D. 57.] CHAPTER IX. 249 
 
 concerning Israel, Though 
 the number of the children of 
 
 Israel be as the sand of the 
 sea , a remnant shall be saved : 
 
 IF Crieth. Isa. x. 22, 23. Exclaims, or speaks aloud or openly. 
 Comp. John i. 15. Isaiah, brings forth the doctrine fuLy, and 
 without any concealment or disguise. This doctrine related to the 
 rejection of the Jews ; a far more difficult point to establish than 
 was that of the calling of the Gentiles. It was needful, therefore^ 
 to fortify it by some explicit passage of the Scriptures. IT Concern- 
 ing Israel. Concerning the Jetcs. It is probable that Isaiah had 
 reference primarily to the Jews of his own time ; to that wicked 
 generation that God was about to punish, by sending them captive 
 into other lands. The case was one, however, Avhich settled a 
 general principle of the Jewish government ; and therefore it was 
 applicable to the case before the apostle. If the thing for which 
 he was contending that the Jews might be rejected existed in 
 the time of Isaiah, and was settled then as a precedent, it might 
 exist also in his time, and under the gospel. II As the sand of the 
 sea. This expression is used to denote an indefinite or an innu- 
 merable multitude. It often occurs in the sacred writings. In 
 the infancy of society, before the art of numbering was carried to 
 a great extent, men were obliged to express themselves very much 
 in this manner. Gen. xxii. 17, " I will multiply thy seed as the 
 sand which is upon the sea-shore ;" xxxii. 12. Isaiah doubtless 
 had reference to this promise : " Though ail that was promised to 
 Abraham shall be fulfilled, and his seed shall be as numerous as 
 God declared, yet a remnant only, "etc. The apostle thus shows 
 that his doctrine does not conflict at all with the utmost expectation 
 of the Jews drawn from the promises of God. See a similar use of 
 the term sand in Judg. vii. 12 ; 1 Sam. xiii. 5 ; 2 Sam. xvii. 11, etc. 
 In the same manner great numbers were denoted by the stars of 
 /leaven, Gen. xxii. 17 ; xv. 5. U A remnant shall be saved. Mean- 
 ing a remnant only. This implies that great multitudes, of them 
 would be cast off, and be not saved. If only a remnant was to bo 
 saved, many must be lost ; and this was just the point which the 
 apostle was endeavouring to establish. The word remnant means 
 that which is left, particularly what may remain afte"r a battle or a 
 great calamity, 2 Kings xix. 31 ; x. 11 ; Judg. v. 13 ; Isa. xiv. 22. 
 In this place, however, it means a small part or portion. Out of 
 the great multitude there shall be so few left as to make it proper 
 to say that it was a mere remnant. This implies, of course, that the 
 great mass should be cast away or rejected. And this was the use 
 which the apostle intended to make of it. Comp. the Wisdom of Si- 
 rach xliv. 17, " Noah was left unto the earth as a remnant when the 
 flood came." IT Shall be saved. Shall be preserved, or kept from de- 
 struction. As Isaiah had reference to the captivity of Babylon, this 
 means that only a remnant should return to their native land. The 
 great mass should be rejected and cast off. This was the case with 
 the ten tribes, and also with many others who chose to remain in the 
 land of their captivity. The use which the apostle makes of it is 
 this : In the history of the Jews, by the testimony of Isaiah, a 
 large part of the Jews of that time were rejected, and cast offfron?
 
 ROMANS. [A. n. 57. 
 
 28 For he will finish ' the 
 work, and cut it short in 
 righteousness : because * a 
 short work will the Lord 
 
 1 Or, the account. * Isa. xxviii. 22. 
 
 make upon the earth. 
 
 29 And as Esaias said 
 before, ' Except the Lord of 
 Sabaoth had left us a seed, 
 
 c Isa. i. 9 ; Lam. iii. C!. 
 
 being the peculiar people of God. It is clear, therefore, that God 
 has brought himself under no obligation to save all the descend- 
 ants of Abraham. This case settles the principle. If God did it 
 then, it was equally consistent for him to do it in the time of Paul, 
 under the gospel. The conclusion, therefore, to which the 
 apostle came, that it was the intention of God to reject and cast 
 off the Jews as a people, was in strict accordance with their own 
 history and the prophecies. It was still true that a remnant was 
 to be saved, while the great mass of the people was rejected. The 
 apostle is not to be understood here as affirming that the passage 
 in Isaiah had reference to the gospel, but only that it settled one 
 great principle of the Divine administration in regard to the Jews, 
 and that their rejection under the gospel was strictly in accordance with 
 thai principle. 
 
 28. He will finish the work. This is taken from the Septuagint 
 translation of Isa. x. 23. The Hebrew is, "The Lord" God of 
 hosts shall make a consumption, even determined, in the midst of 
 all the land." Or, as it may be rendered, " Destruction is decreed 
 which shall make justice overflow ; yea, destruction is verily de- 
 termined on ; the Lord Jehovah will execute it in the midst of all 
 the land." (Stuart.) The Septuagint and the apostle adhere to 
 the sense of the passage, but do not follow the words. The phrase, 
 icill finish the work, means, he will bring the thing to an end, or will 
 accomplish it. It is an expression applicable to a firm purpose to 
 accomplish an object. It refers here to his threat of cutting off 
 the people ; and means that he will fulfil it. IT Cut it short. This 
 word here means to execute it speedily. The destruction shall not 
 be delayed. IF In righteousness. So as to manifest his own. justice. 
 The work, though apparently severe, yet shall be &just expression 
 of God's abhorrence of the sins of the people. 11 Because a short 
 loork. The word here rendered " short" means, properly, that 
 which is determined on or decreed. This is the sense of the Hebrew ; 
 and the phrase here denotes the purpose which reas determined on 
 in relation to the Jews. "ft Upon the earth. Upon the land of 
 Israel. See Xotcs on Matt. v. 5 ; iv. 8. The design for which 
 the apostle introduces this passage is to show that God of old 
 
 many of the Jews for their sin; and that, therefore, the 
 doctrine of the apostle was no new xhing, that the Jews might be 
 excluded from the peculiar privileges of the children of God. 
 
 29. And as Esaias said. Isa. i."9. II Before. The apostle had 
 just cited one prediction from the tenth chapter of Isaiah. He 
 now says that Isaiah had affirmed the same thing in a previous 
 part of his prophecy. 1 Except the Lord of Sabaoth. In Isaiah, 
 the Lord of Hosts. The word Sabaoth is the Hebrew word rendered 
 hosts. It properly denotes armies or military hosts organized for 
 war. Hence it denotes the hosts of heaven, and means (1) the
 
 A.D. 57.J CHAPTER IX. 251 
 
 we d had been as Sodoma, 
 and been made like unto 
 Gomorrha. 
 
 d Gen. xix. 24, 25; Isa. xiii. 19. 
 
 30 What shall \ve say 
 then ? That the Gentiles, 
 which followed not after 
 
 e Chap. x. CO. 
 
 angels, who are represented as marshalled or arranged into military 
 orders, Eph. i. 21; iii. 10; vi. 12; Col. i. 16; ii. 15; Jude G"; 
 
 I Kings xxii. 19, "I saw the Lord sitting on his throne, and all 
 the host of heaven standing by him;" Psa. ciii. 21 ; cxlviii. 2. 
 (2.) The stars, Jer. xxxiii. 22, "As the host of heaven cannot be 
 numbered," etc. ; Isa. xl. 26 ; Deut. iv. 19, etc. God is called the 
 Lord of hosts, as being at the head of all these armies ; their King 
 and their Commander. It is a phrase properly expressive of his 
 majesty and power, and is appropriately introduced here, as the 
 act of saving "the seed" was a signal act of power in the midst of 
 great surrounding wickedness. IT Had left. Had preserved, or 
 kept from destruction. Here their preservation is ascribed to God, 
 and it is affirmed that if God had not interposed, the whole nation 
 would have been cut off. This fully establishes the doctrine of 
 the apostle, that God might cast off the Jews, and extend the 
 blessings to the Gentiles. IT A seed. The Hebrew in Isaiah means 
 one surviving or escaping, corresponding with the word remnant. 
 The word seed commonly means, in the Scriptures, descendants, 
 posterity. In this place it means a part, a small portion; a remnant, 
 Jike the small portion of the harvest which is reserved for sowing., 
 
 II We had been as Sodoma. The nation was so wicked, that unless 
 God had preserved a small number who were pious from the 
 general corruption of the people, they would have been swept off 
 by judgment, like Sodom and Gomorrah. We are told that ten 
 righteous men would have saved Sodom, Gen. xviii. 32. Among 
 the Israelites, in a time of great general depravity, a small number 
 of holy men were found who preserved the nation. The design of 
 the apostle here was the same as in the previous verses to show- 
 that it was settled in the Jewish history that God might cast off 
 the people, and reject them from enjoying the peculiar privileges 
 of his friends. It is true that in Isaiah he has reference to the 
 temporal punishment of the Jews. But it settles a great principle, 
 for which Paul was contending, that God might cast off the nation 
 consistently with his promises and his plans. "We may learn here, 
 (1,) that the existence of religion among a people is owing to the 
 love of God. "Except the Lord had left us," etc. (2.) It is 
 owing to his mercy that any men are kept from sin, and any nation 
 from destruction. (3.) We see the value of religion and of pious 
 men in a nation. Ten such would have saved Sodom ; and a few 
 such saved Judea. Comp. Matt. v. 13, 14. (4.) God has a right to 
 withdraw his mercies from any other people, however exalted 
 their privileges, and leave them to ruin ; and we should not be 
 high-minded, but fear, Rom. x. 20. 
 
 30. What sJiall we say then? What conclusion shall we draw 
 from the previous train of remarks? To what results have we 
 come by the passages adduced from the Old Testament? This 
 question is asked preparatory to his summing up the argument ;
 
 252 ROMANS. IA.D. 57, 
 
 31 But Israel, which" 
 followed after the law of 
 righteousness, hath not at- 
 tained to the law of right- 
 
 righteousness, have attained 
 to righteousness, even the 
 righteousness'' which is of 
 faith. 
 
 eousness. 
 
 /Chap. i. 17 i Phil. in. 9. 
 
 g Chap. x. 2 ; xl. " 
 
 and he had so stated the argument that the conclusion which he 
 was about to draw was inevitable. II The Gentiles. That many 
 of the Gentiles; or that the way was open for them, and many of 
 them had actually embraced the righteousness of faith. This 
 epistle was written as late as the year 57, (see Introduction,) and 
 at that time multitudes of heathens had embraced the Christian 
 religion. *H Which folloiced not after righteousness. The apostle 
 does not mean that none of the pagans had any solicitude about 
 right and wrong, or that there were no anxious inquiries among 
 them ; but he intends particularly to place them in contrast with 
 the Jew. They had not made it their main object to justify them- 
 selves ; they Avere not filled with prejudice and pride as the Jews 
 were, who supposed that they had complied with the law, and 
 who felt no need of any other justification ; they were sinners, 
 and they felt it, and had no such mighty obstacle in a system of 
 self-righteousness to overcome as the Jew had. Still it was true 
 that they were excessively wicked, and that the prevailing cha- 
 'ractcristic among them was that they did not follow after righte- 
 ousness. See chap; i. The word "followed" here often denotes 
 to pursue with intense energy, as a hunter pursues his game, or a 
 man pursues a flying enemy. The Jews had sought righteousness 
 in that way ; the Gentiles had not. The word righteousness here 
 means the same as justification. The Gentiles, which sought not 
 justification, have obtained justification. H Have attained to righte- 
 ousness. Have become justified. This was a matter of fact ; and 
 this was what the prophet had predicted. The apostle does not 
 say that the sins of the Gentiles, or their indifference to the sub- 
 ject, was any reason why God justified them, or that men would 
 be as safe in sin as in attempting to seek for salvation. He esta- 
 blishes the doctrine, indeed, that God is a sovereign ; but still it 
 is implied that the gospel had not the peculiar obstacle to contend 
 with among the Gentiles that it had among the Jews. There was 
 less pride, obstinacy, self-confidence; and men were more easily 
 brought to see that they were sinners, and to feel their need of a 
 Saviour. Though God dispenses his favours as a sovereign, and 
 though all are opposed by nature to the gospel, yet it is always 
 true that the gospel finds more obstacles among some men than 
 among others. This was a most cutting and humbling doctrine 
 to the pride of a Jew ; and it is no wonder, therefore, that the 
 apostle guarded it as he did. IT Which is of faith. Justification 
 by faith in Christ. See Note, chap. i,. 17. 
 
 31. But Israel. The Jews. The apostle does not mean to affirm 
 that none of the Jews had obtained mercy, but that as a people, or 
 acting according to the prevalent principles of the nation to work
 
 A.D. 57.] CHAPTER IX. 253 
 
 32 Wherefore? Because 
 they sought it not by faith, 
 but as it were by the works 
 
 of the law. For they stum- 
 bled at that stumbling- 
 stone : 
 
 out their own righteousness, they had not obtained it. If Which 
 followed after the law of righteousness. The phrase, "the law of 
 righteousness," means the law of justice, or the just law. That law 
 demands perfect purity ; and even its external observance demanded 
 holiness. The Jews supposed that they rendered such obedience to 
 that law as to constitute a meritorious ground of justification. This 
 they had followed after ; that is, pursued zealously and unremit- 
 tingly. The reason why they did not obtain justification in that 
 way is fully stated in chapters i iii., where it is shown that the 
 law demands perfect compliance with its precepts ; and that Jews, 
 as well as Gentiles, had altogether failed in rendering such com- 
 pliance. IT Hath not attained to the laic of righteousness. They have 
 not come to yield true obedience to the law, even though imperfect ; 
 not such obedience as to give evidence that they have been justi- 
 fied. "We may remark here, (1,) that no conclusion could have 
 been more humbling to a Jew than this. It constituted the whole 
 of the prevalent religion, and was the object of their incessant toils. 
 (2.) As they made the experiment fully, and failed ; as they had 
 the best advantages for it, and did not succeed, but reared only a 
 miserable and delusive system of self-righteousness, (Phil. iii. 4 
 9 ;) it follows, that all similar experiments must fail, and that none 
 now can be justified by the law. (3.) Thousands Ml in the same 
 attempt. They seek to justify themselves before God. They 
 attempt to weave a righteousness of their own. The moral man 
 does this. The immoral man attempts it as much as the moral man, 
 and is as confident in his own righteousness. The troubled sinner 
 does this ; and this it is which keeps him so long from the cross of 
 Christ. All this must be renounced ; and man must come as a 
 poor, lost, ruined sinner, and throw himself upon the mere mercy 
 of God in Christ for justification and life. 
 
 32. Wherefore ? Why. The apostle proceeds to state the reason 
 why so uniform and remarkable a result happened. IT They sought 
 it not by faith, e^c. They depended on their own righteousness, 
 and not on the mercy of God to be obtained by faith. IT By the 
 works of the law. By complying with all the demands of the law, 
 so that they might merit salvation. Their attempted obedience 
 included their prayers, fastings, sacrifices, etc., as well as com- 
 pliance with the demands of the moral law. It may be asked here, 
 perhaps, how the Jews could know any better than this? how 
 should they know anything about justification by faith. To this I 
 answer, (1,) that the doctrine was stated in the Old Testament. 
 See Hab. ii. 4. Comp. Rom. i. 17. Psa. xxxii. cxxx. xiv. Comp. 
 Rom. iii. Job ix. 2. (2.) The sacrifices had reference to a future 
 state of things, and were doubtless so understood. See the epistle 
 to the Hebrews. (3.) The principle of justification, and of living 
 by faith, had been fully brought out in the lives and experience of 
 the saints of old. See Roin. iv. and Heb. xi. IT They stumbled. 
 They fell ; or failed ; or this was the came why they did not obtain
 
 254 ROMANS. [A.D. 57. 
 
 33 As it is written, * Be- V fence : and whosoever be- 
 
 hold, I lay in Sion a stum- 
 blin<rstone and rock of of- 
 
 A Psa. cxviii. 22; Isa. viii. 14. 
 
 lieveth on him shall not be 
 ashamed. 
 
 1 Or, confounded. 
 
 it. IT At that stumbling-stone. To wit, at that which he specifies 
 in the following verse. A stumbling-stone is a stone or impediment 
 in the path, over which men may fall. Here it means that obstacle 
 ichich prevented their attaining the rir/hteoustiess of faith ; and tchicli 
 was the occasion of their fall, rejection, and ruin. That was the 
 rejection and the crucifixion of their own Messiah ; their unwill- 
 ingness to be saved by him; their contempt of him and h' 
 message. For this God withheld from them the blessings of 
 justification, and was about to cast them off as a people. This 
 also the apostle proceeds to prove was foretold by the prophets. 
 
 33. As it is written. See Isa. viii. 14; xxviii. 16. The quotation 
 here is made up of both these passages, and contains the substance 
 of both. Comp. also Psa. cxviii. 22 ; 1 Pet. ii. 6. IT Be/told I lay 
 in Sion. Mount Zion was the hill or eminence in Jerusalem, over 
 against Mount Moriah, on which the temple was built. On this 
 was the palace of David, and this was the residence of the court, 
 1 Chron. xi. 5 8. Hence the whole city was often called by that 
 name, Psa. xlviii. 12 ; Ixix. 3y ; Ixxxvii. 2. Hence also it came. to 
 signify the capital, the glory of the people of God, the place of 
 solemnities ; and hence also the church itself, Psa. ii. 6; li. 18; cii. 
 13 ; cxxxvii. 3< Isa. i. 27 ; lii. 1 ; lix. 20, etc. In this place it means 
 the church. God will place or establish in the midst of that 
 church, H A stumbling-stone and rock of offence. Something over 
 which men shall fall. See Note, Matt. v. 29. This is, by Paul, 
 referred to the Messiah. He is called rock of stumbling, not because 
 it was the design of sending him that men should fall, but because 
 .such would be the result. The application of the term rock to the 
 Messiah is derived from the custom of building, as he is the a, 
 stone or the immovable foundation on which the church is to be. 
 built. It is not on human merits, but by the righteousness of the 
 Saviour, that the church is to be reared. See 1 Pet. ii. 6, " I lay 
 in Sion a chief corner-stone." Psa. cxviii. 22, "The stone which 
 the builders rejected is become the head stone of the corner." 
 Eph. ii. 20, "Jesus Christ himself being the chief corner-stone." 
 This rock, designed as a corner-stone to the church, became, by the 
 wickedness of the Jews, the block over which they fall into ruin, 
 1 Pet. ii. 8. If Shall not be ashamed. This is taken substantially 
 li-oni the Septuagint translation of Isa. xxviii. 16, though with 
 some variation. The Hebrew is, " shall not make haste," as it is 
 in our English version. This is the literal meaning of the Hebrew 
 word ; but it means also to be afraid, as one who makes haste often 
 is ; to be agitated with fear or fright ; and hence it has a significa- 
 tion nearly similar to that of shame. It expresses the substance of 
 the same thing, viz., failure of obtaining expected success and happi- 
 ness. The meaning here is, that the man who believes shall not 
 be agitated, or thrown into commotion, by fear of want of success ; 
 shall not be disappointed in his hopes ; and, of course, he shall
 
 A. D. 57.] CHAPTER X. 255 
 
 never be ashamed that he became a Christian. They who do not 
 believe in Christ shall be agitated, fall, and sink into eternal shame 
 and contempt, Dan. xii. 2. They who do believe shall be confi- 
 dent ; shall not be deceived, but shall obtain the object of their 
 desires. It is clear that Paul regarded the passage in Isaiah as 
 referring to the Messiah. The same also is the case with the other 
 sacred writers who have quoted it, 1 Pet. ii. 5 8. See also Matt. 
 xxi. 42 ; Luke xx. 17, 18 ; ii. 34. The ancient Targum of Jona- 
 than translates the passage, Isa. xxviii. 16, " Lo, I will place in 
 Zion a king, a king strong, mighty, and terrible ;" referring doubt 
 less to the Messiah. Other Jewish writings also show that this 
 interpretation was formerly given by the Jews to the passage in 
 Isaiah. 
 
 In view of this argument of the apostle we may remark, (1,) 
 that God is a Sovereign, and has a right to dispose of men as he 
 pleases. (2.) The doctrine of election was manifest in the case of 
 the Jews as an established principle of the Divine government, and 
 is therefore true. (3.) It argues great want of proper feeling to be 
 opposed to this doctrine. It is saying, in other words, that we 
 have not confidence in God ; or that we do not believe that he is 
 qualified to direct the affairs of his own universe as well as we. 
 (4.) The doctrine of election is a doctrine which is not arbitrary ; 
 but which will yet be seen to be wise, just, and good. It is the 
 source of all the blessings that any mortals enjoy ; and, in the case- 
 before us, it can be seen to be benevolent as well as just. It is 
 better that Gou should cast ou a part of the small nation of the 
 Jews, and extend these blessings to the Gentiles, than that they 
 should always have been confined to Jews. The world is better 
 for it, and more good has come out of it. (5.) The fact, that the 
 gospel has been extended to all nations, is proof that it is from 
 heaven. To a Jew there was no motive to attempt to break down 
 all the existing institutions of his nation, and make the blessings 
 of religion common to all nations, unless he knew that the gospel 
 system was true. Yet the apostles were Jews ; educated with all 
 the prejudices of the Jewish people. (G.) The interests of Chris- 
 tians are safe. They shall not be ashamed or disappointed. God 
 will keep them, and bring them to his kingdom. (7.) Men still 
 are offended at the cross of Christ. They contemn and despise 
 him. He is to them as a root out of dry ground, and they reject 
 him, and fall into ruin. This is the cause why sinners perish ; and 
 this only. Thus as the ancient Jews brought ruin on themselves 
 and their country, so do sinners bring condemnation and woe on 
 their souls. And as the ancient despisers and crucifiers of the Lord 
 Jesus perished, so will all those who work iniquity and despise 
 him now. 
 
 CHAPTER X 
 
 1. Brethren. This expression seems intended particularly for 
 the Jews, his ancient Mends, fellow- worshippers, and kinsmen, 
 but who had embraced the Christian faith. It is an expression of 
 tenderness and affection, denoting his deep interest in their wel- 
 fare. U My heart's desire. The word " desire" (fu5o/n'o) means
 
 256 ROMANS. [A.D. 57 
 
 for Israel is, that they might 
 he saved. 
 
 2 For I bear them record 
 
 CHAPTER X. 
 BRETHREN, my heart's 
 desire and prayer to God 
 
 benevolence ; and the expression, my heart's desire, means my 
 earnest and sincere wish. IT Prayer to God. He not only cherished 
 this feeling, but lie expressed it in a desire to God. He had no 
 desire that his kinsmen should be destroyed ; no pleasure in the 
 appalling doctrine which he had been defending. He still wished 
 their welfare ; and could still pray for them that they might return 
 to God. Ministers have no pleasure in proclaiming the truth that 
 men must be lost. Even when they declare the truths of the Bible 
 that some will be lost ; when they are constrained, by the unbelief 
 and wickedness of men, to proclaim it of them, they still can sin- 
 cerely say that they seek their salvation. U For Israel. For the 
 Jewish nation, f 'That they might be saved. This clearly refers to 
 salvation from the sin of unbelief, and the consequences of sin in 
 hell. It does not refer to the temporal calamities which were 
 coming upon them, but to preservation from the eternal anger of 
 God. Comp. chap. xi. 26 ; 1 Tim. ii. 4. The reasons why the 
 apostle commences this chapter in this tender manner are the fol- 
 lowing: (1.) Because he had stated and defended one of the most 
 offensive doctrines that could be preached to a Jew ; and he was 
 desirous to show them that it was not from any want of affection 
 for them, but that he was urged to it by the pressure of truth. 
 (2.1 He was regarded by them as an apostate. He had abandoned 
 them when bearing their commission, and while on his way to 
 execute their favourite purposes, and had preached the doctrine 
 which they had sent him to destroy. Comp. Acts ix. He had 
 opposed them everywhere ; had proclaimed their pride, self-right- 
 eousness, and crime, in crucifying their Messiah ; had forsaken all 
 that they valued their pomp of worship, their city, and their 
 temple ; and had gone to other lands to bear the message of mercy 
 to the nations that they despised. He was willing to show them 
 that this proceeded from no want of affection for them, but that he 
 still retained towards them the feelings of a Jew, and could give 
 them credit for much that they valued themselves on, ver. 2. (3.) 
 He was aware of the deep and dreadful condemnation that was 
 coming on them. In view of that he expressed his tender regard 
 for their welfare, and his earnest prayer to God for their salvation. 
 And we see here the proper feelings of a minister of the gospel 
 when declaring the most terrible of the truths of the Bible. Paul 
 was tender, affectionate, kind ; convincing by cool argument, and 
 not harshly denouncing; stating the appalling truth, and then 
 pouring out his earnest desires to God that he would avert the 
 impending doom. So should the awful doctrines of religion be 
 preached by all the ambassadors of God. 
 
 2. For I bear them record. To bear record, means to be a witness ; 
 to give evidence. This, Paul was well qualified to do. He had 
 been a Jew of the strictest order, (Acts xxvi. 5 ; Phil. iii. 6,) and 
 he well knew the extraordinary exertions which they put forth to 
 obey the commands of the law. IT A zeal of God A zeal for God.
 
 ..to. 57. j CHAPTER X. 257 
 
 3 For they being igno- 
 rant* of God's righteousness, 
 and going about to establish 
 
 t Chap. ix. 30. 
 
 that they have a zeal ' of 
 God, but not according to 
 knowledge. 
 
 i Acts xxi. 20. 
 
 Thus, John ii. 17, "The zeal of thine house hath eaten me up ;" 
 an earnest desire for the honour of the sanctuary has wholly ab- 
 sorbed my attention. Comp. Psa. Ixix. 9. Acts xxi. 20, "Thou 
 ;eest, brother, how many thousands of Jews there are which be- 
 lieve, and they are all zealous of the law;" xxii. 3, "And was 
 zealous toward God as ye all are this day." Zeal for God here 
 means passionate ardour in the things pertaining to God, or in the 
 things of religion. In this they were doubtless, many of them, 
 sincere ; but sincerity does not of itself constitute true piety. John 
 xvi. 2, "The time cometh that whosoever killeth you will think 
 that he doeth God service." This would be an instance of extra- 
 ordinary zeal, and in this they would be sincere ; but persecution 
 to death of apostles cannot be true religion. See also Matt, xxiii. 
 15 ; Acts xxvi. 9, "I thought that I ought to do," etc. So many 
 persons suppose that, provided they are sincere and zealous, they 
 must of course be accepted of God. But the zeal which is accept- 
 able is that which aims at the glory of God, and which is founded 
 on true benevolence to the universe ; and which does not aim 
 primarily to establish a system of self-righteousness, as did the 
 Jew, or to build up our oicn sect, as many others do. "We may 
 remark here, that Paul was not insensible to what the Jews did, 
 and was not unwilling to give them credit for it. A minister of 
 the gospel should not be blind to the amiable qualities of men, or 
 to their zeal; and should be willing to speak of it tenderly, even 
 when he is proclaiming the doctrine of depravity, or denouncing 
 the just judgments of God. IT Not according to knowledge. Not 
 an enlightened, discerning, and intelligent zeal. Not that which 
 was founded on correct views of God and of religious truth. Such 
 zeal is enthusiasm,. and often becomes persecuting. Knowledge 
 without zeal becomes cold, abstract, calculating, formal ; and may 
 be possessed by devils as well as men. It is the union of the two 
 the action of the man called forth to intense effort by just views 
 of truth, and by right feeling that constitutes true religion. This 
 was the zeal of the Saviour and of the apostles. 
 
 3. For they being ignorant. The ignorance of the Jews was 
 voluntary, and therefore criminal. The apostle does not affirm 
 that they could not have known what the plan of God was ; for 
 he says, (vers. 18 21,) that they had full opportunity of knowing. 
 An attentive study of their own Scriptures would have led them 
 to the true knowledge of the Messiah and his righteousness. See 
 John v. 39. Comp. Isa. liii., etc. Yet the fact that they were 
 ignorant, though not an excuse, is introduced here, doubtless, as 
 a mild and mitigating circumstance, that should take off the 
 severity of what he might appear to them to be saying, 1 Tim. i. 
 13, "But I obtained mercy because I did it ignorantly, in un- 
 belief." Luke xxiii. 34, " Then said Jesus, Father, forgive them, 
 for they know not what they do." Acts vii. 60. Involuntary 
 
 K
 
 258 ROMANS. [A.D. 57, 
 
 thi'ir own righteousness, 
 have not submitted them- 
 selves unto the righteousness 
 of God. 
 
 4 For Christ is the end 
 of the law for righteousness 
 to every one that believeth. 
 
 / Heb. x. 14. 
 
 ignorance excuses from guilt ; but ignorance produced by our sin 
 or our indolence is no excuse for crime. H Of God's righteousness. 
 Not of the personal holiness of God, but of God's plan of justifying 
 men, or of declaring them righteous by faith in his Son. See Note 
 on chap. i. 17. Here God's plan stands opposed to their efforts 
 to make themselves righteous by their own works. H And seeking 
 to establish, etc. Endeavouring to confirm or make valid their own 
 righteousness ; to render it such as to constitute a ground of justi- 
 fication before God ; or to make good their own claims to eternal 
 life by their merits. This stands opposed to the justification by 
 grace, or to God's plan. And they must ever be opposed. This 
 was the constant effort of the Jews; and in this they supposed 
 they had succeeded. See Paul's experience in Phil. iii. 4 6 ; 
 Acts xxvi. 5. Instances of their belief on this subject occur in all 
 the gospels, where our Saviour combats their notions of their own 
 righteousness. See particularly their views and evasions exposed 
 in Matt, xxiii. Comp. Matt. v. 20, etc. ; vi. 25. It was this 
 which mainly opposed the Lord Jesus and his apostles ; and it is 
 this confidence in their own righteousness which still stands in 
 the way of the progress of the gospel among men. II Have not 
 submitted themselves. Confident in their own righteousness, they 
 have not yielded their hearts to a plan which requires them to 
 come confessing that they have no merit, and to be saved by the 
 merit of another. No obstacle to salvation by grace is so great as 
 the self-righteousness of the sinner. U Righteousness of God. His 
 plan or scheme of justifying men. 
 
 4. For Christ. This expression implies faith in Christ. This 
 is the design of the discussion, to show that justification cannot 
 be obtained by our own righteousness, but by faith in Christ. As 
 no direct benefit results to men from Christ unless they believe on 
 him, faith in him is implied where the \vord occurs in this con- 
 nexion. IT Is the end of tfie law. The word translated "end" 
 means that which completes a thing, or renders it perfect; also 'the 
 boundary, issue, or termination of anything, as the end of life, the 
 result of a prophecy, etc., John xiii. 1 ; Luke xxii. 37. It also 
 means the design or object which is had in view ; the principal 
 purpose for which it was undertaken. 1 Tim. i. 5, " The end of the 
 commandment is charity;" the main design or purpose of the 
 command is to produce love. 1 Pet. i. 9, " The end of your faith, 
 the salvation of your souls ;" the main design or purpose of faith 
 is to secure salvation. Rom. xiv. 9, " To this end Christ both 
 died," etc. ; for this design or purpose. This is doubtless its 
 meaning here. The main design or object which the perfect obedience 
 of the law would accomplish, is accomplisJied by faith in Christ. That 
 U, perfect obedience to the Jaw would accomplish justification 
 before God, secure his favour and eternal life. The same end is 
 now accomplished by faith in Christ. The great desim of both
 
 A. D. 57.1 CHAPTER X. 259 
 
 5 For Moses describeth m 
 the righteousness which is 
 
 m Lev. xviii. 5. 
 
 of the law, That the mau 
 which doeth those things 
 shall live by them. 
 
 is the same ; and the same great end is finally gained. This was 
 the subject of discussion between the apostle and the Jews ; and 
 this is all that is necessaryto understand in the case. Some have 
 supposed that the word end refers to the ceremonial law; that 
 Christ fulfilled it, and brought it to an end. Others, that he per- 
 fectly fulfilled the moral law. And others, that the law in the end 
 leads us to Christ, or that its design is to point us to him. All 
 this is true, but not the truth taught in this passage. That is 
 simple and plain, that by faith in Christ the same end is accom- 
 plished in regard to our justification, that would be by perfect 
 obedience to the moral law. H For righteousness. TJnto justifica- 
 tion, or acceptance with God. IT To every one that believeth. See 
 Js'ote, chap. i. 17. 
 
 5. F or Moses describeth, etc. This is found in Lev. xviii. 5, " Ye 
 shall therefore keep my statutes and my judgments, which if a 
 man do he shall live in them." This appeal is made to Moses, 
 both in regard to ' e righteousness of the law and that of faith, 
 in accordance witl the usual manner of Paul to sustain all his 
 positions by the Cj.d Testament, and to show that he was intro- 
 ducing no new doctrine. He was only affirming that which had 
 been long before taught in the writings of the Jews themselves. 
 The word describeth is, literally, writes, (yptityft,} a word often used 
 in this sense. IT The righteousness, etc. The righteousness which 
 a perfect obedience to the law of God would produce. That con- 
 sisted in perfectly doing all that the law required. IF The man 
 which doeth these things. The man who shall perform or obey 
 what was declared in the previous statutes. Moses here had 
 reference to all the commandments which God had given, moral 
 and ceremonial. And the doctrine of Moses is that which pertains 
 to all laws, that he who shall render perfect and continued com- 
 pliance with all tlie statutes made known, shall receive the reward 
 which the law promises. This is a first principle of all law; for 
 all law holds a man to be innocent, and, of course, entitled to 
 whatever immunities and rewards it has to confer, until he is 
 proved to be guilty. In this case, however, Moses did not affirm 
 that in fact any one either had yielded or would yield perfect 
 obedience to the law of God. The Scriptures elsewhere abun- 
 dantly teach that it never has been done. IT Doeth. Obeys, or yields 
 obedience. So also Matt. v. 19, " Shall do and teach them ;" 
 vii. 2i, 26, " Whosoever heareth these sayings and doeth them ;" 
 xxiii. 3 ; Mark iii. 35 ; vi. 20 ; Luke vi. 46, 47, 49. If Shall live. 
 Shall obtain felicity. Obedience shall render him happy, and 
 entitled to the rewards of the obedient. Moses doubtless referred 
 here to all the results which would follow obedience. The effect 
 would be to produce happiness in this life and in the life to come. 
 The principle on which happiness would be conferred, would be 
 the same whether in this world or the next. The tendency and 
 result of obedience would be to promote order, health, purity,
 
 260 ROMANS. [A. D. 6" 
 
 6 But the righteousness | which is of faith speaketh 
 
 benevolence ; to advance the welfare of man, and the honour of 
 God, and thus must confer happiness. The idea of happiness is 
 often in the Scriptures represented by the word life. See Note, 
 John v. 24. It is evident, moreover, that the Jews understood 
 Moses here as referring to more than temporal blessings. The 
 ancient Targum of Onkelos renders the passage in Leviticus thus 
 " The man who does these things shall live in them to eternal 
 life." So the Arabic version is, "The retribution of him who 
 works these things is that he shall live an eternal life." 1F By 
 them (eV aurois.) In them. In their observance he shall find 
 happiness. Not simply as a result, or reward, but the very act of 
 obeying shall carry its own reward. This is the case with all true 
 religion. This declaration of Moses is still true. If perfect obedience 
 were rendered, it would, from the nature of the case, confer happi- 
 ness and life as long as the obedience was rendered. God would 
 not punish the innocent. But in this world it never has been 
 rendered, except in the case of the Lord Jesus ; and the conse- 
 quence is, that the course of man has been attended with pain, 
 sorrow, and death. 
 
 6. But the righteousness which is of faith. It is observable here 
 that Paul does not affirm that Moses describes anywhere the 
 righteousness by faith, or the effect of the scheme of justification 
 by faith. His object was different, to give the law and state its 
 demands and rewards. Yet though he had not formally described 
 the plan of justification by faith, yet he had used language which 
 would fitly express that plan. The scheme of justification by faith 
 is here personified as if it were living, and describing its own effects 
 and nature. One describing it would say, Or the plan itself speaks 
 in this manner. The words here quoted are taken from Deut. 
 xxx. 11 14. The original meaning of the passage is this : Moses 
 near the end of his life, having given his commandments to the 
 Israelites, exhorts them to obedience. To do this, he assures 
 them that his commands are reasonable, plain, intelligible, and 
 accessible. They did not require deep research, long journeys, or 
 painful toil. There was no need of crossing seas, and going to 
 other lands ; of looking into the profound mysteries of the high 
 heavens, or the deep abyss ; but they were near them, had been 
 plainly set before them, and were easily understood. To sec the 
 excellency of this characteristic of the Divine law, it may be ob- 
 served, that, among the ancients, it was not uncommon for legis- 
 lators and philosophers to travel to distant countries in pursuit of 
 knowledge. They left their country, encountered dangers on the 
 sea and land, to go to distant regions that had the reputation of 
 wisdom. Egypt was peculiarly a land of such celebrity; and in 
 subsequent times Pythagoras, and the principal philosophers of 
 Greece, travelled into that country to converse with their priests, 
 sind to bear the fruits of their wisdom to benefit their native land. 
 And it is not improbable that this had been done to some extent 
 even in or before the time of Moses. Moses says that his precepts 
 wore to be obtained by no such painful and dangerous journeys.
 
 A..D. 57. j CHAFIER X. 261 
 
 on this wise, Say " not in | to bring Christ down from 
 
 thine heart, Who shall as- 
 cend into heaven ? (that is, 
 
 n Deut. xxx. 1214. 
 
 above . ) 
 
 7 Or, Who shall descend 
 into the deep? (that is, to 
 
 They were near them, plain, and intelligible. This is the general 
 meaning of this passage. Moses dwells on the thought, and places 
 it in a variety of forms by the questions, "Who shall go up to 
 heaven for us," etc.; and Paul regards this as appropriately de- 
 scribing the language of Christian faith; but without affirming 
 that Moses himself had any reference in the passage to the faith 
 of the gospel. H On this wise. In this manner. IT Say not in 
 thine heart. The expression, to say in the heart, is the same as to 
 think. Do not think, or suppose, that the doctrine is so difficult 
 to be understood, that one must ascend to heaven in order to un- 
 derstand it. IT Who shall ascend into heaven? This expression 
 was used among the Jews, to denote ?ny difficult undertaking. To 
 say that it was high as heaven, or that it wrs necessary to ascend 
 to heaven to understand it, was to express the highest difficulty. 
 Thus Job xi. 7, " Canst thou by searching find out God? It is 
 high as heaven, what canst thou do?" etc. Moses says it was not 
 so with his doctrine. It was not impossible to be understood, but 
 was plain and intelligible. IT That is, to brine/ Christ, etc. Paul 
 does not here affirm that it was the original design of Moses to 
 affirm this of Christ. His words related to his own doctrine. 
 Paul makes this use of the words, because (1) they appropriately 
 expressed the language of faith. (2.) If this might be affirmed of 
 the doctrines of Moses, much more might it of the Christian reli- 
 gion. Religion had no such difficult work to do as to ascend to 
 heaven to bring down a Messiah. That work was already accom- 
 plished when God gave his Son to become a man, and to die. To 
 save man it was indeed indispensable that Christ should have 
 come down from heaven. But the language of faith was that this 
 had already been done. Probably the word Christ here includes 
 all the benefits mentioned in ver. 4, as resulting from the work of 
 Christ. 
 
 7. Or who shall descend into the deep 1 These words are also a 
 part of the address of Moses, Deut. xxx. 13. But it is not literally 
 quoted. The Hebrew is, " Neither is it beyond the sea, that thou 
 shouldest say, Who shall go over the sea for us," etc. The words 
 of the quotation are changed, but not the sense ; and it is to be 
 remembered, that Paul is not professing to quote the words of 
 Moses, but to express the language of faith ; and this he does mainly 
 by words which Moses had used, which also expressed his meaning. 
 The words, as used by Moses, refer to that which is remote, and 
 therefore difficult to be obtained. To cross the sea in the early 
 times of navigation involved the highest difficulty, danger, and 
 toil. The sea which was in view was doubtless the Mediterranean, 
 but the crossing of that was an enterprise of the greatest difficulty, 
 and the regions beyond that were regarded as being at a vast dis- 
 tance. Hence it is spoken of as being the widest object with which 
 they wore acquainted, and the fairest illustration of infinity, Job
 
 262 ROMANS. [A.D. 57. 
 
 bring up Christ again from 
 the dead.) 
 
 8 But what saith it? The 
 word is nigh thee, even in 
 
 thy mouth, and in thy heart: 
 that is, the word of faith 
 which we preach ; 
 
 xi. 9. In the same sense Paul uses the word deep &pv<r<rov the 
 abyss. This word is applied to anything the depth or bottom of 
 which is not known. It is applied to the ocean, (in the Septuagint,) 
 Job xli. 31, "He maketh the deep to boil as a pot." Isa. xliv. 27, 
 " That saith to the deep, Be dry," etc. ; Gen. vii. 11 ; viii. 2. To a 
 broad place, (Job xxxvi. 16 ;) and to the abyss before the world 
 was formed, Gen. i. 2. In the New Testament it is not applied to 
 the ocean, unless in the passage Luke viii. 31, (see Note on that 
 place,) but to the abode of departed spirits ; and particularly to the 
 dark, deep, and bottomlesspit, where the wicked are to dwell for ever. 
 Rev. ix. 1, 2, "And to him was given the key of the bottomless pit. 
 And he opened the bottomless pit,-" Greek, The pit of the abyss. Rev. 
 xi. 7; xvii. 8; xx. 1, 3. In these places the word means the deep, awful 
 regions of the nether world. The word stands opposed to heaven ; as 
 deep as that is high ; as dark as that is light ; while the one is as 
 vast as the other. In the place before us it is opposed to heaven ; 
 and to descend there to bring up one, is supposed to be as impos- 
 sible as to ascend to heaven to bring one down. Paul does not 
 affirm that Christ descended to those regions ; but he says that 
 there is no such difficulty in religion as if one were required to 
 descend into those profound regions to call back a departed spirit. 
 That work was in fact done, when Jesus was recalled from the 
 dead, and now the work of salvation is easy. The word abyss 
 here, therefore, answers to hades, or the dark regions of departed 
 spirits. IT That is, to bring up Christ, etc. Justification by faith 
 had no such difficult and impossible work to perform as would be 
 an attempt for man to raise the dead. That would be impossible ; 
 but the work of religion is easy. Christ, the ground of hope, is not 
 by OUR EFFORTS to be brought dawn from heaven to save us, for that 
 is done ; nor BY OUR EFFORTS to be raised from the dead, for that is 
 done; and what n mains for us that is, TO BELIEVE is easy, .and is 
 near us. This is the meaning of the whole passage. 
 
 8. But what saith it ? That is, what is the language of the doc- 
 trine of justification by faith ? Or what is to be done according to 
 that doctrine ? IT The word is nigh thee. This is still a use of the 
 language of Moses, Deut. xxx. 14. The meaning is, the doctrine 
 is not difficult to be understood and embraced. What is nigh us 
 may be easily obtained ; what is remote, with difficulty. The 
 doctrine of Moses and of the gospel was nigh; that is, it was. easily 
 obtained, embraced, and understood, f In thy mouth. This is 
 taken from the Septuagint, Deut. xxx. 14. The meaning is, that 
 the doctrine was already so familiar, and so well understood, that 
 it was actually in their mouth; that is, their language, their common 
 conversation. Moses had so often inculcated it, that it was under- 
 stood and talked about by the people, so that there was no need to 
 search in distant climes to obtain it. The same was true of the 
 gospel. The facts were so well known by the preaching of tho
 
 A.D. 57.] CHAPTER X. 263 
 
 9 That if thou shalt con- 
 fess with thy mouth the Lord 
 Jesus, and shalt believe in 
 
 o 1 John iv. 2. 
 
 thine heart * that God hath 
 raised him from the dead, 
 thou shalt be saved. 
 
 p Acts viii. 37. 
 
 apostles, that they might be said to be in every man's mouth. U In 
 thy heart. The "word heart is very variously used in the sacred 
 Scriptures. As used by Moses in this place, it evidently means 
 that his doctrines were in their mind, or were a subject of meditation 
 and reflection. They already possessed them, and talked and thought 
 about them ; so that there was no need of going to distant places to 
 learn them. The same was true of the doctrine requiring faith in 
 Christ. It was already among them by the preaching of the apostles , 
 and was a subject of conversation and of thought. H That is. This 
 is the use which the apostle makes of it ; not that Moses referred to 
 the gospel. His language conveys the main idea which Paul wished 
 to do, that the doctrine was plain and intelligible. IT Theicordof faith. 
 The doctrine which requires faith, i.e., the gospel. Comp. lTim.iv.6. 
 The gospel is called the word of faith, the word of God, as being 
 that which was spoken, or communicated by God to man, ver. 17 ; 
 Heb. vi. 5 ; xi. 3. If Which ice preach. Which is proclaimed by 
 the apostles, and made known to Jews and Gentiles. As this was 
 now made known to all, as the apostles preached it everywhere, it 
 could be said to be nigh them ; there was no need of searching 
 other lands for it, or regarding it as a hidden mystery, for it was 
 plain and manifest to all. Its simplicity and plainness he proceeds 
 immediately to state. 
 
 9. That if thou shall confess. The word here rendered confess 
 6fio\oYficrris is often rendered profess. Matt. vii. 23, " Then will I 
 profess to them I never knew you." Titus i. 16 ; iii. 14 ; Rom. i. 
 22 ; 1 Tim. ii. 10 ; vi. 12, 13, 21 ; Heb. iii. 1, etc. It properly 
 means, to speak that which agrees with something ichich others speak 
 or maintain. Thus confession or profession expresses our agree- 
 ment or concord with what GOD holds to be true, and what he declares 
 to be true. It denotes a public declaration or assent to that, here 
 expressed by the words " with thy mouth." A profession of reli- 
 gion then denotes a public declaration of our agreement with what 
 God has declared, and extends to all his declarations about our 
 lost estate, our sin, and need of a Saviour ; to his doctrines about 
 his own nature, holiness, and law ; about the Saviour and the 
 Holy Spirit ; about the necessity of a change of heart and holiness 
 of life ; and about the grave and the judgment ; about heaven and 
 hell. As the doctrine respecting a Redeemer is the main and 
 leading doctrine, it is put here by Avay of eminence, as in fact in- 
 volving all others ; and publicly to express our assent to this, is to 
 declare our agreement with God on all kindred truths. IT With 
 thy mouth. To profess a thing with the mouth is to speak of it ; to 
 declare it; to do it openly and publicly. H T7ie Lord Jesus. 
 Shalt openly acknowledge attachment to Jesus Christ. The mean- 
 ing of it may be expressed by regarding the phrase, " the Lord," 
 as the predicate ; or the thing to be confessed is, that he is Lord. 
 Comp, Acts ii. 36. Phil. ii. 11, "And that every tongue should
 
 264 ROMANS. [A.D. 67. 
 
 10 For with the heart mouth confession is madu 
 man believeth unto right- unto salvation, 
 eousness ; and with the 
 
 confess that Jesus Christ is Lord." Here it means to acknowledge 
 him as Lord, i. e., as having a right to rule over the soul, f SJiall 
 believe in thy heart. Shalt sincerely and truly believe this, so that 
 the external profession shall correspond -with the real, internal 
 feelings. Where this is not the case, it would be hypocrisy ; where 
 this is the case, there would be the highest sincerity, and this 
 religion requires. If That God hath raised him. This fact, or 
 article of Christian belief, is mentioned here because of its great 
 importance, and its bearing on the Christian system. If this be 
 true, then all is true. Then it is true that he came forth from 
 God ; that he died for sin ; and that God approved and accepted 
 his work. Then it is true that he ascended to heaven, and is 
 exalted to dominion over the universe, and that he will return to 
 judge the quick and the dead. For all this was professed and 
 taught ; and all this was regarded as depending on the truth of his 
 having been raised from the dead. See Phil. ii. 8 11 ; Eph. i. 21 ; 
 Acts ii. 24, 32, 33 ; xvii. 31 ; 2 Cor. iv. 14 ; 1 Cor. xv. 1320. To 
 profess this doctrine was, therefore, virtually to profess all the 
 truths of the Christian religion. No man could believe this who 
 did not also believe all the truths dependent on it. Hence the 
 apostles regarded this doctrine as so important, and made it so pro- 
 minent in their preaching. See Note on Acts i. 3. IT Thou shall 
 be saved. From sin and hell. This is the doctrine of the gospel 
 throughout ; and all this shows that salvation by the gospel was 
 easy. 
 
 10. For with the heart. Not with the understanding merely, 
 but with such a faith as shall be sincere, and shall influence the 
 life. There can be no other genuine faith than that which influ- 
 ences the whole mind. IT Believeth unto righteousness. Believes 
 so that justification is obtained. (Stuart.) In God's plan of 
 justifying men, this is the way by which we may be declared just 
 or righteous in his sight. The moment a sinner believes, there- 
 fore, he is justified ; his sins are pardoned ; and he is introduced 
 into the favour of God. No man can be justified without this ; 
 for this is God's plan, and he will not depart from it. H With the 
 mouth confession is made, etc. That is, confession or profession is 
 so made as to obtain salvation. He who in all appropriate ways 
 professes his attachment to Christ shall be saved. This profession 
 is to be made in all the proper ways of religious duty ; by an avowal 
 of our sentiments ; by declaring on all proper occasions our belief 
 of the truth ; and by an unwavering adherence to them in all per- 
 secutions, oppositions, and trials. He who declares his belief makes 
 a "profession. He who associates with Christian people does it. 
 He who acts with them in the prayer-meeting, in the sanctuary, 
 and in deeds of benevolence, does it. He who is baptized, and 
 commemorates the death of the Lord Jesus, does it. And he who 
 leads a humble, prayerful, spiritual life, does it. He shows his 
 regard to the precepts and example of Christ Jesus ; his regard
 
 A. D. 57.] CHAPTER X. 265 
 
 11 For the Scripture 
 saith, Whosoever believ- 
 eth on him shall not be 
 
 q Isa. xxviii. 16 ; xlix. 23. 
 
 ashamed. 
 
 12 For r there is no 
 difference between the Jew 
 
 r Acts xv. 9; Gal. iii. S8. 
 
 for them more than for the pride, and pomp, and allurements of 
 the world. All these are included in a profession of religion. In 
 whatever way we can manifest attachment to it, it must be done. 
 The reason why this is made so important is, that there can be no 
 true attachment to Christ which will not manifest itself in the life. 
 A city that is set on a hill cannot be hid. It is impossible that 
 there should be true belief in the heart of man, unless it should 
 show itself in the life and conversation. This is the only test of 
 its existence and its power ; and hence it is made so important in 
 the business of religion. And we may here learn, (1,) that a pro- 
 fession of religion is, by Paul, made as really indispensable to 
 salvation as believing. According to him it is connected with 
 salvation as really as faith is with justification ; and this accords 
 with all the declarations of the Lord Jesus. Matt. x. 32 ; xxv. 
 34 46 ; Luke xii. 8. (2.) There can be no religion where there 
 is not a willingness to confess the Lord Jesus. There is no true 
 repentance where we are not willing to confess our faults. There 
 is no true attachment to a father, or mother, or friend, unless we 
 are willing, on all proper occasions, to avow it. And so there can 
 be no true religion where there is too much pride, or vanity, or 
 love of the world, or fear of shame to confess it. (3.) Those who 
 never profess any religion have none ; and they are not safe. To deny 
 God the Saviour before men is not safe. They who do not profes; 
 religion, profess the opposite. The real feelings of the heart will 
 be expressed in the life. And they who profess by their lives that 
 they have no regard for God and Christ, for heaven and glory, 
 must expect to be met in the last day as those who deny the Lord 
 that bought them, and who bring upon themselves quick destruc- 
 tion, 2 Pet. ii. 1. 
 
 11. For the Scripture saith, etc. Isa. xxviii. 16. This was the 
 uniform doctrine of the Scripture, that he who holds an opinion on 
 the subject of religion will not be ashamed to avow it. This is the 
 nature of religion, and without this there can be none. See this 
 passage explained in Rom. ix. 33. 
 
 12. For there is no difference. In the previous verse Paul had 
 quoted a passage from Isa. xxviii. 16, which says that every one 
 (Greek, was) that believeth shall not be ashamed; that is, every 
 one of every nation and kindred. This implies that it was not to 
 be confined to the Jews. This thought he now further illustrates 
 and confirms by expressly declaring that there is. no difference 
 between the Jew and the Greek. This doctrine it was one main 
 design of the epistle to establish, and it is fully proved in the course 
 of the argument in chapters i. iv. See particularly chap. iii. 26 
 30. When the apostle says there is no difference between them, 
 he means in regard to the subject under discussion. In many 
 respects there might be a difference ; but not in the icay of justifi- 
 wtion before God, There all had sinned ; all had failed of obeying
 
 266 
 
 ROMANS. [A.D. 57. 
 
 and 
 
 the Greek: for ' the 
 
 same Lorci over all is rich 
 
 
 s I Tim. ii. 5. 
 
 unto all that call upon him. 
 
 the law ; and all must be justified in the same way, by faith in the 
 Lord Jesus Christ. The word difference (SiacrroA.^) means distinc- 
 tion, diversity. It also means eminence, excellence, advantage. There 
 is no eminence or advantage which the Jew has over the Greek in 
 regard to justification before God. II The Jew. That portion of 
 mankind which professed to yield obedience to the law of Moses. 
 If The Greek. Literally, those who dwelt in Greece, or those who 
 spoke the Greek language. As the Jews, however, were acquainted 
 chiefly with the Greeks, and knew little of other nations, the name 
 Greek among them came to denote all who were not Jews ; that is, 
 the same as the Gentiles. The terms " Jew and Greek," therefore, 
 include all mankind. There is no difference among men about the 
 terms of salvation ; they are the same to all. This truth is fre- 
 quently taught. It was a most important doctrine, especially in a 
 scheme of religion that was to be preached to all men. It was very 
 offensive to the Jews, who had always regarded themselves as a 
 peculiarly favoured people. Against this, all their prejudices were 
 roused, as it completely overthrew all their own views of national 
 eminence and pride, and admitted despised Gentiles to the same 
 privileges with the long-favoured and chosen people of God. The 
 apostles, therefore, were at great pains fully to establish it. Sec 
 Acts x. 9 ; Gal. iii. 28. IT For the same Lord over all, etc. For 
 there is the same Lord of all ; that is, the Jews and Gentiles have 
 one common Lord. Comp. Rom. iii. 29, 30. The same God had 
 formed them and ruled them ; and God now opened the same path 
 to life. See this fully presented in Paul's address to the people oi 
 Athens, in Acts xvii. 26 30. See also 1 Tim. ii. 5. As there 
 was but one God ; as all, Jews and Gentiles, were his creatures ; as 
 one law was applicable to all ; as all had sinned ; and as all were 
 exposed to wrath ; so it was reasonable that there should be the 
 same way of return through the mere mercy of God. Against 
 this the Jew ought not to object ; and in this he and the Greek 
 should rejoice. If Is rich unto all. TT\OVT>V els travras. The word 
 rich means to have abundance, to have in store much more than is 
 needful for present or personal use. It is commonly applied to 
 wealth. But applied to God, it means that he abounds in mercy or 
 goodness towards others. Thus, Eph. ii. 4, " God, who is rich in 
 mercy," etc. ; 1 Tim. vi. 17, 18, " Charge them that are rich in this 
 world that they be rich in good works;" James ii. 5, " God hath 
 chosen the poor rich in faith ;" that is, abounding in faith and 
 good works, etc. Thus God is said to be rich towards all, as he 
 abounds in mercy and goodness towards them in the plan of sal- 
 vation. II That call upon him. This expression means, properly, to 
 supplicate, to invoke, as in prayer. As prayer constitutes no small 
 part of religion, and as it is a distinguishing characteristic of those 
 who are true Christians, (Acts ix.. 11, "Behold he praycth,") to 
 :-all on the name of the Lord is put for religion itself, and is de- 
 scriptive of acts of devotion towards God. 1 Pet. i. 17, "And if 
 ye call on the Father," etc. ; Acts ii. 21 ; ix. 14, " He hath au-
 
 A. D. 57.1 CHAPTER X. 267 
 
 1 3 For ' whosoever shall 
 call " upon the name of the 
 Lord shall be saved. 
 
 * Joel ii. 32. * 1 Cor. i. . 
 
 14 How then shall they 
 call on him in whom they 
 have not believed ? and how 
 
 thority to bind all that call on thy name ;" Acts vii. 59 ; xxii. 16 ; 
 Gen. iv. 26, "Then began men to call on the name of the Lord." 
 
