LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON. N. J. PRESENTED BY Mr. Hoel Lawrence McQueen Division *s Section _ !>k_ _ ^ _ _U._ -- AN EXPLANATORY AND PRACTICAL COMMENTARY ON THE NEW TESTAMENT (Bf our SLorti $f$us Cferfet. INTENDED CHIEFLY AS A HELP TO FAMILY DEVOTION. EDITED AND CONTINUED BY THE REV. W. DALTON, B. D. INCUMBENT OF ST. PaUI.'s CHURCH, WOLVERHAMPTON. VOL. II. FROM ROMANS TO REVELATIONS. THIRD EDITION, FLEET STREET, and HANOVER STREET ; LONDON. MDCCCXLV1II. LEONARD SEELEY, PRINTER. INTRODUCTORY LECTURE. Having finished the historical part of the New Testament, we now enter upon that which is epistolary, concerning which it may be profitable to make some previous remarks. The epistles are letters, written either to individuals, to particular churches, or to several churches ; or they are General Epistles, that is, circular letters to the church catholic. It is allowed that they were all written by one or other of the Apostles ; and ex- cepting the Epistle to the Hebrews, and those ascribed to St. John, each has the name of an Apostle prefixed to it. St. Paul's name is affixed to thirteen Epistles, and the Epistle to the Hebrews has generally been ascribed to him. Now, if they were actually written by the Apostles, what shadow of reason can there be for the opinion that some maintain, that they are not to be considered of equal authority with the Gospels ? The Gospels, indeed, record the words and actions of Christ ; but it was reserved for the inspired Apostles to give to the church a full view of the doctrines of Christ. It was for this reason, among others, that our Lord laid so great a stress on the " coming of the Holy Ghost," by whom the Apostles were em- powered to complete the canon of Scripture, and give to men brighter views of divine truth than were revealed in former times. The Epistles therefore unfold more explicitly the doc- trines of Christianity than any other part of the Bible. Most of the Epistles, especially those of St. Paul, were written to those Churches, the planting of which is recorded in VOL. II. B 2 INTRODUCTORY LECTURE. the Acts of the Apostles ; and the circumstances related both in the Acts and in the Epistles, so entirely agree with each other, even in the most minute particulars, and evidently with- out the least design or aim at coincidence, that the more care- fully they are examined and compared, the more will it appear that both are indisputably genuine. We begin with the Epistles of the Apostle Paul, who wrote as well as laboured, more abundantly than all his brethren. The Epistle to the Romans is placed first, though some others were written before it. It was evidently written from Corinth,* and was addressed to the Christians who resided in the capital city of that great empire, which then lorded over the whole known world. The most probable date of this Epistle is a. d. 57-t It is one of the longest and most comprehensive of any that were written by the apostle, and is remarkable for a very exact order in setting forth the revealed mind of God. The first eleven chapters are chiefly doctrinal, and the last five refer to the details of Chris- tian practice. The apostle begins by setting forth the fallen state of man, as evidenced both in the Gentiles, who were des- titute of revelation — and in the Jews who possessed it. He proceeds in the third chapter to show that no flesh can be justi- fied by the deeds of the law, and that in the redemption by Christ Jesus alone can this blessing1 be found. He then shows the fruits of Justification — dilates on Christian holiness, conflict, and privileges, and enters on the present state and future pros- pects both of Jews and Gentiles — concluding with many practical exhortations to relative duties. Thus, like a wise master-builder, he lays a good foundation in Christ, the rock of our salvation, and then he raises up a beautiful and well-proportioned edifice. May the blessing of Almighty God accompany the observa- tions which are now offered upon this important part of his holy word : and may all who read them seek to be acquainted with the writings of St. Paul, not merely by the aid which a commentary affords, but by the effectual teaching of the Holy Spirit. * See chap. xvi. 23, and 1 Cor. i. 14. t See Barnes on this epistle. Introduction, p. viii. Lardner gives 58, and Bishop Lloyd, 60, a. d. THE EPISTLE OF PAUL THE APOSTLE THE ROMANS, CHAR I. 1—17. Paul's office and ministry — he addresses the saintsat rome — his desire to see them he was not ashamed of the gospel. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh ; And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead : By whom we have received grace and apostleship for obe- dience to the faith among all nations, for his name : Among whom are ye also the called of Jesus Christ : To all that be in Rome, beloved of God, called to be saints : Grace to you, and peace, from God our Father, and the Lord Jesus Cbrist. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers ; Making request, if by any means now at length I might have a prosperous journey by the will of God, to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established : That is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. I am debtor both to the Greeks and to the barbarians, both to the wise and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ : for it is the power of God unto salvation to every one that believ- eth ; to the Jew first, and also to the Greek. For therein is the righteous- ness of God revealed from faith to faith : as it is written, The just shall live by faith. The Epistle we have now commenced was written by the Apos- tle Paul, under the immediate inspiration of the Spirit of God. It is not certain by whom the Gospel was first planted at Rome, but it is probable that some Roman Jews who were converted on 4 ROMANS. [chap. i. 1—17- the day of Pentecost, carried the glad tidings of salvation to the imperial city.* The apostle had never seen the Christians who dwelt there, but he felt an earnest desire to impart unto them " some spiritual gift," both by his presence and his letters — and doubtless God made use of him in both ways. He first dwells on his apostolic office, to shew them that he had the highest authority, and best qualifications for addressing them.t He also declares that the realities of the Gospel were in accor- dance with the prophecies of the Old Testament Scriptures, all parts of which pointed to Jesus, the true Messiah, who was " now declared to be the Son of God with power by the resur- rection from the dead." The resurrection was most important, because it proved that Jesus was the true Messiah by the clearest and most undoubted evidence. Men had now full proof that he was not only the son of David, but possessed of a superior na- ture ; " according to the spirit of holiness ; " that he was the Son of God, who in our nature died and rose again, and that there- fore we may trust in him without fear of disappointment. This Epistle, like many others, commences with an address to those " who are beloved of God, called to be saints," and to them is sent the apostolic benediction of " grace and peace from God the Father and the Lord Jesus Christ." In one sense all the members of the church at Rome, or other places, were ad- dressed, seeing that they professed to be Christ's disciples — bore his name, and were outwardly set apart for his service — on the ground of this profession, the church, as a body, is called holy. If any members are inconsistent, and come short of the real character of God's children, the sin is theirs, and their con- demnation is increased. The Lord has always a faithful people in the outward church, and to them in the fullest sense these titles and benedictions belong. Apply this personally. If you love the Lord Jesus Christ with sincerity, and if you have been called by God's grace to be a saint, or holy person, you may take to yourself the precious promises which are contained in this, and in every other part of God's word ; but while you are " of the world," and dislike holiness, you have neither lot nor part in the blessings of the Gospel. Paul had long wished to visit the Church at Rome, but hitherto had been prevented. Now we find him " making re- quest " unto God that he might have a " prosperous journey " unto his Christian brethren there ; and in what manner the Lord answered his prayer, we very lately heard in the Acts, where * See Acts ii. 10. +1 Cor. xv. 8—10. chap. 1.1—17.] ROMANS. 5 we are told that he was sent a prisoner from Jerusalem to Konie.* In the meanwhile, however, he expressed his love for them by his wish to be present with them. He had a love for them, because " their faith was spoken of throughout the whole world ; " — he longed to be with them, " that he might impart unto them some spiritual gift," by preaching unto them the Gospel. As he had been converted in a most extraordinary manner, and called to the apostolic office, he thought himself bound to do every thing he could to promote the salvation of men ; this was a debt which he owed to all, and therefore he was ready to preach the Gospel even at Rome, where (as it was the seat of wealth and science,) the preaching of the cross was likely to be peculiarly offensive, inasmuch as it poured contempt upon all that was valued there. Bift Paul was not ashamed of the Gospel ; nor had he any reason to be so, for it is " the power of God unto salvation, for therein is the righteousness of God revealed from faith to faith;" a simple and beautiful description of the Gospel, which is afterwards set forth more fully in this epistle. The Gospel then is God's message, offering salvation to a ruined world, and it is made effectual for the salvation of every one that believeth. Look back and see what has been the means of making known to so many the Saviour's love and condescen- sion ; " — it is the Gospel. Could you listen to the songs of the redeemed in glory, you would hear them ascribing all their happiness to the wonderful plan of salvation revealed in the Gospel of peace. Is this then a subject to be ashamed of? Yet, remember that you are ashamed of it, if you are occupied with worldly things in preference, and do not fully embrace it — if your life is not influenced by it, or if you hold back your testimony in its defence, when the world scoffs at it. God is not ashamed to be called your God ; be not ye ashamed to become and to be called his people. Remember that Christ has said, " Whosoever shall be ashamed of me and of my words, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father." t Note 1, v. 3, 4. — Bishop Pearson and others have clearly pointed out that the human and divine natures of Christ are here set forth. Ignatius says — " Christ is both of the flesh and of the Spirit — made and not made — God born in our flesh." — Epistola ad Eph. 7. Note 2, v. 17. & itiarews els -niariv is a difficult phrase — some joining it with revealed , and thus hold that Christ's righteousness is revealed from one degree of faith to another. Others join righteousness with en v'tarem — " by faith " — and explain it — the righteousness which is by faith is revealed for faith's acceptance. See Stuart on the Romans, p. 70. See also Willet on this epistle, p. 55. * See Acts xxviii. 10. t Mark viii. .38. ROMANS. [chap. i. 18-32. CHAP. I. 18—32. THE MISERABLE CONDITION OF THE GENTILE WORLD THE RESPONSIBILITY OF HAVING THE LIGHT OF THE GOSPEL. For the wrath of God is revealed from heaven against all ungodliness and un- righteousness of men, who hold the truth in unrighteousness : Because that which may he known of God is manifest in them : for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead : so that they are without excuse. Because that, when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened : Professing themselves to be wise, they became fools. And changed the glory of the uncorruptible God into au image made nke to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves : Who changed the truth of God into a lie, and worshipped and served the crea- ture more than the Creator, who is blessed for ever. Amen. For this cause God gave them up Unto vile affections : for even their women did change the natural use into that which is against nature : And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another : men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not conve- nient ; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness ; full of envy, murder, debate, deceit, malig- nity ; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenant-breakers, without natural affection, implacable, unmerciful : Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. The former part of this chapter may be considered as an intro- duction to the Epistle ; at the 18th verse the apostle commences his argument. As he intended to prove that there was only- one way of salvation for the whole race of mankind, he begins with showing that the Gentile world was altogether guilty be- fore God, and lying under condemnation. In the next chap- ter, he shows the same respecting the Jews, and afterwards draws the conclusion, that all who are saved, must be justified by faith in Christ alone. In the verses we have just read he proves, first, the lost state of the Gentile world. The name " Gentiles," included all chap. I. 18—32.] ROMANS. 7 nations, except the Jews. They had not the light of revelation, but the works of creation preached to them. The wonderful formation of their own bodies — the various objects in nature around them — and the stars in the firmament above, all these proclaimed the existence of God, and might have led them to acknowledge him, were it not for the natural depravity of their hearts. The little knowledge they had of Him was not rightly used. They entertained unworthy conceptions of God. In- stead of regarding him as a Spirit, they made images of him, " like to corruptible man, and four-footed beasts, and creeping things," and then bowed down to the works of their hands, and said, " Deliver us, for thou art our God." Thus they fell into the grossest idolatry, and as a consequence, into the depths of sin and pollution. The apostle here enumerates some of the sins common in the heathen or Gentile world — such as fornica- tion, maliciousness, deceit, backbiting, pride, disobedience to parents, want of natural affection, — and alludes to others that can scarcely be referred to without shuddering, — summing all up with the last degree of human iniquity ; — " not only do the same, but have pleasure in them that do them," a testimony confirmed by the records of all history,* and fearfully exhibited in the state of the heathen world to this day. Infanticide is commonly practised, and vice is often deified. In some cases, an image of the devil has been set up and worshipped. How awful is the catalogue here mentioned — how degraded is man without the Bible. If we look at the history of nations, we shall always perceive that man, without revelation, sinks down into idolatry and abominable iniquity. Nor were the Gentiles to be excused — God had given them the light of creation to lead them to seek more, but not one of them perfectly lived up to the light which they possessed ; all did what they knew to be wrong, and omitted what they knew to be right. They were therefore inexcusable, and so " God gave them up to a reprobate mind." f Oh ! how fearful to be given up to a hard and impenitent heart ! May the Lord preserve us from it. But that we may bring this matter home to ourselves, let us consider how much more inexcusable are we, if we resemble * See Barnes on the Romans, who gives ample testimony that the wisest men among the heathen indulged in the most unnatural crimes, p. 33 — 38. t V. 28. eis o.56kihov vow — " a mind not approving" of good things, hence, vile, wicked : it seems taken from the verb SoKiixd^ca to try, approve — or as rendered in this verse — " to like," — thus " the reprobate mind " has no reference to God's de- crees, but to a state of complete obduracy to the best things — the effect of God's judicial dealings for abusing his long-suffering. 8 ROMANS. [chap. ii. 1— 1G. them. We have opportunities of knowing God, far beyond any that the heathen ever enjoyed. They had only the book of creation — we have the book of revelation from God himself. In that book we read of our ruined state by nature, and we read, too, of the ransom which God has provided for sinners, in the person of Jesus Christ ; we can tell how " God can be just, and yet the justifier of him that believeth in Jesus." But how have we improved these advantages ? Let us look to our- selves ; and consider our errors. We have not, indeed, made idols of wood or stone, but we have set up idols in our hearts, which have drawn our affections from God. How inexcusable then, must we be, if such is our case ! Surely the men of Nineveh — yea, the heathen also shall rise up in the judgment and condemn us. But let not this be your case. The Gospel which you enjoy, if it prevail not to put away your sins, will rise to your heavier condemnation. Consider how thankful you should be for that Gospel, and what effect your superior advantages should produce. Look by faith to the Lord Jesus. Behold him, a willing Saviour. " Believe, and thou shalt be saved." Let your trust in him be simple, your love to him productive of holiness, and your surrender of yourself to him, entire, and unreserved. Note. — There is scarcely a chapter in the New Testament where the Greek words are more expressive — thus, v. 29, 30. ^idvpiaras. whisperers or slanderers in se- cret, kotoAoAous, slanderers in public. vGpunas, reproachful or despiteful — at- tacking others by open abuse. Qeoarvye'is, haters of God — the climax of human depravity. CHAP. II. 1-16. THE STATE OF THE JEWS CONSIDERED THE SPIRITUALITY OF THE LAW. Therefore thou art inexcusable, O man, whosoever thou art that judgest : for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God ? Or despi- sest thou the riches of his goodness and forbearance and long-suffering ; not knowing that the gooduess of God leadeth thee to repentance ? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God ; Who will render to every man according to his deeds : To them who by patient continuance in well- doing seek for glory and honour and immortality, chap. ii. 1—16.] ROMANS. 9 eternal life : But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation 'and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile ; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile ; For there is no respect of persons with God. For as many as have sinned without law shall also perish without law : and as many as have sinned in the law shall be judged by the law ; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves : Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another ;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. The whole tenor of this chapter proves that the apostle is now speaking to the Jews — for though he begins — thou art inexcu- sable, 0 man, and seems at first to speak generally, on greater principles that could not be denied ; yet it is plain from v. 17, that he had the pride of the Jewish nation in view, and there- fore addresses them distinctly in the close of the chapter, by saying, " Behold thou art called a Jew." His great design was to show them that they were not only guilty before God, even as the Gentiles were, but that having the light of revela- tion, their condition would be far more terrible than the Gentiles, if they perished in their sins, without obtaining an interest in the salvation of the Gospel — the nature of which he explains in the third chapter. The apostle asserts three things of the Jews — " he judged another" — that is, he was well acquainted with the sins of the gentiles, and looked on them as outcasts from God — yet " he did the same things," for the Jew was guilty of the very sins which were committed by the nations who had not the light ; and, consequently, " he condemned himself," for the same judgment that he passed on the benighted heathen, must fall with tenfold weight on his own head. In this respect the Jews acted on a false principle of our cor- rupt nature, which tempts men to look at the sins of their fel- lows, more minutely and constantly than their own. We often see the " mote in our brother's eye, without detecting the beam in our own eye." * How much better to look within, and see the corruption and sin of our own hearts, than canvass the faults of others. We should not indeed be blind to sin in others, but rather lament and reprove it ; but we must begin with our- Matt. 10 ROMANS. [chap. ii. 1—16. selves, otherwise, like the Jews, we shall fall into pride of heart, and not see our own need of God's pardoning mercy ; and if we continue in this state, the heart will become still harder and more impenitent — despise the divine goodness, which ought to have led us to repentance, and even " treasure up wrath against the day of wrath." The apostle speaks of two treasures — the riches of divine forbearance which God prepares for the relief of his guilty creatures — and the treasure of divine wrath which man lays up for himself by adding sin to sin — so that in the day of judgment, the unpardoned will be punished according to the number and aggravation of their sins. The apostle's meaning, from v. 7 to 13, is too often mis- taken, as if he intended to describe the fruits of the Spirit, which God will reward in the world to come. It is obvious, however, that the whole order of the epistle would be injured by introducing the effects of the Gospel, before he explained the nature of the Gospel. We may better understand him as set- ting forth the spirituality of the law, to produce conviction of sin in the Jewish mind. They made their boast of the law, but they forgot that eternal life was only promised to them " who patiently continued in well doing." They must keep the com- mandments perfectly who expect to have a title in themselves to glory.