^^1 Of Pf^/fe:., NOV 11 1967 , BS2665 .C313 1849 Calvin, Jean 1509- 1564. Comment aries on the Epis tie of Paul the Apostle to the Romans / ICJO THE SEVENTH ANNUAL REPORT C|)e Cal'ttin ^otitti^. INSTITUTED IN MAY MDCCCXLIII FOR THE PUBLICATION OF THE TRANSLATIONS OF THE WORKS OF JOHN CALVIN. " The VKNERiBi.E Calvik."— " I hold the memory of Calvin in high veneration ; his works have a place in my library ; and in the study of the Holy t-criptures he is one of the Commenta- tors I most frequently consult."— Bishop Horslev. " Calvin's Commentaries remain, after three centuries, unparalleleil for force of mind, justness of exposition, and practical views of Christi;mity."— Bishop op Calcutta, ( IVilson.) " A minister without this, is without one of the best ComrncuUiries on the Scriptures, and a valuable bo-ly of Divinity."— Bickbksteih, Chrisiiaii Student. FOB, THE VEAR ms C C CXX.XX. EDINBURGH: PRINTED BY T. CONSTABLE, PRINTER TO HER MAJESTY. MDCCCL. patrons. HIS GRACE THE DUKE OF MANCHESTER. HIS GRACE THE DUKE OF ARGYLL. HER GRACE THE DUCHESS OF GORDON. RIGHT REV. THE LORD BISHOP OF CASHEL AND WATERFOKD. RIGHT REV. THE LORD BISHOP OF CALCUTTA. RIGHT REV. THE BISHOP OF GEORGIA, U.S. THE MOST NOBLE THE MARQUESS CHOLMONDELET. THE MOST NOBLE THE MARQUESS OF BREADALBANE. THE RIGHT HON. LORD VISCOUNT HILL. THE RIGHT HON. LORD ASHLEY, M.P. THE RIGHT HON. LORD C.UiTHORPE. THE RIGHT HON. LORD BELHAVEN AND STENTON. THE RIGHT HON. LORD LINDSAY. THE RIGHT HON. LORD RAYLEIGH. THE SEVENTH ANNUAL KEPORT FOR THE YEAR 1849. THE NEW TRANSLATIONS OF CALVIN'S WORKS. Referring to the more extended Report for the previous year, (which is bound up with the First Volume of the Commen- tary on Ezekiel,) where the Subscribers will find all the requisite details as to the extensive arrangements then completed for carry- ing on the Series of New Translations of Calvin's Works, now in progress, the Secretary has the satisfaction of present- ing the following Report to the Members. The Works which have been distributed among all the Members whose Subscriptions have hitherto reached the Office in Edin- burgh, for the Year 1849, are the following: — 1. Commentary on the Twelve Minor Prophets. Vol. V. {The last.) With a New Translation of the Prophets Zeciiariah and Malachi, and three copious Indices : 1st, Of Hebrew Words explained; 2d, Of Passages of Scripture referred to, quoted or explained; and, 3d, General Index of Matters, &c. 2. Commentary on the Epistles to the Corinthians. Vol. II. {The last.) With three Tables : 1 st. Of Passages of Scripture ; 2d, Of Greek Words explained; 3d, Of Hebrew Words explained; and, 4th, General Index. 3. Commentary on the Rojians ; an entirely New Translation., in one large volume. See last Report.* With copious Annotations, Tables, Index, &c. * In reply to inquiries as to the Acts of the Apostles, it is not at present intended to prepare anv Xew Translation of that Commentary. 4 NEW TRANSLATIONS OF CALVIN S WOKKS 4. Tracts by John Calvin. Vol. II. Consisting of — 1. Catechism of The Church of Geneva. 2. Brief Formula of Confession of Faith. 3. Confession of Faith, in name of The French Churches. 4. On The Lord's Supper. 5. Mutual Consent on the Sacraments of Biiptism and the Lord's Supper, between the Ministers of the Church of Zurich, and the Church of Geneva. 6. Second Defence of The Sacraments against the calumnies of Westphal. 7. Last Admonition to Westphal. 8. On the true partaking of the Body and Blood of Christ in The Sacrament of The Lord's Supper. 9. On tlie best method of Concord, on this subject. These important and valuable Volumes form the Thirteenth and Fourteenth Issues. The Works which are now far advanced in preparation for the Year 1850, (two Volumes of which, it is expected, will be ready for the press about the close of the ensuing Spring,) in return for the Annual Subscription payable on the \st day of Januanj 1850, are as follows : — 1. Commentary on the Prophecies op Isaiah. Vol. I. 2. Commentary on the Prophecies of Ezekiel. Vol. II. {The last.) With New Translations of the Prophet Ezekiel, Synopsis and Dis- sertations, &c., and copious Tables and Indices. 3. Commentary on the Prophecies of Jeremiah. Vol. I. 4. Commentary on the Book of Genesis. Vol. II. {The last.) But in the event of either of these Volumes being retarded at press, from any unforeseen cause, arrangements have been made for another Volume being substituted, to prevent delay in the regularity of the issues. The various Works which were specified in the last Report, as being in preparation, are still in active progress in Manusci"ipt; and the translators are exercising the utmost care and vigilance in revising their respective Manuscripts, and in collecting useful and interesting materials for the illustration and elucidation of the text and Commentaries of Calvin. It is earnestly requested of all the Subscribers and others who FOR THE YEAH 1849. 5 wish v/ell to this great and important undertaking, not only to use their utmost exertions in procuring as many New Subscribers to the Scheme as they conveniently can, but to transmit their own Annual Contributions by Bank or Post-Office Orders, made pay- able to the Secretary, at the Office, in Edinburgh, in January, or as soon thereafter as possible. 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COMMENTARIES THE EPISTLE OF PAUL THE APOSTLE THE ROMANS. THE CALVIN TRANSLATION SOCIETY, INSTITUTED IX MAT M.DCCC.XLIII. FOE THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF JOHN CALVIN. acting anU ©Ut'tonal Srrrftarp, l^obm ^ittafnt, jF.S.^.Sr. 0fBtf, 9, iaortJjumbnlanU Stvfft, ©Dmburgt). COMMENTARIES EPISTLE OF PAUL THE APOSTLE THE ROMANS. BY JOHN CALVIN. TRANSLATED AND EDITED BY THE REV. JOHN OWEN, VICAK OF THllUSSINGTON, LEICESTERSHIllE. EDINBURGH: PRINTED FOR THE CALVIN TRANSLATION SOCIETY. M.DCCC.XLIX. " IT IS INDEED STRANGE THAT THEY MAKE SO MT'CH STIR ABOUT PREDESTINA- TION : LET THEM ONLY CONSULT THEIR OWN LUTHER ON THE ' BONDAGE OF THE WILL.' WHAT DO BUCER, CALVIN, AND MARTYR TEACH WHICH LUTUER HAS NOT TAUGHT IN THAT LITTLE BQOKt"—A rchbishop GrUldal. i&ntextH flt Stationers' l^all] " WHICH OF YOU ALL AT THIS DAY IS ABLE TO ANSWER CALVIN's INSTITUTIONS? IN THE MATTER OF PREDESTINATION, HE IS IN NONE OTHER OPINION THAN ALL THE DOCTORS OF THE CHURCH BE." ArchdeaCOU PhUjJOt. KDINBUROH: PRINTE1> BY T. CONSTABLE, PRINTER TO HEU MAJESTY. TRANSLATOR'S PREFACE. On no portion of the New Testament have so many Com- mentaries been written as on the Epistle to the Romans. We have indeed no separate Comment extant by any of the Fatliers on this Epistle ; though it has been explained, to- gether with other parts of Scripture, by Origen in the third century ; by Jerome, Chrysostom, and in part by Augustine, in the fourth ; by Theodoret in the fifth ; by (Ucumenius in the tenth ; and by Theophylact in the eleventh century. But since the Reformation, many separate Expositions have been published, beside a learned Introduction by Luther, and Notes or Scholia by Zuingle and Melancthon. The first complete Commentary, as it appears, was written by Bullinger ; the second by Bucer, a Professor of Theology at Cambridge for a short time in the reign of Edward the Sixth ; and the next in order of time was this Work by Calvin, composed at Strasburg in the year 1539. The fourth was by Peter Martyr ; and this was translated into English in the year 1568. Another was afterwards publish- ed by Rodolph Gualter, Minister at Zurich. Early in the next century the learned Parens^ delivered lectures on this Epistle, as Professor of Theology in the Uni- versity of Heidelberg — a work of great learning and of great merits, though written in a style too scholastic to suit the taste of the present day. His special object was to rebut the arguments and expose the sophistries of Popish writers, ^ His original name was Wangler, but he Grecised it, as Erasmus had done, and as others did in that age. VI TRANSLATOR S PREFACE. particularly those of Bellarmine, the acutest, the subtlest, and the most learned of all the Jesuits of his own age, and perhaps of any in after ages. There is hardly a subject in any measure connected with the contents of this Ej)istle which Parens does not discuss : at the end of every chapter a number of questions are stated and answered, especially such as refer to the disputes between Papists and Protest- ants. He also controverts the perversions of Socinianism. The next work that requires particular notice is that oiTur- rettin, a Professor of Theology in the University of Greneva. It was published about the commencement of the last cen- tury ; the author died in the year 1737. The doctrine of Calvin had somewhat degenerated in his time, though his work on the whole takes the side of orthodoxy. It yet shows a leaning to those views, which commonly issue in sentiments subversive of the essentials of true Christianity. The first Commentary published in this country, composed in English, was by Elnathan Parr, B.D., Rector of Palgrave in Suffolk. He was, as it ajjpears, the personal friend of Sir Nathaniel Bacon, an elder brother of Lord Bacon. He de- dicated his work to Sir Nathaniel, and sj)eaks of him as having been a hearer of Avhat he published when delivered from the pulpit.^ His style is that of his age, and appears quaint now ; but his thoughts are often very striking and truly excellent, and his sentiments are wholly in accordance with those of the Reformers. Since that time until this century, no work of any note has appeared separately on this Epistle. But within the last thirty years sevei-al Commentaries have been published. Besides- those of Flatt and Tholuck in Germany, three at least have appeai'ed in this country, and three in America. The authors in America are Moses Stuart, M.A., Professor of Sacred Literature at Andover, in Massachusetts, the Rev. Albert Bai^nes, and Charles Hodge, Professor of Biblical Literature at Princeton. Those in this country are the Rev. J^ Fry, Rector of Desford, Leicestershire, Robert Haldane, 1 This work must have been published before the year 1615, for his patron died in that year. Tlie copy seen by the writer is the third edition, and was pubHshed in 1633. TRANSLATOR S PREFACE. Vll Esq., and Dr. Chalmers. The doctrine held by Calvin is essentially maintained in all these works, and in most of them in its fullest extent. Of our American brethren, the most learned and the most versed in criticisms is Professor Stuart ; the fullest and the minutest expositor is the Rev. A. Barnes ; and the aoutest and the most concise commentator is Professor Hodge. The two first seem, in some instances, like Turrettin, to deviate somewhat from what may be considered strict orthodoxy, at least in their mode of explaining some subjects : the last is liable to no charge of this kind. Respecting our own countrymen, there is a more perfect unanimity, though they belonged to different Churches. The Lectures of the Rev. J. Fry are those of a strict Predes- tinarian, and yet replete with remarks, both experimental and practical. The layman, R. Haldane, Esq., has- display- ed very high qualifications as an expositor; he is strictly and even stiflSy orthodox, and can brook no deviation from what he regards as the truth. Of Dr. Chalmers' Lectures, comprised in four volumes, 12mo, it is difficult to pronounce an opinion. They are the productions of a philosopher, and one of the highest grade, who, at the same time, possessed the heart and the experience of an humble Christian. He expatiates over the whole field of truth with the eye of' an eagle, and with the docility of a child, without ever over- leaping the boundaries of revelation. He was evidently a man by himself, taller by his shoulders than most men, either in this- or in any other age, having a mind as sound as it was vigorous, an imagination as sober as it was crea- tive, and a capacity to illustrate and to amplify quite un- equalled. All these works have their peculiar excellencies, adapted to difierent tastes and capacities, and no doubt they have their defects; The same must be said of Calvin's work. But as a concise and lucid Commentator he certainly excels. He is not so much an expounder of words, as of principles. He carries on an unbroken chain of reasoning throughout, in a brief and clear manner. Having well considered the main drift of a passage, he sets before us what it contains, viil TRANSLATOR S PREFACE. by a brief statement or by a clear process of reasoning ; and • often by a single sentence he throws light on a whole pas- sage : and though his mind possessed more vigour of intel- lect and sound good sense, than what is called imagination ; yet there are some fine thou^-lits occasionally occurring, beautifully expressed, to which that faculty must have given birth. There is also a noble grandeur and dignity in his sentiments, rarely to be found in other writers. Professor Stuart has justly characterized this Work by saying, that it contains " fundamental investigation of the logic and course of thought contained in the Epistle ;" and that it embraces " very little verbal criticism. Many a difficulty is solved without any appearance of effort, or any show of learning. Calvin" he adds, " is by far the most distinguished of all the Commentators of his times." It was mainly to supply the defect named above, the want of verbal criticism, that Notes have been added in the present Edition. They are also designed to furnish the reader with such expositions as have been suggested by posterior critics and commentators. And as we are generally desirous of knowing the names of authors, they have been for the most part given. Much light is thrown on a passage by convey- ing the full meaning of the original. This has been done partly by giving such different versions as seemed most en- titled to approbation, and partly by referring to other pas- sages where such words occur : so that a common reader, unacquainted with the original, may, to a certain extent, have the advantage of one well versed in the Greek lan- guage. Variety of meanings given to words, and also to passages, has been deemed by some to lessen the certainty of truth, but without any solid reason ; for this variety, as found in the works of all sound and judicious critics, seldom or ever affects any thing important, either in doctrine, experience, or practice, and tends often to expand the meaning and to render it clearer and more prominent. There has been in- deed sometimes a pruriency in this respect, an unholy ambi- tion for novelty, a desire for new discoveries, an indulgence of mere curiosity, which have been very injurious. Much of TRANSLATOR S PREFACE. IX this sort of mania prevailed among some of tlie German divines in the hxst century, as Woljius clearly shows in his works, in which he notices and disproves many vagaries assuming the name of critical expositions ; and much of a similar kind of spirit seems to prevail still in that country. It is a mania for criticism, for its own sake, without any concern or solicitude for the truth : and ingenious criticism has often been resorted to by the oppugners of vital Christi- anity as means for supporting heterodox ical sentiments. But there is a palpable difference between men of this character, the mere gladiators of criticism, and those who embrace the truth, and whose object it is faithfully to explain it in con- sistency with the general tenor of what is revealed, and who have what is indispensably necessary for such a work, a spiritual experience, which often affords better assistance than any critical acumen that can ever be possessed. The man who has seen a thing has a much better idea of it than the man who has only heard it described. Attempts have been made by various authors to show and prove, that the style of the Epistles, especially those of Paul, is consonant with tliat of classical writers. Blackwall laboured much to do this in this country, as well as many German divines, particularly in the last century. In com- mon with some of the Fathers, they thought to recommend in this way the Apostolic Writings to the attention of liter- ary men. But it was a labour not wisely undertaken, as it must have necessarily proved abortive : for though some phrases may be classical, yet the general style is what might have been naturally expected from the writers, brought up, as they had all been, in the Jewish religion, and accustomed, as they had been, to the writings of the Old Testament. Hence their style throughout is Hebraistic ; and the mean- ing of many of the Greek words which they use is not to be sought from the Classics, but from the Greek Translation of the ancient Scriptures, and sometimes from the Hebrew itself, of which that is a translation.^ ' " The writers of the New Testament, or rather (with reverence be it spoken!) the Holy Spirit, whose penmen they were, wisely chose, in ex- X TRANSLATOK S PREFACE. Mucli evil and no good must result from a claim that cannot be supported : nor is it at all necessary to make such a claim. It has been long ago repudiated, and rej^udiated by Paul himself. Writers have often ascribed to Paul what he himself distinctly and entirely disclaimed, and never attempted to attain or to practise, and that on principle, " Lest the cross of Christ should be made of none effect." It was not by " excellency of speech'' that he courted the attention of the classical and refined Grecians, that he re- commended the gospel to them ; it was not by the tinsel of mere eloquence that lie succeeded in his preaching, nor by the elegance and beauty of his diction ; but by something much higher, much greater, much more powerful and effi- cient. We ought to follow his example, and stand on his high ground, and not to descend to that which is no better than a quagmire. It is a hapjjy thing, and no doubt so designed by God, that the shell should not be made of fine materials, lest men's minds should be attracted by it and neglect the kernel. God might, if he chose, have easily endued his Apostles Avith eloquence more than human, and enabled them to write with elegance more than Grecian ; but He did not do so, and Paul expressly gives us the rea- son, " that our faith should not stand in the wisdom of men, but in the power of God." It is generally agreed, that the Epistle to the Romans was written at Corinth, and about the end of the year 57, or at the beginning of the year 58, and that it is the fifth Epistle in order of time ; the two Epistles to the Thessalo- nians, the Epistle to the Galatians, and the first to the Corinthians, having been j^revioush'" written. Then followed the second Epistle to the Cori^ithiaris, the Epistles to the pressing evangelical notions, to employ such Greek terms as Lad been long before used for the same purposes by the Greek Translators of the New Testament : and thus the Septuagint version, however imperfect and faulty in many particulars, became in this respect, not to the first age of the Church only, but also to all succeeding generations, the connecting link between the languages of the Old and New Testament, and Mill be regarded in this view as long as soimd judgment and real learning shall continue among men." — Parkhurst. TRANSLATOR S PREFACE. XI Ephesians, Philippians, Colossians, Philemon, and the He- brews, the first to Timothy, the Epistle to Titus, and the second to Timothy. The common date assigned to Paul's conversion is a.d. So. He wrote his first Epistle, that is, the first to the Thessa- lonians, in 52, seventeen years after his conversion. His second Epistle to Timothy, his last, was written from Rome in do. So that he wrote his fourteen Epistles during these thirteen years. The whole extent of liis ministry seems to have been about thirty years ; for it is not supposed that he long- outlived the date of his second Epistle to Timothy. Tradition says, that he was beheaded at Rome, June 29, A.D. 66. Paul's first coming to Rome was in the spring of the year 61. He continued there as a prisoner for two years.