7^ PRINCETON, N. J. ^ 
 
 ivision J->«<'.Swrr..^LPuP>i — / 
 
 Division 
 Section ..ir.T>s\X?AP >— ' 
 
SUGGESTIVE COMMENTARY 
 
 NEW TESTAMENT, 
 
 IFITH CRITICAL AND IIOMILETICAL NOTES 
 ON AN ORIGINAL PLAN. 
 
 EEV. W. li. YAN DOREN, D.D., 
 
 CHICAGO, ILLINOIS, U.S. 
 
 Assisted by eminent Biblical ScJiolars of England and America. 
 
 LONDON: 
 R. D. DICKINSON, 73 FARRINGDON STREET. 
 
 1878. 
 [All rights rcsei'vcd.] 
 
SUGGESTIVE COMMENTARY 
 
 ST. PAUL'S EPISTLE 
 
 ROMANS, 
 
 WITH CRITICAL AND HOMILETICAL NOTES. 
 
 REV. THOMAS EOBINSON, 
 
 AUTHOa or "THE EVANGELISTS AND THB MI3HNA." 
 
 VOL. IL 
 
 '0 Xt5x''os ivrris rb ' kpviov. — Rev. xxi. 23. 
 
 LONDON: 
 E. D, DICKINSON, 73 FARRINGDON STREET. 
 
 1878. 
 
i8altantt)ne !Pre?« 
 
 BAI.LANTVNE, HANSON AND CO. 
 EDINBURGH AND LONDON 
 
TO 
 
 DAVID A. WALLACE, D. D., 
 
 PRESIDENT Otr MOSMOCTH COLLEGE, ILLINOIS, U.S., 
 
 AS A SLIGHT ACKNOWLEDGMENT OF HIS 
 
 KINDNESS AND C0DRTESY 
 
 Ji:XPERIENCED PERSONALLY AND IN RELATION TO THE PRESENT WORK, 
 
 9rfjc00 FoIutnES 
 
 ARE GRATEFULLY AND RESPECTFULLY INSCRIBED 
 BY 
 
 THE AUTHOR. ' 
 
PREFACE TO SECOND VOLUME. 
 
 The reader is already aware that, whatever merit may attach 
 to the plan of the present work, it belongs, not to the Author 
 of the Commentary, but to the projector of the scheme, the 
 Eev. Dr Van Doren of America. It was Dr V.'s object, in 
 the present undertaking, to popularise the Bible, and to pro- 
 vide for teachers of Sabbath Schools, conductors of Bible 
 Classes, and preachers who might lack time and opportunity 
 for greater preparation, a concise, ready, and, at the same 
 time, interesting help in their important labours. The rule 
 and characteristic feature of the work was to be rigid conden- 
 sation. " It is surprising how many words can be left out, 
 and yet the sense remain plain." The work was to be a kind 
 of imitation of Bcngel's Gnomon, — as Tholuck expresses it, 
 
via PRKl'ACE, 
 
 " Every pointing of the finger a sunbeam, and each hint a 
 gleam of lightning." 
 
 The present Commentary, like the rest in the series, was to 
 consist of two parts ; the first, practical and homiletical, 
 intended for ordinary readers ; the second, critical, and 
 designed especially for scholars. The first part was to con- 
 tain only what might be introduced in a weekly Lecture or 
 Bible Class of young persons. The critical notes, on the other 
 hand, were to embrace, along with the nicer shades of mean- 
 ing conveyed in the original, and the state of the Greek text 
 itself according to the best authorities, a bird's-eye view of 
 the sanctified wisdom of the Church from the earliest period 
 to the present day, as brought to bear upon each passage, 
 clause, and word in question. To this part of the work, also, 
 were to be assigned illustrations from all sources, classical, 
 Rabbinical and ecclesiastical ; as well as all allusions, whether 
 of a historical, scientific, or archaeological nature. Thus were 
 to be presented, for example, in their proper place and in the 
 same condensed style, a sketch of the history, condition, and 
 character of the Grecian states, both in their civil and social, 
 moral and religious aspects; the history and character of 
 Eoman legislation; the hypocrisy and arrogant pretensions 
 of Pharisaical and Rabbinical Judaism ; the nature and moral 
 infiueuce of heathenism, especially among the Greeks and 
 Romans, the principal arguments of Natural Theology in 
 
PREFACE. Lx 
 
 proving and illustrating tlie existence and perfections of God • 
 and finally, the history of the leading doctrines taught in the 
 Epistle, from the age succeeding that of the apostles to the 
 present time. 
 
 While acknowledging how far short he has come of the high 
 ideal placed before him by the projector of the work, tiie 
 Author is conscious of having spared no pains to attain to it. 
 The wide sweep intended to be taken in the Commentary was 
 not, indeed, presented to him at the time of his undertaking 
 the work ; or else it is possible he might have shrunk from a 
 task which, had there even been a consciousness of ability, 
 might have involved more time and labour than he might have 
 been able to expend upon it. Circumstances in divine provi- 
 dence, however, have enabled him to give much more time to 
 the work than he could at first have calculated upon ; while, 
 by his residence abroad, partly in and near a city long cele- 
 brated as a seat of theological learning, and partly in Egypt 
 and the Holy Land, he has obtained aids and facilities for 
 prosecuting the work- which he could not otherwise have en- 
 joyed. 
 
 The works consulted, and the sources from which materials 
 have been drawn, have been necessarily numerous and multi- 
 farious. In the critical notes the names are uniformly given ; 
 while in the practical part of the work this is done only in 
 exceptional cases. Various and opposite opinions are of 
 
course cited in the notes, while in the body of the work itself 
 the Author has given his own views, though sometimes ex- 
 hibiting more senses of the text than one, and for these alone 
 he is responsible. 
 
 Through the kindness of a friend, the Rev. G. "Wilson of 
 Glenluce, most of the sheets, after leaving the printer, have 
 undergone a double examination, with verification of the 
 numerous Scripture references. It is therefore hoped that, 
 besides the errata noted at the end of Vol. I., but few cor- 
 rections may require to be made. In a work, however, like 
 the present — so abounding in references, it is almost unavoid- 
 able that, after the utmost care has been exercised in correct- 
 ing the proofs, some typographical errors or mistakes in trans- 
 cribing will still remain. 
 
 In conclusion, while conscious of the many imperfections 
 cleaving to the work, the Author cannot forbear expressing 
 his gratification at the favourable opinion given in various 
 periodicals, and by many competent judges, regarding that 
 part of it which has been already in the hands of readers. 
 His prayer is, that the same gracious Spirit who presented the 
 Church with this glorious Epistle, and who has aided him in 
 his feeble attempts to unfold its precious contents for the 
 benefit of his brethren and fellow-men, may also accompany 
 the reader of these pages with His divine light and power, 
 affording him as much pleasure and profit in the perusal of 
 
the work as he himself has experienced in the preparation of 
 
 it ; and to God only wise, of whom, and through whom, and 
 
 to whom, are all things, be all the glory, through Jesus Christ, 
 
 A.men. 
 
 T. Pu 
 
 MoRPKTH, July 27, 1871. 
 
SUGGESTIVE COMMENTARY. 
 
 EPISTLE TO THE ROMANS. 
 
 CHAPTER IX. 
 
 1. I say the truth in Christ, Ilie not, my conscience also bearing me witness in thi 
 Holy Ghost. 
 
 I say the truth. Speaks deliberately in what he is about to say. 
 The doctrine finished, he applies it to the case of his conntrynien. 
 A free gospel apparently opposed to tlieir position as God's jjeople. 
 Jews placed by j ustification through faith on a level with Gentiles. 
 This doctrine a stumbling-block to the Jews, 1 Cor. i, 23 ; 1 Pet. 
 
 ii. 8. 
 A gospel without circumcision the ground of persecution, Gal. vi. 12. 
 Gentiles, as such, being made God's people, offensive to Jewisli pride. 
 Apparently inconsistent with God's past dealings and promisea. 
 Involving Israel's rejection as God's peculiar people. 
 This divine procedure in harmony with Scripture. 
 Explained and defended by various arguments. 
 Answers given to various objections on the part of the Jews. 
 A delicate subject, yet to be thoroughly dealt with and set at rest. 
 Paul first bespeaks his countrymen's calm and candid attention. 
 Solemnly assures them of the depth and sincerity of his love. 
 Rendered necessary by his doctrine and assumed jiosition. 
 Paul appeared an antagonist of Judaism and the Jewish people. 
 Important to preachers to win confidence and disarm prejudice. 
 
 VOL. II. A 
 
2 SUGGESTIVE C0MM3XTARY ON [cHAP. IX. 
 
 Heareis must be assured of the preacher sincerity and affection. 
 Preachers to be careful in all their statements to sjjeak the truth. 
 Tn Christ. Paul not only spoke the trnth, but spoke it in Christ — 
 
 1. As one united to Christ, belonging to Him and serving Him ; 
 
 2. As in His sight and in constant fellowshii? with Him. 
 
 What he speaks is spoken — 1. By Him whose member he is ; 2. Under 
 
 a consciousness of the most intimate union and communion Avith 
 
 Him ; 3. In virtue of that union and communion. 
 Paul conscious that what he speaks agrees with the mind of Christ. 
 Christ the element in which his soul ever moved. 
 To speak in Christ the fullest proof of sincerity and uprightness. 
 Not an oath, but a solemn averment resembling one. 
 Made by him — 1. As a Cliristian ; 2. As an apostle. 
 The matter being — 1. Important; 2. Likely to be doubted. 
 All our words to be spoken in Christ — 1. In union with Him ; 2. In 
 
 His sight. 
 Lie not. Truth and sincerity to mark our intercourse with each 
 
 other. Col. iii. 9. 
 Professions of regard often hollow and insincere. 
 Only what is truthfully spoken is spoken in Christ. 
 Christ the enemy of all falsehood and deceit, Prov. xii. 22. 
 Himself the Faithful and True Witness, Rev. iii. 14. 
 My conscience. Conscientiousness to be constantly cultivated. 
 A tender and enlightened conscience a new covenant blessing. 
 Conscience only troublesome to the guilty and insincere. 
 To be kept void of offence towaid God and toward men, Acts 
 
 xxiv. 16. 
 Believers always to sjieak and act in all good conscience, Acts xxiii. 1. 
 Expensive to keep a conscience, damning to cast it away, 1 Tim. 
 
 i. 19. 
 Bearing me witness. Precious testimony of a good conscience, 2 
 
 Cor. i. 12. 
 Conscience usually speaks the truth whether we do so or not. 
 A man carries his own witness within him, for or against. 
 In the Holy Ghost. Conscience accompanied by the Holy Spirit. 
 Each man has a conscience, the believer has the Holy Ghost 
 
 besides. 
 The believer's conscience purified and enlightened by the Spirit, 1 
 
 Tim. iii. 9. 
 Conscience may be — 1. Defiled, Titus i. 15 ; 2. Seared, 1 Tim. iv. 2, 
 Paul's statement made as in the pretence of the Holy Ghost. 
 
CHAP. IX.] ST. FAUL's epistle TO THE ROMAXS. 3 
 
 The Sjurit a divine j/erson and witness of our Avords and actions, 
 
 Acts V. 3. 
 All insincerity and hypocrisy hateful to the Spirit of truth, Acts 
 
 V. 9. 
 Fruit of the Spirit is in all goodness and righteousness and truth, 
 
 Eph. V. 9. 
 To speak in the Holy Ghost a sufficient guarantee of sincerity. 
 Paul conscious of the Holy Spirit's presence and operation. 
 The Spirit the element in which he lived and acted. 
 A believer's privilege to S]:)eak and act in the Holy Ghost. 
 Our bodies the temples of the Holy Ghost "who dwells in us, 1 Cor. 
 
 iii. 16 ; vi. 19. 
 
 Ej' Xp£(7r<^, by Christ, His Spirit guiding my tongue. Beza. In Christ, i.e., even 
 as Christ is true. J. Cap. By Christ; ii' for vtj, a form of swearing. Pise, Ferme, 
 Beng., Flalt, Bloomf. As I wish to be His apostle and to please Ilim. Mor. Before 
 Christ as witness and Judge. Melv. According to Christ, i.e., in virtue of fellowship 
 with Ilim ; as is right for a per.^on to do who worships and fears Christ. De Wette, Thol., 
 Meyer, Riick. Agreeably to what becnmes one who is in Christ ; not an oath, but a 
 solemn declaration such as Christ suggests and prompts. Stuart. Indicates perfect 
 intimacy and fellowship. Phil. — ^vfJ.fxapTvpov(Trjs, testifying along with me. Eras. 
 Attesting at the same time. Beza, Pise. — 'F'V Trvevfxari ayi(j}, by the Holy Spirit, who 
 is our witness. Ferme. Internal testimony of the Holy Ghost enlightening and con- 
 firming conscience. Benp. I who am moved by or am in the Holy Ghost. Stuart. 
 Through or in conformity with the Holy Ghost. Pe ^Vette. Appeal to Christ and the 
 Holy Spirit as Judge of the conscience a proof of their divinity and personality, Leslie. 
 
 2. Tliat I have great heaviness and continual sorrow in my heart. 
 
 Great heaviness. Consistent with habitual joy, 2 Cor. vi. 10 ; 1 
 
 Pel. i. 6. 
 The apostle's heaviness was on account of others, not liimself. 
 The greater our love to others the more heaviness on their accouct. 
 Paul comes down from his song of triumph to a wail of sorrow. 
 A believer's life a paradox. Great sorrow in the bosom of joy. 
 Sensibility not diminished but increased by spirituality. 
 In a world of sin and misery sensibility increases sorrow. 
 Paul wept while he warned the Church of false professors, Phil 
 
 iii. 18. 
 The Spirit of Jesus is a spirit of deep compassion for others, Luke 
 
 xix. 41. 
 Continual sorrow. His heaviness not oidy great but constant. 
 The present and future state of his brethren daily upon his heart 
 
4 SUGGESTIVE COLIilEXTxVRY ON [CHAP, 13:. 
 
 In tlie kingdom of grace on earth sorrow is as becoming as joy. 
 
 Only in the kingdom of glory are all tears wiped away. 
 
 Sowing time a time of weeping ; joy comes in harvest, Ps. cxx'VT. 
 
 5,6. 
 Paul's sorrow was a generous, vmselfish, Christ-like sorrow. 
 Had learned to weep like his Master over Christless souls, Luke 
 
 xix. 41. 
 For three years warned the Ephesians night and day with tears, 
 
 Acts XX. 31. 
 In Paul the highest knowledge was mingled with tlie deepest love. 
 The Christian's song of triumph is sung in the valley of tears. 
 In my heart. Therefore — 1. A deep ; 2. A sincere sorrow. 
 The renewed heart is enlarged and Christ-like. Eoom in it for a 
 
 dying world. 
 
 AvTrr], grief, i.e., for his brethren mentioned just after ver. 3— for them and their lost 
 state. Bloomf. This verse to be connected with xnrep r. a.Se\(pu}V in ver. 3, the inter- 
 mediate clause being a parenthesis. — '08vv7j, the most veherjent pain, as of a woman 
 in childbirth. Melv. Anguish, keen and harassing pain. Ellicot. — Ttj Kap^iq. /mov, 
 not in the countenance and external, but in the heart, therefore vehement and sincere. 
 Ferme. 
 
 3. For I could wish that myself were accursed from Christ for my brethren, my 
 kinsmen according to the flesh. 
 
 For. Probably begins a parenthetical clause ending with " Christ.' 
 
 Gives either — 1. A reason for his sorrow ; or, 2. A proof of his love. 
 
 The former, if read affirmatively, " I wished ; " the latter, if poten- 
 tially, " could wish." 
 
 Could wish. Gr., Was wishing. Similar expression in Acts xxv. 
 22. 
 
 The wish either — 1. One that actually existed, viz., before con- 
 version ; 
 
 Or, 2. One that would now exist, were it lawful or possible. 
 
 In the former case, describes liis own former opposition to Christ ; 
 
 In the latter, liis fervent love to his brethren still in such opposition. 
 
 Paul once wished to be what his brethren were now, separate from 
 Christ ; 
 
 Could wish it even now, could he thereby win them to the gospel. 
 
 Frequently referred to his former unbelief. Acts xxii. 3, &c. ; xxvi. 
 4 ; 1 Tim. i. 13. 
 
 Once as determined an enemy of the Nazarene as they were now. 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 5 
 
 Head seen the sin and experienced the misery of such a state. 
 
 Hence deeply concerned for his brethren in that condition. 
 
 "Brethren, be ye as I am, for I [was] as ye [are]," Gal. iv. 12. 
 
 Yet for their sakes coukl even now wish to change places with them. 
 
 Such a wish not to be entertained — 1. Because its fulfilment im- 
 possible ; 
 
 2. Because no legitimate means appointed for their salvation. 
 
 Those delivered from the horrible pit (Ps. xl. 2) are concerned for 
 friends still there. 
 
 Might wish again to experience its horrors, could it save them out 
 of it. 
 
 Myself. Wlio am now so attached to Christ and His service. 
 
 When a standard-bearer in Satan's army submits, others may. 
 
 Those once guilty themselves cannot glory over but grieve for others. 
 
 Having tasted the wormwood and the gall, we can sympathise with 
 others. 
 
 If read potentially, " I myself for or instead of my brethren." 
 
 Christ's love to His brethren seen in giving Himself for them. 
 
 Paul, in his measure, could have wished by His grace to do the same. 
 
 Accursed. 1. Separated ; 2. Devoted to destruction. 
 
 Paul once ignorantly wished to be in this condition. 
 
 Every sinner who keeps from Christ virtually wishes the same. 
 
 Away from and without Christ there is nothing but the curse. 
 
 Christ became a curse for His brethren to save them from it, GaL 
 iii. 13. 
 
 His Spirit in Paul would have made him willing to do the same. 
 
 From Christ. The only source of life and light and joy. 
 
 Wretched choice a sinner makes in keeping from Christ. 
 
 A Christless state of all others the most miserable. 
 
 The more precious Christ is to us the more we feel for those who are 
 Christless. 
 
 Paul could wish for a time to be separated /rom Christ to bring others 
 to Him. 
 
 For my hrethren. Probably connected with ver. 2. His grief for 
 his bretliren. 
 
 The great body of the Jews stUl in unbelief and then likely to re- 
 main so. 
 
 The more grace in behevers the more grief for unbelievers. 
 
 Believers, like Jesus, weep — 1. With those who weep, John xi. 35 ; 
 
 2. For those who will not weep for themselves, Luke xix. 41. 
 
 In Christ's kingdom sorrow is exalted to a priestly feeling. 
 
6 fcUGGESTIVE COIIMENTART ON [CHAP. IS. 
 
 Grace sanctifies our passions. Sorrow for others a holy sorrow. 
 
 Paul still calls the Jews by the endearing name of brethren. 
 
 All of them his brethren by nature, only a few by grace. 
 
 Grace consecrates, not cancels, natural affection. 
 
 A Christian is a philanthropist, without ceasing to be a patriot 
 
 Paul loved the Jews all the more because a Christian. 
 
 Love has degrees. Country and kin should lie nearest our heart. 
 
 Our kindred should reap the advantage of our Christianity — 
 
 1. In greater love ; 2. By our prayers ; 3. Example ; 4. Efforts for 
 
 their good. 
 My kinsmen. A term more definite and nearer than " brethren." 
 Paul wishes the J ews to recognise him as one of themselves. 
 Never forgot, and did not wish to forget, that he was a Jew. 
 Grace makes us neither ashamed nor forgetful of kinsmen. 
 Family and national ties are of God's own institution, Ps. Ixviii. 6. 
 Such ties to be improved to His glory and the good of mankind. 
 According to the flesh. Natural descent from Abraham. 
 An honour to be related to the Jews according to the flesh. 
 Abraham tlie friend of God. Jesus the Son of God, a Jew. 
 A still greater honour to be relatevd according to the Spirit. 
 A twofold relationship among men — 1. By nature ; 2. By grace. 
 Fleshly kinship to the highest is less than spiritual to the lowest. 
 Paul concerned for others, especially his kinsmen after the flesh. 
 Deeply moved — 1. By their present unbelief ; 2, Tlieir future ruin. 
 Sufficient causes for his sorrow : — a rejected Saviour ; a ruined 
 
 temple ; a desolated city ; a dispersed nation ; an undone 
 
 eternity, Matt. viii. 11, 12; xxi. 40-44; Luke xix. 42-44; 1 
 
 Thess. ii. 15, 16. 
 