* Whereas one breach of the law would bring on them its curse — even " tribulation and anguish upon every soul of man that doeth evil." So that to guilty man, no refuge was opened in the holy law of God.t It might be asked what would become of the Gentiles or hea- then who had no law revealed to them. Paul shows that they had the light of nature, and that God had left them a con- science— this was their law. And when they did something outwardly good, — when they condemned or approved the conduct of others, they showed they had " a law written on their hearts." j It is true that they came short of this light even as the Jews did of the written law ; and therefore none could ex- pect an acquittal in the day of judgment, if they looked to their own doings and efforts. The great principle laid down is that where a law is given it exacts obedience, and confers a reward * See Matt. xix. 16. t See Fry on Romans ii. 12. and Haldane, vol. i. p. 177, 178. £ Melancthon defines the law of nature to be — " the knowledge of certain prin- ciples belonging to the practice of life and the conclusions thence necessarily in- ferred, agreeable with the eternal rule of truth, which God hath planted in the mind of man, to be a testimony to the verity that there is a God which judgeth the actions of men." ghap. ii. 17— 28.] ROMANS. 11 on those only who fulfil it perfectly. The Jews might do something in the moral law, as the heathen might perform some things according to the light of conscience ; but both Jews and gentiles had broken their respective laws, and therefore could not attain to justification by their own works ; * in a word, all deserve to perish, and must suffer God's wrath, if they have not a part in the salvation of the Gospel. On this we hope to dwell in the further exposition of the epistle. May we all value and cleave to the only way of peace in a crucified Saviour. CHAP. II. 17—29. THE PRIVILEGES OF THE JEWISH NATION THEIR HYPOCRISY AND FORMALITY CIRCUMCISION OF THE HEART. Behold thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law ; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal 1 Thou that sayest a man should not commit adul- tery, dost thou commit adultery ? thou that abhorrest idols, dost thou commit sacrilege ? Thou that makest thy boast of the law, through breaking the law dishonourest thou God ? For the name of God is blas- phemed among the Gentiles through you, as it is written. For circum- cision verily profiteth, if thou keep the law : but if thou be a breaker of the law, thy circumcision is made un circumcision. Therefore if the un- circumcision keep the righteousness of the law, shall not his uncircum- cision be counted for circumcision 1 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circum- cision dost transgress the law ? For he is not a Jew, which is one out- wardly ; neither is that circumcision, which is outward in the flesh : But he is a Jew, which is one inwardly ; and circumcison is that of the heart, in the spirit, and not in the letter ; whose praise is not of men, but of God. In this portion of the chapter, Paul proves to the Jews, that their privileges, however great and multiplied, would not avail them, if they were only nominal worshippers of God. " Thou art called a Jew ; " a very honourable title, denoting praise and confession of the true God. The term was most likely applied to Judah, when separated from the ten tribes, and afterwards * Stuart on the Romans, p. 108. 12 ROMANS. [chap. ii. 17—29. given to this one tribe by the prophets.* But as God selected the whole nation as the depository of his truth, and thereby separated them from all the gentiles, j" he sets forth the peculiar mercies of the whole nation. " They rested in the law," which they had great reason to value, as the revelation of God to his creatures, but which would only increase their condemnation, if they did not use it aright ; as indeed all God's mercies do when abused by man. In verses 19 and 20, the apostle Paul refers to the proud notions which the Jews had of themselves, in consequence of their national privileges. It was their duty to be thankful to Jehovah for such distinguishing favours, but they had no reason to cherish pride, for they were not conferred on them for their righteousness, but sprung from God's gratuitous love. I How common is this idea of superiority over others — even in our day of greater light and advantages ; and yet on close examination, we often find that many bitter fruits exist together with this self-exaltation. Thus in the following verses the Jews were convicted of known and palpable sins. They committed gross violations of that very law, of which they made their boast, and the nation was distinguished at that time, as well as other times, for the sins of theft, adultery, and sacrilege. This should teach us to abhor self-righteousness, for it not only offers an insult to the free grace of God, but produces the worst effects on the moral character of man. One effect of Jewish hypocrisy the apostle particularly notes — it caused " the name of God to be blasphemed among the gentiles." They would be inclined to charge God with a defi- ciency in holiness, when he claimed this unholy nation as his peculiar people, and they might be inclined to say. that the Lord's hand was shortened, when they observed the sufferings and dispersion of the Jews ; and from which the Lord would not immediately deliver his people, to mark his righteous indigna- tion. The gentiles would also impute unholiness to God's reve- lation, by regarding the sins of the Jews as the fruits of their peculiar condition. Such accusations were evidences of man's darkened heart, but the Jews gave occasion to such blasphemies. The Lord has indeed promised to show them mercy again ; that in their restoration, all nations might see the outstretched hand of God, and in their conversion, all might bear witness that the God of Israel was the author of holiness and not of * See Jer. xxxii. 12, and Daniel iii. 8. % Deut. ix. 4— G. t Psalm cxlvii. 20. CHAi. in. 1 — 19.] ROMANS. 13 sin.* Let us learn from this the vast responsibility of posses- sing the talent of God's word. Let us see to it, that with supe- roir light, we bear the more abundant fruit ; and let us dread nothing more than to give occasion to the enemies of God to blaspheme. The end of the chapter dwells on the importance of the " circumcision of the heart." The Jews having received the right of circumcision, as a seal of the covenant with Abraham, and afterwards as a part of the ceremonial law, were inclined to rest on it, and depend upon it in a mere formal manner. Paul shows that it was significant of the mortification of sin ; and that they only whose hearts were renewed and circumcised, were regarded as the true worshippers of God. Let us seek this change of heart, desire conformity to God's will and mind, and thus prove that we worship our God, not only outwardly, but in spirit and in truth. CHAP. III. 1—19. THE JEW'S PRIVILEGES OBJECTIONS ANSWERED THE GENERAL DEPRAVITY OF HUMAN NATURE. What advantage then hath the Jew ? or what profit is there of circumcision ? Much every way : chiefly, because that unto them were committed the oracles of God, For what if some did not believe ? shall their unbelief make the faith of God without effect 1 God forbid : yea, let God be true, but every man a liar ; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. But if our unrigbteousness commend the righteousness of God, what shall we say ? Is God unrighteous who taketh vengeance ? (I speak as a man.) God forbid : for then how shall God judge the world ? For if the truth of God hath more abounded through my lie unto his glory, why yet am I also judged as a sinner ? And not rather (as we be slanderously reported, and as some affirm that we say) Let us do evil, that good may come ? whose damnation is just. 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 ; As it is written. There is none righteous, no, not one : There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable ; there is none that doeth good, no, not one. Their throat is an open sepulchre ; ■with their tongues they have used deceit ; the poison of asps is under their lips : Whose mouth is full of cursing and bitterness ; Their feet are swift to shed blood : Destruction and misery are in their ways : And the way of peace have they not known; There is no fear of God before their eyes. Now we know, that what things soever the law saith, it saith to them who are under the law ; that every mouth may be stopped, and all the world may become guilty before God. * See Ezek. xxxiv. 2:3 — 27. li ROMANS. [chap. hi. 1—19. St. Paul had already proved that both Jews and Gentiles were, alike, naturally alienated from God, and were, therefore, exposed to divine condemnation ; and he now anticipates an objection that men might bring against the doctrine of uni- versal depravity. If the Jews, who were called the people of God, were really guilty and exposed to the just wrath of God, it might be inquired, what advantage the Jew had above the gentile, or what availed the rite of circumcision? The apostle answers, that there was much good, " every way ; " but instead of descending to particulars, he specifies one, which, as it was the greatest, so in fact it included all the rest, viz. that " to them were committed the oracles of God," the sacred writ- ings of Moses and the prophets, in which were contained the promises of the Messiah. But as the Jews abused these privi- leges, they only made way for a greater display of the Lord's justice in their condemnation. There were, however, some of that nation, who, at various times, valued and believed the oracles of God. The unbelief of the multitude did not render the "faith" or faithfulness " of God without effect, for he not only gave the word, but enabled some to receive it to the salvation of their souls. Whatever man's sinfulness may be, the faithfulness of God must stand ; the falsehood of the creatures will never make the Lord swerve either from his promises or his denunciations. In all his deci- sions he will at last be justified by all his creatures, and when he is even judged by men, they will be constrained to acknow- ledge " that the judge of all the earth must do right." # In the fifth verse, the apostle repeats another objection, and, therefore says, " he speaks as a man." The Jew might say, " supposing that the sin of man is the means of setting forth God's holy character in punishing it, would it not be unjust in God to take vengeance ? " To this he replies by a strong denial, "Far be it," in no case can we attribute injustice to God, else he could not be the judge of all the earth, which needs the perfection of justice. Still, the objection is repeated in the seventh verse, and the caviller makes an effort to excul- pate himself, by imagining that his falsehood might, in some way, redound to God's glory. But to this perverse mode of reasoning, the apostle answers nothing directly, but asserts, that men might go to all the length of such objections, and maintain the dreadful principle, (which they slanderously attributed to * Gen. xvii. 25. chap. in. 1—19.] ROMANS. 15 Christians,) " Let us do evil that good may come :" To all such perverse disputers he makes but one reply, " their damna- tion is just," for they would contend with God himself, and op- pose the plainest declarations of infinite wisdom. At the ninth verse, Paul resumes his discourse on human depravity ; he asks the question whether the Jew is really better than the Gentile ? he had already admitted that the privileges of the former are far greater than the latter, but this did not make their nature better. In this respect they accorded too closely, — " both Jews and Gentiles were proved to be all under sin," or guilty before God. In confirmation of this painful truth, he cites several testimonies from the Old Testament,* which speaks very fully on the universal depravity of man. The Lord looked from heaven to see if there was any that did good or sought after God, and the answer returned to him was, " None righteous, no, not one," " all gone out of the way," " all unprofitable," and of this melancholy state they gave the clearest proof. Their understanding was blinded, so that they would not receive the words of God when made known to them ; their tongue was full of deadly poison, and is compared to an open sepulchre, which sends forth an offensive and pesti- ferous vapour, whilst their feet carried them to the paths of vio- lence and destruction. Oh, what has sin done in our world ! it has poisoned the fountain by defiling the heart of man, and as long as it is left to itself, nothing but bitter waters can flow out. What evil thoughts dwell within us ? How many idle and sinful words have we spoken ? And these, not the effect of circumstances, but all justly attributed to the absence of the fear of God, which dwells in no child of Adam by nature. This is an appalling view of the effects of sin — man's natural state is corrupt, and all its fruits are bitter. Surely, every mouth must be stopped, t and all the world stand guilty before God, without excuse and without any refuge, save in the Gospel of the grace of God. Let us often meditate on the deep corrup- tion of our hearts ; let us dwell on the pollution within, that we may possess the broken spirit, and thankfully receive the way of salvation which the apostle declares in the remaining portion of this chapter. * See Psalm xiv. liii. and Isaiah lix. 7, 8, The citations are chiefly taken from the Septuagint, from which the Apostles generally, though not always, cited. They refer primarily to the Jewish nation and their unholy state ; and thence hy inference to the depravity of all men — for if those, who were " under the law " or had revelation, exhibited such fruits of a corrupt nature, what must be the state of those who had not the light ? let the first chapter answer the question. t Job xl. 4,5. 16 ROMANS. [chap. in. 20—31. CHAR III. 20—31. THE RIGHTEOUSNESS OF GOD EXPLAINED THE OFFICE OF FAITH IN Man's JUSTIFICATION. Therefore by the deeds of the law there shall no flesh be justified iu his sight : for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets ; Even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe : for there is no difference : For all have sinned, and come short of the glory of God ; Being justified freely by his grace, through the redemption that is in Christ Jesus -. Whom God hath set forth to be a propitiation through faith in his blood, to de- clare his righteousness for the remission of sins that are past, through the forbearance of God ; To declare, / say, at this time, his righteousness : that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then ? It is excluded. By what law ? of works ? Nay ; but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only ? is he not also of the Gentiles ? Yes, of the Gentiles also : Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith ? God for- bid : yea, we establish the law. The miserable condition of man, as a fallen creature, having been fully proved from Scripture and from facts, the apostle lays down the undeniable conclusion, that by the deeds of the law no flesh can be justified in the sight of God. This declara- tion applies either to the written law of Moses or the law im- printed on the hearts of the Gentiles, " by the deeds of law," (as it should be rendered) " no flesh can be justified." * A law cannot acquit a guilty rebel : it tends to show him the nature and extent of his transgressions, but not to afford him any relief — " by law is the knowledge of sin," but not of salvation — for this we must look to God's gracious provision of mercy as re- vealed to us in the Gospel of Christ. To enter fully into God's method of justifying the sinner, we must understand the expression, " the righteousness of God," as used in this epistle ; for this has been manifested without the law in the salvation of man. It does not mean here, as it some- time does, the holiness of God, which essentially belongs to Deity, * 'el epyuv v6{iov — V. 20. " by the deeds of law " — without the article, which Bishop Middleton contends is a proof that the Apostle did not confine his views to the law of Moses, hut rather shews, that no man whatever can he justified either by the works of the Jewish law or any other. chap. in. 20— 31.] ROMANS. 17 and forms one of his glorious attributes ; * but here it signifies that righteousness which God has appointed and provided for man's salvation. Divine justice does, indeed, approve of this provision, and the perfection of this vicarious obedience ; but we are rather to consider the work which God has effected for us, than the actual holiness of God himself.t The great truth brought before us, is the substitution of Christ, the righteous One, for sinful and guilty man. God, in his free grace and marvellous love, has given his well-beloved Son to be the sinner's surety ; and Jesus, as the co-equal Son, willingly undertook our wretched case. In this sense, " we are justified freely by his grace," because the unmerited favour of God is the full fountain from which the river of life flows. Yet, the Lord effected this great plan of man's justification in a way honourable to his own character. " Christ was made sin for us, who knew no sin, that we might be made the righteousness of God in him." i Our sins were laid to his charge, because he undertook to be our Surety ; and in the discharge of our debts, Jesus suffered the penalty of a broken law ; thus, by his redeem- ing blood, he satisfied divine justice, and removed the curse of the law. This, however, rather procured pardon for us than righteousness, which consists in obedience to an actual command. Jesus, therefore, obeyed as well as suffered ; he conformed in every tittle to the demands of the law, and thereby perfected a righteousness for us, which none else could effect. No mere creature could give over his obedience to another, for he owes it all to his God. Neither could any creature offer an atonement of infinite value to meet the infinite demerit of sin. Jesus could effect both, because he was God manifest in the flesh — our appointed Surety ; his precious blood made atonement for our souls, and by his obedience to the law, " we are made the righteousness of God in him." It is not the righteousness of a creature, but the righteousness of a divine Saviour on which we stand before God, when we truly believe the Gospel of his grace. Faith does not add any thing to this justifying righteousness but makes it our own. God has appointed it to be the means ofjustification§— the hand that puts on this beautiful garment — the channel through which the waters of life flow to the sinner. "Faith triumphs over self-unworthiness, sin, death, and the law, shrouding the soul under the mantle of Jesus Christ, and there it is safe." | This perfect righteousness is not only " unto all," * See v. 5. t Haldane on the Romans, vol. i. p. 277, 284. J 2 Cor. v. 21. § See Chap. iv. 16. || Leighton's Sermon on 1 Cor. i. 30. VOL. II. C 18 ROMANS. [chap. iv. 1—12. or proclaimed to all, but it is put " upon all" true believers — im- puted to them and made their own by faith. We may well ask with the Apostle, " where is boasting then ? " it is excluded by this glorious way of justification, which, whilst it gives peace to the believing sinner, it ascribes all the glory to the God of grace. We must take none — poor, guilty, helpless in ourselves — we must receive justification as a free gift, and acknowledge with joy, " Salvation belongeth unto the Lord." Christ is our all. Let us depend upon this rock of our salvation ; let every high thought be cast down, and let all boasting be excluded ; to the free grace of God, as declared to us in the perfect work of Jesus, let us gladly ascribe the praise of our salvation. Note 1, v. 23. — vcnepBVTai. ttjj 8o|tjs re 6tS — " Come short of the glory of God," — most interpreters refer this to the glory which God bestows, i. e. eternal life, which man cannot reach by his own merits. But So|d seems rather to refer to God's apjyrobation or good opinion — a sense which the classical authors often give to it, and this agrees better with the context. Note 2. — The word iKacr-r^piov ver. 25, (propitiation) is an adjective, and is joined either with 6vfia, and rendered, a propitiatory offering — or with iirWena, a cover- ing, and then rendered — the mercy seat, as in Heb. ix. 5. and in the Septua- gint, Exod. xxv. 17. The Apostle cites so much from the Greek scriptures, that this alone might induce us to select the latter translation. Note 3. — "Justify the circumcision by faith (e'/c marsus) and the circumcision through faith (8ia rrjs iriareais) mean the same thing, for both e'« and Sia are placed before the genitive as signifying the instrumental cause, in almost numberless examples.' ' — iStuart. CHAP. IV. 1—12. ABRAHAM WAS JUSTIFIED BY FAITH CHRISt's RIGHTEOUSNESS IMPUTED TO ALL BELIEVERS THE USE OF CIRCUMCISION. What shall we then say that Abraham, our father, as pertaining to the flesh, hath found ? For if Abraham were justified by works, he hath ivhereof to glory ; but not before God ? For what saith the scripture ? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessed- ness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncir- cumcision also ? for we say that faith was reckoned to Abraham for righte- ousness. How was it then reckoned 1 when he was in circumcision, or in uncircumcision ? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised : that he might be the father of all them that believe, though they be not circumcised ; that righteousness chap. iv. 1—12.] ROMANS. 19 might be imputed unto them also : And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncir- cumcised. No character in the Old Testament history was more exalted than Abraham. As the head of the Jewish nation and the trustee of the promises, all looked to him with profound respect. The apostle therefore cites him as an example of God's method of Justification, and brings forward his case in the way of an ob- jector's reply. — " If all, both Jews and Gentiles are equally jus- tified by the work of Christ, what advantage had our father Abraham ? " St. Paul does not here enumerate Abraham's pri- vileges, but asserts that he had no ground of boasting before God, because he could not be justified by circumcision or any works.* Had he been able to depend on any privilege, rite, or duty performed, he might then glory in himself — God would be dishonoured, and pride fostered. In truth, the Scriptures are express on the subject. " Abraham believed God, and it was counted unto him for righteousness "t — a declaration which was specially connected with the promise of a multiplied seed, but which embraced the previous promise of the expected Messiah. J So that though the father of the faithful was only declared to be justified in receiving the promise of a literal and spiritual seed, yet we have reason to believe that he was justified before God when he was first called. § The expression " it was counted unto him for righteousness " requires our attention, because it is too often interpreted, that Abraham was justified on account of his faith, but this view would destroy the apostle's argument who, in the third chapter announces the truth of the Gospel, that we can only be accepted in " the righteousness of God," or the obedience of Christ, the God-man. Faith is not our righteousness, but receives that righteousness which God has provided, and we are accounted righteous when like Abraham we believe truly in the Lord Jesus Christ. || If we were justified (or regarded as righteous) because of our faith, it would introduce human merit as much as works, and then God would be our debtor, and not our benefac- tor ; but to him " that worketh not, but believeth on him that "justifieth the ungodly, his faith is counted for righteousness," * The first verse may be better rendered — " "What shall we say then that Abraham, our father, obtained in respect to the flesh — i. e. circumcision 1 " t Gen. xv. 6. t Gen xii. 3. $ Heb. xi. 8. || See Art. XI. of the Church of England. C 2 20 ROMANS. [chap. iv. 1—12. that is, he is accounted righteous when he believes, because faith lays claim to the perfect obedience of Christ.* God is said " to justify the ungodly," because previous to our acceptance in Christ we are guilty and unholy, without any re- commendation in ourselves — though as soon as we believe and are justified, a principle of godliness is infused, which is the essence of sanctifi cation. Justification and holiness are always found in the same person, but they must not be confounded one with the other. By the former, is meant God's declaration of our title to glory in the righteousness of his co-equal Son ; by the latter, we have a meetness for the heavenly kingdom, without which we could not enjoy it. Holiness is all-important and ne- cessary, but it does not enter into our justification. " Without doubt, the renewal of the heart must follow faith ; but if the question be of justification, turn away thine eyes from this re- newal, and fix them solely on the promises. Faith justifies us, not because it is the root of the good tree, but because it takes hold on Christ, on account of whose love we are made accept- able." t The glorious truth of imputed righteousness is not peculiar to the New Testament, though it is revealed more lucidly now than formerly. Abraham and all the Old Testament saints were justified in the same way as believers under the dispensation of the Spirit. In proof of this, David is cited as describing the blessedness of the man, unto whom God imputeth righteousness without works ; j and though his words refer chiefly to the par- don of sin, yet in the apostle's view they embrace the righteous- ness of our great Surety. Forgiveness is an essential part of justification, and always connected with it, and yet not equiva- lent to it. We are said not only to be washed, but justified in the name of our Lord Jesus ; § and even David speaks of sin not only being forgiven, but covered. By remission of sin, we are taken out of the class of guilty culprits ; but, by justification, we are regarded as righteous men, who have kept the law, and de- * Stuart contends that the words its SiKaiotrvvriv (v. 3.) is equivalent to us SiKatoavvvv, and renders the text, " his faith was imputed to him as righteousness, ' but this use of eis is not supported by the Apostle's usual style, Rom. i. 16. Rom. x. 4 — 10 ; neither is he correct in saying that i\oyia0ri always means, what a man has is his own — it often signifies what is laid to his charge, though not belonging to him at first. See v. 6. Chap. v. 13 ; viii. 36. If faith is called our righteous- ness, it is only because the means is put for the cause — faith receives Christ's righteousness, and then we are accounted righteous. See more fully Peter Mar- tyr's fruitful Commentary on this Epistle. London. 1558. p. 74. t Melancthon. t Psalm xxxii. 1, 2. § 1 Cor. vi. 11. chap. iv. 13—25.] ROMANS. 21 serve a reward : both are, however, found in the same persons, and both equally flow from Christ to us, as a free gift. It might be asked by the Jew — why then was Abraham cir- cumcised, if it was not useful for his justification? The reply is — circumcision was a seal of the righteousness of faith — an out- ward sign, and an actual voucher on God's part, that the bles- sings of the covenant were his portion. He was justified first, and then circumcised, in proof of his happy condition ; so should we regard baptism as not only the sign of regeneration, but a seal of the righteousness of faith. To us Gentiles, it is a pecu- liar mercy that Abraham was justified before circumcision : for if we have only the same faith as he had, we shall partake of the same blessedness, though we are not of the favoured nation. Let us ppaise our God for such a perfect way of acceptance. May each of us say with scriptural confidence, " In the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified and shall glory." * Note. — Clement's testimony to the doctrine of Justification by faith is very striking. In speaking of the seed of Abraham, who obtained all their blessings, not by their merits, but by faith in the promised Saviour, he adds, " And we also being called by the will of God in Christ Jesus, are justified, not by ourselves, nor by our wisdom, nor understanding, nor piety, nor those works which we have in holiness of heart, but by faith ; by which the omnipotent God has justified all from the beginning." First Epistle to the Corinthians, Sec. xxxii. CHAP. IV. 13—25. GOD'S PROMISE TO ABRAHAM BEFORE THE GIVING OF THE LAW THE GREAT- NESS OF HIS FAITH. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the pro- mise made of none effect : Because the law worketh wrath : for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace : to the end the promise might be sure to all the seed : not to that only which is of the law, but to that also which is of the faith of Abraham ; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the dead- Isaiah xlv. 24,25. 22 ROMANS. [chap. it. 13-25 ncss of Sarah's womb : He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God ; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him : But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead ; "Who was delivered for our offences, and was raised again for our justification. In the former part of this chapter, we have seen that Abraham was justified before circumcision, to show that he was the father of the faithful in all nations, " not of the Jews only, but also of the Gentiles." The subject is continued in the verses now be- fore us, where Abraham is said to have been heir of the world, not through the law, but through the righteousness of faith. In one sense, the Lord Jesus Christ alone is " heir of all things " * as being " the second Adam, the Lord from heaven," and having therefore the undoubted right to possess and rule the ends of the earth. The promise of the Messiah was, how- ever in a peculiar way connected with Abraham's nation, and as it was given to him in a distinguished manner, he was reck- oned the ancestor of the Messiah, and Christ is said to be his " seed." f In this expression we are to include the whole com- pany of the faithful, because united to Jesus by faith, and blessed in him, who was descended from Abraham, according to the flesh. Recollecting, then, that Abraham had both a literal and spiritual seed, we may understand, how he was " heir of the world," by reference to the promise of Canaan. To the lite- ral seed — the Jews — that land was promised as the glory of all lands, and the joy of the whole earth, so that that nation was exalted above all others ; and to the spiritual seed, connected with Christ, the promise is held out of a glorious inheritance in Messiah's kingdom, which shall yet be set up in this world in all its glory and fulness. We should, indeed, rejoice that all these promises were made to Abraham, not for his obedience to any law, but of God's pure grace ; nor yet in the legal dispensation, for this did not com- mence for a long time after the covenant made with the father of the faithful.t Had they who were of the law, (or the legal dispensation,) been the only heirs, then the promise could not embrace " all the families of the earth," it would have been nullified by this restriction, it would also have implied that men were to be rewarded for obedience to the precepts of the * Heb. i. 2. t Gal. iii. 16. J See Gal. iii. 17. chap. iv. 13—25.] ROMANS. 2:3 aw, and not saved by faith in the promise. God has however made the matter clear, by calling Abraham before the giving of the law. His seed are to be found in all nations where the Gospel is received. The free salvation of men by the grace of God, is notified by its being sent to us in the shape of a pro- mise. A law implies duty and reward for obedience, but wrath to the transgressor, and not mercy ; a promise implies free grace and gift, and is alone suited to a guilty creature. " It is of faith, then, that it might be by grace." Even the means of re- ceiving Christ must be simple, or it would interfere with the freedom of grace. Faith's great office is to receive and lay hold on what is presented, and is thereby admirably suited to a dis- pensation of mercy. All this is very encouraging to us who are not only guilty, but " sinners of the Gentiles," and should make us prize the glorious Gospel of the grace of God. Abraham's faith is held out as a pattern for our imitation. It certainly was wonderfully strong and vigorous, especially if we consider the age in which he lived. He did not stagger at the promise that he should have an heir, though now so advanced in years, because he was not swayed by carnal reason, but directed by heartfelt confidence to the omnipotence of God. Before such a faith, difficulties vanish immediately, since it easily responds to the question, " Is any thing too hard for the Lord ? " — " with God all things are possible." In all our conflicts let us keep this in view, and we shall overcome all the enemies of our souls by the power of the Spirit. Do we inquire what is real faith? Let verse 21 answer the question. " Being fully persuaded that what God had promised, he was also able to perform." It is im- possible to have a clearer explanation — it is trust in the promises of God in Christ Jesus, a confident expectation that God will " do as he has said." Let us plead for this faith — we have every reason to exercise it. God is faithful and cannot lie. The Apostle concludes this chapter by declaring that " Jesus was delivered for our offences and raised again for our justifica- tion " — that is, he was raised that we might be justified. Had he not been raised, all his sufferings would have been useless, and our faith would have been vain ; but now we rejoice in his resurrection as the pledge of our present safety and future glory. It is in fact the great proof that his sufferings for our sins have been accepted by the Father, and that now, as our prevailing advocate, he will justify us in the court of heaven, if we fly to his intercession. May the Lord make known to us all these great and precious promises, by the quickening energy of the 24 ROMANS. [chap. v. 1—11. Spirit, and thus we shall be numbered amongst the children of the Most Hidi God. © Note. — How the law is established by the doctrine of Justification by faith is admirably shown by Calvin in his Exposition of Rom. iii. 31 ; whose com- ments on the third and fourth chapters of this epistle are some of the best we have, either in ancient or modern Commentators. CHAP. V. 1—11. THE FRUITS OF JUSTIFICATION THE LOVE OF GOD TO SINNERS. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ : By whom also we have access by faith into this grace where- in we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also ; knowing that tribulation worketh patience : And patience, experience ; and experience, hope : And hope maketh not ashamed ; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die : yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being recon- ciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. In the two former chapters, the apostle explained and confirmed the glorious truth of our justification by the imputed righteous- ness of Christ. In this chapter he sets forth the happy condition of the believer, and the wholesome fruits of justification. We are "justified by faith" as the appointed means of laying hold on the righteousness of God, and the immediate consequence is " peace with God," both as it removes from us the divine wrath, by giving us an interest in Christ's finished work, and because faith directs us to the Lamb of God, and thus introduces peace into the wounded conscience. None can really appreciate this sense of God's favour, but those who have more or less felt the burden of sin ; by them the change of anguish of spirit to inward serenity is duly valued, and living by faith on the same fountain of grace, " this peace keeps their hearts and mind " * from many sorrows and cares that disturb the unbeliever. Another effect of justifying faith is, that we have " access (or * Phil. iv. 7. chap. v. 1 — 11.] ROMANS. 25 introduction) unto this grace wherein we stand." This embraces the whole state of the Christian in the enjoyment of fellowship with God, by which he possesses all those spiritual blessings which are treasured up in Christ's fulness, and more especially that holy intercourse with the Father at a throne of grace, where Christ acts as mediator.* Standing on this holy ground, the be- liever can " rejoice in hope of the glory of God," or in the pros- pect of that glorious kingdom of Jesus, which is ready to be re- vealed at the last time — we are better prepared to look for the eternal inheritance of the saints when we enjoy the peace of God in the soul ; we can in a degree anticipate the blessedness of perfect holiness — of being with Christ, and like Christ — when we walk with Him in close and happy fellowship. The third verse gives the most remarkable fruit of genuine faith — " we glory in tribulations." This is certainly contrary to our natural feelings, seeing that there is nothing we shrink from more than sorrow, neither does God expect us to love it for its own sake, nor yet to be callous and unfeeling in the season of trial. But though for the present, it is " not joyous, but grie- vous, nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which are exercised thereby."! The Christian glories in tribulation because, when sanctified, it brings him nearer to his Father, conforms him to Christ, rubs off the chaff of pride and earthly cares, and directs him to the realities of eternity. One effect is particularly mentioned here, it work- eth patience, by teaching us to endure the will of God with a child-like submission in the most trying dispensation, and by stimulating us to run our race with perseverance and decision, not overwhelmed by difficulties, but strengthened in the inner man by the Spirit of God — not overcome by temptation, but made victorious by faith in the power of Christ. It is thus the Lord teaches his people the reality of those doctrines that he has revealed, and in this way they test by actual experience the truth of God's promises. Their language now is, " O taste and see that the Lord is good, blessed is the man that trusteth in him." % The " experience" here spoken of, may also refer to the proof of our own happy state, when tribulations beget those fruits which God delights in, and thus we learn how " experience " worketh " hope " — not the first expectation of God's favour, and the glory to come, for this always springs from faith in the pro- * Eph. ii. 18, 19. t Heb. xii. H. J Psalm xxxiv. 8. 26 ROMANS. [chap. v. 1— 11. raise of the Gospel, but rather a confirmed hope — increasingly bright and vivid from the evidence of God's work in the soul, derived from the peace, perseverance, joy, and experience before mentioned. When these things abound in us, " we are neither barren nor unfruitful in the knowledge of our Lord Jesus Christ," and therefore we have a brighter prospect of " an en- trance into the everlasting kingdom."* Such a hope cannot be confounded, it rests on the infallible word, and the perfect work of Jesus — it is confirmed in us by having " the love of God shed abroad in our hearts."! The blessed Spirit leads us into the knowledge of God's wonderful love to sinners, and enables us to feel the love of gratitude to him who first loved us.;}; The apostle having mentioned the loving-kindness of Jehovah to man, goes on to prove the freedom and extent of it. To en- ter in any degree into this truth, we must always contemplate it in the person and work of our Lord Jesus — here it was that God " commended " or set it forth ; for what greater proof can be given of love, than that a man " lay down his life for his friends ; " §> and this manifestation of grace, Jesus, the God-man, made when he endured the cross, despising the shame, and drank the bitter cup of atoning sufferings to the last dregs. This view of his love is greatly enhanced, when we remember the persons for whom he endured so much. In the chapter they are described as " ungodly," " sinners " and " without strength," that is, defiled in nature, actual transgressors, and without any power to restore themselves to God's favour — for such Christ, the incarnate Word, died in agony and contumely. To illus- trate the immensity of this love, he shows that were a righteous man (one who maintained a good public character,) about to be put to death unjustly, there could scarcely be found a person who would consent to die in his stead, though, perhaps, for a good man, whose life was full of benevolence, and therefore a public blessing, some might even venture to lay down their lives, as sometimes has been done on the field of battle. Yet this most rare instance of human affection falls infinitely beneath the love of God to his people. The glorious Redeemer commended * 2 Peter i. 8, 11. + iKKexvrai — shed abroad. " To shew," says Chrysostom, " the abundance ot the gift. But of what gift ? The Holy Spirit ; — now had he not willed to bestow on us great crowns after our labours, he would not have bestowed on us such benefits before our labours — but now he indicates the fervour of his love to us, be- cause he does not honour us gradually — by little and little, but at once pours out the fountain of his benefits, and that before our conflict." Horn. ix. vol. ix. p. 514. t 1 John iv. 16, 19. § John xv. 13. chap. v. 12—21.] ROMANS. 27 his love to them, in that he endured the most agonizing death — not for his friends, but for sinners, for those who were in re- bellion against him, and whose multiplied crimes might justly have provoked his vengeance. Surely this love surpasses all understanding and all description.* May we believe in it, prize it beyond all things else, and find it our source of joy and strength. We must not pass over the consolation intended for God's children in the ninth and tenth verses. If they are "justified by the blood " of Christ (as indeed they are) in this life, then have they the prospect of* final salvation. If they are "recon- ciled " now by his death, they shall be saved completely " by his life," that is, his life of intercession. He pleads for their continuance to the end, and his intercession must avail against all the enemies of his people.