^ When he was released, most w-riters are of the opinion, that he re- turned early in 63 to Judea, in company with Timothy, and left Titus at Crete ; that he visited the Churches in Asia Minor, then the Churches in Macedonia ; that he wintered at Nicopolis, a city of Epirus, in 6'i ; that afterwards he pro- ceeded to Crete and also to Corinth ; and that early in 65 he again visited Rome, was taken prisoner, and beheaded in the following year.^ This account clearly shows that he did not accomijlish his purpose of visiting Spain, as tradition has recorded. The first introduction of the Gospel into Rome is in- volved in< uncertainty. The probability is, that some of the " strangers of Rome," present at the day of Pentecost, were converted, and at their return promoted the spread of the Gospel. Paul mentions two, " Andronicus and Junia," as having professed the faith before him, and as having been noted among the Apostles. He makes mention, too, of an- other eminent Christian, " Rufus," whose father, as it is supposed, carried our Saviour's cross^ Mark xv. 21. It is not improbable, that these w^ere afterwards assisted by such as 1 It was while a prisoner at this time at Rome that he wrote his Epistles to the Ephesians, Philippians, Colossians, Philemon, and the Hebrews also, as it is generally supposed. * See Home's Introduction, vol. iv. part ii. ch. iii. sect. 1. Xll TRANSLATOR S PREFACE. had been converted under the ministry of Paul ; for he speaks of some of those whom he salutes at Rome as being "beloved," and as having been his " fellow-workei's." What some of the Fathers have related was in the first instance a tradition, as there was nothing recorded on the subject before the latter part of the second century, except what has been ascribed to Dionysius of Corinth, preserved by Eusebius. Irenceus and Tertullian were the first retail- ers of the tradition, that Peter, in conjunction with Paul, was the founder of the Church at Rome. This tradition in- creased considerably by the time of Jerome, who, in the fourth century, says, that Peter had been bishop of Rome for twenty-five years ! But this account is so clearly incon- sistent with what we learn from the Acts of the Apostles respecting Peter, that some of the most reasonable of the Papists themselves have given it up as unworthy of credit.^ It ajipears next to a certainty that Peter was not at Rome when Paul wrote Lis Epistle in 57 or -58, for he sends no salutation to Peter: — And also that he had not been there previous to that time ; for it is wholly unreasonable to sup- pose, that, had he been there, Paul would have made no re- ference to his labours. It further amounts almost to a cer- tainty, that Peter was not at Rome when Paul was for two years a prisoner there, from 61 to 63 ; for he makes no men- tion of him in any way, not even in the four or five Epistles which he wrote during that time : And that Peter was not at Rome during Paul's last imprisonment in 65 and 66, is evident from the second Epistle to Timothy ; for he makes no mention of Peter, and what he says of Christians there, that they " all forsook him," would have been highly dis- creditable to Peter, if he was there. So that we have the ' Tlic inconsistencies of what the retailers of this tradition say, are quite palpable. Irenceus alfirn:is, that " the Church at Rome was founded and constituted (J'tmdata et constituta) by the two Apostles, Peter and Paul." Epiphnmns says, that they were the first " Bishops" at Rome, as well as Apostles, while Trcnams declares, that they both " deUvered the episcopal oifice into the b.ands of Linus ;" and it is said in what are called the Apos- tolical Constitutions, that " Linus was ordaiued bishop by Paul, and Cle- ment after the death of Linus by Peter." — See Dr. Barrow on the Pope's Supremacy, pp. 127-129. TRANSLATOR S PREFACE. Xlll strongo.-t reasons to conclude; tliat Peter liad no i)art in forming and establishing a Clinrch in Rome during Paul's life, whatever share in the work he might have had after- wards.^ But the first tradition, or the first account, given by Irenceus and Tertullian, refers only to a co-operation : and yet this co-operation is wholly inconsistent with what has been stated, the force of which no reasonable man can resist. The learned Parens proceeds in a different way to prove that Peter was never at Rome. He shows from different parts of the Acts of the Apostles and the Epistle to the Galatians, that Peter was in Judea at the time when tradi- tion declares that he was at Rome. Peter was in Judea when Paul was converted. Acts ix. ; and three years after this — that is, in the year 88, Gal. i. 18. He was in Judea in the year 45, when he was imprisoned by Herod, Acts xii. ; and in 4.9, fourteen years after Paul's conversion. Acts xv. ; Gal. ii. 1-9. Had he been to Rome during this time, some account of such a journey must surely have been given. After this time we find that he was at Antioch, Gal. ii. 11. If it be asked, where did he afterwards exercise his minis- try ? Wliere more likely than among the Jews, as he had hitherto most clearly done ; for he was the Ajjostle of the Circumcision, and among those to whom he sent his Epis- tles. The dating of the first at " Babylon," has led some to conjecture that it was a figurative term for Rome ; but why not for Jerusalem, or for Antioch ? for Christians were at that time treated everywhere like captives or aliens, and esjjecially in the land of Judea. What then are we to say as to this tradition ? The same, according to the just remark of Parens, as what we must say of many other traditions of that age, that it is nothing 1 But this cannot be admitted, as the same informant, Tradition, tells us, that Peter and Paul suffered martyrdom at the same time. The only thing which Peter appears to have had to do in forming and founding a Church at Rome, was to have been the instrument in the conversion, at the day of Pentecost, of those who in all probability were the first who in- troduced the Gospel into Rome : and it is probable that it was this circum- stance which occasioned the tradition, that he had been the founder of that Chin-ch. Less occasion has often produced tales of this liind. XIV TRANSLATOR S PREFACE. but a fable, which, like many others, would have passed away, had it not been allied to a growing superstition. With respect to what Eusehius says of the testimony of a presbyter, named Gains, that about the beginning of the third century he saw the graves of Peter and Paul at Rome, it may be easily accounted for: it was the age of ]3ious fraud, when the relics of saints could be found almost every- where ; and, in the next century, the wood and the nails of the Cross were discovered ! Those who can believe these things, may have a credulity large enough to swallow up the testimony of Caius} The most probable account, then, of the commencement of a Christian Church at Rome, is what has been already stated. The condition of that Church, when Paul wrote to it, we may in a great measure learn from the Epistle itself It had a high character, viewed in a general way ; but there were some defects and blemishes. Its faith had been widely reported : there were at the same time some contentions and divisions among its members, arising especially from the prejudices of the Jewish believers. To remove the causes of this dissension, was evidently one of the main objects of Paul in this Epistle. The ORDER AND ARRANGEMENT OF THE Epistle havo been somewhat differently viewed by different authors. Parens includes the whole in this brief summary — " The Jews and ^ Let it not be supposed, that by discrediting some things, we discredit every thing said by the Fathers. They ought to be treated as all other historians. What we find on examination to be unfounded, ought to be so viewed : and what we have every reason to beUeve to be true, ought to be so received. Even such a man as Dr. Lardner seemed unwilling to reject this tale, from fear of lessening the credit of history ; evidently mis- taking the ground on which history has a title to credit. The many author- ities adduced respecting Peter being at Rome may be reduced almost to two — Jrenoeus and Tertullian. They were the first to stamp as it were a kind of authority on this report, and also on others to which no credit is given even by those who would have the Fathers to have been almost in- fallible. The learned Dr. Copleston, the present Bishop of Landaff, in his pamphlet on the Errors of Romanism, justly says, " It is even a matter of serious doubt whether St. Peter was ever at Rome. There is no good historical evidence of the fact ; and there is much probability against it." —P. 87. TRANSLATOR S PREFACE. XV Gentiles are equally guilty ; tliey are equally justified freely by faith in Christ, without works ; they are equally hound to lead a holy life, to be humble, and to love one another," Stuart says, that the whole of what the Epistle contains may be expressed in a single brief sentence — " Christ our justifi- cation and sanctification." In giving a more specific view of the contents of this Epistle, the former author divides it into two parts — doc- trinal, i.-xi. ; and hortative, xii.-xvi. : but the latter divides it into three parts — doctrinal, i.-viii. ; answers to objections, ix.-xi. ; and hoi^tatory, xii.-xvi. The analysis of Professor Hodge, who takes the same view with Professor Stuart, is the following : — " The Epistle consists of three parts. The first, which in- cludes the first eight chapters, is occupied in the discussion of The Doctrine of Justification and its consequences. The second, embracing chapters ix., x., xi., treats of The Calling of the Gentiles, The Rejection and Future Conversion of the Jews. The third consists of Practical Exhortations and Salutations to the Christians at Rome." A more particular analysis may be thus given : — I. Address — A desire to visit Rome — a brief View of The Gospel ; i. 1-18. II. Justification, — 1. A proof of its necessity — the sin and guilt of both Gen- tiles and Jews, i., from ver. 18 ; ii., iii., to ver. 21. 2. Its Nature and Character — Examples, Abraham and David, iii., from ver. 21, iv. 3. Its Effects or Fruits — Peace and Fulness of Grace, v. ; Death unto Sin and Eternal Life, vi. ; Immunity from The Law and The Reigning Power of Sin, vii. ; Holiness, The Spirit's help. Patience in Afflictions, Perseverance, viii. III. God's dealings vindicated, — 1. Election and Reprobation, ix. 2. Unbelief and Faith, x. 3. The Rejection of the Jews, The Adoption of the Gen- tiles, The Restoration of the Jews, xi. XVI TRANSLATOR S PREFACE. IV. Christian duties, — 1. Devotedness to God, Proper Use of Gifts, Love, Doing Good, xii. 2. Obedience to Authority, Love to all, Purity, xiii. 8. Forbearance towards Weak Brethren, xiv. 4. Help to the Weak, Unanimity, Christ the Saviour of Jews and Gentiles, xv., to ver. 18. V. Conclusion, — 1. Paul's Labours and Purpose to Visit R-ome, xv., from ver. 18. 2. Salutations, Avoiding Disturbers, Promise of Victory, Praise to God, xvi. We have set before us in this Epistle especially two things, which it behoves us all rightly to understand — the righteousness of man and the righteousness of God — merit and grace, or salvation by works and salvation by faith. The light in which they are exhibited here is clearer and brighter than what we find in any other portion of Scripture, with the exception, perhaps, of the Epistle to the Galatians. Hence the great value which has in every age been attached to this Epistle by all really enlightened Christians ; and hence also the strenuous efforts which have often been made to darken and wrest its meaning by men, though acute and learned, yet destitute of spiritual light. But let not the simple Christian conclude from the contrariety that is often found in the expositions on these tAvo points, that there is no certainty in what is taught respecting them. There are no contrary views given of them by spiritualh'--mindcd men. Though on other subjects discussed here, such men have had their differences, yet on these they have ever been found unanimous: that salvation is from first to last by grace, and not by works, has ever been the conviction of really enlightened men in every age, however their opinions may have varied in other respects. It may seem very strange, when we consider the plain and decisive language, especially of this Epistle, and the clear and conclusive reasoning which it exhibits, that any attempt should ever be made by a reasonable being, ac- TRANSLATOR S PREFACE. XVll knowledging the authority of Scripture, to pervert what it plainly teaches, and to evade what it clearly proves. But a right view of what human nature is, when unrenewed, as exhibited in God's Word, and as proved by history and made evident by observation, enables us fully to account for what would otherwise remain an enigma. No truth is more fully confirmed by facts (and it ought ever to be remem- bered) than that " the natural man receiveth not the things of the Sj^irit of God," and that he " cannot know them, because they are spiritually discerned." This declaration clearly accounts for the fact, that men of great learning have often misunderstood many things in Scripture, and such things as are plain enough even to the unlettered when spiritually enlightened. The learned Scribes and Rabbins were blind leaders of the blind, when even babes understood the mysteries of the kingdom of God : and no better tlian the Scribes are many learned men, professing Christianity, in our day. There is indeed a special reason why, on these points, un- enlightened men should contrive means to evade the obvious meaning of Scripture ; for they are such things as come in constant contact with a principle, the strongest that belongs to human nature in its fallen state. Other doctrines may be held as speculations, and kept, as it were, at a distance ; but when we come to merit and grace, to work and faith, man's pride is touched ; and as long as he is under its pre- vailing influence, he will be certain, in some way or another, direct or evasive, to support merit in opposition to grace, or works in opi^osition to faith. When the authority of tradi- tion supplanted the authority of Scripture, the doctrine of merit so prevailed, that the j)reposterous idea, that merits were a saleable and a transferable commodity, gained ground in the world. A notion of this kind is too gross and absurd to be entertained by any who acknowledge God's Word as the only umpire in religion ; and yet what is not essentially different has often been maintained ; for to say that salva- tion is partly by faith and partly by works, is really the same thing, inasmuch as the principle of merit is thereby admit- ted. Man naturally cleaves to his own righteousness ; all B XVlll TRANSLATOR S PREFACE. those who are ignorant are self-righteous, and all the learned who understand not the gospel ; and it is wonderful what ingenious evasions and learned subtleties men will have re- course to in order to resist the plain testimony of Scripture. When they cannot maintain their ground as advocates of sal- vation alone by merits, they will attempt to maintain it as advocates of a system, which allows a part to grace and a part to works — an amalgamation which Paul expressly re- pudiates, Rom. xi, 6. But it is remarkable how the innate disposition of man has displayed itself in this respect. Conscious, as it were, in some measure of moral imperfections, he has been striv- ing for the most part to merit his salvation by ceremonial works. This has been the case in all ages with heathens : their sacrifices, austerities, and mechanical devotions were their merits ; they were the works by which they expected to obtain happiness. God favoured the people of Israel with the rituals of religion, which were designed merely as aids and means to attain and preserve true religion ; but they converted them to another purpose, and, like the heathens, regarded them as meritorious performances, and expected God's acceptance for the very religious acts which they ex- ercised : and in order to make up, as it were, a sufficient quantity of merit, they made additions to those services which God had appointed, as though to multiply acts of this kind was to render their salvation more certain. The very same evil crept early into the Christian Church, and still continues to exist. The accumulation of ceremonies is of itself a sufiicient proof, that salvation by faith was in a great measure lost sight of: we want no other evidence ; it is what has been ever done whenever the light of truth has become dim and obscure. We see the same evil in the present day. Outward privileges and outward acts of worship are in efiect too often substituted for that grace which changes the heart, and for that living faith which unites us to the Saviour, which works by love and over- comes the world. The very disposition to over-value ex- ternal privileges and the mere performances of religious duties, is an unequivocal evidence, that salvation by faith is TRANSLATOR S PREFACE. XIX not understood, or very imperfectly understood, and not really embraced. The only remedy, as means for this evil, is that which we find employed by Paul in this Epistle. He begins by showing what every man, Jew and Gentile, is by nature ; he proves by the clearest evidence, that all have sinned and be- come guilty before God. And having done this, he discloses the way of salvation which God himself has planned and revealed ; and he teaches us, that it is altogether by grace and through faith that we can be saved, and not by works. In order cordially to embrace this latter truth, it is neces- sary to know the first, that we are sinners under condemna- tion. It is