 Tap, indicates the greatness of His love. Von Ilofm. — HuxOyUijJ', I wished oi- was 
 wishing (optabam). Vulg., Syr., Luth., Dt Wette. I wish (opto). Vat. Could wish 
 (optarem). Eras., Pag., Beza, Pise, Cos., Est. Imperfect indicative, used for optative, 
 like Gal. Iv. 20 ; Acts xxv. 22. Photius, Grot. For potential. Est. For evxoifXT]!' av. 
 Beza. So the most of interpreters from Origen downwards. I should gladly wis)'. 
 Dutch Bible, Flatt. Could wish, were it possible. Chi-ys. Were it allowable. Bf.ng., 
 Doddr., Whitby, Rucl'ert, Thai., Hodge, Ellicot. Was wishing or had almost wished. 
 Bloom/. Others, with the Syr. and Vulg., read the verb as simply indicative, and 
 referring either to the time of unbelief (so Cyprian, Ambrose, Jerome, Anselni), or as 
 Biteer, to tlietirae when his grief was strongest ; or, ' I wished if the tiling were possible.' 
 Phil. I not only wished {7jl3ov\ofx.7jv), but prayed (rjiixof^r]!'). Theod. Had once or 
 sometime prayed (aliquando orasse). Bucer. In this case irore required. Thol. — 
 AiiTos iyu), placed after dvade^a in Codd. Sin. and Vat. I who but just now said. 
 Nothing could separate us from Christ's love. Theod. I the same Paul who must utter 
 the following judgment against Israel. Lange. The very person who writes this and ia 
 
CHAP, ix.] ST. Paul's epistle to the romans. 7 
 
 known to you. Alford. I who have laboured so much not to be sepai'att'tl from Christ. 
 Tkol. I my-i.':f instead of my brethren. De Wette. I myself now so devotedly attached 
 to Christ. Ilald. — 'Avadep-a (dva, apart, and ridrifjn, to place; to set apart or put 
 away), distinguished from ava6y)fxa, an offering, Luke .\xi. 5. Something offered to 
 justice or devoted to destruction as a matter of justice. Karapa = 'li^p, Gal. iii. 10, 
 more than dvadf/j.a, which — cnn; the latter relative, the former absolute. Bena. 
 ■According to Hebrew use □"jn (= dvadefxa) the separation of men, animals, cities, &c., 
 for the Lord to be destroyed ; hence D'lil'^! utterly to destroy, Jer. 1. 21 ; Isa. xi. 15. 
 LXX. avaOe/xaTL^eLV, €^o\o6piveiv. Schott. So 'Q^n t^'N, the man of my curse, 1 
 Kings XX. 42. According to modern use among the Jews, D"iri is the second of the 
 tliree degrees of excommunication, viz. — 1. I'lJ, removal from all domestic society to 
 the distance of four yards for a month ; 2. 01C, exclusion from the synagogue-worship 
 and social intercourse ; 3. N'?Ct?' ( =: papav-aOa, Maranatha, the Lord cometh), involving 
 sepavatiou from God's worship and fellowship for ever. Xvad. = C"nri — i. Devoted 
 inalienably to God ; 2. Given up to destruction, Deut. vii. 25, 26 ; Isa. xxxiv. 2. Mint. 
 'Aua6€/j.a eimi dwo XptaTOV, to forego the kingdom with its unspeakable glory and 
 suffer all dreadful things. Clirys. Separated from the company around Christ ; not from 
 His love, but from His glory and the enjoyment of it. Theod. Separated from Christ. 
 I'ao., Beza. Pise, Vor.. Mar., Ham , Taylor, Mackn. Whitby. Anathema, or separated, 
 not to but//'o/ii Christ, Joshua vi. 18. Ferine. To be a devoted and execrable person, — 
 to redeem them if it were possible by his own destruction. Melv. Anathema, cut oil 
 from Christ. Z)/od. From communion with Him. Dickson, Per., Vat., Est. From church 
 fellowship. Vat., Grot., Ham., Sddnn. An execration from Christ, separated from Ili^ 
 Church and the benefits He bestows on it. Schott. Forsaken by Christ for a time. Btng. 
 Made an anathema after the example of Jesus Christ. Waterland, Doddr. Be given uii 
 to destruction, devoted to death for his country. Tucker, Parkli., Flatt. Indicates tem- 
 poral judgments. T. Edwards. Banishment from Christ, and so from Christ's jjeople. 
 Lanpe. Be an outcast from Christ and excluded from the benefits of His religion. 
 Bioomf. Bodily and spiritual destruction. De Wette. Cast out from Christ as an 
 accursed thing. Con. £ Hows., Meyer. Paul did not reckon his spiritual life too great 
 a, price if it might purchase their salvation. Alford. Counted his happiness nothing in 
 comparison with his brethren's. Hodge, Calv. Ready to rescue his people at any price. 
 De Wette. To die for them as David for Absalom. Krebs. Like the ]>rayer of Jloses, 
 Exod. xxxii. 32. Or., Bucer, Beng., Ferme. Shut out from fellowship with Christ. Von 
 Hofm. Words spoken hyperbolically. Cyrill. Spoken out of the warmth of his heart 
 without any exact calculation or perhaps definite conception as to their meaning. Ccdv. 
 Heroic love. Beng. ' Kvudepa = iwaparos, dvaKOivuivriTOi. Hes. To eis d<pavi(Tpov 
 i<Top.evov. Suidas.— ATroXpt(TTOV. Some read I'Tfo X. From Christ. Mostinlerpreters. 
 Ey Christ. Gom., Flatt, Cobbin., Brown. According to, or after the example of, Christ, 
 as 2 Tim. i. 3. Watei-land. Some connect dTro Xp. with T)vxop.y)v. A. Clark, Eisner. 
 — 'Tirep T. dSeX^wz' /ioii, for the benefit of my brethren. Thol., Meyer. Instead of my 
 brethren. Beng, De Wette, Brown. Rabbins: ' Lo, lam his atonement; lam in his 
 place to bear his iniquities.' Baal Aruck. Among the Greeks KaOap/xa and TrepLiprip.a 
 (I Cor. iv. 13), used for one devoting himself to death for the good of his country, aj a 
 public atonement or propitiatory sacrifice to the infernal gods in the time of public 
 distress, as in pestilence. Mint. So Codrus and Jlenaiceus ; and among the llomuas, 
 Curtius and the Decii. 
 
 4. Who are Israelites : to whom pertaineth the adoption, and the plory, and the cove- 
 nants, and the giving of the law, and the service of God, and the promises. 
 
 Who are. Describes his Lrethreu by their nationality and privileges. 
 
8 SUGGESTIVE COMMENTARY ON [CHAP. IX, 
 
 Special reason for his concern and sorrow at their unbelief. 
 
 The more favoured they had been, the more calamitous their rejec- 
 tion. 
 
 Israelites. Their nationality. The descendants of Jacob or Israel. 
 
 " Israel," a name given by God himself to Jacob on a memorable 
 occasion, Gen. xxxii. 28. 
 
 Meaning God's prince or champion ; wrestled with God and pre- 
 vailed, Hosea xii. 4. 
 
 The most honourable title a creature could bear. Heaven's heraldry. 
 
 Earthly dignities often won by victories over fellow-men. 
 
 A true Israelite one who prevails with God by prayer, John i. 47. 
 
 Even to be descended from Jehovah's champion no small honour 
 
 So regarded by the apostle himself, 2 Cor. xi. 22 ; Phil. iii. 5. 
 
 Israelite a name " above all Greek, above all Eoman fame." 
 
 Pertaineth. Paul eniunerates their privileges and prerogatives. 
 
 Infinitely surpassed those of every other nation. 
 
 No minstrel of his country's fame furnished with such topics. 
 
 Adoption. Sonsliip. Israel called God's son and first-born, Exod, 
 iv. 22, 23 ; Hosea xi. 1. 
 
 The adoption was — 1. National ; 2, External ; 3. Typical. 
 
 The type and figure of the adoption of believers in Jesus Christ. 
 
 The typical and national such as might lead to the personal. 
 
 Many among the national Israel God's true spiritual children. 
 
 The Israelites God's children as no other nation ever was. 
 
 As individuals, many of them not God's children but the devil's, 
 John vui. 42, 44. 
 
 Glory. The Shekinab. or visible presence of God dwelluig among 
 them. 
 
 A supernatural splendour in the Holy of holies, Exod. xxv, 22 ; 
 Lev. Lx. 6 ; Ezek. i. 28. 
 
 Eirst in the tabernacle, Exod. xl. 34 ; Lev. xvi. 2 ; then in the 
 temple, 1 Kings viii. 10 ; 2 Chron. v. 13. 
 
 The ark, on which it rested, hence called "the glory," 1 Sam. iv. 
 21 ; Ps. Ixxviii. 61. 
 
 Not in the second temple. The symbol superseded by the reality, 
 Hag. ii. 7. 
 
 The glory or symbol of the indwelling Godhead realised — 
 
 1. In Christ, John i. 14 ; Col. ii. 9 ; 2. In His members, 1 Cor. iii 
 16 ; vi. 19 ; 2 Cor. vi. 16 ; Eph. ii. 21, 22. 
 
 God himself the glory of His people, Ps. cvi. 20 ; Jer. iL 11 ; Isiu 
 Ix. 19 : Deut. iv. 7. 
 
CHAP. IX.] ST. Paul's epistle to the komaits 9 
 
 A glory pertained to Israel unexampled among the nations. 
 Covenants. 1. Solemn engagements ; here those made by God. 
 Kepeatedly made with the patriarchs, Gen. xv. 18 ; xvii. 4, &c. ; 
 
 xxvi. 3, 4 ; xxviii. 13, 14. 
 Made with Israel — 1. At Sinai, Exod. xxiv. 8 ; 2. In the land of 
 
 Moab, Dent. xxix. 1, &c. ; xxx. 1, &c. 
 Gracious promises on God's part their principal feature. 
 Made with the patriarchs unconditionally, with Israel conditionally. 
 Obedience to God's laws the condition enjoined on their part. 
 2. Covenants also ministrations, dispensations, economies. 
 To Israel the old covenant was given and the new promised, Jer. 
 
 xxxi. 31, 32. 
 The first contained the promise, the second the fulfilment. 
 Both different modes of dispensing the grace of redemption. 
 The first preparatory and introductory to the second, Heb. vii. 18, 
 
 19 ; viii. 6, 7. 
 The first the type, the second the antitype, Heb. ix. 9-15 ; x. 1. 
 Togetlier enveloped the spiritual destinies of the human race. 
 Giving of the law. 1. The act as described, Exod. xx. 18 ; Deut. 
 
 iv. 32, &c. 
 2. The law itself. Sj'stem of laws given, Deut. iv. 5-8 ; Ps. cxlvii. 
 
 19, 20. 
 A distinction exalting Israel above every other nation. 
 Served — 1. For instruction ; 2. For restraint ; 3. For conviction. 
 Prepared the way for the promised Saviour, Gal. iii. 21. 
 Its observance brought national blessings in its train. 
 Service of God. 1. Worship of God as appointed by Himself. 
 The mode of acceptable worship prescribed to Israel. 
 Consisted in symbols and types. Sacrifices, washings, priesthood. 
 Establishment of God's true worship a people's highest privilege. 
 2. Service of God in daily personal life. Acts xxvi. 7 ; 2 Tim. i. 3. 
 Israel's highest honour to be servants of God, Neh. ii. 20 ; Isa. 
 
 xliv. 2. 
 Promises. 1. Of blessings in general. Lev. xxvi. 4, &c. ; Deut. 
 
 xxviii. 1-14. 
 2. Of the Messiah in particular, Gal. iii. 16 ; Eom. xv. 8 ; Heb. 
 
 xi. 17. 
 Given at various times and in various ways, Heb. i, 1. See chap. i. 2. 
 Some already fulfilled in Christ's first coming, Acts iii. 18, 22-26. 
 Others yet to be fulfilled in Israel's experience, Ezek. xxxvii. ; Isa. 
 
 IxvL 
 
10 SUGGESTIVE COMMENTARY OjST [cHAP. IX. 
 
 All tlie promises of God Yea and Amen in Christ, 2 Cor. i. 20. 
 Gentiles by faitli made fellow-lieirs of tlie promises, Epli. iii. 6 ; 
 
 Gal. iii. 29. 
 Promises ail fulfilled at Christ's second appearing, chap. xi. 26 ; Acts 
 
 i. 6 ; iii. 19-21. 
 ]\Ientioned last as the transition to Christ himself. 
 
 lupa7]\LTaL, descendants of Israel, so called from "i"^', a prince, and /?>', God ; C'"};!' 
 D'n^N ny, as a prince thou hast had power with God, Gen. xxxii 28. — TioOeaia, 
 adoption ; election to be God's peculiar people. Ferine. Family of God. D. Brown. 
 With special relation to Canaan. Bowyer, Bloomf. — Ao^a, illustrious miracles. Tkeod. 
 Israel's dignity as a people. Est., Dick. God himself the glory of His people. Cam. 
 The ark. Beza, Pise, Calv., Drus , Grot., Ham. Shekinah. Con. e£- Hotvs., Niel. 
 Majesty. Frit. Elliptical foi 'the glory of God,' as Rabbinical Nn]3B', the Shekinah, 
 lit. ' the inhabitation, = "' li:3|, the glory of the Lord. Stuart. Presence of God which 
 accompanied Israel through the wilderness and rested over the ark as the pillar of fire 
 and cloud. Reiche, De Wetle, Ols., liiick. RalAins : ' The Shekinah dwells not out of 
 the land of Israel.' — AiadrjKai. (5ia and Tidrjfjii, to arrange, dispose), old and new 
 covenants. Theod. Plural for singular = i] 5ia0i]KT]. Vat. Testament. Vulp., Eth. 
 Testaments. Eras., Mor., Cas., Vat. Compacts or leagues (pacta s. fcedera). Pise, 
 Beza, Pag. Two tables of the law. Par., Tol., Melv. Moral law. Ferme. Dispensa- 
 tions. Beng. Arrangements or constitutions in regard to Israel as a people. Brown. 
 Compacts with the patriarchs and nation. Cobbin. ' Covenants of promise ' (Eph. ii. 12) ; 
 tlie one covenant with Abraham in its successive renewals (Gal. iii. 16, 17). D. Brown. 
 Accommodation to Jewish mode of speaking ; each renewal of the one covenant with 
 Adam, as with Noah, Abraham, Isaac, kc, being regarded as a new covenant. Bloomf. 
 = (Tuvw/JLOcna. Bes. Ileb. nn?. — No/xodeaLa (vofxos and TiOrj/jLi), giving of the law 
 from Mount Sinai. Bloomf. And possession of it afterward. D. Brown. More especially 
 the judicial law. Fenne, Melv. — Aarpeta {Xarpis, a hired servant). Ministry. Syr. 
 Religion. Arab. The true religion. Tir. Worship (cultus). Eras., Pi.^c., Beza, Cag. 
 The ceremonial law. Ferme, Melv. Rites of the temple, priesthood. Stuart. Levitical 
 S^orvice or worship, forming part of the vojxodecria. Ferme, Bloomf. Service of the 
 temple. Con. (t Hows. Service of God or of the sanctuary, the whole divinely instituted 
 religious service. D. Brown. Ileb. niiay.. — E:ra77eXiat, promises; that of the 
 Messiah variously repeated, the foundation of all special promises ; or this general pro- 
 mise with many other special ones. Melv. The word of faith and of the covenant of 
 grace, promised to Israel in divers manners (Heb. i. 1), and at length fully made mani- 
 fest in the Gospel. Ferme. Various divine promises respecting the possession of 
 Palestine and especially the Messiah. Bloomf. Equivalent to r; eTra^^eXia, the 
 promise, viz., of the Messiah. De Wette. Of blessings. Con. <£ Hows. The great 
 Abrahamic promises successively unfolded and only fulfilled in Christ. D. Brown. 
 
 5. Whose are the fathers, and ofxohom, as concerning the flesh, Christ came, who is over 
 all, God blessed for ever. Amen. 
 
 Whose. Israel distinguished by persons as well as things. 
 A nation's privilege to call noble mer» of God their own. 
 
CHAP. IX.] ST. PAUL'S EPISTLE TO THE ROMA^S. 11 
 
 Fathers. Patriarchs ; the fathers and founders of the nation. 
 
 Illustrious men of whom God dechxred Himself to be their God. 
 
 Jews distinguished for tlieir high and honoured ancestry. 
 
 The blood in Israel's veins was that of Aljraham, Isaac, and Jacob. 
 
 A noble and holy stock, though a disobedient and gainsaying people. 
 
 Planted a noble vine, wholly a right seed, Jer. ii. 21. 
 
 Flesh. His human nature ; therefore having also a divine one, 
 
 chap. i. 3. 
 Not from Israel, but from God, as to His higher and divine nature, 
 
 Micah v. 2. 
 The apostle careful to distinguish the two natures of Christ. 
 Christ came. The climax of Israel's lofty privileges. 
 Christ or Messiah the Saviour promised in Eden, Gen. iii. 15. 
 The high honour conferred on Abraham was to be His ancestor ; 
 On the Jews, to ha His brethren according to the tlesh. 
 Christ's coming was the ground — 1. Of the calling of Abraham ; 
 2. Of the separation of Israel as the people of God. 
 Jews ought to be dear to Christians— 1. For Christ's sake ; 2. Tlie 
 
 Gospel's. 
 The prepared reservoir for the water of life destined for all lamls. 
 Over all. Paul cannot mention Christ without magnifying Him. 
 Christ is of the Jews according to His human nature ; 
 Ove?- tlie Jews, and over all, in virtue of His divine nature. 
 Universal rule and supremacy ascribed to Hina, Eph. i. 21. 
 Not merely given to Him as Mediator, as Matt, xxviii. 18 ; 1 Pet. 
 
 iii. 22 ; 
 But properly belonging to Him as God, Isa. ix. 6, 7 ; Rev. i. 8. 
 This supremacy and power displayed when upon earth. 
 Over spirits, Matt. viii. 16 ; over nature, ver. 26 ; xvii. 27 ; over man, 
 
 John ii. 14, 16 ; xviii. 6. 
 Christ the world's Creator, John i. 3 ; Col. i. 16 ; and Preserver, 
 
 ver. 17; Hel). i. 3. 
 David's Son, and yet David's Lord, Ps. ex. 1 ; Matt. xxii. 42, 43 ; 
 
 Rev. xxii. 16. 
 A Saviour needed who is over all, Isa. xlv. 21-25 ; John vi. 68 ; 
 
 Heb. vii. 25. 
 God. Christ here expressly called God. So John i. 1 ; Acts xx. 28 ; 
 
 Eph. v. 5. 
 The great God, Titus ii. 13 ; mighty God, Isa. ix. 6 ; true God, 1 
 
 John V. 20. 
 God manifest in the flesh, 1 Tim. iii. 16 ; God with us, ^latt. i. 23. 
 
12 SUGGESTIVE COMMENTAEY CN [CHAP. IX, 
 
 In the form of God and equal with. God, Phil. ii. 6. 
 
 Image of the invisible God, Col. i. 15 ; 2 Cor. iv. 4. One with the 
 
 Father, John x. 30 ; xiv. 9. 
 Brightness of the Father's glory and express image of His person, 
 
 Heb. i. 3. 
 Divine attributes ascribed to Christ by Paul and elsewhere : — 
 Eternity, Col. i. 15, 17 ; John i. 1 ; Eev. i. 8, 11 ; xxii. 13 ; Micah 
 
 V. 2. 
 Omnipresence, Eph. i. 23 ; iv. 10 ; Matt. xvui. 20 ; xxviii. 20 ; 
 
 Eev. ii. 2. 
 Omniscience, John ii. 24, 25 ; xxi. 17 ; Matt. ix. 4 ; Acts i. 24 ; 
 
 Eev. ii. 23. 
 Omnipotence, Eev, i. 8 ; unchangeableness, Heb. xiii, 8 ; Eev. i. 8, 
 
 17, 18. 
 Divine operations attributed to Him : — 
 Creation and preservation of the world. Col. L 16, 17 ; Heb. 
 
 i. 2, 3. 
 Judgment of the world, Eom. ii. 16 ; xiv. 10 ; 2 Cor. v. 10 j 2 Thess. 
 
 i. 7-10, 
 Divine worship rendered Him, chap. x. 13 ; Acts vii. 60 ; Phil. ii. 
 
 10, 11 ; Eev. v. 12, 13, 
 His making Himself equal with God was the cause of the Jews' 
 
 hatred, John v, 18 ; x. 33. 
 Cause of joy that Christ's Godhead is so fully and expressly declared. 
 The Saviour of man behoved to be God himself, Isa. xiv. 21. 
 The divinity of His person constitutes the value of Christ's atone- 
 ment. 
 Makes His incarnation the highest lesson of condescension and love, 
 
 Phil. ii. 3-8 ; 2 Cor. viii. 9. 
 Blessed for ever, l, AVorthy to be eternally praised, Eev. v. 12 ; 
 
 vii. 10. 
 2. Actually so praised. Christ praised with the Father, Eev. v. 13 ; 
 
 viL 10. 
 God thus usually spoken of by the Jews, Eom. i. 25 ; 2 Cor. 
 
 xi. 31, 
 The expression applied to no other without blasphemy. 
 The Godhead of Christ thus emphatically declared. 
 Early Christians sang praises to Him as God, Pliny's Letter to 
 
 Trajan. 
 Though others blaspheme Him, we bless Him as God, Chrysostom. 
 Christ not to be named without feelins?s of adoration and love. 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 13 
 
 Amen. Verily ; be it so. Added for solemn confirmation. 
 The ascription of divine glory to Christ deliberately made. 
 The apostle's whole soul goes out in this ascription. 
 Tlie enlightened and grateful believer will unite in this hearty 
 Amen. 
 
 To Kara aapKa, as to His human nature. Emphatical, alluding to Ilis other and 
 divine nature. Bloomf. — ihv iin wavTUV Qeos, &c. Three interpretations according 
 to punctuation— 1. AH referring to Christ and declaring His divinity ; the view of tlis 
 ancient church and the prevailing one of modern times ; accepted by ThoL, Ols., Scholz, 
 &c. 2. Part referring to Christ and part to God. Eras., Locke, Clarke, Ammon, SloU, 
 Frit., Meyer. 3. All referring to God and not to Christ. Held by some few Fathers, the 
 Rationalists, and some others. Whiston,, Wetstein, Semler, Gloclder, Reiclie. From 
 Col. i. 15-18, Riickert in doubt between the first and the third. The third view pos- 
 sible. Eras, ©eos (God), omitted by the Syriao, Cyprian, Chrys., Hilary, Grotius ; 
 Cyprian and Hilary, however, quoting the passage in proof of Christ's divinity. Omitted 
 per incuriam. Par., Beza, Tol. The Artemonites (early Unitarians) read ijiv 6 eiri. 
 7r. 0., making thus another privilege of the Jews. Refuted by Bengel. No special 
 motive here for ascribing glory to the Father. Phil. Not here a doxology, so much as a 
 declaration of the divine nature of Christ as the antithesis of to k. aapKa ; a doxology 
 requiring €v\oyT]Tos 6 0f os, as in each of the examples in the New Testament, Roai. 
 i. 25 ; 2 Cor. xi. 31 ; 1 Pet. i. 3 ; Luke i. 68 ; 2 Cor. i. 3 ; Eph. i. 3.' Middlelon. Qfos 
 ev\. follows etri wavT. as a second predicate ; crap^ and Qeos contrasted as l^J'^ and 
 7N', Isa. xxxi. 3. Von Hofm. A doxology here unmeaning and frigid in the extreme. 
 Alford. A testimony to the identity of Christ's Deity with that of the Father. Bp. 
 Pearson. Views of early Christians in reference to Christ's divinity clear. In the 
 Fathers the intimate connection between His divine and human natures alluded to, 
 though the relation not exactly defined, nor the part each takes in His person philo- 
 sophically determined. Fathers careful on the one hand to avoid the error of tlie 
 Ebionites and Artemonites who considered Jesus only as the son of Joseph and Mary, 
 and on the other that of the Docetae who rejected the true humanity of Christ. Opposed 
 also the opinion of Cerinthus and Basilides, that the Logos (Christ) had descended on 
 the man Jesus at Ilis baptism, and that of Valentinus, that Christ was indeed born of 
 Mary, but that He only used her as a channel by which to enter the world. Clement of 
 Alexandria thought the body of Jesus not subject to the accidents of the external world, 
 or the same physical necessity as other human bodies. According to Origen, it could 
 appear to different persons under different forms. The Christians of Smyrna, in their 
 account of the martyrdom of Polycarp, say that Christ alone is the object of their worship 
 as the Son of God. Irenajus, a disciple of Polycarp, says. Every kuee shall bow to Him 
 as to the one Lord and God, one Saviour and King. Arius, a presbyter of Alexandria, 
 maintaining that the Son was a creation of the Father, condemned by the First General 
 Council held at Nice (325), which decided that the Son is of the same essence (6/xooiicrtoj) 
 as the Father, but sustains to Ilim the relation of one begotten to one begetting. The 
 term 6/J.oovaios objected to by Eusebius, Bishop of Nicomedia, and others, but defended 
 by Athanasius of Alexandria. A second General Council held at Constantinople (381) 
 confirmed the decision of that of Nice. Semi-Arians, headed by Basil of Ancyra ajid 
 Georgiu.s of Laodicaja, with Cyril of Jerusalem and Eusebius of Ca;sarea, abstained from 
 using the term ofioovcnos, maintaining that Christ was of like essence with the Father 
 (pfioiovcn,os), in opposition to the strict Arians, the followers of Aetius, Bishop of 
 