^ None shall separate the real members of Christ from their risen and glorified head. None shall devour the sheep of Christ, because they are guarded by omnipotence and divine faithfulness. Note. — irpoaaywy^ — " access," v. 2. is used by classical writers to denote an intro- duction into the presence of a king. See Xenophon, Cyrop. 1. vii. 5, 6. and thus we are introduced into the presence of the great King by our Advocate. In v. 11. Ka.TaWa.yr), ought to be rendered reconciliation, and not atonement, except we suppose the word taken in its primitive sense — at-one-ment. CHAP. V. 12—21. ORIGINAL SIN ITS SOURCE PREVALENCE AND ISSUE RIGHTEOUSNESS AND ETERNAL LIFE OBTAINED FOR US BY CHRIST. Wherefore, as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned : (For until the law sin was in the world : but sin is not imputed when there is no law. Never- theless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift : for the judgment toas by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one ; much more they which receive abundance of grace and of the gift of righ- teousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation ; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the * Eph. iii. 18, 19. t Heb. vii. 25. 28 ROMANS. [chap. v. 12—21. obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound : That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. By an easy transition, the apostle passes from the glorious sal- vation of the Gospel, to the need there existed for such a remedy- by the entrance of sin into the world. This chapter contains the most explicit declaration of our fall in Adam, that we have in the whole Bible. The third chapter of Genesis, indeed, gives the account of man's first rebellion and subsequent con- demnation, but this unfolds to us the extent of that apostacy, and its direful effects on the whole human race. That sin is now a universal evil, none can doubt who either regard its outward ravages, or meditate on what passes in their own hearts. Every man's conscience tells him he is a sinner, if that conscience be allowed to speak. Now, whence can this tendency to evil in every age and place arise but from one source ? Does it not prove that original sin is the parent of actual sin, — " that it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam." * We partake as much of the fallen and corrupt dispo- sitions of our first parent, as the young tiger does of the ferocity of its species, or the different kinds of tree retain in the youngest shoots all the peculiarities of their species. f Adam was not therefore a private individual, but our representative and parent ; " by one man sin entered into the world, and death by sin." The apostle by using the word " wherefore " shows he enters on a comparison in verse 12, between the salvation which we have in Christ, without our own doings, and the sin and misery entailed on us by Adam before we were born — a comparison which is interrupted by a parenthesis, and is not resumed till verse 18. We may, however, briefly follow it out, before we notice the greater benefits we receive from the second Adam than we lost in the first. In verse 14, Adam is said to be " the figure or type of him that was to come," not in all respects, but in one great particular — Adam was the source of sin and death to all his seed, which is all mankind. Jesus, " the second Adam," " the Lord from heaven," £ is the source of righteousness and eternal life to all his seed — the spiritual church of God in all ages. In this view we can understand verse 18, " as by the offence of one, judgment * Article IX. of the Church of England, t See Chalmers' Lectures on the Romans. J 1 Cor. xv. 45, 47. chap. v. 12— 21.] ROMANS. 29 came upon all men to condemnation," since he communicated his polluted nature to his posterity, and thereby subjected all mankind to death and God's just and eternal wrath — " even so, by the righteousness of one " — Christ the head of the church — " the free gift came upon all men unto justification of life," that is, all who belong to Christ. All his seed are as freely justified by the obedience of their Surety, without any addition of their own, even as all men, the seed of Adam, were ruined by the fall of their first parent, and are punished for sin, entailed on them by the first transgression.* If it be objected that we are unjustly punished by death and misery, the fruit of a sin in which we had no real part, we an- swer that none are punished without corruption being found in them, and therefore, infants who are supposed to be alluded to in verse 14, bring into this world a corrupt nature,t which de- serves God's wrath as the seed of all actual sin — hence death passes upon them also, because sinful creatures ; yet have we reason to hope that they, if they die in infancy, are saved and quickened by the second Adam, the Saviour of sinners ; whereas, in the case of adults, none are punished for original sin, without its bitter fruits — their own actual transgressions. These indeed flow from the corrupt nature engendered from Adam, but in committing them there is a willing consent on the part of the transgressor, and for this he is condemnable by divine justice. The origin of sin, and its entrance into the world must be re- ceived from God's testimony, and not from human reason ; we cannot fathom it, nor even fully explain it by analogy, but we must receive the truth from Scripture, confirmed by experience, and seek to make a practical use of the doctrine. One great design of God's pourtraying sin in its true source, and fearful effects, is "to hide pride from man." "What is man that he should be clean ? and he which is born of a woman that he should be righteous ? " Surely, to us, the sinful chil- dren of corrupt parents, belong "shame and confusion of face," and happy for us, if the contemplation of man's fall in paradise begets in us a broken spirit. But chiefly, this chapter should lead us to prize the remedy provided for our spiritual malady in the Gospel of Jesus. The law could not pardon nor sanctify guilty man, it was rather introduced that " sin might abound " to show the extent and malignity of sin ; for though we may by * Thus Chrysostom limits the " all " in v. 18. " Thus did Christ become to those who sprung from him, even though they had not wrought righteousness, the provider of that righteousness which through his cross he graciously bestowed on us all." Horn. x. on this Epistle. t Job xv. 14. 30 ROMANS. [chap. v. 12—21. the light of conscience know the fact of sin, we cannot judge of its real vile nature, until we examine it by God's demands — which are expressed in the law, and tend to drive us away from all false refuges to the crucified and risen Saviour. Blessed be God, " where sin abounded, grace did much more abound." This is proved in the 15th, 16th, and 17th verses, which form a part of the parenthesis. The apostle declares, that in two particulars, the type in Adam is inferior to the great antitype in Christ — the head of his church : by verses 1 5 and 1 7, we learn that grace has much more abounded to believers than ever the offence of Adam abounded in bitter fruits to his posterity, so that if we believe in Christ, we gain more than we ever lost in our first parent. Our final blessedness will be greater as redeemed and justified sinners, than if we were the holy children of unfallen parents. As the latter, we might still fall away from God ourselves ; but united to Jesus, we are everlastingly safe, and are brought into a nearer union to God than we should have been in Eden. Another point of superiority is mentioned in verse 16. In the case of Adam's sin, it was one offence that caused our sinfulness and condemnation — but in the case of the free gift of Christ, it was a justification from many offences, freeing us from all our inbred corruption and actual sins by the perfect righteousness of our surety. If, then, sin has acted as a tyrant, and reigned over many with the iron rod of death itself, let us rejoice that " grace reigns " in the Gospel of Jesus by providing a justifying righteousness, and so leading many to a more perfect enjoyment of " eternal life " than they could have expected, as the mere children of unfallen Adam. Note 1, v. 13. — afiaprw. 5e ovk iWoye'iTcu /jlt) vptos vnfxov. u Sin is not imputed (or taken account of) without a law," i. e. it is not so fully noticed or estimated by men, without revelation, as was the case between Adam and Moses ; so Calvin, Luther, Stuart, &c. understand the verse, and this appears to agree with the whole context. Note 2, v. 14. — Adam is said to be rinros too piwovros, a type of him who was to come ; but although Adam was a type of Christ in one sense, yet was he not altoge- ther like him. 1st. As to kind of influence, — one occasioned condemnation to all, the other was the source of life. 2nd. As to the degree of influence, — condem- nation from one offence in Adam's case ; justification from many offences in Christ's work. See Stuart's Commentary ; his dissertation on bavaros — death, as the penalty of sin, temporal and eternal, and not merely temporal ; and on 'e(p'ce, v. 12. to shew that it must be rendered " for that," and not " in whom ;" are worth consulting. P. 200 — 218. Note 3. — It seems surprizing that any one who believes the plain words of this chapter taken with chapters iii. and iv. can deny the imputed righteousness of Christ, or confound it with pardon or sanctification. To refute such errors, I would refer to the excellent work of Bishop Davenant, on Justification, now translated by the Rev. J, Allport, especially ch. xxviii. vol. i. chap. vi. 1—11.] ROMANS. 31 CHAP. VI. 1—11. GRACE SECURES HOLINESS BELIEVERS CONFORMED TO CHRIST'S DEATH AND RESURRECTION. What shall we say then 1 Shall we continue in sin that grace may ahound ? God forbid. How shall we, that are dead to sin, live any longer therein ? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death ? Therefore we are buried with him by baptism into death : that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection : Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him : Knowing that Christ being raised from the dead dieth no more ; death hath no more dominion over him. For in that he died, he died unto sin once : but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. How striking is the apostle's question in the opening verse of this chapter ! How does he anticipate the objections of carnal men in all ages to the statements he had just made relative to the freedom of divine grace in our salvation ! If grace did more abound than sin itself — if the perfection of the remedy was made conspicuous by the virulence of the disease, shall we conclude that it would be better to continue in sin that grace may have fresh occasions for its display ? To this conclusion he expresses his decided abhorrence, and then proves that instead of its having any connection with the doctrines before stated, it is wholly opposed to them. ic How shall we that are dead to sin live any longer therein ?" The state of the true Christian is the explicit reply — we cannot live in that element from which grace has delivered us. To be " dead to sin is a very comprehensive expression, it refers to our freedom from sin's condemning and ruling power, in virtue of our union with Christ, the head of the church. What is true of him may, in a certain sense, be predicated of all his mem- bers, for they have a participation in all his glorious work, and feel the efficacy of his death, resurrection, and ascension in their own personal experience. It is said of Jesus in verse 10, "in that he died, he died unto sin once ; " not certainly for his own sins, 32 ROMANS. [chap. vi. 1—11. for he had none, nor yet as a mere example, but " he was once offered to bear the sins of many," * as a propitiatory sacrifice. And all who believe in him are so deeply interested in his ato- ning work, that they may be said to have died with Christ, and to have made full satisfaction to God as if they had themselves suffered the penalty of sin. Thus their covenant with sin is dissolved, they shall not come under its merited condemnation, because their surety has offered up a full propitiation. f They are equally interested in his resurrection, for Jesus rose not as a private individual, but as the head of the church, and his people are so much one with him, that they are said " to be raised up together, and made to sit together in heavenly places in Christ Jesus." J In their oneness with Christ they are both dead to sin, (or free from its condemning power,) and risen again as the heirs of eternal life. Let us, however, remember that all this is actually enjoyed by the Christian when quickened by the spirit of God. He is not only partaker of the benefit of Christ's death, but feels the power ; and therefore is he dead to sin in the sense of deliver- ance from its reign and tyranny. " Sin shall not have domi- nion over you," is the promise, and that for the reason sub- joined— " Ye are not under the law, but under grace." We cannot expect a freedom from all the motions of sin, or the uprisings of our corrupt nature, called here " the old man," but we should expect a constant victory over sin, and an exemption from its tyranny, such as it sways over the unregenerate. The believer is crucified with Christ, because by the doctrine of the cross he learns the best motive and obtains the best power for mortifying sin, so that the " old man " is dying a lingering death, the " body of sin " is effectually weakened, and will be finally destroyed at the separation of body and soul. In like manner we ought to know the " power of his resurrection " by the indwelling, quickening Spirit of God. When this touches the heart, we are brought out of the grave of moral corruption, and may be said to be risen with Christ, that " like as he was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." How wonderful is the change from nature to grace, seeing that it is compared to a resurrection from the grave ! How should the Christian mani- fest in his daily walk that he has been quickened together with Christ, and no longer walks after the flesh, but after the Spirit ; * Heb. ix. 28. t Col, ii. 14. J Eph. ii. G. chap. vi. 12—23.] ROMANS. 33 how should he also receive this renovation as a pledge of glory, for " if we be dead with Christ, we believe that we shall also live with him," and enjoy all the blessedness of the Redeemer's kingdom in the morning of the resurrection. They who are spiritually raised now from deadness to God shall put on the incorruptible body at the coming of the Son of man. With these blessings, baptism is set forth in intimate connec- tion. It is the badge of our profession, so that by this ordi- nance we are pledged to hold and profess the great truths of Christ's propitiatory death and resurrection. When rightly administered, and faithfully used according to Christ's ordinance, an actual blessing is conferred. We are then not only nominally but really partakers of Christ's blessed power, being assimilated both to the death of Christ by our death to sin,* and being raised up to the newness of life in the resurrection power of the Spirit on the soul. May we thus participate in all the bless- ings sealed to believers in both the sacraments. May we prove this interest " by being dead indeed unto sin, but alive unto God, through Jesus Christ our Lord." Note v. 4. — awerdcprifiev — " buried together with (Christ.)" Most commentators think there is a decided reference to immersion in this term. Stuart has shewn that we are bound by the antithesis to take this word in a moral and not in a literal sense. See his Comments, p. 272 — 4.* CHAP. VI. 12—23. THE SERVICE OP SIN AND RIGHTEOUSNESS COMPARED SHAME AND DESTRUC^ TION ARE THE WAGES OF SIN ETERNAL LIFE THE GIFT OF GOD, Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighte- ousness unto sin : but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you : for ye are not under the law, but under grace. What then ? shall we sin, because we are not under the law, but under grace ? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey ; whether of sin unto death, or of obedience unto righteousness 1 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men because of the infirmity of your flesh : for as ye have yielded your members servants to uncleanness and to iniquity unto ini- quity ; even so now yield your members servants to righteousness unto * Col. iii. 3. VOL. II. D 34 ROMANS. [chap. vi. 12—23. holiness. For when ye were the servants of sin, ye were free from righte- ousness. What fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord. The difference between a nominal and a real Christian is clearly- stated in this portion of Scripture. In the one, sin reigns un- controlled, without any exertion to subdue it ; in the other, though sin exists, yet it is resisted. In the one, sin is a tyrant and holds a continued sway over the whole man, having full " dominion " over him ; in the other, it is like a condemned malefactor, in chains and destined for destruction, but often struggling to get his former power of doing mischief. The mere nominal Christian habitually commits sin ; the believer, though he may be overtaken in a fault, will afterwards abhor himself, and deeply repent of his ingratitude. The apostle states, that it may easily be discovered what master any person serves, by observing his conduct. A person may do an occasional service for one to whom he is not servant, but no doubt he is a servant to that man to whom he habitually yields himself, and in whose work he spends his time and strength. Now, judging yourself according to this rule, in whose service are you engaged ? There are but two masters and two kinds of servants in the world — the " servants of sin," whose fruit is iniquity, and whose wages is death ; and the ser- vants of God, whose fruit is unto holiness, and the end ever- lating life. Are you constantly and habitually engaged in the work of the Lord ? What is the chief desire of your heart ? If it be to love and serve the Lord Christ as your master, you will always find time and opportunities for manifesting your fidelity to him — you will then regard even your daily occupations as his appointment, and you will aim at walking in them in the way that becomes your high calling, " not with eye-service, as men-pleasers, but with singleness of heart, as unto Christ."* If then you say that you have no time for serving God, you are grievously mistaken ; the truth is, you have no disposition for holy obedience. You show that you have time enough to serve Satan, and God's service is easier than Satan's, if the heart be disposed to engage in it. Be persuaded to change your master. They who are now the servants of God, were once, like you, * Col. iii. 22. chap. vi. 12— 23J] ROMANS. 35 the slaves of sin ; and in like manner you, who are now the slaves of sin, may become the servants of God through faith in Jesus. St. Paul not only congratulated the Romans, but likewise thanked God on account of the change which had taken place in them. They had been the willing, devoted slaves of sin, but they had now cordially embraced the Gospel, and " obeyed that form of doctrine which was delivered " to them, or (render- ing it literally) that " mould of doctrine into which they were delivered." A metaphor taken from the casting of metals, which when melted are fashioned after the shape of the mould into which they are poured ; so believers are placed in the mould of God's word, and are thus conformed to the image of Christ. They are made " free from sin," that is, from its power and dominion, and become the servants of righteousness. According to the gracious promise here given, " Sin shall not have dominion over you, for ye are not under the law, but under grace." He next appeals to their past experience, and asks, " What fruit had ye in those things whereof ye are now ashamed ? " Though ye may not yet be ashamed of your sins, yet, let it be asked, what fruit have you had from those sinful indulgences with which you have so long complied ? Sin, previous to the commission of it, promised much : but what solid satisfaction did it ever afford you ? Have you found real happiness in your ways ? Have you not in the midst of all your sinful indulgences, had a secret consciousness that you were not prepared for death and judgment ? But supposing sin to have made you ever so happy at the time, how does it appear when you look back upon it ? Still more, when you look forward to a judgment- day, when you shall stand at the bar of Christ ; will it be any joy to you, that whilst in the world, you took so little pains to obtain an interest in that work which Jesus finished, and to secure his favour ? St. Peter asks, " What shall the end be of them that obey not the Gospel of God ? "* Only let the end of your course be kept in view, and you will see the folly and madness of every pursuit that diverts your attention from the salvation of your souls. The last verse teaches us an important fact — that punishment is inflicted upon the sinner as "wages:" — to show us that death, eternal death, is the due reward of choosing such a leader * 1 Peter iv. 17- D 2 36 ROMANS. [chap. vit. 1—13. as Satan, whereas " eternal life is the gift of God," freely and gratuitously bestowed on believers, not for their merit, but from God's bounty and grace.