impossible, according to the very constitution of man's mind, that he should really and truly accede to the one, without a real and deep knowledge of the other. The whole need not a physician, but the sick. It is only he who is really convinced of sin and who feels its guilt and its burden intolerable, that ever will, or indeed ever can, really lay hold on that free salvation which God has provided. And when this free salvation is really known, all other things compared Avith it will be deemed as nothing ; and then all outward privileges will be viewed only as means, and all outward acts of religion only as aids and helps ; and then also all our works, however great and self-denying, will be regarded in no way meritorious, but imperfect and defec- tive, and acceptable only through the merits of our High Priest at God's right hand. It has not been deemed necessary to give in this Edition any specimens of title-pages, &c., from former Editions, either in Latin or in English ; as they are to be found in the Old Translation already in the hands of the subscribers. J. 0. Thrussinqton, Avjgust 1849. COMMENTARIES THE EPISTLE OF PAUL THE APOSTLE THE ROMANS. J^£iiU-- THE EPISTLE DEDICATORY. JOHN CALVIN SIMON GRYNi:US/ A MAN -WORTHY OF ALL HONOUR. I REMEMBER that when three years ago we had a friendly converse as to the best mode of expounding Scripture, the plan which especially pleased you, seemed also to me the most entitled to approbation : we both thought that the chief excellency of an expounder consists in lucid brevity. And, indeed, since it is almost his only work to lay open the mind of the writer whom he undertakes to explain, the degree in which he leads away his readers from it, in that degree he goes astray from his purpose, and in a manner wanders from his own boundaries. Hence we expressed a hope, that from the number of those who strive at this day to advance the interest of theology by this kind of labour, some one would be found, who would study plainness, and endeavour to avoid the evil of tiring his readers with pro- lixity. I know at the same time that this view is not taken ' The account given of Orynceus by Watkins in his Biographical Dic- tionary, taken from Moreri, is the following : — " A learned German, born at Veringen, in Hohenzollern, in 1493. He studied at Vienna, after which he became Rector of the school at Baden, but was thrown into prison for espousing the Lutheran doctrines. However, he recovered his liberty, and went to Heidelberg, afterwards to Basil, and, in 1531, he visited England. In 1536 he returned to Basil, and died there in 1540." It is somewhat singidar, that in the same year, 1540, another learned man of the same name, John James Orynceus, was born at Berne, and was educated at Basil, and became distinguished for his learning. — Ed. XXIV CALVIN S EPISTLE TO GRYN^EUS. by all, and that those who judge otherwise have their rea- sons ; but still I cannot be drawn away from the love of what is compendious. But as there is such a variety, found in the minds of men, that different things please different persons, let every one in this case follow his own judgment, provided that no one attempts to force others to adopt his own rules. Thus it will be, that we who approve of brevity, will not reject nor despise the labours of those who are more copious and diffused in their explanations of Scripture, and that they also in their turn will bear with us, though they may think us too compressed and concise. I indeed could not have restrained myself from attempt- ing something to benefit the Church of God in this way. I am, however, by no means confident that I have attained what at that time seemed best to us ; nor did I hope to at- tain it when I began ; but I have endeavoured so to regulate my style, that I might appear to aim at that model. How far I have succeeded, as it is not my part to determine, I leave to be decided by you and by sucli as you ai'e. That I have dared to make the trial, especially on this Epistle of Paul, I indeed see, will subject me to the condem- nation of many : for since men of so much learning have already laboured in the explanation of it, it seems not pro- bable that there is any room for others to produce any thing better. And I confess, that though I promised to myself some fruit from my labour, I was at first deterred by this thought ; for I feared, lest I should incur the imputation of presumption by applying my hand to a work which had been executed by so many illustrious workmen. There are extant on this Epistle many Commentaries by the ancients, and many by modern writers : and truly they could have never employed their labours in a better way ; for when any I one understands this Epistle, he has a passage opened to him ' to the understanding of the whole Scripture. Of the ancients who have, by their piety, learning, holi- ness, and also by their age, gained so much authority, that we ought to despise nothing of what they have adduced, I will say nothing ; and with regard to those who live at this day, it is of no benefit to mention them all by name : Of CALVIN S EPISTLE TO GRYNyEUS. XXV those who have spent most labour in tliis work, I will ex- press my opinion. Pliilipp Melancthon, who, by his singular learning and in- dustry, and by that readiness in all kinds of knowledge, in which he excels, has introduced more light than those who had preceded him. But as it seems to have been his object to examine only those things which are mainly worthy of attention, he dwelt at large on these, and designedly passed by many things which common minds find to be difficult. Then follows Bullinger, who has justly attained no small praise ; for with learning he has connected plainness, for which he has been highly commended. In the last place comes Bucer, who, by publishing his works, has given as it were the finishing stroke. For in addition to his recondite learning and enlarged knowledge of things, and to the clearness of his mind, and much reading and many other excellencies, in which he is hardly surpassed by any at this day, equalled by few and excelled by still fewer — he pos- sesses, as you know,'' this praise as his own — that no one in our age has been with so much labour engaged in the work of expounding Scripture.^ As then it would have been, I know, a proof of the most presumptuous rivalry, to wish to contend with such men, such a thing never entered my mind ; nor have I a desire to take from them the least portion of their praise. Let that favour and authority, which according to the confession of all good men they have deserved, be continued to them. This, however, I trust, will be allowed — that nothing has been done by men so absolutely perfect, that there is no room left for the industry of those who succeed them, either to polish, or to adorn, or to illustrate. Of myself I venture not to say any thing, except that I thought that my labour 1 There were at least two other Reformers who had written on the Epistle to the Romans : but whether they were published at this time the writer is not able to say. There is by Liithcr an Introduction to it, which has been much praised, and has attained the name of the golden preface. Peter Martyr wrote a large comment on this Epistle, which was translated into English early in Queen Elizabeth's reign, in the year 1568. It is rather remarkable that there was no comnieiiter among our English Re- formers, while on the Continent there were a great many commentators. —Ed. XXVI CALVIN S EPISTLE TO GRYNiEITS. would not be useless, and that I have undertaken it for no other reason than to promote the j)ublic good of tlie Church. I farther hoped, that by adopting a different plan, I should not expose myself to the invidious charge of rivalry, of which I was afraid in the first instance. Philipp attained his object by illustrating the principal points : being occu- pied with these primary things, he passed by many things which deserve attention ; and it was not his purpose to pre- vent others to examine them. Bucer is too diffuse for men in business to read, and too profound to be understood by such as are simple and not cajDable of much application : for whatever be the subject which he handles, so many things are suggested to him through the incredible fecundity of his mind, in which he excels, that he knows not when to stop. Since then the first has not explained every passage, and the other has handled every point more at large than it can be read in a short time, my design has not even the appearance of being an act of rivalship. I, however, hesitat- ed for some time, whether it would be better to gather some gleanings after these and others, by which I might assist humbler minds — or to compose a regular comment, in which I should necessarily have to repeat many things which have been previously said by them all, or at least by some of them. But as they often vary from one another, and thus present a difficulty to simple readers, who hesitate as to what opinion they ought to receive, I thought that it would be no vain labour, if by pointing out the best explanation, I relieved them from the trouble of forming a judgment, who are not able to form a judgment for themselves ; and espe- cially as I determined to treat things so briefly, that with- out much loss of time, readers may peruse in my work what y' ' is contained in other writings. In short, I have endeavoured that no one may justly complain, that there are here many things which are supei'fluous. Of the usefulness of this work I will say nothing ; men, not malignant, will, however, it may be, have reasons to confess, that they have derived fi'om it more benefit than I can with any modesty dare to promise. Now, that I some- CALVIN S EPISTLE TO GRYNJ^US. XXVU times dissent from others, or somewhat differ from tliem, it is but right that I should be excused. Such veneration we ought indeed to entertain for the Word of God, that we ought not to pervert it in the least degree by varying ex- positions ; for its majesty is diminished, I know not how much, especially when not expounded with great discretion and with great sobriety. And if it be deemed a great wick- edness to contaminate any thing- that is dedicated to God, he surely cannot be endured, who, with impure, or even ? with unprepared hands, will handle that very thing, which V of all things is the most sacred on earth. It is there- fore an audacity, closely allied to a sacrilege, rashly to / turn Scripture in any way we please, and to indulge our fancies as in sport ; which has been done by many in former times. But we ever find, that even those who have not been deficient in their zeal for piety, nor in reverence and sobriety in handling the mysteries of God, have by no means agreed among themselves on every point ; for God hath never favoured his servants with so great a benefit, that they were all endued with a full and perfect knowledge in every thing ; > and, no doubt, for this end — that he might first keep them humble ; and secondly, render them disposed to cultivate brotherly intercourse. Since then what would otherwise be very desirable cannot be expected in this life, that is, uni- versal consent among us in the interpretation of all parts of Scripture, we must endeavour, that, when we depart from the sentiments of our predecessors, we may not be stimu- lated by any humour for novelty, nor impelled by any lust for defaming others, nor instigated by hatred, nor tickled by any ambition, but constrained by necessity alone, and by the motive of seeking to do good : and then, when this is done in interpreting Scripture, less liberty will be taken in the principles of religion, in which God would have the minds of his people to be especially unanimous. Readers will easily perceive that I had both these things in view. But as it becomes not me to decide or to pronounce any thing respecting myself, I willingly allow you this ofiice ; to xxviii Calvin's epistle to GRYNiEus. whose judgment, since almost all in most things defer, I ought in everything to defer, inasmuch as you are inti- mately known to me by familiar intercourse ; which is wont somewhat to diminish the esteem had for others, but does not a little increase yours, as is well known among all the learned. Farewell. Strasburgh, I8th October 1539. EPISTLE TO THE ROMANS. THE ARGUMENT. With regard to the excellency of this Epistle, I know not whether it Avould be well for me to dwell long on the sub- ject ; for I fear, lest through my recommendations falling- far short of what they ought to be, I should do nothing but obscure its merits : besides, the Epistle itself, at its veiy beginning, explains itself in a much better way than can be done by any words which I can use. It will then be better for me to pass on to the Argument, or the contents of the Ejjistle ; and it will hence appear beyond all controversy, that besides other excellencies, and those remarkable, this can with truth be said of it, and it is what can never be suf- ficiently appreciated — that when any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture. The whole Epistle is so methodical, that even its very be- ginning is framed according to the rules of art. As con- trivance appears in many parts, which shall be noticed as we proceed, so also especially in the way in which the main argument is deduced : for having begun with the proof of his Apostleship, he then comes to the Gospel with the view of recommending it ; and as this necessarily draws with it the subject of faith, he glides into that, being led by the chain of words as by the hand : and thus he enters on the main subject of the whole Epistle — justification by faith ; in treating which he is engaged to the end of the fifth chapter. The subject then of these chapters may he stated thus, — that mans only righteousness is through the mercy of God in XXX THE ARGUMENT. Christ, which being offered hy the Gospel is apprehended by faith. But as men are asleep in their sins, and flatter and delude themselves with a false notion about righteousness, so that they think not tliat they need the righteousness of faith, except they be cast down from all self-confidence, — and further, as they are inebriated with the sweetness of lusts, and sunk in deep self-security, so that they are not easily roused to seek righteousness, except they are struck down by the terror of divine judgment, — the Apostle proceeds to do two things — to convince men of iniquity, and to shake off the torpor of those whom he proves guilty. He first condemns all mankind from the beginning of the world for ingratitude, because they recognised not the work- man in his extraordinary work : nay, when they were con- strained to acknowledge him, they did not duly honour his majesty, but in their vanity profaned and dishonoured it. Thus all became guilty of impiety, a wickedness more de- testable than any thing else. And that he might more clearly show that all had departed from the Lord, he recounts the filthy and horrible crimes of which men everywhere be- came guilty : and this is a manifest proof, that they had degenerated from God, since these sins are evidences of divine wrath, which appear not except in the ungodly. And as the Jews and some of the Gentiles, while they covered their inward depravity by the veil of outward holiness, seemed to be in no way chargeable with such crimes, and hence thought themselves exempt from the common sentence of condemnation, the Apostle directs his discourse against this fictitious holiness ; and as this mask before men cannot be taken away from saintlings, {sanctulis — petty saints,) he summons them to the tribunal of God, whose eyes no latent evils can escape. Having afterwards divided his subject, he places apart both the Jews and the Gentiles before the tri- bunal of God. He cuts off from the Gentiles the excuse which they pleaded from ignorance, because conscience was to them a law, and by this they were abundantly convicted as guilty. He chiefly urges on the Jews that from which they took their defence, even the written law ; and as they THE ARGUMENT. XXXI were proved to have transgressed it, they could not free themselves from the charge of iniquity, and a sentence against them had already been pronounced by the mouth of God himself He at the same time obviates any objection which might have been made by them — that the covenant of God, which was the symbol of holiness, would have been violated, if they were not to be distinguished from others. Here he first shows, that they excelled not others by the right of the covenant, for they had by their unfaithfulness departed from it : and then, that he might not derogate from the perpetuity of the divine promise, he concedes to them some privilege as arising from the covenant ; but it pro- ceeded from the mercy of God, and not from their merits. So that with regard to their own qualifications they were on a level with the Gentiles. He then proves by the authority of Scripture, that both Jews and Gentiles were all sinners ; and he also slightly refers to the use of the law. Having wholly deprived all mankind of their confidence in their own virtue and of their boast of righteousness, and laid them prostrate by the severity of God's judgment, he returns to what he had before laid down as his subject — that we are justified by faith ; and he explains what faith is, and how the righteousness of Christ is by it attained by us. To these things he adds at the end of the third chapter a re- markable conclusion, with the view of beating down the fierceness of human pride, that it might not dare to raise up itself against the grace of God : and lest the Jews should confine so great a favour of God to their own nation, he also by the way claims it in behalf of the Gentiles. In i'he fourth chapter he reasons from example ; which he adduces as being evident, and hence not liable to be cavilled at ; and it is that of Abraham, who, being the father of the faithful, ought to be deemed a pattern and a kind of univer- sal example. Having then proved that he was justified by faith, the Apostle teaches us that we ought to maintain no other way of justification. And here he shows, that it fol- lows from the rule of contraries, that the righteousness of Avorks ceases to exist, since the righteousness of faith is in- troduced. And he confirms this by the declaration of David, XXXU THE ARGUMENT. who, by making the blessedness of man to depend on the mercy of Grod, takes it away from works, as they are in- capable of making a man blessed. He then treats more fully what he had before shortly referred to — that the Jews had no reason to raise themselves above the Gentiles, as this felicity is equally common to them both, since Scrij)ture de- clares that Abraham obtained this righteousness in an un- circumcised state : and here he takes the opportunity of adding some remarks on the use of