14 SUGGESTIVE COMMENTARY ON [cHAP. IX. 
 
 Antioch, Eunomius of Cyricum, and Acacius of Csesarea in Palestine. Jfarcellu'j, 
 Bishop of Ancyra, and still more Photinus of Sirmium, his disciple, went into the 
 opposite exti'eme of Sabellianism, but modifying it by drawing a line between the Logos 
 and the Son of God. Eusebius says, All the psalms and hymns of the brethren from the 
 beginning celebrate the pi-aiSes of the Word of God, and ascribe divinity to Him. 
 ApoUinaris, Uishop of Laodicsea, taught that the fulness of the Godhead dwelt bodily in 
 Christ, and that the Logos supplied the place of the higher reason, which was therefore 
 unrecessary in Him. Ilis view opposed by Athanasius and the two Gregories, and 
 condemned by the Council of Constantinople (381), which decided that Christ possessed 
 a perfect human nature, consisting of a body and a rational soul, together with Ills 
 divine nature. Theologians of the Alexandrian school asserted strongly the unity of 
 the natures, while those of Antioch, Diodore of Tarsus, and Theodore of Mopsuestia, 
 made a strict distinction between the two. The phrase ©eoro/cos (mother of God) 
 brought into use by the increasing homage paid to the Virgin. Opposed first by 
 Auastasius, a presbyter of Alexandria (428). Disapproved by Nestorius, patriarch of 
 Constantinople and disciple of Theodore. Nestorius opposed by Cyril, pati-iarch of 
 Alexandria, and by Celestius, Bishop of Rome ; but supported by John of Antioch and 
 the Eastern bishops in general. Condemned by the Council of Ejihesus (431), overi-uled 
 by Cyril. The Nestorian party separating from the Church became known afterwards as 
 Clialdean Christians, or Christians of St Thomas. Eutychus, Archimandrite or Abbot of 
 Constantinople, maintained the doctrine of one nature alone in Christ. Dioseurus, the 
 successor of Cyril, wishing to force it on the Eastern Church, was condemned at the 
 Council of Chalcedon (451), which decided that the two natures were neither to be 
 separated nor confounded. Eutychus himself deposed by a Synod held at Constantinople 
 (449), charged with reviving Valentinian and Apollinarian errors. The admission of a 
 new clause into the creed of the Fifth General Council (553), viz., that one of the divine 
 persons had been crucified, gave the Mouophysites an ascendency in the Church. Peter 
 Eullo, or the Fuller, first introduced the clause ©eos iaravpcodr} (God was crucified) 
 into the Trisagion, but was banished by an imperial decree (470). Justinian, in 533, 
 pronounced the phrase ' unum crucifixum esse ex sancta et consubstantiali Trinitate,' 
 to be orthodox, in accordance with John II., Bishop of Rome, but in opposition to his 
 ]iredecessor Ilormisdas. The attempt of Ileraclius to unite the Jlonophysites with the 
 Church led to the controversy i-especting the two wills of Clirist. The emperor, in 
 accordance with Cyrus, patriarch of Alexandria, adopted the doctrine of one divine 
 energy and one divine will in Christ. Sophronius, patriarch of Jerusalem (635), opposed 
 the doctrine ; and the Sixth General Council, held ut Constantinople (680), decided that 
 there existed in Christ two wills and two energies. The adoption-interpretation of the 
 Sonship of Christ advanced by several Spanish bishops, as Elipand of Toledo and Felix 
 of Urzella, but successfully combated by Alcuin, and condemned by the Synod of Frank- 
 fort (794). After the execution of Michael Servetus in Geneva (1553), a sect of Anti- 
 Trinitarians formed themselves, professing the highest esteem for the man Jesus. 
 Thi-ough Lelius Socinus, and especially his nephew Faustus, these were united into a 
 distinct body under the name of Socinians, containing the germs of later Rationalism 
 (negatively), and of external biblical Supranaturalism (positively). A difference of 
 opinion hetiveen the Lutherans and the Reformed on the communicatio idiomatum (com- 
 inunication of the properties), and tlie unio personalis (personal union) in Christ, arose 
 in connection with the controversy on the Sacrament ; the Calvinists maintaining the 
 doctrine of two natures in one person, and so confining the human nature of Christ to 
 lieaven, the Lutherans thnt of a real transition of one nature into the other, and hencp 
 the ubiquity of Christ's body. That Christ is not now on earth according to His human 
 uature was maintained in the Heidelberg Catechism, end in the Helvetic, Gallic, 
 Anglican, and Belgic Confessions. Har/enbach. 
 
CHAP. ix.J ST. Paul's epistle to the Romans. 15 
 
 6. yot as though the word of Gncl hath taken none effect : for they are not all Israel 
 which are of Israel. 
 
 Not as though, &c. Alluding to the grounds of his soitow in 
 ver. 2. 
 
 Israel's rejection by God not yet expressly mentioned. 
 
 Notwithstanding his grief for them, that rejection not absolute. 
 
 Cod's gracious promises had not fallen to the ground. 
 
 Israel's rejection consistent with God's faithfulness. 
 
 Opposed only to the Jewish view concerning all Israel's salvation. 
 
 This view supposed to be necessitated by God's veracity. 
 
 Word of God. God'a promises. To Israel pertained the promises, 
 ver. 4. 
 
 God's Word largely made iip of great and precious promises, 2 Pet. i. 4. 
 
 Special promises made to Israel in the Old Testament. 
 
 Many of these already fulfilled ; others yet to be so, Ezek. xxxvi. 20, 
 &c. ; xxxvii. 1, &c. 
 
 Taken none effect. Failed of its accomplishment. 
 
 Gr., Hath fallen ; i.e., to the ground, as in 1 Sam. iii. 19 ; Luke xvi. 
 17, CM 
 
 Israel's rejection an apparent, not real, breach of promise. 
 
 Individuals of them now saved ; afterwards, the whole nation, chap, 
 xi. 26. 
 
 Promises made to the patriarchs a splendid reversion for their race. 
 
 God's Word always fulfilled one way or another, Jer. xxxii. 42. 
 
 Promises true, though men refuse the blessing. Theodoret. 
 
 For. Proves the consistency of the promises with Israel's rejection ; 
 
 1. From the nature of the promises (6-13) ; 2. From God's sove- 
 reignty (14-24) ; 3. From the j^rediction of that very rejection 
 (25-29) ; 4. From the cause of it in their unbelief (30-33). 
 
 Not all Israel. The true Israel to whom the promises Ijelonged. 
 
 All descended carnally from Israel are not the Israel of God. 
 
 Selection or choice made in the patriarch's posterity. 
 
 Many of Abraham's natural are not his spiritual seed, John viii. 39. 
 
 Nathaniel an Israelite indeed, John i. 47. Believers are God's Israel, 
 Gal. vi. 16. 
 
 Those only Jews who are so inwardly, chap. ii. 28, 29. Described, 
 Phil. iii. 3. 
 
 All are not Christians who belong to the Christian Church. 
 
 Grace often runs in the line though not in the blood, John 1. 13. 
 
 Paul here enters on the deep and mysterious subject of election. 
 
 1. Election of nations to privileges ; 2. Of individuals ti salvation. 
 
16 SUGGESTIVE COJIMEXTARY ON [CHAP. IZ. 
 
 Ovx olov 5e OTl, I do not say such a thing as that the word of God, &c. Luth., 
 Winer. It is not possible that. Ses., Beza, Ferme, Ewald. Like ovx O'"') 'with \eytji 
 supplied before olov. Meyer. Denies this to be the reason of the wish. Yon Hofm. 
 Olov for ws, as 2 Thess. ii. 2 ; what I have said does not imply that, &c. Bloomf. 
 Meets a tacit objection, God's promises appearing to fail if Israel is rejected ; distin- 
 guishes between the real and nominal seed of Abraham. Mdv. — EireTrrwKev, has been 
 void, as ^Sh Jos. xxi. 43 ; 1 Sam. iii. 19. Grot. Fallen ineffectual to the ground. 
 Doddr., Con. tt Hows. Failed, been frustrated. Stuart.— Ou yap irapres ol i^ 'la., 
 for not all they which are of Israel ai'e Israel. D. Brown. Of Israel as their father. 
 Ferme. Rabbins : ' All Israel have a portion in the world to come except apostates and 
 heretics.' Pirke Aboth. ' Only the disciples of the wise are called man and Israel.' 
 ZoJiar. 
 
 7. Neither, because they are the seed of Abraham, are they all children : but, In Isaac 
 shall thy seed be called. 
 
 Seed of Abraham — i.e., By natural descent, according to tlie flesh. 
 
 All that have come from Abraham's loins not his true children. 
 
 Are they — i.e., Are they reckoned, regarded, intended ; are really. 
 
 Children— ^.e., Of Abraham in a spiritual sense ; or according to the 
 promise. 
 
 All Abraham's children not included in the promise, Gen. xii. 7 ; 
 XV. 5-18. 
 
 Ishmael and Abraham's children by Keturah excluded, Gen. xxv. 1-4. 
 
 The natural seed not those of whom the promises were made. 
 
 Thus election began even in the family of Al^raham. 
 
 Abraham's true children are those who have Abraham's faith, chap, 
 iv. 11, 13 ; Gal iii. 9. 
 
 Thus many of the Jews were not Abraham's children, John viii. 39. 
 
 In Isaac, &c. Gen. xxi. 12. Isaac = Laughter. Reason given, 
 Gen. xvii. 17 ; xxi. 6. 
 
 God's promises to be received with joy, Acts ii. 41 ; viii. 39 ; xvi. 
 31 ; 1 Thess. i. 6. 
 
 Holy laughter when the promises are fulfilled, Ps. cxxvi. 2 ; Luke 
 vi. 21. 
 
 Exemplified in Abraham as highest worship. Gen. xvii. 17. 
 
 Isaac a type of Christ — 1. Given by promise ; 2. His birth super- 
 natural ; 3. Attended with joy, Luke ii. 10, 11, &c. ; 4. Isaac 
 persecuted by Ishmael, Gen. xxi. 9 ; Gal. iv. 22 ; 5. Inherited 
 all his father's possessions. Gen. xxiv. 36 ; Heb. i. 2 ; 6. Given 
 up aa a sacrifice ; 7. Received again as from the dead, Heb. 
 xi. 19. 
 
 Be called. 1. Accounted as the seed referred to in the promise ; 2. 
 Called into existence, as chap. iv. 17 ; 3. Chosen, as Isa. xlix. 1. 
 
CHAP. IS.] ST. PAUL'S EPISTLE TO THE ROMANS. 17 
 
 God's sovereign election indicated. Isaac, not Ishmael, the seed. 
 Mere natural descent gives no claim to the promises. 
 
 i)vS OTt, 4c., sovereignty in excluding Abraham's children from the Church, except 
 Isaac's seed. Cobbin. — ^"E;* 'Icraa/c, &c., after Isaac. Gesenius. Through Isaac. Frit., 
 Meyer. The true election such of Abraham's seed as God unconditionally chooses, as 
 seen in the promise, ' In Isaac,' &c. D. Brown. — K.\y)dT]aeTaL, be named, and obtain 
 celebrity. Bloomf. Have its continuation with the blessings promised. Delitzsch. 
 Rabbins : ' The seed of Abraham began with Isaac ; as it is said, In Isaac shall thy seed 
 be called ; whence one of the wise men says : In Isaac, and not even in all Isaac ; 
 thereby excluding Esau.' Manasseh ben Israel. 
 
 8. That is, They which are the children of the flesh, these are not the children of God : 
 but the children of the promise are counted for the seed. 
 
 Children of the flesh. Children by mere natural generation, viz. : 
 
 1. Ishmael and his descendants ; 2. Abraham's sons by Ketu- 
 rah and their posterity ; 3. The natural descendants of Abraham 
 in general. 
 
 Unbelieving Jews mere children of the flesh as truly as was Ishmael. 
 
 Children of God. 1. Children in God's esteem ; 2. By God's ap- 
 pointment ; 3. Those to whom He will be a God as He was 
 to Abraham, Gen. xvii. 7. 
 
 Children of the flesh also distinguished from children of God, John 
 i. 13. 
 
 Children of the promise. Born entirely in virtue of a promise, 
 viz. : — 1. Isaac ; 2. Believers, whether Jews or Gentiles, Eom, 
 iv. 11, 16, 17 ; Gal. iii. 29. 
 
 Isaac a type of believers — 1. As born according to divine promise ; 
 
 2. By supernatural power. Gen. xvii. 5 ; Isa. liii. 10-12 ; John 
 i. 13 ; V. 25 ; vi. 44, 45, 65. 
 
 Bom not according to nature's lawsj but the power of a promise. 
 
 ChrysostoTTi. 
 Counted for the seed. Regarded as those called the seed. 
 A promised seed alone inherits promised blessings. 
 No claim from mere birth. Some Jews believed, and some not, 
 
 Acts xxviii. 24. 
 Believing Jews and Gentiles counted Abraham's true seed. Gal. 
 
 iii. 7, 9. 
 Christ the seed, including all believers as His members, Gal. iii. 29. 
 
 TeKva T. 0601/, those to whom pertained the adoption according to inward grace. 
 Ferme. — TeKJ'a t. iirayyeXias, for TCKva iwayye'Kfieya ; those to whom pertained 
 VOL. II. B 
 
18 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 the felicity promised to Abraham. Bloom/. Those born by the power of the promise, or 
 'born of God' (John i. 13), as Isaac from Sarah; contrasted with those born by the 
 power of nature (reKva t. ffapKOS), or of flesh and blood (John i. 13), as was Ishmael 
 irom Hagar. Ferme. The patriarchal-theocratic privileges not to be enjoyed according 
 to the claims of fleshly descent, nor even of certain works (10-13), but solely according 
 to the purpose of God, independent of all human conditions. Thol. The same divine 
 law in the completion as in the commencement of God's Church, viz., that its destined 
 membership is not dependent on anything in man, but is solely a thing of God's free 
 will. Hofm. — Aoyi(^€Tai els for vo/xi^eTai elvac. Bloomf. 
 
 9. For this is the word of promise, At this time will I come, and Sarah shall have a 
 son. 
 
 Word of promise. 1. The terms ; 2. The account of tlie promise. 
 Quoted from Gen. xviii. 10, 14, Gr. Abridged, but main part exactly 
 
 given. 
 Passages sometimes referred to ■witliout being exactly or entirely 
 
 quoted. 
 Only so much quoted as suits tbe purpose in hand. 
 Literal exactness not always absolutely necessary. 
 At this time. Or, as in the passage quoted, "according to the 
 
 time of life," Gen. xviii. 10, 14. 
 Also, *' at the appointed time," ver. 14. 
 Greek translation followed rather than the Hebrew. 
 Time for its fulfilment often given along with the promise. 
 So the captivity in Babylon, Jer. xxv. 11, 12 ; coming of Messiah, 
 
 Dan. ix. 24-26. 
 Faith expected the fulfilment at the appomted time, Dan. ix. 2 ; 
 
 Luke ii. 25, 38. 
 Fiilfilnient of promises to be patiently and believingly waited for, 
 
 Hab, ii. 3. 
 Will I come. God "comes" in remarkable acts of providence, 
 
 Rev. ii. 5. 
 So He " visits" individuals and peoples, 1 Sam. ii. 21 ; Exod. iv. 31 ; 
 
 Ruth i. 6. 
 Christ's birth like Isaac's, from a divine visitation, Luke i. 68. 
 God a living Agent in the events of life and of history. 
 Common blessings sweetened as coming from a covenant God. 
 Sarah. Means "princess." Abraham's wife and half-sister. Gen, 
 
 XX. 12. 
 Name changed from Sarai, Gen. xvii. 15 ; reason of the chango, 
 
 ver. 16. 
 Connection with the godly brings both honour and advantage. 
 
CHAP. IS.] ST. Paul's epistle to the rojians. 19 
 
 Names often clianr^ed by Ged on the occasion of special blessing. 
 So Jacob to Israel, Gen. xxxii. 28 ; Oshea to Jehoshua or Joshua, 
 
 Num. xiii. 16. 
 Jehovah's own name often prefixed for honour and comfort. 
 Names sometimes changed by God to indicate His displeasure. 
 Jeconiali made Coniah, God's name withdrawn, Jer. xxiL 24, 28 ; 
 
 xxiv. 1. 
 Christ \vTites on His victorious people God's name and His own, 
 
 Rev. iii. 12. 
 Sarah accompanied Abraham from Chalda3a at God's command. 
 Fell into the hands of Pharaoh (Gen. xii. 15) and of Abimelech (xx. 
 
 2), yet preserved. 
 Impatient for children, gave Hagar her maid to Abraham as a 
 
 concubine. 
 Died at Hebron and buried in the cave of Machpelah, Gen. xxiii. 19. 
 Sarah honourably mentioned in the New Testament as an example 
 
 to wives, 1 Pet. iii. 5, 6. 
 
 "Kara r. Katpov tovtov, at this (very) time ; marking Isaac as a child of promise. 
 Ferme. This time ; reclioning the conception of the child from lience. Doddr. Accord- 
 ing to the usual time from conception to birth, nine months hence. Guyse. l\.aLpov 
 (from Kaipii}, to run, curro), suitable time, season. Heb. lyiD nj!. In Gen. xviii. 10, 
 Uie Septuagint has Kara t. Katpov tovtov els upas, reading nin, instead of n'n, jn the 
 present text, and adding els wp., from ver. 14, for Ileb. "H?iO^, 'at the appointed time.' 
 According to lleb., 'the living time,' i.e., the current, present time; so Soph. Track. 
 "XpofU) Tip i^ujVTi Kai wapovTi. Frit. When the present time is repeated, I will return ; 
 ? in rtll3 indicating comparison, and so the duality. Nielson. — -'EXeucro^at, I will 
 come, in the grant of my mercy, and by a supernatural operation of my providence. 
 Guyse. Ueb. ^'C'N, I will return. 
 
 10. And not only this ; but when Rehelcdh also had conceived by one, even by our father 
 Isaac. 
 
 Not only this. Election still further shown in Abraham's family. 
 Not even all Isaac's posterity counted for the seed. 
 Rebekah. Daughter of Bethuel, of IMesopotamia or Padanaram. 
 Chosen by God as a wife for Isaac, and remarkably pointed out, Gen. 
 
 xxiv. 14, 50, 51. 
 Election even more manifest in Isaac's than in Abraham's children. 
 
 1. The distinction now made between sons of the same mother ; 
 
 2. That mother a free woman and Isaac's lawful wife ; 
 
 3. The sons twins, but the distinction in favour of the younger. 
 One. The children had both the same father and mother. 
 
20 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 God's sovereignty rendered increasingly conspicuous. 
 
 Our father. The term applied to Abraham, Isaac, and Jacob, ver. 5. 
 
 To gain the Jews, Paul spoke and acted as a Jew, 1 Cor. ix. 20. 
 
 Always speaks honourably of his Hebrew ancestors, Phil, iii, 5. 
 
 This gain of ancestry counted loss for Christ, Phil. iii. 7. 
 
 Godly forefathers a blessing as engaging us to lollow them. 
 
 Oi) fxovov 5e. Not only he, butRebekah also experienced this. Ferme. This distinc- 
 tion made not only between the immediate offspring of Abraham. Guyse. A like dis- 
 tinction made among the legitimate descendants of the ' son of promise,' showing God's 
 right also to choose, justify, and glorify those who are /cXrjrot, called according to His 
 pui-pose in respect to the heavenly inheritance. Stuart. An anacolouthon in Pe/3eK/ca 
 — eppTjdrj avTTj. Bloomf. — Koitt;!' ex^i^ca, when she had conceived. Pag., Beza, 
 Per., Eras. Uterum ferens. Cos. Kotrrjv, used by LXX. for n33iy, in Lev. xviii. 20, 
 Ac. Hebrew idioms naturally and appropriately abound in this chapter. Beng. K. 
 ixovaa, hj metalepsis, ior (TvWajSovffa. Bloomf. li-OCTTjv, by metonymy, for offspring; 
 antecedent for the consequent. Thol. — E| ivos, by one, in opposition to many hus- 
 bands. JViel. 
 
 11. For Ike children being not yet born, neither having done any good or evil, that the 
 purpose of God according to election might stand, not of works, but of Him that calleth. 
 
 Children. Those of Isaac and Rebekah, viz., Jacob and Esau. 
 Being not yet born. Mentioned to show God's free election. 
 Not a mere prediction in regard to them, but a purpose. 
 Neither having done. God's election not determined by works. 
 Works viewed not only as not existing, but as not foreseen. 
 Superior place given to Jacob without regard to superior merit. 
 Good or evil. So as to make the one more worthy than the other. 
 Election not grounded on good works existing or foreseen. 
 Believers created in Christ Jesus unto good works, not because oi 
 
 them, Eph. ii. 10. 
 That. Reason why the distinction was declared before the birth. 
 A wise reason for what God does, and for the time when He does it. 
 Here, to show the absolute sovereignty of God's election. 
 Purpose of God. 1. In respect to the two brothers, Jacob and 
 
 Esau ; 
 2. Generally, in respect to nations and individuals. 
 "What God does in time, He purposes in eternity. 
 God's purposes respect — 1. The universe ; 2. Nations ; 3. Men, 
 
 Eph. i. 11. 
 His purposes universal, from the connection of events with each other. 
 Formed — 1. Before He gave existence to the world, Eph. i. 4 ; 
 
CHAP. IX.] ST. Paul's epistle to the romans. 21 
 
 2. For His own glory and the good of His creatures, Rev. iv. 11 ; 
 
 Ps. cxlv. 9. 
 
 3. In infinite wisdom, justice, holiness, and love. 
 Executed in His providence and government of the universe. 
 Their execution not contingent but certain, Ps. xxxiiL 11 ; Isa. 
 
 xlvi. 10. 
 Include believers' predestination, calling, and salvation, chap. viii. 
 
 28 ; Eph. i. 11 ; 2 Tim. i. 9. 
 According to election. Eespecting His election — 1. Of Jacob ; 2. 
 
 Generally. 
 The purpose of God in regard to men rests on His o'wti free choice. 
 Special favour to some involves no injustice to others. 
 All receive more benefits than they deserve, none less. 
 God claims the right to bestow His favours freely, Matt. xx. 15. 
 Absence of merit makes absence of complaint. " I do thee no wrong." 
 Stand. 1. Continue still to exist in God's dealings ; 
 2. Remain secure, unaflfected by man's doings. 
 God's object to display the sovereignty of His electing purpose. 
 Sovereignty a divine attribute, and to be glorified like the rest. 
 Manifested in His dealings both with angels and men. 
 Free election a standing feature in the divine government. 
 Not of works. Not as the reward of works, actual or foreseen. 
 God's election, not man's works, the ground of special favour. 
 Good works the result of God's purpose, not the ground of it, Eph. 
 
 ii. 10. 
 All good in man the effect of grace in God, chap. vii. 14, 18 ; 1 Cor. 
 
 iv. 7 ; XV. 10 ; Isa. Ixiv. 6 ; Luke xvii. 10. 
 Of Him that calleth. God's purpose grounded in Himself, not 
 
 man. 
 Jacob's call to supremacy unconditioned by Jacob's works. 
 The calling of God contrasted with the conduct of man. 
 The ground of preference in the caller, not the called. 
 Things that are not are called by God as though they were, chap. 
 
 iv. 17 ; 1 Cor. i. 26-28. 
 Paul justifies God's choosing and calling the Gentiles to salvation. 
 That election sovereign and in harmony with His previous pro- 
 cedure. 
 
 'M.r]5e irpa^avTUU, Ac. Strong intimation against the pre-existence of souls. Guyte. 
 — KttKOf. Codd. Sin., Vat., and Alex, have (pavXov. Reference to Esau's profaneness, 
 Heb. xii. 16. Koppe. — Kar iKXoyrjv, according to election. Eras., Cam., Mor. Hj 
 election. Cas. Elective, entirely free and unconditional. Didc. — 11 /car iKk, t. 
 