* Men deserve hell for their sins, but can only claim heaven as the free gift of God in Christ. You that are the servants of Satan — consider this ; whether you think it or not, you are earning wages every day, every hour, every moment. A day of reckoning is at hand, when you shall be paid the whole, in full ; and what shall be your wages ? Death eternal ! Think what a difference it will make if you have Christ for your master ; instead of having death as your " wages," you will have life as " a gift," and even here a hea- ven begun in your soul. Will you hesitate for a moment ? Cast yourself at once at the feet of Christ, and " look for the mercy of our Lord Jesus Christ unto eternal life." Note v. 17. — Many think, like Rosenmiiller, that the translation of this verse, as given in the authorized version, is the best. Stuart would read it, " that model of doctrine in which ye have been instructed." « CHAP. VII. 1 — 13. DEADNESS TO THE LAW AND UNION WITH CHRIST THE OFFICE OF THE LAW SHOWN FROM THE APOSTLe's PAST EXPERIENCE. Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth ? For 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 hus- band. So then if, while her husband liveth, she be married 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. Wherefore, my brethren, ye also are become dead to the law by the body of Christ ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held ; that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then ? Is the law sin ? God forbid. Nay, I had not known sin, but by the law : for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the command- ment, wrought in me all manner of concupiscence, For without the law sin was dead. For I was alive without the law once : but when the command- ment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the * 1 John v. 11, 12. chap. vii. 1—13.] ROMANS. 37 commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto 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. The covenant which God made with Adam, is, strictly speak- ing, the only covenant of works which He ever made with man. A command was given to our first parents — a blessing was pro- mised to them and their seed, in the event of obedience, and a curse threatened in the case of rebellion. The law given by- Moses is similar in its nature — containing command and prohi- bition, with the sanctions of reward and punishment ; but in its design it assumes a different aspect to fallen man ; it was not given as the mode of obtaining life, but rather " entered that the offence might abound " — to show the malignity and guilt of sin. Such, however, is the pride of men, that they have in all ap;es cluno; to this law, as if intended to be a covenant of works ; the Jewish nation was a full example of this self- righteousness, and thousands of nominal Christians have shown the same legal spirit. It is the design of the apostle, in this chapter, to wean men from this dependence on the law, and therefore he appeals to his own experience, as similar to that of God's people in all ages ; by which the office of the law is declared to be not for justification but reproof, and that even believers have still so much indwelling sin, that they dare not look for salvation to any thing but the perfect work of the Lamb of God. With respect to the first branch of the subject which comes before us in this lecture, you may observe that believers are said to be " dead to the law," (verse 4,) because they have renounced all connexion with it as a way of life, though they still regard it as a rule of duty. To illustrate this separation from legal hopes, the apostle uses the figure of marriage, by the original constitu- tion of which God made the male and the female one flesh — so that if the " woman be married to another man while her hus- band liveth she shall be called an adulteress ;" and so with the man : " but if her husband be dead, she is free from that law," and may marry again with all propriety. Thus Jesus has de- stroyed the demands of the law on us, by bearing its curse ; and as far as a title to grlorv is concerned, we have- not to seek for it at Sinai. The law is dead to us, as to its curse, and we to it, as a covenant of works, so that we can be duly united to Christ in the closest tie. To prove the nearness and reality of this 38 ROMANS. [chap. vii. 1—13. union, the marriage bond is still held in view. We are divorced from the law, and " married to another, even to him who is raised from the dead." The Church is the bride and the risen Saviour is the bridegroom,* and very soon the nuptials will be celebrated at the glorious coming of the Son of God.f In the 5th and 6th verses, St. Paul gives the best reason for the " weakness " of the law, and the perfection of the Gospel. " When we were in the flesh," or in an unconverted state, the law did not correct sin in us ; nay, rather it excited its " motions " within us,£ as he afterwards declares of himself. " Sin taking occasion by the commandment, wrought in me all manner of concupiscence." The ungodly rebellious nature was made still more violent by restraint, instead of being improved ; just as the savage dog is more fierce when chained, than when at liberty. Not that the law was to blame, for it is like its Author, " holy, just, and good ; " but the carnal nature of man is shown forth in all its enmity, by its resistance to God's pure commands ; hence, in another place the law is said to be " the strength of sin "§ — that is, instead of subduing sin in unre- generate men, it seems rather to irritate it, through the per- verseness of our nature, which dislikes all holy restraints. The contrary is the effect of the Gospel on the child of God, it re- moves the enmity of the carnal mind, it produces gratitude for the boundless love of Christ to sinners, it points out God's services, as one of liberty, and begets in all who receive it. the earnest desire of " bringing forth fruit to God." The apostle again appeals to his own experience. In verse 7 he says, " I had not known sin but by the law : " he had no acquaintance with its real pollution until he knew the spirituality of the law, and therefore he felt " alive " or in a safe state, before he understood and felt the spirituality of the law. He was then wrapped up in false peace, and was a stranger to those deep convictions of sins, which afterwards pierced his soul, when the commandment was applied with all its efficacy to his conscience. This is a true picture of a convinced sinner, and though some are drawn more gently than others, yet all who know their own hearts will understand, that the office of the law is to convince of sin, and not to justify. Let us then remember that the holy * John iii. 29. f Rev. xix. 7 — 9. J V. 5. to, iradfifxaTa twv afxapnoov — " the motions of sin," would be better ren- dered— " the passions of sins," and is evidently a Hebraism for sinful passions, or corrupt propensities of our fallen nature, which the law did not implant, but stir up. § 1 Cor. xv. 56. chap. vii. 14—25.] ROMANS. 39 Lawgiver requires truth in the inward parts ;* and the law, which is the transcript of the divine mind, looks to the intents and thoughts of the heart. " Thou shalt not covet " — not have one unhallowed desire — one wish contrary to God's will; all such are lusts of the flesh, and condemned by the law. Herein, we are especialty guilty. How often do unholy desires harbour in the soul ? How worldly and self-seeking are our wishes ! The law, thus understood, will " slay " all " legal " hopes ; though self-complacent in our ignorance, we shall cast away our pride and false peace, when the terrors of the law bear upon the conscience. Happy for us, if, deeply convinced of our guilt and misery, we have " fled for refuge to the hope set before us ;" and now rejoice in being united to Jesus, our surety, our peace, and our law-fulfiller. Note, v. 1, 2. Much difficulty has presented itself to Commentators, in the transition from the man to the woman, in the illustration here used to describe our freedom from the law. Perhaps strict analogy was never intended, and therefore it is vain to search into the details of the illustration ; it is enough to conclude with Rossenmuller — " The Apostle wishes to say— as the wife may fitly marry another, when her husband is dead, so we Christians, who are considered dead, with respect to the Mosaic law, belong to another lord, even to Christ." See his Scholia. See also Willet on the Romans, question 1 and 4, on this chapter. Note 2. — On v. 7- and 8, Scott very justly remarks, " That man has no deep knowledge of human nature or the preverse wickedness of his own heart, who does not observe, or is not conscious of this irrational propensity — to fancy that there is something exquisitely pleasurable, in what is out of our reach or pro- hibited. Indeed it seems natural to expect, that it would be so with the pos- terity of those, who could be satisfied with no fruit in the garden of God, except that which he had forbidden. Amidst the profusion of Eden, perhaps that tree had been disregarded, if it had not been prohibited." CHAP. VII. 14—25. THE APOSTLE MOURNS OVER INDWELLING SIN THE CONFLICT BETWEEN THE FLESH AND THE SPIRIT. For we know that the law is spiritual ; but I am carnal, sold under sin. For that which I do, T allow not : for what I would, that do I not ; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me . For I know that in me (that is, in my flesh,) dwelleth no good thing : for to will is present with me ; but how to perform that which is good I find not. For the good that I would I do not : but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law -'• Psalm li. 6. 40 ROMANS. [chap. vii. 14—25. of God after the inward man : But I see another law in my members, war- ring against the law of my mind, and bringing me into captivity to the law of sin which is in my members . O wretched man that I am ! who shall de- liver me from the body of this death ? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God ; but with the flesh the law of sin. In the former part of the chapter, the apostle spoke of his con- victions of sin, when the law of God first roused him from the slumber of carnal security, and therefore he used throughout the past tense. In this portion he speaks continually in the present tense. " I am carnal," " the good that I would, I do not." A transition which clearly evinces that he is now describing the conflict he felt as a Christian, and not the mere awakenings of a convinced sinner. It is important to note this, because many- have doubted whether so holy a man as St. Paul could have used the strong language of these verses, relative to his sense of in- dwelling sin when brought into a Christian state. It is obvious however, that the Holy Spirit would not teach him to say, " I am in such a state," when he ought to have said, " I was " in it ; or (to allude to another wrong view) we cannot suppose that he was personating an awakened sinner, when he distinctly and plainly mentions himself forty-eight times in the chapter. This ought to suffice us — but by attending to the important de- clarations before us, we shall find that none but a true child of God passes through the conflict here described, for none else has such deep views of sin's pollution, or such real delight in God's holy law. " We know that the law is spiritual " is his first declaration, with which he contrasts his own fallen nature, " I am carnal, sold under sin." Had the law of God, like human laws, only looked to the outward conduct, Paul might have acquitted himself, and felt satisfied, for as to the mere letter of that law, he was blame- less, when a Pharisee ; * but he now clearly perceived that it looked to the intents and desires of the heart, and herein he felt continually guilty. The alienation of the corrupt nature was found out now ; the " flesh " or " fleshly nature " inherited from Adam was seen to be at enmity with God,t always rebelling against the better principle infused by the Spirit of God into the Christian heart. It will greatly help to the understanding of this subject, if we bear in mind that the apostle carries on the idea of two conflicting principles in the child of God, to the close * Phil. iii. 6. t Chapter viii. 7. chap. vii. 14—25.] ROMANS. 41 of the chapter — the one utterly corrupt and sinful, called the flesh, and sometimes the " old man," because inherited from Adam * — the other, heavenly in its origin and tendency, which conforms the believer to the image of Christ. When he.;per- ceived the deep corruption of his fallen nature, and identified himself with it, he could well say, "I am carnal, sold under sin," and he knew " that in him (that is in his flesh) there dwelt no good thing." So that this evil principle was always rebelling against God, and " bringing him into captivity." It was impossible to speak of sinful self too strongly, nor to mourn over " indwelling sin " too deeply. And herein he agreed with the saints of the Old and New Testament, who all bewailed their inward pollution, after they were called by grace. Isaiah could say, " Woe is me, for I am undone!" t — and Job's mature experience was — " Behold I am vile " j — Peter's was similar, " I am a sinful man, O Lord ; " and with this accords the feel- ings and expressions of God's people in all ages, who have adopted this chapter as fully expressive of their own state of mind. We should however remark, that the features of regeneration are equally distinct. None but a spiritual man could say that he hates sin, (verse 15,) or that " he consents unto the law that it is good," (verse 16 ;) and certainly none else could use with truth verse 22, "I delight in the law of God after the inward man." § All these are decisive marks of the " new man, which after God is created in righteousness and true holiness," and hence he dwells repeatedly on the renewed will, which was ever present with him, and aspired after perfect holiness. With this holy disposition he so identifies himself, that he reckons sin an unwelcome guest, and speaks of it, as if not a part of himself — " It is not I," not I, Paul, the renewed child of God, " but sin that dwelleth in me." It was this contrast between the two principles that produced the painful conflict here described. His soul, with a renewed will, thirsted for God, but his fleshly nature dragged him down to earth. " The good that I would, I do not ; but the evil which I would not, that I do." He felt his short-comings in every thing, because he had his eye on God's infinite holiness ; he con- tinually charged himself with ingratitude, because he did so little with a perfect motive. Like all God's children, he groaned in this Avarfare, being burdened, and his groan is recorded : " Oh, * Eph. iv. 22. t Isa. vi. 5. X Job xl. 4. § See Ps. cxix. 35, 97. 42 ROMANS. [chap. vin. 1—11. wretched man that I am — who shall deliver me from the body of this death." He alludes to the cruelty shown to some prison- ers, who had a dead body tied to them, to increase the wretch- edness of their imprisonment. Truly, the body of sin is this putrifying carcase, and miserable would our condition be, if we could not " thank God through Jesus Christ " for the prospect of final victory, when we shall enter into the presence of the Lamb, and be completely free from indwelling sin. To be like Christ, will be the essence of a glorified state. Let us then earnestly inquire whether we can enter into such a view of the Christian warfare. This chapter has given con- solation to many mourning children of God, who have been tempted to think their case of sinfulness peculiar, and therefore unpardonable ; they have found here the holy apostle grieving and bewailing himself for inbred corruption, and they have thus learned to view sin in its deep pollution, and to hate it with in- creased hatred. The more we grow in grace, the more shall we value this chapter, and the more shall we use it for ourselves ; yea, the more shall we prize the salvation of Jesus, and long for the kingdom of perfect holiness. Note. — Augustine says on the indwelling sin of believers, "As the ivy in an old wall cannot be utterly destroyed until the wall be taken down and the stones severed, all the roots be pulled out — so evil lusts and motions will not utterly cease, until man in death be dissolved, that the roots may be plucked out." See more fully in Mayer's Commentary on this chapter. The reader may also refer to Willet, Calvin, Scott, Henry, Trapp, and to Barnes' notes on this Epistle ; where an excellent summary is given of the arguments used by the best Commentators, ancient and modern, to shew that St. Paul was speaking of his own state, as a fully converted Christian. CHAP. VIII. 1—11. BELIEVERS FREE FROM CONDEMNATION THE WEAKNESS OF THE LAW — EVIDENCES OF DIVINE GRACE. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh : That the righteousness of the law might be ful- filled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh ; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death ; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God ; for it is not subject to the law of God, neither chap. vm.. 1—11.-] ROMANS. 43 indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, 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. And if Christ be in you, the body is dead because of sin ; but the Spirit is life because of righteousness. 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 that dwelleth in you. This is a glorious chapter — a source of special delight to all God's children in every age — an epitome of Bible doctrines, and a rich field of heavenly promises. It begins with ' no condem- nation,' and ends with ' no separation,' and between these limits there lies all that can instruct and satisfy the soul. The first verse connects it with the preceding chapter, and the assertion then is, that though Christians are in conflict, they are not in condemnation — though indwelling sin is their trial, it does not bring down upon them the wrath of God. The reason of this safety is also added, " they are in Christ Jesus" — that is, they are brought into a real union with Christ, by which they are found in Christ, as the members in the body ; * by which also they are animated and vivified, as the branches are by the sap that flows from the parent trunk of the tree.t Being thus one with Christ, they are washed in his blood, ac- cepted in his righteousness, and quickened by his life-giving Spirit. They have therefore now, even in this life, both safety and holiness. God will never condemn those who fly to Jesus for refuge, and claim the fruits of his finished work. His justice is satisfied, and his love and faithfulness are pledged to secure their final salvation. The apostle next mentions the character of all God's justified children : " they walk not after the flesh, but after the Spirit." On which subject he dilates very fully, by a striking contrast between these two great principles : — the flesh, or corrupt na- ture derived from Adam — all whose inclinations are sinful and perverse ; — the Spirit, considered either as the author of spiri- tual life, or the heavenly principle which he infuses into all true Christians. In verse 8 he asserts, " They that are in the flesh cannot please God ; " which cannot mean our bodies, because, by the grace of God, believers, even in this life, glorify God in their bodies and spirits which belong to him.J To be " in the flesh " here means to be wholly under the power of the fallen, polluted nature, of which our Lord says, " that which * Eph. v. SO. t John xv. 5. J 1 Cor. vi. 10, 20. 44 ROMANS. [chap. viii. 1—n. is born of the flesh, is flesh." # Nothing but what is vile can issue from such a defiled spring: "the carnal mind," which belongs to every unconverted man, " is enmity against God " — the very essence of its virulence is opposition to God's holy will — "it is not subject to his law, neither indeed can be," (ver. 7-) — it may be kept down and subdued, but never can be changed — its nature is implacable hatred to God. No wonder then that they who are under the sway of this evil principle are mindful only " of the things of the flesh " — such objects and pursuits as pander to nature's debased cravings — they live to gratify their ungodly lusts and passions, and have no delight in things heavenly and eternal. This is to be " carnally minded," which in every sense is death, being the character of those who are dead in trespasses and sins, and leading in downward course to everlasting destruction from the presence of God. Let us now contemplate the condition of the child of God. The apostle, reverting again to his own case, declares that " the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." The two principles are here denominated laws, not in the strict sense of the word, as the authoritative command of God, but rather as operative princi- ples, which work certain effects in the subject where they reside, f In the former chapter the apostle describes his evil nature as " a law of sin,'' whose habitual tendency was to evil ; but he also declares that with the mind he served the law of God — not by any human power or influence, but by the energy of the Spirit of God, which habitually worked in him, and implanted a heavenly principle, by which he was delivered or emancipated from the thraldom of the law of sin and death — not from its existence, for this will only be at death, but from its tyranny, so that he served God as a child. Again, we may inquire, how was this liberty effected ! By the law or the Gospel ? Not by the law of Moses, for it is said " to be weak through the flesh." (ver. 3.) We have seen in chapter iii., that it could not justify guilty man, we now perceive that it cannot win his heart to God ; it may terrify, but cannot sanctify. The Gos- pel sets forth God's method of destroying the enmity of the natural man. Jesus came in our nature, in the likeness of sin- ful flesh. He did not take our sinful nature, for then he could not have redeemed us, but all that constituted the reality of our nature, in the which he condemned sin by his holy life and pro- * John iii. 6. t Sec Chaliher's Lectures on the Romans, Vol. ii. p. 362, &c. chap. viii. 1—11.] ROMANS. 