circumcision. He after- wards subjoins, that the promise of salvation depends on God's goodness alone : for were it to depend on the law, it could not bring peace to consciences, which it ought to con- firm, nor could it attain its own fulfilment. Hence, that it may be sure and certain, we must, in embracing it, regard the truth of God alone, and not ourselves, and follow the example of Abraham, who, turning away from himself, had regard only to the power of God. At the end of the chap- ter, in order to make a more general application of the ad- duced example, he introduces several comparisons. In the fifth chapter, after having touched on the fruit and efifects of the righteousness of faith, he is almost wholly taken up with illustrations, in order to make the point clearer. For, deducing an argument from one greater, he shows how much we, who have been redeemed and recon- ciled to God, ought to expect from his love ; which was so abundantly poured forth towards us, when we were sinners and lost, that he gave for us his only -begotten and beloved Son. He afterwards makes comparisons between sin and free righteousness, between Christ and Adam, between death and life, between the law and grace : it hence apj)ears that our evils, however vast they are, are swallowed up by the infinite mercy of God. He proceeds in the sixth chapter to mention the sanctifi- cation which we obtain in Christ. It is indeed natural to our flesh, as soon as it has had some slight knowledge of grace, to indulge quietly in its own vices and lusts, as though it had beoome free from all danger : but Paul, on , the contrary, contends here, that we cannot partake of the righteousness of Christ, except we also lay hold on sanctifi- THE ARGUMENT. XXXlll cation. He reasons from baptism, by which we are initiated into a participation of Clirist, (per quern in Christi partici- pationem initiamur;) and in it we are buried together with Christ, so that being dead in ourselves, we may through his life be raised to a newness of life. It then follows, that without regeneration no one can put on his righteousness. He lience deduces exhortations as to purity and holiness of life, which must necessarily appear in those who have been removed from the kingdom of sin to the kingdom of right- eousness, the sinful indulgence of the flesh, which seeks in Christ a greater liberty in sinning, being cast aside. He makes also a brief mention of the law as being abrogated ; and in the abrogation of this the New Testament shines forth eminently ; for together with the remission of sins, it contains the promise of the Holy Spirit. In the seventh chapter he enters on a full discussion on the use of the law, which he had pointed out before as it were by the finger, while he had another subject in hand : he assigns a reason why we are loosed from the law, and that is, because it serves only for condemnation. Lest, how- ever, he should expose the law to reproach, he clears it in the strongest terms from any imputation of this kind ; for he shows that through our fault it is that the law, which was given for life, turns to be an occasion of death. He also explains how sin is by it increased. He then proceeds to describe the contest between the Spirit and the flesh, which the children of God find in themselves, as long as they are surrounded by the prison of a mortal body ; for they carry with them the relics of lust, by which they are continually prevented from yielding full obedience to the law. The eighth chapter contains abundance of consolations, in order that the consciences of the faithful, having heard of the disobedience Avhich he had before proved, or rather im- perfect obedience, might not be terrified and dejected. But that the ungodly might not hence flatter themselves, he first testifies that this privilege belongs to none but to the re- generated, in whom the Spirit of God lives and prevails. He unfolds then tw^o things — that all who are planted by the Spirit in the Lord Jesus Christ, are beyond the danger or c XXXIV THE ARGUMENT, the chance of condemnation, however burdened they may yet be with sins ; and, also, that all who remain in the flesh, being without the sanctification of the Spirit, are by no means partakers of this great benefit. He afterwards ex- plains how great is the certainty of our confidence, since the Spirit of God by his own testimony drives away all doubts and fears. He further shows, for the purpose of anticipat- ing objections, that the certainty of eternal life cannot be intercepted or disturbed by present evils, to which we are subject in this life ; but that, on the contrary, our salvation is promoted by such trials, and that the value of it, when compared with our present miseries, renders them as nothing. He confirms this by the example of Christ, who, being the first-begotten and holding the highest station in the family of God, is the pattern to which we must all be conformed. And, in the last place, as though all things were made secure, he concludes in a most exulting strain, and boldly triumphs over all the power and artifices of Satan. But as most were much concerned on seeing the Jews, the first guardians and heirs of the covenant, rejecting Christ, for they hence concluded, that either the covenant was transferred from the posterity of Abraham, who disregarded the fulfilling of the covenant, or that he, who made no bet- ter provision for the people of Israel, was not the promised Redeemer — he meets this objection at the beginning of the ninth chapter. Having then spoken of his love towards his own nation, that he might not appear to speak from hatred, and having also duly mentioned those privileges by which they excelled others, he gently glides to the point he had in view, that is, to remove the oifence, which arose from their own blindness. And he divides the children of Abraham into two classes, that he might show that not all who de- scended from him according to the flesh, are to be counted for seed and become partakers of the grace of the covenant ; but that, on the contrary, aliens become his children, when they possess his faith. He brings forward Jacob and Esau as examples. He then refers us back here to the election of God, on which the whole matter necessarily depends. Be- sides, as election rests on the mercy of God alone, it is in THE ARGUMENT, XXXV vain to seek the cause of it in the worthiness of man. There is, on the other hand, rejection (rejectio), the justice of which is indubitable, and yet there is no higher cause for it than the will of God. Near the end of the chapter, he sets forth the calling of the Gentiles and the rejection of the Jews as proved by the predictions of the Prophets. Having again begun, in the tenth chapter, by testifying his love towards the Jews, he declares that a vain confidence in their own works was the cause of their ruin ; and lest they should pretend the law, he obviates their objection, and says, that we are even by the law itself led as it were by the hand to the righteousness of faith. He adds that this righteousness is through God's bountiful goodness offer- ed indiscriminately to all nations, but that it is only appre- hended by those, whom the Lord through sj^ecial favour illuminates. And he states, that more from the Gentiles than from the Jews would obtain this benefit, as predicted both by Moses and by Isaiah ; the one having plainly pro- phesied of the calling of the Gentiles, and the other of the hardening of the Jews. The question still remained, " Is there not a difference between the seed of Abraham and other nations according to the covenant of God ?" Proceeding to answer this ques- tion, he first reminds us, that the work of God is not to be limited to what is seen by our eyes, since the elect often escape our observation ; for Elias was formerly mistaken, when he thought that religion had become wholly extinct among the Israelites, when there were still remaining seven thousand ; and, further, that we must not be perplexed by the number of unbelievers, who, as we see, hate the gospel. He at length alleges, that the covenant of God continues even to the posterity of Abraham according to the flesh, but to those only whom the Lord by a free election hath pre- destinated. He then turns to the Gentiles, and speaks to them, lest they should become insolent on account of their adoption, and exult over the Jews as having been rejected, since they excel them in nothing, except in the free favour of the Lord, which ought to make them the more humble ; and that this has not wholly departed from the seed of XXXVl THE ARGUMENT. Abraham, for the Jews were at length to he provoked to emulation hy the faith of the Gentiles, so that Grod would gather all Israel to himself. The three chapters which follow are admonitory, but they are various in their contents. The twelfth chapter contains general precepts on Christian life. The thirteenth, for the most part, speaks of the authority of magistrates. We may hence undoubtedly gather that there were then some unruly persons, who thought Christian liberty could not exist without overturning the civil power. But that Paul might not ap- pear to impose on the Church any duties but those of love, he declares that this obedience is included in what love re- quires. He afterwards adds those precepts, which he had before mentioned, for the guidance of our conduct. In the next chapter he gives an exhortation, especially necessary in that age : for as there were tliose who through obstinate superstition insisted on the observance of Mosaic rites, and could not endure the neglect of them without being most grievously offended ; so there were others, who, being con- vinced of their abrogation, and anxious to pull down super- stition, designedly showed their contempt of such things. Botli parties offended through being too intemperate ; for the superstitious condemned the others as being despisers of God's law ; and the latter in their turn unreasonably ridi- culed the simplicity of the former. Therefore the Apostle recommends to both a befitting moderation, deporting the one from superciliousness and insult, and the other from ex- cessive moroseness : and he also prescribes the best way of exercising Christian liberty, by keej)ing within the boun- daries of love and edification ; and he faithfully provides for the weak, while he forbids them to do any thing in opposi- tion to conscience. The fifteenth chapter begins with a repetition of the general argument, as a conclusion of the whole subject — that the strong should use their strength in endeavours to confirm the weak. And as there was a perpetual discord, with regard to the Mosaic ceremonies, between the Jews and the Gentiles, he allays all emulation between them by removing the cause of contention ; for he shows, that the THE ARGUMENT. XXXVU salvation of Loth rested on the mercy of God alone ; on which relying, they ought to lay aside all high thoughts of themselves, and being thereby connected together in the hope of the same inheritance, they ought mutually to em- brace one another. And being anxious, in the last place, to turn aside for the purpose of commending his own apos- tleship, which secured no small authority to his doctrine, he takes occasion to defend himself, and to deprecate presump- tion in having assumed with so much confidence the office of teacher among them. He further gives them some hope of his coming to them, which he had mentioned at the be- ginning, but had hitherto in vain looked for and tried to effect ; and he states the reason which at that time hin- dered him, and that was, because the churches of Macedonia and Achaia had committed to him the care of conveying to Jerusalem those alms which they had given to relieve the wants of the faithful in that city. The last chapter is almost entirely taken up with saluta- tions, though scattered with some precepts worthy of all attention ; and concludes with a remarkable prayer. COMMENTARIES EPISTLE OF ST. PAUL TO THE ROMANS. CHAPTER I. 1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2. (Which he had promised afore by his prophets in the holy scrip- tures,) 3. Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh, 4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead : 5. By whom we have received grace and apostleship, for obedience to the faith among all nations for his name ; 6. Among whom are ye also the called of Jesus Christ : 7. To all that be in Rome, be- loved of God, called to be saints: Grace to you, and peace, from God our Father, and the Lord Jesus Christ. 1. Paulus, servus lesu Christi, vocatus Apostolus, selectus in Evan- gelium Dei, 2. Quod ante promiserat per Pro- phetas suos in Scripturis Sanctis, 3. De Filio suo, qui factus est e seniine David secundum carnem, 4. Declaratus Filius ]3ei in po- tentia, per Spiritum sanctificationis, ex resurrectione mortuorum, lesu Christo Domino nostro : 5. Per quem accepimus gratiam et Apostolatum, in obedientiam fidei inter omnes gentes, pro nomine ipsius ; 6. Inter quas estis etiam vos, vocati lesu Christi : 7. Omnibus qui Romse estis, dilectis Deo, vocatis Sanctis : gratia vobis, et pax a Deo Patre nostro, et Domino lesu Christo. 1. Paul, kc} — "With regard to the word Paul, as it is a subject of no sucli moment as ought to detain us, and as nothing can be said which has not been mentioned by other > " The inscription of the Pauline Epistles," says Turrettin, " is accord- ing to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name ; and to those to whom they wrote they added their good wishes." We have an example in Acts xxiii. 26. — Ed. 40 COMMENTARIES ON THE CHAP. I. 1 . expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others ; for the subject shall be despatched in a very few words. They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts xiii. 7, 9.) Nor does it seem probable to me, that it was given him when he was converted to Christ ; though this idea so pleased Augustine, that he took occasion refinedly to philosophize on the subject ; for he says, that from a proud Saul he was made a very little (parvidum}) disciple of Christ. More pro- bable is the opinion of Origen, who thought that he had two names ; for it is not unlikely to be true, that his name, Saul, derived from his kindred, w^as given him by his parents to indicate his religion and his descent ; and that his other name, Paul, was added, to show his right to Roman citizenship ;^ they would not have this honour, then highly valued, to be otherwise than made evident ; but they did not so much value it as to withhold a j^roof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons : be- cause in the churches to which he wrote, it was more known and more common, more accej)table in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then laboured among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself A servant of Jesus Christ, &c. — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — ' Thereby expressing the meaning of Pauhis, which in Latin is little. " Paul," says the quaint Elnathan Parr, " signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice, which is thought to have been objected to him in 2 Cor. X. 10."— Ed. * Most writers agree in this view, regarding Saul as his Hebrew name, and Paul as his Roman name. — Ed. CHAP. I. 1. EPISTLE TO THE ROMANS. 41 first, by asserting his call to the Apostleship;^ and secondly, by showing that his call was not unconnected with the Church of Rome : for it was of great importance that he should be deemed an Apostle through God's call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen, (selectum — selected,^) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service ; for all who sustain the office of teaching are to be deemed Christ's servants, but Apostles, in point of honour, far exceed all others. But the choosing for the gospel, &c., which he afterwards mentions, expresses the end as well as the use of the Apostleship ; for he intended briefly to show for what purpose he Avas called to that function. By saying- then that he was servant of Christ, he declared what he had in common with other teachers ; by claiming to himself the 1 " A called Apostle — vocatus apostolus — xXr,Tos a-Tr'oirroXai -." our version is. " called to be an Apostle." Most consider " called'' here in the sense of chosen or elected, " a chosen Apostle." Professor Stuart observes, that xXtjTos in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the eftectually invited. He refers to 1 Cor. i. 1, 2 ; i. 24 ; Rom. i. G, 7 ; viii. 28 ; compared with Gal. i. 15 ; Jude i. 1 ; Heb. iii. 1 ; Rom. xi. 29 : Eph. iv. 1. He was an Apostle by a call, or as Beza renders it, " by the call of God — ex Dei vocatione apostolus." The meaning is the same as what he himself expresses it in Gal. i. 1. Turrettin renders it, " Apostolus voca- tione divina — an Apostle by divine vocation." u The difl'erence between " a called Apostle" and " called to be an Apos- tle," is this, that the first conveys the idea that he obeyed the call, and the other does not. — Ed. s 'Aith grace and peace. John. i. 16." — Parr-. » Margin, " in all my prayers." * " It does not mean here the first in point of importance, but first in the order of time." — Stuart. The same author thinks that /f" here has its corresponding St in verse 13, Ou Sixu H iiia;, &c. — Ed. 52 COMMENTARIES ON THE CHAP. I. 8. and such a tiling would liave been extremely uncourteous and in a manner bordering on perfidy. As then this tes- timony justly induced the Apostle, by affording him an as- surance of their obedience, to undertake, according to his office, to teach and instruct the Romans ; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them : and there is nothing more effectual in gain- ing credit to an adviser, than the impression that he is cor- dially anxious to consult our wellbeing. The first thing worthy of remark is, that he so commends their faith,^ that he implies that it had been received from God. We are here taught that faith is God's gift ; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God's free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith ; which is neither a small nor an indiscriminate (promiscua) gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle's command in Heb. xiii. 15^ inasmuch as in his name we seek and obtain mercy from the Father. — I observe in the last place, that he calls him his God. This is the faithful's special privilege, and on them alone God bestows this honour. There is indeed implied in this a mutual relationship, which is expressed in this promise, " I will be to them a God; they shall be to me a peopla" (Jer. xxx. 22.) I prefer at the same time to confine this to the character which Paul sus- ' " Faith is put here for the whole religion, and means the same as your piety. Faith is one of the principal things of religion, one of its first re- quirements, and hence it signifies religion itself." — Barnes. It is indeed the principal thing, the very basis of religion. Heb. xi. 6. — Ed. CHAP. I. 9. EPISTLE TO THE ROMANS. 