 13. For whosoever shall call, etc. Tliis sentiment is found sub- 
 stantially in Joel ii. 32, " And it shall come to pass, that whosoever 
 shall call on the name of the Lord shall be delivered." This is 
 expressly applied to the times of the gospel by Peter, in Acts ii. 
 21. See Note on that place. To call on the name of the Lord is 
 the same as to call on the Lord himself. The word name is often 
 used in this manner. " The name of the Lord is a strong tower," 
 etc., Prov. xviii. 10 ; " The name of the God of Jacob defend thee," 
 Psa. xx. 1. That is, God himself is a strong tower, etc. It is 
 clear, from what follows, that the apostle applies this to Jesus 
 Christ ; and this is one of the numerous instances in which the 
 writers of the New Testament apply to him expressions which in 
 the Old Testament are applicable to God. See 1 Cor. i. 2. II Shall 
 be saved. This is the uniform promise. See Acts ii. 21 ; xxii. 16, 
 " Arise, and be baptized, and wash away thy sins, calling on the 
 name of the Lord." This is proper and indispensable, because (1) 
 we have sinned against God, and it is right that we should confess 
 it. (2.) Because he only can pardon us, and it is fit, that if we 
 obtain pardon, we should ask it of God. (3.) To call upon him is 
 to acknowledge him as our Sovereign, our Father, and our Friend ; 
 and it is right that we render him our homage. It is implied in 
 this, that we call upon him with right feelings ; that is, with a 
 humble sense of our sinfulness and our need of pardon, and with 
 a willingness to receive eternal life as it is offered us in the gospel. 
 And if this be done, this passage teaches us that all may be saved 
 who will do it. He will cast none away who come in this manner. 
 The invitation and the assurance extend to all nations, and to len 
 of all times. 
 
 14. How then shall they call, etc. The apostle here adverts to an 
 objection which might be urged to his argument. His doctrine 
 was, that faith in Christ was essential to justification and salvation ; 
 and that this was needful for all ; and that, without this, man must 
 perish. The objection was, that they could not call on him in 
 whom they had not believed ; that they could not believe in him 
 of whom they had not heard ; and that this was arranged by God 
 himself; so that a large part of the world was destitute of the ospel, 
 and in fact did not believe, vers. 16, 17. The objection had par- 
 ticular reference to the Jews ; and the ground of injustice which a 
 Jew would complain of would be, that the plan made salvation 
 dependent on faith, when a large part of the nation had not heard 
 the gospel, and had had no opportunity to know it. This objection 
 the apostle meets, so far as it was of importance to his argument, 
 in vers. 18 21. The first part of the objection is, that they could 
 " not call on him in whom they had not believed." That is, how 
 could they call on one in whose existence, ability, and willingness
 
 268 ROMANS. [A.D. 57. 
 
 shall they believe in him of 
 whom they have not heard ? 
 and how shall they hear 
 without a preacher ? 
 
 15 And how snail they 
 preach, except they be sent? 
 as it is written, v How beau- 
 tiful are the feet of them 
 
 v Isa. Hi. 7; Nahum i. 15. 
 
 to help, they did not believe ? The objection is, that in order to 
 our calling on one for help, we must be satisfied that there is such 
 a being, and that he is able to aid us. This remark is just, and 
 very man feels it. But the point of the objection is, that sufficient 
 evidence of the Divine mission and claims of Jesus Christ had not been 
 given to autJiorize the doctrine that eternal salvation depended on belief 
 in him, or tliat it would be right to suspend the eternal happiness of 
 Jew and Gentile on this. IT How shall they believe in him, etc. This 
 position is equally undeniable, that men could not believe in a 
 being of whom they had not heard. And the implied objection 
 was, that men could not be expected to believe in one of whose 
 existence they knew nothing, and, of course, that they could not 
 be blamed for not doing it. It was not right, therefore, to make 
 eternal life depend, both among Jews and Gentiles, on faith in 
 Christ. If And how shall they hear, etc. How can men hear, unless 
 some one proclaim to them, or preach to them, that which is to be 
 heard and believed ? This is also true. The objection thence de- 
 rived is, that it is not right to condemn men for not believing what 
 has never been proclaimed to them ; and, of course, that the doc- 
 trine that eternal life is suspended on faith cannot be just and 
 right. 
 
 15. And how shall they preach. In what way shall there be 
 preachers, unless they are commissioned by God ? The word "how" 
 does not refer to the manner of preaching, but to the fact that there 
 would be no preachers at all unless they were sent forth. To preach 
 means to proclaim in a public manner, as a crier docs. In the 
 Scriptures it means to proclaim the gospel to men. IT Except they 
 be sent. That is, except they are divinely commissioned, and sent 
 forth by God. This was an admitted doctrine among the Jews, 
 that a proclamation of a Divine message must be made by one who 
 was commissioned by God for that purpose, Jer. xxiii. 21 ; i. 7; 
 xiv. 14, 15 ; vii. 25. He who sends a message to men can alone 
 designate the proper persons to bear it. The point of the objection, 
 therefore, was this : Men could not believe unless the message was 
 sent to them ; yet God had not actually sent it to all men : it could 
 not therefore be just, to make eternal life depend on so impractic- 
 able a thing as faith, since men had not the means of believing. 
 IT As it is icritten. In Isa. Hi. 7. IT How beautiful, etc. The reason 
 why this passage is introduced here is, that it confirms what had 
 just been advanced in the objection the importance and necessity 
 of there being messengers of salvation. That importance is seen 
 in the hi<*h encomium which is passed on them in the sacred Scrip- 
 tures. Ihey arc regarded as objects peculiarly attractive ; their 
 necessity is fully recognised ; and a distinguished rank is given to 
 them in the oracles of God. IT How beautiful. How attractive ; 
 how lovely. This is taken from the Hebrew, with a slight varia-
 
 A.D. 57.] CHAPTER X. 269 
 
 16 But " they have not 
 all obeyed the Gospel. For 
 
 w Acts xxviii. 24 ; Heb. iv. 2. 
 
 that preach the Gospel of 
 peace, and bring glad tidings 
 of good things ! 
 
 tion. In the Hebrew, the words " upon the mountains" occur, 
 which makes the passage more picturesque, though the sense is 
 retained by Paul. The image in Isaiah is that of a herald seen at 
 first leaping or running on a distant hill, when he first comes in 
 sight, with tidings of joy from a field of battle, or from a distant 
 land. Thus, the appearance of such a man to those who were in 
 captivity, would be an image full of gladness and joy. IT Are the 
 feet. Many have supposed that the meaning of this expression is 
 this : The feet of a herald, naked and dusty from travelling, would 
 be naturally objects of disgust ; but that which would be naturally 
 disagreeable is thus made pleasant by the joy of the message. But 
 this explanation is far-fetched, and wants parallel instances. Be- 
 sides, it is a violation of the image which the apostle had used. 
 That was a distant object a herald running on the distant hills ; 
 and it supposes a picture too remote to observe distinctly the feet, 
 whether attractive or not. The meaning of it is clearly this : " How 
 beautiful is the coming or the running of such a herald." The feet 
 are emblematic of his coming. Their rapid motion would be seen ; 
 and their rapidity would be beautiful from the desire to hear the 
 message which he brought. The whole meaning of the passage, 
 then, as applied to ministers of the gospel, is, that their coming is 
 an attractive object, regarded with deep interest, and productive of 
 joy an honoured and a delightful employment. U Tluit preach, 
 etc. Literally, " that evangelize peace." That proclaim the good 
 news of peace ; or bring the glad message of peace. U And bring 
 glad tidings, etc. Literally, " and evangelize good things ;" or that 
 bring the glad message of good things. Peace here is put for good 
 of any kind ; and as the apostle uses it, for the news of reconcilia- 
 tion with God by the gospel. Peace, at the end of the conflicts, 
 distresses, and woes of war, is an image of all blessings. Thus it 
 is put to denote the blessings when a sinner ceases to be the enemy 
 of God, obtains pardon, and is admitted to the joys of those who 
 are his children and friends. The coming of those messengers who 
 proclaim it is joyful to the world. It fills the bosom of the anxious 
 sinner with peace ; and they and their message will be regarded 
 with deep interest, as sent by God, and producing joy in an agitated 
 bosom, and peace to the world. This is an illustration of the proper 
 feeling with which we should regard the ministers of religion. 
 This passage in Isaiah is referred by the Jews themselves to the 
 times of the gospel. (Rosenmiiller.) 
 
 16. But they have not all obeyed the gospel. It is not easy to see 
 the connexion of this ; and it has been made a question whether 
 this is to be regarded as a continuation of the objection of the Jew, 
 or as a part of the answer of the apostle. After all the attention 
 which I have been able to give it, I am inclined to regard it as an 
 admission of the apostle, as if he had said, " It must be admitted 
 that all have not obeyed the gospel. So far as the objection of the 
 Jew arises from that fact, and so far as that fact can bear on thn
 
 270 ROMANS. [A.D. 57. 
 
 Esaias saith, * Lord, who 
 hath believed ' our 2 report ? 
 
 i Isa. liii. 1 ; John xii. 38. 
 1 the hearing of us. 2 Or, preaching. 
 
 17 So then faith cometh 
 by hearing, and hearing- by 
 the word of God. 
 
 case, it is to be conceded that all have not yielded obedience to the 
 gospel. For this was clearly declared even by the prophet." 
 Comp. Acts xxviii. 24; Heb. iv. 2. IT For Esaias saith. Isa. liii. 1. 
 IF Who hath believed our report f That is, Isaiah complains that 
 his declarations respecting the Messiah had been rejected by his 
 countrymen. The form of expression, " Who hath believed?" is 
 a mode of saying emphatically that few or none had done it. The 
 great mass of his countrymen had rejected it. This was an ex- 
 ample to the purpose of the apostle. In the time of Isaiah this 
 fact existed ; and it was not a new thing that it existed in the time 
 of the gospel. II Our report. Our message ; or that which is de- 
 livered to be heard and believed. It originally means the doctrine 
 which Isaiah delivered about the Messiah ; and implies that the 
 same thing would occur when the Messiah should actually come. 
 Hence in the 53rd chapter he proceeds to give the reasons why the 
 report would not be credited, and why the Messiah would be 
 rejected. It would be because he was a root out of a dry ground ; 
 because he was a man of sorrows, etc. And this actually took 
 place. Because he did not come with splendour and pomp, as a 
 temporal prince, he was rejected, and put to death. On substan- 
 tially the same grounds he is even yet rejected by thousands. The 
 force of this verse, perhaps, may be best seen by including it in a 
 parenthesis, "How beautiful are the feet," etc. ; how important is 
 the gospel ministry (although it must be admitted, that all have 
 not obeyed, for this was predicted also by Isaiah, etc.) 
 
 17. So then faith cometh, etc. This I take to be clearly the lan- 
 guage of the objector. As if he had said, by the very quotation 
 which you have made from Isaiah, it appears that a report was 
 necessary. He did not condemn men for not believing what they 
 had not heard; but he complains of those who did not believe a 
 message actually delivered to them. Even by this passage, there- 
 fore, it seems that a message was necessary, that faith comes by 
 hearing, and hearing by the Divine message. It could not be right, 
 therefore, to condemn those who had not obeyed the gospel, because 
 they had not heard it ; and hence not right to make salvation de- 
 pendent on a condition which was, by the arrangement of God, 
 put beyond their power. The very quotation from Isaiah, there- 
 fore, goes to confirm the objection in the 14th and 15th verses. 
 If By hearing. Our translation has varied the expression here, 
 which is the same in two places in the Greek: " Isaiah said, Who 
 hath believed our report? (rfj aKorj.) So then, you must admit that 
 faith comes by that report, ( e o/coi)s,) and therefore this report or 
 message is necessary." When it is said that faith cometh by hear- 
 ing, it is not meant that all who hear actually believe, for that is 
 not true ; but that faith does not exist unless there is a message, 
 or report, to be heard or believed. It cannot come otherwise than 
 by such a message ; in other words, unless there is something made
 
 A. i). 57. j CHAPTER X. 271 
 
 1 8 But I say, Have they | not heard ? Yes verily, 
 
 known to be believed. And this shows us at once the importance of 
 the message, and the fact that men are converted by the instru- 
 mentality of truth, and of truth only. U And hearing. And the 
 report, or the message, (rj djco^i,) is by the word of God ; that is, the 
 message is sent by the command of God. It is his word, sent by 
 his direction, and therefore, if withheld by him, those who did not 
 believe could not be blamed. The argument of the objector is, 
 that God could not justly condemn men for not believing the gospel. 
 18. But I say. But to this objection I, the apostle, reply. The 
 objection had been carried through the previous verses. The 
 apostle comes now to reply to it. In doing this, he does not deny 
 the principle contained in it, that the gospel should be preached in 
 order that men might be justly condemned for not believing it ; 
 not that the messengers must be sent by God ; not that faith comes 
 by hearing. All this he fully admits. But he proceeds to show, 
 by an ample quotation from the Old Testament, that this had been 
 actually furnished to the Jews and to the Gentiles, and that they 
 were actually in possession of the message, and could not plead 
 that they had never heard it. This is the substance of his answer. 
 II Have they not heard? A question is often, as it is here, an em- 
 phatic way of affirming a thing. The apostle means to affirm 
 strongly that they had heard. The word " they," in this place, I 
 take to refer to the Gentiles. What was the fact in regard to 
 Israel, or the Jew, he shows in the next verses. One main design 
 was to show that the same scheme of salvation extended to both 
 Jews and Gentiles. The objection was, that it had not been made 
 known to either, and that therefore it could not be maintained to 
 be just to condemn those who rejected it. To this the apostle 
 replies that then it was extensively known to both; and if so, then 
 the objection in vers. 14, 15, was not well founded, for in fact 
 the thing existed which the objector maintained to be necessary; 
 to wit, that they had heard, and that preachers had been sent to 
 them. II Yes, verily. In the original, a single word, peisovvye, 
 compounded of /j.ev and ovv and ye. An intense expression, denot- 
 ing strong affirmation. H Their sound went, etc. These words are 
 taken in substance from Psalm xix. 4. The psalmist employs them 
 to show that the icorks of God, the heavens and the earth, proclaim 
 his existence everywhere. By using them here, the apostle does 
 not affirm that David had reference to the gospel in them, but he 
 uses them to express his own meaning ; he makes an affirmation about 
 the gospel in language used by David on another occasion, but 
 without intimating or implying that David had such a reference. 
 In this way we often quote the language of others as expressing 
 in a happy way our own thoughts, but without supposing that tie 
 author had any such reference. The meaning here is, that that 
 may be affirmed in fact of the gospel which David affirmed of the 
 works of God, that their sound had gone into all the earth. 
 IT Their sound. Literally, the sound or tone which is made by a 
 stringed instrument, (tj>96yyos.) Also a voice, a report. It means 
 here they have spoken, or declared truth. As applied to the
 
 272 ROMANS. [A.D. 57 
 
 fieir * sound went into all 
 he earth, and their words 
 
 y Psa. xix. 4; Matt, xxviii. 19; 
 Col. i. 6, 23. 
 
 unto the ends of the world 
 19 But I say, Did not 
 Israel know ? First Moses 
 
 heavens, it would mean that they speak, or proclaim, the wisdom or 
 power of God. As used by Paul, it means that the message of 
 the gospel had been spoken, or proclaimed, far and wide. The 
 Hebrew is, " their line," etc. The Septuagint translation is the 
 same as that of the apostle their Toice, (6 tpBoyyos a<n>v.) The 
 Hebrew word may denote the string of an instrument, of a harp, 
 etc., and then the tone or sound produced by it ; and thus was 
 understood by the Septuagint. The apostle, however, does not 
 affirm that this was the meaning of the Hebrew ; but he conveyed 
 his doctrine in language which aptly expressed it. H Into all the 
 earth. In the psalm, this is to be taken in its utmost signification. 
 The works of God literally proclaim his wisdom to all lands and to 
 all people. As applied to the gospel, it means that it was spread 
 far and wide, that it had been extensively preached in all lands. 
 If Their words. In the psalm, the heavens are represented as 
 speaking, and teaching men the knowledge of the true God. But 
 the meaning of the apostle is, that the message of the gospel had 
 sounded forth ; and he referred doubtless to the labours of the 
 apostles in proclaiming it to the heathen nations. This epistle 
 was written about the year 57. During the time which had 
 elapsed after the ascension of Christ, the gospel had been preached 
 extensively in all the known nations ; so that it might be said that 
 it was proclaimed in those regions designated in the Scripture as 
 the uttermost parts of the earth. Thus it had been proclaimed in 
 Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the 
 islands of the Mediterranean. Paul, reasoning before Agrippa, 
 says, that he could not be ignorant of those things, for they had 
 not been done in a corner, Acts xxvi. 26. In Col. i. 23, Paul 
 says that the gospel had been preached to every creature which is 
 under heaven. See Col. i. 6. Thus the great facts and doctrines 
 of the gospel had in fact been made known, and the objection of 
 the Jew was met. It would be sufficiently met by the declaration 
 of the psalmist, that the true God was made known by his works, 
 and that therefore they were without excuse, (comp. Rom. i. 20 ;) 
 but in fact the gospel had been preached, and its great doctrine and 
 duties had been proclaimed to all nations far and near. 
 
 19. But I say, etc. Still further to meet the objection, he shows 
 that the doctrine which he was maintaining was actually taught in 
 the Old Testament. H Did not Israel know? Did not 'the Jews 
 understand i Is it not recorded in their books, etc., that they had 
 full opportunity to be acquainted with this truth? This question 
 is an emphatic way of affirming that they did know. But Paul 
 does not here state what it was that they knew. That is to be 
 gathered from what he proceeds to say. From that it appear* 
 that he referred to the fact that the gospel was to be preached tc 
 the Gentiles, and that the Jews were to be cast off. This doctrina 
 followed from what he had already maintained in vers. 12, 13, that
 
 A.D. 57.] CHAPTER X. 273 
 
 saith, * I will provoke you to 
 jealousy by them that are 
 
 ; Deut. xxxii. 21. 
 
 no people, and by a foolish 
 " nation I will anger you. 
 
 a Titus iii. 3. 
 
 there was no difference in regard to the terms of salvation, and 
 that the Jew had no particular privileges. If so, then the barrier 
 was broken down ; and if the Jews did not believe in Jesus Christ, 
 they must be rejected. Against this was the objection in vers. 14, 
 15, that they could not believe ; that they had not heard ; and that 
 a preacher had not been sent to them. If now the apostle could 
 show that it was an ancient doctrine of the Jewish prophets that 
 the Gentiles should believe, and that the Jews would not believe, 
 the whole force of the objection would vanish. Accordingly, h 
 proceeds to show that this doctrine was distinctly taught in the 
 Old Testament. IT First. First in order ; as we say, in the first 
 place. IT / will provoke you. These words are taken from Deut. 
 xxxii. 21. In that place the declaration refers to the idolatrous 
 and wicked conduct of the Jews. God says that they had pro- 
 voked him, or excited his indignation, by worshipping that which 
 was not God, that is, by idols ; and he, in turn, would excite their 
 envy and indignation by showing favours to those who were not 
 regarded a a people ; that is, to the Gentiles. They had shown 
 favour, or affection, for that which was not God, and by so doing 
 had provoked him to anger ; and he also would show favour to 
 those whom they regarded as no people, and would thus excite 
 their anger. Thus he would illustrate the great principle of his 
 government in 2 Sam. xxii. 26, 27, " With the merciful thou wilt 
 show thyself merciful ; with the pure thou wilt show thyself pure ; 
 and with the froward thou wilt show thyself unsavoury," i. e., fro- 
 ward, Psa. xviii. 26. In this passage the great doctrine which 
 Paul was defending is abundantly established that the Gentiles 
 were to be brought into the favour of God ; and the cause also is 
 suggested to be the obstinacy and rebellion of the Jews. It is not 
 clear that Moses had particularly in view the times of the gospel ; 
 but he affirms a great principle which is applicable to those times 
 that if the Jews should be rebellious, and prove themselves un- 
 worthy of his favour, that favour would be withdrawn, and con- 
 ferred on other nations. The effect of this would be, of course, to 
 excite their indignation. This principle the apostle applies to his 
 own times ; and affirms that it ought to have been understood by the 
 Jews themselves. IT That are no people. That is, those whom 
 you regard as unworthy the name of a people. Those who have 
 ne government, laws, or regular organization ; who wander in 
 tribes and clans, and who are under no settled form of society. This 
 was the case with most barbarians ; and the Jews evidently regarded 
 all ancient nations in this light, as unworthy the name of a people. 
 IT A foolish nation. The word fool means one void of understand- 
 ing. But it also means one who is wicked, or idolatrous ; one who 
 contemns God. Psa. xiv. 1, " The/ooZ hath said in his heart, There 
 is no God." Prov. i. 7, " Fools despise wisdom and instruction." 
 Here it means a nation who had no understanding of the true God, 
 (dtrvvfTc?.) IF I will anger. My bestowing favours on them will
 
 274 ROMANS. [A. D. 57 
 
 20 But Esaias is very 
 bold, and saith,* I was found 
 of them that sought me not; 
 I was made manifest unto 
 
 4 Isa. Ixv. 1, 2. 
 
 them that asked not after 
 
 me. 
 
 21 But to Israel he saith, 
 All daylong I have stretched 
 
 excite your anger. We may remark here, (1,) that God is a sove- 
 reign, and has a right to bestow his favours 011 whom he pleases. 
 (2.) That when men abuse his mercies, become proud, or cold, or 
 dead in his service, he often takes away their privileges, and be- 
 stows them on others. (3.) That the effect of has sovereignty is to 
 excite men to anger. Proud and wicked men are always enraged 
 that he bestows his favours on others ; and the effect of his sove- 
 reign dealings is to provoke to anger the very men who by their 
 sins have rejected his mercy. Hence there is no doctrine that 
 proud man hates so cordially as he does the doctrine of Divine 
 sovereignty ; and none that will so much test the character of the 
 wicked. 
 
 20. But Esaias. Isaiah Ixv. 1, 2. If Is very bold. Expresses 
 the doctrine openly, boldly, without any reserve. The word diro- 
 ToAju means, to dare, to be venturesome, to be bold. It means 
 here, that however unpopular the doctrine might be, or however 
 dangerous it was to avow that the Jews were extremely wicked, 
 and that God for their Avickcdness would cast them off, yet that 
 Isaiah had long since done it. This was the point which Paul 
 tvas establishing ; and against this the objection was urged, and 
 all the Jewish prejudices excited. This is the reason why he so 
 much insists on it, and is so anxious to defend every part by the 
 writings of acknowledged authority among the Jews the Old 
 Testament. The quotation is made from the Septuagint, with only 
 a slight change in the order of the phrases. The meaning is, that 
 God was found, or the true knowledge of him was obtained, by 
 those who had not sought after him ; that is, by the Gentiles, who 
 had worshipped idols, and who had not sought for the true God. 
 This does not mean that tee are to expect to find God if we do not 
 seek for him ; or that in fact any become Christians who do not 
 seek for it, and make an effort. The contrary is abundantly taught 
 in the Scriptures, Heb. xi. 6 ; 1 Chron. xxviii. 8, 9 ; Matt. vi. 33 ; 
 vii. 7 ; Luke xi. 9. But it means, that the Gentiles, whose charac- 
 teristic was not that they sought God, would have the gospel sent 
 to them, and would embrace it. The phrase, "I icas found," in 
 the past tense here, is in the present in the Hebrew, intimating 
 that the time would come when God would say this of himself ; 
 that is, that the time would come when the Gentiles would be 
 brought to the knowledge of the true God. This doctrine was one 
 which Isaiah had constantly in his eye, and which he did not fear 
 to bring openly before the Jews. 
 
 21. But to Israel he saith. The preceding quotation established 
 the doctrine that the Gentiles were to be called. But there was 
 still an important part of his argument remaining that the Jews 
 were to be rejected. This he proceeds to establish ; and he here, 
 in the language of Isaiah, (Ixv. 2,) says that while the GentUu
 
 A.D. 57.] CHAPTER X. 275 
 
 forth my hands unto a dis- obedient and gainsaying 
 
 people. 
 
 would be obedient, the character of the Jews was, that they were 
 a disobedient and rebellious people. U All day long. Continually, 
 without intermission ; implying that their acts of rebellion were 
 not momentary ; but that this was the established character of the 
 people. * / /tace stretched forth my hands. This denotes an 
 attitude of entreaty ; a willingness and earnest desire to receive 
 them to favour, to invite and entreat. Prov. i. 24. H A dis- 
 obedient. In the Hebrew, rebellious, contumacious. The Greek 
 answers substantially to that ; disbelieving, not confiding or obey- 
 ing. If Gainsaying. Speaking against; resisting, opposing. This 
 is not in the Hebrew, but the substance of it was implied. The 
 prophet Isaiah proceeds to specify in what this rebellion consisted, 
 and to show that this was their character. Isa. Ixv. 2 7. The 
 argument of the apostle is this ; viz., the ancient character of the 
 people was that of wickedness ; God is represented as stretching 
 out his hands in vain ; they rejected him, and he was sought 
 and found by others. It was implied, therefore, that the 
 rebellious Jews would be rejected ; and, of course, the apostle was 
 advancing and defending no doctrine which, was not found in the 
 writings of the Jews themselves. And thus, by a different course 
 of reasoning, he came to the same conclusion which he had arrived 
 at in the first four chapters of the epistle, that the Gentiles and 
 Jews were on the same level in regard to justification before God. 
 
 In the closing part of this chapter, the great doctrine is brought 
 forth and defended, that the way of salvation is open for all the 
 world. This, in the tune of Paul, was regarded as a novel doctrine. 
 Hence he is at so much pains to illustrate and defend it. And 
 hence, with so much zeal and self-denial, the apostles of the Lord 
 Jesus went and proclaimed it to the nations. This doctrine is not 
 the less important now. And from this discussion we may learn 
 the following truths : (1,) the heathen world is in danger without 
 the gospel. They are sinful, polluted, wretched. The testimony 
 of all who visit pagan nations accords most strikingly with that of 
 the apostles in their times. Nor is there any evidence that the 
 great mass of heathen population has changed for the better. (2.) 
 The provisions of the gospel are ample for them for all. Its power 
 has been tried on many nations ; and its mild and happy influence 
 is seen in meliorated laws, customs, habits ; in purer institutions ; 
 in intelligence and order ; and in the various blessings conferred 
 by a pure religion. The same gospel is fitted to produce on the 
 wildest and most wretched population the same comforts which 
 are now experienced in the happiest part of our own land. (3.) 
 The command of Jesus Christ remains still the same, to preach the 
 gospel to every creature. That command has never been repealed 
 or changed. The apostles met the injunction, and performed what 
 they could. It remains for the church to act as they did, to feel 
 as they did, and put forth their efforts as they did, in obeying one 
 of the most plain and positive laws of Jesus Christ. (4.) If the
 
 276 ROMANS. [A. n. 67 
 
 CHAPTER XI. 
 J SAY then, Hath e God 
 
 c 1 Sam. xii. 22 ; Psa. Ixxvii. 7,8; 
 Ixxxix. 31 37. 
 
 cast away his people ? God 
 forbid. * For I also am 
 an Israelite, of the seed of 
 
 gospel is to be proclaimed everywhere, men must be sent forth 
 into the vast field. Every nation must have an opportunity to 
 say, " How beautiful are the feet of him that preaches the gospel 
 of peace." Young men, strong and vigorous in the Christian 
 course, must give 'themselves to this work, and devote their lives 
 in an enterprise whicli the apostles regarded as honourable to them ; 
 and whicli Infinite Wisdom did not regard as unworthy the toils, 
 and tears, and self-denials of the Son of God. (5.) The church, 
 in training young men for the ministry, in fitting her sons for these 
 toils, is performing a noble and glorious work ; a work which con- 
 templates the triumph of the gospel among all nations. Happy 
 will it be when the church shall feel the full pressure of this great 
 truth, that the gospel MAY BE preached to every son and daughter 
 of Adam ; and when every man who enters the ministry shall 
 count it not self-denial, but a glorious privilege to be permitted to 
 tell dying pagan men that a Saviour bled for ALL sinners. And 
 happy that day when it can be said with literal truth, that their 
 sound has gone out into all the earth ; and that as far as the sun in 
 his daily course sheds his beams, so far the Sun of righteousness 
 sheds also his piue and lovely rays into the abodes of men. And 
 we may learn, also, from this, (6,) that God will withdraw his 
 favours from those nations that are disobedient and rebellious. 
 Thus he rejected the ancient Jews ; and thus also he will forsake 
 all who abuse his mercies ; who become proud, luxurious, effemi- 
 nate, and wicked. In this respect it becomes the people of this 
 favoured land to remember the God of their fathers ; and not to 
 forget, too, that national sin provokes God to withdraw, and that 
 a nation that forgets God must be punished. 
 
 CHAPTER XI. 
 
 1. I say then. This expression is to be regarded as conveying 
 the sense of an objection. Paul, in the previous chapters, had 
 declared the doctrine that all the Jews were to be rejected. To 
 this a Jew might naturally reply, Is it tobe believed, that God would 
 cast off his people whom he had once chosen ; to whom pertained 
 the adoption, and the promises, and the covenant, and the numer- 
 ous blessings conferred on a favourite people? It was natural for 
 a Jew to make such objections. And it was important for the 
 apostle to show that his doctrine was consistent with all the pro- 
 mises which God had made to his people. The objection, as will 
 be seen by the answer which Paul makes, is formed on the sup- 
 position that God had rejected all his people, or cast them off entirely. 
 This objection he answers by showing, (1,) that God had saved 
 him, a Jew, and therefore that he could not mean that God had 
 cast off all JCAVS, (ver. 1 ;) (2,) that now, as in former times of 
 great declension. God. had reserved 'a remnant, (vers. 2 6;) (3.
 
 A. D. 57.] CHAPTER XI. 277 
 
 Abraham, of the tribe of 
 
 2 God hath not cast 
 
 Benjamin. away his people which he 
 
 that it accorded with, the Scriptures, that a part should be hard- 
 ened, (vers. 6 10 ;) (4,) that the design of the rejection was not 
 final, but was to admit the Gentiles to the privileges of Chris- 
 tianity, (vers. 11 24;) (5,) that the Jews should yet return, to 
 God, and be reinstated in his favour : so that it could not be 
 objected that God had finally and totally cast off his people, or 
 that he had violated his promises. At the same time, however, 
 the doctrine which Paul had maintained was true, that God had 
 taken away their exclusive and peculiar privileges, and had rejected 
 a large part of the nation. IT Cast away. Rejectpd, or put off. 
 Has God so renounced them that they cannot be any longer bis 
 people ? IT His people. Those who have been long in the covenant 
 relation to him ; that is, the Jews. IT God forbid. Literally, it 
 may not, or cannot be. This is an expression strongly denying 
 that this could take place ; and means that Paul did not intend to 
 advance such a doctrine, Luke xx. 16 ; Rom. iii. 4, 6, 31 ; vi. 2, 
 15 ; vii. 7, 13. II For I also am an Israelite. To show them that 
 he did not mean to affirm that all Jews must of necessity be cast 
 off, he adduces his own case. He was a Jew ; and yet he looked 
 for the favour of God, and for eternal life. That favour he hoped 
 now to obtain by being a Christian ; and if he might obtain it, 
 others might also. " If I should say that all Jews must be ex- 
 cluded from the favour of God, then / also must be without hope 
 of salvation, for I am a Jew." H Of the seed of Abraham. De- 
 scended from Abraham. The apostle mentions this to show that 
 he was a Jew in every respect ; that he had a title to all the privi- 
 leges of a Jew, and must be exposed to all their liabilities and 
 dangers. If the seed of Abraham must of necessity be cut off, he 
 must be himself rejected. The Jews valued themselves much on 
 having been descended from so illustrious an ancestor as Abraham, 
 (Matt. iii. 9 ;) and Paul shows them that he was entitled to all the 
 privileges of such "a descent. Comp. Phil. iii. 4, 5. IT Of the 
 tribe of Benjamin. This tribe was one that was originally located 
 near Jerusalem. The temple was built on the line that divided 
 the tribes of Judah and Benjamin. It is not improbable that it 
 was regarded as a peculiar honour to have belonged to one of those 
 tribes. Paul mentions it here in. accordance with their custom ; 
 for they regarded it as of great importance to preserve their genea- 
 logy, and to be able to state not only that they were Jews, but to 
 designate the tribe and family to which they belonged. 
 
 2. God hath not cast away. This is an explicit denial of the 
 objection. IT Which he foreknew. The word foreknew is expres- 
 sive not merely of foreseeing a thing, but implies in this place a 
 previous purpose or plan. See Note, chap. viii. 29. The meaning 
 of the passage is simply, God has not cast off those whom he had 
 before purposed or designed to be his people. It is the declaration 
 of a great principle of Divine government that God is not change- 
 able; and that he would not reject those whom he had purposed 
 should be his people. Though the mass of the nation, therefore,
 
 278 ROMANS. [A. D. 57. 
 
 foreknew/ Wot ye not what 
 
 the Scripture saith ' of Elias ? 
 how he maketh intercession 
 
 d Chap. viii. Sg. I Or, in. 
 
 to God against Israel, say- 
 ing, 
 
 3 Lord, they have killed 
 thy prophets, and digged 
 
 e 1 Kings xix. 10 18. 
 
 should be cast off, yet it would not follow that God had violated 
 any promise or compact ; or that he had rejected any whom he 
 had foreknown as his true people. God makes no covenant of 
 salvation with those who are in their sins ; and if the unbelieving 
 and the wicked, however many external privileges they may have 
 enjoyed, are rejected, it does not follow that he has been unfaithful 
 to one whom he had foreknown or designated as an heir of salva- 
 tion. It follows from this, also, that it is one principle of the 
 Divine government that God will not reject those who are fore- 
 known or designated as his friends. It is a part of the plan, there- 
 fore, that those who are truly renewed shall persevere, and obtain 
 eternal life. H Wot ye not. Know ye not. IT What the Scripture 
 saith. The passage here quoted is found in 1 Kings xix. 10 18. 
 IT Of Elias. Of Elijah. Greek, "In Elijah," O 'HA. ? .) This 
 does not mean that it was said about Elijah, or concerning him ; 
 but the reference is to the usual manner of quoting the Scriptures 
 among the Jews. The division into chapters and verses was to 
 them unknown. (See the Introduction to the Notes on Matthew.) 
 Hence the Old Testament was divided into portions designated by 
 subjects. Thus Luke xx. 37 ; Mark xii. 26, " At the bush," means 
 the passage which contains the account of the burning bush. (Sec 
 Notes on those places.) Here it means, in that passage or portion 
 of Scripture which gives an account of Elijah. II Ho maketh 
 intercession to God against Israel. The word translated maketh 
 intercession (evTvyx avel ) means, properly, to come to the aid of any- 
 one ; to transact the business of any one ; especially to discharge 
 the office of an advocate, or to plead one's cause in a court of 
 justice. In a sense similar to this it is applied to Christ in his 
 office of making intercession for us in heaven, Heb. vii. 25 ; Isa. 
 iiii. 12. In the English language, the word is constantly used in 
 a good sense, to plead for one ; never to plead against one ; but 
 the Greek word may imply either. It expresses the office of one 
 who manages the business of another ; and hence one who manages 
 the business of the state against a criminal ; and when followed 
 by the preposition for, means to intercede or plead for a person ; 
 when followed by against, (Kara,) it means to accuse or arraign. 
 This is its meaning here. He accuses or arraigns the nation of 
 the Jews before God ; he charges them with crime ; the crime is 
 specified immediately. 
 
 3. Lord, they have killed, etc. This is taken from 1 Kings xix. 
 10. The quotation is not literally made, but the sense is pre- 
 served. This was a charge which Elijah brought against the 
 whole nation ; and the act of killing the prophets he regarded as 
 expressive of the character of the people, or that they were univer- 
 sally given to wickedness. Ihefact was true that they had killed 
 the prophets, etc., (1 Kings xviii. 4, 13;) but the inference which
 
 A.D. 57.] CHAPTER XL 279 
 
 down thine altars ; and I 
 am left alone, and they seek 
 
 4 But what saith the 
 answer of God unto him? 
 
 my life. I I have reserved to myself 
 
 Elijah seems to have drawn from it, that there were no pious men 
 in the nation, was not well founded. IT And digged down. Altars, 
 by the law of Moses, were required to be made of earth or unhewn 
 stones, Exod. xx. 24, 25. Hence the expression, to dig them down, 
 means completely to demolish or destroy them. IT Thine altars. 
 There was one great altar in the front of the tabernacle and the 
 temple, on which the daily sacrifices of the Jews were to be made. 
 But they were not forbidden to make altars also elsewhere, Exod. 
 xx. 25. And hence they are mentioned as existing in other places, 
 1 Sam. vii. 17 ; xvi. 2, 3 ; 1 Kings xviii. 30, 32. These were the 
 altars of which Elijah complained as having been thrown down 
 by the Jews ; an act which was regarded as expressive of signal 
 impiety. II / am left alone. I am the only prophet which is left 
 alive. We are told that when Jezebel cut off the prophets of the 
 Lord, Obadiah took a hundred of them and hid them in a cave, 
 1 Kings xviii. 4. But it is not improbable that they had been 
 discovered and put to death by Ahab. The account which Oba- 
 diah gave Elijah when he met him, (1 Kings xviii. 13,) seems to 
 favour such a supposition. If Seek my life. That is, Ahab and 
 Jezebel seek to kill me. This they did because he had overcome 
 and slain the prophets of Baal, 1 Kings xix. 1, 2. There could 
 scarcely be conceived a time of greater distress and declension in 
 religion than this. It has not often happened that so many things 
 that were disheartening have occurred to the church at the same 
 period of time. The prophets of God were slain ; but one lonely 
 man appeared to have zeal for true religion ; the nation was run- 
 ning to idolatry ; the civil rulers were criminally wicked, and 
 were the leaders in the universal apostasy ; and all the influences 
 of wealth and power were setting in against the true religion to 
 destroy it. It was natural that the solitary man of God should 
 feel disheartened and lonely in this universal guilt ; and should 
 realize that he had no power to resist this tide of crime and 
 calamities. 
 
 4. The answer of God, (6 x(rr]fw.riffn6s.) This word is used no- 
 where else in the New Testament. It means, an oracle, a divine 
 response. It does not indicate the manner in which it was done, 
 but implies only that it was an oracle, or answer made to his 
 complaint by God. Such an answer, at such a time, would be 
 full of comfort, and silence every murmur. The way in which 
 this answer was in fact given, was not in a storm, or an earth- 
 quake, but in a still, small voice, 1 Kings xix. 11, 12. H I have 
 reserved. The Hebrew is, "I have caused to remain," or to be 
 reserved. This shows that it was of God that this was done. 
 Amidst the general corruption and idolatry he had restrained a 
 part, though it was a remnant. The honour of having done it he 
 claims for himself, and does not trace it to any goodness or virtue 
 in them. So in the case of all those who are saved from sin and 
 ruin, the honour belongs not to man, but to God. II To myself.
 
 280 ROMANS. |>.u. 5; 
 
 seven thousand men, who 
 have not bowed the knee to 
 the image of Baal. 
 
 5 Even so f then at this 
 
 present time also there is 
 a remnant according to the 
 election of grace. 
 
 / Chap. ix. C7. 
 
 "For my own service and glory. I have kept them steadfast in my 
 worship, and have not suffered them to become idolaters. IF Seven 
 tJwusand men. Seven is often used in the Scriptures to denote an 
 indefinite or round number. Perhaps it may be so here, to inti- 
 mate that there was a considerable number remaining. This 
 should lead us to hope that, even in the darkest times in the 
 church, there may be many more friends of God than we suppose. 
 Elijah supposed he was alone ; and yet at that moment there were 
 thousands who were the true friends of God: a small number, 
 indeed, compared with the multitude of idolaters ; but large when 
 compared with what was supposed to be remaining by the de- 
 jected and disheartened prophet. IT Who have not bowed the knee. 
 To bow or bend the knee is an expression denoting worship, Phil, 
 ii. 10; Eph. iii. 14; Isa. xlv. 23. f To Baal. The word Baal in 
 Hebrew means lord, or master. This was the name of an idol of 
 the Phenicians and Canaanites, and was worshipped also by the 
 Assyrians and Babylonians under the name of Bel. (Comp. the 
 Book of Bel in the Apocrypha.) This god was represented under 
 the image of a bull, or a calf; the one denoting the sun, the other 
 the moon. The prevalent worship in the time of Elijah was that 
 of this idol. 
 
 5. At this present time. In the time when the apostle wrote. 
 Though the mass of the nation was to be rejected, yet it did not 
 follow that all were to be excluded from the favour of God. As 
 in the time of Elijah, when all appeared to be dark, and all the 
 nation, except one, seemed to have become apostate, yet there was 
 a considerable number of the true friends of God ; so in the time 
 of Paul, though the nation had rejected their Messiah, though, as 
 a consequence, they were to be rejected as a people; and though 
 they were eminently wicked and corrupt, yet it did not follow 
 that all were cast off, or that any were excluded on whom God 
 had purposed to bestow salvation. IT A remnant. That which is 
 left or reserved, chap. ix. 27. He refers here, doubtless, to that 
 part of the nation which was truly pious, or which had embraced 
 the Messiah. II According to the election of grace. By a gracious 
 or merciful choosing, or election ; and not by any merit of their 
 own. As in the time of Elijah, it was because God had reserved 
 them unto himself that any were saved from idolatry, so now it 
 was by the same gracious sovereignty that any were saved from 
 the prevalent unbelief. The apostle here does not specify the 
 number, but there can be no doubt that a multitude of Jews had 
 been saved by becoming Christians, though compared with the 
 nation the multitude, who rejected the Messiah it was but a 
 remnant. 
 
 The apostle thus shows that neither all the ancient people of 
 God were cast away, nor that any whom he foreknew were rejected. 
 And though he had proved that a large part of the Jews were to
 
 A.D. 57.] 
 
 CHAPTER XI. 
 
 281 
 
 6 And if by grace, " then 
 is it no more of works : 
 otherwise grace is no more 
 
 g Chap. iv. 5; Gal. v. 4; Eph. ii. 8. 
 
 grace. But if it be of works, 
 then is it no more grace : 
 otherwise work is no more 
 work. 
 
 be rejected, and though infidelity was prevalent, yet still there 
 were some who had been Jews who were truly pious, and entitled 
 to the favour of God. Nor should they deem this state of things 
 remarkable, for a parallel case was recorded in their own Scriptures. 
 We may learn from this narrative, (1,) that it is no unparalleled 
 thing for the love of many to wax cold, and for iniquity to abound. 
 (2.) The tendency of this is to produce deep feeling and solicitude 
 among the true friends of God. Thus David says, "Rivers of 
 waters run down mine eyes because they keep not thy law," Psa. 
 cxix. 136. Comp. Jer. ix. 1; Luke xix. 41. (3.) That in these 
 darkest times we should not be discouraged. There may be much 
 more true piety in the world than, in our despondency, we may 
 suppose. We should take courage in God, and believe that he 
 will not forsake any that are his true friends, or on whom he has 
 purposed to bestow eternal life. (4.) It is of God that all are not 
 corrupt and lost. It is owing only to the election of grace, to his 
 merciful choosing, that any are saved. And as in the darkest 
 tunes he has reserved a people to himself, so we should believe 
 that he will still meet abounding evil, and save those whom he 
 has chosen from eternal death. 
 
 6. And if by grace, etc. If the fact that any are reserved be by 
 grace, or favour, then it cannot be as a reward of merit. Paul 
 thus takes occasion incidcntly to combat a favourite notion of the 
 Jews, that we are justified by obedience to the law. He reminds 
 them, that in the time of Elijah it was because God had reserved 
 them ; that the same was the case now ; and therefore their 
 doctrine of merit could not be true. See ch. iv. 4, 5 ; Gal. v. 4 ; 
 Eph. ii. 8, 9. II Otherwise grace, etc. If men are justified by 
 their works, it could not be a matter of favour, but was a debt. If 
 it could be that the doctrine of justification by grace could be held, 
 and yet at the same time that the Jewish doctrine of merit was 
 true, then it would follow that grace had changed its nature, or 
 was a different thing from what the word properly signified. The 
 idea of being saved by merit contradicts the very idea of grace. If 
 a man owes me a debt, and pays it, it cannot be said to be done by 
 favour, or by grace. I have a claim on him for it, and there is no 
 favour in his paying his just dues. IT But if it be of works, etc. 
 Works here mean conformity to the law ; and to be saved by works 
 would be to be saved by such conformity as the meritorious cause. 
 Of course there could be no grace or favour in giving what was 
 due ; if there was favour, or grace, then works would lose their 
 essential characteristic, and cease to be the meritorious cause of 
 procuring the blessings. What is paid as a debt is not conferred as 
 a favour. 
 
 And from this it follows that salvation cannot be partly by grace 
 and partly by works. It is not because men can advance any claims 
 to the favour of God ; but from his mere iinmerited grace. Ho
 
 282 ROMANS. [A. D. 67. 
 
 7 What then? Israel* 
 hath not obtained that which 
 he seeketh for; but the 
 
 and the rest were ' blinded 
 
 8 (According as it is 
 written, God hath given 
 
 election hath obtained it, 
 
 1 hardened, 
 h Chap. ix. 31. 
 
 that is not -walling to obtain eternal life in that way, cannot obtain 
 it at all. The doctrines of election, and of salvation by mere grace, 
 cannot be more explicitly stated than they are in this passage. 
 
 7. What then? What is the proper conclusion from this argu- 
 ment ? IT Israel hath not obtained. That is, the Jews as a people 
 have not obtained that which they sought. They sought the favour 
 of God by their own merit ; and as it was impossible to obtain it 
 in that manner, they have, as a people, failed of obtaining his favour 
 at all, and will be rejected. IT That tchich lie seeketh for. To wit, 
 salvation by their own obedience to the law. If The election hath. 
 The purpose of choosing, on the part of God, has obtained, or secured, 
 that which the seeking on the part of the Jews could not secure. 
 Or the abstract here may be put for the concrete, and the word 
 " election" may mean the same as the elect. The elect, the reserved, 
 the chosen part of the people, have obtained the favour of God. 
 If Hath obtained it. That is, the favour or mercy of God. IT The 
 rest. The great mass of the people who remained in unbelief, and 
 had rejected the Messiah. U Were blinded. The word in the 
 
 . original means, also, were hardened, ((ircopct>8riffa.t>.) It comes from a 
 word which signifies, properly, to become hard, as bones do which 
 are broken and are then united; or as the joints sometimes do 
 when they become callous or stiff. It was probably applied also 
 to the formation of a hard substance in the eye, a cataract ; and 
 then means the same as to be blinded. Hence, applied to the 
 mind, it means that which is hard, obdurate, insensible, stupid. 
 Thus it is applied to the Jews, and means that they were blind 
 and obstinate. See Mark vi. 52, "Their heart was hardened." 
 viii. 17 ; John xii. 40. The word does not occur in any other 
 place in the New Testament. This verse affirms simply, that "the 
 rest were hardened," but it docs not affirm anything about the 
 mode by which it was done. In regard to " the election," it is 
 affirmed that it was of God, ver. 4. Of the remainder, the fact of 
 their blindness is simply mentioned, without affirming anything of 
 the cause. See ver. 8. 
 
 8. According as it is written. That is, they are blinded in accord- 
 ance with what is written. The fact and the manner accord with 
 the ancient declaration. This is recorded in Isa. xxix. 10, and in 
 Deut. xxix. 4. The same sentiment is found also substantially in 
 Isa. vi. 9, 10. The principal place referred to here, however, is 
 doubtless Isa. xxix. 10, " For the Lord hath poured out upon you 
 the spirit of deep sleep, and hath closed your eyes ; the prophets 
 and your rulers hath he covered." The quotation is not, however, 
 literally made either from the Hebrew or the Septuagint ; but the 
 sense is preserved. The phrase " according as" means, upon the 
 same principle, or in the same manner. II God hath given. Ex- 
 pressions like this are common in the Scriptures, where God is
 
 A. D.57.] 
 
 CHAPTER XI. 
 
 283 
 
 them the spirit of ' slumber, 
 
 eyes * that they should not 
 
 see, and ears that they 
 
 1 Or, remorse. i Isa. xxix. 10. 
 
 1 Deal. xxix. 4. 
 
 should not hear;) unto this 
 day. 
 
 9 And David saith, Let 
 their table be made a snare, 
 
 / Psa. Ixix. 42, 23. 
 
 represented as haying an agency in producing the wickedness and 
 stupidity of sinners. See chap. ix. 17, 18. See Note, Matt. xiii. 
 15; Mark iv. 11, 12. See also 2 Thess. ii. 11. This quotation is 
 not made literally. The Hebrew in Isaiah is, God has poured upon 
 them the spirit of slumber. The sense, however, is retained. II The 
 spirit of slumber. The spirit of slumber is not different from slumber 
 itself. The word spirit is often used thus. The word slumber here 
 is a literal translation of the Hebrew. The Greek word, however, 
 (Karavvtfciis,) implies also the notion of compunction; and hence in 
 the margin it is rendered remorse. It means any emotion, or any 
 influence whatever, that shall benumb the faculties, and make them 
 insensible. Hence it here means simply insensibility. IT Eyes that 
 they should not see, etc. This expression is not taken literally from 
 any single place in the Old Testament ; but expresses the general 
 sense of several passages, Isa. vi. 10 ; Deut. xxix. 4. It denotes 
 a state of mind not different from a spirit of slumber. When we 
 sleep, the eyes are insensible to surrounding objects, and the ear to 
 sounds. Though in themselves the organs may be perfect, yet the 
 mind is as though they were not ; and we have eyes which then 
 do not see, and ears which do not hear. Thus with the Jews. 
 Though they had all the proper faculties for understanding and 
 receiving the gospel, yet they rejected it. They were stupid, and 
 insensible to its claims and its truths. If Unto this day. Until the 
 day that Paul wrote. The characteristic of the Jews that existed 
 in the time of Isaiah, existed also in the time of Paul. It was a 
 trait of the people ; and their insensibility to the demands of the 
 gospel developed nothing new in them. 
 
 9, 10. And David saith, etc. This quotation is made from Psa. 
 Ixix. 22, 23. This psalm is repeatedly quoted as having reference 
 to the events recorded in the New Testament. (See Note on Acts 
 i. 20.) This quotation is introduced immediately after one that un- 
 doubtedly refers to the Lord Jesus. Ver. 21, " They gave me also 
 gall for my meat, and in my thirst they gave me vinegar to drink." 
 The passage here quoted immediately follows as an imprecation of 
 vengeance for their sins. " Let their table," etc. The quotation 
 is not made, however, either literally from the Hebrew or from the 
 Septuagint, but the sense only is retained. The Hebrew is, " Let 
 their table before them be for a snare, and for those at peace let it 
 be for a gin." The Septuagint is, " Let their table before them be 
 for a snare, and for a stumbling-block, and for an offence." The 
 ancient Targum is, " Let their table which they had prepared before 
 me be for a snare, and their sacrifices be for an offence." The 
 meaning is this : The word table denotes food. In this they ex- 
 pected pleasure and support. David prays that even this, where 
 they expected joy and refreshment, might prove to them the means 
 of punishment and righteous retribution. A snare is that by which
 
 284 ROMANS. 
 
 and a trap, and a stura- 
 blin^block, and a recom- 
 
 O ' 
 
 pence unto them : 
 
 birds or wild beasts were taken. They are decoyed into it, or walk 
 or fly carelessly into it, and it is sprung suddenly on them. So of 
 the Jews. The petition is, that while they were seeking refresh- 
 ment and joy, and anticipating at their table no danger, it might 
 be made the means of their ruin. The only way in which this 
 could be done would be, that their temporal enjoyments would lead 
 them away from God, and produce stupidity and indifference to 
 their spiritual interests. This is often the result of the pleasures 
 of the tabk, or of seeking sensual gratifications. The apostle does 
 not say whether this prayer was right or wrong. The use which 
 he seems to make of it is this, that David's imprecation was to be 
 regarded in the light of a prophecy ; that what he prayed for would 
 come to pass ; and that this had actually occurred in the tune of 
 the apostle : that their very enjoyments, their national and private 
 privileges, had been the means of alienating them from God, had 
 been a snare to them, and was the cause of their blindness and 
 infidelity. This also is introduced in the psalm as a punishment 
 for giving him vinegar to drink ; and their treatment of the Messiah 
 was the immediate cause why all this blindness had come upon the 
 Jews. H A trap. This properly means anything by which wild 
 beasts are taken in hunting. The word snare more properly refers 
 to birds. ^1 And a stumblingblock. Anything over which one 
 stumbles or falls. Hence anything which occasions us to sin, or to 
 ruin ourselves. II And a recompence. The Hebrew word translated 
 "that which should have been for their welfare," is capable of this 
 meaning, and may denote their recompense, or that which is appro- 
 priately rendered to them. It means, here, that their ordinary com- 
 forts and enjoyments, instead of promoting their permanent welfare, 
 may be the occasion of their guilt and ruin. This is often the effect 
 of earthly comforts. They might lead us to God, and should excite 
 our gratitude and praise ; but they are often abused to our spiritual 
 slumber and guilt, and made the occasion of our ruin. The rich 
 arc thus often most forgetful of God ; and the very abundance of 
 their blessings made the means of darkness of mind, ingratitude, 
 prayerlessness, and ruin. Satisfied with them, they forget the 
 Giver ; and while they enjoy many earthly blessings, God sends 
 barrenness into their souls. This was the guilt of Sodom, " pride, 
 and fulness of bread, and abundance of idleness," (Ezek. xvi. 49 ;) 
 and against this Moses solemnly warned the Jews, Deut. vi. 11, 
 12 ; viii. 10 12. This same caution might be extended to the 
 people of this land, and especially to those who are rich, and are 
 blessed with all that their hearts have wished. From the use 
 which the apostle makes of this passage in the Psalms, it is clear 
 that he regarded it rather as a prophetic denunciation for their sins 
 a prediction of what would be than as a prayer. In his time it 
 had been fulfilled ; and the very national privileges of the Jews, on 
 which they so much prided themselves, and which might have been 
 so great blessings, were the occasion of their greater sin in rejecting
 
 A. D. 57.] CHAPTER XI. 285 
 
 10 Let their eyes be not see, and bow down their 
 darkened, that they may back alway. 
 
 the Messiah., and of their greater condemnation. Thus their table 
 was made a trap, etc. 
 
 10. Let their eyes be darkened. This is taken literally trorn the 
 psalm, and was evidently the main part of the passage which the 
 apostle had in his eye. This was fulfilled in the insensibility and 
 blindness of the Jews. And the apostle shows them that it was 
 long ago predicted, or invoked, as a punishment on them for giving 
 the Messiah vinegar to drink, Psa. Ixix. 21 23. IT And bow down 
 their back alway. The Hebrew (Psa. Ixix. 23) is, "Let their loins 
 totter or shake ;" that is, as one does when he has on him a heavy 
 burden. The apostle has retained this sense. It means, let them 
 be called to bear heavy and oppressive burdens ; let them be sub- 
 jected to toil or servitude, as a reward for their sins. That this 
 had come upon the Jews in the time of Paul is clear ; and it is 
 further clear that it came upon them, as it was implied in the psalm, 
 in consequence of their treatment of the Messiah. Much difficulty 
 has been felt in reconciling the petitions in the Psalms for calami- 
 ties on enemies, with the Spirit of the New Testament. Perhaps 
 they cannot all be thus reconciled; and it is not at all improbable 
 that many of those imprecations were wrong. David was not a 
 perfect man ; and the Spirit of inspiration is not responsible for his 
 imperfections. Every doctrine delivered by the sacred writers is 
 true ; every fact recorded is recorded as it was. But it does not 
 follow that all the men who wTrote, or about whom a narrative was 
 given, were perfect. The reverse is the fact. And it does not 
 militate against the inspiration of the Scriptures that we have a 
 record of the failings and imperfections of those men. When they 
 uttered improper sentiments; when they manifested improper feel- 
 ings ; when they performed wicked actions, it is no argument 
 against the inspiration of the Scriptures that they were recorded. 
 All that is done in such a case, and all that inspiration demands, 
 is that they be recorded as they are. We wish to see human nature 
 as it is ; and one design of making the record of such failings is to 
 show what man is, even under the influence of religion ; not as a 
 perfect being, for that would not be true ; but as he actually exists, 
 mingled with imperfection. Thus many of the wishes of the 
 ancient saints, imperfect as they were, are condemned as sinful by 
 the spirit of the Christian religion. They were never commended 
 or approved, but they are recorded just to show us what was in fact 
 the character of man, even partially under the influence of religion. 
 Of this nature, probably, were many of the petitions in the Psalms ; 
 and the Spirit of God is no more answerable for the feeling because 
 it is recorded, than he is for the feelings of the Edomites when 
 they said, "Rase it, rase it to the foundation," Psa. cxxxvii. 7. 
 Many of those prayers, however, were imprecations on his enemies 
 as a public man, as the magistrate of the land. As it is right and 
 desirable that the robber and the pirate should be detected and 
 punished ; as all good men seek it, and it is indispensable for the 
 welfare of the community, where is the impropriety of praying
 
 286 ROMANS. [A.D. 67 
 
 1 1 I say then, Have they 
 stumbled that they should 
 fall ? God forbid : \>\itrather 
 through their fall salvation 
 
 is come unto the Gentiles, '" 
 for to provoke them to 
 jealousy. 
 
 m Acts xiii. 46; xxviii. 24 28; 
 Horn. x. ig. 
 
 that it may be done ? Is it not right to pray that the laws maybe 
 executed; that justice may be maintained; and that restraint 
 should be imposed on the guilty ? Assuredly this may be done 
 with a very different spirit from that of revenge. It may be the 
 prayer of the magistrate that God will help him in that which he 
 is appointed to do, and in what ought to be done. Besides, many 
 of these imprecations were regarded as simply predictions of what 
 would be the effect of sin ; or of what God ivould do to the guilty. 
 Such was the case we are now considering, as understood by the 
 apostle. But in a prediction there can be nothing wrong. 
 