45 pitiatory death. The same atonement which reconciled us to the Father, made way for the coming of the Holy Ghost, and for union with Jesus ; and thus our sanctification is secured by the same gracious plan whereby we are justified. The Lord returns as a quickening Spirit to the hearts of his people, and they are delivered from deadness and natural enmity to God. They now delight in the law of God, and it is "fulfilled in them," though not perfectly, nor as a title to life, yet as a rule of grateful obedience. Several other marks are given of a state of holiness. Thus all who are quickened by the Spirit of God are said to be spiri- tually minded, that is, " they mind the things of the Spirit," their thoughts and affections are directed to the things revealed by the Holy Ghost in the word — their chief desire is to be like God. All believers are not equally spiritually-minded, but all have the great feature of it — a preference for heavenly things above all others. The result is " life and peace : " — eternal life is the perfection of holiness, peace is the sure result of know- ing and loving God. All these blessed effects depend on one important "if." " If so be that the Spirit of God dwell in you." If he does not make us his habitation and temple, we do not belong to Christ ; if we have the indwelling Spirit in our hearts, we have a life that shall never be extinguished. Yea, though the body is dead, because of sin, or doomed to temporal death by reason of indwelling sin, the Spirit is the author and giver of life to the soul, and his dwelling in us now is a pledge that our mortal bodies shall be quickened again in the morning of the resurrection. When we are born again, both body and soul eventually experience the blessedness of such a change. The soul is now filled with the light and presence of deity, and the body shall be raised up in incorruption, like the glorious body of our Lord Jesus Christ. May he give us an interest in all these precious truths, by uniting us to Christ, the life of all believers, and by enabling us to walk after the Spirit, and to mortify the deeds of the body. Note on v. 1.— Trapp says, " Now after such bloody wounds and gashes chronicled in chap. vii. Though carried captive and sold under sin, yet not condemned, as might well have been expected. This the apostle doth worthily admire. No condemnation ; there is none in heaven ; God doth not condemn them ; none on earth, their own conscience doth not condemn them ; no word, no commandment, no threatening." 46 ROMANS. [chap. viii. 12—17. CHAP. VIII. 12—17. BELIEVERS ARE NOT DEBTORS TO THE FLESH THE SPIRIT OF ADOPTION DESCRIBED. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear ; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God : And if children, then heirs ; heirs of God, and joint-heirs with Christ ; if so be that we suffer with him, that we may be also glorified together. Nothing can be more striking than the inference which the apostle draws from the preceding part of the chapter — " We are debtors, not to the flesh," which is our greatest enemy, and the source of all our misery ; but we are bound by all the considera- tions of gratitude to live to the praise of our God, who has brought us into a state of peace and holiness. Instead therefore of living after the desires of a fallen nature, the believer resists and opposes the motions of the flesh. For this end he is endued with the energy of the Spirit of God, by which he is fortified against the trinity of evil which continually attacks him — the world, the flesh, and the devil. The mortification of sin is one great part of holiness ; " our members upon earth " require constant resistance, and if not mortified, they will draw us from God to the high road of rebellion — hence the need of invoking the blessed Spirit to crucify within us all that is hateful to God. The apostle then proceeds to remind believers of their exalted privilege of sonship in the family of God. This high and glori- ous estate is called " adoption," in reference to the Roman cus- tom of receiving strange children into a noble family. In such cases the child and the adopting father appeared before the Praetor — the latter saying to the child, " Wilt thou be my son?" and the former replying, " I will ; " and from that time he was treated as one of the family, and allowed to say, " Abba," father, " Imma," mother, — terms of familiarity which slaves were expressly forbidden to use. In earthly examples of this privilege, the adopting father generally selected the child be- cause of some noble and excellent qualities ; but in God's selec- tion he conferred this high favour on guilty and sinful creatures. ciiAr. vin. 12—17.] ROMANS. 47 No marvel that St. John exclaims, " Behold ! what manner of love the Father hath bestowed upon us, that we should be^called the sons of God ! " * In the human case, no change of dispo- sition by necessity follows ; in the heavenly it is otherwise — God always communicates a new nature — his children are born again as well as adopted — they are renewed in the spirit of their mind, or, as here, " they are led by the Spirit of God; " that is, under the direct teaching and sanctifying power of the Holy Ghost, they are made like their heavenly Father. We should remark that the Spirit of adoption is spoken of as something more than adoption itself. The latter is the bles- sing bestowed — the spirit of adoption is our apprehension and enjoyment of this exalted privilege — " Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." f And this repetition of the words " Father, father," is not without its meaning, — it shews the fervour of affection and the intensity of real prayer. Our prayers proceed from a spirit of prayer, when our hearts are filled with holy longings after God's presence. This appellation, " Abba, Father," also shews that the children of God are called to close intercourse and fellowship with him ; they know his love to them ; they behold him reconciled in Christ Jesus, and, therefore, they have access with liberty. When the' unholy dread of God, called here " the spirit of bondage," is removed from the heart, we no longer view God as a hard task-master or cruel tyrant, but approach him as an affectionate parent, and cry to him in every time of need with filial confidence. In this way, " the Spirit witnesseth with our spirit, that we are the children of God," and gives us the full inward persuasion that he is our God, and we are his people. Not that any new reve- lation, beyond that which is written, is made to the heart by the Spirit ; but rather the record of divine love, contained in the word, is applied by the Spirit to the believer. The pro- mises of Jehovah are thereby made known to the soul — a joint testimony is borne to God's truth ; the Spirit witnesses in com- munication, and the heart in reception, and both united together in the Christian, bestow the full persuasion of adoption and sonship. How great, then, are the privileges of God's people — a happy and greatly favoured family — one Father — one elder Brother — one Divine Comforter — one inheritance. " If chil- * 1 John Hi. 1. t Gal.iv. 6. 43 ROMANS. [chap. viii. 18—2.5 dren, then heirs of God and joint-heirs with Christ." Observe how anxious the Apostle is to bring us near to the Master. All children are not heirs, but we are both, — all heirs are not heirs to any great amount, but we have this also, — heirs of God. Again, since it were possible to be God's heirs without being joint heirs with the only-begotten, he shews that we have this honour also.* Oh ! how great are the privileges of God's children. Have we an interest in these things ? Have we a place amongst the sons and daughters of the Lord God Al- mighty ? If not, may we be stirred up to seek this portion, without which there is no happiness or safety ; and if we can call God, Abba, Father, may we love him, fear him, and serve him with decision and increasing devotedness. CHAP. VIII. 18—25. PRESENT SUFFERINGS CONTRASTED WITH FUTURE GLORY. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to ivit, the redemption of our body, 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. But if we hope for what we see not, then do we with patience wait for it. This portion of Scripture contains a striking comparison be- tween the present suffering condition and the glory that shall yet be revealed. The apostle having shown that believers are not only children of God, but heirs of a future kingdom, de- clares that they are thereby constituted " joint heirs " with Christ, who is the great " heir of all things." f In this union, they must proceed in the same steps as their Master — the path of sorrow leads to the crown of glory.— " If so be that we suffer with him, that we may be also glorified together.'' The sufferings of Jesus had, indeed, one peculiar characteristic — they were propitiatory — endured as the penalty of our sins ; * Chrysostom, Homily xiv. t Heb. i. 2. chap. vin. 18—25.] ROMANS. 49 whereas, ours are corrective — laid upon us in the way of fatherly chastisement for our sanctification. Yet, both the sorrows of the Head of the Church, and the afflictions of all his members, prove that this is a groaning condition of things ; and, there- fore, both the patrimony itself, and the joint heirs, sympathize with the sufferings of the " Man of sorrows." " We know that the whole creation groaneth and travaileth in pain together until now." It is both declared in Scripture and confirmed by experience, that sin has cast its stain and poison on the whole creation of God. When sentence was passed on our guilty parents, the Lord also added — ■" Cursed is the ground for thy sake, in sorrow thou shalt eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee." * So the prophet, speaking of the desolating effects of sin, says, " The earth mourneth and fadeth away, the world languisheth and fadeth away ... the earth also is defiled under the inhabitants thereof; because they have transgressed the laws — therefore hath the curse devoured the earth," &c.f The same is true of the brute creation — whose ferocity and savage disposition are all traceable to man's first transgressions. It is in very truth a groaning condition ; every thing betokens the bitter effect of sin ; the whole "creation" was made sub- ject to vanity, not willingly, or from its own choice, but by reason of Adam's fall, who subjected all things here below to the curse. In these sorrows, the children of God themselves have a share ; though reconciled to their heavenly Father, they are made to feel that this is not their rest, polluted as it now is by sin. They " groan within themselves," by reason of the conflict between their corrupt nature and the new principles implanted by the Spirit ; these are called " the first-fruits of the Spirit," because they are so excellent in themselves, as were the first-fruits of the harvest ; a pledge also of all the produce of the earth being gathered in : \ so believers have God's choicest gifts in possessing spiritual blessings, and the earnest of the glory about to be revealed. For this they patiently wait — " though now for a season, if need be, they are in heaviness through manifold temptations." <$ How glorious, then, will be the change in the day of Christ's second coming ! All shall enjoy the triumph of that day, ex- cept those who obey not the Gospel of our Lord Jesus, and who ungratefully reject such a remedy. It is called here * Gen. iii. 17, 18. t Isa. xxiv. 4, .5, 9. % Lev. xxiii. 10, 11. § 1 Peter i. 6. VOL. II. 50 ROMANS. [chap. vm. 13—25. the day of " the manifestation of the sons of God ; " because when Christ the Head shall appear in his kingdom, the members of the body shall appear " with him in glory."* On earth they once had a spiritual union, enjoyed by themselves, but unknown to carnal men ; but in the final redemption or resurrection of the body, all the sons of God shall be made manifest as one glorified and united family ; " joint heirs with Christ," they shall reign over a renovated and converted world, and hence they shall declare, " Thou hast made us unto our God kings and priests, and we shall reign on the earth." f In this triumph all creation shall participate. " Because the creature (or rather creation) itself shall be delivered from the bondage of corrup- tion into the glorious liberty of the children of God." As the earth was cursed for the transgression of the first Adam, so shall it be renovated and liberated for the sake of " the second Adam, the Lord from heaven." " He that sitteth on the throne shall make all things new ; " % and from that throne shall proclaim : " There shall be no more curse." § This world, both in its outward garb and in its holy and happy inhabitants, shall fully declare the triumph of Jesus, the King of kings, and Lord of lords. Are we then waiting for Jesus in the exercise of lively hope ? Have we the prospect of reigning with Christ in his kingdom ? Do we now belong to him, love him, and serve him ? May we say with heartfelt desires, " Come, Lord Jesus, come quickly." " We wait for thee, O Lord, more than they that wait for the morning." Note. — Beza and Locke regard v. 19 — 21, as one connected passage, placing v. 20. in a parenthesis — " waiteth in hope that the creature or ci'eation shall be delivered," &c. ktkhs ought to be rendered consistently — either creation or creature in v. 19 — 21 — in either way, it is plain the apostle had in view the visible creation. See Calvin and Chrysostom, Horn. xiv. The reader may also refer with great profit to the lectures of the Rev. John Fry on this epistle j-see on the Renovation of the outward Creation — Lecture xviii. * Col. hi. 4. t Rev. v. 10. % Rev. xxi. 5. § Rov. xxii. 3. chap. vtii. 2G— 39.] ROMANS. 51 CHAP. VIII. 26—39. BELIEVERS ARE PREDESTINATED TO HOLINESS AND GLORY NOTHING CAN SEVER THEM FROM CHRIST'S LOVE. Likewise the Spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh inter- cession for the saints according to the will of God. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover whom he did predestinate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified. What shall we then say to these things ? If^jrod be for us, who can be against us ? He that spared not his own Son, Dut delivered him up for us all, how shall he not with him also freely give us all things 1 Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall sepa- rate us from the love of Christ ? shall tribulation, or distress, or persecu- tion, or famine, or nakedness, or peril, or sword ? As it is written, For thy sake we are killed all the day long ; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to sepa- rate us from the love of God, which is in Christ Jesus our Lord. In the former part of the chapter we have contemplated the Christian's safe and holy condition, his adoption into God's family, and his supporting hope of the kingdom. We now per- ceive that all these things spring from the sure counsel of God, and are invested with the character of perfect stability. " Likewise the Spirit also helpeth our infirmities," as if to say, we have not only the hope of glory, as stated in verses 23, 24, but we have the sustaining energy of the Spirit in our days of conflict. This is especially true of our access to the throne of grace ; we cannot pray without his powerful influence, for we are ignorant of God's mind and our real wants, until enlightened by him ; we are also dead and lifeless — the form is easy, but the power of godliness is not found in man without the quickening grace of God. The Spirit, therefore, makes intercession in the heart, even as Christ pleads for us within the veil. Herein E 2 52 ROMANS. [chap. viii. 2G— 39. there is a double pledge of a believer's acceptance in his plead- ing with God ; the Comforter teaches him what to ask for, and produces in his soul a hearty desire for heavenly things ; and the Saviour receives the petition, mingles with it his own inter- cession, and so presents it to the Father, purified from human corruption. What a supporting assurance have we of God's care for his children — " All things work together for good to them that love God." The most untoward and the brightest dispensations are equally marked with wisdom and goodness. We naturally dread sorrow and trials, but God has shewn us that even these are " pledges of his love " * — " there is, no want to them that fear him ; " " They that seek the Lord shall not want any good thing."| Those who love God may well trust to him in all their concerns, for time, as well as for eternity ; it is base in- gratitude to distrust such a Father. The world are ignorant of this filial confidence, but they who are the9called according to his purpose, should " cast all their care upon him who careth for them." But what purpose is this, and what is its origin ? The apostle calls it elsewhere : " The eternal purpose, which he pur- posed in Christ Jesus ; " j and here he declares that all spiritual blessings originate in God's predestinating love. " Whom he did foreknow, he also did predestinate to be conformed to the image of his Son." Words expressive of knowledge do often import approbation and love.§ " Whom he did foreknow," refers not only to God's omniscience, but to his affection. He set his love upon his people from everlasting, and marked them out with approbation from the general mass — not for any good thing foreseen in them, (which was impossible in guilty crea- tures,) but according to the riches of his grace, "and the good pleasure of his will." | Having thus fixed his love upon them, he predetermined to bestow upon them certain blessings ; thus they are said to be predestinated to holiness, or to be " con- formed to the ima^e of his Son." Christ the elder brother is the great model, and all his brethren, in their different genera- tions, are made like him in holiness of heart and life ; this con- formity is partial now, but will be perfected in the future king- dom. This great and final result is kept in view to the end of the chapter. " Whom he did predestinate, them he also called." — This is * Ileb. xii. 5, 6. t Psalm xxxiv. 0, 10. J Eph. iii. 11. § See Jer. i. 5 ; Matt, vii. 23. || Eph. i. 5. chap. viii. 26— 39.] ROMANS. 53 the next link in the golden chain. " All that the Father giveth me shall come to me," * says our Lord Jesus, for they have not only an external vocation, such as belongs to all in the visible church, but they are " called according to God's pur- pose, by his Spirit working in due season ; they through grace obey the calling ; they be justified freely ; they be made sons of God by adoption ; they be made like the image of his only begotten Son Jesus Christ ; they walk religiously in good works ; and at length, by God's mercy, they attain to everlasting felici- ty." f This is the view of the Church of England touching the doctrine of election ; it is an exact paraphrase ofthe passage before us — following the links of the chain in the same order ; God's people are first chosen, then called, justified, sanctified, and finally glorified. And it is marvellous to see how many members of that Church are either ignorant of their own arti- cle, or directly set against it. Some reject it because they can- not understand how God chooses some and not all. But they forget that God is a sovereign, and man a rebel. All deserve to be lost, and it is of God's gracious purpose that any are saved. Why all are not saved, it is not for us to question ; we must bow down in humility, and acknowledge that God has a right to distribute his benefits as he will. It is also objected that the doctrine is not practical ; but the verses before us prove the contrary. God has chosen his people that they might be holy and conformed to the image of his Son. Thus he has secured for himself a faithful church, to show forth the praises of him who called them from darkness to light. Moreover, this doctrine secures the everlasting safety of a vast multitude, for " whom he justifies, them he also glorifies." This view brought forth the triumphant questions — "Who shall lay any thing to the charge of God's elect ? who is he that con- demneth ? who shall separate us from the love of Christ ? " To the last question, especially, he answers most fully — Nothing — " not things present nor things to come ; " neither the rage of the devil nor the malice of men. God's children are preserved by omnipotence, faithfulness and love ; and, therefore, they shall at length reach the crown and the kingdom — not one shall be lost. Precious truth to the afflicted and distressed believer ! Hold on your way, my brother — the path may be dark — but the prize is secure — trust in the unchangeable Jehovah Jesus, * John vi. 37. t Article XVII. of the Anglican Church. See also an excellent extvact from Milner's Sermons, vol. ii. Sermon 17, in Valpy's notes on this passage. 