53 tained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testi- mony of a true and faithful Prophet. (Is. xxxvii. 4.) So also he is called in an especial manner the God of Daniel. (Dan. vd. 20.) Through the whole world. The eulogy of faithful men was to Paul equal to that of the Avhole world, with regard to the faith of the Romans ; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world ; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing ; for Paul made no account of their judgment. 9. For God is my witness, &c. He j)roves his love by its effects ; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and espe- cially he would not have so ardently desired to promote their welfare by his own labours. His anxiety then and his ardent desire were certain evidences of his love ; for had they not sprung from it, they would never have existed. And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath — a needful remedy, whenever a declaration, which ought to be received as true and indubitable, vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ. It hence appears that it was not Christ's design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law ; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an 54 COMMENTARIES ON THE CHAP. I. 9. oatli aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles ; and that you may un- derstand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive ; which Paul expresses elsewhere in these words, " God is a witness to my souL" (2 Cor. i. 23.)^ Whom I serve with my spirit, &c. It is usual with pro- fane men, w-ho trifle with God, to pretend his name, no less boldly than presumptuously ; but the Apostle here speaks of his own piety, in order to gain credit ; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion ; for as many falsely pretend to be the worshippers of God, and out- wardly appear to be so, he testifies that he, from the heart, served God.^ It may be also that he alluded to the ancient ceremonies, in wdiich alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Phil. iii. 3, " We are the true circumcision, who in spirit serve God, and glory not in the flesh." He then glories that he served God with sincere devotion of heart, which is true religion and approved wor- ship. But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God ; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths ; inas- much as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that * The passage in INIatt. v. 33-37, has been often wholly misunderstood. That oaths in common conversation are alone prohibited, is quite evi- dent from what the passage itself contains. In solemn oaths there was no swearing by " heaven," or by " God's throne," or by " the earth," or by " Jerusalem," or by " the head." Such forms were only used in con- versation, as similar ones are still used : and these kinds of swearing are alone condemned by our Saviom*. — Ed. * " Sincere et vere — sincerely and truly," Woljius ; " not merely exter- nally, but cordially," Hodge. CHAP. 1. 9. EPISTLE TO THE EOMAKS. 55 he did not rashly appeal to God as a witness, as the profane arc wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declara- tions, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God fcignedly ; for it was the fullest evidence, that he was a man devoted to God's glory, when he denied himself, and hesi- tated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God.'^ Some take this clause, as though Paul intended to recom- mend that worship which he said he rendered to God, on this account, — because it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel ; but the former interpretation is far the most suitable, — that he devoted his service to God in preaching the gospel. He, however, makes at the same time a diifcrence between himself and hypocrites, who have something else in view rather than to serve God ; for ambi- tion, or some such thing, influences most men ; and it is far from being the case, that all engage cordially and faithfully in this office. The meaning is, that Paul performed sin- cerely the office of teaching ; for what he says of his own devotion he applies to this subject. But we hence gather a profitable doctrine ; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent ser- vice, when they know that their labour is pleasing to God, and is approved by him ? Moreover, he calls it the gospel of the Son of God ; for Christ is in it made known, who has been appointed by the Father for this end, — that he, being glorified, should also glorify the Father, 1 'iv Tu ilayyiX'ioj rev v'ioZ alrov, "by the prcacliing of the gospel, &c.," Stuart. " In predicando evangeho— in preaching the gospel," Bcza. _ " I serve God, not in teaching legal rites, but a much more celestial doctrine," Grotius. 56 COMMENTARIES ON THE CHAP. I. 10. That continually, &c. He still further sets forth the ardour of his love by his very constancy in praying for them. It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I render iravrore, " always ;" as though it was said, " In all my prayers," or, " whenever I address God in prayer, I join a mention of you."^ Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work ; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind ; but when- ever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remem- bered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves ; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement. He at the same time inti- mates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed con- tinually. 10. Requesting, if hy any means, &c. As it is not pro- bable that we from the heart study his benefit, whom we are not ready to assist by our labours, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, ifhy any means, &c. By saying, A prosperous journey 1 The order of the words, as arranged by Calvin, is better than that of our version ; he connects " always in my prayers," or, " in all my prayers," with " requesting." The simpler rendering would be as follows : — 9. My witness indeed is God, whom I serve with my spirit in the 10. gospel of his Son, that I unceasingly make mention of you, always requesting in my prayers, that by some means now at length I may, through the will of God, have a free course to come to you. " In the gospel," may either mean " according to the gospel," or, " in preaching the gospel." Hodge prefers the first. The particle n clearly means " that " in this connection. That it is used in this sense in the New Testament there can be no doubt ; see Acts xxvi, 8, 23 ; Heb. vii. 15, CHAP. I. 12. EPISTLE TO THE ROMANS. 57 y hy the luill of God, lie shows, not only that he looked to the LorcVs favour for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According- to this model ought all our wishes to be formed. 11. Fo7- I greatly desire to see you. He might, indeed, y while absent, have confirmed their faith by his doctrine / but as advice is better taken from one present, he had a de- sire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts^ he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophecy, which he knew had come to him through God's favour. He has here strikingly point- ed out the use of gifts by the word, imparting : for differ- ent gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See chap. xii. 3 ; and 1 Cor. xii. 11. To confirm you, &c. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted : for a confirmation is what we all want, until Christ be fully formed in us, (Eph. iv. 13.) 12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occujiy the place of a teacher, but that he wished to learn also from them ; as though he said, " I desire so to confirm you according to the measure of grace conferred on me, that your example 1 The words, n ^a^ifffia 'PTviufiariKov, some spiritual gift, or benefit, seem to be of a general import. Some, such as Chalmers and Haldane, have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues : but most Commen- tators agree in the view here given. The phrase is not found in any other place : x^-i^'t^"-^ iii the plural number, is used to designate miraculous powers, 1 Cor. xii. 9 ; and to. Tyivftanxa mean the same, 1 Cor. xiv. 1. But here, no doubt, the expression includes any gift or benefit, whether mira- culous or ordinary, which the Apostle might have been made the means of conveying. — Ed. 58 COMMENTARIES ON THE CHAP. I. 12. may also add courage (alacritatem — alacrity) to my faith, and that we may thus mutually benefit one anotlier." See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners : nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit : but we are hindered by our envy and by our pride from gather- ing such fruit from one another. Such is our high-minded- ness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself I prefer to read with Bucer, exhortation {exhortationem — encourage- ment) rather than consolatim ; for it agrees better with the former part.^ 13. Now I would not liave you 13. Nolo vero vos ignorare, fra- ignorant, brethren, that oftentimes tres, quod spepe proposui venire ad I purposed to come unto you, (but vos, et impeditus sum hactenus, ut 1 The verb is o-j/^TajaxXx^iJva:/, which Grotius connects with imTo^u in the preceding verse ; and adds, " He softens what he had said, by showing, that he Avould not only bring some joy to them, but they also to him." " Ut percipiara consolationem — that I may receive consolation," Piscator ; — " Ut una recreemur — that we may be together refreshed," Castelio ; "Adcommunem exhortationem percipiendam — in order to receive com- mon exhortation," Beza; " Ut gaudium et voluptatem ex vobis percipiam — that I may receive joy and pleasure from you ;" vel, " Ut mutuo solatio invicem nos erigamus atque firmemus — that by nuitual comfort Ave may console and strengthen one another," Schleiisner. The verb with the prefix, ] (loZ, as suggested by Hammond, and followed by Doddridge and Macknight. Then it would be, " The righteousness of God by faith, or, which is by faith :" this is revealed in the gospel " to faith," that is, in order that it may be believed ; which is often the force of th before a noun ; as, th tv' avofiiav — in order to do wickedness ; or, us ayiafff/.cm — in order to practise holiness, Rom vi. 19. Chalmers, Stuart, Barnes, and Haldane take this view. The verse may be thus rendered, — For the righteousness of God by faith is in it revealed in order to be believed, as it is written, " The just shall by faith Hve." The same truth is conveyed in chap. iii. 22 ; and similar plu-aseology is found in Phil. iii. 9. Barnes seems fully to express the import of the passage in these words, " God's plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith or that believe." — Ed. CHAP. I. 17. EPISTLE TO THE ROMANS. 65 God in the future kingdom of Christ. Some explain it as the righteousness which is freely given us by God : and I indeed confess that the words will bear this sense ; for God justifies us by the gospel, and thus saves us : yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free re- mission of sins, but also, in part, includes the grace of re- generation. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall here- after show in its proper place. But instead of the expression he used before, " to every one who believeth," he says now, from faith ; for righteous- ness is offered by the gospel, and is received by faith. And he adds, to faith : for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. Wlien at first we taste the gospel, we indeed see God's smiling countenance turned towards us, but at a distance : the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God's favour more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded ; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful. As it is written, &c. By the authority of the Prophet Habakkuk he proves the righteousness of faith ; for he, pre- dicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness : it then follows, that our righteousness is obtained by faith ; and the verb being future, designates the real perpetuity of that life of which he speaks ; as though he had said, — that it would not be momentary, but continue for ever. For even the ungodly swell with the false notion of having life ; but when they say, " Peace and safety," a sudden destruction comes upon them, (1 Thess. v. 3.) It is therefore a shadow, which en- E 66 COMMENTARIES ON THE CHAP. I. 1 7. dures only for a moment. Faith alone is that which secures the perpetuity of life ; and whence is this, except that it leads us to God, and makes our life to depend on him ? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God : and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign them- selves to the protection of God alone/ He does not indeed professedly handle this subject ; and hence he makes no mention of gratuitous justification : but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel : for as the just is said to live by faith, he concludes that this life is received by the gospel. We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed, as yet distinctly expressed by Paul ; but from his own Avords it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God. 18. For the wrath of God is re- 18. Revelatur enim ira Dei e vealed from heaven against all un- ccelo, super omnem impietatem et godliness and unrighteousness of injustitiam hominum, veritatem Dei men, who hold the truth in unright- injuste continentium : eousness ; 19. Because that which may be 19. Quia quod cognoscitur de known of God is manifest in them : Deo manifestum est in ipsis : Deus for God hath shewed it unto them. enim illis manifestavit. ' Here is an instance in which Paul quotes the Old Testament, neither exactly from the Hebrew nor the Septuagint. The Hebrew is, " The just, — by his faith shall he live," iTTl'' in310S3 pHV : and the Septuagint turns " his "' into "my," o ?£ Vixaios U -riffTiu; ^oZ Xwirai — " The just shall by ray faith live ;" — " by my faith," that is, according to the tenor of the passage, " by faith in me." The passage is quoted by him twice besides, in Gal. iii. 11, and in Heb. x. 38, but exactly in the same words, without the pronoun " his" or '"my." His object in this, as in some similar in- stances, M'as to state the general truth contained in the passage, and not to give a strictly verbal quotation. — Ed. CHAP. T. 18. EPISTLE TO THE ROMANS. 67 20. For the invisible things of him 20. Si quidem invisibilia ipsius, from the creation of the world are ex creatione mundi operibus intel- clearly seen, being understood by the leeta, conspiciuntiu", seterna qiioque things that are made, even his eter- ejus potentia, et divinitas ; ut sint nal power and Godhead ; so that inexcusabiles. they are without excuse : 21. Because that, when they knew 21. Quoniam quum Deum cog- God, they glorified him not as God, novissent, non tanquam Deo gloriam neither were thankful ; but became dederunt, aut grati fuerunt ; exina- vain in their imaginations, and their niti sunt in cogitationibus suis, et foohsh heart was darkened. obtenebratumest stultumcoreorum. 22. Professing themselves to be 22. Quum se putarent sapientes, wise, they became fools, stulti facti smit, 23. And changed the glory of the 28. Et mutaverunt gloriam incor- uncorruptible God into an image ruptibilis Dei similitudine imaginis made like to corruptible man, and corruptibilis hominis, et volucrum, to birds, and four-footed beasts, and et quadrupedmn, et serpentum. creeping things. 18. For^ revealed, &c. He reasons now by stating things of a contrary nature, and proves that there is no righteous- ness except what is conferred, or comes through the gospel ; for he shows that without this all men are condemned : by it alone there is salvation to be found. And he brings, as the first jDroof of condemnation, the fact, — that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty : it hence appears that all were guilty of sacrilege, and of wicked and abomin- able ingfratitude. ^ The connection here is not deemed very clear. Stuart thinks that this verse is connected, as the former one, with the 16th, and that it in- cludes a reason why the Apostle was not ashamed of the gospel : and Macknight seems to have been of the same opinion, for he renders ya^p, besides. In this case the revelation of ^vrath from heaven is that which is made by the gospel. This certainly gives a meaning to the words, " from heaven," which is hardly done by any other view. That the gospel reveals " wrath," as well as righteousness to be obtained by faith, is what is unde- niable. Salvation to the believer, and condemnation to the unbeliever, is its sum and substance. The objection made by Haldane is of no force, — that the Apostle subsequently shows the sins of mankind as committed against the light of natiu-e, and not against the gospel ; for he seems to have brought forward the evidence from the light of nature, in order to confirm the evidence from the light of revelation. The expression is, " Revealed is the wrath of God," and not has been. See Acts xvii. 30, 31. This is the view taken by Turrettin ; and Parens says, " There is no- thing to prevent us from referring the revelation of wrath, as well as the revelation of righteousness, to the gospel." — Ed. 68 COMMENTARIES ON THE CHAP. I. 18. To some it seems that tins is a main subject, and that Paul forms his discourse for the purpose of enforcing repent- ance ; but I think that the discussion of the subject begins here, and that the principal jioint is stated in a former pro- position ; for Paul's object was to teach us where salvation is to be found. He has already declared that we cannot obtain it excejit through the gospel : but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage. Some make a difference between impiety and unrighteous- ness, and think, that by the former word is meant the pro- fanation of God's worship, and by the latter, injustice towards men ; but as the Apostle immediately refers this unright- eousness to the neglect of true religion, we shall explain both as referring to the same thing.^ And then, all the impiety of men is to be taken, by a figure in language, as meaning " the impiety of all men," or, the imj)iety of which all men are guilty. But by these tw^o words one thing is designated, and that is, ingratitude towards God ; for we thereby offend in two ways : it is said to be daeSeca, impiety, as it is a dishonouring of God ; it is dSiKta, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath, according to the usage of Scripture, speaking after the man- ner of men, means the vengeance of God ; for God, in pun- ishing, has, according to our notion, the appearance of one in Avrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven ; though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said, " the wrath of the celestial God ;" yet I think it more em- 1 It is true that the immediate subject is the neglect of religion ; but then injustice towards men is afterwards introduced, and most critics take it in this sense. — Ed. CHAP. I. 19. EPISTLE TO THE ROMANS. 