22 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 Qeov. God's elective purpose ; purpose resting alone on the most free election. Beng. 
 God's free kindness. Schntt., Ernesti. In respect to Jacob. Theoph., Thol., Ols., Guyse. 
 The grace shown to Jacob, and his adoption ; the cause put for the effect. Ferme. Taken 
 generally, Jacob's case showing God's election of grace to be unmerited. Meyer, Dt 
 Wette. Reference to right of primogeniture. Beck. To occupancy of Canaan. Tknl. 
 Election of nations represented by their respective founders to the privileges of God's 
 chosen people. Whitby, Taylor, Mackn. The favour — 1. Of visible Church membership 
 and privileges given to some and not to other nations ; 2. Of effectual grace given to 
 some individuals and not to others. Henry, The bestowment of blessings according to 
 a sovereign election of individuals one great standing characteristic feature of the divine 
 government. Broion. Allusion to chap. viii. 28-40 ; hence the purpose here not merely 
 in respect to nations chosen and called to external privileges, but al.so to certain persons 
 chosen out of those nations to saving and external benefits. Guyae. A purpose which 
 proceeds from free choice, moved by internal, not external, causes or motives; God's 
 reasons for His counsels being not arbitrary or unprounded, but only not disclosed, and 
 pertaining to Himself alone. Stuart. llpoOeffLS for Trpoaipecris. Bloomf. Rabbins: 
 ' The tribe of Levi was always more beloved by God than all the rest, 1 Sam. ii. 28. God 
 created many things in the world and chose one of them to Himself.' Bammidbar 
 Rabba. — Mevg, might remain. £j'as., Tir. Be firm. Vat., Tol., Est. Remain firm and 
 established. Cas., Pise. Fer. = DjJ, Isa. xlvi. 10, ' My counsel shall stand.' Beza. Be 
 unchangeably established and fulfilled. Guyse. Stand firm, "I3i/I, be a convincing 
 argument. Bloomf. Continually remain in force ; fJ-ivri, and not fJ-eify, indicating that 
 the purpose had not respect merely to the two brothers. Ilofm. The predicate includes 
 the words that follow. Flatt., R'iick., Gldck. "^levrj alone the predicate. Hofm. — ^K 
 KoKovvTos, of Him that calleth Jacob the superior, Esau the servant. Beng. Freely 
 chose, and so called and blessed Jacob. Ferme. From the divine calling, and so from 
 God's eternal counsel. Melv. Dependent on the will of the caller, chooser, or bestower. 
 Bloomf. The election made of free-will, the grounds being not in the elected, but the 
 elector. Hofm. 
 
 12. It was said to her, The elder shall serve the younger. 
 
 It was said. By God himself. The occasion related, Gen. xxv, 
 
 22, 23. 
 A divine declaration made for a sufficient object. 
 That object the giving prominence to the divine sovereignty. 
 The elder. Esan, who came first out of the womb, Gen. xxv. 25. 
 Special rights and privileges belonged to the first-born — 
 
 1. A double portion of the inheritance, 1 Chron. v. 1 ; 
 
 2. The priesthood among his brethren. Num. iii. 12 ; viii. 18 ; 
 
 xviii. 15 ; 
 
 3. A respect bordering on parental authority, Exod. xii. 29 ; 2 
 
 Chron. xxi. 3. 
 So Christ is the first-bom among many brethren, chap. viii. 29. 
 Shall serve. Be inferior and imder subjection to. 
 Involving the transfer — 1. Of the birthright ; 2. Of the paternal 
 
 blessing. 
 
CHAP. IX.] ST. Paul's epistle to the romans. 23 
 
 Yet this loss voluntary on the part of Esau, Gen. xxv. 32-34. 
 
 Incurred by his own sinful carnality and indifference, Heb. xii. 16. 
 
 God's free election consistent with man's free action. 
 
 Divine purpose usually accomplished through human agency. 
 
 The transfer of the blessing brought about by Rebekah's and Jacob'e 
 
 deceit. 
 God abhors man's sin, yet makes it subserve His owti purpose. 
 The younger. Jacob, who thus had no claim to superiority. 
 From his own character less likely to obtain it. Gen. xxv. 27, 28. 
 The subjection seen more in their posterity than themselves : — 
 
 1. The Edoniites, Esau's race, servants to the Israelites. 
 
 2. Israel chosen as the j)eople of the Lord, not the Edomites. 
 
 3. The promised land inherited not by the Edomites but by Israel. 
 Edomites subdued by David, 2 Sam. viii. 14. Freed themselves 
 
 under Joram, 2 Kings viii. 20. Subjugated agaiu by Amaziah 
 and Uzziah, 2 Kings xiv. 7, 22. Under Ahaz once more in- 
 dependent, 2 Kings xvi. 6. Continued so until entirely con- 
 quered bj^ John Hyrcanus. Were then incorporated into the 
 Jewish state. 
 
 Jacob's and Esau's personal character and eternal destiny not in 
 view. 
 
 Their case introduced as a specimen of sovereign election. 
 
 God's purposes determined not by men's works but by His own will. 
 
 fiei^uv, the elder, like major natu. Bloom/. Heb. ^1, the great or greater one, 
 i.e., in years. -^Aoi/Xeiiiret, shall serve ; involving loss of birthright and the paternal 
 blessing, and consequently separation from the theocratic family and its spiritual bless- 
 ings ; in their example unconditional election made clear. De Wette, Alford. The 
 theocratic subjection of Esau. Niel. Fulfilled also in the political history of both races : the 
 eternal destiny of the brothers not here expressly in view. Brown. The case introduced 
 as a figure of the spiritual election. Henry. Refers to the posterity of the brothers, — 
 ' two nations are in thy womb.' Bloo,nf. Fulfilled in a spiritual and mystical sense in 
 their own persons, the birthright and its spiritual blessings being transferred from 
 Esau to Jacob, E.sau being thus cut off from God's covenant, and Jacob continued in it 
 with the possession of Canaan, the type of heaven ; also in a literal sense in respect to 
 their posterity. Guyse. To 'serve' need not be understood of political servitude, but 
 must be referred to a state of spiritual dependence, the effect of casting away the birth- 
 rij-'ht : the predictions refer to posterity and were fulfilled in them, but the uncon- 
 ditional choice of the one individual rather than the other that on which the apostlo 
 reasons. Z>. Brown. 
 
 13. As it it written, Jacob have I loved, but Esau have I hated. 
 
 Written, ilal. i. 2, 3. The same difference existing in the pro- 
 phet's day. 
 
24 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 The races therefore especially in view in the election. 
 
 The individuals regarded more by the apostle ; the races, by the 
 
 prophet. 
 The brothers and their respective posterities viewed as one. 
 Jacob. Means the supplanter ; or, he that takes by the heeL 
 Origin of the name, Gen. xxv. 26. The act prophetical. 
 A figiirative application made of the name by Esau, Gen. xxvii. 36. 
 Jacob born when Isaac was fifty-nine years old, probably at La- 
 
 hai-roi. 
 Led a pastoral life, a plain man dwelling in tents, Gen. xxv. 27. 
 Bought the birthright from his brother with a mess of pottage, ver. 
 
 31-34. 
 Acquired the blessing by a fraud, at Eebekah's instigation. Gen. 
 
 xxvii. 8, &c. 
 In his seventy-eighth year leaves his father's home to avoid Esau'a 
 
 wrath. 
 !RIarries his cousins Leah and Rachel in Padanaram. 
 After twenty-one years returns with his two wives and twelve 
 
 children. 
 His name changed to Israel after wrestling with the angel at Peniel. 
 Obtained reconciliation with Esau in answer to prayer. 
 Lost his beloved Eachel, who died near Bethlehem on the way from 
 
 Bethel. 
 Went to Joseph in Egypt when above 130 years of age. 
 Was presented to Pharaoh, and lived seventeen years in Rameses 
 
 and Goshen. 
 Died in his 147th year ; was embalmed in Egypt and buried at 
 
 Hebron. 
 Much in Jacob's character we cannot admire. 
 His name too often verified by his conduct. 
 His experience, for the most part, a painful and sorrowful one. 
 His own testimony, "Few and evil have been the years of my 
 
 pilgrimage." 
 An example of the truth, Whom the Lord loveth He chasteneth, 
 
 Heb. xii. 6. 
 Jacob's sorrows generally such as to remind him of his sin. 
 His case a proof of the sovereignty of divine election. 
 Loved for nothing lovable in himself. So his posterity, Deut. vii. 
 
 6, 7. 
 His life a commentary on the text, The way of transgressors is hard, 
 
 Prov. xiii. 15. 
 
CHAP. IX.] ST. Paul's epistle to the romans. 25 
 
 The gifts and calling of God, however, -vvithout repentance on hi^ 
 
 part, chap. xi. 29, 
 His faithfulness not overthrown by His people's fall. 
 He forgives them though He takes vengeance on their invention^ 
 
 Ps. xcix. 8. 
 The voice from the ladder one of sovereign and unchanging mercy > 
 
 Gen. xxviii. 13. 
 Loved. Regarded and treated with special favour. 
 Seen throughout Jacob's personal history— 1. In the promise made 
 
 before his birth ; 2. The vision at Bethel, Gen. xxviii. 12, &c. ; 
 
 3. The blessing given in Padanaram, Gen. xxxi. 5, 9 ; 4. The 
 
 vision there, ver. 11-13 ; 5. The command given to Laban con- 
 cerning him, ver. 24 ; 6. The blessing given at Peniel, Gen. 
 
 xxxii. 28, 29 ; 7. The command to go to Bethel and the vision 
 
 there, Gen. xxxv. 1, 9-11. 
 Same special favour seen in regard to his posterity, Deut. xxxiii. 26-29. 
 Esau. Isaac's eldest son. Esau = hairy. Eeason of the name, Gen. 
 
 XXV. 25. 
 His robust frame and rough aspect the type of his character. 
 Wild and daring, addicted to the chase. A son of the desert. 
 Sold his birthright when faint and hungry for a mess of pottage. 
 Married at the age of forty contrary to the wish of his parents. 
 His first wives Canaanites ; a grief to Isaac and Rebekah, Gen. xxvi. 
 
 34, 35. 
 Married also his cousin Mahalath, Ishmael's daughter, Gen. xx\Tii. 9. 
 Afterwards established himself in Mount Seir, Gen. xxxvi. 8. 
 Called Edom or " Red " from the pottage given him by Jacob, Gen. 
 
 XXV, 29-34. 
 Mount Seir called afterwards by the same name, Gen. xxxii. 3 ; 
 
 xxxvi. 16. 
 The inhabitants, Esau's descendants, called Edomites or Idumoeans. 
 The original iidiabitants Horites, from Hori, Seir's grandson. 
 The name supposed to denote " dwellers in caves," — Troglodytes. 
 Edom entirely a rugged and mountainous country. 
 Everywhere caves and grottoes hewn out of the sandstone rocks. 
 Extended nearly from the Gulf of Elath to the Red Sea. 
 Its ancient capital Bozrah, now Buseirah, Isa. xxxiv. 6 ; Ixiii. 1. 
 Selah or Petra (the Rock) its chief stronghold afterwards, 2 Kingg 
 
 xiv. 7. 
 Its extensive ruins often described by travellers. 
 *' Looks like a vast pile asleep and ready to get up." Laborde. 
 
26 SUGGESTIVE COMMENTART ON [CHAP. IX. 
 
 Elath and Eziongeber the sea-ports of Edom, 2 Sam. viii. 14 ; 1 
 
 Kings ix. 26. 
 The whole province termed by Greek and Roman writers Idnmsea. 
 Its inhabitants idohiters, 2 Chron. xxv. 14, 15, 20. Hostile to Israel, 
 
 Num. XX. 18-21. 
 Hostility continued under the prophets, Amos i. 11, 12 ; Obad. 12, &c. 
 Were taken to Jerusalem and filled it with robbery and bloodshed. 
 Hated. 1. Comparatively, as loving less. Gen. xxix. 31 ; Matt. vi. 
 
 24 ; Luke xiv. 26 ; 
 2. Absolutely, the idea being that of rejection and abhorrence, Mai. 
 
 i. 4. 
 Eeference — 1. To Esau himself ; 2. To his descendants after him. 
 Esau by nature a child of wrath as others, and so continued, Eph. 
 
 ii. 3 ; Heb. xii. 16. 
 Jacob no less so, but visited with God's sovereign favour. 
 Eeference to God's dealings rather than God's feelings. 
 Esau left by God what he was, Jacob made what he became. 
 God'fe dealings with their respective races corresponded. 
 Esau despised spiritual blessings and his posterity followed him. 
 God's dealings sovereign, but not unjust. Lien have their wish. 
 Grace made Israel God's j)eople ; justice left Edom aliens. 
 Grace gave Israel a revelation ; justice left Edom without one. 
 The difference — 1. In temporal blessings ; 2. In spiritual privileges. 
 Israel as a people preserved for future mercy. 
 Edomites long ago disappeared as a nation. 
 The latter more likely to have been preserved than the former. 
 Edom rose earlier to power, and was more warlike in character. 
 Jews scattered by frequent captivities ; not so the Edomites. 
 Edom powerful and flourishing, while the Jews were exiles in 
 
 Babylon. 
 Existed as a nation for 1700 years. Once thickly inhabited. 
 Traces of thirty cities within three days of the Dead Sea. 
 Yet the Edomites are no more, while Israel is in every land. 
 Edom not again to be inhabited, Isa. xxxiv. 5, &c. ; Jer. xlix. 7, &c. ; 
 
 Ezek. xxv. 13, &c. 
 Only savage and plundering Bedouins migrate through it. 
 Even Arabs afraid to enter or conduct others witliin its borders. 
 The country becoming one vast expanse of sand. 
 A nation's destiny often decided by one man's character. 
 
 Ka^ws yeypaiTTai. An example of the foregoing. Bloomf. Testimony accommo- 
 dated to present purpose. Guyse. — "S.ya,Tn}(xa, have greatly preferred,— referring to 
 
CHAP. IX.] ST. PArL's EPISTLE TO THE ROMANS. 2? 
 
 the peculiar jirivileges and favours bestowed on Jacob's posterity. Dcddr., Pyle. To 
 be uutierstood comparatively. Flatt. Treated as peculiar favourites. Brown. Jacob's 
 lordship from a free promise of divine love. Melv. Set my love on Jacob in a free and 
 eternal choice of him for myself, to recover him from the ruins of the fall, and give him 
 the spiritual as well as temporal blessings of the firstborn. Guyse. — E/X£0"7)(ra, hated, 
 repelled and rejected as a carnal seed. Tol. Eternal reprobation on account of foreseen 
 v?orks. Chrys., Theod, Esteemed less, neglected, not bestowing singular benefits on 
 liis posterity. Men. Reprobated according to the divine free-will. Aug., Per. Not 
 loved, or had mercy on. i^eM. Hated comparatively. TJwl. Treated less kindly, withheld 
 benefits given to the other. Flalt. Absolutely, implying hatred and abhorrence. Dc 
 Wette, Meyer, Haldane. Neglected ; different dispensations in relation to the two 
 nations. Brown. Determined to leave him as others whom I justly abhor as sinners 
 to his own free-will; will not favour him with recovering and saving mercy. Guyse. 
 Servitude of the elder connected with God's hatred. Melv. The outward circumstances 
 mentioned, Mai. i. 1, 2, to be viewed as expressions of the wrath of God, the persons 
 being symbolical. OIs., D. Broivn. The ancestors themselves also to be understood 
 under Esau and Jacob. Be Wette. Both the individuals and the nations springing from 
 them. JIald. In the case of Jacob and Esau and their posterity, temporal blessings 
 referred to, but adduced to illustrate God's sovereignty as to eternal ones. Stuart. 
 God's sovereign power and free election extend to every exercise of His mercy, tem- 
 I^cral or spiritual, in providence or grace, national or individual. Alford. Predestina- 
 tion and reprobation both of God ; but in the former the means as well as the end are 
 His, in the latter the means are from men themselves. Per. The different fortunes of 
 the two posterities are to be explained by the difl'«-ence in God's conduct towards them, 
 a difference lying beyond and earlier than the likeness existing between the two 
 ancestors. Von Hofm. 
 
 14. What shall we say then f Is there unrighteousness with God f God forbid. 
 
 What shall we say then ? Objection anticipated and answered. 
 
 Doctrine of God's sovereignty repugnant to fallen nature. 
 
 Ground of tlie wratli against Jesus at Nazareth, Lvike iv. 25-29. 
 
 Cause of many disciples leaving Hiin afterwards, Jolin vi. 37, 44, 
 45, 65, 66. 
 
 Is there unrighteousness with God ? — i.e., In making such dis- 
 tinction. 
 
 As if God must either treat all alike or be unjust. 
 
 In bestowing favours on some God is unjust to none, Matt. xx. 13-15. 
 
 No man but receives much more from God than he deserves. 
 
 Sufl'erings the consequence of sins, Lam. iii. 39. Man reaps as he 
 sows. Gal. vi. 7. 
 
 God's sovereignty no interference with His justice. Gen. XAdii. 25. 
 
 God forbid. God can only act in harmony with His attributes. 
 
 Kighteous in all His ways, holy in all His Avorks, Ps. cxlv. 17. 
 
 His procedure righteous, though not always explained, Job xxxiii. 13. 
 
 Not less righteous because free in dispensing His favours, Matt.xx. 15. 
 
 "Where ■none are wortliy none have right to complain. 
 
28 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 Tt ovv epovfiev ; Formula used in the Jewish schools ; employed by Paul as dealing 
 with Jews. Beng. Customary formula of Paul in repelling doubt, objection, or calumni. 
 ous interpretation. Bloomf. — Mr; ddiKia irapa r. ©. Objection implies absence of 
 any consideration of foreseen good works or wickedness. Guyse. Unrighteousness in 
 loving the one and hating the other without cause of difference in themselves. Mdv. 
 In choosing the posterity of Jacob for His people and not the other nations. Bloomf. In 
 giving unequal things to those who are equal. Ferme. In choosing one and rejecting 
 another, purely in the exercise of His own good pleasure ; the question without meaning 
 except in reference to personal election and eternal salvation. Ols , Hodge, D. Brown. 
 — Mr) "yevoiTO, far from it ; expresses abhorrence of the Impious blasphemy. Ferme, 
 
 15. For He saith to ^foses, I will have mercy on whom I will have mercy, and I will 
 have compassion on whom I will have compassion. 
 
 For. God's sovereignty shown from His own words. 
 
 Leads to a further declaration and proof of it. 
 
 Saith. On the occasion of the people's idolatry, Exod. xxxiii. 19. 
 
 Moses. Under God the leader and legislator of Israel. 
 
 Son of Aniram and Jochabed and great-grandson of Levi. 
 
 When three months old exposed on the Nile in a basket. 
 
 Found by Pharaoh's daughter and taken to the palace. 
 
 Name then given. Moses, in Egyptian, = " saved from the water." 
 
 Moses brought up in all the learning of the Egyptians. 
 
 "Was eloquent and brave, " mighty in words and deeds," Acts vii. 22. 
 
 Eesolved in his fortieth year to reclaim his nationality, Heb. xi. 
 
 24, &c. 
 Aimed also at delivering his oppressed countrymen. Acts vii. 23, &c. 
 SJays an Egyptian and seeks to reconcile two Israelites. 
 By the malignity of one of these is obliged to seek safety in flight. 
 Spends forty years in Midian in the neighbourhood of Sinai. 
 Lives in obscurity and seclusion as the keeper of Jethro's flocks. 
 Marries Zipporah, Jethro's daughter, and has two children. 
 Called by God at Horeb to be His prophet and the deliverer of 
 
 Israel. 
 Along with his brother Aaron is sent back to Egypt for this end, 
 
 B.C. 149L 
 With his rod performs many miracles before Pharaoh and his peoplft 
 After the death of Egypt's first-born is allowed to lead Israel out. 
 Eeceives the law from Jehovah on Mount Sinai, Exod. xx. 1, &c. 
 Brings Israel, after forty years in the desert, to the borders of Canaan. 
 Died without entering it on the top of Pisgah, a part of Mount Neba 
 Buried by God himself, the place unkno\vn, Deut. xxxiv. 1, 5, 6. 
 
CHAP, ix.j ST. Paul's epistle to the Romans. 29 
 
 Wrote first five books of tlie Bible, ninetietli Psalm, and, perhaps, the 
 book of Job. 
 
 Distinguished for bis meekness, faithfulness, and disinterestedness. 
 
 An illustrious type of Christ, Deut. xviii. 15, 18 ; Acts iii. 22 ; vii. 
 37 : — 1. As a prophet from among his brethren ; 2. As a law- 
 giver. Matt, xxviii. 20 ; 3. As a leader, Isa. Iv. 4 ; 4. As a 
 mediator, Exod. xx. 19 ; 5. As an intercessor, Exod. xxxii. 32 ; 
 6. As an administrator of the covenant, Exod. xxiv. 6-8. 
 
 Contrasted with Christ — 1. As a servant in the house, Christ a Son 
 over it, Heb. iu. 5, 6 ; 
 
 2. As the messenger of the law, Christ of the gospel, John i. 17 ; 
 
 3. As the revealer of the shadow, Christ of the substance, Heb. x. 1 ; 
 
 4. As the administrator of the letter, Christ of the spirit, 2 Cor. iii. 
 
 6-9; 
 
 5. As the introducer of the temporary, Christ of the permanent, ver. 
 
 7,11; 
 
 6. As leading only to the borders, Christ actually into Canaan, Heb. 
 
 ii. 10. 
 "Will have mercy. Heb., Will be gracious, or show kindness. 
 Reference originally to those concerned in the golden calf. 
 The statement intended to have a general application. 
 Mercy a prominent attribute in Jehovah's character, Ps. cxlv. 8, 9. 
 Declared in the Decalogue, Exod. xx. 6. That in which He delights, 
 
 Micah vii. 18. 
 Includes pity to the wretched and pardon to the guilty. 
 Sho"\\Ti to the guilty only through an atonement, chap. iii. 25, 26 ; 
 
 Job xxxiii. 24. 
 Only to be exercised in. harmony with justice and truth, Ps. Ixxxv. 
 
 10, 11. 
 The ground of the incarnation and death of God's own Son, John 
 
 iii. 16. 
 On whom I will, &c. Exercise of mercy free and voluntary. 
 Justice must be exercised by a ruler ; mercy ma>/. 
 Wliere many are guilty mercy chooses its objects. 
 God's sovereignty in pardoning exercised in holy wisdom. 
 The grounds of His preference in Himself, not the sinner. 
 His own will the reason. His own glory the end. 
 Mercy provided a Saviour for men, not angels, Heb. ii. 16 ; 2 Pet. 
 
 ii. 4. 
 Some sinners punished, others spared to profit by it. Tkeodoret. 
 In the Gospel mercy is exercised where the Siu'ety is accepted. 
 
so SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 All experience it who are willing to do so in God's ovm way. 
 Where the gospel is preached, mercy offered to all without exception. 
 Those only excluded who exclude themselves, Isa. Iv. 1-7. 
 Sovereign grace draws the sinner to close with mercy's terms. 
 Gr., On whom I have mercy. God's mercy everlasting, Ps. cvii, 1. 
 Loves to the end, John xiii. 1. Gifts and calling of God without 
 
 repentance. 
 Objects of everlasting love are drawn, or have mercy still extended 
 
 to them, Jer. xxxi. 3. 
 Will have compassion. Will both have and show pity. 
 Compassion more in the feeling, mercy in the action. 
 Compassion a father's feeling, Ps. ciii, 13. God full of it, Ps, 
 
 cxlv. 8. 
 His compassion to men cost Him the death of His Son, Job xxxiii. 24. 
 Not necessarily exercised on mere suffering. Angels passed by. 
 Praise comes to God from the smoke of Babylon's torments, Rev. 
 
 xix. 3. 
 God as free in having compassion as in showing mercy. 
 