54 ROMANS. [chap. ix. 1—13. and you will finally be more than conqueror, through Him that loved you. Note. — Those who -wish to follow out more fully the doctrine of God's electing love, and the questions which have been discussed at various times, may con- sult Willet's Hexapla, on this Epistle, Poole's Synopsis, the Commentaries of Calvin, Leigh's Annotations, and Fry's Lectures. CHAP. IX. 1—13. Paul's love for his nation — their privileges — the difference be- tween THE LITERAL AND SPIRITUAL SEED OF ABRAHAM. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and. continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh : Who are Israelites : to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises : Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God had taken none effect. For they are not all Israel, which are of Israel : Neither, because they are the seed of Abraham, are they all children : but, In Isaac shall thy seed be called. 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. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this ; but when Rebecca also had conceived by one, even by our father Isaac ; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. Having dwelt on the glorious privileges of the Gospel, the apostle's mind recurs to the miserable condition of the Jews, whose unbelief prepared them for divine vengeance. His con- science, enlightened by the Spirit of God, bore him witness, that he had real sorrow for their state. He could wish himself anathema from Christ on their account, by surrendering his life in their cause, if that would promote their salvation ; or by reading the words in a parenthesis, and rendering it in the past time (as may be fairly done) we arrive at a clear view of his meaning — "I have continual sorrow for my brethren," &c. (for I myself used to wish to be separated from Christ ;) whilst a Jew, Christ was anathema * to him, and therefore he could well feel for his nation's blindness. * ai-aOefxa and avad-npa, were formerly used one for the other — the original chap. ix. 1—13.] ROMANS. 55 In the third chapter, the question is asked — " what advan- tage hath the Jew ? " and the answer was, " much every way ;" in proof of which the apostle now enumerates nine special privileges, which the Jews possessed, but not the Gentiles ; the chief of which is thus described, "Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." The promise of the Messiah was given to Abraham in those remarkable words — " In thee shall all the families of the earth be blessed ; " * a promise repeated to his posterity, dwelt upon by the prophets, and fulfilled in the Lord Jesus — who was of the tribe of Judah, and the family of David — in the fullest sense a Jew, as touching his human na- ture. Yet all these privileges would avail them nothing, but rather increase their condemnation, whilst they continued to stumble at the rock of offence. An objection would naturally occur — " if the ancient people of God are in this state of apostacy, the word of God must have failed, and not taken effect " — to which this reply is given — " They are not all Israel that are of Israel." The seed of Abraham was two-fold, — literal, and spiritual. Ishmael and Isaac were both the literal seed of Abraham, but Isaac only had the faith of his father. They also stood as the representatives of these two divisions. Ishmael, the son of the bondwoman, set forth the children of the flesh ; who, with all their outward privileges, had no interest in the family of God. Isaac was the representative of the children of the promise, for in him the true seed was called, f The Jewish nation are to be regarded as the descendants of Abraham ; but only those taught of God were his true children.J So likewise the Gen- tiles, who are not of the stock of Israel, when really converted to God, are blessed with faithful Abraham ; they are spiritually, though not literally, his seed.§ This distinction will prevent our falling into many mistakes on the subject of the Jewish nation, and will illustrate the truth of the assertion before us. The word of God has not failed. Abraham has always had spiritual children, both in his own nation and among the Gen- tiles, when called to the light. But here it might be objected, why were not both Ishmael meaning seems to be the setting up something consecrated to God ; it was then considered as given up, or separated from all other purposes, and thus, as it were doomed to death, especially in the case of living things— it thus came to signify a thing set apart to destruction, and so to be anathematized or excommunicated See Tholuck. * Gen. xii. 3. t Gal. iv. 22, 23. J John viii. 39. § Gal. iii. ! 4L 56 ROMANS. [chap. ix. 1—13. and Isaac called. The apostle, however, enters into no reason- ing on the subject, but goes on to prove that God acted as a sovereign in this selection ; which was still more marked in the case of Jacob and Esau. Before they were born it was revealed to Rebecca — " The elder shall serve the younger " * — and this was fully exemplified in Jacob's future history ; who, though younger than his brother, obtained both the birthright and the blessing. All this was so arranged " that the purpose of God, according to election, might stand, not of works, but of him that calleth." It is in vain to argue against this truth by saying that the apostle speaks of national and not of personal election. He speaks of both ; but in this chapter chiefly of personal election, as the case of Jacob and Esau proves: and above all, the distinction he makes between the literal and spiritual seed — shows that in the elect nation there was a chosen people — a faithful remnant in the midst of abounding iniquity. In the next lecture we shall attend to some objections brought against the truth : let us now aim to apply all these things to our individual wants. Let us cast away all dictation to God, and all questioning of his decisions. He is wise in heart, and perfect in counsel ; we are of yesterday and know nothing. It is for us to learn, not to dispute. " Lord, teach us thy truth — guide us into a saving knowledge of the blessed Saviour. De- liver us from pride and unbelief, and enable us to rejoice in the exceeding riches of thy grace to guilty rebels." Note on v. 3. — Besides the explanation given in the text of this very difficult verse, it is well known that many other expositions exist among ancient and modern Commentators. Chrysostom seems to confine this anathema from Christ to excommunication, (Horn, xvi.) Rossenmiiller, to temporal death. Some like Doddridge translate airo toC XpiorS — " after the manner of Christ." Stuart thinks there is a particular point in using foxoW* the imperfect for the optative (av being understood ^ — I could wish — that is, if " it were possible," and applies the whole to everlasting destruction — but then he regards it " as a high and glowing expression, springing from an excited feeling, which the use of common language could not at all satisfy," p. 405. Is it probable, we ask, that the Apostle would express such a solemn desire, if he knew it could not be attained, or if it could, can we suppose that he would give up the salvation of his own soul to save others ? Is this scriptural 1 On the whole 1 cannot help preferring the view given in the text, and after that, I would select ex- communication as the most probable meaning. * Gen. xxv. 21, 23. chap. ix. 14-33.] ROMANS. 57 CHAP. IX. 14-33. OBJECTION TO GOD S SOVEREIGNTY ANSWERED THE VESSELS OF WRATH AND OF MERCY WHY ISRAEL OBTAINED NOT THE BLESSING. What shall we say then 1 Is there unrighteousness with God 1 God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the Scripture saith unto Pharaoh, Even for this same pur- pose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault ? for who hath resisted his will ? Nay but, O man, who art thou that repliest against God ? Shall the thing formed say to him that formed it, Why hast thou made me thus 1 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour ? What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction ; And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called not of the Jews only, but also of the Gentiles ! As he saith also in Osee, I will call them my people, which were not my people ; and her beloved, which was not beloved. And it shall come to pass, that in the place, where it was said unto them, Ye are not my people ; there shall they be called the children of the living God. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. For he will finish the work, and cut it short in righteousness : because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. What shall we say then ? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore ? Because they sought it not by faith, but as it were by the works of the law ; for they stumbled at that stumbling-stone ; As it is written, Behold, I lay in Sion a stumbling-stone and rock of offence : and whosoever believeth on him shall not be ashamed. All the doctrines of the Gospel have met with opposition from man. They are unsavoury to the carnal mind, which is enmity against God, and often bring forth the objections of pride and prejudice, when declared in the word or by the mouth of God's ministers. No doctrine has experienced more of this treatment than that which relates to God's electing love. It would be a 53 ROMANS. [chap. ix. 14—33. vain task to notice all these cavils — we may rest satisfied with their hollow nature, from considering the two refuted by the apostle in this chapter. " Is there unrighteousness with God ? " is the first question, im- plying that men would assert that if God bestowed grace and eternal life on some, and not on all, it would be an act of partiality and not of justice. This objection is met by a strong denial, and then by a citation from Scripture,* " I will show mercy on whom I will show mercy ; " — as if God had said — " I am a supreme sovereign, and none of my creatures can dictate to me ; their just claims shall be attended to, but who of Adam's guilty race has a claim on my justice ? " Men seem to forget that they deserve wrath, but not favour. If God dispenses grace, he certainly may do it as he will— none can blame him, none charge him with injustice. He has a right "to do what he will with his own." f And even in withholding grace, we must believe that he acts justly and wisely — we may not be able to discover it, but we should rest in the perfection of his charac- ter. Who could have thought that the rage and malice of Pharaoh against the Israelites should have issued in a display of God's power ? Yet, so the Lord declared, J and so it came to pass. The enemy said — " I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them. I will draw my sword, my hand shall destroy them ; " but see how God overthrew all his designs. " Thou didst blow with thy wind — the sea covered them ; they sank as lead in the mighty waters.'' § Thus God's infinite power was declared in the con- fusion of his enemies, for the comfort of his church in all ages. When it is said that the Lord hardened Pharaoh's heart, we are not to suppose that he gave him a stony heart, for this he had (as all men) by nature ; but he left him to himself, he gave him up to a reprobate mind, in just judgment for his re- jection of God's message. If the Lord withhold his grace from any of us, the consequence will be impenitence and hardness of heart : we all deserve this punishment, but we should plead against it, on the plea of the riches of divine grace. No prayer ought to be more frequently ours than such as this — " Lord, leave us not to ourselves — hold us up and we shall be safe." Another objection is noticed in verse 19, "Thou wilt say then unto me, why doth he yet find fault, for who hath resisted his * Exod. xxxiii. 19. t Matt. xx. 15. t Exod. ix. ](J. $ Exod. xv. !), 10. chap. ix. 14—33.] ROMANS. 59 will ? " — as if the objector should say — " How can man be held responsible for his sins, if God has arranged all things by his determinate counsel ? Surely he is not to blame, if he does not obtain salvation, from which he is excluded by a divine decree." But what saith the answer of God ? " Nay, but, O man, who art thou that repliest (or disputest) against God ? Shall the thing formed say to him that formed it, " Why hast thou made me thus ? " This is an humbling answer. Man's pride is cast down : we cannot nicely reconcile God's decrees and man's responsibility : both are true, and both have their place ; the duty is ours — the arrangement and final security belong to God. We are invited to Jesus as guilty creatures, and if we seek his pardoning mercy aright, we shall not be re- jected. We shall then have the best evidence " that our names are written in the Lamb's book of life." * To exemplify God's sovereignty, and man's nothingness, Paul uses the metaphor of the potter and the clay,f and he asks " hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto disho- nour." J Assuredly he has, and if the Lord is pleased to leave sinners in the " lump " of their original defilement, none can blame him, for all deserve it ; if, on the contrary, he fashions vessels of mercy, prepared for the master's use, it springs from the exceeding riches of his grace. None are lost without meriting- the wages of sin, none are saved but from the freeness of divine grace. The " remnant " here mentioned is not the nation of Israel ; for instead of loving God, and receiving the Messiah, they re- jected him, and found him to be a stumbling-stone ; but God had an elect people in the favoured nation — if there had not been this holy seed, they should have been like Sodom and Gomorrha. So the Gentiles, who obtained the righteousness of Christ, were not all the Gentiles, but those " who were called not of the Jews only, but also of the Gentiles." The light, indeed, was sent to the Gentiles, and taken from the Jews ; but the real people of God were those amongst them who were called and converted by grace. § Let us then bow down before Je- hovah, and acknowledge his sovereignty — let us admire and adore the riches of his grace to sinners, and let us so cling to a * Rev. xxi. 27. t Isa. lxiv. 8. X See Jer. xviii. G. § Acts xv. 14. GO ROMANS. [chap. x. crucified Saviour, that we may have the best evidence " of our names being written in heaven." Note 1. — A candid examination of v. 24, and v. 27, will set aside a common objection to personal election, viz. that the apostle is treating only on national election — whereas these verses shew that they only were " the vessels of mercy" who formed the remnant of Israel, and the called of the Gentiles. If it be said that it was an election to Christian privileges, and not to eternal life, we reply with St. Paul, " whom he justified, them he also glorified," ch. viii. 30. See Eph. i. 11. Note 2, v. 22. — Rossenmiiller translates KarripTifffieva els airtiiXeiav — "fitted them- selves for destruction," — supposing the participle to be in the middle voice, and therefore instead of being an antithesis with the vessels of mercy in v. 23, it is rather a comparison. God hath prepared the latter for glory — but the vessels of wrath prepare themselves for destruction — Stuart argues for the antithesis. Note 3, v. 25. — In this quotation from Hosea ii. 23, the Apostle 'has reversed the order of the words. As the prophet seems to speak of the Jews and the Apostle applies this to the Gentiles, how are we to reconcile this apparent discrepancy 1 Erasmus replies, that it is a quotation, a simile — seeing the Israelites for their sins were cast off to be no people, they were in the same case with the Gentiles who were no people, and therefore they may with good right be so called. CHAP. X. THE RIGHTEOUSNESS OF THE LAW CONTRASTED WITH THE RIGHTEOUSNESS OF FAITH THE GOSPEL PREACHED TO US. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speak - eth on this wise, Say not in thine heart, Who shall ascend into heaven ? (that is, to bring Christ down from above :) Or who shall descend into the deep ? (that is, to bring up Christ again from the dead.) 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 ; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation. For the Scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek : for the same Lord over all is rich unto all that call upon him. For who- soever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed ? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall thev preach except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel chap, x.] ROMANS. f51 of peace, and bring glad tidings of good things ! But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report ? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard ? Yes, verily, their sound went into all the earth, and their words unto the ends of the world. But i say, did not Israel know ? First, Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not : I was made manifest unto them that asked not after me. But to Israel he saith, All clay long I have stretched forth my hands unto a disobedient and gain- saying people. St. Paul, having in the last chapter declared that believing Gentiles formed part of the promised seed who should inherit the blessings forfeited by the unbelieving Jews, and being aware that this assertion would offend the Jews, here endea- vours to remove their angry feeling towards him, by expressions of the greatest anxiety for their salvation. He bore testimony to their zeal ; but we learn from this, as well as from other por- tions of God's word, that zeal in a bad cause, however earnest, or however well intended, will not suffice — it must be the offspring of divine knowledge, or it will end in pride and superstition. The law — moral and ceremonial — had been given to the Jews, and they were zealous in the external observance of both ; but they erred in endeavouring to effect a righteousness by their own obedience, instead of using the law in that way which was intended, viz. as a schoolmaster to lead them to Christ. The moral law set forth the strict demands of God, and thus tended to show them the exceeding sinfulness of sin : thus con- victed, they ought to have fled to the blood and righteousness of Christ, which were prefigured in the sacrifices of the ceremo- nial law. Blessed be God, that he has provided a better righ- teousness than our own, even the perfect righteousness of Jesus ; and hence the apostle says, that " Christ is the end of the law for righteousness to every one that believeth," that is, Christ is to a believer what the law would have been to him, if he could have perfectly kept it, namely, righteousness and life, justifica- tion and salvation.* How thankful should we feel, that w.e have Christ brought near to us, in a revelation clear and intel- ligible in every point that regards our salvation. We have no need to say, " Who shall go up into heaven ? or who shall descend into the deep ? " or who shall cross the sea to bring that * Burkitt in loco. 62 ROMANS. [chap. x. knowledge from distant countries, which is wanting in our own country ? " The word is nigh to us ? " * It is indeed in our hands, in our lips, and sounded in our ears, no difficulty of access, no distance from it, no long course of ceremonies and duties to obtain peace — the Gospel is a full and simple remedy : " if we confess with our mouths the Lord Jesus, and believe in our heart that God raised him from the dead, we shall be saved." Would to God that it were in all our hearts : then we should have joy and peace in believing, and should know the privilege of being delivered from a covenant of works — from the despair of labouring to fulfil a law, which only holds out life as the reward of sinless obedience. But though the law says, Do this, and thou shalt live ; and the Gospel says — " Believe, and thou shalt be saved ; " we need be under no apprehension that this new covenant will loose the ties of moral obedience : on the contrary, we shall, by believing in Jesus, receive such a communication of his divine nature, inclining us to obedience, as shall produce more fruits of holi- ness, than the terrors of Sinai could ever extort. How beau- tiful are the feet of those that preach these doctrines — doctrines of peace to a heavy-laden sinner ; who, after a fruitless toil to keep the law of God, is told that he may lay his load at the foot of the cross, and obtain the full pardon of all his sins, and that righteousness which is " unto, and upon all them that believe." The apostle adduces Moses as clearly describing and distin- guishing between the two righteousnesses : that which is " by the works of the law," and that which is "by faith ; " and also as foretelling* that there should be a time when salvation should be preached to all nations — Greeks as well as Jews. But in doing so, he distinctly implied that a preached Gospel would be the appointed means of collecting the scattered sheep of God. Faith comes by hearing ; hearing by the word of God ; the word of God is preached by those who are sent. Jesus was sent by the Father : the apostles were commissioned by Christ, to order and arrange the New Testament dispensation : they or- dained others for the office of pastors and teachers ; and from their time to ours, regularly ordained ministers have continued the apostolic commission in the high office of Christ's ambassa- dors. Surely the messengers of such a king are worthy of great reverence. They have their commission from heaven, though they be ordained and sent out by men ; and they bear the no- * Deut. xxx. 12, 14. chap. xi. 1—10.] ROMANS. 