69 phaticcal, when taken as having this import, " Wheresoever a man may look around him, he will find no salvation ; for the wrath of God is poured out on the whole world, to the full extent of heaven.'' The truth of God means, the true knowledge of God ; and to hold in that, is to suppress or to obscure it : hence they are charged as guilty of robbery. — What we render unjustly, is given literally by Paul, in unrighteousness, which means the same thing in Hebrew : but we have regard to perspi- cuity.^ 19. Inasmuch as wliat may he known of God, ha. He thus designates what it behoves us to know of God ; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is : for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may he known, to yvcoarov ; and by what means this is known, he immediately explains. And he said, in them rather than to them, for the sake of greater emphasis : for though the Apostle adojDts everywhere Hebrew phrases, and '2, heth, is often redundant in that language, yet he seems here to have ^ This clause, -rZv 'rhv a.Xr,^uav iv a^ixla xanx'^'^'-'v, is differently rendered, " Veritatem injuste detinentes — unjustly detaining the truth," Turrettin ; *' Who stiffle the truth in unrighteousness," Chalmers ; " Who hinder the truth by unrighteousness," Stuart ; " Who wickedly oppose the truth," Hodge ; " Who confine the truth by unrighteousness," Macknight. " They mshed headlong," says Parens, " into impiety against God and into injustice against one another, not through ignorance, but Icnowingly, not through weakness, but wilfully and maliciously : and this the Apostle expresses by a striking metaphor, taken from tyrants, who, against right and justice, by open violence, oppress the innocent, bind them in chains, and detain them in prison." The sense given by Schleusner and some others, " Qui cum veri Dei cognitione pravitatem vitfe conjimgunt — who connect M-ith a knowledge of the true God a wicked hfe," seems not to comport with the context. " The truth " means that respecting the being and power of God after- wards specified. — Ed. 70 COMMENTAKIES ON THE CHAP. I. 20. intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade ; for every one of us undoubtedly finds it to be engraven on his own lieart.^ By saying, that Ood has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself. 20. Since his invisible things,^ &c. God is in himself in- visible ; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknow- ledge him, for they clearly set forth their Maker : and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He docs not mention all the particulars which may be thought to belong to God ; but he states, that we can arrive at the knowledge of his eternal power and divinity f for he who is the framer of all things, must necessarily be W'ithout beginning and from himself When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea. 1 Some take «v avroTs, to mean among them, i.e., as Stuart says, " in the midst of them, or before their eyes," that is, in the visible world ; though many refer it 'vnth Calvin, to the moral sense, and that the expres- sion is the same with " written in their hearts," in eh. ii. 15. — Ed. * There is a passage quoted by Wolfius from Aristotle, in his book De Mundo, which remarkably coincides with a part of this verse — " 5raj StitiT^ (pvffii yivof/.ivos ahupnTos a.'s' avTui TaJv \fywv Sio^iirai o ho; God, UUSecn by any mortal nature, is to be seen by the works themselves." — Ed. ' Divinitas, hioTti;, here only, and not ^sorfi; as in Col. i. 9. Eisner and others make a difference betAveen these two words, and say, that the former means the divinity or majesty of God, and the latter his nature or being. There seems to be the idea of goodness conveyed in the word, ii'ioTn; : for in the following verse there are two things laid to the charge of the Gentiles which bear a reference to the two things said here — they did not glorify him as God, and they were not thankful. He made himself known by j^owvr as God, and by the beneficent exercise of that power, he had laid a claim to the gratitude of his creatures. See Acts xiv. 15 ; and xvii. 25, 27. Venema, in his note on this passage, shows, that goodness was regarded by many of the heathens as the primary attribute of Deity. Among the Greeks, goodness — to ayafov, v,as the expression by which the Supreme Being was distingiushed. And it appears evident from the context that the Apostle included this idea especially in the word hioTYn. — Ed. GIIAP. I. 21. EPISTLE TO THE ROMANS. 71 So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence — that men cannot allege any thing before God's tribunal for the pur- pose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear ; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity ; and then we conclude, that whoever he may be, he ought to be worshipped : but our reason here fails, be- cause it cannot ascertain who or what sort of being God is. Hence the Apostle in Heb. xi. 3, ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason ; for we are prevented by our blindness, so that we reach not to the end in view ; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Actsxiv. 17, when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (d/u,dpTvpov,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John xvii. 3, and in which we are to glory, as Jeremiah teaches us, ch. ix. 24. 21. For luhen they knew God, &c. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God ; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued ; and this appears from what follows. They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, good- ness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their 72 COMMENTARIES ON THE CHAP. I. 21. existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eter- nity, wisdom, goodness, and justice. Since men have not recognised these attributes in God, but liave dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful ;^ for there is no one who is not indebted to him for number- less benefits : yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain^ &c. ; that is, having forsaken the truth of God, they turned to the ^ The conjunctive, ?, is for oun, says Piscator : but it is a Hebraism, for 1 is sometimes used in Hebrew without the negative, which belongs to a former clause. — Ed. " The original words are, ly,a.raico^-^(rav in to7s "hiaXoyiffi^ols auTuiv, — " Vani facti sunt in ratiocinationibus suis — they became vain in their reasonings," Pareus, Beza, Turrettin, and Doddridge ; " They became foohsh by their own reasonings," Iltwknight. " Whatever the right reason within," says Pareus, " or the frame of the world without, might have suggested respecting God, they indulged in pleasing speculations, specious reasonings, and in subtle and frivolous con- clusions ; some denied the existence of a God, as Epicurus and Democri- tus — others doubted, as Protagoras and Diagoras — others affirmed the existence of many gods ; and these, as the Platonics, maintained that they are not corporeal, while the Greeks and Romans held them to be so, who worshipped dead men, impious, cruel, impure, and wicked. There Avere also the Egyptians, who worshipped as gods, brute animals, oxen, geese, birds, crocodiles, yea, what grew in their gardens, garlics and onions. A very few, such as Plato and Aristotle, acknowledged one supreme Being ; but even these deprived him of his providence. These, and the hke, were the monstrous opinions which the Gentiles deduced from their reasonings. They became vain, foolish, senseless." " And darkened became their foolish heart," — ^ aamiTos ocItuv xa^^la ; "cor eorum intelligentia carens — their heart void of understanding;" " their unintelhgent heart," Doddridge. Perhaps " vmdiscerning heart" would be the most suitable. See Math. xv. 16. Heart, after the manner of the Hebrews, is to be taken here for the whole soul, especially the mind. — Ed. CHAP. I. 22. EPISTLE TO THE llOMANS. 73 vanity of tlicir own reason, all the acuteness of which is fading and passes away like vapour. And thus their foolish mind, being involved in darkness, could understand nothing aright, but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness. 22. While they tuere thinkmg, &c. It is commonly inferred from this passage, that Paul alludes here to those philoso- phers, who assumed to themselves in a peculiar manner the reputation of wisdom ; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended : but they seem to me to have been guided by too slender a reason ; for it was not peculiar to the philosoi^hers to su2)pose themselves wise in the know- ledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a Ged as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages — that men have allowed themselves every liberty in coining superstitions. The arro- gance then which is condemned here is this — that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this jjrin- ciple, that none, except through their own fault, are unac- quainted with the worship due to God ; as though he said, " As they have proudly exalted themselves, they have be- come infatuated through the righteous judgment of God." There is an obvious reason, which contravenes the interpre- tation which I reject ; for the error of forming an image of God did not originate with the philosophers ; but they, by their consent, approved of it as received from others.^ ^ Calvin is peculiar in his exposition of this verse. Most critics agree 74 COMMENTARIES ON THE CHAP. I. 23. 23. And changed, &c. Having feigned siicli a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God : but devised a fictitious and a new god, or rather a phantom. And what he says is, that they changed the glory of God ; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretence, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image ; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God. The madness then here noticed, is, that all attempted to make for themselves an image of God ; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man : for I prefer this ren- dering to that of mortal man, which is adopted by Erasmus ; for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no de- fects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind ; by in thinking that those referred to here were those reputed learned among all nations, as Beza says, " Such as the Druids of the Gauls, the sooth- sayers of the Tuscans, the philosophers of the Greeks, the priests of the Egyptians, the magi of the Persians, the gymnosophists of the Indians, and the Rabbins of the Jews." He considers that the Apostle refers espe- cially to such as these, though he speaks of all men as appearing to them- selves very wise in their insane devices as to the worsliip of God. The wiser they thought themselves, the more foolish they became. See Jer. viii. 8, 9 r 1 Cor. i. 19-22. " This is the greatest unhappiness of man, not only not to feel his malady, but to extract matter of pride from what ought to be his shame. What they deemed to be their wisdom was truly their folly."- — Haldane. It is a just remark of Hodge, " That the higher the advancement of the nations in refinement and philosophy, the greater, as a general rule, the degradation and folly of their systems of religion." As a proof he men- tions the ancient Egyptians, Greeks, and Romans, as compared with the aborigines of America. — Ed. CHAP. I. 24. EPISTLE TO THE ROMANS. 75 wliich tlioir stupidity appeared still more evident. You may- see an account of these abominations in Lactantius, in Euse- bius, and in Augustine in his book on the city of God. 24. Wherefore God also gave them up to uncleanness, through the hists of their own hearts, to dis- honour their own bodies between themselves : 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26. For this cause God gave them up imto vile affections : for even their women did change the natural use into that which is against nature : 27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward an- other : men with men working that Avhich is unseemly, and receiving in themselves that recompence of their error which was meet. 28. And even as they did not like to retain God m their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient ; 29. Being filled with all unright- eousness, fornication, wickedness, covetousness, maliciousness ; full of envy, murder, debate, deceit, malig- nity; whisperers, 30. Backbiters, haters of God, despitefid, proud, boasters, inventors of evil things, disobedient to parents, 31. Without understanding, co- venant-breakers, Avithout natural af- fection, implacable, unmerciful : 32. 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. 24. Propterea tradidit illos Deus in cupiditates cordium suorum in immunditiem, ut ignominia affice- rent corpora sua in seipsis : 25. Qui transmutarunt veritatem ejus in mendacium et coluerunt ac venerati sunt creaturam supra Crea- torem, qui est benedictus in secula : Amen. 26. Propterea, inquam, tradidit illos Deus in passiones ignominiosas : ac enim femiufe ipsorum transmu- tarunt naturalem usum in eum qui est prajter naturam : 27. Similiter et viri quoque, amisso naturali usu feniinje, exar- serunt mutua libidine, alii in alios ; masculi in masculis fceditatem per- petrantes et quam decebat erro- ris sui mercedem in seipsis reci- pientes. 28. Et quemadmodum non pro- baverunt Deum habere in notitia, tradidit illos Deus in reprobam men- tem, ad facienda quaj non dece- rent; 29. Ut essent pleni omni injus- titia, nequitia, libidine, avaritia, malitia ; referti invidia, homicidio, contentione, dolo, perversitate ; su- surrones, 30. Obtrectatores, osores Dei, ma- lefici, contumeliosi, fastuosi, reperto- res malorum, parentibus immorigeri, 31. Intelligentise expertes, insocia- biJes, affectu humanitatis carentes, foedifragi, sine misericordiae sensu ; 32. Qui, quum Dei judicium cog- noverint, quod qui talia agimt, digni sunt morte, non tantum ea faciunt, sed assentimitiu: facieutibus. 24. God therefore gave them up, &c. As impiety is a hid- den evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that they cannot escape, but 76 COMMENTARIES ON THE CHAP. I. 24*. must be held fast hj a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord's wrath. As the Lord's wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evi- dences then he now proves the apostacy and defection of men: for the Lord indeed does so punish those, who alienate them- selves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God : for since nothing is dearer to us than our own honour, it is extreme blindness, when we fear not to bring disgrace on ourselves ; and it is the most suitable punishment for a re- proach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter ; but he handles it in various ways, for the subject required ample illustra- tion. What then, in short, he proves to us is this, — that the in- gratitude of men to God is incapable of being excused ; for it is manifest, by unequivocal evidences, that the wrath of God rages against them : they would have never rolled them- selves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded every- where, he concludes that there existed among them evi- dences of divine vengeance. Now, as this never rages with- out reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that per- dition, not less certain than just, impended over all. As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, (longam — tedious.) It is in- deed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them ; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the CHAP. I. 24. EPISTLE TO THE ROMANS. 77 word, give up, according to the constant usage of Scripture ; which word they forcibly wrest, who tliink that we are led into sin only by the permission of God : for as Satan is the minister of God's wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this ac- count cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true, " Thine is perdition, 0 Israel ; in me only is thy help." (Hos. xiii. 9.)^ By connecting the desires or lusts of man's heart with un- cleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself The expression, among themselves, is not without its force ; for it significantly ex- ^ On this subject Augustine, as quoted by Poole, uses a stronger lan- guage than which we find here : — Tradidit non solum per patientiam etper- missionem, sed per potentiam et quasi actionem ; non faciendo voluntates malas, sed eis jam malis utendo ut voluerit ; mtdta et intra ipsos et extra ipsos operando, a quibusillioccasionemcapiunt gravitis peccandi ; largiendo illis admonitioius, jiagella, heneficia, &;c., quibus quoque eos scivit Deus ad suam perniciem abusuros — " He delivered them up, not only by suffer- ance and permission, but by power, and as it were by an efficient opera- tion ; not by making evil their wills, but by using them, being already evil, as he pleased ; by working many things both within and without them, from which they take occasion to sin more grievously ; by giving them warnings, scourges, benefits, &c., which God knew they would abuse to their own destruction." — This is an awful view of God's proceedings to- wards those who wilfully resist the truth, but no doubt a true one. Let all who have the opportunity of knowing the truth tremble at the thought of making light of it. The preposition iv before desires or lusts, is used after the Hebrew man- ner, in the sense of to or into ; for 1 beth, means in, and to, and also bt/ or through; and such is the import of £v as frequently used by the Apostle. It is so used in the preceding verse, — i" ofioia/fian — into the likeness, &c. Then the verse would be, as Calvin in sense renders it, — God also on this account delivered them up to the lusts of their own hearts to work uncleanness, that they might dishonour their bodies among themselves. The import of us axtt^a^(r'iav, in order to uncleanness, is no doubt, to work uncleanness; the Apostle frequently uses this kind of expression. Stuart labours here unnecessarily to show, that God gave them up, being in their lusts, &c., taking the clause as a description of those who were given up ; but the plainest meaning is that which Calvin gives. — Ed. 78 COMMENTARIES ON THE CHAP. I. 26. presses how deep and indelible are the marks of infamy im- printed on our bodies. 