 11. Have they stumbled that they should fall? This is to be re- 
 garded as an objection, which the apostle proceeds to answer. 
 The meaning is, Is it the design of God that the Jews should 
 totally and irrecoverably be cast off? Even admitting that they 
 are now unbelieving, that they have rejected the Messiah, that 
 they have stumbled, is it the purpose of God finally to exclude 
 them from mercy ? The expression to stumble is introduced be- 
 cause he had just mentioned a stumbling-stone. It does not mean 
 to fall down to the ground, or to fall so that a man may not recover 
 himself; but to strike the foot against an obstacle, to be arrested 
 in going, and to be in danger of falling. Hence it means to err, 
 to sin, to be in danger. To fall expresses the state when a man 
 pitches over an obstacle so that he cannot recover himself, but falls 
 to the ground. Hence to err, to sin, or to be cast off irrecover- 
 ably. The apostle shows that this last was not the way in which 
 the Jews had fallen, that they were not to be cast off for ever, but 
 that occasion was taken bij their fall to introduce the Gentiles to 
 the privileges of the gospel, and then they should be restored. 
 IT God forbid. By no means. See ver. 1. IT But rather through 
 their fall. By means of their fall. The word fall here refers to 
 all their conduct and doom at the coming of the Messiah, and in 
 the breaking up of their establishment as a nation. Their rejection 
 of the Messiah ; the destruction of their city and temple ; the ceas- 
 ing of their ceremonial rites ; and the rejection and dispersion of 
 their nation by the Romans, all enter into the meaning of the 
 word fall here, and were all the occasion of introducing salvation 
 to the Gentiles. If Salvation. The Christian religion, with all its 
 saving benefits. It does not mean that all the Gentiles were to be 
 saved, but that the way was open ; they might have access to God, 
 and obtain his favour through the Messiah. IF The Gentiles. All 
 the world that were not Jews. The rejection and fall of the Jews 
 contributed to the introduction of the Gentiles in the following 
 manner : (1.) It broke down the barrier which had long subsisted 
 between them. (2.) It made it consistent and proper, as they had 
 rejected the Messiah, to send the knoAvledge of him to others. (3.) 
 It was connected with the destruction of the temple, and the rites
 
 A. D. 57.] CHAPTER XI. 287 
 
 12 Now if the fall of them 
 be the riches of the world, 
 and the ' diminishing of 
 
 1 Or, decay; or, loss. 
 
 them the riches of the Gen- 
 tiles; how much more their 
 fulness ? 
 
 of the Mosaic law ; and taught them, and all others, that the wor- 
 ship of God was not to be confined to any single place. (4.) The 
 calamities that came upon the Jewish nation scattered the inhabit- 
 ants of Judea, and with the Jews also those who had become 
 Christians, and thus the gospel was carried to other lands. (5.) 
 These calamities, and the conduct of the Jews, and the close of the 
 Jewish economy, were the means of giving to apostles, and other 
 Christians, right views of the true design of the Mosaic institutions. 
 If the temple had remained ; if the nation had continued to flourish, 
 it would have been long before they would have been eifectually 
 detached from those rites. Experience showed, even as it was, 
 \ that they were slow in learning that the Jewish ceremonies were 
 to cease. Some of the most agitating questions in the early church 
 pertained to this ; and if the temple had not been destroyed, the 
 contest would have been much longer and more difficult. If For to 
 provoke them to jealousy. According to the prediction of Moses, 
 Deut. xxxii. 21. See Rom. x. 19. 
 
 12. If the fall of them. If their lapse, or falling. If their tem- 
 poral rejection, and being cast off for a tune, has already accom- 
 plished so much. IT Be the riches of the world. The word riches 
 means wealth, abundance of property ; more than is necessary to the 
 supply of our wants. Hence it means, also, anything that may pro- 
 mote our comfort or happiness, as wealth is the means of securing 
 our welfare. The gospel is called riches, as it is the means of our 
 highest enjoyment and eternal welfare. It is the means of con- 
 ferring numberless spiritual blessings on the Gentile world ; and 
 as this was done by the fall of the Jews, so it could be said that 
 their fall was the riches of the world. It was the occasion or means 
 without which the blessings of the gospel could not be conferred 
 on the world. If TChe diminishing of them. Margin, Decay. Loss 
 (rJTTT/jtio.) This word means diminution, defect, that which is lacked 
 or wanting. Hence also judgment, condemnation. Here it means 
 their degradation ; the withdrawing of their special privileges ; 
 their rejection. It stands opposed to "their fulness." If The 
 riches of the Gentiles. The means of conferring important blessings 
 on the Gentiles. II How much more their fulness. The word_/w- 
 ness (vKitpwfui) means that which fills up, or completes anything. 
 Thus it is applied to that which fills a vessel or cup ; also to the 
 piece of cloth which is put in to fill up the rent in a garment, Matt. 
 ix. 16. To the fragments which were left when Christ had fed the 
 five thousand, Mark viii. 20 ; Rom. xiii. 10, " Love is the fulfil- 
 ling of the law," i. e., it is t\ie filling up of the law, or that which 
 renders the obedience complete. See Gal. v. 14. Here it stands 
 opposed to their fall, and their diminution, and evidently means 
 their complete restoration to the favour of God ; their recovery 
 from unbelief and apostasy. That there will be such a recovery 
 the apostle proceeds to show. The sentiment of the passage then
 
 2S 110MANS. [A.D. 67 
 
 13 For I speak to you 
 Gentiles, inasmuch as I "am 
 
 rt Acts ix. 15 ; Gal. i. 16 ; Eph. iii. 8. 
 
 the apostle of the Gentiles 
 I magnify mine office : 
 
 is, If their rejection and punishment their being cut off from the 
 favour of God an event apparently so unlikely to promote the 
 spread of true religion ; if their being withdrawn from all active 
 influence in spreading the true knowledge of God, be yet the occa- 
 sion of so many blessings to mankind as have attended the spread 
 of the gospel in consequence of it, how much more shall we expect 
 when they shall be restored when the energy and zeal of the 
 Jewish nation shall unite with the efforts of others in spreading 
 the knowledge of the true Messiah?" In w r hat way, or when this 
 shall be, we know not. But it is easy to see, that if the Jewish 
 people should be converted to the Christian faith, they would have 
 facilities for spreading the truth which the church has never had 
 without them. (1.) They are scattered in all nations, and have 
 access to all people. (2.) Their conversion, after so long unbelief, 
 would have all the power and influence of a miracle performed in 
 view of all nations. It would be seen why they had been pre- 
 served, and their conversion would be a most striking fulfilment 
 of the prophecies. (3.) They are familiar with the languages 
 of the world, and their conversion would at once establish many 
 Christian missionaries in the heart of all the kingdoms of the 
 world. It would be kindling at once a thousand lights in all the 
 dark parts of the earth. (4.) The Jeics have shown that they are 
 eminently fitted to spread the true religion. It was by Jeics, con- 
 verted to Christianity, that the gospel was first spread. Each of 
 the apostles was a Jew ; and they have lost none of the ardour, 
 enterprise, and zeal, that always characterized their nation. Their 
 conversion would be, therefore, to give to the Christian church a 
 host of missionaries prepared for their work, familiar with all 
 customs, languages, and climes, and already in the heart of all 
 kingdoms, and with facilities for their work in advance, which 
 others must gain only by the slow toil of many years. 
 
 13. For I speak to you Gentiles. What I am saying respecting 
 the Jews, I say with reference to you who are Gentiles, to show 
 you in what manner you have been admitted to the privileges of 
 the people of God ; to excite your gratitude ; to warn you against 
 abusing those mercies, etc. As Paul also was appointed to preach 
 to them, he had a right to speak to them with authority. II / am 
 the apostle of the Gentiles, The apostle of the Gentiles, not because 
 other apostles did not preach to Gentiles, for they all did, except 
 perhaps James; nor because Paul did not himself preach occa- 
 sionally among the Jews ; but because he was especially called to 
 cany the gospel to the Gentiles, and that this was his original 
 commission, (Acts ix. 15 ;) because he was principally employed 
 in collecting and organizing churches in heathen lands ; and be- 
 cause the charge of the Gentile churches was especially entrusted 
 to him, while that of the Jewish churches was especially entrusted 
 to Peter. See Gal. i. 16 ; Eph. iii. 8; Gal. ii. 7, 8. As Paul was 
 especially appointed to this office, he claimed special authority to
 
 . D. 67. J CHAPTER XI. 289 
 
 14 If by any means I 
 may provoke to emulation 
 them which are my flesh, 
 
 and might save some of 
 
 them. 
 
 o \ Cor. vii. 16. 
 
 address those who were gathered into the Christian church from 
 heathen lands. H I magnify mine office. I honour (5o|ao>) my 
 ministry ; I esteem it of great importance ; and by thus showing 
 that the gospel is to be preached to the Gentiles, that the barrier 
 between them and the Jews is to be broken down, that the gospel 
 may be preached to all men, I show that the office which proclaims 
 this is one of signal honour. A minister may not magnify himself t 
 but he may magnify his office. He may esteem himself as less than 
 the least of all saints, and unworthy to be called a servant of God, 
 (Eph. iii. 8,) yet he may feel that he is an ambassador of Christ, 
 entrusted with a message of salvation, entitled to the respect due 
 to an ambassador, and to the honour which is appropriate to a 
 \ messenger of God. To unite these two things constitutes the dig- 
 nity of the Christian ministry. 
 
 14. If by any means. If even by stating unpleasant truths, if by 
 bringing out all the counsel of God, eVen that which threatens 
 their destruction, I may arrest their attention, and save them. 
 If I may provoke to emulation. I may awaken up to zeal, or to an 
 earnest desire to obtain the like blessings. This was in accordance 
 with the prediction of Moses, that the calling in of the Gentiles 
 would excite their attention, and provoke them to deep feeling. 
 Note, chap. x. 19. The apostle expected to do this by calling 
 their attention to the ancient prophecies ; by alarming their fears 
 about their own danger ; and by showing them the great privileges 
 which Gentiles might enjoy under the gospel; thus appealing to 
 them by every principle of benevolence, by all their regard for God 
 and man, to excite them to seek the same blessings. H My flesh. 
 My countrymen. My kinsmen. Those belonging to the same 
 family or nation, chap. ix. 3 ; Gen. xxix. 14 ; Judg. ix. 2 ; 2 Sam. 
 v.l; Isa. Iviii. 7. II And 'save some of them. This desire the 
 apostle often expressed. (See chap. ix. 2, 3 ; x. 1, 2.) We may 
 see here, (1,) that it is the earnest wish of the ministry to save the 
 souls of men. (2.) That they should urge every argument and 
 appeal with reference to this. (3.) That even the most awful and 
 humbling truths may have this tendency. No truth could be more 
 likely to irritate and offend than that the Jews would be cast off; 
 and yet the apostle used this so faithfully, and yet so tenderly, 
 that he expected and desired it might be the means of saving the 
 souls of his countrymen. Truth often irritates, enrages, and thus 
 excites the attention. Thought or inquiry, however it may be 
 excited, may result in conversion. And thus, even restlessness, 
 and vexation, and anger, may be the means of leading a sinner to 
 Jesus Christ. It should be no part of a minister's object, how- 
 ever, to produce anger. It is a bad emotion; in itself it is evil ; 
 and if men can be won to embrace the Saviour without anger, it is 
 better. No wise man would excite a storm and tempest that 
 might require infinite power to subdue, when the same object 
 could be gained with comparative peace, and under the mild
 
 290 ROMANS. LA. D. 67. 
 
 15 For if the casting 
 away of them be the recon- 
 ciling of the world, what 
 
 shall the receiving of them 
 be, but life from the dead? 
 
 influence of love. (4.) It is right to use all the means in our power, 
 not absolutely wicked, to save men. Paul was full of devices ; and 
 much of the success of the ministry will depend on a wise use 
 of plans that may, by the Divine blessing, arrest and save the 
 souls of men. 
 
 15. For if the casting away of them. If their rejection as the 
 peculiar people of God their exclusion from their national privi- 
 leges, on account of their unbelief. It is the same as " the fall of 
 them," ver. 12. 1 Be the reconciling of the world. The word re- 
 conciliation (K.a.TaXXa.'y^) denotes, commonly, a. pacification of con- 
 tending parties ; a removing the occasion of difference, so as again 
 to be united. 1 Cor. vii. 11, " Let her remain unmarried, or be 
 reconciled to her husband." It is commonly applied to the recon- , 
 ciliation, or pacification, produced between man and God by the 
 gospel. They are brought to union, to friendship, to peace, by the 
 intervention of the Lord Jesus Christ, Horn. v. 10 ; 2 Cor. v. 18, 19, 
 " God was in Christ reconciling the world unto himself." Hence 
 the ministry is called the " ministry of reconciliation," 2 Cor. v. 1 8. 
 And hence this word is used to express the atonement. Horn. v. 11, 
 "By whom we have now received the atonement," (the reconcilia- 
 tion.') In this place it means, that many of the Gentiles the world 
 had become reconciled to God as the result of the casting oif of 
 the Jews. By their unbelief, the way had been opened to preach the 
 gospel to the Gentiles ; it was the occasion by which God sent it to 
 the nations of the earth. Comp. Acts xiii. 46. II T fa receiving of 
 them. The same as was denoted (ver. 12) by their fulness. If the 
 casting them off an event so little likely, apparently, to produce 
 any good effect was nevertheless overruled so as to produce im- 
 portant benefits in the spread of the gospel, how much more may 
 we expect will be accomplished by their conversion and return 
 an event fitted in itself to produce an important influence on man- 
 kind. One would have supposed that their rejection of the Messiah 
 would have been an important obstacle in the way of the gospel. 
 It was overruled, however, to promote its increase. Their return 
 will have a direct tendency to spread it. How much more, there- 
 fore, may we expect to be accomplished by that : f But life from 
 the dead. This is an instance of the peculiar, glowing, and vigor- 
 ous manner of the apostle Paul. His mind catches at the thought 
 of what may be produced by the recovery of the Jews, and no 
 ordinary language would convey his idea. He had already ex- 
 hausted the usual forms of speech by saying that even their rejec- 
 tion had reconciled the world, and that it was the riches of the 
 Gentiles. To say that their recovery a striking and momentous 
 event ; an event so much better fitted to produce important results 
 would be attended by the conversion of the world, would be 
 insipid and tame. He uses, therefore, a most bold and striking 
 figure. The resurrection of the dead was an image of the most vast 
 and wonderful event that could take place. This image, there-
 
 A.D. 67.] CHAPTER XL 291 
 
 16 For if the firstfruit 
 be holy, the lump is also 
 
 p Lev. xxiii. 10; Numb. xv. 18 21. 
 
 holy : and if the root be 
 holy, eo are the branches. 
 
 fore, in the apostle's mind, was a striking illustration of the great 
 change and reformation which should take place when the Jews 
 should be restored, and the effect should be felt in the conversion 
 also of the Gentile world. Some have supposed that the apostle 
 here refers to a literal resurrection of the dead, as the conversion 
 of the Jews. But there is not the slightest evidence of this. He 
 refers to the recovery of the nations from the death of sin, which 
 shall take place when the Jews shall be converted to the Christian 
 faith. The prophet Ezekiel (chap, xxxvii. 1 14) has also used 
 the same image of the resurrection of the dead to denote a great 
 moral change among a people. It is clear here, that the apostle 
 fixed his eye on a future conversion of the Jews to the gospel, and 
 expected that their conversion would precede the universal con- 
 version of the Gentiles to the Christian faith. There could be no 
 event that would make so immediate and decided an impression 
 on the pagan world as the conversion of the Jews. They are scat- 
 tered everywhere; they have access to all people ; they understand 
 all languages; and their conversion would be like kindling up 
 thousands of lights at once in the darkness of the pagan world. 
 
 16. For if the firstfruit be holy. The word firstfruit (cbrap%^ 
 used here denotes the firstling of fruit or grain which was separated 
 from the mass, and presented as an offering to God. The Jews 
 were required to present such a portion of their harvest to God, 
 as an expression of gratitude, and of their sense of dependence, 
 Numb. xv. 19 21. Till this was done, it was not lawful to 
 partake of the harvest. The offering of this was regarded as ren- 
 dering the mass holy, i. e., it was lawful then to partake of it. The 
 firstfruits were regarded as among the best portions of the harvest ; 
 and it was their duty to devote to God that which would be the 
 best expression of their thanksgiving. This was the general prac- 
 tice in relation to "all that the land produced. The expression 
 here, however, has reference to the small portion of dough or 
 kneaded meal that was offered to God; and then the mass or lump 
 (((>vpafj.a) was left for the use of him who made the offering, Numb. 
 xv. 20. IT Be holy. Be set apart, or consecrated to God, as he 
 commanded. II The lump. The mass. It refers here, properly, to 
 the dough of which a part had been offered. The same was true 
 also in relation to the harvest, after the waive-sheaf had been 
 offered; of the flock, after the first male had been offered, etc. 
 IF Is also holy. It is lawful then for the owner to partake of it. 
 The offering of a part has consecrated the whole. By this illus- 
 tration Paul doubtless means to say that the Jewish nation, as a 
 people, were set apart to the service of God, and were so regarded 
 by him. Some have supposed, that by the firstfruit here the 
 apostle intends to refer to the early converts made to the Christian 
 faith in the first preaching of the gospel. But it is more probable 
 that he refers to the patriarchs, the pious men of old, as the first- 
 fruits of the Jewish nation. See ver. 28. By their piety the
 
 292 ROMANS. [A. D. 57. 
 
 17 And if some of the 
 branches 9 be broken off, and 
 
 q Jer..xi.l6. 
 
 thou, r being a wild olive 
 tree, wert graffed in ' among 
 
 r Eph. ii. 1", 13. 1 Or, for. 
 
 nation was in a manner sanctified, or set apart to the service of 
 God ; implying that yet the great mass of them would be reclaimed 
 and saved. II If the root be holy. This figure expresses the same 
 thing as is denoted in the first part of the verse. The root of a tree 
 is the source of nutricious juices necessary for its growth, and gives 
 its character to the tree. If that be sound, pure, vigorous, we 
 expect the same of the branches. A root bears a similar relation 
 to the tree that the firstfruit does to the mass of bread. Perhaps 
 there is allusion here to Jer. xi. 16, where the Jewish nation is 
 represented under the image of " a green olive tree, fair, and of 
 goodly fruit." In this place the reference is doubtless to Abraham 
 and the patriarchs, as the root or founders of the Jewish nation. 
 If they were holy, it is to be expected that the distant branches, or 
 descendants, would also be so regarded. The mention of the root 
 and branches of a tree gives the apostle occasion for an illustration 
 of the relation at that time of the Jews and Gentiles to the church 
 of Christ. 
 
 17. If some of the branches. The illustration here is taken from 
 the practice of those who ingraft trees. The useless branches, or 
 those which bear poor fruit, are cut off, and a better kind inserted. 
 " If some of the natural descendants of Abraham, the holy root, 
 are cast off because they are unfruitful, that is, because of unbelief 
 and sin." IT And thou. The word thou here is used to denote the 
 Gentile, whom Paul was then particularly addressing. U Being a 
 wild olive tree. From this passage it would seem that the olive tree 
 was sometimes cultivated, and that cultivation was necessary in 
 order to render it fruitful. The cultivated olive tree is " of a 
 moderate height, its trunk knotty, its bark smooth and ash-coloured, 
 its wood is solid and yellowish, the leaves are oblong, and almost 
 like those of the willow, of a green colour, etc. The wild olive is 
 smaller in all its parts." (Calmet.} The wild olive was unfruitful, 
 or its fruit very imperfect and useless. The ancient writers explain 
 this word by " unfruitful, barren " (Schleusner.) This was used, 
 therefore, as the emblem of unfruitfulness and barrenness, while 
 the cultivated olive produced much fruit. The meaning here is, 
 that the Gentiles had been like the wild olive, unfruitful in holi- 
 ness ; that they had been uncultivated by the institutions of the 
 true religion, and consequently had grown up in the wildness and 
 sin of nature. The Jews had been like a cultivated olive, long 
 under the training and blessing of God. IT Wert graffed in. The 
 process of grafting consists in inserting a scion or a young shoot 
 into another tree. To do this, a useless limb is removed ; and the 
 ingrafted limb produces fruit according to its new nature or kind, 
 and not according to the tree in which it is inserted. In this way 
 a tree which bears no fruit, or whose branches are decaying, may 
 be recovered, and become valuable. The figure of the apostle is a 
 very vivid and beautiful one. The ancient root or stock, that of 
 Abraham, etc., was good. The branches the Jews in the time of
 
 A. i). 57.] CHAPTER XI. 293 
 
 them, and with them par- 
 takest of the root and fat- 
 ness of the olive tree ; 
 
 18 Boast ' not against the 
 branches. But if thou boast, 
 
 s 1 Cor. x 12. 
 
 thou bearest not the root, 
 but the root thee. 
 
 19 Thou wilt say then, 
 The branches were broken 
 off, that I might be graffed 
 
 the apostle had become decayed and unfruitful, and broken off. 
 The Gentiles had been graffed into this stock, and had restored 
 the decayed vigour of the ancient people of God ; and a fruitless 
 church had become vigorous and nourishing. But the apostle soon 
 proceeds to keep the Gentiles from exaltation on account of this. 
 IT Among them. Among the branches, so as to partake with, them 
 of the juices of the root. IF Partakest of the root. The ingrafted 
 limb would derive nourishment from the root as much as though 
 it were a natural branch of the tree. The Gentiles derived now 
 the benefit of Abraham's faith and holy labours, and of the promises 
 made to "him and to his seed. 11 Fatness of the olive tree. The 
 word fatness here means fertility, fruitfulness the rich juices of 
 the olive producing fruit. See Judg. ix. 9. 
 
 18. Boast not, etc. The tendency of man is to triumph over one 
 that is fallen and rejected. The danger of pride and boasting on 
 account of privileges is not less in the church than elsewhere. 
 Paul saw that some of the Gentiles might be in danger of exaltation 
 over the fallen Jews, and therefore cautions them against it. The 
 ingrafted shoot, deriving all its vigour and fruitfulness from the 
 stock of another tree, ought not to boast against the branches. 
 IF But if thou boast. If thou art so inconsiderate and wicked, so 
 devoid of humility, and lifted up with pride, as to boast, yet know 
 that there is no occasion for it. If there were occasion for boasting, 
 it would rather be in the root or stock which sustains the branches ; 
 least of all can it be in those which were graffed in, having been 
 before wholly unfruitful. IF Thou bearest not the root. The source 
 of all your blessings is in the ancient stock. It is clear from this, 
 that the apostle regarded the church as one ; and that the Christian 
 economy was only a prolongation of the ancient dispensation. The 
 tree, even with a part of the branches removed, and others 
 ingrafted, retains its identity, and is never regarded as a different 
 tree. 
 
 19. Thou wilt say then. Thou who art a Gentile. IF The 
 branches were broken off, etc. The Jews were rejected in order that 
 the gospel might be preached to the Gentiles. This would seem 
 to follow from what the apostle had said in vers. 11, 12. Perhaps 
 it might be said that there was some ground of exultation from the 
 fact that God had rejected his ancient people for the sake of 
 making a way open to admit the Gentiles to the church. The 
 objection is, that the branches were broken off in order that others 
 might be graffed in. To this Paul replies in the next verse, that 
 this was not the reason why they were rejected, but their unbelief 
 was the cause. 
 
 20. Well. True. It is true they were broken off; but in order
 
 ROMANS. [A. D. 57. 
 
 20 Well ; because of un- 
 belief they were broken off, 
 and thou standest by faith. 
 Be not highminded, but 
 
 fear : ' 
 
 / Phil. ii. 12. 
 
 21 For if God spared not 
 the natural branches, take 
 heed lest he also spare not 
 
 thee. 
 
 22 Behold therefore the 
 goodness and severity of 
 
 to show that there was no occasion for boasting, he adds that they 
 were not rejected in order to admit others, but because of their 
 unbelic 1 ?, and that their fate should have a salutary impression on 
 those 'who had no occasion for boasting, but who might be rejected 
 for the same cause. This is an instance of remarkable tact and 
 delicacy in an argument, admitting the main force of the remark, 
 but giving it a slight change in accordance with the truth, so as to 
 parry its force, and give it a practical bearing on the very point 
 which he wished to enforce. IT Thou standest by faith. The con- 
 tinuance of these mercies to you depends on your fidelity. If you 
 are faithful, they will be preserved ; if, like the Jews, you become 
 unbelieving and unfruitful, like them you will be also rejected. 
 This fact should repress boasting, and excite to anxiety and caution. 
 IT Be not highminded. Do not be elated in the conception of 
 your privileges, so as to produce vain self-confidence and boasting. 
 IT But fear.- This fear stands opposed to the spirit of boasting 
 and self-confidence, against which he was exhorting them. It 
 does not mean terror or horror, but it denotes humility, watchful- 
 ness, and solicitude to abide in the faith. Do not be haughty and 
 high-minded against the Jew, who has been cast off, but " demean 
 yourself as a humble believer, and one who has need to be con- 
 tinually on his guard, and to fear lest he may fall through unbelief, 
 and be cast off." (Stitart.) We may here learn, (1,) that there 
 is danger lest those who are raised to eminent privileges should 
 become unduly exalted in their own estimation, and despise others. 
 (2.) The tendency of faith, is to promote humility, and a sense of 
 our dependence on God. (3.) The system of salvation by faith 
 produces that solicitude, and careful guarding and watchfulness, 
 which is necessary to preserve us from apostasy and ruin. 
 
 21. For if God, etc. If God did not refrain from rejecting 
 the Jews who became unbelievers, assuredly he will not refrain 
 from rejecting you in the same circumstances. It may be supposed 
 that he will be quite as ready to reject the ingrafted branches, as 
 to cast off those which belonged to the parent stock. The situation 
 of the Gentiles is not such as to give them any security over the 
 condition of the rejected Jew. 
 
 22. Behold therefore, etc. Regard, or contemplate, for purposes 
 of your own improvement and benefit, the dealings of God. We 
 should look on all his dispensations of judgment or of mercy, and 
 derive lessons from all to promote our own steadfast adherence to 
 the faith of the gospel. IT The goodness. The benevolence* or 
 mercy of God towards you hi admitting you to his favour. This 
 calls for gratitude, love, confidence. It demands expressions of 
 thanksgiving. It should be highly prized, in order that it may
 
 A. D. 57. j 
 
 CHAPTER XI. 
 
 295 
 
 God : on them which fell, 
 severity ; but toward thee, 
 goodness, if* thou continue 
 in his goodness: otherwise 
 thou " also shalt be cut off. 
 
 Heb. iii. 6, 14 ; x. 23, 38. 
 v John xv. 2. 
 
 23 And they also, if a 
 they bide not still in unbe- 
 lief, shall be graffed in : for 
 God is able to graff them 
 
 in a;ain. 
 
 2 Cor. iii. 16. 
 
 excite to diligence to secure its continuance. If The severity of 
 God. That is, towards the Jews. The word severity now suggests 
 sometimes the idea of harshness, or even of cruelty. (Webster.) 
 But nothing of this kind is conveyed in the original word here. 
 It properly denotes cutting off" airorofniav from dirorefjivui, to cut 
 off; and is commonly applied to the act of the gardener or vine- 
 dresser in trimming trees or vines, and cutting off the decayed or 
 useless branches. Here it refers to the act of God in cutting of or 
 rejecting the Jews as useless branches ; and conveys no idea of 
 injustice, cruelty, or harshness. It was a just act, and consistent 
 with all the perfections of God. It indicated a purpose to do that 
 which was right, though the inflictions might seem to be severe, 
 and though they must involve them in many heavy calamities. 
 IT On them which fell, severity. On the Jews, who had been rejected 
 because of their unbelief. IT But towards thee, goodness. Towards 
 the Gentile world, benevolence. The word goodness properly 
 denotes benignity, or benevolence. Here it signifies the kindness of 
 God in bestowing these favours on the Gentiles. IT If thou con- 
 tinue in his goodness. The word "his" is not in the original. 
 And the word goodness may denote integrity, probity, uprightness, 
 as well as favour. Rom. iii. 12, " There is none that doeth good. " 
 The Septuagint often thus uses the Avord, Psa. xiv. 1, 3, etc. This 
 is probably the meaning here ; though it may mean, " if thou dost 
 continue in a state of favour ;" that is, if your faith and good con- 
 duct shall be such as to make God continue his kindness towards 
 you. Christians do not merit the favour of God by their faith and 
 good works ; but their obedience is an indispensable condition on 
 which that favour is to be continued. It is thus that the grace of God 
 is magnified, at the same time that the highest good is done to man 
 himself. 1T Otherwise thou also shalt be cut off. Comp. John xv. 2. 
 The word thou refers here to the Gentile churches. In relation to 
 them the favour of God was dependent on their fidelity. If they 
 became disobedient and unbelieving, then the same principle which 
 led him to withdraw his mercy from the Jewish people would lead 
 also to their rejection and exclusion. And on this principle God 
 has acted in numberless cases. Thus his favour was withdrawn 
 from the seven churches of Asia, (Rev. i. iii.,) from Corinth, from 
 Antioch, from Philippi, and even from Rome itself. 
 
 23. And they also. The Jews, f If they bide not, etc. If they 
 do not continue in wilful obstinacy and rejection of the Messiah. 
 As their unbelief was the sole cause of their rejection, so, if that 
 be removed, they may be again restored to the Divine favour. 
 IT For God is able, etc. He has (1) power to restore them; to 
 bring them back, and replace them in his favour. (2.) He has not
 
 296 ROMANS. [A. u. 67. 
 
 24 For if thou wert cut 
 out of the olive tree which 
 is wild by nature, and wert 
 grafted contrary to nature 
 into a good olive tree : how 
 much more shall these, which 
 
 be the natural branches, be 
 grafted into their own olive 
 tree ? 
 
 25 For I would not, bre- 
 thren, that ye should be 
 ignorant of this mystery, 
 
 bound himself utterly to reject them, and for ever to exclude them. 
 In this way the apostle reaches his purpose, which was to show 
 them that God had not cast away his people, or finally rejected 
 the Jewish nation, vers. 1, 2. That God has this power, the apastle 
 proceeds to show in the next verse. 
 
 24. For if thou. If you who are Gentiles. 1T Wert cut out of. 
 Or, if thou wert of the cutting of the Avild olive tree. I 1 Which, 
 is wild by nature. Which is uncultivated and unfruitful. That 
 is, if you were introduced into a state of favour with God from a 
 condition which was one of enmity and hostility to him. The 
 argument here is, that it was in itself as difficult a thing to reclaim 
 them, and change them from opposition to God to friendship, as 
 it would seem difficult or impossible to reclaim and make fruitful 
 the wild olive tree. If And wert graffcd contrary to nature. Con- 
 trary to your natural habits, thoughts, and practices. There was, 
 among the Gentiles, no inclination or tendency towards God. This 
 does not mean that they were physically depraved, or that their 
 disposition was literally like the wild olive ; but it is used, for the 
 sake of illustration, to show that their moral character and habits 
 were unlike those of the friends of God. H How much more, etc. 
 The meaning of this whole verse may be thus expressed : " If 
 God had mercy on the Gentiles, who w r ere outcasts from his 
 favour, shall he not much rather on those who were so long his 
 people, to whom had been given the promises, and the covenants, 
 and the law, whose ancestors had been so many of them his friends 
 and among whom the Messiah was born?" In some respects 
 therff are facilities among the Jews for their conversion, which 
 had not existed among the Gentiles. They worship one God; 
 they admit the authority of revelation ; they have the Scriptures 
 of the Old Testament ; they expect a Messiah ; and they have a 
 habit of professed reverence for the will of God. 
 
 25. Ignorant of this mystery. The word mystery means, pro- 
 perly, that which is concealed, hidden, or unknown. And it espe- 
 cially refers, in the New Testament, to the truths or doctrines 
 which God had reserved to himself, or had not before communi- 
 cated. It does not mean, as with us often, that there was any- 
 thing unintelligible or inscrutable in the nature of the doctrine 
 itself, for it was commonly perfectly plain when it was made 
 known. Thus the doctrine, that the division between the Jews 
 and the Gentiles was to be broken down, is called a mystery, be- 
 cause it had been, to the times of the apostles, concealed, and was 
 then revealed fully for the first time, Rom. xvi. 25 ; Col, i. 26, 27. 
 Comp. 1 Cor. xv/51 ; Mark iv. 11 ; Eph. i. 9 ; iii. 3. Thus the 
 doctrine which the apostle was stating was one that until then
 
 A.D. 57.J 
 
 CHAPTER XL 
 
 297 
 
 lest ye should be wise in 
 your own conceits ; that 
 1 blindness in part * is hap- 
 pened to Israel, until the 
 
 1 Or, hardness, t Ver. 7 J 2 Cor. iii. 14- 
 
 fulness y of the Gentiles be 
 come in. 
 
 26 And so all Israel shall 
 
 y Luke xxi. 24. 
 
 had been concealed, or had not been made known. It does not 
 mean that there was anything unintelligible or incomprehensive 
 in it, but until then it had not been made known. IT Lest ye 
 should be wise in your own conceits. Paul communicated the truth 
 in regard to this, lest they should attempt to inquire into it ; 
 should speculate about the reason why God had rejected the Jews ; 
 and should be elated with the belief that they had, by their own 
 skill and genius, ascertained the cause. Rather than leave them 
 to A r ain speculations and self-gratification, he chose to cut short 
 all inquiry, by stating the truth about their present and future 
 state. ^Blindness. Or hardness. See ver. 7. IF In part. Not 
 totally, or entirely. They are not absolutely or completely blinded. 
 This is a qualifying expression ; but it does not denote what part 
 or portion, or for what time it is to continue. It means, that the 
 blindness in respect to the whole nation was only partial. Some 
 were then enlightened, and had become Christians ; and many 
 more would be. IF To Israel. To the Jews. IF Until the fulnest 
 of the Gentiles, etc. The word fulness, in relation to the Jews, is 
 used in ver. 12. It means, until the abundance or the great mul- 
 titude of the Gentiles shall be converted. The word is not else- 
 where used in respect to the Gentiles ; and it is difficult to fix its 
 meaning definitely. It doubtless refers to the future spread of the 
 gospel among the nations ; to the time when it may be said that 
 the great mass, the abundance of the nations, shall be converted, 
 to God. At present they are, as they were in the times of the 
 apostle, idolaters, so that the mass of mankind are far from God. 
 But the Scriptures have spoken of a time when the gospel shall 
 spread and prevail among the nations of the earth; and to this 
 the apostle refers. He does not say, however, that the Jews may 
 not be converted until all the Gentiles become Christians ; for he 
 expressly supposes (vers. 12 15) that the conversion of the Jews 
 will have an important influence in extending the gospel among 
 the Gentiles. Probably the meaning is, that this blindness is to 
 continue until great numbers of the Gentiles shall be converted ; 
 until the gospel shall be extensively spread ; and then the conver- 
 sion of the Jews will be a part of the rapid spread of the gospel, 
 and will be among the most efficient and important aids in com- 
 pleting the work. If this is the case, then Christians may labour 
 still for their conversion. They may seek that in connexion with 
 the effort to convert the heathen ; and they may t&il with the ex- 
 pectation that the conversion of the Jews and Gentiles will not be 
 separate, independent, and distinct events ; but will be inter- 
 mingled, and will be perhaps simultaneous. The word fulness 
 may denote such a general turning to God, without affirming that 
 each individual shall be thus converted to the Christian faith. 
 26. And so. That is, in this manner ; or when the great abuu
 
 298 
 
 ROMANS. 
 
 .. 67. 
 
 be saved : as it is written, z 
 There shall come out of 
 Zion the Deliverer, and shall 
 turn away ungodliness from 
 
 Isa. lix. 20. 
 
 Jacob : 
 
 27 For this is my cove- 
 nant unto them, when I shall 
 take away their sins. 
 
 a Jer. xxxi. 31, etc.; Heb. x. 16. 
 
 dance of the Gentiles shall be converted, then all Israel shall be 
 saved. H All Israel. All the Jews. It was a maxim among the 
 Jews, that " every Israelite should have part in the future age." 
 (Grotius.) The apostle applies that maxim to his own purpose; 
 and declares the sense in which it would be true. He does not 
 mean to say that every Jew of every age would be saved ; for he 
 had proved that a large portion of them would be, in his time, 
 rejected and lost. But the tune would come when, as a people, 
 they would be recovered ; when the nation would turn to God ; 
 and when it could be said of them, that, as a nation, they were 
 restored to the Divine favour. It is not clear that he means that 
 even then every individual of them would be saved, but the body 
 of them ; the great mass of the nation would be. Nor is it said 
 when this would be. This is one of the things which " the Father 
 hath put in his own power," Acts i. 7. He has given us the 
 assurance that it shall be done to encourage us in our efforts to 
 save them ; and he has concealed the time when it shall be, lost 
 we should relax our efforts, or feel that no exertions were needed 
 to accomplish what must take place at a fixed time, f Shall be 
 saved. Shall be recovered from their rejection ; be restored to the 
 Divine favour ; become followers of the Messiah, and thus be 
 saved as all other Christians arc. IT As it is written. Isa^lix. 20. 
 The quotation is not literally made, but the sense of the passage is 
 preserved. The Hebrew is, " There shall come to Zion a Re- 
 deemer, and for those who turn from ungodliness in Jacob." 
 There can be no doubt that Isaiah refers here to the times of the 
 
 S)spel. IT Out of Zion. Zion was one of the hills of Jerusalem, 
 n this was built the city of David. It came thus to denote, m 
 general, the church, or people of God. And when it is said that 
 the Redeemer should come out of Zion, it means that he should 
 arise among that people, be descended from themselves, or should 
 not be a foreigner. The Seventy, however, render it, " the Re- 
 deemer shall come on a mount of Zion." So the Chaldee para- 
 phrase, and the Latin Vulgate. H And shall turn away, etc. The 
 Hebrew is, " to those forsaking ungodliness in Jacob." The 
 Septuagint has rendered it in the same manner as the apostle. 
 
 27. For this is my covenant, etc. This expression is found imme- 
 diately following the other in Isa. lix. 21. But the apostle con- 
 nects with it a part of another promise taken from Jer. xxxi. 33, 
 34 ; or rather he dbriilycs that promise, and expresses its substance, 
 by adding, " when I sliall take away their sins." It is clear that 
 he intended to express the general sense of the promises, as they 
 were well known to the Jews, and it was a point concerning which 
 he did not need to argue or reason with them, that God had made 
 a covenant with them, and intended to restore them if they were 
 cast off, and should then repent and turn to him. The time and
 
 A. D. 57.] CHAPTER XI. 299 
 
 28 As concerning the? 
 Gospel, they are enemies 
 for your sakes : but as touch- 
 
 ing the election, they are 
 beloved * for the fathers' 
 sakes. 
 
 4 Deut. x. 15. 
 
 manner in which, this shall be, is not revealed. It may be re- 
 marked, however, that that passage does not mean that the Re- 
 deemer shall come personally and preach to them, or reappear fot 
 the purpose of recalling them to himself; nor does it mean that 
 they will be restored to the land of their fathers. Neither of 
 these ideas is contained in the passage. God will doubtless con- 
 vert the Jews, as he does the Gentiles, by human means, and in 
 connexion with the prayers of his people ; so that the Gentiles 
 shall yet repay the toil and care of the ancient Jews in preserving 
 the Scriptures, and preparing the way for the Messiah ; and both 
 shall rejoice that they were made helps in spreading the know- 
 ledge of the Messiah. 
 
 28. As concerning the Gospel. So far as the gospel is concerned ; 
 or, in order to promote its extension and spread through the earth. 
 U They are enemies. The word enemies here stands opposed to 
 " beloved;" and as in one respect, to wit, on account of " election," 
 they were still beloved, i. e. beloved by God; so in another respect 
 they were his enemies, i. e. opposed to him, or cast off from him. 
 The enemies of God denote all who are not his true friends, Col. 
 i. 21 ; Rom. v. 10, comp. ver. 8. The word here is applied to the 
 Jews because they had rejected the Messiah ; had become opposed 
 to God; and were therefore rejected by him. IT For your sakes. 
 For your advantage. Their rejection has become the occasion by 
 which the gospel has been preached to you. Comp. vers. 11, 19, 
 20. IT As touching the election. So far as the purpose of election 
 is concerned. That is, the election of their fathers and of the 
 nation to be the peculiar people of God. IT They are beloved. God 
 still regards them with interest ; has purposes of mercy towards 
 them; intends still to do them good. This does not mean that he 
 approved of their conduct or character, or that he had for them the 
 same kind of affection which he would have had if they had been 
 obedient. God does not love a sinful character ; but he may have 
 still purposes of mercy, and regard men with deep interest on 
 Avhom he intends yet to bestow mercy. H For the fathers' sakes. 
 Comp. Deut. x. 15. He had chosen their fathers to be his peculiar 
 people. He had made many promises to Abraham respecting his 
 seed, and extended these promises to his remotest posterity. 
 Though salvation is by grace, and not from human merit, yet God 
 has respect to his covenant made with the fathers, and will not 
 forget his promises. It is not on account of any merit of the 
 fathers or of ancient saints, but solely because God had made a 
 covenant with them ; and this purpose of election would be mani- 
 fest to their children in the latest times. As those contemplated 
 in the covenant made with Abraham, God retained for them 
 feelings of peculiar interest ; and designed their recovery to him- 
 self. It is clear here that the word election does not refer to ex- 
 ternal privileges ; for Paul is not teaching the doctrine that they
 
 300 ROMANS. [A. D. 67. 
 
 29 For the gifts and 
 calling of God are without 
 
 repentance. 
 
 c Numb, xxiii. 19. 
 
 shall be restored to the external privileges of Jews, but that they 
 shall be truly converted to God. Yet this should not be abused 
 by others to lead them to security in sin. No man has any security 
 of happiness, and of the favour of God, but he -who complies with 
 the terms of his mercy. His commands are explicit to repent and 
 believe, nor can there be safety except in entire compliance with 
 the terms on which he is willing to bestow eternal life. 
 
 29. For the gifts. The favours or benefits which God bestows 
 on men. The word %<^icr^a properly denotes any benefit which is 
 conferred on another as a mere matter of favour, and not of reward. 
 See Rom. v. 15, 16 ; vi. 23. Such are all the favours which God 
 bestows on sinners, including pardon, peace, joy, sanctification, 
 and eternal life. IT And calling of God. The word catting (KATJO-IJ) 
 here denotes that act of God by which he extends an invitation to 
 men to come and partake of his favours, whether it be by a per- 
 sonal revelation as to the patriarchs, or by the promises of the 
 gospel, or by the influences of his Spirit. All such invitations or 
 callings imply a pledge that he will bestow the favour, and will 
 not repent, or turn from it. God never draws or invites sinners 
 to himself without being willing to bestow pardon and eternal life. 
 The word calling here, therefore, has not respect to external privi- 
 leges, but to that choosing of a sinner, and influencing him to 
 come to God, which is connected with eternal life. IT Without 
 repentance. This does not refer to man, but to God. It does not 
 mean that God confers his favours on man without his exercising 
 repentance, but that God does not repent, or change, in his pur- 
 poses of bestowing his gifts on man. "What he promises he will 
 fulfil ; what he purposes to do, he will not change from or repent 
 of. As he made promises to the fathers, he will not repent of 
 them, and will not depart from them ; they shall all be fulfilled ; and 
 thus it was certain that the ancient people of God, though many 
 of them had become rebellious, and had been cast off, should not 
 be forgotten and abandoned. This is a general proposition re- 
 specting God, and one repeatedly made of him in the Scriptures. 
 See Num. xxiii. 19, " God is not a man, that he should lie ; neither 
 the son of man, that he should repent: hath he not said, and shall 
 he not do itr or hath he spoken, and shall he not make it good?" 
 Ezek. xxiv. 14; 1 Sam. xv. 29; Psa. Ixxxix. 35, 36; Tit. i. 2; 
 Heb. vi. 18; James i. 17. It follows from this, (1,) that all the 
 promises made to the people of God shall be fulfilled. (2.) That 
 his people need not be discouraged or desponding in times of 
 persecution and trial. (3.) That none who become his true friends 
 will be forsaken, or cast off. God does not bestow the gift of re- 
 pentance and faith, of pardon and peace, on men, for a temporary 
 purpose ; nor does he capriciously withdraw them, and leave the 
 soul to ruin. "When he renews a soul, it is with reference to his 
 own. glory ; and to withdraw those favours, and leave such a sou] 
 once renewed to go down to hell, would be as much a violation of 
 all the principles of his nature as it would be to all the promises
 
 A. D. 57.] CHAPTER XI. 301 
 
 30 For as ye in times d 
 past have not ' believed God, 
 yet have now obtained mercy 
 through their unbelief: 
 
 d Eph. ii. 2. 1 Or, obeyed. 
 
 31 Even so have these 
 also now not ' believed, that 
 through your mercy they 
 also may obtain mercy. 
 
 of the Scripture. (4.) For God to forsake such a soul, and leave 
 it to ruin, would imply that he did repent. It would suppose a 
 change of purpose and of feeling. It would be the character of a 
 capricious being, with no settled plan or principles of action ; no 
 confidence could be reposed in him, and his government would be 
 unworthy the affections and trust of his intelligent creation. 
 
 30. For as ye. You who were Gentiles. 1f In times past. Be- 
 fore the gospel was preached. This refers to the former idolatrous 
 and sinful state of the heathen world. Comp. Eph. ii. 2 ; Acts 
 xiv. 16. II Have not believed God. Or have not obeyed God. This 
 was the character of all the heathen nations. IT Yet have now ob- 
 tained mercy. Have been pardoned and admitted to the favour of 
 God. IT Through their unbelief. By means of the unbelief and 
 rejection of the Jews. See Note on ver. 11. 
 
 31. Even so have these, etc. That is, the Jews. IT That through 
 your mercy, etc. The immediate effect of the unbelief of the Jews 
 was to confer salvation on the Gentiles, or to open the way for the 
 preaching of the gospel to them. But its remote effect would be to 
 secure the preaching of the gospel again to the Jews. Through 
 the mercy, that is, the compassion or deep feeling of the converted 
 Gentiles ; through the deep and tender pity which they would feel 
 for the blinded and degraded Jews, the gospel should be again 
 carried to them, and they should be recalled to the long-lost favour 
 of God. Each party should thus cause salvation to come to the 
 other the Jews to the Gentiles by their unbelief; but the Gen- 
 tiles, in their turn, to the Jews by their belief. "We may here learn, 
 (1,) that the Jews are to be converted by the instrumentality of 
 the Gentiles. It is not to be by miracle, but by the regular and 
 common way in which God blesses men. (2.) That this is to be 
 done by the mercy or compassion of the Gentiles ; by their taking 
 pity on the lost and wretched condition of the Jewish people. (3.) 
 It is to be when the abundance of the Gentiles that is, when great 
 numbers of the Gentiles shall be called in. It may be asked here, 
 whether the time is not approaching for the Gentiles to make efforts 
 to bring the Jews to the knowledge of the Messiah. Hitherto those 
 efforts have been unsuccessful ; but it will not always be so ; the 
 time is coming when the promises of God in. regard to them shall 
 be fulfilled. Christians shall be moved with deep compassion for 
 the degraded and forsaken Jews, and they shall be called into the 
 kingdom of God, and made efficient agents in extending the gospel 
 through the whole world. May the time soon come when they 
 shall feel as they should for the rejected and forsaken children of 
 Abraham, and when their labours for their conversion shall be 
 attended with success. 
 
 32. For God hath concluded, etc. The word here translated 
 * concluded," f<rwe.\K,) is rendered in the margin, " shut them
 
 302 ROMANS. [A. D. 57. 
 
 32 For God ' hath ' con- 
 cluded them all in unbelief, 
 
 e Chap. iii. 9 5 Gal. iii. 2C. 
 
 that he might have mercy 
 upon all. 
 
 1 Or, shut them all vp logelhtr. 
 
 all up together." It is properly used in reference to those who 
 are shut up in prison, or to those in a city who are shut up by a 
 besieging army, 1 Mac. v. 5 ; vi. 18 ; xi. 65 ; xv. 25 ; Josh. vi. 
 1 ; Isa. xlv. 1. It is used in the New Testament oifish taken in a 
 net. Luke v. 6, " They enclosed a great multitude of fishes." Gal. 
 iii. 22, "But the Scripture hath concluded all under sin, that the 
 promise," etc. In this place the Scripture is declared to have shut 
 them up under sin, that is, declared them to be sinners ; gave no 
 hope of rescue by any works of their own ; and thus kept them 
 (ver. 23) "shut lip unto the faith which should afterwards be re- 
 vealed." All are represented, therefore, as in prison, enclosed or 
 confined by God, and to be liberated only in his own way and time. 
 In regard to the agency of God in this, we may remark, (1,) that 
 the word does not mean that God compelled them to disbelieve the 
 gospel. When, in Gal. iii. 22, the Scripture is said to have included 
 all under sin, it is not meant that the Scripture compelled them not 
 to believe. (2.) The word does not imply that the sin and unbe- 
 lief for which they were shut up were not voluntary. Even when 
 a man is committed to prison, the crime which brought him there 
 is voluntary, and for it he is responsible. (3.) The keeper of a 
 prison does no wrong in confining a criminal ; or the judge in con- 
 demning him ; or the executioner in fulfilling the sentence of the 
 law. So of God. What he does is not to compel men to remain 
 under unbelief, but to declare that they are so ; so to encompass them 
 with the proof of it that they shall realize tliat there is no escape 
 from the evidence of it, and thus to press on them the evidence of 
 their need of a Saviour. This he does in relation to all sinners who 
 ever become converted. (4.) Yet God permitted this ; suffered 
 Jews and Gentiles to fall into unbelief, and to be concluded under 
 it, because he had a special purpose to answer in leaving man to 
 the power of sin and unbelief. One of those purposes was, doubt- 
 less, to manifest the power of his grace and mercy in the plan of 
 redemption. (5.) In all this, and in all other sin, man is volun- 
 tary. He chooses his course of evil, and God is under no obliga- 
 tion to compel him to do otherwise. Being under unbelief, God 
 declares the fact, and avails himself of it, in the plan of salvation 
 by grace, f Them all. Both Jews and Gentiles, f In unbelief. 
 ds. Unto unbelief. He has delivered them over unto unbelief, as 
 a man is delivered over into prison. This is the literal meaning of 
 the expression, f That he miyht have mercy upon all. Mercy is 
 favour shown to the undeserving. It could not have been shown 
 to the Jews and the Gentiles unless it was before proved that they 
 were guilty. For this purpose proof was furnished that they were 
 all in unbelief. It was clear, therefore, that if favour was shown 
 to either, it must be on the same ground, that of mere undeserved 
 mercy. Thus all men were on a level ; and thus all might be ad- 
 mitted to heaven without any invidious distinctions, or any deal- 
 ing^ that wete not in accordance with mercy and love, "The
 
 A.D. 57.] CHAPTER XI. 303 
 
 33 O j the depth of the 1 riches both of the wisdom 
 
 / Psa. cvii. 8, etc. 
 
 emphasis in this verse is on the word MERCY. It signifies that God 
 is under obligation to no one, and therefore that all are saved by 
 grace, because all are equally ruined." Calvin. It does not prove 
 that all men will be saved ; but that those who are saved shall be 
 alike saved by the mercy of God ; and that he intends to confer 
 salvation 011 Jews and Gentiles on the same terms. This is pro- 
 perly the close of the argument of this epistle. By several inde- 
 pendent trains of reasoning, the apostle had come to the same 
 conclusion, that the Jews had no peculiar privileges in regard to 
 religion, that all men were on a level, and that there was no hope 
 of salvation for any but in the mercy of a sovereign God. This 
 conclusion, and the wonderful train of events which had led to 
 this state of things, give rise to the exclamations and ascriptions 
 of praise with which the chapter closes. 
 
 33. O the depth, etc. This,passage should have been translated, 
 " O the depth of the riches, and of the wisdom, and of the know- 
 ledge of God." The apostle has three subjects of admiration. Our 
 translation, by the word "both" introduced here, confines it to 
 two. The apostle wishes to express his admiration of the riches, 
 and the wisdom, and the knowledge of God. So the Syriac, Ara- 
 bic, etc. Our translation has followed the Latin Vulgate. The 
 word depth is applied in the Scriptures to anything vast and incom- 
 prehensible. As the abyss or the ocean is unfathomable, so the 
 word conies to denote that which words cannot express, or that 
 which we cannot comprehend. Psa. xxxvi. 6, " Thy judgments 
 are a great deep." 1 Cor. ii. 10, " The Spirit searcheth the deep 
 things of God." Rev. ii. 24, "The depths of Satan" the deep, 
 profound, cunning, and wicked plans of Satan. IT Riches. See 
 Note, ver. 12. The word denotes the abundant blessings and mer- 
 cies which had been conferred on sinful men by the gospel. These 
 were vast and wonderful. The pardon of sin ; the atonement ; the 
 hope of heaven ; the peace of the gospel ; all bestowed on the sinful, 
 the poor, the wTetched, and the dying, all bespeak the great mercy 
 and rich grace of God. So every pardoned sinner may still ex- 
 claim. The grace of God which pardons him is felt to be indeed 
 wonderful, and past comprehension. It is beyond the power of 
 language to express ; and all that the Christian can do, is to follow 
 the example of the apostle, and sit down in profound admiration 
 of the rich grace of God. The expression " the depth of the 
 riches" is a Hebraism, meaning the deep or profound riches. 
 IT The wisdom. Wisdom is the choice of the best means to accom- 
 plish the best ends. The end or design which God had in view 
 was to bestow mercy on all ; i. e., to save men by grace, and not by 
 their own works, vcr. 32. He intended to establish a glorious 
 system that should present his mercy as the prominent attribute, 
 standing out in living colours in all the scheme of salvation. This 
 was to be alike shown in relation to Jews and Gentiles. The won- 
 derful wisdom with which this was done is the object of the 
 apostle's profound admiration. This wisdom was seen, (1,) in 
 adapting the plan to the condition of man. All were sinners
 
 304 
 
 and 
 how 
 
 knowledge of 
 unsearchable " 
 
 g Job xi. 7 ; Psa. xcii 
 
 110M 
 
 God! 
 are his 
 
 .5. 
 
 AXS. 
 
 judgments, 
 past finding 
 
 and 
 out! 
 
 [A 
 his 
 
 t>. 57. 
 ways 
 
 The apostle in this epistle has fully shown that all had come short 
 of the glory of God. Man had no power to save himself by his 
 own wisdom. The Jews and Gentiles in different ways had sought 
 to justify themselves, and had both failed. God had suffered 
 both to make the experiment in the most favourable circumstances. 
 He had left the world for four thousand years to make the trial, 
 and then introduced the plan of Divine wisdom, just so as to meet 
 the manifest wants and woes of men. (2.) This was shown in his 
 making the Jeios the occasion of spreading the system among the 
 Gentiles. They were cast off, and rejected; but the God of wis- 
 dom had made even this an occasion of spreading his truth. (3.) 
 The same wisdom was yet to be seen in his appointing the Gentiles 
 to carry the gospel back to the Jews. Thus they were to be mutual 
 aids ; until all their interests should be blended, and the entire 
 race should be united in the love of the same gospel, and the ser- 
 vice of the same God and Saviour. When, therefore, this pro- 
 found and wonderful plan is contemplated, and its history traced 
 from the commencement to the end of time, no wonder that the 
 apostle was fixed in admiration at the amazing wisdom of him who 
 devised it, and who has made all events subservient to its estab- 
 lishment and spread among men. IT -And knowledge. That is, 
 foreknowledge, or omniscience. This knowledge was manifest, (1,) 
 in the profound view of man, and acquaintance with all his wants 
 and woes. (2.) In a view of the precise scheme that would be 
 fitted to recover and save. (3.) In a view of the time and cir- 
 cumstances in which it would be best to introduce the scheme. 
 (4.) In a discernment of the effect of the rejection of the Jews, and 
 of the preaching of the gospel among the Gentiles. Who but God 
 could see that such effects would follow the rejection of the Jews? 
 Who but he could know that the gospel should yet prevail among 
 all the nations ? We have only to think of the changes in human 
 affairs; the obstacles to the gospel; the difficulties to be sur- 
 mounted ; and the vast work yet to be done, to be amazed at the 
 knowledge which can adapt such a scheme to men, and which can 
 certainly predict its complete and final spread among all the fami- 
 lies of man. U How unsearchable. The word unsearchable means 
 that which cannot be investigated or fully understood, f His 
 judgments. This word, in this place, evidently means his arrange- 
 ment, Yiisplan, or proceeding . It sometimes refers to laws ; at other 
 times to the decision or determination of God ; at others to the 
 inflictions of his justice. In this last sense it is now commonly 
 used. But in the case before us, it means his arrangements for 
 conferring the gospel on men. Comp. Psa. xxxvi. 6, "His judg- 
 ments are a great deep." IT His ways. The word rendered ways 
 properly denotes a path, or road on which one travels. Hence it 
 comes also to denote the course or manner of life in which one 
 moves ; or his principles, or morals ; his doctrine, or teaching, etc. 
 Applied to God, it denotes his mode or manner of doing things ;
 
 A,I). 57.] CHAPTER XL 305 
 
 34 For* who hath known 
 the mind of the Lord ? or 
 who hath been his coun- 
 sellor ? 
 
 h Isa. xl. 13; Jer. xxiii. 18. 
 