 MwuiTT?, from the Coptic mo, 'water,' and ushe, ' saved.' The idea also in the Heb. 
 name nc'D, 'drawn.' — 'ilXerjcro}, refers originally to the favour bestowed on Moses of 
 seeing God's face, but here generalised by the apostle. Niel. Properly to the mercy 
 shown to Moses just then. De Wette. A general statement of God's showing mercy to . 
 each one who is the object of His mercy. Meyer. Indicates the unchangeableness and 
 continuance of His mercy. Beck. Paul weakens the objection that God was unrighteous 
 in having love and hatred ascribed to Him without any ground in the objects of it. 
 Hofm. Answer adapted to the Jews, being taken from their own Scriptures. Guyse.— 
 'Of dv iXeu}, on whom I shall have shown mercy. Ferme, Melv. Sentences with the 
 same verb in the same person before and after a relative, in<iicate that the doing or 
 being has its ground in the actor, without being determineil from without. Hnfm. — 
 OiKT€ipr)(TW, Heb, 'n?n"ii. in the text, two properties of the benevolent will of God 
 (euSoKia), — to be mercifully alTected towards the wretched, and from mercy to confer 
 grace as a remedy and means of deliverance : by hysterosis, the order of these reversed, 
 J^n, which stands first, being to show grace from mercy. Dm, to have compassion, as a 
 mother towards her wretched children, and therefore the cause of the former. So in 
 Greek, iXeeLV, ' to help,' or do good to any one from mercy (hence iXerjiiocruvT}, alms) ; 
 olKTeipu). to be moved with maternal affection. Ferme. God shows mercy in promoting 
 the salvation of those whom, from eternity, He purposed out of mere grace to elect ; but 
 the misery and guilt of men and God's mercy in justifying and sanctifying the elect in 
 Christ coming between the eternal purpose and its execution in their salvation, no 
 injustice can appear in saving them. Melville. The general sense, God acts in the 
 distribution of His favours according to His own pleasure. Bloomf. The phrase in th« 
 text used either when we do not chonse, thougli we can give reasons for the bestowment 
 Of favours on another, or when we wish to prevent the recipient from ascribing them to 
 his own merit. Koj>pe. My showing mercy and pity is an act of my own good pleasure ; 
 I will be gracious and compassionate to those of man's sinful race to whom I choose. 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 31 
 
 for reasons in myself not in them. Guyse. No injustice in making this distinction ; as 
 in spealiing to Moses, God claims the right to do so. D. Brown. 
 
 16. So then it is not of him that willeth, nor of Kim that runneth, hut of God that 
 ehoweth mercy. 
 
 It. The preference shown, or the blessing bestowed. 
 
 Kefers — 1. To Jacob and Esau ; 2. To Israel ; 3. To men in general. 
 
 Willeth. As Isaac who willed to give Esau the blessing, Gen. 
 
 xxvii. 1. 
 So Abraham's M'ill was in favour of Islimael, Gen. xvii. 18 ; xxi. 11. 
 God's children not born of the will of the flesh or of man, John i. 13. 
 God's will, not man's, the ground of His showing mercy. 
 Those who experience mercy made willing by divine grace, Ps. ex. 3. 
 Whosoever will, let him take the water of life freely, Rev. xxiL 17. 
 " Ye will not come to me that ye might have life," John v. 40. 
 Eunnetll. Allusion to Esau who ran for the blessing. Gen. xxviL 
 
 1, &c. 
 Man's haste makes no speed when against God's will. 
 So Israel ran after righteousness but without success, ver. 31. 
 Only running according to God's will is successful, 2 Tim. ii. 5 ; PhiL 
 
 ii. 12, 13 ; 1 Cor. xv. 58. 
 Running necessary, Heb. xii. 2 ; Phil. iii. 14. " So run, that ye may 
 
 obtain," 1 Cor. ix. 24. 
 Running more than Avilling. Strive to enter in, Luke xiii. 24. 
 Many wish for the blessing who are unwilling to run for it, Prov. 
 
 xiii. 4. 
 To will and to do in the matter of salvation both of God, Phil. ii. 13. 
 But of God. Of Him are all things. Works all in all. His 
 
 counsel stands. 
 Divides to every man severally as He will, 1 Cor. xii. 6, 11. 
 God the source of all good to man and all grace in man. 
 The new birth, not of the will of the flesh or of man, but of God, 
 
 John i. 13. 
 Man's endeavour necessary, yet dependent on God's grace. 
 Showeth mercy. God's free mercy tlie ground of all blessing. 
 That mercy sovereign yet shown to all who truly seek it, Ps. y.xxiiL 
 
 18. 
 Right running the efl'ect not the cause of God's mercy, Phil. ii. 12, 13, 
 Predestinating mercy precedes, not supersedes, man's endeavour. 
 The anterior part of the process is God's, the i:)osterior part man's. 
 
32 SUGGESTIVE COMMENTART ON [CHAP. IX. 
 
 Apa oi'V. Conclusive. Bloomf. Appears from hence. Guyse. — Oi; rov 6e\oPTos, 
 viz.. the work or success. Cam. The thing or matter. Dickson, Hofm. So .4?-jn.. Ters. 
 Righteousness. For. Salvation. Pi'^c. Election. .Beza, Par., £st, ^. Cap., Gom. Pur- 
 pose of God. Guyse. Experience of mercy. Meyer, Phil. OeX., inward, strong desire; 
 "^P^X-y active, strenuous effort. Bloomf., D. Brown. QeK., will, on the part of Isaac; 
 ''P^X-j effort, on that of Esau. Guyse. ©eX. and Tpe^.^to will and to do, Phil. ii. 13 ; 
 both included in the grace of God who shows mercy. Ferme. Not only man's works 
 and actions excluded, but even his efforts and desires. Melv. — EXeovvros, shows 
 mercy on us wretched. Ferme. Of God's own good pleasure, who determined in His 
 free mercy to bestow the blessing on Jacob. Guyse. God's favours bestowed, not because 
 first merited or acquired by effort either of strong desire or strenuous action, but because 
 He has mercy on those who are the objects of His mercy. Stuart. 
 
 17. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised 
 thee up, that I might show my power in thee, and that my name might be declared 
 throughout all the earth. 
 
 For. Further proof that God's procedure is sovereign. 
 
 A case adduced in which not mercy but judgment was shown. 
 
 Scripture. God's words in the Scripture. Its testimony decisive, 
 
 Isa. viii. 20. 
 Saith — i-e., God saith in the Scripture. The Bible God's mouth to 
 
 man. 
 Pharaoh. Common title of the ancient kings of Egypt. 
 Signifies " the sun," its supposed representative being the king. 
 Several Pharaohs mentioned in Scripture. The first, Gen. xii. 15, 
 
 B.C. 2081 ; thought to be Salatis, one of the shepherd-kings -nho 
 
 ruled Lower Egypt. 
 The Pharaoh of Joseph, perhaps Apophis of the same dynasty. 
 The Pharaoh of the Oppression, an Egyptian from Thebes, perhaps 
 
 Amosis. 
 Began his reign of forty years shortly before the birth of Moses, B.C. 
 
 1732. 
 The Pharaoh from whom Moses fled, Thothmes I., reigned twenty- 
 seven years. 
 The Pharaoh of the Exodus thought to be Thothmes II., by others 
 
 Thothmes III. 
 The latter, when Moses was sent to him, had reigned four years. 
 An active, energetic, and enterprising sovereign. 
 His great aim to aggrandise himseK and his country. 
 Took advantage of Israel's oppressed state and refused to let 
 
 them go. 
 For this same purpose. A wise and holy purpose in all God's 
 
 acts of providence. 
 
CHAP. IX.] ST. Paul's epistle to the ROMA^'s. 33 
 
 That purpose first and supremely the manifestation of His own glory. 
 All nations and creatures made to subserve God's designs, Rev. iv. 11. 
 All things made for Himself, even the wicked for the day of evil, 
 
 Pro. xvi. 4. 
 God's purposes executed in spotless holiness and justice. 
 Baised thee up. Called thee into being and spared thy life. 
 Exalted thee to power and raised thee to the throne. 
 Given thee an energetic disposition and roused it into action. 
 Kings as well as their subjects in God's hands, Prov. xxi. 1 ; viii. 15 ; 
 
 Dan. ii. 21. 
 Pharaoh roused to greater rebellion by God's righteous demands. 
 Left to his own will. Means employed sufficient to convince him. 
 Divine purposes to be accomplished through his obduracy. 
 God under no obligation to bestow on him subduing grace. 
 Energetic disposition from God. Makes a great saint or great 
 
 sinner. 
 Overruled by God in either case for His own glory. 
 Man alone responsible for the abuse of divine gifts. 
 Natural disjDosition and j^rovidential dealings to be accounted for. 
 Show my power. God's attributes glorified in His creatures. 
 His power exhibited in creation, providence, and grace. 
 In Pharaoh's case displayed — 1. In the miracles wrought in Egy]3t ; 
 2. In the passage of the Red Sea and destruction of Pharaoh's host. 
 Man's sin the occasion of the display of divine power — 
 1. In the resurrection of Christ; 2. The salvation of believers, Eph. 
 
 i. 19. 
 In thee. Rather, through thee ; not his person, biit his conduct. 
 Pharaoh's obstinacy the occasion of the plagues in Egypt ; 
 His malice that of the destruction of his army in the Red Sea. 
 Man's wrath made to contribute to Jehovah's praise, Ps. Ixxvi. 10. 
 Name. Including existence, character, and attributes. 
 Declared. Made known, rendered conspicuous. 
 Realised at this very day. Always increasingly declared. 
 Tidings of the passage of the Red Sea, &c., early spread. Josh. ii. 10. 
 God thus glorified and mankind likely to bo blessed. 
 By Pharaoh's punishment God brought benefit to many. Theodoret. 
 God's great object to make known and glorify His name, John 
 
 xii. 28. 
 The object for which unbelievers are pu.nished and believers saved, 
 
 ver. 22, 23. 
 History a record of God using wicked men for gracious purposes. 
 VOL, II. C 
 
34 SUGGESTIVE COMMENTARY OM [CHAP. IX, 
 
 The Spanisli Armada tlie establisliment of tlie Reformation in Eng- 
 land. 
 The persecutions of the Puritans the evangelisation of America. 
 
 Tap, moreover. Doddr. Proves God's right to pass by those on whom He choosea 
 not to show mercy. Cobbin. His right to refuse favours to some while bestowing them 
 on others no more worthy. Guyse. Reprobation. Melv. — ^apau, in Coptic, ph-oura, 
 ' the king.' Corresponds in hieroglyphics to ph-ra, ' the sun.' What the sun was in 
 the firmament, the king was thought to be in the state. According to SirG. Wilkinson, 
 the Pharaoh here meant was Thothmes III., not drowned, but overthrown in the Red 
 Sea. Reigned twenty-five years after that event. So Jewish tradition. Carried on 
 afterwards a vigorous war with the Northern nations. Sculptured records of his suc- 
 cesses still preserved in the monuments he erected. Gave encouragement to the arts 
 of peace. Founded numerous buildings in Upper and Lower Egypt, and in Ethiopia. 
 Made extensive additions to the temples at Thebes. Improved Coptos, Memphis, and 
 Heliopolis, by his taste for architecture. From caprice and love of change, made columns 
 with reversed capitals at Karnak. — The last king of the nineteenth dynasty, Si Pta 
 Menephtha, ' the light of the sun,' was not buried in his own tomb, and may have been 
 this Pharaoh. Others say Thothmes II. Two astronomical notes of time on contempo- 
 rary monuments of his successor Thothmes III., or Rameses the Great, show the acces- 
 sion of the latter, and consequent death of the former, to have taken place on the 
 Egyptian day answering to May 4-5, B.C. 1515, or as astronomically verified, the 12th 
 of the second spring moon, the Hebrew second month. Stones crying out. — Ei^Tjyeipa, 
 provoked to opposition. Aug., Tol., Per., Per., Frit., De Wette. Preserved, after the 
 Sept. C%rys., CEcum., Vor., Ham., Von Hofin. Made thee king, let thee advance. Theod., 
 'fheoph. Appointed. Arab. Brought into existence. Br.za, Pise, Est, Tol., Gom., 
 Dick. Brought forward. Est. Appointed thee by my operation for this use, promoted 
 thee for my glory. Calv. Raised thee up. £>iod. To be powerful and illustrious. Beng., 
 Doddr., Flatt. From sickness. Fon iZo/m. Preserved thee. J/ari. In life. TAoI. From 
 the plague of the blains. Taylor. Supported during former plagues. Skuckford. Raised 
 to the throne and continued in that station. Guyse. Preserved thee from the beginning, 
 even from conception, that thou mightest be born, and endured thee with much long- 
 suffering, while still acting wickedly after the many plagues I sent. Ferme. Brought 
 thee into being as king of Egypt. Bloom/. The idea of the verb always that of arousing, 
 exciting, urging to activity. Stuart. Often used for ' to rouse into action, or stir up,' 
 as Ps. Ivi. 8; Ixxix. 2; Cant. iv. 16. Alford. Heb. "■'Pi''?, 'made to stand,' supposes 
 the subject already in existence. Beng. ■= Appointed to an ofiice, 1 Kings xii. 32 ; con- 
 firmed, 1 Kings XV. 4 ; stirred up, Pan. xi. 11 ; Neh. vi. 7. Ai.€Tr]pr]dT)s (LXX), ' hast 
 been preserved to this day.' So the Chaldee of Jonathan, and the Syriac and Arabic 
 versions. Refers to Pharaoh's preservation under the plagues : €^T]y£ipa, chosen by 
 Paul to express God's raising him up as His instrument. Nielson. Raised up from a 
 bed of aflliction ; gave respite from the plagues, according to Exod. ix. 15. Brown. 
 — Avvafuv, power in inflicting exemplary punishment : also used for i^ovffia, 
 'authority,' — the uncontrollable prerogative and dominion exerted in those acts of 
 power. Guyse. 
 
 18. Therefore hath He mercy on whom He will have mercy, and whom He imll St 
 hardeneth. 
 
 Mercy. Shown — 1. In pitying ; 2. In helping ; 3. In j ardoning. 
 
CHAP. IX.] ST. Paul's epistle to the romans. 35 
 
 Used with reference to tem^poral life, Phil. ii. 27 ; generally eternal, 
 
 Jude 21. 
 To accept God's mercy in Christ is itself the fruit of mercy. 
 Kepentance and faith among mercy's choicest gifts. 
 On whom He will. Mercy exercised according to sovereign wilL 
 God's sovereignty thus again most explicitly declared. 
 Mercy dispensed in sovereignty, yet in wisdom and holiness. 
 Bestowed for "vvise reasons, known to God though not to us. 
 God under no obligation to bestow it on any sinner. 
 No regard had to anything in man as deserving mercy. 
 Hardeneth. Allusion — 1. To Pharaoh; 2. To Israel; 3. To the 
 
 ungodly. 
 To "harden" the opposite of "having mercy ;" to treat with just 
 
 severity. 
 When mercy does not soften, men harden of themselves. 
 Pharaoh hardened by God when abandoned to himself. 
 Hardening is — 1. The natural effect ; 2. The just desert, of sin, Heb. 
 
 iii. 7, 8. 
 God hardened Pharaoh's heart by leaving him to harden his own, 
 
 Exod. vii. 3, 14 ; viii. 15. 
 Hardens men — 1. By withholding grace ; 2. By ordering events. 
 God's patience and indulgence the occasion of Pharaoh's hardening, 
 
 Exod. viii. 15. 
 His mercy celebrated even in His dealings wath Pharaoh, Ps. cxxxvL 
 
 15. 
 The grace that softens is God's, the sin that hardens men's own. 
 Men's repentance is of God, their hardening of themselves. 
 Providences, precepts, and promises, perverted by an impenitent heart. 
 Jews hardened under the prophets and under Jesus himself, Isa. \i. 
 
 9, 10. 
 Same process of hardening daily under God's providence. 
 Many undergoing it without being conscious of it. 
 God the author of the hardening providence, man of the sin. 
 God's hardening consistent with man's responsibility. 
 God as just and holy when He hardens as when He pardons. 
 In showing mercy God infuses good not already there ; 
 In hardening He leaves existing evil to its own operation. 
 Introduces no evil, but by His providence gives it shape. 
 None hardened by God who do not first harden themselves. 
 Softening grace refused to none who truly seek it. 
 God resists the proud, but giveth grace to the humble, 1 Pet. v. 5. 
 
36 SUGGESTIVE COMMENTAEY ON [CHAP. IX. 
 
 ^KkTjpvvei, hardens (indurat). Pharaoh's heart hardened by God infacthy His long- 
 suffering and delay of punishment. Or., Basil, Theoph. Suffers to be or grow hard, 
 leaving to the exercise of free-will. (Ecum. By not softening, and so leaving men'3 
 obstinacy to continue and Increase. Vor., Est. By presenting occasions of hardening. 
 Par., Gom. By giving them up to Satan and their own lusts. Calv., Will. Passing 
 by in the original and eternal act of reprobation, and, as its effect, abandoning on account 
 of sin original and actual. Tol. Hardens in the execution of His decree of reprobation 
 before He destroys ; and that in justice, the act pre-supposing voluntary corruption and 
 antecedent sin. Melv. Not to pity and soften. Aug. Treats with less kindness ; the 
 opposite of eXect ; so Heb. n'B'pn, ' hardens herself against her young,' Job xxxix. 16. 
 Schott. Does not show mercy. Seng. Treats severely, and that only in outward things. 
 Carpzov, Semler, Cramer, Ernesti, Beck, Flatt. The expression founded on the popular 
 mode of thinking and speaking. Grot. Passes by and leaves to the natural and chosen 
 obstinacy of their own hearts, and finally, after patient trials, delivers up to a judicial 
 hardness. Guyse. Reconcilable with the fact of men's responsibility. Alford. A har- 
 dening which has damnation as its consequence. Phil. Makes a man to be no longer a 
 subject of divine mercy. Meyer. Indicates only what actually happened to Pharaoh, 
 Exod. iv. 21. Von Hofm. Hardens in the ordinary sense ; not making the vessels of wrath 
 worse than they were, but is the cause that they resist in an evident manner, and do 
 not enjoy the salvation which lies before their eyes. Ruckert. Treats with severity, as 
 Job xxxix. 16. Brown. Judicially abandons to the hardening influence of sin itself, 
 and of the surrounding incentives to it. D. Brown. Rabbins : R. Phinehas says on 
 Job xxxix. 13, ' God waits for the ungodly that they may repent, and they do not ; even 
 though they would do so afterwards, He takes away their heart that they may not repent. 
 He bindeth them, shuts the door against them. So Pharaoh, &c.' Shemoth Rabha. 
 
 19. Thou wilt say then unto me, Why doth He yet find fault t for who hath resisted 
 His will f 
 
 Thou wilt say. An objection anticipated and answered. 
 
 Then. If the case be so tliat all depends on God's will. 
 
 If men are just what He purposes and makes them to be. 
 
 Why. Man's natural tendency to cavil with God and His truth. 
 
 He — ■i.e., God ; the name here omitted out of angry displeasure. 
 
 Omitted by the Spouse from a very opposite feeling, Cant. i. 2. 
 
 Yet. Still ; strongly expressive of sullen discontent. 
 
 Find fault — i.e., With men who continue to sin. 
 
 Complain or be angry because they do not repent. 
 
 As if God had no right to blame where He does not give grace. 
 
 Men wish either — 1. To be independent of God's sovereignty ; 
 
 Or, 2. To be free from aU personal responsibility. 
 
 The former is infidelity, the latter fatalism. 
 
 The former the offspring of pride, the latter cf sloth. 
 
 God retains His right though man has cast away his ability. 
 
 To sin is man's own, to save from sin is God's. 
 
 Man is responsible for his acts, God sovereign in His gifts. 
 
CHAP. IS.] ST. Paul's epistle to the romans. 37 
 
 Who hath resisted His will ? A saying eitlier good or Lad, Gen. 
 
 1. 19 ; 2 Chron. xx. 6. 
 Here a petulent question. God's will either — 1. Preceptive ; or, 2. 
 
 Determinative. 
 Sinners constantly resist the first, the second as far they can. 
 His determinative will resisted in purijose though not in fact. 
 Glad of a pretext for sinning, men pretend submission to fate, Jer. 
 
 vii. 9, 10. 
 
 Ti iri; why still? ' Why then,' the true reading. D.Brown. — Meficperat, com- 
 plain. Eras., Vat., Zep. Blame. Pise, Grot. Is angry. Beza, Par., J. Cap., Ferme. 
 Condemn and destroy. Melv. Is offended ; reprove, threaten, condemn. Guyse. Declare 
 worthy of punishment. Reiche. Condemn and visit with punishment. Krehl. Blame 
 or accuse. VonHofm. ^KXrjpoKapSias, understood. Bloomf. The doctrine objected to 
 as incompatible with human responsibility ; the doctrine, therefore, that of election and 
 non-election to eternal salvation prior to any difference of personal character. D. 
 Brown. — AvdeaTTjKf., has resisted (obstitit). Beza, Pise. Can resist; indicative for 
 subjunctive, and preterite for indefinite, 'at any time.' Grot., Glass. Indicative perfect 
 for optative aorist. Thol. Perfect for preterite ; ' who has ever resisted 2 ' Glock. Re- 
 sisteth. D. Brown. Objection : Does He make men bad and punish them for being so ? 
 R'lickert. — 1^0/3, omitted in the sentence by several JISS. and ancient versions ; also by 
 Or., Chrys., Theod., Theoph., and the Latin fathers, but found in Codd. Sin. and Vat. 
 
 20. Nay but, O man, who art thou that repliest against God? Shall the thing formed 
 tay to Him that formed it. Why hast Thou made me thus f 
 
 Nay but. " Instead of that, I may rather ask, Who art thou," &c. 
 
 God's sovereignty in His dealings mth men not denied. 
 
 Paul's answer embraces — 1. God's sovereign right over men, ver. 
 
 20, 21 ; _ 
 
 2. His not exercising that right even as He might, ver. 22. 
 man. Implying the presumption and absurdity of the cavil. 
 Man, a being of such humble origin and limited powers, Gen. xviii. 27. 
 Man, the lowest in the class of intelligent creatures. 
 Incompetent to pass judgment on God's procedure. 
 Contrasted — 1. With God : " Is a man to answer again to God?" 
 
 Tlieodoret ; 
 2. With other creatures ; man already a proof of God's sovereignty. 
 Man visited with mercy while angels were passed by. 
 Man both limited in knowledge and feeble in judgment. 
 
 " As if upon a full-proportioned dome, 
 On swelling columns heaved, the pride of art, 
 A critic fly, whose feeble ray scarce spreads 
 
38 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 An inch around, with blind presumption bold, 
 
 Should dare to tas the structure of the whole." Thomson. 
 
 Wbo art thou ? Man's primary duty is to know himself. 
 
 No sreature's place to question the Creator's doings. 
 
 The very power to discern right and wrong the Creator's gift. 
 
 The objector's pride a contrast to Abraham's humility, Gen. xviii. 27. 
 
 Cavillers rather to be reprehended than reasoned with. 
 
 Eepliest against God. Disputest against what He has done. 
 
 Man's place is not to bandy replies with his Creator. 
 