25. Who changed, &c. He repeats what he had said be- fore, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honour, and also to reproach his name. — And worsh{p2}ed, &c. That I might include two words in one, I have given this rendering. He points out esj)ecially the sin of idolatry ; for religious honour cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God : and vain is the excuse that images are worshipped on God's account, since God acknow- ledges no such worship, nor regards it as acceptable ; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself^ — What is added, Who is blessed for ever, I explain as having been said for the pur- pose of exposing idolaters to greater reproach, and in this way, " He is one whom they ought alone to have honoured and worshipped, and from whom it was not right to take away any thing, no, not even the least." 26. Ood therefore gave them up, &c. After having intro- duced as it were an intervening clause, he returns to what he had before stated res23ecting the judgment of God : and 1 The words, " the truth of God," and " falsehood," or, a lie, are He- braistic in their meaning, signifying " the true God," and " an idol." The word, which means a lie, is often in Hebrew applied to any thing made to be worshipped. See Is. xliv. 17s compared with 20 ; Jer. xiii. 25. Stuart renders the sentence, " Who exchanged the true God for a false one." Woljius objects to this view, and says, " I prefer to take d>.nhta.t toZ hoZ, for the truth made known by God to tlie Gentiles, of which see ver. 18, and the following verses : ihey changed i\\is into a lie, t.e., into those insane and absurd notions, into which they were led by their 'hiaXoyKTi/.ols — reason- ings, ver. 21." The expression — -^a^a tov xritravra, has been rendered by Erasmus, " above the Creator ;" by Luther, " rather than the Creator ;" by Beza, " to the neglect of the Creator — prseterito conditore ;" and by Grotius, " in the place of the Creator." The two last are more consonant with the general tenor of the context ; for the persons here spoken of, ac- cording to the description given of them, did not worship God at all ; ■ra^a. is evidently used in the sense of exclusion and opposition, ■'ra^a. tov yo//,ov — contrarv to the law, Acts xviii. 13; fraja (pi^riy — contrary to natiu-e, ver. 26. See Gal. i. S.—Ed. CHAP. I. 28. EPISTLE TO THE ROMANS. 79 he brings, as tlie first example, the dreadful crime of un- natural lust ; and it hence appears that they not only aban- doned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere with- out any restraint. It is not to the purpose to say, that every one was not laden with so great a mass of vices ; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere ; for it is marvellous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved ; for though all were not murder- ers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions, which are shameful even in the estima- tion of men, and redound to the dishonouring of God. 27. Such a reward for their error as was vieet. They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory : in short, they who w^ere not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday. 28. And as they chose not, &c. There is an evident com- parison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right.^ ' There is a correspondence between the words oIk lioxifiatrav — they did not approve, or think worthy, and ahoxifiov — unapproved, or worthless, which is connected with voZv, mind. The verb means to try or prove a 80 COMMENTARIES ON THE CHAP. I. 28. And by saying, that they chose not, {non probasse — apiDrovecl not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts designedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God ; and thus the error, by which they were deceived, was voluntary. To do those things which were not meet. As he had hither- to referred only to one instance of abomination, which pre- vailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free : for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of mani- fest depravity. As he calls them in the first instance not meet, understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men : for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to re- nounce. But it is labour in vain so to connect these vices, as to make them dependent one on another, since this was not thing, as metal by fire, then to distinguish between what is genuine or otherwise, and also to approve of what is good and valuable. To approve, or think fit or worthy, seems to be the meaning here. Derived from tliis verb is aloxifio;, which is applied to unapproved or adulterated money, — to men unsound, not able to bear the test, not genuine as Christians, 2 Cor. xiii. 5, — to the earth that is unfit to produce fruits, Heb. vi. 8. The nearest alliteration that can perhaps be presented is the following, " And as they did not deem it worth while to acknowledge God, God delivered them up to a worthless mind," that is, a mind unfit to discern between right and wTong. Beza gives this meaning, " Mentem omnis judicii ex- pertem — a mind void of all judgment." Locke's " unsearching mind," and Mackniglit's " unapproving mind," and Doddridge's " undiscerning mind," do not exactly convey the right idea, though the last comes nearest to it. It is an unattesting mind, not capable of bringing tilings to the test — S»x/- (ii/o», not able to distinguish between things of the most obvious nature. "To acknowledge God" is literally "to have God in recognition — rov hev ^x^'^ " WiyMairu." Venemci says, that this is a purely Greek idiom, and adduces passages from Herodotus and Xenophon ; from the first, the following phrase, l> akoylri 'ix^ii — to have in contempt, i.e., to contemn or despise. — Ed. CHAP. T. 80. EPISTLE TO THE liOMANS. 81 Paul's design ; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain. 29. Understand by unrighteousness, the violation of jus- tice among- men, by not rendering to each his due. I have rendered Trovqpiav, according to the opinion of Ammonius, wickedness ; for he teaches us that irovripov, the wicked, is SpaariKov kukov, the doer of evil. The word (nequitia) then means practised wickedness, or licentiousness in doing mis- chief : but maliciousness (lyialitia) is that depravity and obliquity of mind which leads us to do harm to our neigh- bour.^ For the word, wopvetav, which Paul uses, I have put lust, (libidineni.) I do not, however, object, if one prefers to render it fornication ; but he means the inward passion as well as the outward act. ^ The words avarice, envy, and mw-der, have nothing doubtful in their meaning. Under the word strife, (contentione,) ^ he includes quarrels, fightings, and seditions. We have rendered KaKorjdelav, pervei^sity, {per- versitatem ;Y which is a notorious and uncommon wicked- ness ; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit. 80. The word deoarv^el^ means, no doubt, haters of God ; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whispere7's (susurrones) and slanderer's {pbtrectatoresY are to be thus distinguished ; the former, by secret accusations, break ofi" 1 The two words are rrowipia, and x.a.xia,. Doddridge renders them " mis- chief and malignity." Parens says that kockIo, is vice, opposed to rn afiTn — virtue. — Ed. * " iiofnia, has an extended sense, comprehending all illicit intercourse, whether fornication, adultery, incest, or any other venus illicita," — Stuart. ' Improperly rendered "debate" in our version — s'j'So;, "strife," by Macknight, and " contention," by Doddridge. — Ed. * In our version, " malignity ;" by Macknight, " bad disposition :" and by Doddridge, " inveteracy of evil habits." Schleusner thinks that it means here " malevolence." — Ed. ^ KccTccXaXov;, literally gainsayers, or those who speak against others, — defamers, calumniators ; rendered "revilers," by Macknight. — Ed. F 82 COMMENTARIES ON THE CHAP, I. 32. the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords ; and the latter, through an innate mahgnity, spare the reputation of no one, and, as though they were instigated by the fury of evil- speaking, they revile the deserving as well as the undeserv- ing. We have translated uSpiara^, villanous, (maleficos ;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries ; and these were the vices which Paul meant to point out here.^ I have rendered the word v'7repri(f)avov<;, used by Paul, insolent, (con- tumeliosos ;) for this is the meaning of the Greek word : and the reason for the word is this, — because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable^ are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers. 31 . Without the feelings of humanity are they who have put off tlie first affections of nature towards their own rela- tions. As he mentions the want of mercy as an evidence of human nature being depraved, Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue. 32. Who, knowing the judgment'^ of God, &c. Though this passage is variously explained, yet the following appears to ^ The three words, iS^io-ras, tiTi^niiavov;, and aXaZ^ota;, seem to designate three properties of a proud spirit — disdainful or insolent, haughty and vainglorious. The vS^io-to.! are those Avho treat others petulantly, contu- meliously, or insidtingly. '• Insolent," as given by Macl-night,is the most suitable word. The l-Tn^'^ipdvos is one who sets himself to view above otliers, the high and elevated, who exhibits himself as superior to others. The a.>.aZ,u\i is the boaster, who assumes more than what belongs to him, or promises more than what he can pertorm. These three forms of pride are often seen in the world. — Ed. "- Unsocialrilcs — atruv^irous. " Faithless," perhaps, would be the most suitable word. " Who adhere not to compacts," is the explanation of Ilesijchius. To preserve the same negative according to Avhat is done in Glreek, we may render the 31st verse as follows : — 31. Unintelligent, vmfaithfid, unnatural, unappeasable, unmercifiil. — Ed. ^ Qdvin has •' justitiam " here, though "judicium " is given in the text. — Ed. CHAP. ir. ]. EPISTLE TO THE ROMANS. 83 mo the correctest interpretation, — that men left notliing undone for the purpose of giving- unbridled liberty to their sinful propensities ; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be rej)roved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture : " They boast when they do evil," (Prov. ii. 14.) " She has spread out her feet, and gloried in her wickedness," (Ezek. xvi. 25.) For he who is ashamed is as yet healable ; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give ; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices : what that is I know not, except we refer to that which is the summit of all wickedness, — that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposi- tion to the righteousness of God. CHAPTER IL 1. Therefore thou art inexcusable, O 1. Propterea inexcusabilis es, O man, whosoever thou art that judgest : homo, quicunque judicas : in quo for wherein thou judgest another, thou enini judicas alteruin, teipsimi con- condemnest thyself ; for thou that judg- demnas ; eadem enim facis dum est doest the same things. judicas. 2. But we are sure that the judgment 2. Novimus au'cm quod judi- of God is according to trvith against cium Dei est secundum veritatem them which commit such things. in eos qui talia aguut. This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction. Hence Paul, after having stated the grosser vices, that he might prove that none are just 84 COMMENTARIES ON THE CHAP. II. 1 . before God, now attacks saintlings {sanctulos) of this kind, who could not have been included in the first catalogue. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument ; for he makes them inexcusable, because they themselves knew the judg- ment of God, and yet transgressed the law ; as though he said, " Though thou consentest not to the vices of others, and seemest to be avow^edly even an enemy and a reprover of vices ; yet as thou art not free from them, if thou really ex- aminest thyself, thou canst not bring forward any defence." For in what thou judgest another, &c. Besides the striking resemblance there is between the two Greek verbs, Kpivetv and KaraKpiveiv, (to judge and to condemn,) the enhancing of their sin ought to be noticed ; for his mode of speaking is the same, as though he said, " Thou art doubly deserving of condemnation ; for thou art guilty of the same vices which thou blamest and reprovest in others.'' It is, indeed, a well- known saying, — that they who scrutinize the life of others lay claim themselves to innocence, temperance, and all vir- tues ; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others. For thou, judging, doest the same things: so it is literally ; but the meaning is, " Though thou judgest, thou yet doest the same things." And he says that they did them, because they were not in a right state of mind ; for sin properly belongs to the mind. They then condemned them- selves on this account, — because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those veiy vices which adhered to themselves.^ ' It is confessed by most that the illative, S/o, at the beginning of the verse, can hardly be accounted for. The inference from the preceding is not very evident. It is, in my view, an instance of Hebraism ; and the reference is not to what has preceded, but to what is to come. It is not properly an illative, but it anticipates a reason afterwards given, conveyed hy for, or, because. Its meaning will be seen in the following version : — On this account, inexcusable art thou, O man, whosoever thou be who condemnest another, because, in what thou condemnest another thou condemnest thyself ; for thou Avho condemnest doest the same things. The verb, xj /va, has here the idea of condemning, or of passing judgment ; Xo judge is not sufficiently distinct. — Ed. CHAP. II. 2. EPISTLE TO THE ROMANS. 85 2. But we know that the judgment of God, &c. The design of Paul is to shake oiF from hypocrites their self-complacen- cies, that they may not think that they can really gain any thing, though they be applauded by the world, and though they regard themselves guiltless ; for a far different trial awaits them in heaven. But as he charges them with inward impurity, which, being hid from the eyes of men, cannot be proved and convicted by human testimonies, he summons them to the tribunal of God, to whom darkness itself is not hid, and by whose judgment the case of sinners, be they willing or unwilling, must be determined. Moreover, the truth of judgment will in two ways appear, because God will punish sin without any respect of persons, in whomsoever it will be found ; and he will not heed outward appearances, nor be satisfied with any outward work, except what has proceeded from real sincerity of heart. It hence follows, that the mask of feigned sanctity will not prevent him from visiting secret wickedness with judgment. It is, no doubt, a Hebrew idiom ; for truth in Hebrew means often the inward integrity of the heart, and thus stands opposed not only to gross falsehood, but also to the outward apj^ear- ance of good works. And then only are hypocrites awakened, when they are told that God will take an account, not only of their disguised righteousness, but also of their secret motives and feelings. ^ 3. And thinkest thou this, O man, 3. Existimas autem, O homo, qui that judgest them which do such judicas eos qui talia faciunt, et things, and doest the same, that thou eadem facis, quod ipse eflugies judi- shalt escape the judgment of God ? cium Dei ? 4. Or despisest thou the riches of 4. An divitias bonitatis ipsius his goodness, and forbearance, and tolerantijeque, ac lenitatis conteni- long- suffering ;'' not knowing that nis ; ignorans quod bonitas Dei te the goodness of God leadeth thee to ad poenitentiam deducit ? repentance ? » "According to tnith" — kocto. aXrihiav, means, according to the true state of the case, -nithout any partiality, or according to what is just and equitable ; so Grotius takes it. Its corresponding word in Hebrew, nOX, is sometimes rendered ^ly.aioiruvti. It is found opposed to a'Smia in 1 Cor. xiii. 6. The expression here may be deemed to be the same in meaning with ^iKaioK^tf'ia, — righteous judgment, in verse 5. — Ed. ^ Lenitatis — //.ax^o^vfiias, tarditatis ad iram. " Long-suffering " expresses 86 COMMENTARIES ON THE CHAP. II. 3. 5. But, after thy hardness and 5. Sed, juxta duritiam tuam, et impenitent heart, treasurest up unto cor poenitere nescium, thesaurizas thyself wrath against the day of tibi iram in diem irse et revelationis wrath and revelation of the right- justi juclicii Dei; eous judgment of God ; G. Who will render to every man 6. Qui redditurus est unicuique according to his deeds : secundam ipsius opera : 7. To them who, by patient con- 7. lis quidem, qui per boni operis tinuance in well-doing, seek for glory, perseverantiam, gloriam et honorcui and honour, and immortality, eternal et immortalitatem qua^runt, vitam life ; jeternam : 8. But unto them that are con- 8. lis vero qui sunt contentiosi, tentious, and do not obey the truth, ac veritati imniorigeri, injustitise but obey unrighteousness, indigna- autem obtemperant, excandescentia, tion and wrath, ira, tribulatio, 0. Tribidation and anguish, upon 9. Et anxietas in omnera animam every soul of man that doeth evil, of hominis perpetrantis malum, ludiei the Jew first, and also of the Gentile : primum simul et Grjeci : 10. But glory, honour, and peace, 10. At gloria et honor et pax to every man that worketh good ; to omni operanti bonum, ludajo pri- the Jew first, and also to the Gen- mum simul et Grseco. tile. 3. And thinkest thou, 0 man, &c. As rhetoricians teach us, that we ouglit not to proceed to give strong reproof before the crime be i:)roved, Paul may seem to some to have acted unwisely here for having- passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise ; for he adduced not his accusation before men, but appealed to the judgment of con- science ; and thus he deemed that proved which he had in view — that they could not deny their iniquity, if they ex- amined themselves and submitted to the scrutiny of God's tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity ; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its inebriety, that is, to draw it forth to the light of God's judgment. the meaning very exactly. There is here a gradation — " goodness " — z?*"^- TOTus, benevolence, kindness, bounty ; — " forbearance" — ave^^, withholding, t.c, of wrath; — then " long-suftering," that is, bearing long with the sins of men. '• Riches " mean abundance ; the same as though the expression was, " the abounding goodness," &c. — Ed. CHAP. II. i. EPISTLE TO THE ROMANS. 