63 blest, most gracious, and most important ^message that ever reached mortal ear. Let none enter on such an office, without a full call to it ; let all honour and listen to the ministers of God, for they speak and act in his name. Such have been sent to our country, and we enjoy the fruits of their labours, in the possession of our Bibles, and the privileges of a preached Gospel. God in his mercy grant it may not be said of us, by any of those who preach to us, " All day long have I stretched forth my hands to a disobedient and gainsaying people." * Note on v. 5, 6, 7. — St. Paul evidently refers to Deut. xxx. 11 — 14, but did he cite it literally and according to the original sense in which Moses wrote the passage ? Peter Martyr decides in the affirmative and says, that Christ is so evidently intended here, that certain great Rabbis confess that the Messiah is the subject of the whole of Deut. xxx. Stuart with others think that St. Paul rather adopted the language and imagery of Moses to illustrate the accessible nature of the Gospel — and therefore that the apostle only affirms — " if Moses could truly say that his law was intelligible and accessible, the doctrine of justification by faith is even still more so." CHAP. XI. 1—10. THE APOSTACY OF THE JEWS CONSIDERED ITS CAUSE AND EXTENT. I say then, Hath God cast away his people ? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the Scrip- ture saith of Elias 1 how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars ; and I am left alone, and they seek my life. But what saith the answer of God unto him ? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works : otherwise grace is no more grace. But if it be of works, then is it no more grace : otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for ; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear ;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling- block, and a recompense unto them : Let their eyes be darkened, that they may not see, and bow down their back alway. No subject is more constantly set forth in the prophetic Scrip- tures, than the state and prospect of the Jews ; nor is it merely confined, as some think, to the Old Testament prophets. We find both our Lord and his apostles making constant reference to * Chap. x. 21. C4 ROMANS. [chap. xi. 1—10. the subject ; and especially in the chapter before us, the present state and future prospect of God's ancient people are graphically described. The part now read relates to the fall of the Jews — the latter part to their restoration, and in both subjects, we Gentiles are deeply interested. The apostle's first question arose from his statements con- cerning1 his countrymen in the last chapter. Though God had continually stretched out his hand of mercy and invitation to them, they had proved " a disobedient and gainsaying people." It was natural to ask, if this included all the nation, and whether God had cast them all away ? His answer was found in his own case. He was an Israelite, and yet a monument of grace : a true child of Abraham, and therefore an example of God's dealings : he had always a holy seed in the midst of general apostacy : " he had not cast away his people whom he foreknew," or on whom he placed his eternal love. If we apply this to his spiritual people, it is similar to what has been considered in a former chapter ; * if to the Jewish nation, his argument is — God has not finally cast them away, rebellious as they are, for at all times there has been a faithful, though little, flock among them ; the holy seed is a pledge of God's favour to the nation generally. One example in their history is alleged, as sufficient to prove the point. Elias, or Elijah, had seen how Ahab had slain the Lord's prophets, and thrown down his altars ; f he pleaded with God as one that stood alone. How striking was God's reply — " I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal." They were God's hidden ones, unknown even to the prophet, but known to their heavenly Father, the true spiritual church, in the bosom of the visible, corrupt church. Thus has it been at all times ; we may speak of our own day, as Paul did of his — " even so, at this present time also, there is a remnant according to the election of grace." In the Jewish nation, there are some who even now are called to the knowledge and confession of the true Messiah, though the multitude hate and blaspheme his holy name. In the Gentile churches, corrupt as they are, God has a faithful and elect people, who love the Lord Jesus, and adorn their profession by a holy life. All this is the fruit of the election of grace. Man has nothing but sin in himself, nothing good could have been foreseen in any of Adam's children, all design of blessing flowed from the free grace of God : all * See Chap. viii. 29, 30. f 1 Kings xviii. 4. chap. xi. 11— 36.] ROMANS. . (15 actual blessings, from the same source. Nor can works and grace be united as the source of man's salvation. If we have the slightest claim on God's justice, we shall be repaid in the way of debt, and not of favour ; but, if we have no plea of our own to mention, all we receive must spring from free grace. Works done from the love of God are well pleasing to him, and useful to us, as evidences of his indwelling Spirit, but they must not be allowed to rob Christ of his glory, as the author and finisher of our faith. We must always bear in mind, that, as a nation, Israel is now blinded, and the veil is on their heart ; they are justly punished with judicial hardness. According to two solemn prophecies,* the apostle shews that " God hath given them the spirit of slumber — eyes that they should not see, and ears that they should not hear." How truly has the word of prophecy been fulfilled in their rebellious and outcast condition, and shall we not expect the fulfilment of the predicted blessings, their resto- ration and conversion, as declared in the end of the chapter ? The Lord will, in his own good time, remove the stony heart, and shew mercy to Israel. Let us rejoice in the goodness of God, in sending the light of life to us Gentiles, who were once without God, and without hope. Ma^ we never trifle with our privileges, nor provoke God to withdraw the candlestick of his church from us by reason of our manifold sins and transgressions. Note v. 5. — " The election of grace " were not those who chose grace, but those whom grace chose ; neither would grace be grace, if we were in the smallest degree chosen for our foreseen good works ; nor would work be work, if in any measure it needed the help of grace.— Beza. CHAP. XL 11—36. THE JEWS CAST OFF FOR A TIME THE GENTILES ARE GRAFTED INTO THE OLIVE TREE THE JEWS WILL BE RESTORED AND MADE A BLESSING TO THE WORLD. I say then, Have they stumbled that they should fall ? God forbid : but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles ; how much more their fulness ? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office : If by any means I may provoke to emulation them which are my flesh, and might save some of them. For * Isaiah xxix. 10. Psalm lxix. 22, 2.3. VOL. II. F 66 ROMANS. [chap. xi. 11— 3G. if the casting away of them be the reconciling of the world, what shall the receiving of them be, hut life from the dead ? For if the firstfruit be holy, the lump is also holy : and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fat- ness of the olive tree ; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. "Well ; because of unbelief they were broken off, and thou standest by faith. Be not high- minded, but fear : For if God spared not the natural branches, take heed lest he. also spare not thee. Behold therefore the goodness and severity of God : on them which fell, severity ; but toward thee, goodness, if thou continue in his goodness : otherwise thou also shalt be cut off. And they also, if they abide not in unbelief, shall be graffed in : for God is able to graff them in again. For if thou wert cut out of the olive-tree which is wild by nature, and wert graffed contrary to nature into a good olive tree : how much more shall these, which be the natural branches, be graffed into their own olive tree ? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits ; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved : as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodli- ness from Jacob : For this is my covenant unto them, when I shall take away their sins. As concerning the Gospel, they are enemies for your sakes : but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed^ God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments, and his ways past finding out ! For who hath known the mind of the Lord ? or who hath been his counsellor ? Or who hath first given to him, and it shall be recompensed unto him again ? For of him, and through him, and to him, are all things ; to whom be glory for ever. Amen. The apostle now proceeds to consider God's designs, in allow- ing his ancient people to fall so low ; and by an attentive consideration of this portion of scripture, we shall perceive that we Gentiles are deeply interested in God's dealings with Israel, and that their final restoration and conversion are as clearly set forth by the inspired Apostle, as by any of the Old Testament prophets. He begins with this question : " Have they stum- bled that they should fall ? " or was the great end of their rebel- lion a final excision ? Not so ; " but rather through their fall, salvation is come unto the Gentiles." And this position he ex- plains very fully in the following verses. He shows that in a double sense their fall and final recovery would prove a blessing to the Gentile world. .miap. xi. 11— SO.] ROMANS. 07 First — the "casting away of this people for a time has been the reconciling of the world;" that is, of the other nations, who had no part in the visible church as long as the Jews were in possession. They, however, proved unprofitable husbandmen ; the vineyard was therefore taken from them, when they filled up the measure of their iniquity by crucifying the heir — the Lord of life.* The middle wall of partition was then thrown down ; and as Jesus died for all, so the church was to extend to all who believed the Gospel. We who are Gentiles by nature are brought into the blessed position of worshippers of the true God, and are called to enjoy all the privileges of the Christian Church. To illustrate the respective condition of Jews and Gentiles, Paul uses the metaphor of a tree, from which some branches are cut off, and into which others are graffed. The " good olive tree " is the Jewish church, of which we may speak as David did of the vine brought out of Egypt : " Thou preparedst room be- fore it, and didst cause it to take deep root, and it filled the land : the hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars ;"f but as in the exercise of just "severity" God broke down her hedges, and left her "to the wild boar of the wood " — so here we read of an excision of the natural branches for their unbelief, and of the outcast con- dition for an appointed time. We read also that we Gentiles, branches of the " wild olive tree," are graffed in among those converted Jews, who formed the first church, and with them partake of the root and fatness of the olive tree. So that in very deed, by the Jewish fall, salvation is come to the Gentiles, even as he afterwards declares, that through our mercy, the an- cient people of God shall yet obtain mercy (verse 31), they will be provoked to jealousy by seeing God's mercy to the Gentiles ; and though their restoration shall be effected by the outstretched hand of God, yet the Gentile churches may be the means of preparing the way, by showing Israel their sin in rejecting the Messiah, and so calling them to mourning and sorrow for their long rebellion. Surely the mercies of God to us have been great beyond all conception ; — surely we ought to adore the God of love for the privileges to which we are called by the dispensation of the Spirit. Secondly — he asserts, that the recovery of the Jews will be a still greater blessing to the world than their dispersion. The * Matt. xxi. 33, 41. t Psalm lxxx. 8—10, F 2 08 ROMANS. [chap. xi. 11—36. " fulness of the Gentiles," mentioned in verse 25, seems to refer to their times of visitation, as explained by our Lord — " Jeru- salem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled."* When the elect are gathered in, and the iniquity of the nations is come to its height, God will interfere and restore his outcast Israel. He will graff them in again into their own olive tree, and they shall stand forth in greater national glory, and real blessedness, than they ever en- joyed, f What then, asks the apostle, shall the receiving of them be, but life from the dead ? The world', as to its mass, is still dead to God : the heathen are still without God in the world ; millions are still bowing down to wood and stone. But then the Lord shall send out the word from Zion, and the ends of the earth shall turn to him.^ The King himself shall appear, and all nations shall do him service ; for then his enemies who abused his mercies shall be cast out, and the heathen who had not the light shall be brought into the fold. Itfwill be the day of the world's glory. " And so all Israel shall be saved ; as it is written — there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob." § What useful lessons arise from these views. Are we tempted to think that God is forgetful of his promise ? Behold the gifts and calling of God are without repentance, that is, without change of mind on his part, as his future mercy to Israel will certify. Are we inclined to pride in our present condition ? Boast not against the branches. We are merely grafted in, and if we, Gentile churches, bear not fruit, we shall be cut off — an intimation of apostacy and excision in the Gentile world. Above all, in the contemplation of God's wonderful plans, let us not dispute, but adore — saying, " Oh, the depths of the riches, both of the wisdom and knowledge of God ? How unsearchable are his judgments, and his ways past finding out." Note v. 25: — rb TrATjpco^a t£>v tQvSiv — Many object to the explanation given above and contend that this " fulness of the Gentiles " must refer to persons, not to times, and hence they conclude the gentiles must be first converted and then the Jews ; but as Stuart remarks, there is nothing in the word -nXripwua which de- notes totality — it may rather signify abundance, or a large multitude ; and so doubtless a large number of the Gentiles were to be converted to Christ during the period of Jewish blindness. * Luke xxi. 24. t See Jer. iii. 17—19. Isa. lxii. 1, 4. X Isaiah ii. 3, 4. § Psalm xiv. 7. Zech. viii. 20, 23. ciiAi'. mi.] ROMANS. <'•!> CHAP. XII. EXHORTATIONS TO CHRISTIAN DUTIES LOVE, THE PREVAILING MOTIVE. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your rea- sonable service. And be not conformed to this world ; but be ye trans- formed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think ; but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office : So we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whe- ther prophecy, let us prophesy according to the proportion of faith ; Or ministry, let us wait on our ministering : or he that teacheth, on teaching ; Or he that exhorteth, on exhortation : he that giveth, let him do it with simplicity ; he that ruleth, with diligence ; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil ; cleave to that which is good. Be kiudly affectioned one to another with brotherly love ; in honour preferring one another ; Not slothful in business ; fervent in spirit ; serving the Lord : Rejoicing in hope ; patient in tribulation ; continuing instant in prayer ; Distributing to the necessity of saints ; given to hospitality. Bless them which persecute you : bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath : for it is written, Vengeance is mine : I will repay, saith the Lord. Therefore if thine enemy hunger, feed him ; if he thirst, give him drink : for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. That part of the epistle which sets forth the doctrines of the Christian faith, together with the purposes of God as respected Jew and Gentile, we closed in our last lecture. The portion of the epistle which remains to be considered is, for the most part, of a practical nature, and relates to those duties which should inseparably follow from the reception and operation of the truth of God. If the doctrines of the Gospel are not felt as powerful motives, leading to the practice of godliness, we can pronounce, upon the highest authority, that, the knowledge of these doc- trines, however clear and accurate, is worse than useless. Such faith " is dead, being alone." * But while we insist upon godli- * James ii. 17. 70 ROMANS. [chap. xii. ness, let us be careful to observe that it must follow, or be the effect of, our pardon, through the blood of Christ, and not go before, as the means of procuring it ; our best works being im- perfect, can never obtain our justification ; but gratitude for pardon freely received, is the motive which produces good works. The exhortations of the apostle, in this chapter, belong to us as Christians, and we may divide them into three parts : our duty to God — to ourselves — and our neighbour. We should, in the first place, give ourselves unto the Lord ; we should " present our bodies a living sacrifice to him." An allusion is here made to the living animals which were presented before the altar, that they might be slain and offered to God upon it, as a whole burnt offering. Our offering must be " holy and acceptable," because like the animals selected for sacrifice, the best must be given to God* — and yet, it is called a " living sacrifice" — because unlike the legal ones, it is not a mere carcase, but the whole heart, and life, and every power; we should present our bodies before God, to be employed in his service, and consider ourselves dead to everything else. In doing this, we must go entirely against the course of the world, f and must be " transformed, by the renewing of our minds ; " that is, our affections must be taken off earthly things, and set upon heavenly things. Until this be done, we cannot become a holy sacrifice ; but when we come to Christ aright, he will give us his Holy Spirit, by which we shall be " created after God, in righteousness and true holiness." Secondly, the duty which respects ourselves. This is sobriety : " not to think more highly than we ought to think ; but to think soberly ; " to think of the relation which we bear one to another ; that we are not to live for ourselves alone, but as every member of the body has a different office, and yet contributes to the general health of the whole body, so we have each a duty to perform, not only to ourselves, but to each other. J All the gifts conferred on the Church have the general good of the body in view. They were not bestowed on the members of Christ for their own exaltation, but for the health and edification of each other — how should such a thought keep down pride — how should it put an end to those painful dissensions which often exist even among Christian people ; and as far as we can, lead us to mi- nister to the wants of others. This borders upon the third duty inculcated in this chapter, * Lev. xxii. 21 — 24 f John xv. 19. I Sec 1 Cor. xii. 12, 27. chap, xiii.] ROMANS. 71 which respects our neighbour. This is summed up in one word, love. "Let love be without dissimulation" — "be kindly affec- tioned one to another with brotherly love." Occasions must frequently arise for the exercise of this heavenly principle, which will bring us to the test, whether we love our neighbour as our- selves. We must set aside selfishness, and in " honour prefer one another." We must not hoard our earthly gain, but delight " in distributing to the necessity " of others. We must also cultivate a real sympathy for, and union with the people of God, by " rejoicing with them that do rejoice, and weeping with them that weep." Let us " mind not high things, but condescend to men of low estate." Our enemy too (if we have one) must share our love. " If he hunger, we must feed him ; if he thirst, we must give him drink ; " that our kindness, like fire, which melts the hardest substance, may soften him into a state of re- conciliation.* God has placed us in different situations, and endued us with several gifts that we may glorify him. Are we called to be ministers of Christ ? Let us wait on our ministry with all de- votedness. Are we called to rule either in our households, or in any other sphere ? let it be with all diligence. If placed in the active path of business, let us not be slothful, but " fervent in spirit, serving the Lord." In a word, let us " provide things honest in the sight of all men," so that we may adorn our Christian profession in every day's walk, and prove that we are the real servants of the Lord Jesus Christ. Note 1. — The offices in the church referred to in ver. 5 — 8,seem to he — 5 vpo^r-ns — the prophet, or the interpreter of scripture hy inspiration — o SiaKovos, the dea- con or subordinate minister, o Si5a