 "VVlien God speaks, man's wisdom and duty is to be silent. 
 
 The Creator not to be called to account by His creatures. 
 
 What He declares is to be believed, what He commands to be obeyed. 
 
 Man has not to do Avith God's decrees, but with His declarations. 
 
 The Creator not to be comprehended, but believed and obeyed. 
 
 Enough that God wills ; its rectitude not to be questioned. 
 
 Paul says not. These things cannot be explained ; 
 
 But only. They are not to be questioned or cavilled at. CJirys. 
 
 Many truths in the Bible we are unable to fathom ; 
 
 Many problems in the universe we are unable to solve. 
 
 Now we know in part. Future light to the faithful, John xiii. 7 ; 
 
 1 Cor. xiii. 9, 10. 
 Shall the thing formed, &c. Reference to Isa. xxLx. 16 ; xlv. 9. 
 The Jewish objector answered out of his own scriptures. 
 The objection answered rather by questions than direct statements. 
 The question implies God's absolute right over His creatures. 
 The " thing formed " applies equally to an archangel and an insect. 
 Why hast Thou made me thus ? Parallel to the objector's cavil. 
 The parallel more in the spirit than in the expression. 
 The objection implied reflection on God as Creator and Ruler ; 
 The answer impKes the absurdity and wickedness of the cavil. 
 Man has neither right nor reason to ask such a question. 
 Man's arrogance answered by appeal to God's absolute character. 
 The reference not so much to creation as to predestination, 
 ^lan made upright, after God's own image, Eccles. vii. 29 ; Gen. i. 26. 
 Difference in character and destiny based on man's common fall. 
 
 "Mevovvye, same as fiev ovv, but stronger ; yea indeed, yea verily, Luke xi. 28 ; 
 Horn. X. 18 ; Phil. iii. 8. Robinson. Has the force of a strong negation of anything 
 with an affirmative of the contrary, ' Nay but.' Bloomf. Paul neither recalls his former 
 conclusion, viz., 'that God hardens whom He will,' nor denies the antecedent of the 
 loreguii g enthymeme, viz., 'that no man can resist the will of God/ but denies the 
 
CHAP. IX.] ST. PA tJL's EPISTLE TO THE ROMANS. 39 
 
 hypothetical proposition as most false and blasphemous, viz., 'that GoJ is, therefore, 
 unjustly angry.' Fervie. Marciouites and Manichaeans charged Paul with inability to 
 answer ths objection.— 'Ai'^/3W7rc = Heb. i^i^^. Par. Three words in Heb. for man ; 
 Q^N (Adam), nan simply as created by God out of the ground ; i^'X (ishi, indicating 
 His excellency ; ^"'^^ (enosh), implying weakness, disease, wretchedness as a fallen 
 being. Wretch of a man (homuncio), whose little measure cannot take in the immen- 
 sity of God. Melv. In direct antithesis with Qeui. Bloomf. — AvTaTTOKpivo/J-evos 
 {dvTi and airoKpivoixai. to bandy replies against each other, as Judges v. 29 ; to reply 
 against another, or contradict and refute by replying, as Job xiii. 22 ; xvi. 8 ; xxxii. 
 12 ; xxxiv. 36). Who answerest (respondeas). Vulg. Replies on the other side (ex 
 adverse responsas). Beza, Pise. Barest to reply. Grot. Arguest (disceptas). Cast. 
 Disputest against God, and handiest replies with llim. Arab., Grot. Enterest into a 
 debate with God. Doddr. AvrairoK. = to reply in a disputatious spirit. Bloomf. 
 To dispute or altercate, Luke xiv. 6. Schott. — HXatrfxa, a potter's earthen vessel. Grot. 
 The figure formed by the o irXaacwv, or potter. So Aristophanes calls men irXaa/xara 
 •ir7]Xov, in allusion to the fiction (borrowed from the Scriptures) of Prometheus forming 
 of clay the first man and woman. Bloomf. Heb. iy., a figure or figment. — IIXacrai'Tt 
 (TrXaaau}, from tttjXos, clay ; used originally of potters), llim that formed it. God 
 called 6 wXaacriov by Plato. Bloomf Ileb. ^^;, to form. — 'ETroLrjaas. refers not to 
 God's creating man, but to His dispensations towards him, and disposal of him for 
 happiness or misery in consequence of the fall. Guyse. Refers to the destination, not 
 the moral quality, of the creature. Von Hofm. Heb. ^vV,) to make, Isa. xlv. 9. 
 
 21. Hath not the potter power over the day, of the same lump to make one vessel unto 
 honour, and another unto dishonour f 
 
 Hath not, &c. Another question. Appeal to a well-known fact. 
 
 God's absolute right over His creatures still further implied. 
 
 The question has the force of a strong assertion. 
 
 Sufficient to silence the objector, especially as found in liis own 
 
 Bible. 
 Potter. Eeference to Jer. xviii. 1-6, in regard to Israel and the 
 
 nations. 
 God compared to a potter also in Isa. xxix. 16 ; xlv. 9. As such 
 
 He is — 
 
 1. The maker of their persons ; 2. The former of their destinies. 
 The potter gives the clay its form and destines its iise as he pleases. 
 Power. Right. No claim in the clay to this or that form or use. 
 The potter has not only the might but the right, over it. 
 
 God had right as Creator — 1. To make what creatures He chose ; 
 
 2. To assign to sinfal creatures what destiny He pleased. 
 
 God's power exercised only in harmony with goodness and justice. 
 His power and right over man more than tlie potter's over the clay. 
 His right over fallen sinners not exercised as it might. 
 Clay. The earthy material out of which vessels are made. 
 
40 SUGGESTIVE COMMENTAET ON [cHAP. IX. 
 
 Not tlie creation of mere creatures, but tlie disposal of sinning ones 
 
 here. 
 Same lump. The mass of clay when mixed and kneaded. 
 The substance of a uniform character throughout. 
 So mankind viewed as fallen in Adam, Eccles. vii. 29. 
 By nature children of wrath, because children of disobedience, Eph. 
 
 ii. 3. 
 No claim with any to favour. All equally guilty and corrupt. 
 Make. The potter makes different vessels out of the same mass. 
 God may do the same out of the mass of fallen humanity. 
 Creatiu'es formed with different natures and capacities. 
 Each has his place assigned and the purpose he shall serve. 
 No such thing as chance either in the world of mind or matter. 
 Of fallen hell-deserving simiers, a purpose designed for each. 
 Vessel. Vessels for use. So God's creatures, even sinners, Prov. 
 
 xvi. 4. 
 Each has his position and significance in the iiniverse of God. 
 Unto honour. Intended for an honourable purpose and use. 
 Vessels may be for use though not an honourable use. 
 Men's highest honour to be made kings and priests to God, Eev. i. 5. 
 The case of all who are joined to Christ and born of the Spu-it, 1 
 
 Pet. ii. 4-9. 
 This honour refused by all who reject Christ and the Gospel, Luke 
 
 vii. 30. 
 Dishonour. Dishonourable and meaner purposes. 
 All designed in one way or other to glorify God, Rev. iv. 11. 
 All things made for Himself, even the wicked for the day of evil, 
 
 Prov. xvi. 4. 
 Sinners made to serve God's ends in a way to their own dishonour. 
 Thus Pharaoh, Sennacherib, Judas Iscariot, Pilate. 
 Purposes lO be accomplished for which only bad men are fit, Acts 
 
 ii. 23. 
 A vile use to betray Christ, but necessary to redemption. 
 Yet put into Judas's heart not by God but by Satan, John xiii. 2. 
 A vile use to persecute, yet the Church purged by it, Dan. xi. 35 ; 
 
 xii. 10. 
 The evil that men wiUingly do God ordains and overrules for good. 
 Sinners used for the correction of saints. A vile but important use. 
 Sinners mean evil when God designs good. Gen. 1. 20 ; Isa. x. 5-7. 
 Pharaoh's cruelty contributed to Israel's growiih, Exod. i. 12. 
 Sinners made to shelter saints, Isa. xvi. 3. Chaff protects the wheat 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 41 
 
 Moab God's waslipot, Israel His royal diadem, Ps. Ix. 8 ; Isa. Ixii. 3. 
 God's purposes no interference with man's duties. 
 God works all, but in connection with man's free agency. 
 Human activity compatible with divine sovereignty. 
 
 Kepa/xevs (/cew, to burn, ipa, earth), a potter. Heb. IV', a former. Pottery one 
 of the most common and ancient manufactures. Hebrews employed in it in Egypt, Ps. 
 Ixxxi. 6. Clay when dug was trodden by men's feet into a paste, Isa. xli. 25. Then 
 placed by the potter on the wheel, beside which he sat and shaped the clay with his 
 hands, Isa. xlv. 9 ; Jer. xviii. 3. The vessel then smoothed and coated with a glaze, 
 and finally burned in a furnace. A royal establishment of potters formerly at Jerusalem, 
 1 Chrou. iv. 23. Their employment, and perhaps the fragments c:ist away in the process, 
 the origin of the Potters' Field, Matt, xxvii. 7 ; Isa. xxx. 1-1 ; Zech. xi. 13. — E^ovcnav, 
 absolute power and authority. Guyse. — HrjXov (from TTCtXacffw, to smear), over the 
 clay : gen. after e^ovcria, in the sense of over, also in Matt. x. 1 ; John xvii. 2 ; rarely 
 in classic authors. plnnmf.^'^vpafxaTOS {(pvpaw, to mix, macerate; properly a 
 kneaded mass of meal ; the clay mixed with water), mass. Conspersio. Aug. Man as 
 a mere creature. Est., Gom., Beza. As corrupt and fallen. Par., Hodge. As sinful 
 creatures. J). Brown. Viewed — 1. As creatures; 2. As sinners; not as yet to be brought 
 into being, but as already existing. Brown. Not spoken of creation, but of character 
 as formed out of the present mass of fallen humanity. Be Wetle, Ruck. To be under- 
 stood not of creating, but of forming, as in the case of the potter. J/ej/er. Nothing 
 intended further than man's relation to God as his Creator. Von Hofm. We, the whole 
 human race, are clay, and less than clay, in the hand of God, our Creator ; since He 
 created us out of nothing, whilst the clay is something before it is formed by the potter. 
 Ferme. — ^Kevos, a general term applied to vessels or utensils of every description. 
 Bloomf. — Eij TifJ.Tjv — OLTitxiav, more or less honourable uses. Melv. The destiny 
 assigned to each in consequence of the evil already existing. Be Wette. 
 
 22. What if God, willing to show His wrath, and to make His poiver known, cndvrml 
 with much long-suffering the vessels of wrath fitted to destruction f 
 
 What if, &c. A query rather than an express deliverance. 
 
 A truth intimated but not directly stated. 
 
 Paul's wisdom to be imitated in dealing -vvith this subject. 
 
 Safely left with God to harmonise His own decrees. 
 
 Appeal made to the judgment of all sound-thinking men. 
 
 God has more reason to complain of men than men of God. 
 
 The case put in the form of a supposition, " what if," or " but if." 
 
 In such a case no possible room for just objection. 
 
 Willing. The objector's language taken up, — " His will," ver. 19. 
 
 God's will always— 1. Holy ; 2. Wise ; 3. Just ; 4. Good. 
 
 His preceptive will revealed, His determinative will often secret. 
 
 With the first of these man has to do, not with the second. 
 
42 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 His clutj to ohej the former, submit to and adore tlie latter, Deut. 
 
 xxix. 29. 
 God's revealed -will is that all men should repent and be saved, 1 
 
 Tim. ii. 4 ; 2 Pet. iii 9. 
 To show. Demonstrate as already declared and known. 
 God's will the manifestation of Himself and all His attributes. 
 Man's slowness to apprehend necessitates sensible proofs. 
 Wrath. God's punitive justice as a holy and righteous Judge. 
 God's anger unchangeably and eternally against sin. 
 Manifested — 1. In angels ; 2. In men ; 3. In His own Son. 
 " Wrath," — not " riches of wrath " as " riches of mercy." 
 Wrath more sparingly spoken of. His strange act, Isa. xxviii. 21. 
 God willing to show His wrath, yet slow to execute it, Ps. ciii. 8. 
 Make known. In a conspicuous and illustrious manner. 
 God's character and attributes made known' — 1. By words ; 2. By 
 
 works. 
 His power. Gr., "Wliat He can do. Power an attribute of God. 
 Shown — 1. In the miracles in Egypt ; 2. In the passage of the Red 
 
 Sea. 
 God's power makes even man's sin contribute to His glory. 
 Seen in the vengeance He executes on the ungodly, Rev. xviii. 8 ; 
 
 xix. 1, &c. 
 Displayed most of all in Christ and saved sinners, 1 Cor. i. 18, 24 ; 
 
 Eph. i. 19. 
 God has done much to make His power known, more to make known 
 
 His love, John iii. 16, 
 Endured. When He might justly have at once cast off. 
 God waits to be gracious, Isa. xxx. 18. Sentence not sj)eedi]y 
 
 executed, Eccles. viii. 11. 
 God's endurance glorifies both His justice and mercy. 
 Affords sinners both time and motive for repentance, chap. ii. 4 ; 2 
 
 Pet. iii. 9. 
 Sinning men endured ; not so sinning angels, 2 Pet. ii. 4. 
 Long-suffering. Seen in Pharaoh and sinners in general 
 God only punishes men after much long-suffering. 
 Sovereignty and justice connected with goodness and patience. 
 God's justice vindicated by His great long-suffering. 
 Seen — 1. In the multitude ; 2. In the magnitude, of men's sins. 
 Examples : — the old world ; Sodom and Gomorrha ; the Jews. 
 The world's continuance a proof of God's long-suffering. 
 Men's ruin their own act, not God's pleasure, Ezek. xviii. 23, 32. 
 
CHAP. IX.] ST. Paul's epistle to the romans. 43 
 
 Vessels of wrath. Men deserving of, and doomed to punishment. 
 
 Deserving of A\Tath, and therefore intended to display it. 
 
 Vessels into which deserved ^WTath shall be infused. 
 
 Objects of wrath, filling up the measure of their sins. 
 
 Examples : — Pharaoh ; the Canaanites, Gen. xv. 16 ; the Jews, ]\ratt. 
 
 xxiii. 32 ; 1 Thess. ii. 16. 
 God's wrath revealed against all unrighteousness of men, chap. i. IS. 
 God made men vessels of glorj^, Gen. i. 26 ; Prov. vii. 29. 
 Man makes himself a vessel of •\\Tath, Hosea xiii. 9. 
 Believers by nature the children of wrath even as others, Eph. 
 
 ii. 3. 
 Delivered by Christ from the wrath to come, 1 Thess, i. 10. 
 Sinners exhorted to flee to Christ for refuge from it, Zech. ix. 12 ; 
 
 Heb. vi. 18. 
 Fitted for destruction. The dreadful consequence of sin. 
 Fitted, not prepared, as the vessels of mercy are for glory. 
 Self-fitted ; sinners not repenting fit themselves for destruction. 
 Ground bearing thorns and briars fit only to be burned, Heb. vi, 8. 
 Barren fig-tree, Luke xiii. 7 ; unfruitful vine-branches, John xv. 6. 
 God by His grace prepares men for glory ; 
 Sinners by their sin fit themselves for destruction. 
 God mentioned in the one case, not in the other. 
 God doow,s sinners to destruction ; they fit themselves for it. 
 The fall fitted men for destruction, imjjenitence does so still farther. 
 Sinners eagerly do what fits them for destruction, Eccles. viii. 11. 
 Destruction = perdition ; loss not of being, but of well-being. 
 Everlasting fire prepared for the devil and his angels. Matt. 
 
 XXV. 41. 
 The second death, Kev. ii. 11 ; xx. 14. Everlasting punishment, 
 
 Matt. XXV. 46. 
 Everlasting destruction from the presence of the Lord, 2 Thess. i. 9. 
 
 EZ 5e, for if. Jer., Mor., Tol. What if. Vulg., Eth., Eras. But if. Syr., Trent. 
 But what if. Beza, Pag., Fisc. What, then, if; what injustice is there if. &c. Grot. 
 Supply, wliat shall we say, or what will you say. Aug., I'isc, Vor., Par., Calv., Beza, 
 Cam. If, indeed. Ferme. But if, or since. Beng. How much less if Diod. What is 
 it if. Mar. What is it to thee, or, what right hast thou to find fault if. Doddr. What 
 objection can there be against justice if. Guyse. But however if ; the fir.'it answer shows 
 the incompetency of the objector to put such a question, the second, that God acts in 
 conformity with His moral perfections. Flatt. If then, or, if now. Stuart, Stier. 
 According to most interpreters, the sentence more or less imperfect. Rilck. The ante- 
 cedent Dwijiber of a question indicated by et 5e, with the consequent member not 
 
44 SUGGESTIVE COMMENTARY ON [CHAr. IS, 
 
 expressed but understood. De Wette. No consequent member found, ver. 23 not being 
 adapted for such. Von Hofm. Though. Phil., Meyer, Lanpe, Con. <£ Hows. 'What if I 
 bring to thy mind. De Wette. A possible case suggested. Frit., Thai. If God, &c. So also. 
 He malies known the riches, &c. Ols. Some recent expositors would take tl interro- 
 gatively for nonne t or supply, riv after OeKwv : better with the older commentators to 
 Buppose an Anantapodoton or Anacoluthon, supplying oiiK e^et e^ovcnav. Bloomf. 
 — GeXojy, therefore when God wished, &c. Luther, Flatt. When He resolved. Starr, 
 JVosselt. Resolving at last. Doddr. Purposing. Bloomf., Ellicot. Even the long- 
 suffering intended to advance the judgment. De Wette. The long-suffering the main 
 thought in the question. Thol., Frit., Meyer, Phil. Every thought of unrighteousness in 
 God excluded by t\\r connection of His will to show His wrath with His will to glorify the 
 objects of His goodness. Von Hofm. — ^vZei^aadai, to display, demonstrate as already 
 known. Beng. Make it the more conspicuous and unexceptionable when the day of 
 reckoning comes. Guyse. — (Jpyqv, punitive justice, as chap. i. 18. Stuart, Bloomf. 
 Righteousness. De Wette. Righteous sovereignty. Guyse. — Kat, omitted by Cod. Vat. 
 — Tvupiaai, make known ; special reference to Pharaoh. Ferme. — To Swarov avrov, 
 His power. Vulg., Beza, Pise. What He could do (possibile) ; to ^vv., for Svua/xis. 
 Grot., Pise, Vor. His might, what He could do ; not power or authority absohitely. 
 Alf. His power in punishing rebellious men. Pise., Par. In executing threatened 
 judgments. Grot. In making even sin contribute to His glory. Hold. — lA.ve-yKe, 
 endured, tolerated. Pag., Beza, Pise, Vat. As Pharaoh. Or., Chrys., Theod., Ambr. 
 Endured and cast them not at once away. Con. <£• Hows. Brought (attulit, adduxit), 
 i.e., to the end lor which they were fitted, viz., destruction. Aug., Est., Eras. Bore 
 ■with patience. Theoph. — ^laKpodv/xta, long-suffering, with a view to their improve- 
 ment. Thol. Only a putting off of deserved punishment, as 1 Pet. iii. 20, compared 
 ■with Gen. vi. 3, the object here being to show His wrath and make known His power. 
 Von Hofm., Ferm".. — Skei't; dpyrj^, instruments or tools of wrath. Calv , Beck, Beiche. 
 Vessels appointed for the reception of wrath. Ruck. Objects of wrath. De Wetle, Thol., 
 Lange. Objects of His righteous punishment, or serious displeasure at evil. Flatt. 
 Proper and deserving objects of His wrath. Guyse. Deserving of punishment. Stuart. 
 Destined to, and deserving of, wrath. Hodge. Subject to punishment. Brown. Vessels 
 full of divine wrath. Meyer. Pharaoh. Paulus. The Jews. Klee, Bloomf. Imme- 
 diately Pharaoh, and, by way of parallel, the Jews. Meyer. Those who should serve 
 for God to show His wrath on them. Von Hofm. Endured vessels of wrath ; without the 
 article. Ellicot. — KarrjpTLcrfxei'a (Kara, and dpw, to fit ; hence dprios, complete, ancj 
 dpros, a joint or limb ; Kara/STtfoj, to set a dislocated limb ; or to work into consistency, 
 — metaphor from clay. Beza, Pise.). Fit (apta). Vulg., Chrys. Prepared. Eras., Tir., 
 Pise. Wrought (coagmeutata). Pag., Pise, Melv. (compacta), Beza. Have prepared 
 themselves. Chrys., Theoph. By their own sin and impenitence. Par., Vor., Tol. = 
 Erot/xa, fit, ready. Chrys., Tucker, Bloomf. Taken in a middle or reciprocal sense, 
 prepared themselves, as Acts xiii. 48, Terayfiepoi. Scholt. Fitted or framed as planks 
 in a fabric mutually fitted for each other ; indicates that predestination whereby, as 
 vessels of wrath, they are destined for destruction to be effected by its own intermediate 
 causes. Ferme = p^i, fit, ready, from ]'3, to prepare. Grot. Ripe, ready, suited. 
 Stuart. Ready, or have fitted themselves. Hodge, Guyse. By their own sin and self- 
 hardening. Hald. Brought by God into this condition. Meyer. An anterior, but not a 
 creation-act of God ; the absolute and the moral, God's part and man's, mingled together. 
 De Wette. Not arbitrary power, but riches of goodness, displayed even on vessels of 
 wrath. Alford. Ripe for destruction; the state for which they were formed, and for 
 which they were suited. Von Hofm. Figure taken from the potter, that none migh« 
 think the vessels of wrath are prepared merely by themselves. Melville. 
 
,'BAi^. ix.} ST. Paul's epistle to the Romans. 45 
 
 23. And that He might make knnwn the riches of His glory on the vessds ofmerey, 
 which He had afore prepared unto glory. 
 
 Make known. As that -which has not yet been clearly revealed. 
 God glorifies Himself by making known His goodness and severity, 
 
 chap. xi. 22. 
 Riches. Exceeding abundance. Favourite word with the apostle. 
 Not only glory, but riches of glory, beyond — 1. All expectation ; 2. 
 
 All conception. 
 Glory. Grace on earth preparatory to glory in heaven. 
 Riches of glory = riches of grace, Eph. i. 7. God's goodness His 
 
 glory, Exod. xxxiii. 18, 19. 
 Riches of His glory = His glorious riches. Rich in mercy, chap. x. 
 
 12 ; Eph. ii. 4. 
 His superabounding goodness and grace in Christ, Eph. ii. 8. 
 Blessings of salvation. Unsearchable riches of Christ, Eph. iii. 8. 
 These riches revealed in the Gospel and bestowed on believers. 
 God's glorious grace in Christ, Paul's most delightful subject. 
 Vessels of mercy. Persons intended for and made subjects of 
 
 mercy. 
 Mercy, not merit, that which distinguishes the saved. 
 Vessels of mercy, to show that all their salvation is of mercy. 
 Children of wrath by nature, vessels of mercy by grace. 
 Vessels of mercy filled out of Christ's fulness, John i. 16 ; Col. i. 19. 
 God's love in Christ poured into the heart by the Holy Ghost, chap. 
 
 V. 5. 
 Afore. In relation to the glory to be enjoyed. 
 Grace here prepares for glory hereafter. 
 Prepared. Destined to and fitted for glory. 
 Heaven a prepared place for a prepared people, John xiv. 2 ; Col. 
 
 i. 12. 
 Preparation of sinners for glory the work of God himself, 2 Cor. 
 