87 That thou shalt escape, &c. Tliis argument is drawn from the less ; for since our sins are subject to the judgment of men, mucli more arc they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds ; but this is only an obscure and faint resemblance of the divine judgment. They are then extremely besotted, who think that they can escape the judgment of God, though they allow not others to escape their own judgment. It is not without an emphatical mean- ing that he repeats the word man ; it is for the purpose of presenting a comparison between man and God. 4. Dost thou despise the riches ? &c. It does not seem to me, as some think, that there is here an argument, conclu- sive on two grounds, {dilemma,) but an anticipation of an objection : for as hypocrites are commonly transported with prosperity, as though they had merited the Lord's kindness by their good deeds, and become thus more hardened in their contempt of God, the Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an oppo- site kind, that there is no ground for them to think that God, on account of their outward prosperity, is propitious to them, since the design of his benevolence is far different, and that is, to convert sinners to himself. Where then the fear of God does not rule, confidence, on account of pro- speri^ty, is a contempt and a mockery of his great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favoured ; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of his paternal goodness, yet as he often has a different object in view, the ungodly absurdlj^ congratulate themselves on their prosperity, as though they were dear to him, while he kindly and bountifully supports them. Not knowing that the goodness of God, &c. For the Lord by his kindness shows to us, that it is he to whom we ought to turn, if we desire to secure our wellbeing, and at the same time he strengthens our coniidence in expecting mercy. If we use not God's bounty for this end, we abuse it. But 88 COMMENTARIES ON THE CHAP. 11. 5. yet it is not to be viewed always in the same liglit ; for when the Lord deals favourably with his servants and gives them earthly blessings, he makes known to them by sym- bols of this kind his own benevolence, and trains them up at the same time to seek the sura and substance of all good things in himself alone : when he treats the transgressors of his law with the same indulgence, his object is to soften by his kindness their perverseness ; he yet does not testify that he is already propitious to them, but, on the contrary, in- vites them to repentance. But if any one brings this objec- tion— that the Lord sings to the deaf as long as he docs not touch inwardly their hearts ; we must answer — that no fault can be found in this case except with our own depravity. But I prefer rendering the word which Paul here uses, leads, rather than invites, for it is more significant ; I do not, however, take it in the sense of driving, but of leading as it were by the hand. 5. But according to thy hardness, &c. When we become hardened against the admonitions of the Lord, impenitence follows ; and they who are not anxious about rei3entance openly provoke the Lord.^ This is a remarkable passage : we may hence learn what I have already referred to — that the ungodly not only ac- cumulate for themselves daily a heavier weiglit of God's judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, shall increase their con- demnation ; for an account of them all will be required : and it will then be found, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God's bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure. For the day, &c. ; literally, in the day; but it is put for et? Tj/jLepav, for the day. The ungodly gather now the indigna- * AVhat follows in the text, according to Calvin, is this, " et cor poeni- tere nescium — and a heart that knoweth not to repent ;" JcaJ «^£Tavo>jT«v xa^llav; which Schleusner renders thus, " animus, qui omnem emenda- tionem respuit — a mind which rejects evei'y improvement." It is an im- penitable rather than '• an impenitent heart," that is, a heart incapable of repenting. See Eph. iv. 19. — I^d. CHAP. II. (). EPISTLE TO THE ROMANS. 8.9 tion of God against themselves, the stream of which shall then be poured on their heads : they accumulate hidden destruction, which then shall be drawn out from the treasures of God. The day of the last judgment is called the day of wrath, when a reference is made to the ungodly ; but it will be a day of redemption to the faithful. And thus all other visitations of God are ever described as dreadful and full of terror to the ungodly ; and on the contrary, as pleasant and joyful to the godly. Hence whenever the Scripture mentions the approach of the Lord, it bids the godly to exult with joy ; but when it turns to the reprobate, it proclaims nothing but dread and terror. " A day of wrath," saith Zephaniah, " shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind." (Zeph. i. 15.) You have a similar description in Joel ii. 2, &c. And Amos exclaims, " Woe to you who desire the day of the Lord ! what will it be to you ? The day of the Lord will be dark- ness, and not light." (Amos v. 18.) Farther, by adding the word revelation, Paul intimates what this day of wrath is to be, — that the Lord will then manifest his judgment : though he gives daily some indications of it, he yet suspends and holds back, till that day, the clear and full manifestation of it ; for the books shall then be opened ; the sheep shall then be separated from the goats, and the wheat shall be cleansed from the tares. 6. Who will render to every one, &c. As he had to do with blind saintlings, who thought that the wickedness of their hearts was well covered, provided it was spread over with some disguises, I know not what, of empty works, he pointed out the true character of the righteousness of works, even that which is of account before God ; and he did this, lest they should feel confident that it was enough to pacify him, if they brought words and trifles, or leaves on]}^ But there is not so much difficulty in this verse, as it is commonly thought. For the Lord, by visiting the wickedness of the reprobate with just vengeance, will recompense them with what they have deserved : and as he sanctifies those whom he has previously resolved to glorify, he will also crown their 90 COiMMENTARIES ON THE CHAP. II. 7. good worlcs, but not on account of any merit : nor can this be proved from this verse ; for though it declares what re- ward good works arc to have, it does yet by no means show wliat they are worth, or what price is due to them. And it is an absurd inference, to deduce merit from reward. 7. To them indeed, who by j^&'^severance, &c. ; literally, pa- tience ; by which word something more is expressed. For it is perseverance, wlien one is not wearied in constantly doing good ; but patience also is required in the saints, by whicli they may continue firm, though oppressed with various trials. For Satan suffers them not by a free course to come to the Lord ; but he strives by numberless hinderances to impede tbem, and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works, seek glory and honou7\ he does not mean that they aspire after any thing else but the favour of God, or that they strive to attain any thing higher, or more excellent : but they can- not seek him, without striving, at the same time, for the blessedness of his kingdom, the description of which is con- tained in the paraphrase given in these words. The mean- ing then is, — that the Lord will give eternal life to those who, by attention to good works, strive to attain immor- tality.^ ' It has appeared to some difficult to reconcile tliis laugiiage with the free salvation which the gospel offers, and to obviate the conclusion which many are disposed to draw from this passage — that salvation is by works as rt'ell as by faith. To this objection Parens answers, that the Apostle speaks here of sal- vation by the works of the law, not indeed as a thing possible, which he subsequently denies, but as a declaration of what it is, that he might there- by show the necessity of a gratuitous salvation which is by faith only. And this is the \'iew which j\Ir. Haldane takes. But there is no need of having recourse to this hypothesis: for when- ever JHC?(/nieHi is spoken of even in the New Testament, it is ever repre- sented in the same w^ay, as being regulated in righteousness, according to the works of every individual. See Acts xvii. 31 ; 2 Cor. v. 10 ; Col. iii. 24, 25; Rev. xx. 12; xxii. 12. It will be & judgment, conducted according to the perfect rule of justice, with no respect of persons, with no regard to individuals as such, whether high or low, much or little favoured as to outward privileges, but according to what their conduct has been, under the circumstances of their case. The rule, if heathens, will be the law of nature ; if Jews, the law which had been given them. Judgment, as to its character, will be still the same to those under the gospel ; it will be according to what the gospel re- quires.— Ed. CHAP. II. 8. EPISTLE TO THE ROMANS. 91 8. But to those tuho are contentious, &c. There is some irregularity in tlie passage ; first, on account of its tenor be- ing interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, — " The Lord will render to them, who by perseverance in good works, seek glory, and honour, and immortality, eter- nal life ; but to the contentious and the disobedient, eternal death." Then the conclusion might be joined, — " That for the former are prepared glory, and honour, and incorruption ; and that for the latter are laid up wrath and misery.'' There is another thing, — These words, indignation, wrath, tribula- tion, and anguish, are joined to two clauses in the context. However, the meaning of the jjassage is by no means ob- scure ; and with this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt : here spiritual wisdom is to be sought, conveyed in a plain and simple style.^ ^ With regard to the construction of this passage, 6-10, it may be ob- served, that it is formed according to the mode of Hebrew parallelism, many instances of M'hich we meet with even in the prose writings of the New Testament. None of the ancients, nor any of the moderns, before the time of Bishop Loath, imderstood much of the pecuUar character of the Hebrew style. All the anomalies, noticed by Calvin, instantly vanish, when the passage is so arranged, as to exhibit the correspondence of its different parts. It consists of two general portions ; the first includes three verses, 6, 7, and 8 ; the other, the remaining three verses. The same things are mainly included in both portions, only in the latter there are some things additional, and explanatory, and the oriler is reversed: so that the passage ends with what corresponds with its beginning. To see the whole in a connected form, it is necessary to set it down in lines, in the following manner : — 6. Who will render to each according to his works, — 7. To those indeed, who, by perseverance in well-doing, Seek glory and honom* and immortality, — Eternal life ; 8. But there shall be to them who are contentious. And obey not the truth, but obey iniquity, — Indignation and wrath : Then follow the same things, the order being reversed, — 9. Distress and anguish shall be On every soul of man that worketh evil, — On the Jew first, and then on the Greek ; 10. But glory and honour and peace, To every one who worketh good,— To the Jew first and then to the Greek ; 11. For there is no respect of persons with God. The idea in the last and the first line is essentially the same. This re- 92 COMMENTARIES UN THE CHAP. II. 8. Contention is mentioned here for rebellion and stubborn- ness ; for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth, is simply meant the revealed will of God, which alone is the light of truth : for it is what belongs to all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke of God ; and whatever obe- dience they may pretend, yet they never cease perversely to clamour and struggle against God's word. For as they who are openly wicked scoff at the truth, so hypocrites fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that such disobedient persons obey or serve iniquity ; for there is no middle course, which those who are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those become the bondslaves of sin who cannot endure the service of God. Indignation and wrath, so the character of the words induces me to render them ; for Ou/jLCi in Greek means what the Latins call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I follow Erasmus. But observe, that of the four which are mentioned, the two last are, as it were, the effects of the two first ; for they who perceive that God is displeased and angry with them are immediately filled with confusion. We may add, that though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end — that he might more efi'ectually strike men petition is for the sake of producing an impression. The character of the righteous, in the first part, is, that by persevering in doing good they seek glory, honour, and immortaUty ; and their reward is to be eternal life : the character of the wicked is that of being contentious, disobedient to the truth, and obedient to unrighteousness ; and their reward is to be indig- nation and wrath. The character of the first, in the second part, is, that they work good ; and of the other, that they work evil : and the reward of the first is glory, honour, and peace ; and the reward of the other, dis- tress and anguish ; which are the effects of indignation and wrath, as glory, honour, and peace are the fruits or the constituent parts of eternal life. It is to be observed that priority in happiness, as well as priority in misery, is ascribed to the Jew. — Ed. CHAP. II. 11. EPISTLE TO THE ROMANS. 93 with the fear of God's wrath, and sharpen their desire for ob- taining grace throngh Christ : for we never fear God's judg- ment as we ought, except it be set as it were by a lively description before our eyes ; nor do we really burn with de- sire for future life, except when roused by strong incentives, {multis flabellis incitati — incited by many fans.) 9. To the Jew first, &c. Ho simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence in this case, for they had, in pre- ference to others, both the promises and the threatenings of the law ; as though he had said, " This is the universal rule of the divine judgment ; it shall begin with the Jews, and it shall include the whole world." 1 1 . For there is no respect of per- 1 1 . Siquidem non est acceptio per- sons with God. sonarum apud Deum. 12. For as many as have sinned 12. Quiciinque enim sine Lege without law, shall also perish without peccaverunt sine Lege etiam peri- law ; and as many as have sinned in bunt ; quicunque vero in Lege pec- the law, shall be judged by the law, caverunt per Legem judicabuntur, 13. (For not the hearers of the 13. Non enim Legis auditores law are just before God, but the justi sunt apud Deum, sed qui Legem doers of the law shall be justified. faciunt justificabuntm-. 11. There is no respect of persons, &c. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gen- tiles separately : and at the same time he teaches us, that it is no objection that there is a diiference between them, but that they are both without any distinction exposed to eter- nal death. The Gentiles pretended ignorance as their de- fence ; the Jews gloried in the honour of having the law : from the former he takes away their subterfuge, and he de- prives the latter of their false and empty boasting. There is then a division of the whole human race into two classes ; for God had separated the Jews from all the rest, but the condition of all the Gentiles was the same. He now teaches us, that this difference is no reason why both should not be involved in the same guilt. But the word person is taken in Scripture for all outward things, which are wont to be regarded as possessing any value or esteem. When there- 94 COMMENTARIES ON THE CTIAP. II. 12. fore thou readest, that God is no respecter of persons, un- derstand that what he regards is purity of heart or inward integrity ; and that he hath no respect for those things which are wont to be highly valued by men, such as kin- dred, country, dignity, wealth, and similar things ; so that respect of persons is to be here taken for the distinction or the diiference there is between one nation and another.^ But if any hence objects and says, " That then there is no such thing as the gratuitous election of God ;" it may be answered, That there is a twofold acceptation of men before God ; the first, when he chooses and calls us from nothing, through gratuitous goodness, as there is nothing in our na- ture which can be approved by him ; the second, when after having regenerated us, he confers on us his gifts, and shows favour to the image of his Son which he recognises in us, 12. Whosoever have sinned without law,^ &c. In the former part of this section he assails the Gentiles ; though no Moses was given tliem to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved 1 The word ^r^oa-cj^oXfi^pia., respect of persons, is fv, because the Jews were accustomed to hear the Scriptures read in public ; but many of them did not individually possess copies of the sacred volume which they could read." CHAP. II. 15. EPISTLE TO THE ROMANS. 97 hearts of men. Tliey have then a Law, though they are without law : for though they have not a written law, they are yet by no means wholly destitute of the knowledge of what is right and just ; as they could not otherwise dis- tinguish between vice and virtue ; the first of which they restrain by punishment, and the latter they commend, and manifest their approbation of it by honouring it with rewards. He sets nature in opposition to a written law, meaning that the Gentiles had the natural light of righteousness, which supplied the place of that law by which the Jews were in- structed, so that they were a law to themselves.^ 15. Who show the work of the law^ written, &c. ; that is, they prove that there is imprinted on their hearts a discri- mination and judgment by which they distinguish between what is just and unjust, between what is honest and dis- honest. He means not that it was so engraven on their will, that they sought and diligently j^ursued it, but that they were so mastered by the power of truth, that they could not disapprove of it. For why did they institute religious rites, except that they were convinced that God ought to be wor- shipped ? Wh}'- were they ashamed of adultery and theft, except that they deemed them evils ? Without reason then is the power of the will deduced from this passage, as though Paul had said, that thekeejiing of the law is within our power ; for he speaks not of the power to fulfil the law, but of the knowledge of it. Nor is the word heart to be taken for the seat of the affections, but ^ As to the phrase, " these ai-e a law unto themselves," Venema ad- duces classical examples, — " ""Sv to SiXmrTov