 35 Or * who hath first 
 given to him, and it shall 
 be recompensed unto him 
 again ? 
 
 i Job xli. 11. 
 
 the order, etc., of his Divine Providence ; his movements, in his 
 great plans, through the universe. Acts xiii. 10, " Wilt thou not 
 cease to pervert the right ways of the Lord?" to oppose, or to render 
 vain, his plan of guiding and saving man. Heb. iii. 10, " They 
 have not known my ways." Psa. Ixxvii. 19, " Thy way is in the 
 sea, thy footsteps are not known." Here it refers particularly to 
 his way or plan of bringing all nations within the reach of his 
 mercy in the gospel. IT Past finding out. Literally, which cannot 
 be tracked or traced out. The footsteps cannot be followed. As 
 if his path were in the sea, (Psa. Ixxvii. 19,) and the waves closed 
 immediately, leaving no track, it cannot be followed or sought out. 
 It is known that he has passed, but there is no way of tracing his 
 
 )ings. This is a beautiful and striking figure. It denotes that 
 od's plans are deep, and beyond our comprehension. We can 
 see the proofs that he is everywhere ; but how it is, we cannot 
 comprehend. We are permitted to see the vast movements around 
 us ; but the invisible hand we cannot see, nor trace the footsteps 
 of that mighty God who performs his wonders on the ocean and 
 on the land. 
 
 34. For who hath known, etc. This verse is a quotation, with 
 a slight change, from Isa. xl. 13, " Who hath directed the Spirit of 
 the Lord, or being his counsellor hath taught him r" It is designed 
 to express the infinite wisdom and knowledge of God, by affirming 
 that no being could teach him, or counsel him. Earthly monarchs 
 have counsellers of state, whom they may consult in times of per- 
 plexity or danger. But God has no such council. He sits alone ; 
 nor does he call in any or all of his creatures to advise him. All 
 created beings are not qualified to contribute any thing to enlighten 
 or to direct him. It is also designed to silence all opposition to 
 his plans, and to hush all murmurings. The apostle had proved 
 that this was the plan of God. However mysterious and inscrut- 
 able it might appear to the Jew or the Gentile, yet it was his 
 duty to submit to God, and to confide in his wisdom, though 
 he was not able to trace the reason of his doings. 
 
 35. Or icho hath, etc. The sentiment in this verse is found sub- 
 stantially in Job xli. 11, " Who hath prevented me, that I should 
 repay him r" The Hebrew word " prevented" means to anticipate, 
 to go before ; and God asks, " Who has anticipated me ; who has con- 
 ferred favours on me before I have on him ; who has thus laid me 
 under obligation to him " This is the sense in which the apostle 
 uses the word here. Who has, by his services, laid God under 
 obligation to recompense or pay him again? It is added in Job, 
 " Whatsoever is under the whole heaven is mine." Thus Paul, 
 contrary to the prevailing doctrine of the Jews, shows that no one 
 could plead his own merits, or advance with a claim on God. All 
 the favours of salvation must be bestowed by mercy or grace. God
 
 806 .ROMANS. [A.B. 57. 
 
 36 For * of him, and 
 through him, and to him, 
 
 k I Cor. viii. 6; Col. i. 16. 
 
 are all things : to ' whom be 
 glory for ever. Amen. 
 
 1 Him. 
 
 oAvned them all ; and he had a right to bestow them when and 
 where he pleased. The same claim to all things is repeatedly 
 made by God, Exod. xix. 5; Deut. x. 14; Psa. xxiv. 1; 1.12. 
 f Khali be recompensed. Repaid as a matter of debt. None of God's 
 mercies can be conferred in that way ; if they could, man could 
 bring God under obligation, and destroy the freeness and benevo- 
 lence of his favours. 
 
 36. For of him, (<= airroG.) Comp. 1 Cor. i. 30; viii. 6. This ex- 
 pression doubtless means, that he is the original Source and Foun- 
 tain of all blessings. He is the Creator of all, the rich " Fountain 
 from which all streams of existence take their rise." The design 
 of this verse is to show that no creature has any claim on God. 
 Jews and Gentiles must alike receive salvation on the ground of 
 his mercy. So far from having a claim on God, the apostle here 
 affirms that all things have come from him, and therefore all must 
 be derived to us. Nothing has been produced by chance, or hap- 
 hazard ; nothing by created skill or might. All has been formed 
 by God ; and therefore he has a right to dispose of all. If And 
 through him, (SI OUTOU.) That is, by his immediate operating 
 agency. The former expression, " of him," affirmed that he was 
 the origiiuil Source of all things ; this declares that all are by him, 
 or through him, as their immediate cause. It is not merely by his 
 plan or purpose; it is by his agency, by the direct exertion of his 
 power in their creation and bestowment. By his power they are 
 still directed and controlled. Human agency, therefore, could not 
 lay him under any obligation. He does not need the aid of man ; 
 and he did not call in that aid in the creation and government of 
 the world. He is the independent Creator and Lord, and on him 
 none can have a claim. H To him, (els avr^v.) This expression 
 denotes the final cause, the reason or end for which all things were 
 formed. It is to promote his honour and glory. It is to manifest 
 his praise, or to give a proper putting forth of the glorious attri- 
 butes of God; that the exceeding greatness, and goodness, and 
 grandeur of his character might be evinced. It is not to promote 
 his happiness, for he was eternally happy ; not to add anything to 
 him, for he is infinite ; but that he might act as God, and have the 
 honour and praise that is due to God. As this was the design of 
 all things, so it followed that the bestowment of his favours must 
 be in accordance with this in such a way as to promote his glory ; 
 and not so as to consult the feelings or views of either Jews or 
 Gentiles. IT All things. The universe ; the creation ; or, still more 
 particularly, the things of which the apostle is discoursing. He 
 does not affirm that he is the author of sin, or of sinful thoughts ; 
 not that he creates evil, or that evil is designed to promote his 
 glory. The apostle is not discoursing of these, but of his method 
 of bestowing his favours ; and he says that these are to be conferred 
 in such a way as to promote his honour, and to declare the praise 
 of him who is the original Source, the Creator and the Proprietor of
 
 A D. 57.] CHAPTER XI. 307 
 
 all things. H To whom be glory. This ascription of praise is the 
 appropriate close of the argumentative part of the epistle, as well as 
 appropriate to the train of remarks into which the apostle had 
 fallen. It expresses his hearty amen in concurrence -with this 
 view; the deep desire of a pious man that all might be to God's 
 glory and honour. He had not merely come to it by reasoning, 
 but it was the sincere desire of his soul that it might be so. The 
 Christian does not merely a dm it this doctrine; he is not merely 
 driven to it by argument, but it finds a hearty response in his 
 bosom. He rejoices in it ; and sincerely desires that all maybe to 
 the honour of God. Shiners are often compelled by argument to 
 admit it, but they do not love it. They would rejoice were it other- 
 wise, and be glad if they were permitted rather to seek their own 
 glory than that of the living God. H Glory. Praise, honour. 
 IT For ever. Not merely amid transitory events now, but ever 
 onward to eternity. This will be the case. There never will be 
 a time when the affairs of the universe shall not be conducted with 
 reference to the glory of God. That honour and glory shall shine 
 brighter and brighter, and all worlds shall be perfectly adapted to 
 show his praise, and to evince his greatness, goodness, power, and 
 love, for ever and ever. Thus let it be, is the language of every one 
 that truly loves him. 
 
 This closes the argumentative part of the epistle. From the 
 close of this chapter we may make the following observations : 
 
 1. God is infinitely wise, and just, and good. This is seen in 
 all his plans and doings, and especially in the glorious plan of 
 saving men. 
 
 2. It becomes man to be humble. He can see but few of the 
 reasons of the doings of an infinite God. He is not qualified to 
 sit in judgment on his plans. He is not fitted to arraign him. 
 There is nothing more absurd than for a man to contend with God, 
 or to find fault with his plans ; and yet there is nothing more 
 common. Man speaks, and thinks, and reasons on the great 
 things pertaining to the Divine mind and plan, as if he were qua- 
 lified to counsel the Being of infinite wisdom, and to arraign at the 
 bar of his own reason the Being of infinite goodness. 
 
 3. It is our duty to be submissive to God. His plans may often 
 require him to cross the path of our pleasures, or to remove some 
 of our enjoyments. He tries us by requiring us to put confidence 
 in him where we cannot see the reason of his doings, and to believe 
 that he is qualified for universal empire. In all such cases it is our 
 duty to submit to his will. He is seeking a grander and nobler 
 object than our private good. He is seeking the welfare of 
 a vast universe ; and he best knows in what way that can be 
 promoted. 
 
 4. God is the Creator. and Proprietor of all things. It would be 
 possible to prove this from his works. But his word unequivo- 
 cally asserts it. He has formed, and he upholds, and he directs 
 all things for his glory. He who formed all has a right to all. 
 He who is the Source of life has the right to direct it, or to with- 
 draw the gift. He on whom all depend has a right to homage and 
 praise.
 
 808 ROMANS. [-Y.D. 57. 
 
 5. He has formed a universe that is eminently adapted to de- 
 clare his glory. It evinces infinite power in its creation ; and it is 
 fitted to fill the mind with evergrowing wonder and gladness in its 
 contemplation. The sacred writers were filled with rapture when 
 they contemplated it ; and all the discoveries of astronomy, and 
 geology, and science in general, in modern times, are fitted to 
 carry forward the wonder, and fill the lips with new expressions 
 of praise. The universe is vast and grand enough to occupy the 
 thoughts for ever. How little do we know of the wonders of his 
 creation, even pertaining to this little world ; to our own bodies 
 and souls ; to the earth, the ocean, the beast and the reptile, the 
 bird and the insect ; how much less of that amazing view of worlds 
 and systems which modern astronomy has opened to our view- 
 the vast starry frame which the eye can penetrate for millions and 
 millions of miles, and where it finds world piled on world, and 
 system rising above system, in wonderful order and grandeur, 
 and where the utmost power of the telescope can as yet find no 
 bounds ! 
 
 6. Equally true is this in his moral government. The system is 
 such as to excite our wonder and praise. The creation and control 
 of free, and active, and mighty minds, is as wonderful as the crea- 
 tion and control of matter, even the vast masses of the planetary 
 systems. Creation is filled with minds. God has peopled the 
 worlds with conscious, free, and active intelligences. The won- 
 derful wisdom by which he controls them ; the amazing moral 
 power by which he guards and binds them to himself, by w T hich he 
 restrains and awes the rebellious; and the complete subjection by 
 which he will bring all yet at his feet, is as much replete with 
 wonder as the wisdom and skill by which he framed the heavens. 
 To govern mind requires more wisdom and skill than to govern 
 matter. To control angels and men evinces more glory than to 
 roll the streams or the ocean, or tjian to propel and guide the 
 planets. And especially is this true of the plan of salvation. That 
 wondrous scheme is adapted to call fortheternal praise, and to 
 show for ever the wisdom and mercy of God. Without stick a 
 plan, we cannot see how the Divinity could be fully manifested ; 
 with, that, we see God as God, vast, grand, mighty, infinite ; but 
 still seeking to do good, and having power to enter any vast mass 
 of iniquity, and to diffuse purity and peace over the face of an 
 alienated and dying world. 
 
 7. The salvation of shiners is not to promote their own glory 
 primarily, but that of God. " He is first, and he last; he is midst, 
 and without end," in their salvation. God seeks his own honour, 
 and seeks it by their return and their obedience. But if they will 
 not promote his glory in that way, they must be made to promote 
 it in their ruin. 
 
 8. It is the duty of men to seek the honour of this infinitely 
 wise and holy God. It commends itself to every man's conscience. 
 God has formed us all ; and man can have no higher destiny and 
 honour than to be permitted to promote and spread abroad through 
 :ill the universe the knowledge of a Being whose character is 
 infinitely lovely, whose government is right, and whose presence 
 and favour will diffuse blessings of salvation and eternal peace on 
 all the wide creation that will be obedient to his will.
 
 A D. 57.1 CHAPTER XII. 309 
 
 CHAPTER XII. 
 BESEECH you there- 
 fore, brethren, by the 
 
 mercies of God, that ye 
 present your bodies ' a living 
 
 / 1 Cor. vi. 15-20. 
 
 CHAPTER XII. 
 
 1. 1 beseech you. The apostle, having finished the argument of 
 this epistle, proceeds now to close it with a practical or hortatory 
 application, showing its bearing on the duties of life, and the 
 practical influence of religion. None of the doctrines of the gospel 
 are designed to be cold and barren speculations. They bear on 
 the hearts and lives of men ; and the apostle therefore calls 011 
 those to whom, he wrote to dedicate themselves without reserve 
 unto God. IT Therefore. As the effect or result of the argument 
 or doctrine. In other words, the whole argument of the eleven 
 first chapters is fitted to show the obligation on us to devote our- 
 selves to God. From expressions like these, it is clear that the 
 apostle never supposed that the tendency of the doctrines of grace 
 was to lead to licentiousness. Many have affirmed that such was 
 the tendency of the doctrines of justification by faith, of election 
 and decrees, and of the perseverance of the saints. But it is plain 
 that Paul had no such apprehensions. After having fully stated 
 and established those doctrines, he concludes that we ought there- 
 fore to lead holy lives ; and on the ground of them he exhorts men 
 to do it. IF By the mercies of God. The word by Si a denotes 
 here the reason why they should do it, or the ground of appeal. So 
 great had been the mercy of God, that this constituted a reason 
 ichy they should present their bodies, etc. See 1 Cor. i. 10 ; Rom. 
 xv. 30. The word mercies here denotes favour shown to the un- 
 deserving, or kindness, compassion, etc. The plural is used in 
 imitation of the Hebrew word for mercy, which has no singular. 
 The word is not often used in the New Testament. See 2 Cor. i. 3, 
 where God is called " the Father of mercies." Phil. ii. 1 ; Col. 
 iii. 12 ; Heb. x. 28. The particular mercy to which the apostle 
 here refers, is that shown to those whom he was addressing. He 
 had proved that all were by nature under sin ; that they had no 
 claim on God ; and that he had showed great compassion in giving 
 his Son to die for them in this state, and in pardoning their sins. This 
 was a ground or reason why they should devote themselves to God. 
 II That ye present. The word used here commonly denotes the 
 action of bringing and presenting an animal or other sacrifice before 
 an altar. It implies that the action was a free and voluntary 
 offering. Religion is free ; and the act of devoting ourselves to 
 God is one of the most free that we ever perform. If Your bodies. 
 The bodies of animals were offered in sacrifice. The apostle 
 specifies their bodies particularly in reference to that fact. Still 
 the entire animal was devoted ; and Paul evidently meant here 
 the same as to say, present YOURSELVES, your entire person, to the 
 sen-ice of God. Comp. 1 Cor. vi. 16 ; James iii. 6. It was not 
 customary or proper to speak of a sacrifice as an offering of a soul 
 or spirit, in the common language of the Jews ; and hence the 
 apostle applied their customary language of sa^rrPce to the offering
 
 310 ROMANS. A.D. 57. 
 
 sacrifice, holy, acceptable 
 unto God, lohich is your 
 
 reasonable service. 
 
 which Christians -were to make of themselves to God. H A living 
 sacrifice. A sacrifice is an offering made to God as an atonement 
 for sin ; or any offering made to him. and his service as an expres- 
 sion of thanksgiving or homage. It implies, that he who offers it 
 presents it entirely, releases all claim or right to it, and leaves it 
 to be disposed of for the honour of God. In the case of an animal, 
 it was slain, and the blood offered ; in the case of any other offer- 
 ing, as the firstfruits, etc., it was set apart to the service of God ; 
 and he who offered it released all claim on it, and submitted it to 
 God, to be disposed of at his will. This is the offering which 
 the apostle entreats the Romans to make ; to devote them- 
 selves to God, as if they had no longer any claim on them- 
 selves ; to be disposed of by him ; to suffer and bear all that he 
 might appoint ; and to promote his honour in any way which he 
 might command. This is the nature of true religion. H Living, 
 (wcrav. The expression probably means, that they were to devote 
 the vigorous, active powers of their bodies and souls to the service 
 of God. The Jew offered his victim, slew it, and presented it 
 dead. It could not be presented again. In opposition to this, wo arc 
 to present ourselves with all our living, vital energies. Christianity 
 does not require a service of death or inactivity. It demands 
 vigorous and active powers in the service of God the Saviour. 
 There is something very affecting in the view of such a sacrifice ; 
 in regarding life, with all its energies, its intellectual, and moral, 
 and physical powers, as one long sacrifice one continued offering 
 unto God. An immortal being presented to him ; presented volun- 
 tarily, with all his energies, from day to day, until life shall close, 
 so that it may be said that he has lived and died an offering made 
 freely unto God. This is religion. H Holy. This means, properly, 
 without blemish or defect. No other sacrifice could be made to 
 God. The Jews were expressly forbid to offer that which was 
 lame, or blind, or in any way deformed, Deut. xv. 21 ; Lev. i. 3, 
 10; iii. 1; xxii. 20; Deut. xvii. 1. Comp. Mai. i. 8. If offered 
 without any of these defects, it was regarded as holy, i. e., appro- 
 priately set apart, or consecrated to God. In like manner we are 
 to consecrate to God our best faculties ; the vigour of our minds, 
 and talents, and time. Not the feebleness of sickness merely ; not 
 old age alone ; riot time which we cannot otherwise employ ; but 
 the first vigour and energies of the mind and body our youth, and 
 health, and strength. Our sacrifice to God is to be not divided, 
 separate ; but it is to be entire and complete. Many are expecting 
 to be Christians in sickness ; many in old age ; thus purposing to 
 offer unto him the blind and the lame. The sacrifice is to be free 
 from sin. It is not to be a divided, and broken, and polluted ser- 
 vice. It is to be with the best affections of our hearts and lives. 
 IT Acceptable unto God. They are exhorted to offer such a sacrifice as 
 will be acceptable to God ; that is, such an one as he had just 
 specified, one that was living and holy. No sacrifice should be 
 made -which is not acceptable to God. The offerings of the heathen ;
 
 CHAPTER XII. 311 
 
 2 And " be not conformed 
 
 m 1 John ii. 15. 
 
 to this world : but be ye 
 
 the pilgrimages of Mohammedans ; the self-inflicted penalties of the 
 Roman Catholics, uncommar.ded by God, cannot be acceptable to 
 him. Those services will be acceptable to God, and those only, 
 which he appoints. Comp. Col. ii. 20 23. Men are not to invent 
 services ; or to make crosses ; or to seek persecutions and trials ; or 
 to provoke opposition. They are to do just what God requires of 
 '.hem, and that will be acceptable to God. And this fact, that 
 what we do is acceptable to God, is the highest recompense we 
 can have. It matters little what men think of us, if God approves 
 what -we do. To please him should be our highest aim ; the fact 
 that we do please him is our highest reward. II "Which is your 
 reasonable service. The word rendered service AaTpeiW properly 
 denotes worship, or the homage rendered to God. The word 
 reasonable, with us, means that which is " governed by reason ; 
 thinking, speaking, or acting conformably to the dictates of reason," 
 (Webster;) or that which can be shown to be rational or proper. 
 This does not express the meaning of the original. That word 
 (Aoyi/cV) denotes that which pertains to the mind, and a reason- 
 able service means that which is mental, or pertaining to reason. 
 It stands opposed not to that which is foolish or unreasonable, but 
 to the external service of the Jews, and such as they relied on for 
 salvation. The worship of the Christian is that which pertains to 
 the mind, or is spiritual ; that of the Jew was external. Chrysostom 
 renders this phrase, " your spiritual ministry." The Syriac, "that 
 ye present your bodies, etc., by a rational ministry." 
 
 We may learn from this verse, (1,) that the proper worship of 
 God is the free homage of the mind. It is not forced or constrained. 
 The offering of ourselves should be voluntary. No other can be 
 a true offering, and none other can be acceptable. (2.) "We are 
 to offer our entire selves, all that we have and are, to God. No 
 other offering can be such as he will approve. (3.) The character 
 of God is such as should lead us to that. It is a character of 
 mercy of long-continued and patient forbearance and it should 
 influence us to devote ourselves to him. (4.) It should be done 
 without delay. God is as worthy of such service now as he ever 
 will or can be. He has every possible claim on our affections and 
 our hearts. 
 
 2. And be not conformed, etc. The word rendered conformed 
 properly means, to put on the form, fashion, or appearance of another. 
 It may refer to anything pertaining to the habit, manner, dress, 
 style of living, etc., of others. II To this world, rf alSivi rovrtf. 
 The word which is commonly rendered world, when applied to the 
 material universe, is KOO-/J.OS, cosmos. The word used here properly 
 denotes an age, at generation of men. It may denote a particular 
 generation, or it may be applied to the race. It is sometimes used 
 in each of these senses. Thus here it may mean, that Christians 
 should not conform to the maxims, habits, feelings, etc., of a wicked, 
 luxurious, and idolatrous age, but should be conformed solely to 
 the precepts and laws of the gospel ; or the same principle may be
 
 312 ROMANS. 
 
 transformed by the renewing 
 of your mind, that ye may 
 prove * what is that good, 
 
 and acceptable, and perfect, 
 will of God. 
 
 Eph. v. 10, 17. 
 
 extended to every age, and the direction may be, that Christians 
 should not conform to the prevailing habits, style, and manners of 
 the world the people who know not God. They are to be go- 
 verned by the laws of the Bible ; to fashion their lives after the 
 example of Christ ; and to form themselves by principles different 
 from those which prevail in the world. In the application of this 
 'ulc there is much difficulty. Many may think that they arc not 
 conformed to the world, while they can easily perceive that their 
 neighbour is. They indulge in many things which others may 
 think to be conformity to the world, and are opposed to many 
 things which others think innocent. The design of this passage is 
 doubtless to produce a spirit that should not find pleasure in. the 
 pomp and vanity of the world ; and which will regard all vain 
 amusements and gaieties with disgust, and lead the mind to find 
 pleasure in better things. II Be ye transformed. The word from 
 which the expression here is derived means form, habit, (fn.6p<^.~) 
 The direction is, "put on another form, change the form of the 
 world for that of Christianity." This word would properly refer 
 to the external appearance, but the expression which the apostle 
 immediately uses, "renewing of the mind," shows that he did not 
 intend to use it with reference to that only, but to the change of 
 the whole man. The meaning is, do not cherish a spirit devoted 
 to the world, following its vain fashions and pleasures, but cultivate 
 a spirit attached to God,, and his kingdom and cause. If By the 
 renewing. By the making new ; the changing into new views and 
 feelings. The Christian is often represented as a new creature, 
 2 Cor. v. 17 ; Gal. vi. 15 ; Eph. iv. 24 ; 1 Pet. ii. 2. U Your mind. 
 The word translated mind properly denotes intellect, as distinguished 
 from the will and affections. But here it seems to be used as applic- 
 able to the whole spirit as distinguished from the body, including the 
 xmderstanding, will, and affections. As if he had said, let not this 
 change appertain to the body only, but to the soul. Let it not be 
 a mere external conformity, but let it have its seat in the spirit. 
 All external changes, if the mind was not changed, would be use- 
 less, or would be hypocrisy. Christianity seeks to reign in the 
 soul ; and having its scat there, the external conduct and habits 
 will be regulated accordingly. II That ye may prove. The word 
 used here (8<uci/cur) is commonly applied to metals, to the operation 
 of testing, or trying them by the severity of fire, etc. Hence it 
 also means to explore, investigate, ascertain. This is its meaning 
 here. The sense is, that such a renewed mind is essential to a suc- 
 cessful inquiry after the will of God. Having a disposition to obey 
 him, the mind will be prepared to understand his precepts. There 
 will be a correspondence between the feelings of the heart and his 
 will ; a nice tact or taste, which will admit his laws, and see the 
 propriety and beauty of his commands. A renewed heart is the 
 best preparation for studying Christianity ; as a man who is tem- 
 perate is the best fitted to understand the arguments for temper-
 
 A.D. 57.] CHAPTER XII. 313 
 
 3 For I say, through the 
 grace given unto me, to 
 
 every man that is among 
 you, not to think of himself 
 
 ance ; the man who is chaste has most clearly and forcibly the 
 arguments for chastity, etc. A heart in love with the fashions and 
 follies of the world is ill-fitted to appreciate the arguments for 
 humility, prayer, etc. " If any man will do his will, he shall know 
 of the doctrine whether it be of God," John vii. 17. The reason 
 why the heart is renewed is, that we may do the will of God ; the 
 heart that is renewed is best fitted to appreciate and understand 
 his will. IT That good, etc. This part of the verse might be ren- 
 dered, that ye may investigate the will of God, or ascertain the 
 will of God that which is good, and perfect, and acceptable. The 
 will of God relates to his commands in regard to our conduct, his 
 doctrines in regard to our belief, his providential dealings in rela- 
 tion to our external circumstances. It means what God demands 
 of us, in whatever way it may be made known. They do not err 
 from his ways who seek his guidance, and who, not confiding in 
 their own wisdom, but in God, commit their way to him. "The 
 meek will he guide in judgment, and the meek will he teach his 
 way," Psa. xxv. 9. The word good here is not an adjective agree- 
 ing with " will," but a noun. " That ye may find the will of God, 
 that which is good and acceptable." It implies that that thing 
 which is good is his will ; or that we may find his will by finding 
 tfcat which is good and perfect. That is good which promotes the 
 honour of God, and the interests of his universe. II Perfect. Free 
 from defect, stain, or injury. That which has all its parts com- 
 plete, or which is not disproportionate. Applied to religion, it 
 means that which is consistent, which is carried out; which is evinced 
 in all the circumstances and relations of life. If Acceptable. That 
 which will be pleasing to God, or which he will approve. There 
 is scarcely a more difficult text in the Bible than this, or one that 
 is more full of meaning. It involves the main duty of religion to 
 be separated from the world ; and expresses the way in which that 
 duty may be performed, and in which we may live so as to ascer- 
 tain and do the will of God. If all Christians would obey this, 
 religion would be everywhere honoured. If all would separate 
 from the vices and follies, the amusements and gaieties of the 
 world, Christ would be glorified. If all were truly renewed in 
 their minds, they would lose their relish for such things ; and 
 seeking only to do the will of God, they would not be slow to 
 find it. 
 
 3. For I say. The word "for" shows that the apostle is about 
 to introduce some additional considerations to enforce what he had 
 just said ; or to show how we may evince a mind that is not con- 
 formed to the world. H Through the grace. Through the favour, 
 or in virtue of the favour of the apostolic office. By the authority 
 that is conferred on me to declare the will of God as an apostle. 
 See Note, chap. i. 5. See also Gal. i. 6, 15 ; ii. 9 ; Eph. iii. 8 ; 1 
 Tim. i. 14. II Not to think, etc. Not to over-estimate himself, or 
 to think more of himself than he ought to. What is the true 
 standard by which we ought to estimate otirselves he immediately
 
 814 ROMANS. [A.D. 57. 
 
 more highly than he ought dealt to every man the mea- 
 to think ; but to > think so- sure * of faith, 
 berlv, according as God hath 
 
 p Eph. iv. 7, etc 
 o Chap. xi. 0. 1 to sobrtety. 
 
 adds. This is a caution against pride ; and an exhortation not to 
 judge of ourselves by our talents, wealth, or office, but to form 
 another standard of judging of ourselves, by our Christian cha- 
 racter. The Romans would probably be in much danger from this 
 quarter. The prevailing habit of judging among them was accord- 
 ing to rank, or wealth, or eloquence, or office. While this habit 
 of judging prevailed in the world around them, there was danger 
 that it might also prevail in the church. And the exhortation was, 
 that they should not judge of their own characters by the usual 
 modes among men, but by their Christian attainments. There is 
 no sin to which men are more prone than an inordinate self- valua- 
 tion and pride. Instead of judging by that which constitutes true 
 excellence of character, they pride themselves on that which is of 
 no intrinsic value on rank, and titles, and external accomplish- 
 ments ; or on talents, learning, or wealth. The only true standard 
 of character pertains to the principles of action, or to that which 
 constitutes the moral nature of the man ; and to that the apostle 
 calls the Roman people. IT But to think soberly. Literally, " to 
 think so as to act soberly or wisely." So to estimate ourselves as 
 to act or demean ourselves wisely, prudently, modestly. Those 
 who over-estimate themselves are proud, haughty, foolish in their 
 deportment. Those who think of themselves as they ought, arc 
 modest, sober, prudent. There is no way to maintain a wise and 
 proper conduct so certain, as to form a humble and modest estimate 
 of our own character. H According as God hath dealt. As God has 
 measured to each one, or apportioned to each one. In this place, 
 the faith which Christians have is traced to God as its Giver. This 
 fact, that God has given it, will be itself one of the most effectual 
 promoters of humility and right feeling. Men commonly regard 
 the objects on which they pride themselves as things of their own 
 creation, or as depending on themselves. But let an object be 
 regarded as the gift of God, and it ceases to excite pride, and the 
 feeling is at once changed into gratitude. He therefore who regards 
 God as the Source of all blessings, and he only, will be a humble 
 man. U The measure of faith. The word faith here is evidently 
 put for religion, or Christianity. Faith is a main thing in religion. 
 It constitutes its first demand ; and the Christian religion, therefore, 
 is characterized by its faith, or its confidence in God. See Mark 
 xvi. W. Comp. Heb. xi. ; Rom. iv. We arc not therefore to be 
 elated in our view of ourselves ; we are not to judge of our own 
 characters by wealth, or talent, or learning ; but by our attachment 
 to God, and by the influence of faith on our minds. The meaning 
 is, judge yourselves, or estimate yourselves, by your piety. The 
 propriety of this rule is apparent, (1,) because no other standard 
 is a correct one, or one of value. Our talent, learning, rank, or 
 wealth, is a very improper rule by which to estimate ourselves. 
 All may be wholly unconnected with moral worth ; and the worst
 
 A.D. 57.] CHAPTER XII. 315 
 
 4 For as we have many* I all members have not the 
 members in one body, and same office : 
 
 * i cor. xii. 4, 12. I 5 So we, being many, are 
 
 as well as the best men may possess them. (2.) God will judge 
 us in the day of judgment by our attachment to Christ and his 
 cause, (Matt. xxv. ;) and that is the true standard by which to 
 estimate ourselves here. (3.) Nothing else will secure and pro- 
 mote humility but this. All other things may produce or promote 
 pride, but this will effectually secure humility. The fact that God 
 has given all that we have ; the fact that the poor and obscure may 
 have as true an elevation of character as ourselves ; the conscious- 
 ness of our own imperfections and short-comings in the Christian 
 faith ; and the certainty that we are soon to be arraigned to try 
 this great question, whether we have evidence that we are tho 
 friends of God, will all tend to promote humbleness of mind, and 
 to bring down our usual inordinate self-estimation. If all Chris- 
 tians judged themselves in this way, it would remove at once no 
 small part of the pride of station and of life from the world, and 
 would produce deep attachment for those who are blessed with the 
 faith of the gospel, though they may be unadorned by any of the 
 wealth or trappings which now promote pride and distinctions 
 among men. 
 
 4. For. This word here denotes a further illustration or proof 
 of what he had just before said. The duty to which he was ex- 
 horting the Romans was, not to be unduly exalted or elevated in 
 their own estimation. In order to produce proper humility, ho 
 shows them that God has appointed certain orders or grades in 
 the church ; that all are useful in their proper place ; that we 
 should seek to discharge our duty in our appropriate sphere ; and 
 thus that due subordination and order would be observed. To 
 show this, he introduces a beautiful comparison drawn from the 
 human body. There are various members in the human frame ; 
 all useful and honourable in their proper place ; and all designed 
 to promote the order, and beauty, and harmony of the whole. So 
 the church is one body, consisting of many members, and each is 
 fitted to be useful and comely in its proper place. The same 
 comparison he uses with great beauty and force in 1 Cor. xii. 4 
 31 ; also Eph. iv. 25 ; v. 30. In that chapter the comparison is 
 carried out to much greater length, and its influence shown with 
 great force. IF Many members. Limbs, or parts; feet, hands, 
 eyes, ears, etc., 1 Cor. xii. 14, 15. IT In one body. Constituting 
 one body ; or united in one, and making one person. Essential 
 to the existence, beauty, and happiness of the one body or person. 
 IT The same office. The same use or design ; not all appointed 
 for the same thing ; one is to see, another to hear, a third to walk 
 with, etc., 1 Cor. xii. 14 23. 
 
 5. So ice, being many. We who are Christians, and who are 
 numerous as individuals. If Are one body. Are united together, 
 constituting one society or one people, mutually dependent, and 
 having the same great interests at heart, though to be promoted 
 by us according to our peculiar talents and opportunities. As the
 
 316 ROMANS. [A. D. 67. 
 
 one body r in Christ, and 
 every one members one of 
 
 Eph. i. 23. 
 
 another. 
 
 6 Having then gifts dif- 
 
 welfare of the same body is to be promoted in one manner by the 
 feet, in another by the eye, etc., so the welfare of the body of 
 Christ is to be promoted by discharging our duties in our appro- 
 priate sphere, as God has appointed us. H In Christ. One body, 
 joiiied to Christ, or connected with him as the head. Eph. i. 22, 23, 
 " And gave him to be head over all things to the church, which is 
 his body" Comp. John xv. 1 7. This does not mean that there 
 is any physical or literal union, or any destruction of personal 
 identity, or anything particularly mysterious or unintelligible. 
 Christians acknowledge him as their head, i. c. their Lawgiver ; 
 their Counsellor, Guide, and Rcdcemeer. They are bound to him 
 by peculiarly tender ties of affection, gratitude, and friendship ; 
 they are united in him, i. e. in acknowledging him as their common 
 liord and Saviour. Any other union than this is impossible ; and 
 the sacred writers never intended that expressions like these should 
 be explained literally. The union of Christians to Christ is the 
 most tender and interesting of any in this world, but no more 
 mysterious than that which binds friend to friend, children to 
 parents, or husbands to their wives. Comp. Eph. v. 23 33. 
 IF And every one members one of another. Comp. 1 Cor. xii. 25, 26. 
 That is, we are so united as to be mutually dependent ; each one 
 is of service to the other ; and the existence and office of the one 
 is necessary to the usefulness of the other* Thus the members of 
 the body may be said to be members one of another ; as the feet 
 could not, for example, perform their functions, or be of use, if it 
 were not for the eye; the ear, the hand, the teeth, etc., would be 
 useless if it were not for the other members, which go to make up 
 the entire person. Thus in the church, every individual is not 
 only necessary in his place as an individual, but is needful to the 
 proper symmetry and action of the whole. And we may learn 
 here, (1,) that no member of the church of Christ should esteem 
 himself to be of no importance. In his own place he may be of as 
 much consequence as the man of learning, wealth, and talent may 
 be in his. (2.) God designed that there should be differences of 
 endowments of nature and of grace in the church ; just as it was 
 needful that there should be differences in the members of the 
 human body. (3.) No one should despise or lightly esteem another. 
 All are necessary. We can no more spare the foot or the hand 
 than we can the eye ; though the latter may be much more curious 
 and striking as a proof of Divine skill. We do not despise the 
 hand or the foot any more than we do the eye; and in all we 
 should acknowledge the goodness and wisdom o"f God. See these 
 thoughts carried out in 1 Cor. xii. 21 25. 
 
 6. Having then gifts. All the endowments which Christians 
 have are regarded by the apostle as gifts. God has conferred 
 them ; and this fact, when properly felt, tends much to prevent 
 our thinking of ourselves more highly than we ought to think, 
 ver. 3. For the use of the word rendered gifts, see chap. i. 11 ;
 
 A.D. 57.] CHAPTEli XII. 317 
 
 fering * according to the 
 grace that is given to us, 
 
 t 1 Pet. iv. 10, 11. 
 
 whether prophecy, let us 
 prophesy according to the 
 proportion of faith ; 
 
 v. 15, 16; vi. 23; xi. 29; 1 Cor. vii. 7; xii. 4, 9, 28, etc. It may 
 refer to natural endowments, as well as to the favours of grace'; 
 though in this place it refers doubtless to the distinctions con- 
 ferred on Christians in the churches. IT Differing. It was never 
 designed that all Christians should be equal. God designed that 
 men should have different endowments. The very nature of 
 society supposes this. There never was a state of perfect equality 
 in anything; and it would be impossible that there should be, 
 and yet preserve society. In this, God exercises a sovereignty, 
 and bestows his favours as he pleases, injuring no one by con- 
 ferring favours on others ; and holding me responsible for the right 
 use of what / have, and not for what may be conferred on my 
 neighbour. U According to the grace. That is, the favour, the 
 mercy that is bestowed on us. As all that we have is a matter of 
 grace, it should keep us from pride ; and it should make us willing 
 to occupy our appropriate place in the church. True honour 
 consists not in splendid endowments, or great wealth and office. 
 It consists in rightly discharging the duties which God requires of 
 us in our appropriate sphere. If all men held their talents as the 
 gift of God; if all would find and occupy in society the place for 
 which God designed them, it would prevent no small part of the 
 uneasiness, the restlessness, the ambition, and misery of the 
 world. IT Whether prophecy. The apostle now proceeds to specify 
 the different classes of gifts or endowments which Christians have, 
 and to exhort them to discharge aright the duty which results 
 from the rank or office which they held in the church. The first 
 is prophecy. This word properly means, to predict future events; 
 but it also means, to declare the Divine will ; to interpret the pur- 
 poses of God ; or to make known in any way the truth of God, 
 which is designed to influence men. Its first meaning is to pre- 
 dict or foretell future events ; but as those who did this were 
 messengers of God, and as they commonly connected with such 
 predictions instructions and exhortations in regard to the sins, and 
 dangers, and duties of men, the word came to denote any who 
 warned, or threatened, or in any way communicated the will of 
 God ; and even those who uttered devotional sentiments or praise. 
 The name in the New Testament is commonly connected with 
 teachers. Acts xiii. 1, "There were in the church at Antioch 
 certain prophets and teachers, as Barnabas," etc.; xv. 32, "And 
 Judas and Silas, being prophets themselves," etc.; xxi. 10, "A 
 certain prophet named Agabus." In 1 Cor. xii. 28, 29, prophets 
 are mentioned as a class of teachers immediately after apostles. 
 " And God hath set some in the church, first apostles, secondarily 
 prophets, thirdly teachers," etc. The same class of persons is 
 again mentioned in 1 Cor. xiv. 29 32, 39. In this place they are 
 spoken of as being under the influence of revelation : " Let the 
 prophets speak two or three, and let the other judge. If anything 
 be revealed to another that sitteth by, let the first hold his peace.
 
 318 ROMANS. [A.D. 57 
 
 And the spirits of the prophets are subject to the prophets." Ver, 
 39, " Covet to prophesy, and forbid not to speak with tongues." 
 In this place endowments arc mentioned under the name of pro- 
 phecy, evidently in advance even of the power of speaking with 
 tongues. Yet all these were to be subject to the authority of the 
 apostle, 1 Cor. xiv. 37. In Eph. iv. 11, they are mentioned again 
 in the same order : " And he gave some, apostles ; and some, pro- 
 phets; and some, evangelists; and some, pastors and teachers," 
 etc. From these passages the following things seem clear in rela- 
 tion to this class of persons : (1.) They were an order of teachers 
 distinct from the apostles, and next to them in authority and rank. 
 (2.) They were under the influence of revelation, or inspiration, in 
 a certain sense. (3.) They had power of controlling themselves, 
 and of speaking or keeping silence as they chose. They had the 
 power of using their prophetic gifts as we have the ordinary facul- 
 ties of our minds ; and of course of abusing them also. This abuse 
 was apparent also in the case of those who had the power of 
 speaking with tongues, 1 Cor. xiv. 2, 4, 6, 11, etc. (4.) They 
 were subject to the apostles. (5.) They were superior to the 
 other teachers and pastors in the church. (6.) The office or the 
 endowment was temporary, designed for the settlement and esta- 
 blishment of the church ; and then, like the apostolic office, having 
 accomplished its purpose, to be disused, and to cease. From these 
 remarks, also, will be seen the propriety of regulating this office 
 by apostolic authority; or stating, as the apostle does here, the 
 manner or rule by which this gift was to be exercised. IT According 
 to the proportion. This word (a.ra\oyia.v) is nowhere else used in 
 the New Testament. The word properly applies to mathematics, 
 (Schleusner,) and means the ratio or proportion which results 
 from comparison of one number or magnitude with another. In 
 a large sense, therefore, as applied to other subjects, it denotes 
 the measure of anything. With us it means analogy, or the con- 
 gruity or resemblance discovered between one thing and another, 
 as we say there is an analogy or resemblance between the truths 
 taught by reason and revelation. (See Butler's Analogy.) But 
 this is not its meaning here. It means the measure, the amount of 
 faith bestowed on them ; for he was exhorting them to (ver. 3) 
 " think soberly, according as God hath dealt to every man the 
 measure of faith." The word, faith here means, evidently, not the 
 truths of the Bible elseAvhere revealed; nor their confidence in 
 God ; nor their personal piety ; but the extraordinary endowment 
 bestowed on them by the gifts of prophecy. They were to conjine 
 themselves strictly to that ; they were not to usurp the apostolic 
 authority, or to attempt to exercise their peculiar office ; but they 
 were to conjine themselves strictly to the functions of their office 
 according to the measure of their faith, i. e. the extraordinary 
 endowment conferred on them. The void faith is thus used often 
 to denote that extraordinary confidence in God which attended 
 the working of miracles, etc., Matt. xvii. 20 ; xxi. 21 ; Luke xvii. 6. 
 If this be the fair interpretation of the passage, then it is clear 
 that the interpretation which applies it to systems of theology, and 
 which demands that we should interpret the Bible so as to accord 
 with the system, is one that is wholly unwarranted. It is to be
 
 A.D. 57.] CHAPTER XII. 319 
 
 7 Or ministry, let us 
 wait on our ministering : 
 
 or he that teacheth, 
 teaching- ; 
 
 referred solely to this class of religious teachers, without reference 
 to any system of doctrine, or to anything which had been revealed 
 to any other class of men ; or without affirming that there is any 
 resemblance between one truth and another. All that may be 
 true, but it is not the truth taught in this passage. And it is 
 equally clear that the passage is not to be applied to teachers now, 
 except as an illustration of the general principle that even those 
 endowed with great and splendid talents are not to over-estimate 
 them, but to regard them as the gift of God ; to exercise them in 
 subordination to his appointment ; and to seek to employ them in 
 the manner, the place, and to the purpose that shall be according 
 to his will. They are to employ them in the purpose for which God 
 gave them; AXD FOB. xo OTHER. 
 
 7. Or ministry, (Siaxoviav.} This word properly means service of 
 any kind, Luke x. 40. It is used in religion to denote the service 
 which is rendered to Christ as the Master. It is applied to all 
 classes of ministers in the New Testament, as denoting their being 
 the servants of Christ ; and it is used particularly to denote that 
 class who, from this word, were called deacons, i. e. those who had 
 the care of the poor, who provided for the sick, and who watched 
 over the external matters of the church. In the following places 
 it is used to denote the ministry, or service, which Paul and the 
 other apostles rendered in their public work, Acts i. 17, 25 ; vi. 4 ; 
 xii. 25 ; xx. 24 ; xxi. 19 ; Rom. xi. 13 ; xv. 31 ; 2 Cor. v. 18 ; vi. 3 ; 
 Eph. iv. 12 ; 1 Tun. i. 12. In a few places this word is used to de- 
 note the office which the deacons fulfilled, Acts vi. 1 ; xi. 29 ; 1 
 Cor. xvi. lo ; 2 Cor. xi. 8. In this sense the word deacon (Sidcoyos ) 
 is most commonly used, as denoting the office which was performed 
 in providing for the poor, and administering the alms of the church. 
 It is not easy to say in what sense it is used here. I am inclined 
 to the opinion that he did not refer to those who were appropriately 
 called deacons, but to those engaged in the office of the ministry of 
 the word; whose business it was to preach, and thus to serve the 
 churches. In this sense the word is often used in the New Testa- 
 ment, and the connexion seems to demand the same interpretation 
 here. 1[ On our ministering. Let us be wholly and diligently 
 occupied in this. Let this be our great business, and let us give 
 entire attention to it. Particularly the connexion requires us to 
 understand this as directing those who ministered not to aspire to 
 the office and honours of those who prophesied. Let them not think 
 of themselves more highly than they ought, but be engaged en- 
 tirely in their own appropriate work. IT He that teacheth. This word 
 denotes those who instruct, or communicate knowledge. It is clear 
 that it is used to denote a class of persons different, in some respects, 
 from those who prophesied and from those who exhorted. But in 
 what this difference consisted is not clear. Teachers are mentioned 
 in the New Testament in the grade next to the prophets, Acts xiii. 1 ; 
 1 Cor. xii. 28, 29 ; Eph. iv. 11. Perhaps the difference between the 
 prophets, the ministers, the teachers, and the exhorters, was this that 
 the first spake by inspiration ; toe second engaged in all the functions
 
 320 ROMANS. [A. D. 57. 
 
 8 Or he that exhorteth, 'giveth, let him do if 4 with 
 
 On exhortation : he that I Or, impartelh. 2 Or, liberally. 
 
 of the ministry, properly so called, including the administration of 
 the sacraments; the teachers were employed in communicating 
 instruction simply, teaching the doctrines of religion, but without 
 assuming the office of ministers ; and the fourth exhorted, or en- 
 treated Christians to lead a holy life, without making it a particu- 
 lar subject to teach, and without pretending to administer the ordi- 
 nances of religion. The fact that teachers arc so often mentioned 
 in the New Testament, shows that they were a class by them- 
 selves. It may be worthy of remark, that the churches in New 
 England had, at first, a class of men who were called teachers. One 
 was appointed to this office in every church, distinct from the 
 pastor, whose proper business it was to instruct the congregation 
 in the doctrines of religion. The same thing exists substantially 
 now in most churches, in the appointment of Sunday-school teach- 
 ers, whose main business it is to instruct the children in the doc- 
 trines of the Christian religion. It is an office of great importance 
 to the church ; and the exhortation of the apostle may be applied 
 to them : that they should be assiduous, constant, diligent in their 
 teaching ; that they should confine themselves to their appropriate 
 place ; and should feel that their office is of great importance in the 
 church of God ; and remember that this is his arrangement, de- 
 signed to promote the edification of his people. 
 
 8. lie tftat exhorteth. This word properly denotes one who urges 
 to the practical duties of religion, in distinction from one who 
 teaches its doctrines. One who presents the warnings and thcpro- 
 mises of God, to excite men to the discharge of their duty. It is 
 clear that there were persons who were recognised as engaging 
 especially in this duty, and who were known by this appellation, 
 as distinguished from prophets and teachers. How long this was 
 continued there is no means of ascertaining; but it cannot be 
 doubted that it may still be expedient, in many times and places, 
 to have persons designated to this work. In most churches this 
 duty is now blended with the other offices of the ministry. IT He 
 that giveth. Margin, " imparteth." The word denotes the person 
 whose office it was to distribute ; and probably designates him 
 who distributed the alms of the church, or him who was the deacon 
 of the congregation. The connexion requires that this meaning 
 should be given to the passage ; and the word rendered giveth may 
 denote one who imparts or distributes that which has been com- 
 mitted to him for that purpose, as well as one who gives out of his 
 private property. As the apostle is speaking here of offices in the 
 church, the former is evidently that which is intended. It was 
 deemed an important matter among the early Christians to impart 
 liberally of their substance to support the poor, and provide for the 
 needy, Acts ii. 44 47 ; iv. 34 37 ; v. 1 11 ; Gal. ii. 10; Rom. xv. 
 26 ; 2 Cor. viii. 8 ; ix. 2, 12. Hence it became necessary to appoint 
 persons over these contributions, who should be especially charged 
 with the management of them, and who would see that they were 
 properly distributed, Acts vi. 1 6. These were the persons who 
 were denominated deacons, Phil. i. 1 ; 1 Tim. iii. 8, 12. 11 With
 
 A,D. 57.] CHAPTER XII. 321 
 
 simplicity; he 'that ruleth, sheweth mercy, with cheer- 
 with diligence ; he that 
 
 t Psa. ci. 
 
 fulness. " 
 
 2 Cor. ix. 7. 
 
 simplicity. See Matt. vi. 22, "If thine eye be single,'' etc. ; Luke 
 xi. 34. The word simplicity (air\6ri]s ) is used in a similar sense to 
 denote singleness, honesty of aim, purity, integrity, -without any 
 mixture of a base, selfish, or sinister end. It requires the bcstow- 
 ment of a favour without seeking any personal or selfish ends ; 
 without partiality ; but actuated only by the desire to bestow them 
 in the best possible manner to promote the object for which they 
 were given, 2 Cor. viii. 2; ix. 11, 13; i. 12 ; Eph. vi. 5; Col. iii. 22. 
 It is plain that when property was entrusted to them, there would 
 be danger that they might be tempted to employ it for selfish and 
 sinister ends, to promote their influence and prosperity ; and hence 
 the apostle exhorted them to do it with a single aim to the object 
 for which it was given. Well did he know that there was nothing 
 more tempting than the possession of wealth, though given to be 
 appropriated to others. And this exhortation is applicable not 
 only to the deacons of the churches, but to all who in this day of 
 Christian benevolence are entrusted with money to advance the 
 kingdom of the Lord Jesus Christ. IT He that ruleth. This word 
 properly designates one who is set over others, or who presides or 
 rules, or one who attends with diligence and care to a thing. In. 
 1 Thess. v. 12, it is used in relation to ministers in general : " And 
 we beseech you, brethren, to know them which labour among you, 
 and are over you in the Lord." 1 Tim. iii. 4, 5, 12, it is applied to 
 the head of a family, or one who diligently and faithfully performs 
 the duty of a father: " One that ruleth well his own house." 1 
 Tun. v. 17, it is applied to "elders" in the church: " Let the elders 
 that rule well," etc. It is not elsewhere used except in Titus iii 
 8, 14, in a different sense, where it is translated " to maintain good 
 works." The prevailing sense of the word, therefore, is to rule, to 
 preside over, or to have the management of. But to what class of 
 persons reference is had here, and what was precisely their duty, 
 has been made a matter of controversy, and it is not easy to de- 
 termine. Whether this refers to a permanent office in the church, 
 or to an occasional presiding in their assemblies convened for busi- 
 ness, etc., is not settled by the use of the word. It has the idea of 
 ruling, as in a family, or of presiding, as in a deliberative assembly ; 
 and either of these ideas would convey all that is implied in the 
 original word. Comp. 1 Cor. xii. 28. If With diligence. This 
 word properly means haste, (Mark vi. 25; Luke i. 39 ;) but it also 
 denotes industry, attention, care. 2 Cor. vii. 11, " What carefulness it 
 wrought in you ;" 12, "That our care for you in thesightof God," 
 etc. ; viii. 7, 8, (Gr. ;) Heb. vi. 11. It means here, that they should 
 be attentive to the duties of their vocation, and engage with ardour 
 in that which was committed to them to do. IF He that sheweth 
 mercy. It is probable, says Calvin, that this refers to those who had 
 the care of the sick and infirm, the aged and the needy ; not so 
 much to provide for them by charity, as to attend on them in their 
 affliction, and to take care of them. To the deacons was committed 
 the duty of distributing alms, but to others that of personal attend-
 
 322 ROMANS. IA. D. 57. 
 
 9 Let love be without 
 dissimulation. " Abhor a that 
 
 r 1 Pet. i. 2. to Psa. xxxiv. 11. 
 
 which is evil ; cleave to that 
 which is good. 
 
 ance. This can hardly be called an office, in the technical sense ; 
 and yet it is not improbable that they were designated to this by 
 the church, and requested to perform it. There were no hospitals 
 and no almshouses. Christians felt it their duty to show personal 
 attention to the infirm and the sick ; and so important was their 
 office, that it was deemed worthy of notice in a general direction 
 to the churph. H With cheerfulness. The direction given to those 
 who distributed alms was to do it with simplicity, with an honest 
 aim to meet the purpose for which it was entrusted to them. The 
 direction here varies according to the duty to be performed. It 
 is to be done with cheerfulness, pleasantness, joy; with a kind, 
 benign, and happy temper. The importance of this direction to 
 those in this situation is apparent. Nothing tends so much t( 
 enhance the value of personal attendance on the sick and afflicted, 
 as a kind and cheerful temper. If anywhere a mild, amiable 
 cheerful, and patient disposition is needed, it is near a sick bed- 
 and when administering to the wants of those who are in affliction. 
 And whenever we may be called to such a service, we should it- 
 member that this is indispensable. If moroseness, or impatience, 
 or fretfulness is discovered in us, it will pain those whom we seek 
 to benefit, imbitter their feelings, and render our services of com- 
 paratively little value. The needy and infirm, the feeble and the 
 aged, have enough to bear without the impatience and harshness 
 of professed friends. It may be added, that the example of the 
 Lord Jesus Christ is the brightest which the world has furnished 
 of this temper. Though constantly encompassed by the infirm and 
 the afflicted, yet he was always kind, and gentle, and mild, and 
 has left before us exactly what the apostle meant when he said, 
 " he that showeth mercy, with cheerfulness." The example of 
 the good Samaritan is also another instance of what is intended by 
 this direction. Comp. 2 Cor. ix. 7. This direction is particularly 
 applicable to a physician. 
 
 We have here an account of the establishment, the order, and 
 the duties of the different members of the Christian church. The 
 amount of it all is, that we should discharge with fidcli ty the duties 
 which belong to us in the sphere of life in which we are placed ; 
 and not despise the rank which God has assigned us ; not to think 
 of ourselves more highly than we ought; but to act well our part, 
 according to the station where we are placed, and the talents with 
 which we are endowed. If this were done, it would put an end to 
 discontent, ambition, and strife, and would produce the blessings 
 of universal peace and order. 
 
 9. Let love. The apostle proceeds to specify the duties of Chris- 
 tians in general, that they might secure the beauty and order of 
 the church. The first which he specifies is love. This word here 
 evidently refers to benevolence, or to good- will toward all mankind. 
 In vcr. 10, he specifies the duty of brotherly love ; and there can be 
 no doubt that he here refers to the benevolence which we ought 
 to cherish towards all men. A similar distinction is found in
 
 A. D. 57.J CHAPTER XII. 323 
 
 10 Be kindly 'affectioned 
 one to another 1 with bro- 
 
 x \ Pet. ii. 17. 
 1 Or, in the lone of the brethren. 
 
 therly love ; in honour pre- 
 ferring 1 ' one another; 
 
 V 1 Pet. v. 5. 
 
 2 Pet. i. 7. " And to brotherly kindness add charity," i. e., benevo- 
 lence, or good will, and kind feelings to others. U Without dissi 
 mutation. Without hypocrisy. Let it be sincere and unfeigned. 
 Let it not consist in words or professions only, but let it be mani 
 tested in acts of kindness and in deeds of charity, 1 John iii. 18. 
 Comp. 1 Pet. i. 22. Genuine benevolence is not that -which merely 
 professes attachment, but which is evinced by acts of kindness and 
 affection. IT Abhor that which is evil. The word abhor means, to 
 hate ; to turn from ; to avoid. The word evil here has reference to 
 malice, or unkindness, rather than to CAT! in general. The apostle 
 is exhorting to love, or kindness ; and between the direction to love 
 all men, and the particular direction about brotherly love, he 
 places this general direction to abhor that which is evil that which 
 is evil in relation to the subject under discitssion, that is, malice or 
 unkindness. The word evil is not unfrequently used, in this limited 
 sense, to denote some particular or special evil, Matt. v. 37, 39, etc. 
 Comp. Psa. xxxiv. 14 ; 2 Tim. ii. 19 ; Psa. xcvii. 10 ; 1 Thess. v. 22. 
 U Cleave to that which is good. The word rendered cleave to denotes, 
 properly, the act of gluing, or uniting firmly by glue. It is then 
 used to denote a very firm adherence to an object; to be firmly 
 united to it. Here it means, that Christians should be firmly at- 
 tached to that which is good, and not separate or part from it. The 
 good here referred to is particularly that which pertains to benevolence 
 to all men, and especially to Christians. It should not \>eoccasional 
 only, or irregular ; but it should be constant, active, decided. 
 
 10. Be kindly affectioned. The word here used occurs nowhere 
 else in the New Testament. It properly denotes tender affection, 
 such as that which subsists between parents and children ; and it 
 means, that Christians should have similar feelings towards each 
 other, as belonging to the same family, and as united in the same 
 principles and interests. The Syriac renders this, " Love your 
 brethren, and love one another." Comp. 1 Pet. ii. 17. IT With 
 brotherly love. Or, in love to the brethren. The word denotes the 
 affection which subsists between brethren. The duty is one which 
 is often presented in the New Testament, and which our Saviour 
 intended should be regarded as a badge of discipleship. See Note, 
 John xiii. 34, 35, ''By this shall all men know that ye are my dis- 
 ciples, if ye have love one to another;" John xv. 12, 17 ; Eph. v. 
 2 ; 1 Thess. iv. 9 ; 1 Pet. i. 22 ; 1 John ii. 7, 8 ; iii. 11, 23 ; iv. 20, 21. 
 The apostle Paul in this place manifests his peculiar manner of 
 writing. He does not simply enjoin brotherly love, but he adds 
 that it should be kindly affectioned. It should be with the tender- 
 ness which characterizes the most endearing natural relationship. 
 This he expresses by a word which is made for the occasion, 
 (<f>t\6crropyoi,) blending love with natural affection, and suffering 
 it to be manifest in your intercourse with one another. IT In 
 honour. In shorting or manifesting respect or honour. Not in seeking 
 honour, or striving after respect, but in showing it to one another. 
 H Preferring one another. The word preferring means, going before,
 
 824 KOMANS. [A.D. 57. 
 
 11 Not slothful in busi- 
 ness ; z fervent " in spirit ; 
 
 serving the * Lord. 
 