 V. 5. 
 Those whom God chooses to salvation He sanctifies by grace, 2 Thess. 
 
 ii. 13; 1 Pet. i. 2. 
 None admitted to glory who are not prepared by grace, Heb. xii. 14 ; 
 
 Rev. xxi. 6-8. 
 Glory. Enjoyment of God and the blessedness of heaven, chap. 
 
 ii. 10. 
 The glory to be revealed at the appearing of Jesus Christ, chap. viiL 
 
 18 ; Col. iii. 4. 
 The fruit and reward of the sufi"erings of Christ, 1 Pet. i. 11. 
 
46 SUGGESTIVE COMMENTARY ON [CHAP. IS. 
 
 Glory aud destruction, solemn contrast. Eicli man and Lazarus, 
 Luke xvi. 22, &c. 
 
 Kai, wanting in some copies. Appears to be redundant. Melville. — 'Iva, to the 
 end that. ElUcot. — Tviopiari, might show. Grot. 'Ev5et/c., applied to wrath as known 
 before ; yvwp., to grace as yet comparatively unknown. — T. trXomov t. So^tjs avT., 
 God's glorious goodness as shown to Israel and still more to believers. De Wette. The 
 universal preaching of the gospel and conversion of the heathen. Lange. The riches of 
 divine goodness to the elect more conspicuous by the destruction of the ungodly. Calv., 
 Mdv. A Hebraism for ' His most abundant glory.' Bloomf. That ' glorious exuberance 
 of divine mercy' manifested in choosing and eternally arranging for the salvation of 
 sinners. D.Brown. Riches of His glorious grace. Guyse. Riches of the gloiy of God 
 from mercy. Ferme. — Zk€V7) eXeovs, objects of His goodness. Flatt. Subjects of 
 mercy. Lange, Brown. Persons destined to receive mercy. Hodge. Mercifully accepted 
 by God, with reference to the whole body of Christians, whether Jews or Gentiles. 
 Bloomf. 'EXeous, that love of which Jacob was the object (Mai. i. 2), the purpose of 
 God or benevolent affection of His will {evZoKLa), which belongs to all the children of 
 God in common with him. Ferme. The vessels of mercy, with the article. EUicot. 
 — IlporjToifxa(xev (irpo and eTOi/xos, ready). Laid out, and fits beforehand. Guyse. 
 Destined to and fitted for glory. Brown. Prepared before, i.e., from eternity ; their 
 predestination according to the good pleasure of His will. Ferme. Fore-ordained. 
 Bloomf. Prepared, by election. For., Par. By eflfectual calling. For., Cam. A passive 
 verb used in speaking of the ' vessels of wrath' {KaTi]pTicr/j,eva, fitted to destruction) ; 
 an active verb in speaking of the 'vessels of mercy,' Trpor]TOLfj,aae, whom He (God) 
 prepared afore to gloiy : the former fitted by their own iniquity, the latter prepared by 
 what God does upon them. Guyse. — Ao^av, their glory, to be accomplished by its own 
 intermediate causes. Ferme. Glory, commencing in this life and completed in the 
 next. Grot., Bloomf. That of being made the Church and people of God ; glory of 
 nations. Mackn. Ao|a = 1. The glorifying of Israel as the people of God ; 2. Glory, 
 dignity, or salvation, brought to Christians. Compare Eph. ii. 10. De Wette. After 
 6o|ai' supply eKaXeae, Thol. ; iXeTjcre. Stuart. 
 
 2i. Even us, whom He hath called, not of the Jews only, but also of the Gentiles. 
 
 Even, &c. Gr., Whom also He hath, called, even us, &c. So chajv 
 
 viii. 30. 
 Not only " afore preparing," but in due time effectually calling. 
 Us. Paul himself aud aU true believers vessels of mercy. 
 Speaks not of nations but of individuals taken out of them. 
 Happy they who can thus rank themselves as vessels of mercy. 
 Called. Vessels of mercy known, by their effectual calling. 
 Called — 1. Outwardly by the Gospel ; 2. Inwardly by the Spirit. 
 God " endures " vessels of wrath ; " calls " vessels of mercy. 
 Every vessel of mercy called ; every called one a vessel of mercy. 
 Vessels of wrath called outwardly but refuse the call ; 
 Vessels of mercy called also inwardly and obey, John vi. 37 ; x. 16. 
 
CHAP. IX.] ST. Paul's epistle to the romans. 47 
 
 All who obeying the Gospel call come to Christ, are vessels of mercy. 
 
 Not of the Jews only. The leading thought in the whole section. 
 
 Gentiles are vessels of mercy, as well as Jews. 
 
 God's sovereignty in calling individuals out of both. 
 
 The calling of the Gentiles as such, the oflence of tlie Jews. 
 
 Jewish pride wounded, Luke iv. 25-28. Hence persecution, 1 Thess. 
 
 ii. 15, 16. 
 Gentiles. Nations of the world. At that time all sunk in idolatry. 
 God's purpose to take out of them a people for His name. Acts xv. 14. 
 The multitude before the throne out of every nation, Eev. vii. 9. 
 Hence the commission to preach the Gosjjel to all nations, Matt. 
 
 xxviii. 19. 
 
 EKaXcce, invited and brought over to obedience. Grot. Verbs of counsel and 
 striving often so taken as to include the event. Bloomf. From God's eternal decrea 
 and secret will, the apostle comes down to the manifestation of it in calling men by the 
 Gosjiel. Melville. 
 
 25. As lie saith also in Osee, I will call them my people, which were not my people ; 
 aiid her beloved, which was not beloved. 
 
 As He saith. This calling of Gentiles matter of prophecy, 
 Osee, or Hosea, chap. ii. 23. First of the minor prophets. 
 Began his prophetic ministry in the reign of Uzziah. 
 Prophesied under Jeroboam II., king of Israel, and his successors. 
 Most of his prophecies written after that king's death, B.C. 783. 
 His ministry confined to the kingdom of Israel. 
 Probably continued fifty -nine years, from B.C. 784 to 725. 
 Subjects of his prophecies, Israel's sin, rejection, and restoration. 
 The Messiah foretold under the title of " David their king," Hosea 
 
 iii 5. 
 Chap. xi. 1, quoted by Matthew as fulfilled in Jesus, Matt. ii. 15. 
 Claap. xiii. 14, applied by Paul to the saints' resurrection, 1 Cor. xv. 
 
 54, 55. 
 Chap. xiv. among the most precious passages of the Bible. 
 Chap. ii. 19, 20 ; vi. 1-3 ; xi. 8, 9 ; xiii. 9, also passages of great 
 
 beauty. 
 Call. What God calls men He makes them become. 
 Calls things that are not, as though they were, chap. iv. 17 ; 1 Cor. 
 
 i. 28. 
 My people. Title first applied to Israel in Egypt, Exod. iii 7. 
 
48 SUGGESTIVE COMMENTARY ON [CHAP. XL 
 
 The Mgtest distinction. Implies — 1. Privilege ; 2. Honour ; 3. 
 
 Happiness. 
 Involves responsibility. God's people — 1. A happy ; 2. A holy, 
 
 i:)eople. 
 Implies on God's part, protection, care, salvation ; 
 On their part, trust, obedience, loving devotedness. 
 God's covenant, " I will be their God, and they shall be my people," 
 
 Heb. viii. 10. 
 Not my people. Applies — 1. To the Ten Tribes after their rejection; 
 2. To the Gentiles who had never been adopted as God's people. 
 Applied by Peter to the elect scattered strangers, 1 Pet. ii. 10. 
 These strangers the " dispersed among the Gentiles," John vii. 35. 
 Israel to be many days without prince or sacrifice, Hosea iii. 4. 
 First invaded and made tributary by Pul, king of Assyria, under 
 
 Menahem. 
 Cities taken and inhabitants carried away by Tiglath-Pileser under 
 
 Pekah. 
 Invaded by Shalmanezer under their last king, Hoshea, 2 Kings xv. 
 
 19, 29 ; xvii. 3. 
 Samaria the capital taken after a siege of three years. 
 The inhabitants of the country taken captive to Assyria, 2 Kings 
 
 xvii. 5, 6. 
 Distributed in the cities of Media and elsewhere. 
 Still continue in their dispersion. Greatly unknown. 
 JIany of them supposed to be the Nestorian Christians in Chaldosa. 
 Many thought to have gone northwards and crossed over to America. 
 Known to be existing in the days of Christ and His apostles, Acts 
 
 xxvi. 7. 
 Many of them had become believers in Jesus, James i. 1. 
 Israel (Ten Tribes) cast off and cast out on account of idolatry. 
 The same might happen to the Jews from rejection of Christ. 
 *' Not a i^eople " (1 Pet. ii. 10), descriptive of the state of the heathen 
 
 world. 
 Not to be the people of God is to be no people. 
 Those who are God's people nationally may cease to be so. 
 Those who have been cast off may be graciously restored. 
 Those who have never been God's people may be made such. 
 Beloved. Israel as a people the spouse of Jehovah, Jer. ii. 2 j 
 
 iii. 14. 
 Solomon's Song understood by the Jews to represent this union. 
 Israel rejected for a time for adultery and whoredom, i.e., idolatry. 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 49 
 
 The Lord free to clioose ■whom He will for His spouse and beloved. 
 
 Believers among Jews and Gentiles now made such, Ei^h. v. 25. 
 
 Sinners everywhere espoused to Christ through the Gospel, 2 Cor. 
 xi. 2. 
 
 Christ became a sacrifice to be a Saviour, a Saviour to be a bride- 
 groom, John iii. 29. 
 
 Not beloved, l. Israel after their rejection ; 2. The Gentiles. 
 
 Reference to God's dealings rather than to His feelings. 
 
 God's love an everlasting and unchanging love, Jer. xxxi. 3 ; Mai. 
 iii. 6. 
 
 Rejected Israel was apparently and dispensationally " not beloved." 
 
 Gentile sinners without Christ and without God in the world, Eph. 
 ii. 12. 
 
 Called through the great love wherewith God loved them, ver. 4. 
 
 Jews and Gentiles by nature and through sin the children of wrath, 
 ver. 3. 
 
 Israel had sunk to the level of the heathen. Christless Jews and 
 Gentiles alike. 
 
 KaXetrw, I will call, i.e., I will make ; not by an empty name, but by making what 
 I name. Est. — Tov ov Xdov fiov. the idolatrous Ten Tribes, typical of the Gentiles. 
 Grot., Eras., Pise, Est. Gentiles, from the resemblance between both. Par., Tol., 
 Clirys. Refers not only to the gathering again of the Israelites rejected in the carrying 
 away by Shalmaneser, but also of the Gentiles rejected at the building of Babel ; remnants 
 elected from both. Ferme. Calling of the Gentiles. Melv., Glock. Originally referring 
 to the restoration of the Jews, but properly accommodated to the calling of the Gentiles. 
 Doddr., Guyse. Relates more immediately to the call of the Gentiles. Horsley. Israel 
 sunk to the level of the Gentiles ; an election from both intended. Z>. Brown. Refer- 
 ence to the names 'tpy *</ (Lo-ammi), and '"icn"! N7 (Lo-Ruhamah), which the prophet 
 was to give to his children, to indicate God's rejection of the kingdom of Israel : Israel 
 alone in the view of the prophet. Von Hofm. Israel viewed by Paul as including the 
 heathen. Ruckert. The collective ingathered heathen viewed as an extension of the 
 apostate Ten Tribes. Phil.—OvK i)yaw7jU.€V7}v, not beloved, i.e., apparently and in 
 men's judgment. Vat. Not spoken of God's eternal love, but the blessings and benefits 
 which flow from it. Est, Men. Allusion to the marriage-relationship between God and 
 Israel. Flatt. 
 
 26. And it shall come to pass, that in the place where it was said unto them. Ye are not 
 my people ; there shall they be called the children of the living God. 
 
 And, &c. Another quotation from the same prophet, Hosea i. 10. 
 In the place. 1. Of Israel's dispersion; 2. The lands of the 
 
 Gentiles. 
 Lands of the heathen formerly regarded as outcast regions. 
 yoL. II. D 
 
50 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 Only the land of Israel priestly consecrated ground, Dan. xi. 41, 45. 
 Admissibility of Gentiles as such into the Church long doubted. 
 The question only settled by a special ^dsion, Acts x. 10, &c. 
 Special or exclusive sacredness of places to be abolished, John iv. 21. 
 In every place incense and a pure offering to be presented, Mai. i, 11. 
 Children. By regeneration and adoption in Christ, Eph. i. 5. 
 Believing Gentiles made members of the household of God, Eph. 
 
 ii. 19. 
 God's amazing love, Jew and Gentile sinners made His sons, 1 John 
 
 iii. 1. 
 Living God. 1. As alone having life and immortality in Himself, 
 
 1 Tim. vi. 16. 
 2. As the only source of life spiritual or temporal to others. 
 A living God must have living men for His people, Matt. xxii. 32. 
 God therefore to be worsliipped only in spirit and in truth, John 
 
 iv. 24. 
 The living God the ground of confidence and source of comfort, 1 
 
 Tim. vi. 17. 
 
 Ev T(i) TOTTUJ ov, there where. Diod. Lands of the heathen ; believers not required 
 as proselytes to worship at Jerusalem. £$t. The place where they should be found in 
 their idolatry and unbelief ; removal to Judsea not necessary, Zeph. ii. 11. Beng., Thoil. 
 Lands and places where the people for ages had not been in covenant with God. Guyse. 
 Palestine, to which the people should be restored, and where it was long questioned 
 whether the Gentiles were admissible to Christian fellowship. Frit. The Christian 
 Church to which the Gentiles' admission was long doubtful. De Wette. In the prophet, 
 the 'place' = Palestine ; with the apostle, the lands of the heathen. Lange, Nielson. 
 Reference to the restoration of Israel. Horsley. Not to be taken too strictly as referring 
 to some particular locality ; only gives greater emphasis to the change announced. D. 
 Brown. In those nations. Cobbin. 'Ef ry roiriff, instead of its being said. UiUig, 
 Ewald. — A.VT01S. Omitted in Cod. Vat. 
 
 27. Esaias also crieth concerning Israd, Though the number of the children oflsrad 
 be as the sand of the sea, a remnant shall be saved. 
 
 Esaias, or Isaiah. Prophesied in the kingdom of Judah. 
 His ministry commenced under Uzziah, king of Judah, B.C. 760. 
 Continued to be exercised for at least forty-eight years. 
 Is said to have been sawn asunder by order of Manasseh, Heb. xi. 37. 
 In this case must have exercised his office about sixty years. 
 Was contemporary with Amos, Hosea, Joel, and Micah. 
 His name descriptive of the character of his prophecies, The Lord's 
 salvation. 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 51 
 
 Called, from liis clear references to Christ, the Evangelical Prophet. 
 
 Chap. liii. reads more like a history than a prophecy. 
 
 Chap. Iv. sounds like the invitations by Christ and His apostles. 
 
 More Jews converted by chap. liii. than any other part of Scripture. 
 
 Isaiah's writings the ideal of prophetic poetry. 
 
 A fountain of consolation to the Church in all ages. 
 
 Crieth, Lifts up his voice with boldness and without restraint. 
 
 Allusion to the earnest vehemence of his language in Isa. x. 20-23. 
 
 Kepeats the word " remnant" a fourth time. 
 
 God's servants not to shrink from delivering unwelcome truth. 
 
 Attention to be earnestly called to Jehovah's message. 
 
 The speaker to be himself deeply affected with the message he bears. 
 
 Concerning. Or, " For." Mercy and judgment mingled in the 
 
 messsage. 
 A remnant at all is mercy ; only a remnant is judgment. 
 Israel. Sometimes used in a limited sense of the Ten Tribes. 
 Here taken generally of the whole covenant j)eople. 
 Number. Judaea remarkable for its former populousness. 
 1,(300,000 fighting men, not including Levi and Benjamin, 1 Chron. 
 
 xxi. 5, 6. 
 The number of Israel a subject of divine promise, Gen. xv. 5. 
 The effect of divine blessing in fulfilment of it, Exod. i. 12 ; Lev. 
 
 xxvi. 9. 
 Sand of the sea. Promised to be as the dust of the earth, Gen. 
 
 xiii. 16. 
 According to another promise, as the stars of heaven. Gen. xv. 5. 
 A remnant. Gr-, The remnant ; the remnant chosen to be saved. 
 A remnant saved according to the election of grace, chap. xi. 5. 
 Only a remnant. Rejection general but not total. 
 The great body of Israel to be destroyed or carried captive — 
 
 1. The Ten Tribes by Tiglath-Pileser and ShaLmaneser, 2 Kings 
 
 xvii. 6. 
 
 2. The two remaining tribes by Nebuchadnezzar, 2 Kings xxv. 1, &c. 
 
 3. The Jews by the Romans under the emperor Titus, a.d. 70. 
 This, called by themselves the Great Captivity, still continues. 
 1,100,000 perished in the war ; 97,000 carried captive. 
 680,000 fell in the Jevidsh rebellion that followed. 
 Multitudes also perished by famine and by their own hand- 
 The captives too numerous to obtain purchasers. 
 
 Excision of Israel no violation of the divine promise. 
 
 Only a remnant saved from outward calamities ; ^ 
 
52 SUGGESTIVE COMMENTAKY ON [CHAP. IX. 
 
 So only a remnant from eternal destruction. 
 
 In both cases the salvation through faith, Heb. iv. 2, 
 
 Jews not therefore to wonder if few only believed in Jesus. 
 
 A saved remnant only promised by the prophet. 
 
 Saved. Heh., Shall return — 1. From outward captivity ; 
 
 2. From the worse captivity of siu and Satan, Acts iii. 19. 
 
 The promise so important as to give name to Isaiah's son, Isa. vii. 3. 
 
 Temporal captivity a type of the spiritual, Isa. xxxv. 10. 
 
 Number of Jews at present from five to seven millions. 
 
 Scattered up and down among all the nations of the earth. 
 
 A distinct peojile and not reckoned among the nations. Num. xxiii. 9. 
 
 Eetaiuing their own religion, language, and customs. 
 
 A standing testimony to the truth of the Word of God. 
 
 The cause of their dispersion not idolatry but unbelief. 
 
 That imbelief exhibited in the rejection and crucifixion of God's 
 
 Son. 
 The cry, " His blood be on us and on our children," still verified. 
 Yet a remnant saved by that blood, and bye and hje the nation, chap. 
 
 xi. 26. 
 
 K/safet, cries ; Jewish form of citation. Sch'dtt, Wetstein. Awakens Jewish atten- 
 tion. Par., Guyse. Indicates great grief. Est. Prophet's contention with the Jews on 
 this subject. Per. Great earnestness and affection. Doddr. Solemn testimony openly 
 borne. D. Brown. Allusion to the loud authoritative tone the prophets were authorised 
 to assume. Bloomf. The word of Hosea a prophecy; that of Isaiah teaches the right 
 understanding of it. VonHofm. — Tirep, concerning. Or., Chrys.,Eras., Vat.,Beza. Like 
 TrepL, 1 Cor. x. 30 ; 2 Cor. vii. 4 ; ix. 2 ; xii. 5. So Heb. "^f. Grot. — To KaraXei/xfia 
 (Kara and Xetirw, to leave ; the part left ; remains, as from a table. Tol.) Codd. Alex, 
 and Sin. have viroXeipLpLa. Only a remnant. Pise, Flatt, Doddr., Con. <£• Hows. Only 
 a small remnant. Mart. The remnant. Ellicot. The remnant only. Diod. Elect 
 remnant only. D. Brown. But a remnant only are the called and people of God. Ferme. 
 But a remnant according to the election of grace. Guyse. The remnant or small portion 
 reserved by God for the purposes of His will. Middleton. Only few out of the Ten 
 Tribes returned to Judaea; few left by Sennacherib ; few brought to Christ. Tol., Tir. 
 Only those possessed of faith. Theod. Only a remnant shall be saved from the great 
 destruction or reckoning in judgment. Luther. Only such as returned to Jehovah and 
 joined the kingdom of Judah. Brown. Metaphor from bread-making, small portion of 
 dough reserved for leaven ; the residue only ; implying that but a small number com- 
 pared with those who had perished will return to the Lord. Bloomf. Only a small 
 numbei', a chosen remnant, to be saved by faith. Lange, Barth. The LXX. limits the 
 salvation to the surviving remnant of the formerly numerous people : the apostle makes 
 the saved remnant the same with the people who then were as the sand ; however great 
 the number, they are the people that remain after tribulation. Von Hofm. If God saved 
 only a remnant from captivity, He may do the same under the Gospel. Cohbin. — 
 ZuOtjcreTai, after the LXX. Heb. ^la-;, shall retm-n. LXX. probably read V^')'., 
 shall be saved. The same truth in either case. 
 
CHAP. IX.] ST. PAUL'S EPISTLE TO THE KOMANS. 53 
 
 28. For He will finish the work, and cut it short in righteousness : because a short 
 work will the Lord make upon the earth. 
 
 For. Introduces another quotation from Isaiali, chap, xxviii. 22. 
 A work of judgment to be accomplished on the Jewish people. 
 Finish. ^Vhat God purposes He will perform, Ps. xxxiii. 11 ; Isa, 
 
 xlvi. 10. 
 Promises and threatenings receive their accomplishment. 
 When God begins He will also finish, whether in grace or judgment 
 The Lord not slack as some men count slackness, 2 Pet. iii. 9. 
 Creation but a reservoir of means made ready for His use. Gowper. 
 Work. Work of judgment in reference to the Jewish nation. 
 Jerusalem completely destroyed by the Komans under Titus. 
 Levelled to the ground as if it had never been inhabited. 
 Only three towers and part of the wall left standing. 
 The temple furniture carried among the spoils to Rome. 
 The land of JudoGa seemed converted into a desert. 
 Cut it short. Bring it to a speedy termination. 
 Heb., " The consumption decreed shall overflow." 
 Vengeance executed by sudden and overwhelming invasion. 
 Judgment comes in. due time as a sweeping flood. 
 The war under Titus brought to a speedy and decisive close. 
 The Jews overtaken by the judgment in the time of the Passover. 
 In righteousness. Holy justice. Judgment laid to the line, Isa. 
 
 xxviii. 17. 
 Mercy trifled Avith and abused gives place to justice. 
 God's severest judgments are still in righteousness. 
 Israel to be brought to acknowledge this. Lev. xxvi. 41 ; Dan. ix. V. 
 Josephus ascribes his country's sufi"erings to its sins. 
 Short work. A speedy and decisive work of judgment. 
 A short work made at the siege of Jerusalem by Titus. 
 The city at the time full of peojile for the celebration of the Passover. 
 Type of judgment-work at Christ's appearing, Matt. xxiv. 37-41 ; 2 
 
 Thess. i. 7-9. 
 Work of judgment shortened for the elect's sake. Matt. xxiv. 22. 
 Shall the Lord make. The Lord's work whoever the instruments. 
 Titus acknowledged it was only through God he took the city. 
 Wished to sjiare the temple, and so gave orders, but in vain. 
 Josephus says the Jews fought not against the Romans but God. 
 God never in want of means to accomplish His purposes. 
 Upon the earth. Hch., The whole land, i.e., of Israel. 
 Destruction not completed by the Assyrian but by the Roman armieSk 
 
54 SUGGESTIVE COMMENTARY ON [CHAP. IS. 
 
 JosepliiTs says the whole land was destroyed with the city. 
 