 * Heb. xii. 28. 
 : Acts xx. 34, 35. a Col. iv. 12. 
 
 leading, setting an example. Thus in showing mutual respect and 
 honour, they were to strive to excel ; not to see which could obtain 
 most honour, but which could confer most, or manifest most 
 respect. Comp. 1 Pet. v. 5 ; Eph. v. 21. Thus they were to be 
 studious to show to each other all the respect which was due in. 
 the various relations of life ; children to show proper respect to 
 parents, parents to children, servants to their masters, etc. ; and 
 all to strive, by mutual kindness, to promote the happiness of the 
 Christian community. How different this from the spirit of the 
 world; the spirit which seeks not to confer honour, but to obtain 
 it ; which aims not to diffuse respect, but to attract all others to 
 give honour to us. If this single direction were to be obeyed in 
 society, it would put an end at once to no small part of the envy, 
 and ambition, and heart-burning, and dissatisfaction of the world. 
 It would produce contentment, harmony, love, and order in the 
 community ; and stay the progress of crime, and annihilate the 
 evils of strife, and discord, and malice. And especially, it would 
 give order and beauty to the church. It would humble the am- 
 bition of those who, like Diotrephes, love to have the pre-emi- 
 nence, (3 John 9 ;) and make every man willing to occupy the place 
 for which God has designed him, and rejoice that his brethren may 
 be exalted to higher posts of responsibility and honour. 
 
 11. Not slot/if ttl. The word rendered slothful refers to those 
 who are slow, idle, destitute of promptness of mind and activity. 
 Comp. Matt. xxv. 26. It In business, (rrj oTrouS??.) This is the- 
 same word which, in ver. 8, is rendered diligence. It properly 
 d"notes haste, intensity, ardour of mind; and hence it also de- 
 notes industry, labour. The direction means, that we should 
 be diligently occupied hi our proper employment. It does not 
 refer to any particular occupation, but is used, in a general sense, 
 to denote all the labour which we may have to do ; or is a direc- 
 tion to be faithful and industrious in the discharge of all our 
 appropriate duties. Comp. Eccl. ix. 10. The tendency of the 
 Christian religion is to promote industry. (1.) It teaches the 
 value of tune. (2.) Presents numerous and important things to 
 be done. (3.) It inclines men to be conscientious hi the improve- 
 ment of each moment. (4.) And it takes away the mind from 
 those pleasures and pursuits which generate and promote indo- 
 lence. The Lord Jesus was constantly employed in filling up the 
 great duties of his life ; and the effect of his religion has been to 
 promote industry wherever it has spread, both among nations and 
 individuals. An idle man and a Christian are names which do not 
 harmonize. Every Christian has enough to do to occupy all his 
 time; and he whose life is spent in case, and in doing nothing, 
 should doubt altogether his religion. God has assigned us much 
 to accomplish; and he will hold us answerable for the faithful 
 performance of it. Comp. John v. 17; ix. 4; iThess. iv. 11; 2 
 Ihcss. iii. 10, 12. All that would be needful to transform the 
 ullo, and vicious, and wretched, into sober and useful men,
 
 A. D. 57.} CHAPT 
 
 12 Rejoicing c in hope; 
 patient * in tribulation ; con- 
 
 c Chap. v. e, 3. d James i. 4. 
 
 ER XII. 325 
 tinuing ' instant in prayer ; 
 
 Luke xviii. 1. 
 
 be to give to them the spirit of the Christian religion. See the 
 example of Paid, Acts xx. 34, 35. II Fervent. This word is 
 usually applied to water, or to metals so heated as to bubble, or 
 boil. It hence is used to denote ardour, intensity, or, as we 
 express it, a glow- meaning intense zeal, Acts xviii. 25. IT In 
 spirit. In your mind or heart. The expression is used to denote 
 a mind filled with intense ardour in whatever it is engaged. It is 
 supposed that Christians would first find appropriate objects for 
 their labour, and then engage in them with intense ardour and 
 zeal. II Serving. Regarding yourselves as the servants of the 
 Lord. This direction is to be understood as connected with the 
 preceding, and as growing out of it. They were to be diligent and 
 fervid, and in doing so were to regard themselves as serving the 
 Lord, or to do it in obedience to the command of God, and to pro- 
 mote his glory. The propriety of this caution may easily be seen. 
 (1.) The tendency of worldly employments is to take off the affec- 
 tions from God. (2.) Men are prone to forget God when deeply 
 engaged in their worldly employments. It is proper to recall their 
 attention to him. (3.) The right discharge of our duties in the 
 various employments of life is to be regarded as serving God. He 
 has arranged the order of things in this life to promote employ- 
 ment. He has made indiistry essential to happiness and success ; 
 and hence to be industrious, from proper motives, is to be regarded 
 as acceptable service of God. (4.) He has required that all such 
 employments' should be conducted with reference to his will and 
 to his honour, 1 Cor. x. 31 ; Eph. vi. 5; Col. iii. 17, 2224; 1 Pet 
 iv. 11. The meaning of the whole verse is, that Christians should 
 be industrious, should be ardently engaged in some lawful employ- 
 ment, and that they should pursue it with reference to the will of 
 God, in obedience to his commands, and to his glory. 
 
 12. Rejoicing in hope. That is, in the hope of eternal life and 
 glory which the gospel produces. See Notes on ch. v. 2, 3. 
 IT Patient in tribulation. In affliction, patiently enduring all that 
 may be appointed. Christians may be enabled to do this by the 
 sustaining influence of their hope of future glory ; of being admitted 
 to that world where there shall be no more death, and where all 
 tears shall be wiped away from their eyes, Rev. xxi. 4 ; vii. 17. 
 Comp. James i. 4. See the influence of hope in sustaining us in 
 affliction more fully considered in the Notes on ch. viii. 18 28. 
 IT Continuing instant in prayer. That is, lie persevering in prayer. 
 See Col. iv. 2. See Notes, Luke xviii. 1. The meaning of this 
 direction is, that in order to discharge aright the duties of the 
 Christian life, and especially to maintain a joyful hope, and to be 
 sustained in the midst of afflictions, it is necessary to cherish a 
 spirit of prayer, and to live near to God. How often a Christian 
 should pray, the Scriptures do not inform us. Of David we are 
 told that he prayed seven times a day, (Psa. cxix. 164 ;) of Daniel, 
 that he was accustomed to pray three times a day, (Dan. vi. 10 ;) 
 of our Saviour we have repeated instances of his praying mentioned ; 
 and the same of the apostles. The following rules, perhaps, maj
 
 326 ROMANS. f A. D. 57. 
 
 guide us in t.iis: (1.) Every Christian should have some tima 
 allotted for this service, and some place where he may be alone 
 with God. (2.) It is not easy, perhaps not possible, to maintain a 
 life of piety without regular habits of secret devotion. (3.) The 
 morniny, when we have experienced God's protecting care, when 
 the mind is fre.^h, and the thoughts are as yet clear and unoccupied 
 vnth the world, when we go forth to the duties, trials, and tempta- 
 tions of the day ; and the evening, when we have again experienced 
 his goodness, and are about to commit ourselves to his protecting 
 care, and when we need his pardoning mercy for t l . errors and 
 follies of the day, seam to be times which commend themselves to 
 all as appropriate seasons for private devotion. (4.) Every person 
 will also find other times when private prayer will be needful, and 
 when he will be inclined to it. In affliction, in perplexity, in 
 moments of despondency, in danger, and want, in disappointment, 
 and in the loss of friends, we shall feel the propriety of drawing 
 near to God, and of pouring out the heart before him. (5.) Besides 
 this, every Christian is probably conscious of times when he feels 
 peculiarly inclined to pray ; he feels just like praying ; he has a spirit 
 of supplication ; and nothing bitt prayer will meet the instinctive- 
 desires of his bosom. We are often conscious of an earnest 
 desire to see and converse with an absent friend, to have com- 
 munion with those we love ; and we value such fellowship as 
 among the happiest moments of life. So with the Christian. He 
 may have an earnest desire to have communion with God ; his 
 heart pants for it ; and he cannot resist the propensity to seek him, 
 and pour out his desires before him. Compare the feelings ex- 
 pressed by David in Psa. xlii. 1, 2, " As the hart panteth after the 
 water-brooks, so panteth my soul after thee, O God. My soul 
 thirsteth for God, for the living God : when shall I come ami 
 appear before God?" Comp. Psa. Ixiii. 1. Such seasons should 
 be improved; they are the "spring-times" of our piety; and we 
 should expand every sail, that we may be " filled with all the ful- 
 ness of God." They are happy, blessed moments of our life ; and 
 then devotion is sweetest and most pure ; and then the soul knows 
 what it is to have fellowship with the Father, and with his Son 
 Jesus Christ, 1 John i. 3. (6.) In addition to all this, Christians 
 may be in the habit of praying to God without the formality of 
 retirement. God looks upom the heart ; and the heart may pour 
 forth its secret desires to Him even when in business, when con- 
 versing with a friend, when, walking, when alone, and when in 
 society. Thus the Christian may live a life of prayer ; and it 
 shall be one of the characteristics of his life that he prays ! By 
 this he shall be known ; and in this he shall learn the way to 
 possess peace in religion. 
 
 " In every joy that crowns my days, 
 
 In every pain I bear, 
 My heart shall find delight in praise. 
 
 Or setk relief in prayer. 
 " ^yhen eladness wings my favour'd hour, 
 
 Thy love my thoughts shall fill ; 
 Resigned when storms of sorrow lower, 
 
 My soul shall meet thy will. 
 " My lifted eye, without a tear, 
 
 The gathering storm shall see; 
 Mv steadfast heart shall know no fer- 
 That heart shall rest on thee."
 
 A.D. 57.) CHAPTER XII. 327 
 
 13 Distributing * to the 
 necessity of saints ; given 
 
 / Psa. xli. 1; Heb. xiii. 16. 
 
 to hospitality. 
 
 g Heb. xiii. 2 ; 1 Pet. iv. 9. 
 
 13. Distributing. The word used here denotes having things in 
 common, (Koivwvovvres.} It means, that they should be communi- 
 cative, or should regard their property as so far common as to supply 
 the wants of others. In the earliest tunes of the church, Christians 
 had all things in common, (Xotes, Acts ii. 44,) and felt themselves 
 bound to meet all the -wants of their brethren. One of the most 
 striking effects of Christianity was to loosen their grasp on property, 
 and dispose them to impart liberally to those who had need. The 
 direction here does not mean that they should literally have all 
 things in common; that is, to go back to a state of savage barbarity; 
 but that they should be liberal, should partake of their good things 
 with those who were needy. Comp. Gal. vi. 6 ; Rom. xv. 27 ; 
 Phil. iv. 15; 1 Tun. vi. 18." IF To the necessity. To the wants. 
 That is, distribute to them such things as they need food, raiment, 
 etc. This command, of course, has reference to the poor. U Of 
 saints. Of Christians, or the friends of (rod. They are called 
 saints as being holy, (07401,) or consecrated to God. this duty of 
 rendering aid to Christians especially, does not interfere with the 
 general love of mankind. The law of the New Testament is, (Gal. vi. 
 10,) " As we have opportunity, let us do good to all men, especially 
 to them who are of the household of faith." The Christian is in- 
 deed to love all mankind, and to do them good as far as may be in 
 his power, Matt. v. 43, 44 ; Titus iii. 8 ; 1 Tim. vi. 18 ; Heb. xiii. 16. 
 But he is to show particular interest in the welfare of his brethren, 
 and to see that the poor members of the church are provided for ; for 
 (1) they are our brethren ; they are of the same family ; they are 
 attached to the same Lord ; and to do good to them is to evince love 
 to Christ, Matt. xxv. 40 ; Mark ix. 41. (2.) They are left especially 
 to the care of the church ; and if the church neglects them, we 
 may be sure the world will also, Matt. xxvi. 11. Christians, 
 especially hi the time of the apostles, had reason to expect little 
 compassion from the men of the world. They were persecuted 
 and oppressed ; they would be embarrassed in their business, per- 
 haps thrown out of occupation, by the opposition of their enemies 
 and it was therefore peculiarly incumbent on their brethren to aid 
 them. To a certain extent it is always true, that the world is 
 reluctant to aid the friends of God ; and hence the poor followers 
 of Christ are in a peculiar manner thrown on the benefactions of 
 the church. (3.) It is not improbable that there might be a peculiar 
 reason at that time for enjoining this on the attention of the 
 Romans. It was a time of persecution, and perhaps of extensive 
 distress. In the days of Claudius, (about A. D. 50,) there was a 
 famine in Judea which produced great distress, and many of the 
 poor and oppressed might flee to the capital for aid. We know, 
 from other parts of the Isew Testament, that at that time the 
 apostle was deeply interested in procuring aid for the poor brethren 
 in Judea, Rom. xv. 25, 28. Comp. Acts xix. 21 ; 2 Cor. viii. 1 7 ; 
 ix. 2 4. But the same reasons for aiding the poor followers of 
 Christ will exist substantially in every age ; and one of the most
 
 328 ROMANS. [A, D. 57. 
 
 precious privileges conferred on men, is to be permitted to assist 
 those who are the friends of God, Psa. xli. 1 3 ; Prov. xiv. 21. 
 
 IT Given to hospitality. This expression means that they should 
 i-eadihj and cheer fully entertain strangers. This is a duty which is 
 frequently enjoined in the Scriptures. Hcb. xiii. 2, " Be not for- 
 getful to entertain strangers : for thereby some have entertained 
 angels unawares." 1 Pet. iv. 9, " Use hospitality one to another 
 without grudging." Paul makes this especially the duty of a 
 Christian bishop : 1 Tim. iii. 2, " A bishop then must be given 
 to hospitality ;" Titus i. 8. Hospitality is especially enjoined by 
 the Saviour, and its exercise commanded : Matt. x. 40, 42, " He 
 that receiveth you receiveth me," etc. The want of hospitality is 
 one of the charges which the Judge of mankind will allege against 
 the wicked, and on which he will condemn them : Matt. xxv. 43, 
 " I was a stranger, and ye took me not in." It is especially com- 
 mended to us by the example of Abraham, (Gen. xviii. 1 8,) and 
 of Lot, (Gen. xix. 1, 2,) who thus received angels unawares. It 
 was one of the virtues on which Job particularly commended him- 
 self, and Avhich he had not failed to practise. Job xxxi. 16, 17, 
 " If I have Avithhcld the poor from their desire, or have caused the 
 eyes of the widow to fail ; or have eaten my morsel myself alone, and 
 the fatherless hath not eaten thereof," etc. In the time of our 
 Saviour it was evidently practised in the most open and frank 
 manner. Luke x. 7, " And in the same house remain, eating and 
 drinking such things as they give." A remarkable instance is also 
 mentioned in Luke xi. 5. This virtue is no less common in eastern 
 nations at present than it was in the time of Christ. Is is eminently 
 the virtue of oriental nations, of their ardent and open tempera- 
 ment. It springs up naturally in countries thinly settled, where 
 the sight of a stranger would be therefore peculiarly pleasant ; in 
 countries, too, where the occupation was chiefly to attend flocks, 
 and where there was much leisure for conversation ; and where 
 the population was too sparse, and the travellers too infrequent, to 
 justify inn-keeping as a, business. From all these causes, it has 
 happened that there are, properly speaking, no inns or taverns 
 in the regions around Palestine. It was customary, indeed, to 
 erect places for lodging and shelter at suitable distances, or by the 
 side of springs or watering-places, for travellers to lodge in. But 
 they are built at the public expense, and are unfurnished. Each 
 traveller carries his own bed and clothes and cooking utensils, and 
 such places arc merely designed as a shelter for caravans. (See 
 Robinson s G'almet, Art. Caravanserai.) It is still so ; and hence 
 it becomes, in their view, a virtue of high order to entertain, at 
 their own tables, and in their families, such strangers as may be 
 travelling. Niebuhr says, that "the hospitality of the Arabs has 
 always been the subject of praise ; and I believe that those of the 
 present day exercise this virtue no less than the ancients did. 
 There are, in the villages of Tehama, houses which are public, where 
 travellers may lodge and be entertained some days gratis, if they 
 will be content with the fare ; and they are much frequented. 
 When the Arabs are at table, they invite those who happen to 
 come to eat with theni, whether they be Christians or Moham- 
 medans, gentle or simple." "The primitive Christians," says 
 Calmet, " considered one principle part of their duty to consist in
 
 A,D. 57.J CHAPTER XII. 320 
 
 14 Bless h them which 
 
 A Matt. v. 44. 
 
 persecute you : bless, and 
 
 curse not. 
 
 showing hospitality to strangers. They were, in fact, so ready in 
 discharging this duty, that the very heathen admired them for it. 
 They were hospitable to all strangers, but especially to those who 
 were of the household of faith. Believers scarcely ever travelled 
 without letters of communion, which testified the purity of their 
 faith, and procured for them a favourable reception wherever the 
 name of Jesus Christ was known." (Calmet, Diet.) Calmet is also 
 of opinion that the two minor epistles of John may be such letters 
 of recommendation and communion. Comp. 2 John 10. It may 
 be added, that it would be particularly expected of Christians that 
 they should show hospitality to the ministers of religion. They 
 were commonly poor ; they received no fixed salary ; they travelled 
 from place to place ; and they would be dependent for support on 
 the kindness of those who loved the Lord Jesus Christ. This was 
 particularly intended by our Saviour's instructions on the subject, 
 Matt. X. 11 13, 40 42. The duty of hospitality is still binding 
 on Christians and all men. The law of Christ is not repealed. The 
 customs of society are indeed changed ; and one evidence of ad- 
 vancement in commerce and in security is furnished in the fact 
 that inns are now provided and patronized for the traveller in all 
 Christian lands. Still this does not lessen the obligations to show 
 hospitality. It is demanded by the very genius of the Christian 
 religion ; "it evinces proper love towards mankind ; it shows that 
 there is a feeling of brotherhood and kindness towards others, when 
 such hospitality is shown. It unites society, creates new bonds 
 of interest and affection, to show kindness to the stranger and to 
 the poor. To what extent this is to be done, is one of those ques- 
 tions which are to be left to every man's conscience and views of 
 duty. No rule can be given on the subject. Many men have not 
 the means to be extensively hospitable ; and many are not placed 
 in situations that require it. No rules could be given that should 
 be applicable to all cases ; and hence the Bible has left the general 
 direction, has furnished examples where it was exercised, has re- 
 commended it to mankind, and then has left every man to act on 
 the rule, as he will answer it to God. See Matt. xxv. 34 46. 
 
 14. Bless them, etc. See Note, Matt. v. 44. Comp. Luke vi. 
 28. If Bless, and curse not. Bless only; or continue to bless, how- 
 ever long or aggravated may be the injury. Do not be provoked 
 to anger, or to cursing, by any injury, persecution, or reviling. 
 This is one of the most severe and difficult duties of the Christian 
 religion ; and it is a duty which nothing else but religion will enable 
 men to perform. To curse denotes, properly, to devote to destruction. 
 "Where there is power to do it, it implies the destruction of the 
 object. Thus the fig-tree that was cursed by the Saviour soon 
 withered away, Mark xi. 21. Thus those whom God curses will 
 be certainly destroyed, Matt. xxv. 41. Where there is not power 
 to do it, to curse implies the invoking of the aid of God to devote 
 to destruction. Hence it means, to imprecate ; to implore a curse 
 from God to rest on others ; to pray that God would destroy them. 
 In a larger sense still, it means to abuse by reproachful words : to
 
 330 ROMANS. [A. D. 57. 
 
 16 Be *of the same mind 
 one toward another. Mind 
 
 I 1 Cor. xii. 26. * 1 Pet. iii. 8. 
 
 15 Rejoice ' with them 
 that do rejoice, and weep 
 with them that weep. 
 
 calumniate ; or to express one's eelf in a violent, profane, and out- 
 rageous manner. In this passage it seems to have especial refer- 
 ence to this 
 
 15. Itejoice with them, etc. This command grows out of the doc- 
 trine stated in vers. 4, 5, that the church is one ; that it has one 
 interest ; and therefore that there should be common sympathy in 
 its joys and sorrows. Or, enter into the welfare of your fellow- 
 Christians, and show your attachment to them by rejoicing that 
 they are made happy. Comp. 1 Cor. xii. 26. "And whether 
 one member be honoured, all the members rejoice with it." In 
 this way happiness diffuses and multiplies itself. It becomes 
 expanded over the face of the whole society ; and the union of the 
 Christian body tends to enlarge the sphere of happiness, and to 
 prolong the joy conferred by religion. God has bound the family 
 of man together by these sympathies, and it is one of the happiest 
 of all devices to perpetuate and extend human enjoyments. U Weep, 
 etc. See Note on John xi. 35. At the grave of Lazarus our 
 Saviour evinced this in a most tender and affecting manner. The 
 design of this direction is to produce mutual kindness and affec- 
 tion, and to divide our sorrows by the sympathies of friends. No- 
 thing is so well fitted to do this as the sympathy of those we love. 
 All who are afflicted know how much it diminishes their sorrow to 
 see others sympathizing with them, and especially those who evince 
 in their sympathies the Christian spirit. How sad would be a 
 suffering world if there were none who regarded our griefs with 
 interest or with tears ! if every sufferer were left to bear his sorrows 
 unpitied and alone ! and if all the ties of human sympathy were 
 rudely cut at once, and men were left to suffer in solitude, and 
 unbefriended ! It may be added, that it is the special duty of 
 Christians to sympathise in each other's griefs, (1,) because their 
 Saviour set them the example ; (2) because they belong to the 
 same family ; (3) because they are subject to similar trials and 
 afflictions ; and (4) because they cannot expect the sympathy of a 
 cold and unfeeling world. 
 
 16. Be of the same mind, etc. This passage has been variously 
 interpreted. "Enter into each other's circumstances, in order to 
 see how you would yourself feel." Chrysostom. " Be agreed in 
 your opinions and views." Stuart. "Be united or agreed with 
 each other." Flatt. Comp. Phil. ii. 2 ; 2 Cor. xiii. 11. A literal 
 translation of the Greek will give somewhat a different sense, but 
 one evidently correct. " Think of, that is, regard, or seek after the 
 same thing for each other ; that is, what you regard or seek for 
 yourself, seek also for your brethren. Do not have divided inter- 
 ests ; do not be pursuing different ends and aims ; do not indulge 
 counter plans and purposes ; and do not seek honours, offices, for 
 yourself, which you do not seek for your brethren ; so that you may 
 still regard yourselves as brethren on a level, and aim at the same 
 object." The Syriac has well rendered the passage : " And what 
 you think concerning yourselves, the same also think concerning
 
 A. D. 57.] CHAPTER XII. 331 
 
 'not high things, but con- 
 descend ' to men of low 
 estate. m Be not wise in 
 your own conceits. 
 
 / Jer. xlv. 5. m Isa. v. SI. 
 
 1 Or, be contented with mean things. 
 
 17 Recompense to no 
 man evil for evil. Provide" 
 things honest in the sight of 
 all men. 
 
 Matt. v. 39 ; 1 Pet. iii. 9. 
 o 2 Cor. viii. 81. 
 
 your brethren ; neither think with an elevated or ambitious mind, 
 but accommodate yourselves to those who are of humbler condi- 
 tion." Comp. 1 Pet. iii. 8. IT Mind not high things. Greek, Not 
 thinking of high things. That is, not seeking them, or aspiring, 
 after them. The connexion shows that the apostle had in view 
 those things which pertained to worldly offices and honours- 
 wealth, and state, and grandeur. They were not to seek them for 
 themselves ; nor were they to court the society or the honours of 
 the men in an elevated rank in life. Christians were commonly 
 of the poorer ranks, and they were to seek their companions and 
 joys there, and not to aspire to the society of the great and the 
 rich. Comp. Jer. xlv. 5, " And seekest thou great things for thy- 
 self? Seek them not." Luke xii. 15. IT Condescend, (ffvvairayo- 
 ufvoi.) Literally, "being led away by, or being conducted by." It 
 does not properly mean to condescend, but denotes a yielding, or 
 being guided and led in the thoughts, feelings, plans, by humble 
 objects. Margin, "Be contented with mean things." IT To men of 
 low estate. In the Greek the word here is an adjective, (Tcnrttvots,) 
 and may refer either to men or to things, either in the masculine or 
 neuter gender. The sentiment is not materially changed, Avhich- 
 evcr interpretation is adopted. It means, that Christians should 
 seek the objects of interest and companionship not among the great, 
 the rich, and the noble, but among the humble and the obscure. 
 They should do it because their Master did it before them ; be- 
 cause his friends are most commonly found among those in humble 
 life ; because Christianity prompts to benevolence, rather than to 
 a fondness for pride and display ; and because of the influence on 
 the mind produced by an attempt to imitate the great, to seek the 
 society of the rich, and to mingle with the scenes of gaiety, folly, 
 and ambition. IF Be not wise, etc. Comp. Isa. v. 21, "Woe unto 
 them that are wise in their own eyes, and prudent in their own. 
 sight." See Note, chap. xi. 25. The meaning is, Do not trust in 
 the conceit of your own superior skill and understanding, and 
 refuse to hearken to the counsel of others. II In your own conceits. 
 Greek, Among yourselves. Syriac, "In your own opinion." The 
 direction here accords with that just given ; and means, that they 
 should not be elated with pride above their brethren, or be head- 
 strong and self-confident. The tendency of religion is to produce 
 a low estimate of our own importance and attainments. 
 
 17. Recompense. Render, give, or return. See Note, Matt. v. 
 39. This is probably one of the most difficult precepts of Chris- 
 tianity; but the law of Christ on the subject is unyielding. It is 
 a solemn demand made on all his followers, and it must be obeyed. 
 11 Provide. The word rendered provide means, properly, to think or 
 meditate beforehand. Make it a matter of previous thought, of settled 
 plan, of design. This direction would make it a matter of 'principle
 
 332 ROMAXS. JA.D. 57. 
 
 18 If it be possible, as peaceably * with all men. 
 much as lietli in you, live 
 
 t Psa. xxxiv. 14; Heb. xii. 14. 
 
 and fixed purpose to do that which is right ; and not to leave it to the 
 fluctuations of feeling, or to the influence of excitement. The same 
 direction is given in 2 Cor. viii. 21. IT Things honest. Literally, 
 things beautiful, or comely. The expression here does not refer to 
 property, or to provision made for a family, etc. The connexion 
 requires us to understand it respecting conduct, and especially our 
 conduct towards those who injure us. It requires us to evince a 
 .spirit and to manifest a deportment, in such cases, that shall he 
 lovely and comely in the view of others ; such as all men will approve 
 and admire. And the apostle wisely cautions us to provide for 
 this, i. e. to think of it beforehand, to make it a matter of fixed 
 principle and purpose, so that we shall not he overtaken and ex- 
 cited hy passion. If left to the time when the offence shall be 
 given, we may be excited and off our guard, and may therefore 
 evince an improper temper. All persons who have ever been 
 provoked by injury (and who has not been ?) will see the profound 
 wisdom of this caution to discipline and guard the temper by pre- 
 vious piirpose, that we may not evince an improper spirit. IF In 
 the sight of all men. Such as all must approve ; such that no man 
 can blame; and, therefore, such ?s shall do no discredit to religion. 
 This expression is taken from Prov. iii. 4. The passage shows 
 that men may be expected to approve a mild, kind, and patient 
 temper in the reception of injuries ; and facts show that this is the 
 case. The Christian spirit is one that the world must approve, 
 however little it is disposed to act on it. 
 
 18. If it be possible. If it can be done. This expression implies 
 that it could not always be done. Still it should be an object of 
 desire ; and we should endeavour to obtain it. H As much as 
 lieth in you. This implies two things: (1.) We are to do our 
 utmost endeavours to preserve peace, and to appease the anger 
 and malice of others. (2.) We are not to begin or to originate a 
 quarrel. So far as we are concerned, we are to seek peace. But 
 then it does not always depend on us. Others may oppose and 
 persecute us ; they will hate religion, and may slander, revile, and 
 otherwise injure us ; or they may commence an assault on our 
 persons or property. For their assaults we are not answerable ; 
 but we are answerable for our conduct towards them ; and on no 
 occasion arc we to commence a warfare with them. It may not 
 be possible to prevent their injuring and opposing us; but it is 
 possible not to begin a contention with them ; and when tliey have 
 commenced a strife, to seek peace, and to evince a Christian spirit. 
 This command doubtless extends to everything connected with 
 strife ; and means, that we are not to provoke them to controversy, 
 or to prolong it. when it is commenced. See Psa. xxxiv. 14 ; Matt. 
 v. 9, 39 41 ; Heb. xii. 14. If all Christians would follow this 
 command, if they would never provoke to controversy, if they 
 would injure no man by slander or by unfair dealing, if they would 
 compel none to prosecute them in law by want of punctuality in 
 payment of debts or honesty in business, if they would do nothing 
 to irritate, or to prolong a controversy when it is commenced, it
 
 A. o. 57.] CHAPTER XII. 333 
 
 it is written, 'Vengeance is 
 mine ; I will repay, saith the 
 Lord. 
 
 19 Dearlybeloved, avenge 
 * not yourselves, but rather 
 give place unto wrath : for 
 
 ? Lev. xix. 18. 
 
 r Deut. xxxii. 35. 
 
 would put an end to no small part of the strife that exists in the 
 world. 
 
 19. Dearly beloved. This expression of tenderness was pecu- 
 liarly appropriate in an exhortation to peace. It reminded them 
 of the affection and friendship which ought to subsist among them 
 as brethren. IT Avenge not yourselves. To avenge is to take satidt 
 faction for an injury by inflicting punishment on the offender. T3 
 take such satisfaction for injuries done to society is lawful and 
 proper for a magistrate, chap. xiii. 4 ; and to take satisfaction 
 for injuries done by sin to the universe is the province of God. 
 But the apostle here is addressing private individual Christians. 
 And the command is, to avoid a spirit and purpose of re- 
 venge. But this command is not to be so understood that 
 we may not seek for justioe, in a regular and proper way, before 
 civil tribunals. If our character is assaulted, if we are robbed 
 and plundered, if we are oppressed contrary to the law of the 
 land, religion does not require us to submit to such oppression 
 and injury without seeking our rights in an orderly and regular 
 manner. If it did, it would be to give a premium to iniquity, 
 to countenance wickedness, and require a man, by becoming 
 a Christian, to abandon his rights. Besides, the magistrate is 
 appointed for the praise of those who do well, and to punish 
 evil-doers, 1 Pet. ii. 14. Further, our Lord Jesus did not sur- 
 render his rights, (John xviii. 23 ;) and Paul demanded that he 
 himself should be treated according to the rights and privileges of 
 a Roman citizen, Acts xvi. 37. The command here not to avenge 
 ourselves means, that we are not to take it out of the hands of God, 
 or the hands of the law, and to inflict it ourselves. It is weU 
 known that where there are no laws, the business of vengeance is 
 pursued by individuals in a barbarous and unrelenting manner. 
 In a state of savage society, vengeance is immediately taken, if 
 possible, or it is pursued for years, and the offended man is never 
 satisfied until he has imbrued his hands in the blood of the offender. 
 Such was eminently the case among the Indians of this country. 
 But Christianity seeks the ascendency of the laws ; and in cases 
 which do not admit or require the interference of the laws, in 
 private assaults and quarrels, it demands that we bear injury with 
 patience, and commit our cause unto God. See Lev. xix. 18. 
 If But rather give place unto wrath. This expression has been 
 interpreted in a great variety of ways. Its obvious design is to 
 induce us not to attempt to avenge ourselves, but to leave it with 
 God. To give place, then, is to leave it for God to come in and 
 execute wrath or vengeance on the enemy. Do not execute wrath ; 
 leave it to God ; commit all to him ; leave yourself and your enemy 
 in his hands, assured that he will vindicate you and punish him. 
 II For it is icritten. Deut. xxxii. 35. H Vengeance is mine. That 
 is, it belongs to me to inflict revenge. This expression implies 
 that it is improper for men to interfere with that which properly
 
 334 KOMANS. [A. . 57. 
 
 20 Therefore if * thine 
 enemy hunger, feed him ; if 
 he thirst, give him drink : 
 
 * Prov. xxv. 51, CC; Matt. v. 44. 
 
 for in so doing thou shalt 
 heap coals of fire on his 
 head. 
 
 belongs to God. When we are angry, and attempt to avenge our- 
 selves, we should remember, therefore, that we are infringing on 
 the prerogatives of the Almighty. II I will repay, etc. This is 
 said in substance, though not in so many words, in Deut xxxii. 
 
 , 36. Its design is to assure us, that those who deserve to be 
 nishcd, shall be; and that, therefore, the business of revenge 
 ly be safely left in the hands of God. Though we should not 
 do it, yet, if it ought to be done, it will be done. This assurance 
 will sustain us, not in the desire that our enemy shall be punished, 
 but in the belief that God will take the matter in his own hands ; 
 that he can administer it better than we can; and that if our 
 enemy ought to be punished, he will be. We, therefore, should 
 leave it all with God. That God will vindicate his people, is 
 clearly and abundantly proved in 2 Thcss. i. 6 10 ; Rev. vi. 9 1 1 ; 
 Deut. xxxii. 4043. 
 
 20. Therefore if thine enemy hunger, etc. This verse is taken 
 almost literally from Prov. xxv. 21, 22. Hunger and thirst here 
 are put for want in general. If thine enemy is needy in any way, 
 do him good, and supply his wants. This is, in spirit, the same 
 as the command of the Lord Jesus, (Matt. v. 44,) "Do good to 
 them that hate you," etc. IT In so doing. It does not mean that 
 we are to do this for the sake of heaping coals of fire on him, but 
 that this will be the result. IT Thou shalt heap, etc. Coals of fire 
 are doubtless emblematical of pain. But the idea here is not that 
 in so doing we shall call down Divine vengeance on the man ; but 
 the apostle is speaking of the natural effect or result of showing 
 him kindness. Burning coals heaped on a man's head would be 
 expressive of intense agony. So the apostle says that the effect of 
 doing good to an enemy would be to produce pain. But the pain 
 will result from shame, remorse of conscience, a conviction of the 
 evil of his conduct, and an apprehension of Divine displeasure 
 that may lead to repentance. To do this, is not only perfectly 
 right, but it is desirable. If a man can be brought to reflection 
 and true repentance, it should be done. In regard to this passage 
 we may remark, (1,) that the way to promote peace is to do good 
 even to enemies. (2.) The way to bring a man to repentance is 
 to do him good. On this principle God is acting continually. He 
 does good to all, even to the rebellious ; and he designs that his 
 goodness should lead men to repentance, Rom. ii. 4. Men will 
 resist wrath, anger, and power ; but goodness they cannot resist ; 
 it finds its way to the heart ; and the conscience does its work, 
 and the sinner is overwhelmed at the remembrance of his crimes. 
 (3.) If men would act on the principles of the gospel, the world 
 would soon be at peace. No man would suffer himself many 
 times to be overwhelmed in this way with coals of fire. It is not 
 human nature, bad as it is ; and if Christians would meet all un- 
 lundness with kindness, all malice with benevolence, and all wrong
 
 . S7.J 
 
 CHAPTER XIII. 
 
 385 
 
 21 Be 'not overcome of 
 evil, but overcome evil with 
 good. 
 
 Prov. xvi. 32. 
 
 CHAPTER XIII. 
 T.ET every soul be subject" 
 unto the higher powers. 
 
 1 Pet. ii. 13. 
 
 with, right, peace would soon pervade the community, and even 
 opposition to the gospel might soon die away. 
 
 21. Be not overcome of evil. Be not vanquished or subdued by 
 injury received from others. Do not suffer your temper to be 
 excitm; your Christian principles to be abandoned; your mild, 
 amiable, kind, and benevolent temper to be ruffled by any opjl|^ 
 sition or injury which you may experience. Maintain your Chris" 
 tian principles amidst all opposition, and thus show the power of 
 the gospel. They are overcome by evil who suffer their temper 
 to be excited, who become enraged and revengeful, and who engage 
 in contention with those who injure them, Prov. xvi. 32. IT But 
 overcome evil with. good. That is, subdue or vanquish evil by doing 
 good to others. Show them the loveliness of a better spirit ; the 
 power of kindness and benevolence; the value of an amiable, 
 Christian deportment. So doing, you may disarm them of their 
 rage, and be the means of bringing them to better minds. 
 
 This is the noble and grand sentiment of the Christian religion. 
 Nothing like this is to be found in the heathen classics ; and 
 nothing like it ever existed among pagan nations. Christianity 
 alone has brought forth this lovely and mighty principle ; and 
 one design of it is to advance the welfare of man by promoting 
 peace, harmony, and love. The idea of overcoming evil with good 
 never occurred to men until the gospel was preached. It never 
 has been acted on except under the influences of the gospel. On 
 this principle God shows kindness ; on this principle the Saviour 
 came, and bled, and died; and on this principle all Christians 
 should act in. treating their enemies, and in bringing a world to 
 the knowledge of the Lord Jesus. If Christians will show bene- 
 volence, if they will send forth proofs of love to the ends of the 
 earth, the evils of the world will be overcome. Nor can the 
 nations be converted until Christians act on this great and most 
 important principle of their religion, on the largest scale possible, 
 
 TO " OVERCOME EVIL WITH GOOD." 
 
 CHAPTER Xin. 
 
 1. Let every soul. Every person. In the first seven verses of this 
 chapter, the apostle discusses the subjectof the duty which Christians 
 owe to civil government ; a subject which is extremely Important, 
 and at the same time exceedingly difficult. There is no doubt that 
 he had express reference to the peculiar situation of the Christians 
 at Rome ; but the subject was of so much importance that he gives 
 it a general bearing, and states the great principles on which all 
 Christians are to act. The circumstances which made this dis- 
 cussion proper and important were the following: (1.) The 
 Christian religion was designed to extend throughout the world. 
 Yet it contemplated the rearing of a kingdom amid other 
 kingdoms, an empire amid other empires. Christians professed 
 supreme allegiance to the Lord Jesus Christ ; he was their
 
 336 ROMANS. [A. . 67. 
 
 For there ' is no power but 
 of God : the powers that be 
 
 are l ordained of God. 
 
 v Dan. ii. 21. 1 Or, ordered. 
 
 Lawgiver, their Sovereign, their Judge. It became, therefore, a 
 question of great importance and difficulty, what kind of allegiance 
 they were to render to earthly magistrates. (2.) The kingdoms 
 of the world were then pagan kingdoms. The laws were made 
 by pagans, and were adapted to the prevalence of heathenism. 
 Those kingdoms had been generally founded in conquest, and 
 bleod, and oppression. Many of the monarchs were blood-stained 
 j^ftrriors ; were unprincipled men ; and were polluted in their 
 private, and oppressive in their public character. Whether Chris- 
 tians were to acknowledge the laws of such kingdoms, and of such 
 men, was a serious question, and one which could not but occur 
 very early. It would occur also very soon, in circumstances that 
 would be very affecting and trying. Soon the hands of these 
 magistrates were to be raised against Christians in the fiery scenes 
 of persecution ; and the duty and extent of submission to them 
 became a matter of very serious inquiry. (3.) Many of the early 
 Christians were composed of Jewish converts. Yet the Jews had 
 long been under Roman oppression, and had borne the foreign yoke 
 with great uneasiness. The whole heathen magistracy they re- 
 garded as founded in a system of idolatry ; as opposed to God and 
 his kingdom ; and as abomination in his sight. With these feelings 
 they had become Christians ; and it was natural that their former 
 sentiments should exert an influence on them after their conver- 
 sion. How far they should submit, if at all, to heathen magis- 
 trates, was a question of deep interest; and there was danger 
 that the Jewish converts might prove to be disorderly and rebel- 
 lious citizens of the empire. (4.) Nor was the case much different 
 with the Gentile converts. They would naturally look with ab- 
 horrence on the system of idolatry which they had just forsaken. 
 They would regard all as opposed to God. They would denounce 
 the relic/ion of the pagans as abomination ; and as that religion 
 was interwoven with the civil institutions, there was danger also 
 that they might denounce the government altogether, and be re- 
 garded as opposed to the laws of the land. (6.) There were cases 
 where it was right to resist the laws. This the Christian religion 
 clearly taught ; and, in cases like these, it was indispensable for 
 Christians to take a stand. When the laws interfered with the 
 rights of conscience ; when they commanded the worship of idols, 
 or any moral wrong, then it was their duty to refuse submission. 
 Yet, in what cases this was to be done, where the line was to be 
 drawn, was a question of deep importance, and one which was not 
 easily settled. It is quite probable, however, that the main danger 
 was, that the early Christians would err in refusing submission, 
 even when it was proper, rather than in undue conformity to idol- 
 atrous rites and ceremonies. (6.) In the changes which were to 
 occur in human governments, it would be an inquiry of deep 
 interest, what part Christians should take, and what submission 
 they should yield to the various laws which might spring up 
 among tb,e nations. The principles on which Christians should 
 act are settled in this chapter. ' Be subject. Submit. The word
 
 A.D. 5^] CHAPTER XIII. 337 
 
 denotes that kind of submission which soldiers render to their 
 officers. It implies subordination; a willingness to occupy our proper 
 place, to yield to the authority of those over us. Tho word used 
 here does not designate the extent of the submission, but merely 
 enjoins it in general. The general principle will be seen to be, 
 that \ve are to obey in all things which are not contrary to the 
 law of God. IT The higher poicers. The magistracy ; the supreme 
 government. It undoubtedly here refers to the Roman magis- 
 tracy, and has relation not so much to the rulers as to the supreme 
 authority which was established as the constitution of government. 
 Comp. Matt. x. 1 ; xxviii. 18. IT For. The apostle gives a reason 
 why Christians should be subject; and that reason is, that magis- 
 trates have received their appointment from God. As Christians, 
 therefore, are to be subject to God, so they are to honour God by 
 honouring the arrangement which he has instituted for the govern- 
 ment of mankind. Doubtless, he here intends also to repress the 
 vain curiosity and agitation with which men are prone to inquire 
 into the titles of their rulers ; to guard them from the agitations 
 and conflicts of party, and of contentions to establish a favourite 
 on the throne. It might be, that those in power had not a proper 
 title to their office ; that they had secured it, not according to jus- 
 tice, but by oppression ; but into that question Christians were not 
 to enter. The government was established, and they were not to 
 seek to overturn it. H No power. No office ; no magistracy ; no 
 civil rule. IT But of God. By God's permission, or appointment ; 
 by the arrangements of his providence, by which those in office 
 had obtained their power. God often claims and asserts that Ha 
 sets up one, and puts down another, Psa. Ixxv. 7; Dan. ii. 21 ; iv. 
 17, 25, 34, 35. IT The powers that be. That is, all the civil magis- 
 tracies that exist; those who have the rule over nations, by what- 
 ever means they may have obtained it. This is equally true at all 
 times, that the powers that exist, exist by the permission and pro- 
 vidence of God. IT Are ordained of God. This word ordained 
 denotes the ordering or arrangement which subsists in a military 
 company or army. God sets them in order, assigns them their 
 location, changes and directs them as he pleases. This does not 
 mean that he originates or causes the evil dispositions of rulers, 
 but that he directs and controls their appointment. By this we 
 are not to infer, (1,) that he approves their conduct; nor, (2,) 
 that what they do is always right ; nor, (3,) that it is our duty 
 always to submit to them. Their requirements may be opposed to 
 the law of God, and then we are to obey God rather than man, 
 Acts iv. 19 ; v. 29. But it is meant that the power is entrusted to 
 them by God ; and that he has the authority to remove them when 
 he pleases. If they abuse their power, however, they do it at their 
 peril; and when so abused, the obligation to obey them ceases. 
 That this is the case is apparent, further, from the nature of the 
 question which would be likely to arise among the early Christians. 
 It could not be and never was a question, whether they should obey 
 a magistrate when he commanded a thing that w r as plainly con- 
 trary to the law of God. But the question was, whether they 
 should obey a heathen magistrate at all. This question the apostle 
 answers in the affirmative, because God had made government 
 necessary, and because it was arranged and ordered by his provi- 
 
 Y
 
 ROMANS. [A,D. 57. 
 
 2 Whosoever therefore 
 resisteth the power, resisteth 
 the ordinance of God : and 
 
 they that resist shall receive 
 to themselves damnation. 
 3 For rulers are not a terror 
 
 dence. Probably, also, the apostle had another object in view. At 
 the time in which he wrote this epistle, the Roman empire was 
 agitated with civil dissensions. One emperor followed another in 
 rapid succession. The throne was often seized, not by right, but 
 by crime. Different claimants would rise, and their claims would 
 excite controversy. The object of the apostle was to prevent 
 Christians from entering into those disputes, and from taking an 
 active part in a political controversy. Besides, the throne had 
 been usurped by the reigning emperors, and there was a prevalent 
 disposition to rebel against a tyrannical government. Claudius 
 had been put to death by poison ; Caligula in a violent manner ; 
 Nero Avas a tyrant ; and, amidst these agitations, and crimes, and 
 revolutions, the apostle wished to guard Christians from taking an 
 active part in political affairs. 
 
 2. Whosoever therefore resisteth, etc. That is, they who rise up 
 against government itself; who seek anarchy and confusion ; and 
 who oppose the regular execution of the laws. It is implied, how- 
 ever, that those laws shall not be such as to violate the rights of 
 conscience, or oppose the laws of God. II Resisteth the ordinance 
 of God. What God has ordained, or appointed. This means, 
 clearly, that we are to regard government as instituted by God, and 
 as agreeable to his will. When established, we are not to be agi- 
 tated about the titles of the rulers ; not to enter into angry conten- 
 tions, or to refuse to submit to them, because we are apprehensive 
 of a defect in their title, or because they may have obtained it by 
 oppression. If the government is established, and if its decisions 
 are not a manifest violation of the laws of God, we are to submit 
 to them. H Shall receive to themselves damnation. The word 
 damnation we apply now exclusively to the punishment of hell ; to 
 future torments. But this is not necessarily the meaning of the 
 word which is here used, (/cpi'/ua.) It often simply denotes punish- 
 ment, Rom. iii. 8 ; 1 Cor. xi. 29 ; Gal. v. 10. In this place the word 
 implies guilt or criminality in resisting the ordinance of God, 
 and affirms that the man that does it shall bo punighed. Whether 
 the apostle means that he shall be punished by God, or by the 
 magistrate, is not quite clear. Probably the latter, however, is 
 intended. Comp. ver. 4. It is also true, that such resistance shall 
 be attended with the displeasure of God, and be punished by him. 
 
 3. For rulers. The apostle here speaks of rulers in general. It 
 may not be universally true that they are not a terror to good 
 works, for many of them have persecuted the good ; but it is gene- 
 rally true that they who are virtuous have nothing to fear from the 
 laws. It is universally true, that the design of their appointment 
 by God was not to injure and oppress the good, but to detect and 
 punish the evil. Magistrates, as such, are not a terror to good 
 works. II Are not a terror, etc. Arc not appointed to punish the 
 good. Their appointment is not to inspire terror in those who are 
 virtuous and peaceable citizens. Comp. 1 Tim. i. 9. IT But to the 
 evil. Appointed to detect and punish evil-doers; and therefore au
 
 , D. 57.] CHAPTER XIII. 339 
 
 to good works, but to the 
 evil. Wilt thou then not be 
 afraid of the power ? do " 
 that which is good, and thou 
 shalt have praiseof the same: 
 4 For he is the minister 
 of God to thee for good. 
 
 a 1 Pet. ii. 14. 
 
 But if thou do that which is 
 evil, be afraid ; for he bear- 
 eth not the sword in vain : 
 for he is the minister of 
 God, a revenger to execute 
 wrath upon him that doeth 
 evil. 
 
 object of terror to them. The design of the apostle here is, evi- 
 dently, to reconcile Christians to submission to the government, 
 from its utility. It is appointed to protect the good against the 
 evil ; to restrain oppression, injustice, and fraud ; to bring offenders 
 to justice, and thus promote the peace and harmony of the com- 
 munity. As it is designed to promote order and happiness, it 
 should be submitted to; and so long as this object is pursued, and 
 obtained, government should receive the countenance and support 
 of Christians. But if it departs from this principle, and becomes 
 the protector of the evil and the oppressor of the good, the case is 
 reversed, and the obligation to its support must cease. H Wilt 
 thou not, etc. If you do evil by resisting the laws, and in any 
 other manner, will you not fear the power of the government? 
 Fear is one of the means by which men are restrained from crime 
 in a community. On many minds it operates with much more 
 power than any other motive. And it is one which a magistrate 
 must make use of to restrain men from evil. IT Do that ichich is 
 good. Be a virtuous and peaceable citizen ; abstain from crime, 
 and yield obedience to all the just laws of the land. IT And thou 
 shaft have praise of the same. Comp. 1 Pet. ii. 14, 15. You shall 
 be unmolested and uninjured, and shall receive the commendation 
 of being peaceable and upright citizens. The prospect of that pro- 
 tection, and even of that reputation, is not an unworthy motive to 
 yield obedience to the laws. Every Christian should desire the 
 reputation of being a man seeking the welfare of his country, and 
 the just execution of the laws. 
 
 4. The minister of God. The servant of God. He is appointed 
 by God to do his will, and to execute his purposes. II To thee. 
 For your benefit. U For good. That is, to protect you in your 
 rights ; to -vindicate your name, person, or property ; and to guard 
 your liberty, and secure to you the results of your industry. The 
 magistrate is not appointed directly to reward men, but thejpras- 
 tically furnish a reward by protecting and defending them, and 
 securing to them the interests of justice. If If thou do that, etc. 
 That is, if any citizen should do evil. Be afraid. Fear the jiist 
 vengeance of the laws. IT For he beareth not the sword in vain, 
 The sioord is an instrument of punishment, as well as .an emblem 
 of war. Princes were accustomed to wear a sword as an emblem 
 of their authority ; and the siford was often used for the purpose 
 of beheading, or otherwise punishing the guilty. The meaning of 
 the apostle is, that lie does not wear this badge of authority as an 
 unmeaning show, but that it will be used to execute the laws. As 
 this is the design of the power entrusted to him, and as he wijl
 
 340 HOMANS. [A.D. 57. 
 
 5 Wherefore * ye must for wrath, but also for con- 
 needs be subject, not only science' sake. 
 
 * Eccles. viii. C. 
 
 exercise his authority, men should be influenced by fear to keep the 
 law, even if there were no better motive. IF A revenger, etc. In 
 chap. xii. 19, vengeance is said to belong to God. Yet he executes 
 his vengeance by means of subordinate agents. It belongs to him 
 to take vengeance by direct judgments, by the plague, famine, 
 sickness, or earthquakes ; by the appointment of magistrates ; or 
 by letting loose the passions of men to prey upon each other. 
 When a magistrate inflicts punishment on the guilty, it is to be 
 regarded as the act of God taking vengeance by him; and on this 
 principle only is it right for a judge to condemn a man to death. 
 It is not because one man has by nature any right over the life of 
 another, or because society has any right collectively which it has 
 not as individuals ; but because God gave life, and because he has 
 chosen to take it away when crime is committed, by the appoint- 
 ment of magistrates, and not by coming forth himself visibly to 
 execute the laws. Where human laws fail, however, he often 
 takes vengeance into his own hands ; and by the plague, or some 
 signal judgments, sweeps the guilty into eternity. IF To execute 
 wrath. For an explanation of the word wrath, see Notes on chap, 
 i. 18. It denotes here punishment, or the just execution of the 
 laws. It may be remarked that this verse is an incidental proof 
 of the propriety of capital punishment. The sword was undoubt- 
 edly an instrument for this purpose, and the apostle mentions its 
 vise without any remark of disapprobation. He enjoins subjection 
 to those who toear the sword, that is, to those who execute the laws 
 by that ; and evidently intends to speak of the magistrate with the 
 sicord, or in inflicting capital punishment, as having received the 
 appointment of God. The tendency of society now is not to too 
 sanguinary laws. It is rather to forget that God has doomed the 
 murderer to death ; and though humanity should be consulted in 
 the execution of the laws, yet there is no humanity in suffering 
 the murderer to live to infest society, and endanger many lives, 
 in the place of his own, which was forfeited to justice. Far better 
 that one murderer should die, than that he should be suffered to 
 live, to imbrue his hands perhaps in the blood of many who are 
 innocent. But the authority of God has settled this question, 
 (Gen. ix. 5, C,) and it is neither right nor safe for a community to 
 disregard his solemn decisions. See Blackstone's Commentaries, 
 vol.iv.p. 8, [9.] 
 
 5. Wherefore, (5ib.) The reasons why we should be subject, 
 which the apostle had given, were two: (1.) That government was 
 appointed by God. (2.) That violation of the laws would neces- 
 sarily expose to punishment. IT Ye must needs be. It is necessary 
 (avtfycTj) to be. This is a word stronger thiui that which implies 
 mere fitness or propriety. It means, that it is a matter of high 
 obligation and of necessity to be subject to the civil ruler. IF Not 
 only for wrath. Not only on account of the fear of punishment ; or 
 the fact that wrath will be executed on evil doers. IF For con- 
 science sake. As a matter of conscience, or of duty to God,
 
 A.D. 57. j CHAPTER XIII. 341 
 
 6 For for this cause pay , their dues : tribute to whom 
 
 ye tribute also : for they are 
 God's ministers, attending 
 continually upon this very 
 
 thine 
 
 7 Render therefore to all * 
 
 tribute is due ; custom to 
 whom custom; fear to whom 
 fear ; honour to whom ho- 
 
 y Matt. xxii. 21. 
 
 because he has appointed it, and made it necessary and proper. 
 A good citizen yields obedience because it is the will of God ; 
 and a Christian makes it a part of his religion to maintain and obey 
 the just laws of the land. See Matt. xxii. 21. Comp. Eccl. viii. 2, 
 " I counsel them to keep the Icing's commandments, and that in 
 rc'jard of the oath of God." 
 
 6. For this cause. Because they are appointed by God; for the 
 sake of conscience, and in order to secure the execution of the 
 laws. As they are appointed by God, the tribute which is needful 
 for their support becomes an act of homage to God, an act per- 
 formed in obedience to his Avill, and acceptable to him. II Tribute 
 also. Not only be subject, (ver. 5,) but pay what may be neces- 
 sary to support the government. Tribute properly denotes the 
 tax, or annual compensation, which was paid by one province or 
 nation to a superior, as the price of protection, or as an acknow- 
 ledgment of subjection. The Romans made all conquered pro- 
 vinces pay this tribute ; and it would become a question whether 
 it was right to acknowledge this claim, and submit to it. Espe- 
 cially would this question be agitated by the Jews and by Jewish 
 Christians. But on the principle -which the apostle had laid down, 
 (vers. 1, 2,) it was right to do it, and was demanded by the very 
 purposes of government. In a larger sense, the word tribute 
 means any tax paid on land or personal estate for the support of 
 the government. IT For they are God's ministers. His servants ; 
 or they are appointed by him. As the government is his appoint- 
 ment, we should contribute to its support as a matter of con- 
 science, because we thus do honour to the arrangement of God. 
 It may be observed here, also, that the fact that civil rulers are 
 the ministers of God, invests their character with great sacredness, 
 and should impress upon them the duty of seeking to do his will, 
 as well as on others the duty of submitting to them. IT Attending 
 continually. As they attend to this, and devote their time and 
 talents to it, it is proper that they should receive a suitable sup- 
 port. It becomes, then, a duty for the people to contribute cheer- 
 fully to the necessary expenses of the government. If those taxes 
 should be unjust and oppressive, yet, like other evils, they are to 
 be submitted to, until a remedy can be found hi a proper way. 
 
 7. Render therefore, etc. This injunction is often repeated in 
 the Bible. See Notes on Matt. xxii. 21. See also Matt. xvii. 25 
 27 ; 1 Pet. ii. 1317 ; Prov. xxiv. 21. It is one of the most 
 lovely and obvious of the duties of religion. Christianity is not 
 designed to break in upon the proper order of society, but rather 
 to establish and confirm that order. It does not rudely assail 
 existing institutions; but it comes to put them on a proper footing, 
 to diffuse a mild and pure influence over all, and to secure such an
 
 342 ROMANS. (A.D. 67. 
 
 influence in all the relations of life as shall tend best to promote 
 the happiness of man and the welfare of the community. IT Is due. 
 To -whom it properly belongs by the law of the land, and according 
 to the ordinance of God. It is represented here as a matter of 
 debt, as something which is due to the ruler ; a fair compensation to 
 him for the service which he renders us by devoting his time and 
 talents to advance our interests, and the welfare of the community. 
 As taxes arc a debt, a matter of strict and just obligation, they 
 should be paid as conscientiously and as cheerfully as any other 
 just debts, however contracted. II Custom, (re'Aos.) The word 
 rendered tribute means, as has been remarked, the tax which is 
 paid by a tributary prince or dependent people; also the tax im- 
 posed on land or real estate. The word here translated custom 
 means, properly, the revenue which is collected on merchandise, 
 cither imported or exported. IT Fear. See ver. 4. We should 
 stand in awe of those who wear the sword, and who are appointed 
 to execute the laws of the land. As the execution of their office 
 is fitted to excite fear, we should render to them that reverence 
 which is appropriate to the execution of their office. It means, a 
 solicitous anxiety lest we do anything to offend them. II Honour. 
 The difference between this and fear is, that this rather denotes 
 reverence, veneration, respect for their names, offices, rank, etc. The 
 former is the fear which arises from the dread of punishment. 
 Religion gives to men all their just titles, recognises their rank and 
 office, and seeks to promote due subordination in a community. 
 It was no part of the work of our Saviour, or of his apostles, to 
 quarrel with the mere titles of men, or to withhold from them the 
 customary tribute of respect and homage. Comp. Acts xxiv. 3 ; 
 xxvi. 25 ; Luke i. 3 ; 1 Pet. ii. 17. In this verse there is summed 
 up the duty which is owed to magistrates. It consists in render- 
 ing to them proper honour ; contributing cheerfully and conscien- 
 tiously to the necessary expenses of the government, and in yield- 
 ing obedience to the laws. These are made a part of the duty 
 which we owe to God, and should be considered as enjoined by 
 our religion. 
 
 On the subject discussed in these seven verses, the following 
 principles seem to be settled by the authority of the Bible, and are 
 now understood : (1.) That government is essential ; and its ne- 
 cessity is recognised by God, and it is arranged by his Providence. 
 God has never been the patron of anarchy and disorder. (2.) Civil 
 rulers are dependent on God. He has the entire control over them, 
 and can set them up or put them down when he pleases. (3.) The 
 authority of God is superior to that of civil rulers. They have no 
 right to make enactments which interfere with his authority. (4.) 
 It is not the business of civil rulers to regulate or control religion. 
 That is a distinct department, with which they have no concern, 
 except to protect it. (5.) The rights of all men are to be pre- 
 served. Men are to be allowed to worship God according to the 
 dictates of their own conscience, and to be protected in those rights, 
 provided they do not violate the peace and order of the community. 
 (6.) Civil rulers have no right to persecute Christians, or to attempt 
 to secure conformity to their views by force. The conscience can- 
 not be compelled ; and in the affairs of religion man must be free. 
 
 In view of this subject we may remark, (1,) that the doctrines
 
 A. D. 57.] CHAPTER XIII. 343 
 
 8 Owe no man any thing, 
 but to love one another : 
 
 for * he that loveth another 
 hath fulfilled the law. 
 
 z James ii. 8. 
 
 respecting the rights of civil rulers, and the line which is to be 
 drawn between their powers and the rights of conscience, have 
 been slow to be understood. The struggle has been long ; and a 
 thousand persecutions have shown the anxiety of the magistrate 
 to rule the conscience, and to control religion. In pagan countries 
 it has been conceded that the civil ruler had a right to control the 
 religion of the people : church and state there have been one. The 
 same thing was attempted under Christianity. The magistrate 
 still claimed this right, and attempted to enforce it. Christianity 
 resisted the claim, and asserted the independent and original rights 
 of conscience. A conflict ensued, of course, and the magistrate 
 resorted to persecutions, to subdue by force the claims of the new 
 religion, and the rights of conscience. ' Hence the ten fiery and 
 bloody persecutions of the primitive church. The blood of the 
 early Christians flowed like water ; thousands and tens of thousands 
 went to the stake, until Christianity triumphed, and the right of 
 religion to a free exercise was acknowledged throughout the empire. 
 (2.) It is matter of devout thanksgiving that the subject is now 
 settled, and the principle is now understood. In our own land 
 there exists the happy and bright illustration of the true principle 
 on this great subject. The rights of conscience are regarded, and 
 the laws peacefully obeyed. The civil ruler understands his pro- 
 vince ; and Christians yield a cheerful and cordial obedience to the 
 laws. The church-and state move on in their own spheres, united 
 only in the purpose to make men happy and good ; and divided 
 only as they relate to different departments ; and contemplate, the 
 one, the rights of civil society the other, the interests of eternity. 
 Here, every man worships God according to his own views of duty ; 
 and, at the same time, here is rendered the most cordial and peace- 
 ful obedience to the laws of the land. Thanks should be rendered 
 without ceasing to the God of our fathers for the wondrous train 
 of events by which this contest has been conducted to its issue ; 
 and for the clear and full understanding which we now have of the 
 different departments pertaining to the church and the* state. 
 
 8. Owe no man any thing. Be not in debt to any one. In thn 
 previous verse the apostle had been discoursing of the duty which 
 we owe to magistrates. He had particularly enjoined on Chris- 
 tians to pay to them their just dues. From this command to dis- 
 charge fully this obligation, the transition was natural to the sub- 
 ject of debts in general, and to an injunction not to be indebted to 
 anyone. This law is enjoined in this place, (1,) because it is a 
 part of our duty as good citizens ; and (2) because it is a part of 
 that law which teaches us to love our neighbour, and to do no injury 
 to him, ver. 10. The interpretation of this command is to be 
 taken with this limitation, that we are not to be indebted to him so 
 as to injure him, or to work ill to him. 
 
 This rule, together with the other rules of Christianity, would 
 propose a remedy for all the evils of bad debts in the following 
 manner : (1 .) It would teach men to be industrious, and this would
 
 344 ROMANS. [A.B. 
 
 9 For this, Thou a shalt 
 not commit adultery, Thou 
 shalt not kill/ Tho'u shalt 
 not steal, Thou shalt not 
 bear false witness, Thou 
 
 be any other commandment, 
 it is briefly comprehended 
 in this saying, namely, * 
 Thou shalt love thy neigh- 
 bour as thyself. 
 
 shalt not covet ; and if there 
 
 6 Lev. xix. 18 ; Matt. xxii. 39, 40. 
 a Exod. xx. 13, etc. 
 
 commonly prevent the weeem';!?/ of contracting debts. (2.) It would 
 make them frugal, economical, and humble in their views and manner 
 of life. (3.) It would teach them to bring up their families in 
 habits of indiistry. The Bible often enjoins that. See Note, chap, 
 xii. 11 ; comp. Phil. iv. 8 ; Prov. xxiv. 3034 ; 1 Thess. iv. 11 ; 
 2 Thess. iii. 10 ; Eph. iv. 28. (4.) Religion would produce sober, 
 chastened views of the end of life, of the great design of living ; 
 and would take off the affections from the splendour, gaiety, and 
 extravagances which lead often to the contraction of debts, 1 Thess. 
 v. 6, 8 ; 1 Pet. i. 13 ; iv. 7 ; Titus ii. 12 ; 1 Pet. iii. 3, 5 ; 1 Tim. 
 ii. 9. (5.) Religion would put a period to the vices and unlawful 
 desires which now prompt men to contract debts. (6.) It would 
 make them honest in paying them. It would make them conscien- 
 tious, prompt, friends of truth, and disposed to keep their promises. 
 
 IT But to love one another. Love is a debt which can never be 
 discharged. We should feel that we owe this to all men ; and 
 though by acts of kindness we may be constantly discharging it, 
 yet we should feel that it can never be fully met while there is 
 opportunity to do good. II For he that loveth, etc. In what way 
 this is done is stated in ver. 10. The law in relation to our neigh- 
 bour is there said to be simply that we do no ill to him. Love to 
 him would prompt to no injury. It would seek to do him good, 
 ;\ud would thus fulfil all the purposes of justice and truth which 
 we owe to him. In order to illustrate this, the apostle, in the next 
 verse, runs over the laws of the ten commandments in relation to 
 our neighbour, and shows that all those laws proceed on the prin- 
 ciple that we arc to love him, and' that love would prompt to them all. 
 
 9. For this. This which follows is the sum of the laws. This 
 is to regulate us in our conduct towards our neighbour. The word 
 (his here stands opposed to "that" in ver. 11. This law of love 
 would prompt us to seek our neighbour's good ; that fact, that our 
 salvation is near, would prompt us to be active and faithful in the 
 discharge of all the duties AVC owe to him. IF Thou shalt not commit 
 adultery. All the commands which follow are designed as an illus- 
 tration of the duty of loving our neighbour. See these commands 
 considered in the Notes on Matt. xix. 18, 19. The apostle has not 
 enumerated all the commands of the second table. He has shown 
 generally what they required. The command to honour our parents 
 he has omitted. The reason might have been, that it was not so 
 immediately to his purpose when discoursing of love to a neighbour 
 a word which does not immediately suggest the idea of near 
 relatives. The expression, " Thou shalt not bear false witness," is 
 rejected by the best critics as of doubtful authority, but it does not 
 materially affert the spirit of the passage. It is wanting in many
 
 A. D. 57.] CHAPTER XIII. 345 
 
 1 Love vvorketh no ill to 
 his neighbour: therefore love 
 
 is the fulfilling of the law. 
 11 And that, knowing the 
 
 MSS., and in the Syriac version. IT If there beany other command- 
 ment. The law respecting parents ; or if there be any duty which 
 does not seem to be specified by these laws, it is implied in the com- 
 mand to love our neighbour as ourselves. If It is briefly compre- 
 hended. Greek, It may be reduced to this head; or it is summed 
 up in this. If In this saying. This word, or command. IT Thou 
 shalt love, etc. This is found in Lev. xix. 18. See it considered 
 in the Notes on Matt. xix. 19. If this command were fulfilled, it 
 would prevent all fraud, injustice, oppression, falsehood, adultery, 
 murder, theft, and covetousness. It is the same as our Saviours 
 golden rule. And if every man would do to others as he would 
 wish them to do to him, all the design of the law would be at once 
 fulfilled. 
 
 10. Love worketh no ill, etc. Love would seek to do him good ; 
 of course it would prevent all dishonesty and crime towards others. 
 It would prompt to justice, truth, and benevolence. If this la-w 
 were engraven on every man's heart, and practised in his life, what 
 a change would it immediately produce in society. If all men 
 would at once abandon that which is fitted to work ill to others, 
 what an influence would it have on the business and commercial 
 affairs of men. How many plans of fraud and dishonesty would 
 it at once arrest ! How many schemes would it crush ! It would 
 silence the voice of the slanderer ; it would stay the plans of the 
 seducer and the adulterer ; it would put an end to cheating, and 
 fraud, and all schemes of dishonest gain. The gambler desires the 
 property of his neighbour without any compensation, and thus 
 works ill to him. The dealer in lotteries desires property for which 
 he has never toiled, and which must be obtained at the expense 
 and loss of others. And there are many employments all whose 
 tendency is to work ill to a neighbour. This is pre-eminently true 
 of the traffic in ardent spirits. It cannot do him good, and the 
 almost uniform result is to deprive him of his property, health, 
 reputation, peace, and domestic comfort. He that sells his neigh- 
 bour liquid fire, knowing what must be the result of it, is not pur- 
 suing a business which works no ill to him ; and love to that 
 neighbour would prompt him to abandon the traffic. See Hab. 
 ii. 15, " Woe unto him that giveth his neighbour drink, that putteth 
 thy bottle to him, and makest him drunken also, that thoumayest 
 look on their nakedness." If Therefore, etc. Because love does no 
 harm to another, it is therefore the fulfilling of the law : implying 
 that all that the law requires is to love others. If Is the fulfilling. 
 Is the completion, or meets the requirements of the law. The law 
 of God on this head, or in regard to our duty to our neighbour, 
 requires us to do justice towards him, to observe truth, etc. All 
 this will be met by love ; and if men truly loved others, all the 
 demands of the law would be satisfied. If Of the law. Of the law 
 of Moses, but particularly the ten commandments. 
 
 11. And that. The word "that," in this place, is connected in 
 signification with the word "this" in ver. 9. The meaning may 
 be thus expressed : All the requirements of the law towards ouz
 
 346 ROMANS. [\. D. 57. 
 
 time, that now it is high 
 time to awake c out of sleep : 
 
 c 1 Tliess. v. 5- 
 
 for now is our salvation 
 nearer than when we be- 
 lieved. 
 
 neighbour may be met by two things : one is (vers. 9, 10) by love ; 
 the other is (vers. 11 14) by remembering that we are near to 
 eternity ; keeping a deep sense of this truth before the mind. This 
 will prompt to a life of honesty, truth, and peace, and contentment, 
 ver. 13. The doctrine in these verses (11 14) therefore is, that a 
 deep conviction of the nearness of eternity will prompt to an upright life 
 in the intercourse of man with man. If Knowing the time. Taking 
 a proper estimate of the time. Taking just views of the shortness 
 and the value of time ; of the design for which it was given, and of 
 the fact that it is, in regard to us, rapidly coming to a close. And 
 still further considering, that the time in which you live is the time 
 of the gospel, a period of light and truth, Avhen you are particularly 
 called on to lead holy lives, and thus to do justly to all. The 
 previous time had been a period of ignorance and darkness, when 
 oppression, and falsehood, and sin abounded. This, the time of 
 the gospel, when God had made known to men his will that they 
 should be pure. IT High time. Greek, "the hour." II To awake, 
 etc. This is a beautiful figure. The dawn of day, the approach- 
 ing light of the morning, is the time to arouse from slumber. In 
 the darkness of night men sleep. So says the apostle. The world 
 has been sunk in the night of heathenism and sin. At that time it 
 was to be expected that they would sleep the sleep of spiritual 
 death. But now the morning light of the gospel dawns. The Sun 
 of righteousness has arisen. It is time, therefore, for men to cast 
 off the deeds of darkness, and rise to life, and purity, and action. 
 Comp. Acts xvii. 30, 31. The same idea is beautifully presented 
 in 1 Thess. v. 5 8. The meaning is, " Hitherto we have walked 
 in darkness and in sin. Now we walk in the light of the gospel. 
 We know our duty. We are sure that the God of light is around 
 us, and is a witness of all we do. We are going soon to meet him, 
 and it becomes us to rouse, and to do those deeds, and those only, 
 which will bear the bright shining of the light of truth, and the 
 scrutiny of him who is ' light, and in whom is no darkness at all,' " 
 1 John i. 5. If Sleep. Inactivity ; insensibility to the doctrines 
 and duties of religion. Men, by nature, axe active only in deeds 
 of wickedness. In regard to religion they are insensible, and the 
 slumbers of night are on their eyelids. Sleep is "the kinsman of 
 death," and it- is the emblem of the insensibility and stupidity of 
 sinners. The deeper the ignorance and sin, the greater is this in- 
 sensibility to spiritual things, and to the duties which we owe to 
 God and man. If For now is our salvation. The word salvation 
 has been here variously interpreted. Some suppose that by it the 
 apostle refers to the personal reign of Christ on the earth. (Tho- 
 luck, and the Germans generally.) Others suppose it refers to 
 deliverance from persecutions. Others, to increased light and know- 
 ledge of the gospel, so that they could more clearly discern their 
 duty than when they became believers. (Rosenmiiller.') It pro- 
 bably, however, has its usual meaning here, denoting that deliver- 
 ance from sin and danger which awaits Christians in heaven ; and
 
 . 57.] CHAPTER XIII. 347 
 
 12 The night is far spent, 
 the day is at hand : let us rf 
 therefore cast off the works 
 
 of darkness, and let us put 
 * on the armour of light. 
 
 d Eph. v. 11. Eph. vi. 13, etc. 
 
 is thus equivalent to the expression, "You are advancing nearer 
 to heaven. You are hastening to the world of glory. Daily we 
 are approaching the kingdom of light ; and in prospect of that 
 state, we ought to lay aside every sin, and live more and more in 
 preparation for a world of light and glory." f Than when we be- 
 lieved. Than when we began to believe. Every day brings us 
 nearer to a world of perfect light. 
 
 12. The night. The word night, in the New Testament, is used 
 to denote night literally, (Matt. ii. 14, etc.;) the starry heavens, 
 (Rev. viii. 12 ;) and then it denotes a state of ignorance and crime, 
 and is synonymous with the word darkness, as such deeds aro 
 committed commonly in the night, 1 Thess. v. 5. In this place it 
 seems to denote our present imperfect and obscure condition in this 
 world as contrasted with the pure light of heaven. The night, the 
 time of comparative security and sin in which we live even under 
 the gospel, is far gone in relation to us, and the pure splendours of 
 heaven are at hand. H Is far spent. Literally, " is cut off." It 
 is becoming short ; it is hastening to a close. If The day. The 
 full splendours and glory of redemption in heaYen. Heaven is 
 often thus represented as a place of pure and splendid day, Rev. 
 xxi. 23, 25 ; xxii. 5. The times of the gospel are represented as 
 times of light, (Isa. Ix. 1, 2, 19, 20, etc.;) but the reference here 
 seems to be rather to the still brighter glory and splendour of 
 heaven, as the place of pure, unclouded, and eternal day. H Is at 
 hand. Is near ; or is drawing near. This is true respecting all 
 Christians. The day is near, or the time when they shall be 
 admitted to heaven is not remote. This is the uniform representa- 
 tion of the New Testament, Heb. x. 25 ; 1 Pet. iv. 7 ; James v. 8 ; 
 Rev. xxii. 20; 1 Thess. v. 26 ; Phil. iv. 5. That the apostle did 
 not mean, however, that the end of the world was near, or that 
 the day of judgment would come soon, is clear from his own 
 explanations. See 1 Thess. v. 2 6. Comp. 2 Thess. ii. IT Let 
 us therefore. As we are about to enter on the glories of that 
 eternal day, we should be pure and holy. The expectation of it 
 will teach us to seek purity ; and a pure life alone will fit us to 
 enter there, Heb. xii. 14. If Cast off. Lay aside, or put away. 
 If The works of darkness. Dark, wicked deeds, such as are specified 
 in the next verse. They are called works of darkness, because 
 darkness in the Scriptures is an emblem of crime, as well as of 
 ignorance, and because such deeds are commonly committed in the 
 night. 1 Thess. v. 7, " They that be drunken, are drunken in the 
 night." Comp. John iii. 20 ; Eph. v. 11 13. IT Let us put on. Let 
 us clothe ourselves with. II The armour of light. The word 
 armour oVxo properly means arms, or instruments of war, in- 
 cluding the helmet, sword, shield, etc., Eph. vi. 11 17. It is 
 used in the New Testament to denote the aids which the Christian 
 has, or the means of defence in his warfare, where he is represented 
 as a soldier contending with his foes, and includes truth, righteous- 
 ness, faith, hope, etc., as the instruments by which he is to gain
 
 348 KOMANS. [A. u. o7. 
 
 1 3 Let us walk honestly, 
 f as in the day, not in riot- 
 ing- "and drunkenness, not in 
 
 1 Or, decently. j Phil. iv. 8; 1 Pet. 
 ii. J2. g 1 Pet. iv. 3. 
 
 chambering * and wanton- 
 ness, not in strife and envy- 
 
 ins:. 
 
 h 1 Cor. vi. 9. 10. 
 
 liis victories. In 2 Cor. vi. 7, it is called " the armour of righteous- 
 ness on the right hand and. on the left." It is called armour of 
 light, because it is not to accomplish any deeds of darkness or of 
 crime ; it is appropriate to one who is pure, and who is seeking a 
 pure and noble object. Christians are represented as the children 
 of light, 1 Thess. v. 5. Note, Luke xvi. 8. By the armour of 
 light, therefore, the apostle means those graces which stand 
 opposed to the deeds of darkness, (vcr. 13 ;) those graces of faith, 
 hope, humility, etc., which shall be appropriate to those who are 
 the children of the day, and which shall be their defence in their 
 struggles with their spiritual foes. See the description in full in 
 Eph. vi. 1117. 
 
 13. Let us walk. To walk is an expression denoting to live; let 
 us live, or conduct, etc. IT Honestly. The word here used means, 
 rather, in a decent or becoming manner ; in a manner appropriate to 
 those who are the children of light. H As in the day. As if all 
 our actions were seen and known. Men by day, or in open light, 
 live decently ; their foul and wicked deeds are done in the night. 
 The apostle exhorts Christians to live as if all their conduct were 
 seen, and they had nothing which they wished to conceal. IT In 
 rioting. Hovelling ; denoting the licentious conduct, the noisy and 
 obstreperous mirth, the scenes of disorder and sensuality, which 
 attend luxurious living. If Drunkenness. Rioting and drunken- 
 ness constitute the first class of sins from which he would keep 
 them. It is scarcely necessary to add, that these were common 
 crimes among the heathen. It In chambering. " Lewd, immodest 
 behaviour." (Webster.) The Greek word includes illicit indul- 
 gences of all kinds, adultery, etc. The words chambering and 
 wantonness constitute the second class of crimes from which the 
 apostle exhorts Christians to abstain. That these were common 
 crimes among the heathen it is not necessary to say. See Notes 
 on Horn. i. ; also Eph. v. 12. It is not possible, nor would it be 
 proper, to describe the scenes of licentious indulgence of which all 
 pagans are guilty. As Christians were to be a peculiar people, 
 therefore, the apostle enjoins on them purity and holiness of life. 
 H Not in strife. Strife and envying arc the third class of sins from 
 which the apostle exhorts them. The word strife means contention, 
 disputes, litigations. The exhortation is, that they should live in 
 peace. U Envying. Greek, Zeal. It denotes any intense, vehe- 
 ment, fervid passion. It is not improperly rendered here by envy- 
 ing. These vices are properly introduced in connexion with the 
 others. They usually accompany each other. Quarrels and con- 
 tentions come out of scenes of drunkenness and debauchery. But 
 for such scenes there would be little contention, and the world 
 would be comparatively at pi 
 
 14. But put ye on. Comp. Gal. iii. 27. The word rendered 
 " put ye on" is the same as used iu vcr, 12, and is commonly cm-
 
 A.D. 57.] CHAPTER XIV. 349 
 
 14 But put *' ye on the | * not provision for the flesh, 
 Lord Jesus Christ, and make | to fulfil the lusts thereof. 
 
 i Gal. iii. 27. k Gal. v. 16. 
 
 ployed in reference to clothing or apparel. The phrase to put on a 
 person, which seems a harsh expression in our language, was one 
 not unfrequently used by Greek writers ; and means, to imbibe his 
 principles, to imitate his example, to copy his spirit, to become 
 like him. Thus in Dionysius Halicarnassus the expression occurs, 
 "having put on or clothed themselves with Tarquin;" i. 0. they 
 imitated the example and morals of Tarquin. So Lucian says, 
 "having put on Pythagoras;" having received him as a teacher 
 and guide. So the Greek writers speak of putting on Plato, 
 Socrates, etc., meaning to take them as mstructcrs, to follow them 
 as disciples. (See Schleusner.} Thus, to put on the Lord Jesus 
 means, to take him as a pattern and guide, to imitate his example, 
 to obey his precepts, to become like him, etc. In all respects the 
 Lord Jesus was unlike what had been specified in the previous 
 verse. He was temperate, chaste, pure, peaceable, and meek ; and 
 to put him on was to imitate him in these respects. Heb. iv. 15 ; 
 vii. 26 ; 1 Pet. ii. 22 ; Isa. liii. 9 ; 1 John iii. 5. IT And make not 
 provision. The word provision here is that which is used to denote 
 provident care, or preparation for future wants. It means, that we 
 should not make it an object to gratify our lusts, or study to do 
 this by laying up anything beforehand with reference to this 
 design. IT For the flesh. The word flesh is used here evidently to 
 denote the corrupt propensities of the body, or those which he had 
 specified in ver. 13. ^ To fulfil the lusts thereof. With reference 
 to its corrupt desires. The gratification of the flesh was the main 
 object among the Romans. Living in luxury and licentiousness, 
 they made it their great object of study to multiply and prolong 
 the means of licentious indulgence. In respect to this, Christians 
 were to be a separate people, and to show that they were influ- 
 enced by a higher and purer desire than this grovelling propensity 
 to minister to sensual gratification. It is right, it is a Christian 
 duty, to labour to make provision for all the real wants of life. 
 But the real wants are few ; and, with a heart disposed to be pure 
 and temperate, the necessary wants of life are easily satisfied, and 
 the mind may be devoted to higher and purer purposes. 
 
 CHAPTER XTV. 
 
 THE fourteenth chapter is designed to settle some difficult and 
 delicate questions that could not but arise between the Jews and 
 Gentiles respecting food and the observance of particular days, 
 rites, etc. The occasions of these questions were these : The con- 
 verts to Christianity were from both Jews and Gentiles. There 
 were many Jews in Rome ; and it is probable that no small part of 
 the church was composed of them. The New Testament every- 
 where shows that they were disposed to bind the Gentile converts 
 to their own customs, and to insist on the observance of the pecu- 
 liar laws of Moses. See Acts xv. 1, 2, etc. ; Gal. ii. 3, 4. The 
 subjects on which questions of this kind would be agitated, were 
 circumcision, days of fasting, the distinction of meats, etc. A part
 
 350 ROMANS. [A. D. 57 
 
 CHAPTER XIV. faith receive ye, but ' not 
 
 RIM that is weak in the to doubtful disputations. 
 
 1 Or, not to judge his doubtful thoughti. 
 
 of these only are discussed in this chapter. The views of the 
 apostle in regard to circumcision had been stated in chs. iii. and iv. 
 In this chapter he notices the disputes which would be likely to 
 arise on the following subjects : (1.) The use of meat evidently 
 referring to the question whether it was lawful to eat the meat 
 that was offered in sacrifice to idols, ver. 2. (2.) The distinctions 
 and observances of the days of Jewish fastings, etc., vers. 5, 6. 
 (3.) The laws observed by the Jews in relation to animals as clean 
 or unclean, ver. 14. It is probable that these are mere specimens 
 adduced by the apostle to settle principles of conduct in regard to 
 the Gentiles, and to show to each party how they ought to act in 
 all such questions. 
 
 The apostle's design here is to allay all these contentions by 
 producing peace, kindness, charity. This he does by the following 
 considerations, viz. : (1.) That we have no right to judge another 
 man in this case, for he is the servant of God, vers. 3, 4. (2.) 
 That whatever course is taken in these questions, it is done con- 
 scientiously, and with a desire to glorify God. In such a case 
 there should be kindness and charity, ver. 6, etc. (3.) That we 
 must stand at the judgment-scat of Christ, and give an account 
 there ; and that we, therefore, should not usurp the office of judg- 
 ing, vers. 10 13. (4.) That there is really nothing unclean of 
 itself, ver. 14. (5.) That religion consisted in more important 
 matters than such questions, vers. 17, 18. (6.) That we should 
 follow after the things of peace, etc., vers. 19 23. The principles 
 of this chapter are applicable to all similar cases of difference of 
 opinion about rites and ceremonies, and unessential doctrines of 
 religion ; and we shall see that if they were honestly applied, they 
 would settle no small part of the controversies in the religious 
 world. 
 
 1. Him that is weak. The depiprn here is to induce Christians to 
 receive to their fellowship those who had scruples about the pro- 
 priety of certain things, or that might have peculiar prejudices 
 and feelings as the result of education or former habits of belief. 
 The apostle, therefore, begins by admitting that such an one may 
 be weak, i. e., not fully established, or not with so clear and en- 
 larged views about Christian liberty as others might have. H In 
 the faith. In believing. This does not refer to saving faith in 
 Christ, for he might have that ; but to belief in regard to the things 
 which the apostle specifics, or which would come into controversy. 
 Young converts have often a peculiar delicacy or sensitiveness 
 about the lawfulness of many things in relation to which older 
 Christians may be more fully established. To produce peace, 
 there must be kindness, tenderness, and faithful teaching ; not 
 denunciation, or harshness, on one side or the other. IT Receive 
 ye. Admit to your society or fellowship ; receive him kindly, not 
 meet with a cold and harsh repulse. Comp. ch. xv. 7. IF Not to 
 doubtful dispiitations. The plain meaning of this is, " Do not admit 
 him to your society for the purpose of debating the matter in an
 
 A. i). 57. j CHAPTER XIV. 351 
 
 2 For one believeth that 
 he may eat all things : an- 
 
 other, who is weak, eateth 
 herbs. 
 
 angry and harsh manner ; of repelling him by denunciation ; and 
 thus, by the natural reaction of such a course, confirming him in his 
 doubts." Or, "do not deal with him in such a manner as shall 
 have a tendency to increase his scruples about meats, days, etc." 
 (Stuart.) The leading idea here which all Christians should re- 
 member is, that a harsh and angry denunciation of a man in 
 relation to things not morally wrong, but where he may have 
 honest scruples, will only tend to confirm him more and more in 
 his doubts. To denounce and abuse him will be to confirm him. 
 To receive him affectionately, to admit him to fellowship with us, 
 to talk freely and kindly with him, to do him good, will have a 
 far greater tendency to overcome his scruples. In questions which 
 now occur about modes of dress, about measures and means of pro- 
 moting revivals, and about rites and ceremonies, this is by far the 
 wisest course, if we wish to overcome the scruples of a brother, 
 and to induce him to think as we do. Greek, "Unto doubts or 
 fluctuations of opinions or reasonings." Various senses have been 
 given to the words, but the above probably expresses the true 
 meaning. 
 
 2. For one believeth. This was the case with the Gentiles in 
 general, who had none of the scruples of the Jew about the pro- 
 priety of eating certain kinds of meat. Many of the converts who 
 had been Jews might also have had the same view as the apostle 
 Paul evidently had while the great mass of Jewish converts 
 might have cherished these scruples. IT May eat all things. That 
 is, he will not be restrained by any scruples about the lawfulness 
 of certain meats, etc. II Another, who is weak. There is reference 
 here, doubtless, to the Jewish convert. The apostle admits that he 
 was weak, i. e., not fully established in the views of Christian 
 liberty. The question with the Jew doubtless was, whether it was 
 lawful to eat the meat which was offered in sacrifice to idols. In 
 those sacrifices a part only of the animal was offered, and the re- 
 mainder was eaten by the worshippers, or offered for sale in the 
 market like other meat. It became an inquiry whether it was 
 lawful to eat this meat ; and the question in the mind of a Jew 
 would arise from the express command of his law, Exod. xxxiv. 
 15. This question the apostle discussed and settled in 1 Cor. x. 
 20 32, which see. In that place the general principle is laid 
 down, that it was lawful to partake of that meat as a man would 
 of any other, unless it was expressly pointed out to him as having been 
 sacrificed to idols, and unless his partaking of it would be considered 
 as countenancing the idolaters in their worship, ver. 28. But with 
 this principle many Jewish converts might not have been ac- 
 quainted ; or what is quite as probable, they might not have been 
 disposed to admit its propriety. IT Eateth herbs. Herbs or vegetables 
 only; does not partake of meat at all, tor fear of eating that, inadvert- 
 ently, which had been offered to idols. The Romans abounded 
 in sacrifices to idols ; and it would not be easy to be certain that 
 meat which was offered in the market, or on the table of a friend, 
 had not bees offered in this manner. To avoid the possibility of
 
 352 ROMANS. [A.D. 57. 
 
 j Let not him that cateth 
 despise him that eateth not; 
 and let not him which eateth 
 
 not judge him that eateth : 
 for God hath received him. 
 
 partaking of it, even ignorantly, they chose to eat no meat at all 
 The scruples of the Jews on the subject might have arisen in part 
 from the fact, that sins of ignorance among them subjected them to 
 certain penalties, Lev. iv. 2, 3, etc. ; v. 15 ; Numb. xv. 24, 27 29. 
 Josephus says, (Life, 3,) that in his time there were certain 
 priests of his acquaintance who "supported themselves with figs 
 and nuts." These priests had been sent to Rome to be tried on 
 some charge before Czesar ; and it is probable that they abstained 
 from meat because it might have been offered to idols. It is ex- 
 pressly declared of Daniel when in Babylon, that he lived on pulse 
 and water, that he might not " defile himself with the portion of 
 the king's meat, nor with the wine which he drank," Dan. i. 8 16. 
 3. Let not him that cateth. That is, he who has no scruples 
 about eating meat, etc., who is not restrained by the law of the 
 Jews' respecting the clean and unclean, or by the fact that meat 
 may have been offered to idols. If Despise him. Hold him in 
 contempt, as being unnecessarily scrupulous, etc. The word 
 despise here is happily chosen. The Gentile would be very likely 
 to despise the Jew as being restrained by foolish scruples and mere 
 distinctions in matters of no importance. II Him that eateth not. 
 Him that is restrained by scruples of conscience, and that will oat 
 only vegetables, vers. 2. The reference here is doubtless to the 
 Jew. U Judge him. To judge here has the force of condemn. This 
 word also is very happily chosen. The Jew would not be so likely 
 to despise the Gentile for what he did as to judge or condemn him. 
 He would deem it too serious a matter for contempt. He would 
 regard it as a violation of the law of God, and would be likely to 
 assume the right of judging his brother, and pronouncing him 
 guilty. The apostle here has happily met the whole case in all 
 disputes about rites, and dress, and scruples in religious matters 
 that are not essential. One party commonly despises the other as 
 being needlessly and foolishly scrupulous ; and the other makes it 
 a matter of conscience, too serious for ridicule and contempt ; and a 
 matter, to neglect which is, in their view, deserving of condemna- 
 tion. The true direction to be given in such a case is, to the one 
 party, not to treat the scruples of the other with derision and con- 
 tempt, but with tenderness and indulgence. Let him have his 
 way in it. If he can be reasoned out of it, it is well ; but to attempt 
 to laugh him out of it is unkind, and will tend only to confirm him 
 in his views. And to tJie other party it should be said, they have 
 no right to judge or condemn another. If I cannot see that the 
 Bible requires a particular cut to my coat, or makes it my duty to 
 observe a particular festival, he has no right to judge me harshly, 
 or to suppose that I am to be rejected and condemned for it. He 
 has a right to his opinion ; and while I do not despise him, he has 
 no right to judge me. This is the foundation of true charity; and 
 if this simple rule had been followed, how much strife, and even 
 bloodshed, would it have spared in the church. "Most of the con- 
 tentions among Christians have been on subjects of this nature.
 
 A.D. 57.] 
 
 CHAPTER XIV. 
 
 353 
 
 4 Who ' art thou that 
 judgest another man's ser- 
 vant ? to his own master he 
 standeth or falleth. Yea, 
 
 / James iv. 12. 
 
 he shall be holden up : for 
 God m is able to make him 
 stand. 
 
 m Isa. xl. 29. 
 
 Agreeing substantially in the doctrines of the Bible, they have been 
 split up into sects on subjects just about as important as those 
 which the apostle discusses in this chapter. IT For God hath re- 
 ceived him. This is the same word that is translated "receive" 
 in ver. 1. It means here, that God hath received him kindly ; or 
 has acknowledged him as his own friend ; or he is a true Christian. 
 These scruples, on the one side or the other, are not inconsistent 
 with true piety ; and as God has acknowledged him as his, not- 
 withstanding his opinions on these subjects, so we also ought to 
 recognise him as a Christian brother. Other denominations, 
 though they may differ from us on some subjects, may give evi- 
 dence that they are recognised by God as his, and where there 
 is this evidence, we should neither despise nor judge them. 
 
 4. Who art thou, etc. That is, who gave you this right to sit in 
 judgment on others ? Comp. Luke xii. 14. There is reference 
 here particularly to the Jew, who on account of his ancient privi- 
 leges, and because he had the law of God, would assume the 
 prerogative of judging in the case, and insist on conformity to 
 his own views. See Acts xv. The doctrine of this epistle 
 is, uniformly, that the Jew had no such privilege, but that in 
 regard to salvation he was on the same level with the Gentile. 
 ^f That judgest, etc. Comp. James iv. 12. This is a principle 
 of common sense and common propriety. It is not ours to 
 sit in judgment on the servant of another man. He has the 
 control over him ; and if he chooses to forbid his doing anything, 
 or to allow him to do anything, it pertains to his aifairs, not 
 ours. To attempt to control him, is to intermeddle improperly 
 and to become a " busy-body in other men's matters," 1 Pet. iv 
 15. Thus Christians are the servants of God; they are aiiswei 
 able to him ; and we have no right to usurp his place, and to ac. 
 as if we were " lords over his heritage," 1 Pet. v. 3. If To his own. 
 master. The servant is responsible to his master only. So it is 
 with the Christian in regard to God. U He standeth or falleth. 
 He shall be approved or condemned. If his conduct is such as 
 
 5 leases his master, he shall be approved ; if not, he will be con- 
 emned. IT Yea, he shall be holden up. This is spoken of the 
 Christian only. In relation to the servant, he might stand or fall, 
 he might be approved or condemned. The master had no powei 
 to keep him in a way of obedience, except by the hope of reward, 
 or the fear of punishment. But it was not so in regard to the 
 Christian. The Jew, who was disposed to condemn the Gentile, 
 might say that he admitted the general principle which the apostle 
 had stated about the servant ; that it was just what he was saying, 
 that he might fall, and be condemned. But no, says the apostle, 
 this does not follow in relation to the Christian. He shall not 
 fall. God has power to make him stand ; to hold him ; to keep 
 him from error, and from condemnation, and he shall be holden up. 
 
 z
 
 354 ROMANS. [A. o. 67. 
 
 5 One * man esteemeth 
 one day above another : 
 another esteemeth every day 
 
 alike. Let every man be 
 fully ' persuaded in his own 
 mind. 
 
 n Col. ii. 16. I 1 Or, assured. 
 
 He shall not be suffered to fall into condemnation, for it is the 
 purpose of God to keep him. Comp. Psa. i. 3. This is one of the 
 incidental but striking evidences that the apostle believed that all 
 Christians should be kept by the power of God through faith unto 
 salvation. 1 Is able. See John x. 29. Though a master cannot 
 exert such an influence over a servant as to secure his obedience, 
 yet God has this power over his people, and will preserve them in 
 a path of obedience. 
 
 5. One man esteemeth. Gr.,judgeth, (xpd'ci.) The word is here 
 properly translated esteemeth. Comp. Acts xiii. 46; xvi. 15. The 
 word originally has the idea of separating, and then discerning, in 
 the act of judging. The expression means, that one would set a 
 higher value on one day than on another, or would regard it as 
 more sacred than others. This was the case with the Jews uni- 
 formly, who regarded the days of their festivals, and fasts, and 
 Sabbaths as peculiarly sacred, and who would retain, to no incon- 
 siderable degree, their former views, even after they became con- 
 verted to Christianity. IT Another esteemeth. That is, the Gentile 
 Christian. Not having been brought up amidst the Jewish cus 
 toms, and not having imbibed their opinions and prejudices, they 
 would not regard these days as having any special saeredncss. 
 The appointment of those days had a special reference to the Jews. 
 They were designed to keep them as a separate people, and to pre- 
 pare the nation for the reality, of which their rites were but the 
 shadow. When the Messiah came, the passover, the feast of 
 tabernacles, and the other peculiar festivals of the Jews, of course 
 vanished ; and it is perfectly clear that the apostles never intended 
 to inculcate their observance on the Gentile converts. See this 
 subject discussed in the second chapter of the epistle to the Gala- 
 tians. H Every day alike. The word "alike" is not in the ori- 
 ginal, and it may convey an idea which the apostle did not design. 
 The passage means, that he regards every day as consecrated to the 
 Lord, ver. 6. The question has been agitated, whether the apostle 
 intends in this to include the Christian Sabbath. Does he mean 
 to say that it is a matter of indifference whether this day be ob- 
 served, or whether it be devoted to ordinary business or amuse- 
 ments? This is a very important question in regard to the Lord's 
 day. That the apostle did not mean to say that it was a matter of 
 indifference whether it should be kept as holy, or devoted to busi- 
 ness or amusement, is plain from the following considerations : 
 (1.) The discussion had reference only to the peculiar customs of 
 the Jeics, to the rites and practices which they would attempt to 
 impose on the Gentiles, and not to any questions which might 
 arise among Christians as Christians, The inquiry pertained to 
 meats, and festival observances among the Jews, and to their 
 scruples about partaking of the food offered to idols, etc. ; and 
 there is no more propriety in supposing that the subject of the 
 Lord's day is introduced here than that he advances principles
 
 A.D. 57.J CHAPTER XIV. 355 
 
 6 He that ' regardeth the 
 
 1 Or, obseneth. 
 
 day, regardeth it unto the 
 Lord ; and he that resrardeth 
 
 respecting baptism and the Lord's Supper. (2.) The Lord's day 
 was doubtless observed by all Christians, whether converted from. 
 Jews or Gentiles. See 1 Cor. xvi. 2 ; Acts xx. 7 ; Rev. i. 10. 
 Comp. Notes on John xx. 26. The propriety of observing that 
 day does not appear to have been a matter of controversy. The 
 only inquiry was, whether it was proper to add to that the observ- 
 ance of the Jewish Sabbaths, and days of festivals and fasts. (3.) 
 It is expressly said, that those who did not regard the day regarded 
 it as not to God, or to honour God, ver. 6. They did it as a 
 matter of respect to him and his institutions, to promote his glory, 
 and to advance his kingdom. Was this ever done by those who 
 disregard the Christian Sabbath? Is their design ever to promote 
 his honour, and to advance in the knowledge of him, by neglecting 
 his holy day ? Who knows not that the Christian Sabbath has 
 never been neglected or profaned by any design to glorify the Lord 
 Jesus, or to promote his kingdom ? It is for purposes of business, 
 gain, war, amusement, dissipation, visiting, crime. Let the heart 
 be filled with a sincere desire to ,\onour the Lord Jesus, and the 
 Christian Sabbath will be reverenced, and devoted to the purposes 
 of piety. And if any man is disposed to plead this passage as an 
 excuse for violating the Sabbath, and devoting it to pleasure or 
 gain, let him quote it, just as it is, i. e., let him neglect the Sabbath 
 from a conscientious desire to honour Jesus Christ. Unless this is 
 his motive, the passage cannot avail him. But this motive never 
 yet influenced a Sabbath-breaker. II Let every man, etc. That 
 is, subjects of this kind are not to be pressed as matters of con- 
 science. Every man is to examine them for himself, and act 
 accordingly. This direction pertains to the subject under dis- 
 cussion, and not to any other. It does not refer to subjects that 
 were morally wrong, but to ceremonial observances. If the Jew 
 esteemed it wrong to eat meat, he was to abstain from it ; if the 
 Gentile esteemed it right, he was to act accordingly. The word 
 " be fully persuaded" denotes the highest conviction not a matter 
 of opinion or prejudice, but a matter on which the mind is made 
 up by examination. See Rom. iv. 21 ; 2 Tim. iv. 5. This is the 
 general principle on which Christians are called to act in relation 
 to festival days and fasts in the church. If some Christians deem 
 them to be for edification, and suppose that their piety will be 
 promoted by observing the days which commemorate the birth, 
 and death, and temptations of the Lord Jesus, they are not to be 
 reproached or opposed in their celebration. Nor are they to 
 attempt to impose them on others as a matter of conscience, or to 
 reproach others because they do not observe them. 
 
 6. He that regardeth. Greek, Thinketh of; or pays attention to ; 
 that is, he that observes it as a festival, or as holy time. IT The 
 day. Any of the days under discussion ; the days that the Jews 
 kept as religious occasions. IT Reyardeth it unto the Lord. Re- 
 gards it as holy, or as set apart to the service of God. He believes 
 that he is required by God to keep it, i. e., that the laws of Moses 
 in regard to such days are binding on him. H He that regardeth
 
 356 ROMANS. [A.D. 57. 
 
 not the day, to the Lord he 
 doth not regard it. He 
 that eateth, eateth to the 
 Lord, for he giveth God 
 thanks ; and he that eateth 
 
 not, to the Lord he eateth 
 not, and giveth God thanks. 
 7 For "none of us liveth 
 to himself, and no man 
 dieth to himself. 
 
 o 1 Pet. iv. 2. 
 
 not the day. Or Avho does not observe such distinctions of days as 
 are demanded in the laws of Moses. H To the Lord, etc. That 
 is, he does not believe that God requires such an observance. 
 IT He that eateth. The Gentile Christian, who freely eats all kinds 
 of meat, ver. 2. II Eateth to the Lord. Because he believes that 
 God does not forbid it; and because he desires, in doing it, to 
 glorify God, 1 Cor. x. 31. To eat to the Lord, in this case, is to do 
 it believing that such is his will. In all other cases, it is to do it 
 feeling that we receive our food from him ; rendering thanks for 
 his goodness, and desirous of being strengthened that we may do 
 his commands. II He giveth God thanks. This is an incidental 
 proof that it is our duty to give God thanks at our meals for our 
 food. It shows that it was the practice of the early Christians, 
 and has the commendation of the apostle. It was also uniformly 
 done by the Jews, and by the Lord Jesus, Matt. xiv. 19 ; xxvi. 26; 
 Mark vi. 41; xiv. 22; Lukeix. 16; xxiv. 30. H To the Lord he 
 eateth not. He abstains from eating because he believes that God 
 requires him to do it, and with a desire to obey and honour him. 
 H And giveth God thanks. That is, the Jew thanked God for the 
 law, and for the favour he had bestowed on him in giving him 
 more light than he had the Gentiles. For this privilege they 
 valued themselves highly, and this feeling, no doubt, the converted 
 Jews would continue to retain ; deeming themselves as specially 
 favoured in having a peculiar acquaintance Avith the law of God. 
 
 7. For none of us, etc. Whether by nature Jews or Gentiles. 
 In the great principles of religion we are now united. Where 
 there was evidence of a sincere desire to do the will of God there 
 should be charitable feeling, though there Avas difference of opinion 
 and judgment in many smaller matters. The meaning of the ex- 
 pression is, that no Christian hVes to gratify his own inclinations 
 or appetites. He makes it his great aim to do the will of God ; 
 to subordinate all his desires to his law and gospel ; and though, 
 therefore, one should eat flesh, and should feel at liberty to devote 
 to common employments time that another deemed sacred, yet it 
 shoxild not be uncharitably set down as a desire to indulge his 
 sensual appetites, or to become rich. Another motive may be 
 supposed, and where there is not positive proof to the contrary, 
 should be supposed. See the beautiful illustration of this in 1 Cor. 
 xiii. 4 8. To live to ourselves is to make it the great object to 
 become rich or honoured, or to indulge in the ease, comfort, and 
 pleasures of life. These are the aim of all men but Christians ; 
 and in nothing else do Christians more differ from the world than 
 in this. See 1 Pet. iv. 1, 2 ; 2 Cor. v. 15 ; 1 Cor. vi. 19, 20 ; Matt. 
 x. 38 ; xvi. 24 ; Mark viij. 34 ; x. 21 ; Luke ix. 23. On no point 
 does it become Christians more to examine themselves than on 
 this. To lire to ourselves is an evidence that Ave are strangers to
 
 A. D. 57.] CHAPTER XIV. 357 
 
 8 For whether we live, | 9 For " to this end Christ 
 
 we live unto the Lord ; and 
 whether we die, we die unto 
 the Lord : whether we live 
 therefore, or die, we are the 
 
 Lord's. 
 
 both died, and rose, and 
 revived, that he might be 
 Lord both of the dead and 
 living. 
 
 P Phil. ii. 911. 
 
 piety. And if it be the great motive of our lives to live at ease, 
 (Amos vi. 1,) to gratify the flesh, to gain property, or to be 
 distinguished in places of fashion and amusement it is evidence 
 that we know nothing of the power of that gospel which teaches 
 us to deny ourselves, and take up our cross daily. II No man. No 
 one, the same Greek word (ovSels) which is used in the former 
 part of the verse. The word is used only in reference to Christians 
 here, and makes no affirmation about other men. IT Dieth to him- 
 self. See ver. 8. This expression is used to denote the univer- 
 sality or the totality with which Christians belong to God. Every- 
 thing is done and suffered with reference to his will. In our con- 
 duct, in our property, in our trials, in our death, we are his; to 
 be disposed of as^he shall please. In the grave, and in the future 
 world, we shall be equally his. As this is the great principle on 
 which all Christians live and act, we should be kind and tender 
 towards them, though in some respects they differ from us. 
 
 8. For whether ice live. As long as we live. H We live unto the 
 Lord. "We live to do his will, and to promote his glory. This is 
 the grand purpose of the life of the Christian. Other men live to 
 gratify themselves ; the Christian to do those things which the 
 Lord requires. By the Lord here the apostle evidently intends 
 the Lord Jesus, as it is evident from ver. 9 ; and the truth taught 
 here is, that it is the leading and grand purpose of the Christian 
 to do honour to the Saviour. It is this which constitutes his 
 peculiar character, and which distinguishes him from other men. 
 If Whether we die. In the dying state, or in the state of the dead; 
 in the future world. We are nowhere our own. In all conditions 
 we are his, and bound to do his will. The connexion of this de- 
 claration with the argument is this : Since we belong to another 
 in every state, and are bound to do his will, we have no right to 
 assume the prerogative of sitting in judgment on another. We 
 are subjects, and are bound to do the will of Christ. All other 
 Christians are subjects in like manner, and are answerable, not to 
 us, but directly to the Lord Jesus, and should have the same 
 liberty of conscience that we have. The passage proves also that 
 the soul does not cease to be conscious at death. "We are still the 
 Lord's ; his even when the body is in the grave; and his in all 
 the future world. See ver. 9. 
 
 9. For to this end. For this purpose or design. The apostle 
 does not say that this was the only design of his death, but that it 
 was a main purpose, or an object which he had distinctly in view. 
 This declaration is introduced in order to confirm what he had 
 said in the previous verse, that in all circumstances we are the 
 Lord's. This he shows by the fact that Jesus died in order that 
 we might be his. IF And rose. This expression is rejected by
 
 358 ROMANS. LA. D. 57. 
 
 most modern critics. It is wanting in many manuscripts, and has 
 been probably introduced in the text from the margin. II And 
 revived. There is also a variation in the Greek in this place, but 
 not so great as to change the sense materially. It refers to his 
 resurrection, and means that he was restored to life in order that he 
 might exercise dominion over the dead and the living. II That he 
 might be Lord. Greek, That he might rule over. The Greek word 
 used here implies the idea of his being proprietor or oicner, as well 
 as ruler. It means, that he might exercise entire dominion over 
 all, as the sovereign Lawgiver and Lord. II Both of the dead. 
 That is, of those who are deceased, or who have gone to another 
 state of existence. This passage proves that those who die are 
 not annihilated ; that they do not cease to be conscious ; and that 
 they still are under the dominion of the Mediator. Though their 
 bodies moulder in the grave, yet the spirit lives, and is under his 
 control. And though the body dies and returns to its native 
 dust, yet the Lord Jesus is still its Sovereign, and shall raise it 
 up again. 
 
 " God our Redeemer lives ; 
 
 And often from the skies 
 Looks down and watches all our dust, 
 Till he shall bid it rise." 
 
 It gives an additional sacredness to the grave when we reflect 
 that the tomb is under the watchful care of the Redeemer. Safe 
 in his hands, the body may sink to its native dust with the assur- 
 ance that in his own time he will again call it forth, with renovated 
 and immortal powers, to be for ever subject to his will. With this 
 view, we can leave oui friends with confidence in his hands when 
 they die, and yield our own bodies cheerfully to the dust when 
 he shall call our spirits hence. But it is not only over the body 
 that his dominion is established. This passage proves that the 
 departed souls of the saints arc still subject to him. Comp. Matt. 
 xxii. 32 ; Mark xii. 27. He not only has dominion over those 
 spirits, but he is their Protector and Lord. They are safe under 
 liis universal dominion. And it does much to alleviate the pains 
 of separation from pious, beloved friends, to reflect that they depart 
 still to love and serve the same Saviour in perfect purity, and un- 
 vcxed by infirmity and sin. Why should we wish to recall them 
 from his perfect love in the heavens to the poor and imperfect ser- 
 vice which they would render if in the land of the living ? f And 
 living. To the redeemed, while they remain in this life. He died 
 to purchase them to himself, that they might become his obedient 
 subjects ; and they are bound to yield obedience by all the sacred- 
 ness and value of the price which he paid, even his own precious 
 blood. Comp. 1 Cor. vi. 20, " For ye are bought with a price ; 
 therefore glorify God in your body and in your spirit, which are 
 God's;" vii. 23 ; Rev. xiv. 4, (Greek, bought;) 1 Pet. ii. 9, (Greek, 
 purchased.) If it be asked how this dominion over the dead and the 
 living is connected with the death and resurrection of the Lord 
 Jesus, we may reply, (1,) that it is secured over Christians from 
 the fact that they are purchased or ransomed by his precious blood ; 
 and that they are bound by this sacred consideration to live to him. 
 This obligation every Christian feels, (1 Pet. i. 18,) and its force 
 'tinually resting on him. It was by the love of Christ that
 
 A. D. 57.| CHAPTER XIV. 359 
 
 10 But why dost them 
 judge thy brother? or why 
 dost thou set at nought thy 
 brother? for we shall all 
 
 stand before the judgment 
 seat of Christ. 
 
 1 1 For it is written, * As 
 I live, saith the Lord, every 
 
 q Isa. xlv. 23. 
 
 he was ever brought to love God at all ; and his deepest and ten- 
 clerest obligations to live to him arise from this source, 2 Cor. v. 
 14, 15. (2.) Jesus, by his death and resurrection, established a 
 dominion over the grave. He destroyed him that had the power 
 of death, (Heb. ii. 14,) and triumphed over him, Col. ii. 15. Satan 
 is a humbled foe ; and his sceptre over the grave is wrested from 
 his hands. When Jesus rose, in spite of all the power of Satan 
 and of men, he burst the bands of death, and made an invasion on 
 the dominions of the dead, and showed that he had power to con- 
 trol all. (3.) This dominion of the Lord Jesus is felt by the spirits 
 on high. They are subject to him because he redeemed them, Rev. 
 v. 9. (4.) It is often revealed in the Scriptures that dominion was 
 to be given to the Lord Jesus as the reward of his sufferings and 
 death. See Notes on John xvii. 2, 4, 5 ; v. 2629 ; Phil. ii. 511 ; 
 Eph. i. 20, 21 ; Heb. ii. 9, 10 ; xii. 2. The extent of his dominion 
 as Mediator is affirmed, in this place, only to be over the dead and 
 the living ; that is, over the human race. Other passages of the 
 Scripture, however, seem to imply that it extends over all worlds. 
 
 10. But why, etc. Since we are all subjects and servants alike, 
 and must all stand at the same tribunal, what right have we to sit 
 in judgment on others ? H Thou judge. Thou who art a Jewish 
 convert, why dost thou attempt to arraign the Gentile disciple, as 
 if he had violated a law of God ? Comp. ver. 3. H Thy brother, 
 God has recognised him as his friend, (ver. 3,) and he should be 
 regarded by thee as a brother in the same family. H Or why dost 
 thou set at nought. Despise, (ver. 3 ;) why dost thou, who art a 
 Gentile convert, despise the Jewish disciple as being unnecessarily 
 scrupulous and superstitious ? H Thy brother. The Jewish convert 
 is now a brother ; and all the contempt which you Gentiles once 
 cherished for the Jew should cease, from the fact that he is now a 
 Christian. Nothing will do so much, on the one hand, to prevent 
 a censorious disposition, and, on the other, to prevent contempt for 
 those who are in a different rank in life, as to remember that they 
 are Christians, bought with the same blood, and going to the same 
 heaven as ourselves. II We shall all stand, etc. That is, we must 
 all be tried alike at the same tribunal ; we must answer for our 
 conduct, not to our fellow-men, but to Christ ; and it does not 
 become us to sit in judgment on each other. 
 
 11. For it is written. This passage is recorded in Isa. xlv. 23. 
 It is not quoted literally, but the sense is preserved. In Isaiah 
 there can be no doubt that it refers to Jehovah. The speaker 
 expressly calls himself JEHOVAH, the name which is appropriate to 
 God alone, and which is never applied to a creature, vers. 18, 21, 
 24, 25. In the place before us, the words are applied by Paul 
 expressly to Christ. Comp. ver. 10. This mode of quotation is a 
 strong incidental proof that the apostle regarded the Lord Jesus as 
 Divine. On no other principle could he have made these quota-
 
 360 ROMANS. [A. D. 57. 
 
 knee shall bow to me, and 
 every tongue shall confess 
 to God. 
 
 12 So then every one of 
 us shall give account of him- 
 self to God. 
 
 tions. IT As / live. The Hebrew is, " I have sworn by myself." 
 One expression is equivalent to the other. An oath of God is often 
 expressed by the phrase " as I live," Numb. xiv. 21 ; Isa. xlix. 18; 
 Ezek. v. 11 ; xiv. 16, etc. IF Saith the Lord. These words are not 
 m the Hebrew text, but are added by the apostle to show that the 
 passage quoted was spoken by the Lord, the Messiah. Comp. Isa. 
 xiv. 18, 22. IF Every knee shall bow to me. To bow the knee is an 
 act expressing homage, submission, or adoration. It means, that 
 every person shall acknowledge him as God, and admit his right 
 to universal dominion. The passage in Isaiah refers particularly 
 1,0 the homage which his oivn people should render to him ; or rather, 
 t means that all who are saved shall acknowledge him as their 
 God and Saviour. The original reference was not to all men, but 
 only to those who should be saved, Isa. xiv. 17, 21, 22, 24. In 
 this sense the apostle uses it ; not as denoting that all men should 
 confess to God, but that all Christians, whether Jewish or Gentile 
 converts, should alike give account to him. They should all bow 
 ocfore their common God, and acknowledge his dominion over 
 them. The passage originally did not refer particularly to the day 
 of judgment, but expressed the truth that all believers should ac- 
 Knowledge his dominion. It is as applicable, however, to the 
 judgment, as to any other act of homage which his people will 
 render. IT Every tongue shall confess to God. In the Hebrew, 
 " Every tongue shall swear." Not swear by God, but to him; that 
 is, pay to him our vows, or answer to him on oath for our conduct ; 
 and this is the same as confessing to him, or acknowledging him as 
 our Judge. 
 
 12. So then. Wherefore ; or according to the doctrine of the 
 Old Testament. 1F Every one of ^ls. That is, every Christian ; for 
 the connexion requires us to understand the argument only of 
 Christians. At the same time it is a truth abundantly revealed 
 elsewhere, that all men shall give account of their conduct to God, 
 2 Cor. v. 10 ; Matt. xxv. ; Eccles. xii. 14. IF Give account of him- 
 self. That is, of his character and conduct ; his words and actions ; 
 his plans and pxirposes. In the fearful arraignment of that day, 
 every work and purpose shall be brought forth, and tried by the 
 unerring standard of justice. As we shall be called to so fearful 
 an account with God, we should not be engaged in condemning 
 our brethren, but should examine whether we arc prepared to give 
 tip our account with joy, and not with grief. IF To God. The 
 judgment will be conducted by the Lord Jesus, Matt. xxv. 31 46 ; 
 Acts xvii. 31. All judgment is committed to the Son, Johnv. 22, 
 27. Still we maybe said to give account to God, (1,) because 
 he appointed the Messiah to be the Judge, (Acts xvii. 31 ;) and, 
 (2,) because the Judge himself is Divine. The Lord Jesus being 
 God as well as man, the account will be rendered directly to the 
 Creator as well as the Redeemer of the world. In this passage 
 there are two incidental proofs of the Divinity of the Lord Jesua 
 Christ. First, the fact that the apostle applies to him language
 
 A. D. 67.J CHAPTER XIV. 361 
 
 13 Let us not therefore 
 judge one another any more : 
 hut judge this rather, that 
 no man put a stumbling- 
 block or an occasion to fall 
 in his brother's way. 
 
 14 I know, and am per- 
 suaded by the Lord Jesus, 
 that there is nothing ' un- 
 clean of itself: but to h/'m 
 
 1 Common. 
 
 which, in the prophecy is expressly spoken by Jehovah ; .and, secondly, 
 the fact that Jesus is declared to be the Judge of all. No being 
 that is not omniscient can be qualified to judge the secrets of all 
 men. None who has not seen human purposes at all times, and in 
 all places ; who has not been a witness of the conduct by day and 
 by night ; who has not been present with all the race at all times ; 
 and who, in the great day, cannot discern the true character of the 
 soul, can be qualified to conduct the general judgment. Yet none 
 can possess these qualifications but God. The Lord Jesus, " the 
 Judge of quick and dead," (2 Tim. iv. 1,) is therefore Divine. 
 
 13. Let us not therefore judge, etc. Since we are to give account 
 of ourselves at the same tribunal ; since we must be there on the 
 same level, let us not suppose that we have a right here to sit in 
 judgment on our fellow- Christians. II But judge this rather. If 
 disposed to judge, let us be employed in a better kind of judging ; 
 let us come to a determination not to injure the cause of Christ. 
 This is an instance of the happy turn which the apostle would give 
 to a discussion. Some men have an irresistible propensity to sit 
 in judgment, to pronounce opinions. Let them make good use of 
 that. It will be well to exercise it on that which can do no injury, 
 and which may turn to good account. Instead of forming a 
 judgment about others, let the man form a determination about his 
 own conduct. IT That no man, etc. A' stumbling-block literally 
 means anything laid in a man's path, over which he may fall. L) 
 the Scriptures, however, the word is used commonly in a figurative 
 sense, to denote anything which shall cause him to sin, as sin is 
 often represented by falling. See Note, Matt. v. 29. And the 
 passage means, that we should resolve to act so as not by any means 
 to be the occasion of leading our brethren into sin, either by our 
 example, or by a severe and harsh judgment, provoking them to 
 anger, or exciting jealousies, and envyings, and suspicions. No 
 better rule than this could be given to promote peace. If every 
 Christian, instead of judging his brethren severely, would resolve 
 that he would so live as to promote peace, and so as not to lead 
 others into sin, it would tend more, perhaps, than any other thing 
 to advance the harmony and purity of the church of Christ. 
 
 14. I know. This is an admission made to the Gentile convert, 
 who believed that it was lawful to partake of food of every kind. 
 This the apostle concedes ; and says he is fully apprized of this. 
 But though he knew this, yet he goes on to say, (ver. 15,) that it 
 would be well to regard the conscientious scruples of others on the 
 subject. It may be remarked here, that the apostle Paul had 
 formerly quite as many scruples as any of his brethren had then. 
 But his views had been changed. H And am persuaded. Am con- 
 vinced. IT By the Lord Jems. This does not mean by any personal
 
 362 ROMANS. [A.D. 57. 
 
 that esteemeth any thing to grieved with thy meat, now 
 
 be ' unclean, to him it is walkestthou not 2 charitably. 
 
 unclean. Destroy r not him with thy 
 
 15 But if thy brother be meat, for whom Christ died. 
 
 I Common. 2 According to charity . rlCor.viii.il. 
 
 instruction received from the Lord Jesus ; but by all the knowledge 
 which he had received, by inspiration, of the nature of the Christian 
 religion. The gospel of Jesus had taught him that the rites of the 
 Mosaic economy had been abolished, and among those rites were 
 the rules respecting clean and unclean beasts, etc. If There is no- 
 thing unclean. Greek, common. This word was used by the Jews 
 to denote that which was unclean, because, in. their apprehension, 
 whatever was partaken by the multitude, or all men, must be im- 
 pure. Hence the words common and impure are often used as 
 expressing the same thing. It denotes that which was forbidden 
 by the laws of Moses. IT To him that esteemeth, etc. He makes it 
 a matter of conscience. He regards certain meats as forbidden by 
 God ; and while he so regards them, it would be wrong for him to 
 partake of them. Man may be in error, but it would not be proper 
 for him to act in violation of what he supposes God requires. 
 
 15. But if thy brother, etc. This address is to the Gentile con- 
 vert. In the previous verse, Paul admitted that the prejudice of 
 the Jew was not well founded. But, admitting that, still the ques- 
 tion was how he should be treated while he had that prejudice. 
 The apostle here shows the Gentile that he ought not so to act as 
 unnecessarily to wound his feelings, or to grieve him. If Be grieved. 
 Be pained ; as a conscientious man always is, when he sees another, 
 and especially a Christian brother, do anything which he esteems 
 to be wrong. The pain would be real, though the opinion from 
 which it arose might not be well founded. II With thy meat. 
 Greek, On account of meat, or food ; that is, because you eat that 
 which he regards as unclean. If Now walkest. To walk, in the 
 sacred Scriptures, often denotes to act, or to do a tiling, Mark vii. 
 5 ; Acts xxi. 21 ; Rom. vi. 4 ; viii. 1, 4. Here it means, that if the 
 Gentile convert persevered in the use of such food, notwithstand- 
 ing the conscientious scruples of the Jew, he violated the law of 
 love. If Charitably. Greek, According to charity, or love ; that 
 is, he would violate that law which required him to sacrifice his 
 own comfort to promote the happiness of his brother, 1 Cor. xiii. 
 5 ; x. 24, 28, 29 ; Phil. ii. 4, 21. If Destroy not him. The word 
 destroy here refers, doubtless, to the ruin of the soul in hell. It 
 properly denotes ruin or destruction, and is applied to the ruin or 
 corruption of various things, in the New Testament. To life, (Matt, 
 x. 39 ;) to a reward, in the sense of losing it, (Mark ix. 41 ; Luke 
 xv. 4 ;) to food, (John vi. 27 ;) to the Israelites represented as lost 
 or wandering, (Matt. x. 6;) to wisdom that is rendered vain, (1 
 Cor. i.19;) to bottles rendered useless, (Matt. ix. 17,) etc. But it 
 is also frequently applied to destruction in hell, to the everlasting 
 ruin of the soul. Matt. x. 28, " Who is able to destroy both soul 
 and body in hell." Matt, xviii. 14; John iii. 15; Rom. ii. 12. 
 That this is its meaning here is apparent from the parallel place in 
 1 Cor. viii. 11, " And through thy knowledge shall thy weak bro-
 
 CHAPTER XIV. 363 
 
 16 Let not then your good 
 be evil spoken of: 
 
 17 For 'the kingdom of 
 
 s Matt. vi. 33. 
 
 ther perish?" If it be asked how the eating of meat by the Gentila 
 convert could be connected with the perdition of the Jew, I reply, 
 that the apostle supposes that in this way an occasion of stumbling 
 would be afforded to him, and he would come into condemnation. 
 He might be led by example to partake against his own conscience, 
 or he might be excited to anger, disgust, and apostasy from the 
 Christian faith. Though the apostle believed that all who Avere 
 true Christians would be saved, Rom. viii. 30 39, yet he believed 
 that it would be brought about by the use of means, and that 
 nothing should be clone that would tend to hinder or endanger 
 their salvation, Heb. vi. 4 9 ; ii. 1. God does not bring his people 
 to heaven without the use of means adapted to the end; and one of 
 those means is that employed here to warn professing Christians 
 against such conduct as might jeopard the salvation of their bre- 
 thren. IT F or whom Christ died. The apostle speaks here of the 
 possibility of endangering the salvation of those for whom Christ 
 died, just as he does respecting the salvation of those who are in 
 fact Christians. By those for whom Christ died, he undoubtedly 
 refers here to true Christians, for the whole discussion relates to 
 them, and them only. Comp. vers. 3, 4, 7, 8. This passage should 
 not be brought, therefore, to prove that Christ died for all men, or 
 for any who shall finally perish. Such a doctrine is undoubtedly 
 true, (comp. 2 Cor. v. 14, 15 ; 1 John ii. 2 ; 2 Pet. ii. 1,) but it is 
 not the truth which is taught here. The design is to show the 
 criminality of a course that would tend to the ruin of a brother. 
 For these weak brethren, Christ laid down his precious life. He 
 loved them ; and shall we, to gratify our appetites, pursue a course 
 which will tend to defeat the work of Christ, and ruin the souls 
 redeemed by his blood ? 
 
 16. Let not then your good, etc. That which you esteem to be 
 right, and which may be right in itself. You are not bound by 
 the ceremonial law. You are free from the yoke of bondage. This 
 freedom you esteem to be a good a favour a high privilege. And 
 so it is ; but you should not make such a use of it as to do injury 
 to others. If Be evil spoken of. Greek, Be blasphemed. Do not 
 so use your Christian liberty as to give occasion for railing and 
 unkind remarks from your brethren, so as to produce contention 
 and strife, and thus to give rise to evil reports among the wicked 
 about the tendency of the Christian religion, as if it were adapted 
 only to promote controversy. How much strife would have been 
 avoided if all Christians had regarded this plain rule. In relation 
 to dress, and rites, and ceremonies in the church, we may be con- 
 scious that we are right ; but an obstinate adherence to them may 
 only give rise to contention and angry discussion, and to evil 
 reports among men, of the tendency of religion. In such a case 
 we should yield our private, unimportant, personal indulgence to 
 the good of the cause of religion and of peace. 
 
 17. For the kingdom of God. Fcr an explanation of this phrase, 
 see Note, Matt. iii. 2. Here it means, that the peculiarities of the 
 kingdom of God, or of the church of Christ on. earth, do not
 
 ROMANS. 
 
 [A.D. 57 
 
 God is not meat and 
 drink ; but righteousness, ' 
 
 * Phil. iii. 9. 
 
 and peace, * and joy " in 
 the Holy Ghost. 
 
 Rom. v.l ; John xvi. 33 ; Phil.iv.7. 
 v Ch. xv. 13. 
 
 consist in observing the distinctions between meats and drinks. 
 It was true that by these things the Jews had been particularly 
 characterized, but the Christian church was to be distinguished in 
 a different manner. IT Is not. Does not consist in. or is not dis- 
 tinguished by. IT Meat and drink. In observing distinctions be- 
 tween different kinds of food, or making such observances a matter 
 of conscience, as the Jews did. Moses did not prescribe any par- 
 ticular drink, or prohibit any ; but the Nazarites abstained from 
 wine, and all kinds of strong liquors ; and it is not improbable that 
 the Jews had invented some distinctions on this subject which they 
 judged to be of importance. Hence it is said in Col. ii. 16, " Let 
 no man judge you in meat or in drink." Comp. 1 Cor. viii. 8 ; iv. 
 20. H But righteousness. This word here means virtue, integrity, 
 a faithful discharge of all the duties which we owe to God or to 
 our fellow-men. It means, that the Christian must so live as to be 
 appropriately denominated a righteous man, and not a man whose 
 whole attention is absorbed by the mere ceremonies and outward 
 forms of religion. To produce this, AVC are told, was the main 
 design and the principal teaching of the gospel, Tit. ii. 12. Comp. 
 Rom. viii. 13; 1 Pet. ii. 11. Thus it is said, (1 John ii. 29.) 
 " Every one that doeth righteousness is born of God ;" iii. 10, 
 " Whosoever doeth not righteousness is not of God." Comp. 1 
 John iii. 7 ; 1 Cor. xv. 34 ; 2 Cor. iii. 9 ; vi. 7, 14 ; Eph. v. 9 ; vi. 
 14; 1 Tim. vi. 11 ; 1 Pet. ii. 24; Eph. iv. 24. He that is a 
 righteous man, whose characteristic it is to lead a holy life, is a 
 Christian. If his great aim is to do the will of God, and if he 
 seeks to discharge with fidelity all his duties to God and man, he 
 is renewed. On that righteousness he will not depend for salvation, 
 (Phil. iii. 8, 9,) but he will regard this character and this disposi- 
 tion as evidence that he is a Christian, and that the Lord Jesus is 
 made unto him "wisdom, and righteousness, and sanctification, 
 .and redemption," 1 Cor. i. 30. H And peace. This word, in this 
 place, does not refer to the internal peace and happiness which the 
 Christian has in his own mind, (comp. Notes on chap. v. 1 ;) but 
 to peace or concord in opposition to contention among brethren. 
 The tendency and design of the kingdom of God is to produce 
 concord and love, and to put an end to alienation and strife. Even 
 though, therefore, there might be ground for the opinions which 
 some cherished in regard to rites, yet it was of more importance to 
 maintain peace than obstinately to press those matters at the 
 expense of strife and contention. That the tendency of the gospel 
 is to promote peace, and to induce men to lay aside all causes of 
 contention and bitter strife, is apparent from the following passages 
 of the New Testament : 1 Cor. vii. 15 ; xiv. 33 ; Gal. v. 22 ; Eph. 
 iv 3 ; 1 Thess. v. 13 ; 2 Tim. ii. 22 ; James iii. 18 ; Matt. v. 9 ; 
 Eph. iv. 31, 32 ; Col. iii. 8 ; John xiii. 34, 35 ; xvii. 2123. This 
 is the second evidence of piety on which Christians should examine 
 their hearts a disposition to promote the peace of Jerusalem, Psa. 
 exxii. G ; xxxvii. 11. A contentious, quarrelsome spirit; a dispo-
 
 , D. 57.] CHAPTER XIV. 365 
 
 18 For he that in these 
 things serveth Christ is ac- 
 ceptable to God, and ap- 
 
 after the things which make 
 for peace, and 'things where- 
 with one may edify another. 
 
 proved of men. 
 
 ir\ r tm 1 f rn Psa. xxxiv. 14; Heb. xii. 14. 
 
 19 Let 2 " us therefore follow i * i cor. xiv. 12. 
 
 sition to magnify trifles ; to make the shibboleth of party an occa- 
 sion of alienation, and heart-burning, and discord ; to sow dissen- 
 sions on account of unimportant points of doctrine or of discipline, 
 is full proof that there is no attachment to Him who is the Prince 
 of Peace. Such a disposition does infinite dishonour to the cause 
 of religion, and perhaps has done more to retard its progress than 
 all other causes put together. Contentions commonly arise from 
 some small matter in doctrine, in dress, in ceremonies ; and often 
 the smaller the matter the more fierce the controversy, till the spirit 
 of religion, disappears, and desolation comes over the face of Zion. 
 
 " The Spirit, like a peaceful dove, 
 Flies from the realms of noise and strife." 
 
 IT And joy. This refers, doubtless, to the personal happiness pro* 
 duced in the mind by the influence of the gospel. See Notes, chap, 
 v. 1 5. II In the Holy Ghost. Produced by the Holy Ghost, chap. 
 v. 5. Comp. Gal. v. 22, 23. 
 
 18. In these things. In righteousness, peace, and joy. H Senetk 
 Christ. Or obeys Christ, who has commanded them. He receives 
 Christ as his Master or Teacher, and does his will in regard to them. 
 To do these things is to do honour to Christ, and to show the ex- 
 cellency of his religion. If Is acceptable to God. Whether he be 
 converted from the Jews or the Gentiles. If And approved of men. 
 That is, men will approve of such conduct ; they will esteem it to 
 be right, and to be in accordance with the spirit of Christianity. 
 He does not say that the wicked world will love such a life, but it 
 will commend itself to them as such a life as men ought to lead. 
 
 19. Let us therefore follow, etc. The object of this verse is to 
 persuade the church at Home to lay aside their causes of conten- 
 tion, and to live in harmony. This exhortation is founded on the 
 considerations which the apostle had presented, and may be regard- 
 ed as the conclusion to which the argument had conducted him. 
 If The things which make for peace. The high purposes and objects 
 of the Christian religion, and not those smaller matters which 
 produce strife. If men aim at the great objects proposed by the 
 Christian religion, they will live in peace. If they seek to promota 
 their private ends, to follow their own passions and prejudices, 
 they will be involve'd in strife and contention. There are great 
 common objects before all Christians in which they can unite, and 
 in the pursuit of which they will cultivate a spirit of peace. Let 
 them all strive for holiness ; let them seek to spread the gospel ; 
 let them engage in circulating the Bible, or in doing good in any 
 way to others, and their smaller matters of difference will sink 
 into comparative unimportance, and they will unite in one grand 
 purpose of saving the world. Christians have more things in which 
 they agree than in which they differ. The points on which they 
 are agreed are of infinite importance ; the points on which they
 
 366 ROMANS. [A.D. 57. 
 
 20 For meat destroy not 
 tlie work of God. All things 
 indeed are pure ; " but it is * 
 
 evil for that man who eateth 
 with offence. 
 
 V Titus i. 15. * 1 Cor. viii. 1013. 
 
 differ are commonly some minor matters in which they may " agree 
 to differ," and still cherish love for all who bear the image of Christ. 
 IT And things wherewith, etc. That is, those things by which we 
 may render aid to our brethren ; the doctrines, exhortations, 
 counsels, and other helps which may benefit them in their Chris- 
 tian life. II May edify. The word edify means, properly, to build, 
 as a house ; then to rebuild or reconstruct ; then to adorn or orna- 
 ment ; then to do anything that will confer favour or advantage, 
 or which will further an object. Applied to the church, it means, 
 to do anything by teaching, counsel, advice, etc., which will tend 
 to promote its great object ; to aid Christians, to enable them to 
 surmount difficulties, to remove their ignorance, etc., Acts ix. 31 ; 
 1 Cor. viii. 1 ; xiv. 4. In these expressions the idea of a building 
 is retained, reared on a firm, tried corner-stone the Lord Jesus 
 Christ, Eph. ii. 20 ; Isa. xxviii. 16. Comp. Rom. ix. 33. Chris- 
 tians are thus regarded, according to Paul's noble idea, (Eph. ii. 
 20 22,) as one great temple erected for the glory of God, having 
 no separate interest, but as united for one object, and therefore 
 bound to do all that is possible that each other may be fitted to 
 their appropriate place, and perform their appropriate function in 
 perfecting and adorning this temple of God. 
 
 20. For meat. By your obstinate, pertinacious attachment to your 
 own opinions about the distinctions of meats and drinks, do not 
 pursue such a course as to lead a brother into sin, and ruin his 
 soul. Here is a new argument presented why Christians should 
 pursue a course of charity that the opposite would tend to the 
 ruin of the brother's soul. IT Destroy not. The word here is that 
 which properly is applied to pulling down an edifice ; and the 
 apostle continues the figure which he used in the previous verse. 
 Do not pull down or destroy the temple which God is rearing. 
 IT The work of God. The work of God is that which God does, and 
 here especially refers to his work in rearing his church. The Chris- 
 tian is regarded peculiarly as the work of God, as God renews his 
 heart, and makes him what he is. Hence he is called God's 
 "building," (1 Cor. iii. 9,) and his "workmanship, created in 
 Christ Jesus unto good works," (Eph. ii. 10,) and is denominated 
 " a new creature," 2 Cor. v. 17. The meaning is, " Do not so 
 conduct yourself, in regard to the distinction of meats into clean 
 and unclean, as to cause your brother to sin, and to impair or ruin 
 the work of religion which God is carrying on in his soul." The 
 expression does not refer to man as being the work of God, but to 
 the piety of the Christian ; to that which God, by his Spirit, is 
 producing in the heart of the believer. IF A II th ings indeed are pure. 
 Comp. ver. 14. This is a concession to those whom he was ex- 
 horting to peace. All things under the Christian dispensation are 
 lawful to be eaten. The distinctions of the Lcvitical law are nut 
 binding on Christians. IT But it is evil. Though pure in itself, 
 yet it may become an occasion of sin, if another is grieved by it. 
 It is evil to the man who pursues a course that will give offence tc
 
 A.D. 57.] CHAPTER XTV. 367 
 
 21 It is good neither to 
 eat flesh, nor to drink wine, 
 nor any thing whereby thy 
 
 brother stumbleth, or is of- 
 fended, or is made weak. 
 22 Hast thou faith ? have 
 
 a brother ; that will pain him, or tend to drive him off from the 
 church, or lead him any way into sin. IT With offence. So as to 
 offend a brother, such as he esteems to be sin, and by which he 
 will be grieved. 
 
 21. It is good. It is right; or it is better. This verse is an 
 explanation or enlarged specification of the meaning of the former. 
 IT To eat flesh. That is, such flesh as the Jewish convert regarded 
 as unclean, ver. 2. IT Nor to drink wine. Wine was a common 
 drink among the Jews, and usually esteemed lawful. But the 
 Nazarites were not allowed to drink it, (Numb. vi. 3 ;) and the 
 Rechabites ( Jer. xxxv. ) drank no wine ; and it is possible that some 
 of the early converts regarded it as unlawful for Christians to drink 
 it. Wine was, moreover, used in libations in heathen worship, and 
 perhaps the Jewish converts might be scrupulous about its use 
 from this cause. The caution here shows us what should be done 
 now in regard to the use of wine. It may not be possible to prove 
 that wine is absolutely unlawful, but still many friends of temper- 
 ance regard it as such, and are grieved at its use. They esteem the 
 habit of using it as tending to intemperance, and as encouraging 
 those who cannot afford expensive liquors. Besides, the wines 
 which are now used are different from those which were common 
 among the ancients. That was the pure juice of the grape. That 
 which is now in common use is mingled with alcohol, and with 
 other intoxicating ingredients. Little or none of the wine which 
 comes to this country is pure. And in this state of the case, does 
 not the command of the apostle here require the friends of temper- 
 ance to abstain even from the use of wine ? IT Nor any thing. Any 
 article of food or drink, or any course of conduct. So valuable is 
 peace, and so desirable is it not to offend a brother, that we should 
 rather deny ourselves to any extent, than be the occasion of of- 
 fences and scandals in the church. II Stumbleth. For the differ- 
 ence between this word and the word offended, see Note, Rom. xi. 
 11. It means here that, by eating, a Jewish convert might be led 
 to eat also, contrary to his own conviction of what was right, and 
 thus be led into sin. IT Or is made weak. That is, shaken, or ren- 
 dered less stable in his opinion or conduct. By being led to imitate 
 the Gentile convert, he would become less firm and established ; 
 he would violate his own conscience ; his course would be attended 
 with regrets and with doubts about its propriety, and thus he would 
 be made weak. In this verse we have an eminent instance of the 
 charity of the apostle, and of his spirit of concession and kindness. 
 If this were regarded by all Christians, it would save no small 
 amount of strife, and heart-burnings, and contention. Let a man 
 begin to act on the principle that peace is to be promoted, that 
 other Christians are not to be offended, and what a change would 
 it at once produce in the churches, and what an influence would it 
 exert over the life ! 
 
 22. Hast thou faith ? The word/ewYA here refers only to the sub- 
 ject under discussion to the subject of meats, drinks, etc. Do
 
 ROMANS. [A. . 6?. 
 
 it to thyself before God. 
 Happy" is he that condemn- 
 eth not himself in that thing; 
 
 a I John iii. 1. 
 
 which he alloweth. 
 
 23 And he that ' doubteth 
 is damned if he eat, because 
 
 1 Or, discerneth and putteth a differcnct 
 '' between meats. 
 
 you believe that it is right to eat all kinds of food ? etc. The apostle 
 had admitted that this was the true doctrine ; but he maintains 
 that it should be so held as not to give offence. II Have it to thy- 
 self. Do not obtrude your faith or opinion on others. Be satisfied 
 with cherishing the opinion, and acting on it in private, without 
 bringing it forward to produce disturbance in the church. If Before 
 God. Where God only is the witness. God sees your sincerity, 
 and will approve your opinion. That opinion cherish and act on, 
 yet so as not to give offence, and to produce disturbance in the 
 church. God sees your sincerity ; he sees that you are right ; and 
 you will not offend him. Your brethren do not see that you are 
 right, and they will be offended. IT Happy is he, etc. This state 
 of mind, the apostle says, is one that is attended with peace and 
 happiness ; and this is a further reason why they should indulge 
 their opinion in private, without obtruding it on others. They 
 were conscious of doing right, and that consciousness was attended 
 with peace, This fact he states in the form of a universal propo- 
 sition, as applicable not only to this case, but to all cases. Comp. 1 
 John iii. 21. IT Condemneth not himself. Whose conscience does not 
 reprove him. II In that thing which he alloweth. Which he approves, 
 or which he does. Who has a clear conscience in his opinions and 
 conduct. Many men indulge in practices which their consciences 
 condemn, many in practices of which they are in doubt. But the 
 way to be happy is to have a clear conscience in what we do ; or, in 
 other words, if we have doubts about a course of conduct, it is not 
 safe to indulge in that course, but it should be at once abandoned. 
 Many men are engaged in business about which they have many 
 doubts ; many Christians are in doubt about certain courses of life. 
 But they can have no doubt about the propriety of abstaining from 
 them. They who are engaged in the slave-trade ; or they who are 
 engaged in the manufacture or sale of ardent spirits ; or they who 
 frequent the theatre or the ball-room, or who run the round of 
 fashionable amusements, if professing Christians, MUST often be 
 troubled with many doubts about the propriety of their manner of 
 life. But they can have no doubt about the propriety of an opposite 
 course. Perhaps a single inquiry would settle all debate in regard 
 to these things : Did any one ever become a slave-dealer, or a dealer 
 in ardent spirits, or go to the theatre, or engage in scenes of splendid 
 amusements, with any belief that he teas imitating the Lord Jesus 
 Christ, or with any desire to honour him or his religion ? But one 
 answer would be given to this question ; and in view of it, how 
 striking is the remark of Paul, " Happy is he that condemneth 
 not himself in that thing which he alloweth." 
 
 23. He that doubteth. He that is not fully satisfied in his mind ; 
 who does not do it with a clear conscience. The margin has it 
 rendered correctly, "He that discerneth and putteth a difference 
 between meats." He that conscientiously believes, as the Jew did,
 
 A.D. 67.] CHAPTER XV. 369 
 
 he eateth not of faith : for 
 
 b Heb. xi. 6. 
 
 whatsoever b is not of faith 
 
 is sin. 
 
 that the Levitical law respecting the difference between meats was 
 binding on Christians. IF Is damned. We apply this word almost 
 exclusively to the future punishment of the wicked in hell. But 
 it is of importance to remember, in reading the Bible, that this is 
 not of necessity its meaning. It means, properly, to condemn ; and 
 here it means only that the person who should thus violate the 
 dictates of his conscience would incur guilt, and. would be 
 blameworthy in doing it. But it does not affirm that he would 
 inevitably sink to hell. The same constmction is to be put on the 
 expression in 1 Cor. xi. 29, " He that eateth and drinketh un- 
 worthily, eateth and drinketh damnation to himself." H For -what- 
 soever, etc. Whatever is not done with a full conviction that it is 
 right, is sinful ; whatever is done when a man doubts whether it is 
 right, is sin. This is evidently the fair interpretation of this place. 
 Such the connexion requires. It does not affirm that all or any of 
 the actions of impenitent and unbelieving men are sinful, which is 
 true, but not the truth taught here ; nor does it affirm that all acts 
 which are not performed by those who have faith in the Lord Jesus 
 are sinful ; but the discussion pertains to Christians ; and the whole 
 scope of the passage requires us to understand the apostle as simply 
 saying that a man should not do a thing doubting its correc^pess ; 
 that he should have a strong conviction that what he docs is right ; 
 and that if he has not this conviction, it is sinful. The rule is of 
 universal application. In all cases, if a man does a thing which 
 he does not believe to be right, it is a sin, and his conscience will 
 condemn him for it. It may be proper, however, to observe, that 
 the converse of this is not always true, that if a man believes a thing 
 to be right, that therefore it is not sin. For many of the persecutors 
 were conscientious, (John xvi. 2 ; Acts xxvi. 9 ;) and the mur- 
 derers of the Son of God did it ignorantly, (Acts iii. 17 ; 1 Cor. ii. 
 8 ;) and yet were adjudged as guilty of enormous crimes. Comp. 
 Luke xi. 50, 51 ; Acts ii. 23, 37. 
 
 In this chapter we have a remarkably fine discussion of the na- 
 ture of Christian charity. Differences of opinion will arise, and 
 men will be divided into various sects ; but if the rules which are 
 laid down in this chapter were followed, the contentions, and alter- 
 cations, and strifes among Christians would cease. Had these 
 rules been applied to the controversies about rites, and forms, and 
 festivals, that have arisen, peace might have been preserved. Amid 
 all such differences, the great question is, whether there is true 
 love to the Lord Jesus. If there is, the apostle teaches us that 
 we have no right to judge a brother, or despise him, or contend 
 harshly with him. Our object should be to promote peace, to aid 
 him in his efforts to become holy, and to seek to build him up in 
 holy faith. 
 
 CHAPTER XV. 
 
 IT may be of importance to state, that between the last verse of the 
 preceding chapter and the first verse of this, the Arabic version,
 
 870 
 
 ROMANS. 
 
 [A.D. 67. 
 
 CHAPTER XV. 
 "\\TE then that are strong 
 ought to ' bear the in- 
 firmities of the weak, and 
 not to please ourselves. 
 
 e Chap. xiv. 1 ; Gal. vi. 2. 
 
 2 Let every one of us 
 please his neighbour d for his 
 good to edification. 
 
 3 For even Christ* pleased 
 not himself; but, as it is 
 
 d iCor.ix. 19; Phil. ii. 4,5. eJohnvi.38. 
 
 some MSS., and many of the Greek fathers, as Chrysostom, Theo- 
 dore!, Theophylact, etc., have introduced vers. 25 27 of chap. 
 xvi. of this epistle. "Why this was done has been a matter of con- 
 troversy. The discussion, however, is of no practical importance, 
 and most critics concur in the opinion that the present arrangement 
 of the Greek text is genuine. 
 
 1. We then that are strong. The apostle resumes the subject of 
 the preceding chapter ; and continues the exhortation to brotherly 
 love and mutual kindness and forbearance. By the strong here he 
 means the strong in faith in respect to the matters under discus- 
 sion; those whose minds were tree from doubts and perplexities. 
 His own mind was free from doubt, and there were many others, 
 particularly of the Gentile converts, that had the same views. But 
 many also, particularly of the Jewish converts, had many doubts 
 and scruples. V Ought to bear. This word bear properly means 
 to lift up, to bear away, to remove. But here it is used in a larger 
 sense ; to bear with, to be indulgent to, to endure patiently, not to con- 
 tend with, Gal. vi. 2. Rev. ii. 2, "Thou canst not bear them that 
 arc evil." IT And not to please ourselves. Not to make it our main 
 object to gratify our own wills. "We should be willing to deny 
 ourselves, if by it we may promote the happiness of others. This 
 refers particularly to opinions about meats and drinks ; but it may 
 be applied to Christian conduct generally, as denoting that we are 
 not to make our own happiness or gratification the standard of our 
 conduct, but are to seek the welfare of others. See the example 
 of Paul, 1 Cor. ix. 19, 22 ; see also Phil. ii. 4 ; 1 Cor. xiii. 5, "Love 
 seeketh not her own ;" x. 24, " Let no man seek his own, but every 
 man another's wealth." Also Matt. xvi. 24. 
 
 2. Please his neighbour. That is, all other persons, but espe- 
 cially the friends of the Redeemer. The word neighbour here has 
 especial reference to the members of the church. It is often used, 
 however, in a much larger sense. See Luke x. 36. IT For his 
 good. Not seek to secure for him indulgence in those things which 
 would be injurious to him, but in all those things whereby his 
 welfare would be promoted. IT To edification. See Note, chap. 
 xiv. 19. 
 
 3. For even Christ. The apostle proceeds, in his usual manner, 
 to illustrate what he had said by the example of the Saviour. To 
 a Christian, the example of the Lord Jesus will furnish the most 
 ready, certain, and happy illustration of the nature and extent of 
 his duty. II Pleased not himself. This is not to be understood as 
 if the Lord Jesus did not voluntarily and cheerfully engage in his 
 great work. He was not compelled to come and suffer. Nor is it 
 to be understood as if he did not approve the work, or see its pro- 
 priety and fitness. If he had not, he would never have engaged
 
 A, D. 57.] CHAPTER XV. 371 
 
 written, * The reproaches of I them that reproached thee 
 
 / Psa. Ixix. 9. 
 
 fell on me. 
 
 in its sacrifices and self-denials. But- the meaning may be ex- 
 pressed in the following particulars : (1.) He came to do the will 
 or desire of God, in undertaking the work of salvation. It was the 
 will of God ; it was agreeable to the Divine purposes, and the 
 Mediator did not consult his own happiness and honour in heaven, 
 but cheerfully came to do the will of God, Psa. xl. 7, 8. Comp. 
 Heb. x. 4 10 ; Phil. ii. 6 ; John xvii. 5. (2.) Christ, when on 
 earth, made it his great object to do the will of God, to finish the 
 work which God had given him to do, and not to seek his own 
 comfort and enjoyment. This he expressly affirms, John vi. 38 ; 
 v. 30, (3.) He was willing for this to endure whatever trials and 
 pains the will of God might demand, not seeking to avoid them, or 
 to shrink from them. See particularly his prayer in the garden, 
 Luke xxii. 42. (4.) In his life he did not seek personal comfort, 
 wealth, or friends, or honours. He denied himself to promote the 
 welfare of others ; he was poor that they might be rich ; he was in 
 lonely places that he might seek out the needy and provide for 
 them. Nay, he did not seek to preserve his own life when the 
 appointed time came to die, bnt gave himself up for all. (5.) There 
 may be another idea which the apostle had here. He bore with 
 patience the ignorance, blindness, erroneous views, and ambitious 
 projects of his disciples. He evinced kindness to them when in 
 error ; and was not harsh, censorious, or unkind, when they were 
 filled with vain projects of ambition, or perverted his words, or 
 were dull of apprehension. So, says the apostle, we ought to do 
 in relation to our brethren. IF But as it is written. Psa. Ixix. 9. 
 This psalm, and the former part of this verse, is referred to the 
 Messiah. Comp. ver. 21 with Matt, xxvii. 34, 48. IT The reproaches. 
 The calumnies, censures, harsh, opprobrious speeches. U Of them 
 that reproached thee. Of the wicked, who vilified and abused the 
 law and government of God. IF Fell on me. In other words, Christ 
 was willing to suffer reproach and contempt in order to do good to 
 others. He endured calumny and contempt all his life, from those 
 who by their lips and lives calumniated God, or reproached their 
 Maker. We may learn here, (1,) that the contempt of Jesus Christ 
 is contempt of him who appointed him. (2.) We may see the 
 kindness of the Lord Jesus in being willing thus to throw himself 
 between the sinner and God ; to intercept, as it were, our sins, and 
 to bear the effects of them in his own person. He stood between 
 us and God ; and both the reproaches and the Divine displeasure 
 due to them, met on his sacred Person, and produced the sorrows 
 of the atonement his bitter agony in the garden and on the cross. 
 Jesus thus showed his love of God in being willing to bear the 
 reproaches aimed at him ; and his love to men in being willing to 
 endure the sufferings necessary to atone for these very sins. (3.) 
 If Jesus thus bore reproaches, we should be willing also to endure 
 them. We suffer in the cause where he has gone before us, and 
 where he has set us the example ; and as he was abused and vili- 
 fied, we should be willing to be so also. 
 4. For whatsoever things, etc. This is ^general observation which
 
 372 ROMANS. [A.D. ->:. 
 
 4 For whatsoever ' things 
 were written aforetime were 
 written for our learning, that 
 we through patience and 
 comfort of the Scriptures 
 might have hope. 
 
 g 1 Cor. x. 11; 2 Tim. iii. 16, 17- 
 
 5 Now the God of pa- 
 tience and consolation grant 
 you to be like-minded h one 
 toward another l according 
 to Christ Jesus : 
 
 A 1 Cor. i. 10. 
 1 Or, after the example of. 
 
 struck the mind of the apostle, from the particular case -which he 
 had just specified. He had just made use of a striking passage in 
 the Psalms to his purpose. The thought seems suddenly to have 
 occurred to him that all the Old Testament was admirably adapted 
 to express Christian duties and doctrine, and he therefore turned 
 aside from his direct argument to express this sentiment. It should 
 be read as a parenthesis. II Were written aforetime. That is, in 
 ancient times ; in the Old Testament. IT For our learning. For 
 our .teaching or instruction. Not that this was the only purpose of 
 the writings of the Old Testament, to instruct Christians ; but that 
 all the Old Testament might be useful now in illustrating and en- 
 forcing the doctrines and duties of piety towards God and man. 
 II Through patience. This does not mean, as our translation might 
 seem to suppose, patience of the Scriptures ; but it means, that by 
 patiently enduring sufferings, in connexion with the consolation 
 which the Scriptures furnish, we might have hope. The tendency 
 of patience, the apostle tells us, (Rom. v. 4,) is to produce hope. 
 See Notes on this place. H And comfort of the Scriptures. By 
 means of the consolation which the writings of the Old Testament 
 furnish. The word rendered comfort means also exhortation or 
 admonition. If this is its meaning here, it refers to the admonitions 
 which the Scriptures suggest, instructions which they impart, and 
 the exhortations to patience in trials. If it means comfort, then 
 the reference is to the examples of the saints in affliction ; to their 
 recorded expressions of confidence in God in their trials, as of Job, 
 Daniel, David, etc. Which is the precise meaning of the word 
 here, it is not easy to determine. II Might have hope. Note, chap. 
 v. 4. We may learn here, (1,) that afflictions may prove to be a 
 great blessing. (2.) That their proper tendency is to produce hope. 
 (3.) That the way to find support in afflictions is to go to the Bible. 
 By the example of the ancient saints, by the expression of their 
 confidence in God, by their patience, we may learn to suffer, and 
 may not only be instructed, but may find comfort in all our trials. 
 See the example of Paul himself in 2 Cor. i. 311. 
 
 5. Now the God of patience. The God who is himself long-suf- 
 fering, who bears patiently with the errors and faults of his chil- 
 dren, and who can give patience, may he give you of his Spirit, 
 that you may bear patiently the infirmities and errors of each 
 other. The example of God here, who bears long -with his chil- 
 dren, and is not angry soon at their offences, is a strong argument 
 why Christians should bear with each other. If God bears long 
 and patiently with our infirmities, ice ought to bear with each 
 other. II And consolation. Who gives or imparts consolation. 
 If To be like-minded, etc. Gr., To think the same thing; that is.
 
 A. D. 57.J CHAPTER XV. 373 
 
 6 That ye may with one 1 ' 
 mind and one mouth glorify 
 God, even the Father of our 
 Lord Jesus Christ. 
 
 i Acts iv. 21, 32. 
 
 7 Wherefore receive ye 
 one another, as Christ also 
 received * us to the glory of 
 
 God. 
 
 * Eph. i. 6. 
 
 to be united, to keep from divisions and strifes. II According to 
 Christ Jesus. According to the example and spirit of Christ ; his 
 was a spirit of peace. Or, according to what his religion requires. 
 The name of Christ is sometimes thus put for his religion, '2 Cor. 
 xi. 4 ; Eph. iv. 20. If all Christians would imitate the example of 
 Christ, and follow his instructions, there would be no contentions 
 among them. He earnestly sought in his parting prayer their 
 unity and peace, John xvii. 21 23. 
 
 6. Tlial ye may with one mind. The word here used is translated 
 "with one accord," Acts i. 14; ii. 1; iv. 24. It means unitedly, 
 with one purpose, without contentions, and strifes, and jars. 
 II And one mouth. This refers, doubtless, to their prayers and 
 praises. That they might join, without contention and unkind 
 feeling, in the worship of God. Divisions, strife, and contention 
 in the church prevent union in worship. Though the body may 
 be there, and the church professedly engaged in public worship, 
 yet it is a divided service ; and the prayers of strife and contention 
 are not heard, Isa. Iviii. 4. If Glorify God. Praise or honour 
 God. This would be done by their union, peace, and harmony; 
 thus showing the tendency of the gospel to overcome the sources 
 of strife and contention among men, and to bring them to peace. 
 H Even the Father, etc. This is an addition designed to produce 
 love. (1.) He is a Father ; we then, his children, should regard 
 him as pleased with the union and peace of his family. (2.) He 
 is the Father of OUR LOED ; our common Lord ; our Lord who has 
 commanded us to be united, and to love one another. By the 
 desire of honouring such a Father, we should lay aside conten- 
 tions, and be united in the bands of love. 
 
 7. Wherefore. In view of all the considerations, tending to pro- 
 duce unity and love, Avhich have been presented. He refers to 
 the various arguments in this and the preceding chapter. IT Re- 
 ceive ye one another. Acknowledge one another as Christians, and 
 treat one another as such, though you may differ in opinion about 
 many smaller matters. See chap. xiv. 3. IT As Christ also received 
 us. That is, received us as his friends and followers. See chap, 
 xiv. 3. U To the glory of God. In. order to promote his glory. 
 He has redeemed us, and renewed us, hi order to promote the 
 honour of God. Comp. Eph. i. 6. As Christ has received us in 
 order to promote the glory of God, so ought we to treat each other 
 in a similar manner for a similar purpose. The exhortation in 
 this verse is to those who had been divided on various points per- 
 taining to rites and ceremonies ; to those who had been converted 
 from among Gentiles and Jcivs ; and the apostle here says that 
 Christ had received both. In order to enforce this, and especially 
 to show the Jewish converts that they ought to receive and ac- 
 knowledge their Gentile brethren, he proceeds to-show, in the fol- 
 lowing verses, that Christ had reference to J jotk in his work. He
 
 374 ROMANS, [A.D. 57, 
 
 8 Now I say that Jesus' 
 Christ was a minister of the 
 circumcision for the truth of 
 God, to confirm l the pro- 
 mises made unto the fa- 
 thers : 
 
 I Acts iii. 5, 26. 
 
 9 And that the Gentiles 
 might glorify God for his 
 mercy; as it is written,"' 
 For this cause I will confess 
 to thee among the Gentiles, 
 and sing unto thy name. 
 
 m Psa. xviii. 49. 
 
 shows this in reference to the Jews, (ver. 8,) and to the Gentiles, 
 (vers. 9 12.) Thus he draws all his arguments from the work 
 of Christ. 
 
 8. Now I say. I affirm, or maintain. I, a Jew, admit that his 
 work had reference to the Jews ; I affirm also that it had reference 
 to the Gentiles. IT That Jesus Christ. That the Messiah. The 
 force of the apostle's reasoning would often be more striking if he 
 would retain the word Messiah, and not regard the word Christ as 
 a mere surname. It is the name of his office; and to a Jew the 
 name Messiah would convey much more than the idea of a mere 
 proper name. IT Was a minister of the circumcision. Exercised 
 his office the office of the Messiah among the Jews, or with 
 respect to the Jews, for the purposes which he immediately speci- 
 fies. He was born a Jew ; was circumcised ; came to that nation ; 
 and died in their midst, without having gone himself to any other 
 people. IT For the truth of God. To confirm or establish the truth 
 of the promises of God. He remained among them in the exer- 
 cise of his ministry to show that God was true, who had said that 
 the Messiah should come to them. IT To confirm the promises, etc. 
 To establish, or to show that the promises were true. See Note, 
 Acts iii. 25, 26. The promises referred to here, are those particu- 
 larly Avhich related to the coming of the Messiah. By thus admit- 
 ting that the Messiah was the minister of the circumcision, the 
 apostle conceded all that the Jew could ask, that he was to be 
 peculiarly their Messiah. See Note, Luke xxiv. 47. 
 
 9. And that the Gentiles, etc. The benefits of the gospel were 
 not to be confined to the Jews ; and as God designed that those 
 benefits should be extended to the Gentiles, so the Jewish converts 
 ought to be willing to admit them, and treat them as brethren. 
 That God did design this, the apostle proceeds to show. If Might 
 glorify God. Might praise, or give thanks to God. This implies 
 that the favour shown to them was a great favour. U For his 
 mercy. Greek, On account of the mercy shown to them. IT As it 
 is written. Psa. xviii. 49. The expression there is one of David's. 
 He says that he will praise God for his mercies among the heathen, 
 or when surrounded by the heathen ; or that he would confess and 
 acknowledge the mercies of God to him, as we should say, to all 
 the world. The apostle, however, uses it in this sense, that the 
 Gentiles would participate with the Jew in offering praise to God, 
 or that they would be united. This docs not appear to have been 
 the original design of David in the psalm, but the words express 
 the idea of the apostle. IT And sing, etc. Celebrate thy p; 
 This supposes that benefits would be conferred on them, for which 
 they would celebrate his goodness.
 
 A.D. 57. j CHAPTER XV. 375 
 
 10 And again he saith, * 
 Rejoice, ye Gentiles, with 
 his people. 
 
 11 And again, ' Praise 
 the Lord, all ye Gentiles; 
 and laud him, all ye people. 
 
 n Deut. xxxii. 43. o Psa. cxvii. 1. 
 
 12 And again, Esaias 
 saith, f There shall be a 
 root q of Jesse, and he that 
 shall rise to reign over the 
 Gentiles ; in him shall the 
 Gentiles trust. 
 
 P Isa. xi. 1, 10. q Rev. v. 5; xxii. 16. 
 
 10. And again, etc. Deut. xxxii. 43. In this place, the nations 
 or Gentiles are called on to rejoice with the Jews, for the inter- 
 position of God in their behalf. The design of the quotation is tc 
 show that the Old Testament speaks of the Gentiles as called on 
 to celebrate the praises of God ; of course, the apostle infers that 
 they are to be introduced to the same privileges as his people. 
 
 11. And again. Psa. cxvii. 1. The object in this quotation is 
 the same as before. The apostle accumulates quotations to show 
 that it was the common language of the Old Testament, and that 
 he was not depending on a single expression for the truth of his 
 doctrine. IT All ye Gentiles. In the psalm, " all ye nations ;" but 
 the original is the same. IT And laud him. Praise him. The 
 psalm is directly in point. It is a call on all nations to praise God ; 
 the very point in the discussion of the apostle. 
 
 12. Esaias saith. Isaiah chap. xi. 1, 10. II There shall be a root. 
 A descendant, or one that should proceed from him when he was 
 dead. When a tree dies, and falls, there may remain aroofwhicli 
 shall retain life, and which shall send up a sprout of a similar 
 kind. So Job says, (chap. xiv. 7,) " For there is hope of a tree, if 
 it be cut down, that it will sprout again, and that the tender 
 branch thereof will not cease." So in relation to Jesse. Though 
 he should fall, like an aged tree, yet his name and family should 
 not be extinct. There should be a descendant who should rise, 
 and reign over the Gentiles. The Lord Jesus is thus called also 
 the "root and the offspring of David," Rev. xxii. 16; v. 5. If Of 
 Jesse. The father of David, 1 Sam. xvii. 58. The Messiah was 
 thus descended from Jesse. \ IT He that shall rise. That is, as a 
 sprout springs up from a decayed or fallen tree. Jesus thus rose 
 from the family of David, that had fallen into poverty and humble 
 life in the time of Mary. H To reign over the Gentiles. This is 
 quoted from the LXX. of Isa. xi. 10. The Hebrew is, "Which 
 shall stand up for an ensign of the people;" that is, a standard 
 to which they shall flock. Either the Septuagint or the Hebrew 
 would express the idea of the apostle. The substantial sense is 
 retained, though it is not literally quoted. The idea of his reign- 
 ing over the Gentiles is one that is fully expressed in the second 
 psalm. IT In him, etc. Hebrew, " To it shall the Gentiles seek." 
 The sense, however, is the same. The design of this quotation is 
 the same as the preceding, to show that it was predicted in the 
 Old Testament that the Gentiles should be made partakers of the 
 privileges of the gospel. The argument of the apostle is, that if 
 this was designed, then converts to Christianity from among the 
 Jews should lay aside their prejudices, and receive them as their 
 brethren, entitled to the same privileges of the gospel as them-
 
 376 ROMANS. [A.D. 57. 
 
 13 Now the God of hope 
 fill you with all 7 " joy and 
 peace in believing, that ye 
 may abound in hope,through 
 the power of the Holy 
 Gliost. 
 
 r Chap. xiv. 17. 
 
 14 And I myself also am 
 persuaded 'of you, my bre- 
 thren, that ye also are full 
 of goodness, filled with all 
 knowledge, ' able also to 
 admonish one another. 
 
 i Ileb. vi. Q; 2 Pet. i. 1C. 
 1 Cor. viii. 1, 7, 10. 
 
 selves. The fact that the Gentiles would be admitted to these 
 privileges, the apostle had more fully discussed in chaps, x. xi. 
 
 13. Now the God of hope. The God who inspires, or produces 
 the Christian hope. IT All joy and peace. Chap. xiv. 17. If they 
 were filled with this, there would be no strife and contention. 
 11 In believing. The effect of believing is to produce this joy and 
 peace. IT That ye viay abound, etc. That your hope may be 
 steadfast and strong. IF Through the power, etc. By means of the 
 powerful operation of the Holy Spirit. It is by his power alone 
 that the Christian has the hope of eternal life. See Eph. i. 13, 
 14 ; Rom. viii. 24. 
 
 14. And I myself also. The apostle here proceeds to show them 
 why he had written this epistle, and to state his confidence in 
 them. He had exhorted them to peace ; he had opposed some of 
 their strongest prejudices ; and in order to secure their obedience 
 to his injunctions, he now shows them the deep interest which he 
 had in their welfare, though he had never seen them. II Am per- 
 suaded. He had never seen them, (chap. i. 10 13,) but he had 
 full confidence in them. This confidence he had expressed more 
 fully in the first chapter. IT Of you. Concerning you. I have 
 full confidence in you. IT My brethren. An address of affection ; 
 showing that he was not disposed to assume undue authority, or 
 to lord it over their faith. IF Are full of goodness. Filled with 
 kindness or benevolence. That is, they were disposed to obey any 
 just commands ; and that consequently any errors in their opi- 
 nions and conduct had not been the effect of obstinacy or perverse- 
 ness. There was indeed danger, in the city of Rome, of pride and 
 haughtiness; and among the Gentile converts there might have 
 been some reluctance to receive instruction from a foreign Jew. 
 But the apostle was persuaded that all this was overcome by the 
 mild and humbling spirit of religion, and that they were disposed 
 to obey any just commands. He made this observation, there- 
 fore, to conciliate respect to his authority as an apostle. IT Filled 
 with all knowledge. That is, instructed in the doctrines and duties 
 of the Christian religion. This was true ; but there might be still 
 some comparatively unimportant and non-essential points, on 
 which they might not be entirely clear. On these the apostle 
 had written ; and written, not professedly to communicate new 
 ideas, but to remind them of the great principles on which they 
 were before instructed, vers. 15. 1F Able also, etc. That is, you 
 arc so fully instructed in Christian principles, as to be able to give 
 advice and counsel, if it is needed. Prom this verse we may learn, 
 (1,) that when it is our duty to give instruction, admonition, or 
 advice, it should be in a kind, conciliating manner ; not with harsh-
 
 A. D. 57.] CHAPTER XV. 377 
 
 15 Nevertheless, brethren, 
 I have written the more 
 boldly unto you in some 
 sort, as putting you in mind, 
 
 because "of the grace that 
 is given to me of God, 
 
 16 That I should be the 
 minister of Jesus Christ to 
 
 u Eph. iii. 7, 8. 
 
 ness, or -with, the severity of authority. Even an apostle did not 
 assume harshness or severity in his instructions. (2.) There is 
 no impropriety in speaking of the good qualities of Christians in 
 their presence ; or even of commending and praising them when 
 they deserve it. The apostle Paul was as far as possible from 
 always dwelling on the faults of Christians. When it was neces- 
 sary to reprove them, he did it, but did it with tenderness and 
 tears. When he could commend, he preferred it ; and never hesi- 
 tated to give them credit to the utmost extent to which it could 
 be rendered. He did \\otjlatter, but he told the truth ; he did not 
 commend to excite pride and vanity, but to encourage, and to 
 prompt to still more active efforts. The minister who always cen- 
 sures and condemns, whose ministry is made up of complaints and 
 lamentations, who never speaks of Christians but in a strain of 
 fault-finding, is unlike the example of the Saviour and of Paul, 
 and may expect little success in his work. Comp. Rom. i. 8 ; 
 xvi. 19 ; 1 Cor. i. 5 ; 2 Cor. viii. 7 ; ix. 2 ; Phil. i. 37 ; Heb. vi. 9 ; 
 2 Pet. i. 12. 
 
 15. Nevertheless. Notwithstanding my full persuasion of your 
 knowledge, and your purpose to do right. Perhaps he refers also 
 to the fact that he was a stranger to them. IT The more boldly. 
 More boldly than might have been expected from a stranger. The 
 reason why he showed this boldness in declaring his sentiments 
 he immediately states that he had been specially called to the 
 office of instructing the Gentiles. If In some sort, (curb jue'/wus.) In 
 part. Some have supposed that he referred to a party at Rome 
 the Gentile party. ( Whitby.) Some refer it to different parts of 
 his epistle on some subjects. (Stuart.) Probably the expression 
 is designed to qualify the phrase more boldly. The phrase, says 
 Grotius, diminishes that of which it is spoken, as 1 Cor. xiii. 9, 12 ; 
 2 Cor. i. 14 ; ii. 5 ; and means the same as " somewhat more 
 freely;" that is, I have been induced to write the more freely, 
 partly because I am appointed to this very office. I write some- 
 what more freely to a church among the Gentiles than I even 
 should to one among the Jews, because I am appointed to this very 
 office. If As putting you in mind. Greek, Calling to your remem- 
 brance, or reminding you. Comp. 2 Pet. i. 12, 13. This was a 
 delicate way of communicating instruction. The apostles pre- 
 sumed that all Christians were acquainted with the great doctrines 
 of religion; but they did not command, enjoin, or assume a spirit 
 of dictation. How happy would it be if all teachers would imi- 
 tate the example of the apostles in this, and be as modest and 
 humble as they were. If Because of the grace, etc. Because God 
 has conferred the favour on me of appointing me to this office. 
 See Note, ch. i. 5. 
 
 16. The minister, (\eiTovpyi>i>.) This is not the word which is 
 commonly translated minister, (Staitovos.) This word is properly
 
 liOMANS. [A.D. 57. 
 
 the Gentiles, ministering the 
 Gospel of God, that the 'of- 
 fering " up of the Gentiles 
 
 1 Or, sacrificing. v Isa. Ixvi. 20. 
 
 might be acceptable, being 
 sanctified a by the Holy 
 Ghost. 
 
 a> Acts xx, 32. 
 
 appropriated to those who minister in public offices or the affairs 
 of the state. In the New Testament it is applied mainly to the 
 Levitical priesthood, who ministered and served at the altar, Heb 
 x 11. It is, however, applied to the ministers of the New Testa- 
 ment, as discharging substantially the same offices towards the 
 church which were discharged by the Levitical priesthood; i. e., 
 as engaged in promoting the welfare of the church, occupied in 
 holy things, etc. Acts xiii. 2, " As they ministered to the Lord 
 and fasted," etc. It is used in a larger sense still in Rom. xv. 27 ; 
 2 Cor. ix. 12. IT To the Gentiles. Comp. chap. i. 5 ; Acts ix. L5, 
 If Ministering, (lepovpyovvra.) Performing the office of a priest in 
 respect to the gospel of God. The office of a priest was to offer 
 sacrifice. Paul here retains the language, though without affirm- 
 ing or implying that the ministers of the New Testament were 
 literally priests to offer sacrifice. The word used here occurs no- 
 where else in the New Testament. Its meaning here is to be 
 determined from the connexion. The question is, what is the 
 sacrifice of which he speaks r It is the offering up the sacrifice of 
 the Gentiles. The Jewish sacrifices were abolished. The Mes- 
 siah had fulfilled the design of their appointment, and they were 
 to be done away. (See the epistle to the Hebrews.) There was 
 to be no further literal sacrifice. But now the offerings of the 
 Gentiles were to be as acceptable as had been the offerings of the 
 Jews. God made no distinction ; and in speaking of these offer- 
 ings, Paul used figurative language drawn from the Jewish rites. 
 But assuredly he did not mean that the offerings of the Gentiles 
 were literal sacrifices to expiate sins ; nor did he mean that there 
 was to be an order of men who were to be called priests under the 
 New Testament. If this passage did prove that, it would prove 
 that it should be confined to the apostles, for it is of them only 
 that he uses it. The meaning is this : " Acting in the Christian 
 church substantially as the priests did among the Jews : that is, 
 endeavouring to secure the acceptableness of the offerings which 
 the Gentiles make to God." If That the offering up. The word 
 here rendered offering up, (irpoor^opa,) commonly means a sacrifice 
 or an expiatory offering, and is applied to Jewish sacrifices, Acts 
 xxi. 26; xxiv. 17. It is also applied to the sacrifice which was 
 made by our Lord Jesus Christ when he offered himself on tin- 
 cross for the sins of men, Eph. v. 2 ; Heb. x. 10. It does not always 
 mean bloody sacrifices, but it is .used to denote any offering to God, 
 Heb. x. 5, 8, 14, 18. Hence it is used in this large sense to denote 
 the offering which the Gentiles who were converted to Christianity 
 made of themselves; their devoting or dedicating themselves to 
 God. The language is derived from the customs of the Jews ; and 
 the apostle represents himself figuratively as a priest presenting 
 this offering to God. If Might be acceptable. Or, approved by 
 God. This was in accordance with the prediction in Isa. Ixvi. 20, 
 " They shall bring all your brethren for an offering unto the Lord
 
 A..D. 57. J CHAPTER XV. 379 
 
 ] 7 I have therefore where- 
 of I may glory * through 
 Jesus Christ in those things 
 " which pertain to God. 
 
 18 For I will not dare to 
 
 x 2 Cor. xii. 1, etc. y Heb. v. 1. 
 
 speak of any of those things 
 which Christ hath not 
 wrought by me, to make * 
 the Gentiles obedient, by 
 word and deed, 
 
 z Gal. ii.8. 
 
 out of all nations," etc. This does not mean that it was by any 
 merit of the apostle that this offering was to be rendered accept- 
 able ; but that he was appointed to prepare the way, so that their 
 offering, as well as that of the Jews, might come up before God. 
 If Being sanctified. That is, the offering being sanctified, or made 
 holy. The sacrifice was prepared or made fit to be an offering, 
 among the Jews, by salt, oil, or frankincense, according to the 
 nature of the sacrifice, Lev. vi. 14, etc. In allusion to this, the 
 apostle says that the offering of the Gentiles was rendered holy, 
 or fit to be offered, by the converting and purifying influences of 
 the Holy Spirit. They were prepared, not by salt and frankin- 
 cense, but by the cleansing influences of God's Spirit. The 
 same idea, substantially, is expressed by the apostle Peter in Acts 
 x. 46;xi. 17. 
 
 17. I have therefore, etc. I have cause of glorying. I have 
 cause of rejoicing that God has made me a minister to the Gen- 
 tiles, and that he has given me such success among them. The 
 ground of this he states in vers. 18 22. IT Glory. Of boasting, 
 (Kavxtiffiv, the word usually rendered boasting,) James iv. 16; Rom. 
 lii. 27; 2 Cor. vii. 14; viii. 24; ix. 3, 4; x. 15; xi. 10, 17. It means 
 also praise, thanksgiving, and joy, 1 Cor. xv. 31 ; 2 Cor. i. 12 ; vii. 4 ; 
 viii. 24; 1 Thess. ii. 19. This is its meaning here, that the apostle 
 had great cause of rejoicing or praise that he had been so highly 
 honoured in the appointment to this office, and in his success in it. 
 IT Through Jesus Christ. By the assistance of Jesus Christ; ascrib- 
 ing his success among the Gentiles to the aid which Jesus Christ 
 had rendered him. If In those things which pertain to God. Comp. 
 Heb. v. 1. The things of religion; the things which God has com- 
 manded, and which pertain to his honour and glory. They were 
 not things which pertained to Paul, but to God ; not wrought by 
 Paul, but by Jesus Christ ; yet he might rejoice that he had been 
 the means of diffusing so far those blessings. The success of a 
 minister is not for his own praises, but for the honour of God ; not 
 by his skill or power, but by the aid of Jesus Christ ; yet he may 
 rejoice that through him such blessings are conferred on men. 
 
 18. For I will not dare to speak. I should be restrained ; I 
 should be afraid to speak, if the thing were not as I have stated. 
 I should be afraid to set up a claim beyond that which is strictly 
 in accordance with the truth. IT Which Christ hath not lorought by 
 me. I confine myself strictly to what / have done. I do not arro- 
 gate to myself what Christ has done by others. I do not exag- 
 gerate my own success, or claim what others have accomplished. 
 If To make the Gentiles obedient. To bring them to obey God in 
 the gospel. If By word and deed. By preaching, and by all other 
 means ; by miracle, by example, etc. The deeds, that is, the live*
 
 380 ROMANS. [A. D. 57. 
 
 19 Through mighty signs 
 * and wonders, by the power 
 of the Spirit of God; so that 
 from Jerusalem, and round 
 about unto Illyricum, I * 
 
 have fully preached the 
 Gospel of Christ. 
 
 20 Yea, so have I strived 
 to preach the Gospel, not 
 
 a Acts xix. 11. * Chap. i. 14-16. 
 
 of Christian ministers are often as efficacious in bringing men to 
 Christ as their public ministry. 
 
 19. Through mighty signs and wonders. By stupendous and 
 striking miracles. See Note, Acts ii. 43. Paul here refers, doubt- 
 less, to the miracles which he had himself wrought. See Acts 
 xix. 11, 12, "And God wrought special miracles by the hands of 
 Paul," etc. If By the power of the Spirit of God. This may either 
 be connected with signs and wonders, and then it will mean that 
 those miracles were performed by the power of the Holy Spirit ; 
 01 it may constitute a new subject, and refer to the gift of pro- 
 p'hecy, the power of speaking other languages. Which is its true 
 meaning cannot, perhaps, be ascertained. The interpretations 
 agree in this, that he traced his success in all things to the aid of 
 the Holy Spirit. If So that from Jerusalem. Jerusalem, as a centre 
 of his work ; the centre of all religious operations and preaching 
 under the gospel. This was not the place where Paul began to 
 preach, (Gal. i. 17, 18,) but it was the place where the gospel was 
 first preached, and the apostles began to reckon their success from 
 that as a point. Comp. Note, Luke xxiv. 49. IT And round about. 
 Kal^KiiK\(a. In a circle. That is, taking Jerusalem as a centre, he 
 had fully preached round that centre until you come to Illyricum. 
 H Unto Illyricum. Illyricum was a province lying to the north- 
 west of Macedonia, bounded north by a part of Italy and Germany, 
 east by Macedonia, south by the Adriatic, west by Istria. It com- 
 prehended the modern Croatia and Dalmatia. So that, taking 
 Jerusalem as a centre, Paul preached not only in Damascus and 
 Arabia, but in Syria, in Asia Minor, in all Greece, in the Grecian 
 Islands, and in Thcssaly and Macedonia. This comprehended no 
 small part of the then known world ; all of which had heard the 
 gospel by the labours of one indefatigable man. There is nowhere 
 in the Acts express mention of Paul's going into Illyricum ; nor 
 does the expression imply that he preached the gospel within it, 
 but only unto its borders. It may have been, however, that when 
 in Macedonia, he crossed over into that country ; and this is ren- 
 dered somewhat probable from the fact that Titus is mentioned as 
 having gone into Dalmatia, (2 Tim. iv. 10,) which was a part of 
 Illyricum. II / have fully preached. The word here used means, 
 properly, to fill up, (Treir\r)pcaKfvai,) to complete, and here is used in 
 the sense of diffusing abroad, or oi filling up all that region with the 
 gospel. Comp. 2 Tim. iv. 17. It means, that he had faithfully 
 diffused the knowledge of the gospel in all that immense country. 
 
 20. Yea, so have I strived. The word used here (<pi\oTi/j.ov/j.fvov) 
 means, properly, to be ambitious, to be studious of honour ; and then 
 to desire earnestly. In that sense it is used here. He earnestly 
 desired ; he made it a point for which he struggled, to penetrate 
 into regions which had not heard the gospel. U Xot where Christ
 
 . D. 57.J 
 
 CHAPTER XV. 
 
 381 
 
 where Christ was named,' 
 lest I should build upon an- 
 other man's foundation : 
 
 21 But as it is written, d 
 To whom he was not spoken 
 of, they shall see : and they 
 that have not heard shall 
 understand. 
 
 22 For which cause also 
 
 c C Cor. x. 1316. 
 
 d Isa. Hi. 15. 
 
 I have been much 'hindered 
 e from coming to you. 
 
 23 But now having no 
 more place in these parts, 
 and having a great desire 
 these many years to come 
 unto you ; 
 
 24 Whensoever I take my 
 journey into Spain, I will 
 
 1 Or, many z'ayt; or, oftentimes- 
 e 1 'J hess. ii. 18. 
 
 icas named. Where the gospel had not been before preached. 
 U Lest I should build, etc. That is, he desired to found churches 
 himself ; he regarded himself as particularly called to this. Others 
 might be called to edify the church, but he regarded it as his office 
 to make known the name of the Saviour where it was not before 
 known. This work was particularly adapted to the ardour, zeal, 
 energy, and bravery of such a man as Paul. Every man has his 
 proper gift ; and there are some particularly fitted to found and 
 establish churches ; others to edify and comfort them. Comp. 2 
 Cor. x. 13 16. The apostle chose the higher honour, involving 
 most danger and responsibility ; but still any office in building up 
 the church is honourable. 
 
 21. But as it is written. Isa. lii. 15. This is not literally quoted, 
 but the sense is retained. The design of quoting it is to justify the 
 principle on which the apostle acted. It was revealed that the 
 gospel should be preached to the Gentiles ; and he regarded it as 
 a high honour to be the instrument of carrying this prediction into 
 effect. 
 
 22. For which cause. I have been so entirely occxipied in this 
 leading purpose of my life, that I have not been able to come to 
 you. IT Much hindered. Many ways ; not many times. I had so 
 frequent and urgent demands on my time elsewhere, that I could 
 not come to you. IT From coming to you. Where the gospel has 
 been preached. I have desired to come, but have been unable to 
 leave the vast region where I might preach the gospel to those who 
 had never heard it. 
 
 23. But now, etc. Having no further opportunity in these re- 
 gions to preach to those who have never heard the gospel. If In 
 these parts. In the regions before specified. He had gone over 
 them, had established churches, had left them in the care of elders, 
 (Acts xx. 17,) and was now prepared to penetrate into some new 
 region, and lay the foundation of other churches. IT And having a 
 great desire, etc. See chap. i. 9 13. 
 
 24. Whensoever I take my journey into Spain. Ancient Spain 
 comprehended the modern kingdoms of Spain and Portugal, or the 
 whole of the Spanish peninsula. It was then subject to the Ro- 
 mans. It is remarkable, even here, that the apostle does not say 
 that his principal object was to visit the church at Rome, much as 
 he desired that, but only to take it in his way in the fulfilment of 
 his higher purpose to preach the gospel in regions where Christ
 
 382 ROMANS. [A. D. 67. 
 
 come to you : for I trust to 
 see you in my journey, and 
 to be -^ brought on my way 
 thitherward by you, if first 
 I be somewhat filled ' with 
 your company. 
 
 f Acts xv. 3 ; 3 John 6. 1 zait/t you. 
 
 25 But now I go " unto 
 Jerusalem to minister unto 
 the saints. 
 
 26 For it hath pleased 
 them of Macedonia * and 
 Achaia to make a certain 
 
 a Actsxix.21. h 2 Cor. viii. 1 ; ix.2.1C. 
 
 \vas not named. Whether he ever fulfilled his purpose of visiting 
 Spain is a matter of doubt. Some of the fathers, Theodoret (on 
 Phil. i. 25; 2 Tim. iv. 17) among others, say that after he was 
 released from his captivity, when lie was brought before Nero, he 
 passed two years in Spain. If lie Avas imprisoned a second time at 
 llome, such a visit is not improbable as having taken place between 
 the two imprisonments. But there is no certain evidence of this. 
 Paul probably projected many journeys which were never accom- 
 plished. IT To be brought on my way, etc. To be assisted by you 
 in regard to this journey ; or to be accompanied by you. This was 
 the custom of the churches, Acts xv. 3 ; xvii. 14, 15 ; xx. 38 ; xxi. 
 5; 1 Cor. xvi. 6, 11 ; 3 John 6. If If first, etc. If on my journey, 
 before I go into Spain. IT Someiohat. Greek, In part. As though 
 he could not be fully satisfied with then* company, or could not 
 hope to enjoy their society as fully and as long as he could desire. 
 This is a very tender and delicate expression. If Filled. This is 
 a strong expression, meaning to be satisfied, to enjoy. To \>QJillcd 
 with a thing is to have great satisfaction and joy in it. 1f With 
 your company. Greek, With you ; meaning, in your society. The 
 expression to be Jilted with one, in the sense of being gratified, is 
 sometimes used in the classic writers. (See Clarke on this verse.) 
 
 25. But now I go, etc. I am about to go now. The mention of 
 this intended journey to Jerusalem is introduced in several other 
 places, and is so mentioned that Dr. Paley has derived from it a 
 very strong argument for the genuineness of this epistle.* This 
 intended journey is mentioned in Acts xix. 21, " Paul purposed in 
 the spirit, when he had passed through Macedonia and Achaia, to 
 go to Jerusalem, sayiny, After I have been there, I must also see Rome." 
 See also Acts xx. 2, 3. That he went to Jerusalem, according to 
 his purpose, is recorded in his defence before Felix, (Acts xxiv. 
 17,) "Now after many years, I came to bring abns to my nation, 
 and offerings." If To minister to the saints. To supply their ne- 
 cessities by bearing the contribution which the churches have made 
 for them. 
 
 26. For it hath pleased them of Macedonia. That is, they have 
 done it cheerfully and voluntarily. See their liberality and cheer- 
 fulness commended by the apostle in 2 Cor. viii. 16 ; ix. 2. Paul 
 had been at much pains to obtain this collection, but still they did 
 it freely. See 2 Cor. ix. 4 7. It was with reference to this col- 
 lection that he directed them to lay by for this purpose as God had 
 prospered them, on the first day of the week, 1 Cor. xvi. 2 . If Of 
 Macedonia. That is, the Christians in Macedonia those who had 
 been Gentiles, and who had been converted to the Christian reli- 
 
 Palsy'i Horae Paulim-, chap, ii., no. 1.
 
 A.D. 57. j CHAPTER XV. 383 
 
 contribution for the poor 
 saints which are at Jeru- 
 salem. 
 
 27 It hath pleased them 
 verily ; and their debtors 
 they are. For if the Gen- 
 tiles have been made parta- 
 
 kers of their spiritual things, 
 their duty ' is also to minister 
 unto them in carnal things. 
 28 When therefore I have 
 performed this, and have 
 sealed to them this fruit, * I 
 will come by you into Spain. 
 
 1 Cor. ix. 11. iPhil. iv. 17. 
 
 gion, ver. 27. Macedonia was a country of Greece, bounded north 
 by Thrace, south by Thessaly, west by Epirus, and east by the 
 JEgean Sea. It was an extensive region, and was the kingdom of 
 Philip, and his son Alexander the Great. Its capital was Philippi, 
 at which place Paul planted a church. A church was also esta- 
 blished at Thessalonica, another city of that country, Acts xvi. 9, 
 etc. ; comp. xviii. o ; xix. 21 ; 2 Cor. vii. 5 ; 1 Thess. i. 1, 7, 8 ; iv. 10. 
 IT And Achaia. Achaia, in the largest sense, comprehended all 
 ancient Greece. Achaia Proper, however, was a province of Greece, 
 embracing the western part of the Peloponnesus, of which Corinth 
 was the capital. See Note, Acts xviii. 12. This place is men- 
 tioned as having been concerned in this colleetio^ in 2 Cor. ix. 2. 
 IT The poor saints, etc. The Christians who weic, Ji Judea were 
 exposed to peculiar trials. They were condemned by the san- 
 hedrim, opposed by the rulers, and persecuted by the people. See 
 Acts viii. 1, etc ; xii. 1, etc. Paul sought not only to relieve them 
 by this contribution, but also to promote fellow-feeling between 
 them and the Gentile Christians. And this circumstance would 
 tend much to enforce what he had been urging in chapters xiv. and 
 xv. on the duty of kind feeling between the Jewish and Gentile- 
 converts to Christianity. Nothing tends so much to wear off pre- 
 judice, and to prevent unkind feeling in regard to others, as to se.-. 
 about some purpose to do them good, or to unite with them in doing, 
 good. 
 
 27. Their debtors. The reason he immediately states. Comp. 
 Rom. i. 14. K Of their spiritual things. Have received the gospel 
 by the instrumentality of those who had been Jews ; and were 
 admitted now to the same privileges with them. IF Carnal things. 
 Things pertaining to the flesh ; that is, to this life. On this ground 
 the apostle puts the obligation to support the ministers of the 
 gospel, 1 Cor. ix. 11. It becomes a matter of debt where the hearer 
 of the gospel receives, in spiritual blessings, far more than he con- 
 fers by supporting the ministry. Every man who contributes his- 
 due proportion to support the gospel may receive far more, in. 
 return, in his own peace, edification, and in the order and happi- 
 ness of his family, than his money could pui chase in any other 
 way. The gain is on his side, and the money is not lost. The 
 minister is not a beggar ; and that which is necessary to his sup- 
 port is not almsgiving. He has an equitable claim as much as a 
 physician, or a lawyer, or a teacher of youth has on the neces- 
 saries and comforts of life. 
 
 28. Have sealed to them. That is, have secured it to them. To seal 
 an instrument of writing, a contract, deed, etc., is to authenticate
 
 384 ROMANS. IA. D. 57 
 
 29 And I am sure that, 
 when 'I come unto you, I 
 shall come in the fulness of 
 the blessing of the Gospel of 
 Christ. 
 
 30 Now I beseech you, 
 
 brethren, for the Lord Jesus 
 Christ's sake, and for the 
 m love of the Spirit, that ye 
 strive " together with me in 
 your prayers to God for me; 
 
 m Phil. ii. 1. n Col. iv. 1C. 
 / Chap. i. 11, 12. 
 
 it, to make it sure. In this sense it is used here. Paul was 
 going himself to see that it was placed securely in their hands. 
 IT This fruit. This result of the liberality of the Gentile churches 
 the fruit which their benevolence had produced. U I will come, 
 etc. This was Paul's full purpose; but it is not clear that he 
 ever accomplished it. Note, ver. 24. If By you. Taking Home 
 in my way. 
 
 29. I am sure. Greek, I know; expressing the fullest confi- 
 dence, a confidence that w r as greatly confirmed by the success of 
 his labours elsewhere. IT In the fulness of the blessing, etc. This 
 is a Hebrew mode of expression, where one noun performs the 
 purpose of an adjective, and means with a full or abundant blessing. 
 This confidence he expressed in other language in chap. i. 11, 12. 
 See Notes. If Of the gospel of Christ. Which the gospel of Christ 
 is fitted to impart. Thus every minister of the gospel should wish 
 to go; This should be his ever-burning desire in preaching. Paul 
 went to Rome ; bxit he went in bonds, Acts xxvii., xxviii. But 
 though he went in this manner, he was permitted there to preach 
 the gospel for at least two years ; nor can we doubt that his minis- 
 try was attended with the anticipated success, Acts xxviii. 30, 31. 
 God may disappoint us in regard to the mode in which we purpose 
 to do good ; but if we really desire it, he will enable us to do it in his 
 own way. It may be better to preach the gospel in bonds than at 
 liberty ; it is better to do it even in a prison, than not at all. Bun- 
 van wrote the Pilgrim's Progress to amuse his heavy hours during 
 a twelve years' cruel imprisonment. If he had been at liberty, he 
 probably would not have written it at all. The great desire of his 
 heart was accomplished, but a prison was the place in which to do 
 it. Paul preached ; but preached in chains. 
 
 30. For the Lord Jesus Christ's sake. Greek, By or through 
 (Sia) our Lord Jesus Christ. It means, probably, out of love and 
 regard to him ; in order to promote his honour and glory, and to 
 extend his kingdom among men. Paul desired to be delivered 
 from the hands of the Jews, that he might promote the honour of 
 Jesus Christ among the Gentiles. IT And for the love of the Spirit, 
 (Sick.) By the mutual love and sympathy which the Spirit of God 
 produces in the minds of all who are the friends of God. I beseech 
 you now to manifest that love' by praying earnestly for me. IT That 
 ye strive together with me. That you unite with me in earnest 
 prayer. The word strive denotes intense agony or effort, such as 
 was used by the wrestlers in the Greek games ; and then the agony, 
 or strong effort, which a man makes in prayer, who is earnestly 
 desirous to be heard. The use of the word" here denotes Paul's 
 earnest desire that they -vhould make an intense effort in their
 
 .o 57.] CHAPTEll XV. 385 
 
 31 That "I may be de- 
 ivered from them that ' do 
 not believe in Judaea ; and 
 that my service which I have 
 for Jerusalem may be ac- 
 
 o 2 'Ihess. iii. 2. 1 are disobedient. 
 
 cepted of the saints , 
 
 32 That I may come \into 
 you with joy by the will of 
 God, and may with you be 
 refreshed. 
 
 prayers that he might be delivered. Christians, though at a distance 
 from each other, may unite their prayers for a common object. 
 Christians everywhere should wrestle in prayer for the ministers of 
 the gospel, that they may be kept from temptations ; and espe- 
 cially for those who are engaged, as the apostle was, in arduous 
 efforts among the heathen, that they may be kept from the many dan- 
 gers to which they are exposed in their journeyings in pagan lands. 
 
 31. That I may be, etc. The unbelieving Jews in Judea had 
 been opposed to Paul's conversion. They could not forget that he 
 had borne letters of commission from them to persecute the Chris- 
 tians at Damascus. They regarded him as an apostate. They 
 had heard of his success among the Gentiles ; and they had been 
 informed that he " taught all the Jews among the Gentiles to for- 
 sake the laws of Moses," Acts xxi. 21. Hence the apostle could 
 not but be aware that, in returning to Judea, he exposed himself 
 to peculiar dangers. His fears, as the result showed, were well 
 founded. They evinced all the opposition to him which he had 
 ever anticipated, Acts xxi. If And that my service. My ministry ; 
 or the act of service which I am going to perform for them ; refer- 
 ring to the contribution which he was bearing for the poor saints 
 at Jerusalem. IT For Jerusalem. For the poor Christians in Jeru- 
 salem. If May be accepted of the saints. That the poor Christians 
 there may be Avilling to receive it. The grounds of doubt and hesi- 
 tation, whether they would be willing to receive this, seem to have 
 been two: (1.) Many, even among Christians, might have had 
 their minds filled with prejudice against the apostle, from the re- 
 ports constantly in circulation among the Jews, that he was oppos- 
 ing and denouncing the customs of Moses. Hence, in order to 
 satisfy them, when he went up to Jerusalem, he actually performed 
 a vow, in accordance with the law of Moses, to show that he did 
 not intend to treat his laws with contempt, Acts .xxi. 22, 23, 26, 
 27. (2.) Many of the converts from Judaism might be indisposed 
 to receive an offering made by Gentiles. They might have retained 
 many of their former feelings that the Gentiles were polluted, 
 and that they ought to have no fellowship with them. Early opi- 
 nions and prejudices wear off by slow degrees. Christians retain 
 former notions long after their conversion ; and often many years 
 are required to teach them enlarged views of Christian charity. It 
 is not wonderful that the Christians in Judea should have been 
 slow to learn all the ennobling lessons of Christian benevolence, 
 surrounded as they were by the institutions of the Jewish religion, 
 and having been themselves educated in the strictest regard for 
 those institutions. 
 
 32. That I may come unto you. That I may not be impeded in my 
 intended journey by opposition in Judea. If With joy. Joy to 
 myself in being permitted to come; and producing joy to you by 
 
 2 B
 
 36 ROMANS. I A. i). 57 
 
 33 Now tlie God of peace I p be with you all. Amen. 
 
 I p t Cor. xiv. S3 : Heb. xiii. i>. 
 
 my presence. " By the will of God. If God will ; if God permit. 
 After all his desires, and all their prayers, it still depended on the 
 will of God ; and to that the apostle was desirous to submit. This 
 should be the end of our most ardent desires, and this the object 
 of all our prayers, that the will of God should be done. Comp. 
 James iv. 14, 15. Paul did go by the will of God ; but he went in 
 bonds. H And be refreshed. Greek, May find rest or solace 
 with you. 
 
 33. Now the God of peace. God, the author or promoter of 
 peace and union. In ver. 13 he is called the God of hope. Here 
 the apostle desires that the God who gives peace would impart to 
 them union of sentiment and feeling, particularly between the 
 Jewish and Gentile Christians the great object for which he 
 laboured in his journey to Judea, and which he had been en- 
 deavoxiring to promote throughout this epistle. See 1 Cor. xiv. 
 33 ; Heb. xiii. 20. 
 
 This is the close of the doctrinal and hortatory parts of this 
 epistle. The remainder is made up chiefly of salutations. In the 
 verses concluding this chapter, Paul expressed his earnest desire 
 to visit Rome. He besought his brethren to pray that he might 
 be delivered from the unbelievers among the Jews. His main 
 desire was granted. He was permitted to visit Rome ; yet the very 
 thing from which he sought to be delivered, the very opposition of 
 the Jews, made it necessary for him to appeal to Caesar, and this 
 was the means of his accomplishing his desire. (See the closing 
 chapters of the Acts of the Apostles. ) God thus often grants our 
 main desire ; he hears our prayer ; but he may make use of that 
 from which we pray to be delivered as the means of fulfilling our 
 own requests. The Christian prays that he may be sanctified ; 
 yet at the same time he may pray to be delivered from affliction. 
 God will hear his main desire, to be made holy ; will convert that 
 which he fears into a blessing, and make it the means of accom- 
 
 Slishing the great end. It is right to express our desires all our 
 esires to God ; but it should be with a Avillingness that he should 
 choose his own means to accomplish the object of our wishes. 
 Provided the God of peace is with us, all is well. 
 
 CHAPTER XVI. 
 
 THE epistle concludes with various salutations. Thenawes which 
 occur in this chapter are chiefly Greek ; and the persons designated 
 had been, probably, inhabitants of Greece, but had removed to 
 Rome for purposes of commerce, etc. Possibly some of them had 
 been converted under the ministry of the apostle himself during 
 his preaching in Corinth and other parts of Greece. It is remark- 
 able that the name of Peter does not occur in this catalogue ; 
 which is conclusive evidence, contrary to the Papists, that Petei 
 was not then known by Paul to be in Rome. 
 
 1. I commend. It was common then, as now, to bear letters of 
 introduction to strangers, commending the person thus introduced
 
 .D. ST.] CHAPTER XVI. 337 
 
 CHAPTER XVI. 
 I COMMEND unto you 
 Phebe our sister, which 
 is a servant of the church 
 
 which is at Cenchrea : 
 
 2 That ye receive * her 
 in the Lord, as becometh 
 saints, and that ye assist her 
 
 Phil. ii. eg. 
 
 to the favourable regards and attentions of those to whom the 
 letters were addressed, 2 Cor. iii. 1 ; Acts xviii. 27. This epistle, 
 with the apostle's commendation, was designed thus to introduce 
 its bearer to the Roman Christians. The mention of Phebe in this 
 manner leaves it beyond a doubt that she was either the bearer of 
 this epistle, or accompanied those who bore it to Rome. The 
 epistle was therefore written, probably, at Corinth. (See Intro- 
 duction.) f Our sister. A member of the Christian church. 
 t Which is a servant. Greek, " Who is a deaconness." It is clear, 
 from the Xew Testament, that there was an order of women in the 
 church known as deaconnesses. Reference is made to a class of 
 females whose duty it was to teach other females, and to take the 
 general superintendence of that part of the church, in various 
 places in the New Testament ; and their existence is expressly 
 affirmed in early ecclesiastical history. They appear to have been 
 commonly aged and experienced widows, sustaining a fair repu- 
 tation, and fitted to guide and instruct those who were young and 
 inexperienced. Comp. 1 Tim. v. 3, 9 11 ; Tit. ii. 4. The Apos- 
 tolical Constitutions, Book iii., say, " Ordain a deaconness who is 
 faithful and holy, for the ministries toward the women." Pliny, 
 in his celebrated letter to Trajan, says, when speaking of the 
 efforts which he made to obtain information respecting the opi- 
 nions and practices of Christians, " I deemed it necessary to put 
 two maid-servants who are called ministry [that is, deaconnesses] 
 to the torture, in order to ascertain what is the truth." The rea- 
 sons of their appointment among the Gentiles were these : ( 1 . ) The 
 females were usually separate from the men. They were kept 
 secluded, for the most part, and not permitted to mingle in society 
 with men, as is the custom now. (2.) It became necessary, there- 
 fore, to appoint aged and experienced females to instruct the 
 young, to visit the sick, to provide for them, and to perform for 
 them the services which male deacons performed for the whole 
 church. It is evident, however, that they were confined to these 
 offices, and that they were never regarded as an order of ministers, 
 or suffered to preach to congregations, ITim. ii. 12; 1 Cor. xiv. 34. 
 U Of the church, etc. This is the only mention which occurs of a 
 church at that place. It was probably collected by the labours of 
 Paul. H At Cenchrea. This was the sea-port of Corinth. Corinth 
 was situated on the middle of the isthmus, and had two harbours, 
 or ports : Cenchrea on the east, about eight or nine miles from the 
 city ; and Lechemm on the west. Cenchrea opened into the ^Egean 
 Sea, and was the principal port. It was on this isthmus, between 
 these two ports, that the Isthmian games were celebrated, to Avhich 
 the apostle refers so often in his epistles. 
 
 2. That ye receive her, etc. That you acknowledge her as being 
 in the Lord, or as being a servant of the Lord ; that is, as a Chris- 
 tian. Comp. chap. xiv. 3 ; Phil. ii. 29. IT As becometh saints. As
 
 388 ROMANS. I A. D. 57 
 
 in whatsoever business she 
 hath need of you : for she 
 hath been a succourer of 
 many, and of myself also. 
 3 Greet Priscilla r and 
 
 Acts xviii. C, etc. 
 
 Aquila, my helpers in Christ 
 Jesus : 
 
 4 Who have for my life 
 laid down their own necks : 
 unto whom not only I give 
 thanks, but also all the 
 churches of the Gentiles. 
 
 it is proper that Christians should treat their brethren. IT She hath 
 been a succourer of many. The word, used here (trpoarans) means, 
 properly, a patron, a help, and was applied by the Greeks to one 
 who presided over an assembly; to one who became a patron of 
 others ; who aided or defended them in their cause ; and especially 
 to one who undertook to manage the cause ofatmngeri and foreign- 
 ers before the courts. It was, therefore, an honourable appella- 
 tion. ' Applied to Phebe, it means probably that she had shown 
 great kindness in various ways to the apostle, and to other Chris- 
 tians ; probably by receiving them into her house ; by administer - 
 ing to the sick, etc. Such persons have a claim on the respect and 
 Christian attentions of others. 
 
 3. Greet Priscilla and Aquila. Salute; implying the apostle's 
 kind remembrance of them, and his wishes for their welfare. 
 U Priscilla. Priscilla was the wife of Aquila. They are men- 
 tioned in Acts xviii. 2, 26 ; 1 Cor. xvi. 19. Paul at first found them 
 at Corinth. Aquila was a Jew, born in Pontus, who had resided 
 at Rome, and who had left Rome, and come to Corinth, when 
 Claudius expelled the Jews from Rome. See Notes, Acts xviii. 2. 
 It is probable that they were converted under the preaching of Paul. 
 Paul lived with them, and they had the advantage of his private 
 instruction, Acts xviii. 3 ; comp. ver. 26. At the death of Claudius, 
 or whenever the decree for the expulsion of the Jews was repealed, 
 it is probable that they returned to Rome. H My helpers. My 
 fellow- workers. They had aided him in his work. A particular 
 instance is mentioned in Acts xviii. 26. They are mentioned as 
 having been with Paul when he wrote the first epistle to the 
 Corinthians, 1 Cor. xvi. 19. U In Christ Jesus. In the Chris- 
 tian caiise. 
 
 4. Who have for my life. In order to save my life. U Laid 
 down their own necks. To lay down the neck is to lay the head on a 
 block to be cut off with the axe ; or to bow down the head as when 
 the neck was exposed to be cut off by the sword of the executioner 
 The meaning is, that they had hazarded their lives, had exposed 
 themselves to imminent danger, to save the life of Paul. On what 
 occasion this was done is not known, as it is not elsewhere referred 
 to in the New Testament. As Paul, however, lived with them, 
 (Acts xviii. 3, ) and as he was often persecuted by the Jews, it is 
 probable that he refers to some such period when he was perse- 
 cuted, when Aquila and Priscilla took him into their house at the 
 imminent hazard of their lives. H All the churches of the Gentiles. 
 All the churches that had been founded by the apostles. They 
 felt their obligation to them for having saved the life of him whc 
 had been their founder, and who was their spiritual father.
 
 A. D. J7.J CHAPTER XVI. 389 
 
 5 Likewise greet the 
 church that is in their house. ' 
 Salute my well-beloved Epe- 
 netus, who is the firstfruits 
 of Achaia unto Christ. 
 
 6 Greet Mary, who be- 
 stowed much labour on us. 
 
 7 Salute Andronicus and 
 Junia, my kinsmen, and my 
 
 t 1 Cor. xvi. 19. 
 
 fellowprtsoners, who are of 
 note among the apostles, 
 who also were in ' Christ 
 before me. 
 
 8 Greet Amplias my be- 
 loved in the Lord. 
 
 9 Salute Urbane, our 
 helper in Christ, and Stachys 
 my beloved. 
 
 I Gal. i. 2. 
 
 5. The church, that is in their house. Aquila and Priscilla are 
 mentioned (Acts xviii. 26) as having received Apollos into their 
 family, to instruct him more perfectly. The church in their house 
 is also mentioned, 1 Cor. xvi. 19. This may mean either the church 
 that was accustomed to assemble for worship at their hospitable 
 mansion ; or it may mean their own family with their guests, re- 
 garded as a church. In those tunes Christians had no houses 
 erected for public worship, and were therefore compelled to meet 
 in their private dwellings. H Salute. The same word before 
 translated "greet." II Who is the firstfruits. One who first em- 
 braced Christianity under my preaching in Achaia. The first- 
 fruits were a small part of the harvest, which was first gathered 
 and offered to the Lord, Exod. xxii. 29 ; xxiii. 16 ; Lev. ii. 12 ; Deut. 
 xviii. 4. In allusion to this, Paul calls Epenetus the first fruits of 
 the great spiritual harvest which had been gathered in Achaia. 
 IF Achaia. See Note, chap. xv. 26. This name and those which 
 follow are chiefly Greek, but we know little of the persons men- 
 tioned, except what is here recorded. 
 
 6. Who bestowed much labour on us. "Who laboured much for 
 us. Nothing more is known of her but this honourable mention 
 of her name. It is probable that these persons were formerly resi- 
 dents in Greece, and that the apostle had there become acquainted 
 with them, but that they had now removed to Rome. 
 
 7. My kinsmen. In Horn. ix. 3, the apostle calls all the Jews his 
 kinsmen, and it has been doubted whether he means anything more 
 here than that they were fellow-Jews. But as many others who 
 were Jews are mentioned here without this appellation, and as he 
 especially designates these persons, and Herodian, (ver. 11,) it 
 seems probable that they were remote relatives of the apostle. 
 IT My fellow prisoners. Paul was often in prison ; and it is pro- 
 bable that on some of those occasions they had been confined 
 with him. Comp. 2 Cor. xi. 23, "In prisons more frequent." 
 II Who are of note. The word translated of note, (eiriVrj/ioj,) de- 
 notes, properly, those who are marked, designated, or distinguished 
 in any way; used either in a good or bad sense. Comp. Matt. 
 xxvii. 16. Here it is used in a good sense. II Among the apostles. 
 This does not mean that they were apostles, as has been sometimes 
 supposed. For, (1,) there is no account of their having been ap- 
 pointed as such. (2.) The expression is n )t one which would have 
 been used if they had been. It would have oeen, " who were distin- 
 guished apostles." Comp. Rom. i. 1 ; 1 Cci i. 1 ; 2 Cor. i. 1; Col. i. 1,
 
 590 ROMANS. [A. D. 51 
 
 10 Salute Apelles, ap- 
 proved in Christ. Salute 
 them which are of Aristo- 
 bulus' household. ' 
 
 1 1 Salute Herodian my 
 kinsman. Greet them that 
 he of the ' household of Nar- 
 cissus, which are "in the Lord. 
 
 1 Or, friends. 
 
 12 Salute Tryphena and 
 Tryphosa, who labour in the 
 Lord. Salute the beloved 
 Persis, which laboured much 
 in the Lord. 
 
 13 Salute Rufus, chosen* 
 in the Lord ; and his mother 
 and mine. 
 
 Eph. i. 4 ; 2 John 1. 
 
 (3.) It by no means implies that they were apostles. All that the 
 expression fairly implies is, that they were known to the other 
 apostles ; that they were regarded by them as worthy of their affec- 
 tion and confidence ; that they had been known by them, as Paul 
 immediately adds, before he was himself converted. They had 
 been converted before he was, and were distinguished in Jerusalem 
 among the early Christians, and honoured with the friendship of 
 the other apostles. (4.) The design of the office of apostles was to 
 bear witness to the life, death, resurrection, doctrines, and miracles 
 of Christ. Comp. Matt. x. ; Acts i. 21, 22; xxii. 15. As there is 
 10 evidence that they had been witnesses of these things, or ap- 
 pointed to it, it is improbable that they were set apart to the apos- 
 tolic office. (5.) The word apostles is used sometimes to designate 
 messengers of churches ; or those who were sent from one church to 
 another on some important business ; and if this expression meant 
 that they were apostles, it could only be in some such sense as 
 having obtained deserved credit and eminence in that business. 
 See Phil. ii. 25 ; 2 Cor. viii. 23. IT Who were in Christ, etc. Who 
 were converted before I was. The meaning is clear. The expres- 
 sion, in Christ, means to be united to him, to be interested in his 
 religion, to be Christians. 
 
 10. Approved in Christ. An approved or tried Christian; ap- 
 proved and beloved by Christ. 
 
 12. Tryphena and Tryphosa. These names, with the participle 
 rendered " who labour," are in the feminine gender, and these 
 were probably two holy women, who performed the office of dea- 
 connesses, or who ministered to the sick, and who with Persis, thus 
 by example, and perhaps by instruction, laboured to promote the 
 spread of Christianity. Pious females then, as now, were able 
 to do much in their proper sphere to extend the truths and bless- 
 ings of the gospel. 
 
 13. Chosen in the Lord. Elect in the Lord ; that is, a chosen 
 follower of Christ. IT And his mother and mine. " His mother in 
 a literal sense, and mine in a figurative one." An instance of the 
 delicacy and tenderness of ' Paul ; of Ms love for this disciple and 
 his mother, as if he were of tne same family. Religion binds the 
 hearts of all who embrace it tenderly together. It makes them 
 feel that they are one great family, united bv tender ties, and joined 
 by peculiar attachments. See what the Lord Jesus declared in 
 Matt. xii. 47 50, and his tender address to John when he was on 
 the cross, John xix. 23, 27 
 
 16. Salute one another Greet one another in an affectionate
 
 A.D. -37.] CHAPTER XVI. 391 
 
 14 Salute Asyncritus, i 16 Salute one another 
 Phlegon,Hermas, Patrobas, ] with an holy kiss.' The 
 
 Hermes, and the brethren 
 which are with them. 
 
 15 Salute Philologus, and 
 Julia, Nereus, and his sister, 
 and Olympas, and all the 
 saints which are with them. 
 
 churches of Christ salute 
 you. 
 
 17 Now I beseech you, 
 brethren, mark them which 
 cause divisions" anrl offences 
 
 t 1 Cor. xvi. "0; 1 Pet. v. U. 
 w 1 Tim. vi. 3-5. 
 
 manner ; that is, treat each other with kindness and love, and 
 evince all proper marks of affection. IT With an holy kiss. This 
 mode of salutation has been practised at all times ; and particu- 
 larly in eastern nations. It was even practised by men. See Xote, 
 Luke xxii. 47, 48. The use of the word holy here serves to denote 
 that Paul intended it as an expression of Christian affection ; and 
 to guard against all improper familiarity and scandal. It was 
 common, according to Justin Martyr, (Apology,) for the early 
 Christians to practise it in their religious assemblies. H The 
 churches of Christ. That is, the churches in the vicinity of the 
 place where the apostle wrote this epistle ; probably the churches 
 particularly in Achaia. 
 
 17. Now I beseech you. One great object of this epistle had been 
 to promote peace between the Jewish and Gentile converts. So 
 much did this subject press upon the mind of the apostle, that he 
 seems unwilling to leave it. He returns to it again and again ; 
 and even after the epistle is apparently concluded, he returns to 
 it, to give them a new charge on the subject. II Mark them. Ob- 
 serve attentively, cautiously, and faithfully, (Phil. iii. 17 ;) be on 
 your guard against them. Ascertain who are the real causes of 
 the divisions that spring up, and avoid them. U Which cause. 
 Who make. Probably he refers here to Jewish teachers, or those 
 who insisted strenuously on the observance of the rites of Moses, 
 and who set up a claim for greater purity and orthodoxy than those 
 possessed who received the Gentile converts as Christian brethren. 
 The Jews were perpetually thus recalling the Christian converts 
 to the law of Moses ; insisting on the observance of those rites ; 
 troubling the churches, and producing dissensions and strifes, Gal. 
 iii. 1 ; v. 1 8 ; Acts xv. 1, 24. IT Divisions. Dissensions ; parties ; 
 factions, 1 Cor. iii. 3 ; Gal. v. 20. The very attempt to form such 
 parties was evil, no matter what the pretence. They who attempt 
 to form parties in the churches are commonly actuated by some 
 evil or ambitious design. IT And offences. Scandals ; or that give 
 occasion for others to fall intc sin. These two things are different. 
 The first means parties ; the other denotes such a course of life as 
 would lead others into sin. The Jew would form parties, on the 
 pretence of superior holiness ; the Gentiles, or some bold Gentile 
 convert, might deride the scrupulous feelings of the Jew, and might 
 thus lead him into sin in regard to what his conscience really for- 
 bade. See chap. xiv. 15. These persons on both sides were to be 
 avoided, and they were to refuse to follow them, and to cultivate 
 the spirit of unity and peace. 11 Contrary to the doctrine. To the
 
 392 ROMANS. [A.D. 57. 
 
 contrary to the doctrine I and by food words r and 
 which ye have learned ; and j fair speeches deceive the 
 
 avoid * them. 
 
 18 For they that are such 
 serve not our Lord Jesus 
 Christ, but their own belly ; 
 
 i Matt, xviii. IT ; 1 Cor. v. 11 ; 
 2 1'l.ess. lii. 6, 14. 
 
 hearts of the simple. 
 
 19 For your obedience is 
 come "abroad unto all men. 
 I am glad therefore on your 
 
 yPhil iii. 19. z Col. ii. 4; 2 Pet. ii. 3- 
 a Chap i. 8. 
 
 teaching which, you have received in this epistle and elsewhere ; 
 the teaching that these divisions should cease ; that the Jewish 
 ceremonies are not binding ; that all should lay aside their causes 
 of former difference, and be united in one family. See chap, xiv., 
 xv. H And avoid them. 'Give them no countenance or approba- 
 tion. Do not follow them. Comp. 1 Tim. vi. 3, 4, 5 ; 2 John 10 ; 
 Gal. i. 8, 9. That is, avoid them as teachers; do not follow them. 
 It docs not mean that they were to be treated harshly ; but that they 
 were to be avoided in their instructions. They were to disregard 
 all that they could say tending to produce alienation and strife ; 
 and resolve to cultivate the spirit of peace and union. This would 
 be an admirable rule if always followed. Let men make peace their 
 prime object; resolve to love all who arc Christians, and it will be 
 an infallible gauge by which to measure the arguments of those 
 who seek to promote alienations and contentions. 
 
 18. Serve not. Obey not. Though they are professedly, yet 
 they are not his real friends and followers. U But their own belly. 
 Their own lusts ; their own private interests ; they do this to obtain 
 support. The authors of parties and divisions, in church and state, 
 have this usually in view. It is for the indulgence of some earthly 
 appetite ; to obtain office or property ; or to gratify the love of 
 dominion. H And by good words. Mild, fair, plausible speeches ; 
 with an appearance of great sincerity, and regard for the truth. 
 Comp. Col. ii. 4 ; 2 Pet. ii. 3. Men who cause divisions commonly 
 make great pretensions to peculiar love of truth and orthodoxy ; 
 and put on the appearance of great sincerity, sanctity, and hu- 
 mil\ty. U And fair speeches. Greek, (tu\oyias,) eulogy, praise, 
 flattery. This is another very common art. Flattery is one of the 
 most powerful means of forming parties in the church ; and a little 
 special attention, or promise of an office, or commendation for talents 
 or acquirements, will secure many to the purposes of party, whom 
 no regard for truth or orthodoxy could influence a moment, f De- 
 ceive the hearts of the simple. The minds of the unsuspecting, or 
 those who are without guile, (rcav cucJuctav.) The apostle means to 
 designate those who are simple-hearted, without any disposition 
 to deceive others themselves, and of course without any suspicions 
 of the designs of others. He has thus drawn the art of making 
 parties with the hand of a master. First, there are smooth, plau- 
 sible pretences, as of great love for truth. Then, an artful min- 
 gling of attentions and flatteries ; and all this practised on the minds 
 of the unsuspecting, drawing their hearts and affections towards 
 themselves. Happy would it have been if the art had been con- 
 fined to his own times. 
 
 19. For your obedience, etc. Chap. i. 8. Your mild, obedient
 
 A.D. 57.] 
 
 CHAPTER XVI. 
 
 393 
 
 behalf; but yet I would have 
 you wise * unto that which 
 is good, and ' simple con- 
 cerning evil. 
 
 20 And the c God of peace 
 shall 2 bruise d Satan under 
 your feet shortly. * The 
 
 * Matt. x. 16. 
 r Chap xv. 33. 
 d Ge.i lii 15. 
 
 1 Or, karmlest. 
 
 2 Or, tread. 
 
 e Rev. xii. 10. 
 
 grace of our Lord Jesus 
 Christ fee with you.* Amen. 
 
 21 Timotheus my work- 
 fellow, and Lucius, and 
 Jason, and Sosipater, my 
 kinsmen, salute you. 
 
 22 I Tertius, who wrote 
 this epistle, salute you in 
 the Lord. 
 
 / 1 Cor xvi. .1, etc. ; Rev. xxii Cl. 
 
 disposition to learn, and to obey the precepts of the teachers of 
 religion. II / am glad, etc. I rejoice that you evince such a dis- 
 position. But he immediately adds, that this was just the temper 
 to be imposed upon, and cautions them against that danger, t Wise 
 unto that which is good. Evince understanding of that which is 
 adapted to promote good and worthy ends. H Simple concerning 
 evil. Greek, harmless. Not disposed to do wrong ; having no 
 plan, and yielding to none of the allurements of evil. You have 
 shown your wisdom in obeying the gospel. I would have you still 
 evince wisdom towards every good design ; but to be unacquainted 
 with any plan of evil. Do not yield to those plans, or follow those 
 who would lead you into them. 
 
 20. And the God of peace. The God who promotes peace, chap. 
 xv. 33. 1? Shall bruise. The language here refers to the prediction 
 in Gen. iii. 15. It here means to subdue, to gain the victory over. 
 It denotes Paul's confidence that they would gain the victory, and 
 would be able to overcome all the arts of those who were endea- 
 vouring to sow discord and contention among them. IT Satan. The 
 word Satan is Hebrew, meaning, originally, an accuser, a calum- 
 niator, and then an enemy. It is given to the prince of evil spirits 
 from his enmity to God and men. He is here regarded as ihe 
 author of all attempts to promote discord in the church, by whom- 
 soever those attempts were made. Hence they who attempt to 
 produce divisions are called "his ministers," 2 Cor. xi. 15. God 
 would disappoint their malignant purposes, and promote the pre- 
 valence of peace. ^ The grace. The favour ; the mercv, etc. The 
 Lord Jesus is the Prince of Peace, (Isa. ix. 6 ; comp. Luke ii. 14 ; 
 John xiv. 27,) and this expression is a prayer to him, or an earnest 
 wish expressed, that the design of his coming might be accom- 
 plished in promoting the prevalence of order and peace. Comp. 
 1 Cor. xvi. 23 ; Rev. xxii. 21. 
 
 21. Timotheus. Timothy ; to whom the epistles which bear his 
 name were written. He was long the companion of Paul in his 
 labours, Acts xvi. 1 ; 1 Cor. xvi. 10; 2 Cor. i. 1, 19 ; Phil. ii. 19; 
 1 Thess. iii. 2 ; 1 Tim. i. 2 ; Heb. xiii. 23. H And Lucius. He is 
 mentioned in Acts xiii. 1, as a prophet and teacher, a native 01 
 Cyrene. Nothing more is known of him. "\Mykinsmen. Ver. 7. 
 "22. / Tertius. Of Tertius nothing more is known than is men- 
 tioned here. IT Who wrote this. It is evident that Paul employed 
 an amanuensis to write this epistle, and perhaps he commonly did 
 it. Tertius, who thus wrote it, joins with the apostle in affectionate
 
 394 
 
 KOMANS. 
 
 . D. 57. 
 
 23 Gaius* mine host, and 
 of the whole church, sa- 
 luteth you. Erastus * the 
 chamberlain of the city sa- 
 luteth you, and Quartus a 
 brother. 
 
 g 1 Cor. i.14; 3 John 1. 
 A Acts xix. 22. 
 
 24 The 'grace of our Lord 
 Jesus Christ be with you all. 
 Amen. 
 
 25 Now * to him that is of 
 power to stablish you ac- 
 cording to my Gospel, and 
 
 Ver. 20. j Eph. iii. 211 ; Jude 24. 
 
 salutations to the brethren at Home. To the epistle Paul signed 
 his own name, and added a salutation in his own hand-writ- 
 ing. Col. iv. 18, "The salutation by the hand of me Paul;" 
 and in 2 Thess. iii. 17, he says that this was done in every epistle. 
 1 Cor. xvi. 21. U In the Lord. As Christian brethren. 
 
 23. Gaius mine host. Who has received me into his house, and 
 shown me hospitality. The word host means one who entertain' 
 another at his own house without reward, f And of the whole 
 church. Who has opened his house to entertain all Christians ; or 
 to show hospitality to them all. lie was baptized by Paul himself 
 at Corinth, (1 Cor. i. 14;) and was so highly esteemed by the 
 church, that John wrote an epistle to him, 3 John 1. He was 
 probably a wealthy citizen of Corinth, who freely opened his house 
 to entertain Christians, and for the purpose of religious worship. 
 U Erastus. Erastus is mentioned (Acts xix. 22) as having been 
 sent by Paul with Timothy into Macedonia. He is also mentioned 
 (2 Tim. iv. 20) as having resided at Corinth. H The chamberlain. 
 A chamberlain is, properly, an officer who has charge of a chamber, 
 or of chambers. In England, the lord chamberlain is the sixth 
 officer of the crown, and has charge of the king's lodgings and 
 wardrobe, etc. He has also an important rank on days of public 
 solemnities, as the coronation day, etc. The word used here is 
 commonly in the New Testament translated steicard. It properly 
 means one who has charge of domestic affairs, to provide for a 
 family, to pay the servants, etc. In this place it means one who 
 presided over the pecuniary affairs of the city ; and should have 
 been translated the treasurer ; the city treasurer ; an office of trust 
 and of some importance, showing that all who were converted at 
 Corinth were not of the lowest rank. This is implied in 1 Cor. i. 
 26, " Not many wise men, not many mighty, not many noble, are 
 called," implying that there were some such. H Quartus, a brother, 
 A fellow- Christian. 
 
 25. Now to him. This and the two following verses are found 
 in many manuscripts at the close of the fourteenth chapter. Its 
 proper place, however, is here ; and the apostle thus concludes the 
 whole epistle with an ascription of praise. II To him, etc. To 
 God ; be glory, ver. 20. H Is of power. Greek, Is able ; who has 
 power, Eph. iii. 20 ; Jude 24, " Now unto him that is able to keep 
 you from falling," etc. God only can keep Christians in the path 
 of salvation ; and it was well to bring that truth prominently into 
 view at the close of the epistle. U To stablish you. To strengthen 
 and confirm you. II According to my Gospel. According to the 
 gospel which I preach ; the doctrines which I have been defending 
 in this epistle. It is called his gospel, not because he was the
 
 L. ii. 57.J CHAPTER XVI. 
 
 the preaching of Jesus 
 Christ, according to the re- 
 velation * of the mystery, 
 which was kept secret since 
 the world began, 
 
 26 But now is made ma- 
 
 * Eph.i. 9; Col. i. 26, ZJ. 
 
 nifest, arjd by the Scriptures 
 of the prophets, according 
 to the commandment of 
 the everlasting God, made 
 known to all 'nations for 
 the obedience of faith : 
 
 / Matt. Jtxviii. 19. 
 
 author of it, or because others did not preach it also, but because 
 he had been particularly defending it in this epistle. The doctrines 
 which he had advanced were just those which were fitted to 
 strengthen and confirm them the doctrine of justification, of 
 election, of perseverance, and of the protection and favour of God 
 to both Jews and Gentiles. These were the doctrines which he 
 had defended; and it might easily be shown that these are the 
 doctrines that give stability to the Christian faith, hope, and love. 
 If And the preaching of Jesus Christ. Not his personal preaching ; 
 but according to that preaching of which Christ is the author and 
 the subject; and particularly, as the following clause shows, to 
 the doctrines by wliich the partition between the Jews and the 
 Gentiles was broken down, and by which they were admitted to 
 the same privileges and hopes. U According to the revelation. 
 According to the communication of that which has been so long 
 concealed, but which is now made manifest. The word revelation 
 refers to the publication of the plan by the gospel. IF Of the 
 mystery. The word mystery means, properly, that which is hidden 
 or concealed, and is thus applied to any doctrine which was not 
 before known. It does not mean necessarily that which is unin- 
 telligible ; but that which had not been before revealed. See Note 
 on Matt. xiii. 11. The word here seems to refer to the principal 
 doctrines of the gospel ; its main truths, which had been concealed, 
 especially from the entire Gentile world, but which were now 
 made known. H Which was kept secret. Which was kept in 
 silence, (Greek, <recriyeij.fvov ;) were not divulged or proclaimed. 
 IF Since the world began. In all past times. This refers particu- 
 larly to the Gentiles. The Jews had some obscure intimations of 
 these truths, but they were now made known to all the world. 
 The phrase "since the world began" is, in Greek, "in eternal 
 times ;" that is, in all past times ; or, as we should say, they have 
 been always concealed. 
 
 26. But now is made manifest. Is revealed, or made known; 
 that which was so long concealed is now divulged, i. e. God's plan 
 of saving men is now made known to all nations. II And by the 
 Scriptures, etc. By the writings of the prophets. The prophetic 
 writings contained the doctrines, obscurely indeed, but so as to be 
 an important means of disseminating and confirming the truth, 
 that the Gentiles should be made acquainted with the gospel. To 
 those writings the apostle had repeatedly appealed in his defence 
 of the proposition, that the gospel was to be preached to the Gen- 
 tile world, chapters x., xi., xv. The prophetic writings, moreover 
 were extensively scattered among the Gentile nations, and thus 
 were readily appealed to in defence of this position. Their writings
 
 ROMANS. 
 
 396 ROMANS. A. D. 57 
 
 27 To God m ouly wise, 
 be glory, through Jesus 
 Christ for ever. Amen. 
 
 m I Tim. i. 17; Jude 05. 
 
 If Written to the Romans 
 from Corinthus, and sent 
 by Phebe servant of the 
 church at Cenchrea. 
 
 being thus translated, and read, were an important means of propa- 
 gating the truths of the Christian religion. II According to the 
 commandment, etc. By his command through Jesus Christ ; made 
 known in the gospel of his Son. IT The everlasting God. God 
 who is eternal, and therefore unchanged. He who has indeed con- 
 cealed this truth, but who has always intended that it should be 
 revealed. H To all nations. Matt, xxviii. 19. Comp. Col. i. 23. 
 IF For the obedience of faith. To produce obedience to the require- 
 ments of the gospel. See Note, chap. i. 5. 
 
 27. To God only icise. The apostle here resumes the doxology 
 which had been interrupted by the parenthesis. The attribute of 
 wisdom is here brought into view, because it had been particularly 
 displayed in this plan which was now revealed. It evinced, in an 
 eminent degree, the wisdom of God. That wisdom was evinced in 
 devising the plan ; in adapting it to the renewing of the heart ; 
 the justification of the sinner ; his preservation, guidance, and 
 sanctificatioii ; and in the manner in which the Divine attributes 
 had all been seen to harmonize. All this the apostle had illus- 
 trated in the previous parts of the epistle ; and now, full of the 
 convictions of this wisdom, he desires that all the praise and 
 honour should be to God. The tendency of the plan is to promote 
 his glory. The obligation on all who are benefited by it is to give 
 him. praise. H Be glory. Praise ; honour. H Through Jesus Christ. 
 By means of the work which Jesus Christ has performed ; through 
 him now as Mediator and Intercessor in the heavens. 
 
 The subscription, " written to the Romans," etc., is evidently 
 added by some other hand, but by whom is unknown. Paul 
 assuredly would not write this to inform the Romans that it was 
 sent by Phebe, whom he had just commended to their kindness. 
 It has been shown, moreover, that no reliance is to be placed on 
 any of the subscriptions to the epistles. Some of them are known 
 to be false. By whom they were added is unknown. In this case, 
 however, the fact which it states is correct, that it was written 
 from Corinth, and sent by Phebe. 
 
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