 The country aroimd Jerusalem entirely changed. 
 
 One event of Scripture made to typify and foreshadow another. 
 
 Judgment-work of Christ's coming universal, 2 Thess. i. 8 ; 2 Pet 
 
 iii. 7, 10-12. 
 " Wherever the carcase is there shall the eagles be gathered tocrether." 
 
 Aoyov, the law. Or., TertuUian, Chrys., Ambr. This interpretation from ignorance 
 of the Hebrew. Speech (sermonem). Eras., Tir. Account (rationem). Pag. A cer- 
 tain terrible thing not mentioned. Vor. Matter. Fcrme. But p7;^a, not X070S, is thing 
 or matter. Est. Prophetic threatening. Par. Number of faithful Israelites which God 
 will make small. Men., Tir. Work. Calv. Denied by Alford. Counsel accomplished 
 in God's mind, decree determined. Diclson. The thing heard, and therefore spoken. 
 Penff. Account laid in His eternal purpose, balanced between the elect and others. 
 Guyse, Doddr. Word, counsel, matter ; summary termination. Meyer. Determina- 
 tion. Glockner, Beck. Fact, saying. Lange. Divine promise, counsel. Thol., De Wette. 
 Divine threatening. Peiche, Piick. A070S, without the article = only something. Von 
 Hqfm. yVord. Tischendorf. Reckoning. Con d; Hows, D. Brown. Account, affair. i?ioom/. 
 — ^vvreXiov {aw and reXos, end), perfecting (perficiens). Eras., Tir., Vat. Accom- 
 plishing (conficiens). Pise. Will finish. Ferme, Guyse. Is finishing. Pyle, Doddr., 
 Locke, D. Brown, Ellicot. Consummates. Mart. — 2 w're/tJ'wi', will cut short (concidet). 
 Beza, Pise., Pag. Bring into small compass (in compendium rediget). Pag. Is cutting 
 short. Locke, Pyle, Doddr., D. Brown. Decides. Diod. Abridges. Mart. Detei'mines. 
 Flatt. Deciding, bringing to an end, executing. Stuart. Will soon cut short the affair. 
 Bloomf.—^vvT€T/J.rjfj,€vov. This, with the preceding words from ffvvTeKwv, omitted 
 in some copies. A concise word. Mor. A concise aflair. Beza, Pise. Compendious? 
 account. Pag. Determined purpose. Vat. Severe affair. Cast. Speedily accomjilished 
 work. J'erme, ^l?/ord. Decision. Z)iod, (??oc7i;. An abridged matter. Mart. Short work. 
 D. Brown. — Ftjs, land of Israel. Stuart. The world. Von Hofm. The whole almost 
 verbatim from the LXX. Ileb., 'the consumption (i^ ;?, destruction, Deut. x.wiii. 65) 
 decided (plCi decree, surely determined) overfloweth with righteousness ('"ii?"])! •"Dili').' 
 A destruction is strictly determined, bringing in righteousness as with a flood. Delitzsch. 
 The destruction is determined ; it bringeth destroying righteousness. Gesenius. Bring- 
 ing overflowing righteousness, i.e., righteous punishment. De Wette. Hostile bands 
 inflicting punishment. Frit. Nothing of this in the Greek translation. Eilck. Passed 
 over as not adapted to his purpose. Von Hofm. This verse apparently adduced as con- 
 firming the certainty of the salvation of the remnant. Alford. While the present world 
 remains, Israel's final salvation continues still in the balance : the Lord, therefore, makes 
 an end and reckons with the world ; and what the people of Israel shall then be, this 
 remnant turns to Him and obtains salvation. Von Hofm. While a remnant is graciously 
 spared to return from captivity, ' the decreed consumption ' of the impenitent majority 
 shall be 'replete with righteousness,' or illustriously display God's righteous vengeance 
 against sin ; the 'short reckoning' being the speedy completing of His Word both in 
 cutting off the one portion and saving the other. D. Brown. 
 
 29. And as Esaias said before. Except the Lord of Sabaoth had left us a seed, we had 
 been as Sodoma, and been made like unto Gomorrha. 
 
 Said before. 1. Foretold; 2. Said in a previous prophecy, Isa. 
 . i. 9. 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 55 
 
 Lord of Sabaoth. — i.e., Lord of Hosts. Title first found in 1 Saui. 
 
 i. 3. 
 The Hebrew word retained in the Greek version in Samuel and 
 
 Isaiah, 
 Elsewhere rendered by a word signifying " the Almighty," as Rev. 
 
 i. 8. 
 Sabaoth = hosts, applied — 1. To the heavenly bodies. 
 Hence the Avorship of these bodies called Sabaeism. See on chap. 
 
 i. 25. 
 2. Applied also to angels, the armies of heaven, Ps. ciii. 21 ; Dan. 
 
 iv. 35. 
 Jehovah called the Lord of Hosts or of Sabaoth — 
 
 1. As the supreme Ruler of heaven and earth ; 
 
 2. In opposition to the prevailing Avorship of the heavenly bodies. 
 Left us. The remnant according to free unmerited mercy. 
 
 The difference existing among men is not of man but of God. 
 Sovereign mercy alone the ground of a sinner's salvation. 
 Seed. The remnant spared at the destruction of Jerusalem. 
 From them were to spring the multitude of the saved, chap. 
 
 xi. 26. 
 Seed small in itself but to be greatly mulitiplied. 
 Small but viseful, the seed of future generations, Isa. vi. 13. 
 Had been as Sodoiua — i.e., Entirely given to sin and destruction. 
 A godly elect remnant the preserving salt to the mass. 
 Miserable state of the kingdom of Judah under Ahaz, Isa. i. 5-9. 
 Wasted by Pekah king of Israel, Syrians, Idumseans, Philistines. 
 120,000 slain in one day by Pekah, 2 Chron. xxviii. 5-7 ; xxix. 8. 
 Sodoma or Sodom one of the most ancient cities of Canaan. 
 Mentioned with Gomorrha and three others as "cities of the 
 
 plain." 
 All destroyed except Zoar, spared at Lot's prayer. Gen. xix. 21 ; 
 
 Hosea xi. 8. 
 Sodom the chief town in the settlement. 
 
 The plain one great oasis, " as a garden of the Lord," Gen. xiii. 10. 
 Situated west of the Jordan in the south of Canaan. 
 The site of the cities near if not under the Dead Sea. 
 Their inhabitants notorious for profligacy and vice. 
 Cities and people destroyed by fire and brimstone from heaven. 
 Not a vestige of the cities remaining. No elect seed left. 
 Monuments of the anger of a holy, sin-avenging God, 2 Pet. ii. 6. 
 Josephus makes his countrymen worse than the men of Sodom. 
 
56 SUGGESTIVE COMMENTARY OK [CHAP, IS. 
 
 Gomorrha. A climax. Like Sodom from wMch only Lot's family- 
 escaped. 
 Yea like Gomorrha, from wliicli escaped not even one individual. 
 
 UpoeiprjKev, has before said. Ferme. In a former part of his prophecy. Guyse, D. 
 Brown. Predicted ; Israel's unbelief and rejection in the time of the prophet a true 
 type of the future. JVielson.—'^a.^aood, Heb. niN?^, hosts. All creatures who obey 
 and war for God. Pise, Vor. — '^irep/j.a. In Isa. i. 9, ~'l^, a remnant, LXX. cnrep/jia, 
 a seed ; so in Deut. iii. 3, ' none left remaining.' A remnant, small at first, but in due 
 time to be a seed of plenty. D. Brown. Reference to some invasions of Judaea by 
 Resen and Pekah at the latter end of Jotham's reign. Lowth, Koppe. A spiritual seed, 
 made the objects of His special love. Guyse. — 'Q,p.OLwd-qp.ev, resembled in character 
 and in doom. D. Brown. — SoSo/xa, Sodom and Gomorrha with Admah and Zeboim 
 generally believed to have stood at the south end of the Dead Sea, and to have been 
 submerged by the lake. Their remains, walls, columns, and capitals said to have been 
 long after discerned below the water. Both views unsupported by Scripture. Dr Smith. 
 Their situation at the south end of the lake believed by Josephus, Jerome, and others 
 after them. This view supported by Dr Robinson, as— 1. Sodom was near Zoar, and 
 Zoar stood at the south end of the present lake ; 2. Similar names exist in that direction ; 
 3. A salt mountain is found at the south of the lake, with a tendency to split off in 
 columnar masses, presenting a rude resemblance to the human form. The destruction 
 of the cities thought by some (Michaelis, Chateaubriand) to have been occasioned by 
 the lightning igniting the combustible mass of bitumen over which they stood. Others 
 (Captains Irby and Mangles) think that the lightnings swept the neighbouring cliffs 
 containing nitre and sulphur, and that their flaming masses poured in a deluge of fire 
 upon the plain. 
 
 30. What shall we say then ? That the Gentiles, which followed not after righteousness, 
 have attained to righteousness, even the righteousness which is of faith. 
 
 What shall we say then ? What is the conclusion of all this ? 
 The object indicated at which the apostle has been aiming. 
 Gentiles. Their case the great stumbling-block of the Jews. 
 Their salvation thought attainable only by adopting Judaism. 
 Eegarded with supercilous contempt by the Jews as dogs, &c. 
 Followed not after — i.e., Earnestly as men in a chase. 
 Eeference to the life and aims of the Gentile Avorld. 
 All men pursue some object, few a worthy one. 
 Righteousness. Justification, Avith holiness as its fruit. 
 With Paul, righteousness is generally acceptance with God. 
 About this the Gentiles in general entirely unconcerned. 
 Their object in the worship of their deities was either — 
 1. To obtain temporal benefits ; or, 2. Be delivered from temporal 
 
 iUs. 
 Personal acceptance with a holy and righteous God unthought of. 
 
CHAP. IX.] ST. Paul's epistle to the romaxs. 57 
 
 Cornelius the centurion an exception tlirougli grace. 
 
 Acceptance Avith God the one object worthy a sinner's pursuit. 
 
 Have attained. Gained the prize of acceptance. 
 
 Not themselves seeking it, God presented it to them. 
 
 Presented as a gift, they were drawn to accept of it. 
 
 Righteousness of faith. Acceptance through faith in Christ. 
 
 The righteousness of Christ the only ground of acceptance. 
 
 That righteousness offered and bestowed on all who believe, chap. 
 
 iii. 22. 
 Held out in the Gospel, chap. i. 17. Accepted by the Gentries, Acts 
 
 xi. 18. 
 
 AtWKOVTa, pursuing, i.e., earnestly. Chrys. As in a race. Ham., Guyse, Alford. 
 As not having it, Phil. In order to do it, not possess it, Heb. xii. 14 ; Rom. xiv. 19. 
 Voji Hofm. Rabbins : Be thou running after the commandments. Pirke Aboth. Heb. 
 in, Isa. li. 1, ' Ye that follow after righteousness' (p^2f '2"]i). — KareXa^e, laid hold 
 of as a prize. Guyse. 
 
 31. But Israel, which followed after the law of righteousness, hath not attained to the 
 law of righteousness. 
 
 Israel. Here the great body of the Jewish people. 
 
 The more religious portion especially regarded. 
 
 Followed after. By a religious Hfe and legal observances. 
 
 Had a zeal of God but not according to knowledge, chap. x. 2. 
 
 Good to strive, better to strive la\vfully, 2 Tim. ii. 5. 
 
 Good to run, better to run well, Gal. v. 7. So run that, &c., 1 Cor. 
 
 ix. 24. 
 Law of righteousness. Gr., A law of righteousness. 
 Law used in an indefinite sense, as in chap. iii. 27 
 A method or way of justification and holiness. 
 Israel pursued a way of righteousness but a wrong one. 
 Law of righteousness put for righteousness itself, as in ver. 30. 
 " Law " indicates the kind of righteousness sought. 
 All Israel's efforts were after a legal righteousness. 
 More anxious about the law than the righteousness of it. 
 Have not attained. Ran but so as not to obtain, 1 Cor. ix. 24. 
 Fell short even of the law they pursued after. 
 A right way necessary as well as a right end. 
 To obtain the prize the runner must keep to the course. 
 Acceptance with God only to be obtained in God's way. 
 Misguided zeal, however earnest, misses its aim. 
 
58 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 'No/xov SiKaioavvrjs. Codd. Sin., Vat., and Alex, omit SiK. Righteousness of the 
 law. Chrys., Calv., Beza, Beng., Cobbin. Legal righteousness. Melv. Fulfilment of 
 the law; righteousness which the law demands. Ferme. Righteousness to justification 
 by their own obedience to the law of Moses. Guyse. Expecting to obtain it by legal 
 observances. Doddr. Way of righteousness. No/xos = iTiin, from n"i;, to guide. Grot. 
 A rule through which to obtain righteousness. Flatt. An ideal law of righteousness ; 
 a justifying law. Meyer, Thol., Frit. No/i. = method, established order, way, as chap. 
 viii. 2 ; a practicable method of justification. Brown. Following after the law and 
 aiming at justification by it. Bloomf. A prescribed rule of apparent righteousness. 
 Alford. Law of external righteousness. Wells. ' Law ' here, as in chap. vii. 23, a prin- 
 ciple of action; 'law of righteousness,' acceptance with God. D. Brown.- — 'E^t^ace 
 {(pdafU), in later Greek, 'to attain,' with the idea of overcoming difiiculties. Thol.) 
 Reached (pervenit). Eras., Pag., Mor. Reached the goal. Par. Obtained. Syr. 
 Attained. Flatt, Doddr., Bloomf. Arrived at, came up to, apprehended. Guyse. Ovk 
 eipdaae, fell far short. Alford. Missed. D. Brown. — No/x. 5i.Kaioffvi'T]s, law of 
 righteousness ; law of the Spirit. Or. The righteousness of the law. Clirys. Rule 
 according to which God justifies. Calv. Way or method of communicating righteous- 
 ness thi'ough the doctrine of the Gospel. Melv. True rule of righteousness. Flatt. A 
 righteousness which answers the demands of the law. Guyse. A law or the law which 
 gives justification, viz., that of Christ. Bloomf. That which is most properly to be 
 called the law of righteousness, i.e , the blessings of that dispensation by which alone 
 righteousness and life can be secured. Doddr. The law which was given them. Alford. 
 Acceptance with God. D. Brown. New Testament law giving righteousness. Ruck. 
 In both places, the idea of a justifying law. Thol., Meyer. An ideal of righteousness 
 presented for realisation. Phil. Law of Moses. Nielson. l^iofx,.- diK., and not dtK. 
 vo/xov, because Israel and not the Gentiles had in the economy of mercy a law which 
 taught what was right ; law not making righteous, but declai'ing what is right. Von 
 Sofm. 
 
 32. Wherefore ? Because they sought it not by faith, hut as it were by the works of the 
 law : for they stumbled at that stumbling-stone. 
 
 Wherefore? Important to know the cause of miscarriage. 
 Sought it not by faith. The only way by wliich it coukl be found. 
 There is a way that seems right to a man, but the end of it is death, 
 
 Prov. xiv. 12. 
 The reason of miscarriage is not God's purpose but man's pride. 
 Those who perish either do not seek or seek in a ^VTong way. 
 The treasure of salvation hid in a field, Matt. xiii. 44. 
 If sought elsewhere, sought in vain. The field Christ, Acts iv. 12. 
 The treasure becomes ours with the field. Ours by faith. 
 Everything to be sold in order to purchase the field. 
 All our own works to be given up to possess Christ, Phil. iii. 7, 8. 
 Christ the end of the law for righteousness to the believer, chap 
 
 X. 4. 
 As it were. Or, As if it were to be obtained by, &c. 
 Fatal mistake to seek heaven where it cannot be found. 
 
CHAP. IS.] ST. Paul's epistle to the romaxs. 59 
 
 By the works of the law. Rather, By works of law, as chap. 
 
 iii. 20. 
 Thought to obtain acceptance, not by believing, bvit working. 
 To seek justification by our own works is to seek fire in ice. 
 To look for acceptance through these is to forget we are sinners. 
 Christ's works, not ours, the ladder that reaches to heaven. 
 The righteousness that justifies is God's gift, not our wages. 
 Righteousness through works, but works without a flaw. 
 Works out of Christ are works not of law but against law. 
 Cln-ist's works alone ju^stify. The Lord our Righteousness, Jer. 
 
 xxiii. 6. 
 To seek acceptance out of Christ is to seek for the sun at midnight. 
 Israel missed the works by their very attempts at them. 
 Works trusted in are not salvation but damnation. 
 A man's righteousness trusted in keeps him from righteousness. 
 Men kept out of heaven by good works as well as bad ones. 
 A legal religion is man's bane instead of blessing. 
 A double curse in substituting our own works for Christ's. 
 The proud guest's clothing lost to him the feast, Matt. xxii. 11-13. 
 Men prefer their own rags to Christ's robe. 
 To trust in our own works is to make a saviour of our sins. 
 To cross the gulf by our own righteousness is to phmge into it. 
 Only the God-man's works bridge the chasm between God and man. 
 He doubly deserves hell who refuses God's way to heaven. 
 ]\Ian's own way to heaven is only another way to hell. 
 ;More guilt in resisting mercy's offers than law's commands. 
 Despising Christ's blood and righteousness man's crowning sin. 
 Stumhled. As persons running in a race. 
 A man who runs and stumbles loses the prize. 
 Christ either lifts to heaven or casts into hell. 
 The former realised by all who humbly trust in Him; 
 The latter by all who proudly trust in themselves. 
 Stumbling-stone — viz., That predicted by the prophet. 
 Christ a stone of stumbling as well as rock of salvation. 
 Set for the fall and rising again of many in Israel, Luke ii. 3i-. 
 The thoughts and disposition of men's heart to be thus revealed. 
 Christ only a Saviour to the humble and sincere. 
 Revealed to babes, hidden from the wise and prudent. Matt, xi 25. 
 The proud stumble at Christ, the humble embrace Him. 
 The full soul loatheth the honey-comb, Prov. xxvii. 7. 
 The whole refuse the Physician, sick men welcome Him. 
 
60 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 Israel would have embraced a Christ who would either — 
 
 1. Have suffered them to live in their sins ; or, 
 
 2. Have allowed them to save themselves. 
 
 Christ crucified opposed both to Pharisaic and philosophic pride. 
 
 'Os e^ ipyuv vofiov. Codd. Sin., Vat., and Alex, omit vofiov. As if from the works 
 of the law, their works being not really works of the law, but the fruits of their own 
 hypocrisy. Ferme. Supply ^^^(TO/iei'Oi ets v. 5i/c., as if they were to attain to it. Phil., 
 Thol. As being thus attainable. D. Brown, f^s indicates the supposition that their 
 works were good works. Frit. Rather that they should fulfil the law by their righteous 
 conduct. Von Hofn. Rabbins: 'Whoever keeps the law, behold paradise awaits him ; 
 but to those who keep it not, there is hell.' Beresh. Rabba. On Isa. xlvi. 12, it is said : 
 'The world in general is to be justified by the righteousness of God, but the Rabbles by 
 their own merit.' Talm. Ber. — l\poatKO\pav (Trpos, against, and kotttoo, to strike), 
 struck against. Syr., Eras., Cas. Stumbled (offenderunt). Vulg. Stumbled against. 
 Ferme, D. Brown. Allusion to a man's striking his foot against a stone or other obstacle, 
 and so falling and losing the race. Guyse. Cases mentioned of chariots striking against 
 the pillar round which they were to turn in the race. Soph. Electra, 730. Heb. ^^3, 
 13J. — HpoaKO/J.ixaTOS, stumbling (offendiculi). Per. Striking and being hurt. Vat 
 Obstacle. Eras. Stone against which one strikes, Rom. xiv. 13. Beza. Christ. Ferme, 
 Melv., D. Brown. — Tap wanting in Cod. Sin. and some other MSS. 
 
 33. As it is written, Behold, I lay in Zion a sturMing -stone, and rock of offence : and 
 whosoever believeth on Him shall not be ashamed. 
 
 Written. Isa. xxviii. 16 ; viii. 14. Both texts combined in one. 
 
 No new tMng declared by Paul concerning God's Sa\'iour. 
 
 No statement to be made -without Scripture warrant. 
 
 The passages applied by the Jews themselves to the Messiah. 
 
 Behold. Attention called to the provided Saviour. 
 
 Implies — 1. The excellence of the object ; 2. The need of regard- 
 ing it. 
 
 Christ's incarnation is God's crowning act and man's salvation. 
 
 When God says " Behold," man is bound to look. 
 
 Man's faith begins by attending to God's " Behold." 
 
 The Father says of Christ, Behold Him, Isa. xliii. 1 ; Zech. vi. 12. 
 
 Christ says of Himself, Behold me, behold me, Isa. Ixv. 1. 
 
 I lay. Christ's incarnation and work from God himself, Ps. xl. 6. 
 
 Christ became God's servant for man's salvation, Isa. liii. 11. 
 
 It was God's — 1. To say whether there should be a Saviour ; 2. To 
 say who the Saviour should be ; 3. To provide Him. 
 
 The foimdation-stone of man's salvation laid by God— 
 
 1. In His eternal purpose and decree, 2 Tim. i. 9 ; 
 
 2. In Christ's incarnation in the fulness of time ; 
 
CHAP. IX.] ST. Paul's epistle to the Romans. 61 
 
 3. In the effectual calling of each, believer. 
 
 Terrible guilt to refuse to build on God's foundation. 
 
 In Zion. In the Church represented by Mount Zion. 
 
 Zion in Heb. = a dry place : original condition of the Church. 
 
 The Church at first Gentile, then Jewish, now mixed. 
 
 Salvation was to be of the Jews, John iv. 22. Christ a Jew, Eom. 
 
 ix. 5. 
 The Gospel to be preached first at Jerusalem, Luke xxiv. 47. 
 The law to go forth out of Zion to the Gentiles, Isa. ii. 3. 
 In the Church Christ is revealed and made knowoi, 1 Tim. iii. 15. 
 Zion a rocky eminence forming part of Jerusalem. 
 Originally a stronghold of the Jebusites, Josh. xv. 63. 
 At last taken by David and called the city of David, 2 Sam. 
 
 V. 6-8. 
 The place to which David brought the ark, 2 Sam. vi. 12 ; Ps. 
 
 cxxxii. 8. 
 The place of public worship and sacrifice before the Temple, 2 Sam. 
 
 • vi. 17. 
 House of Caiaphas, where Jesus was condemned, placed there. 
 The foundation thus laid literally in Mount Zion. 
 Stumbling-stone. Here the second quotation begins, Isa. viii. 14. 
 Pride and unbelief make God's foundation a stone of stumbling. 
 Unbelief makes the balm of Gilead a deadly poison. 
 The Gospel a savoirr of death unto death as well as life unto life. 
 God's coimsel rejected by men against themselves, Luke vii. 30. 
 Men either build on Christ and are saved, or stumble and perish. 
 Eock of offence. A rock against which men stumble. 
 The rock intended for salvation made a rock of offence. 
 " Blessed is he whosoever is not offended in me," Matt. xi. 6. 
 Much in Jesus at which the Jews stumbled and were offended — 
 
 1. Birth and parentage, descended from poor parents. Matt. xiii. 
 
 54-58; 
 
 2. Education and place of bringing up, Nazareth, John i. 46 ; vii. 
 
 41, 52 ; 
 
 3. Mean appearance of Himself and followers, John vi. 42 ; vii. 48 ; 
 
 4. Obscurity of His kingdom, coming not with observation, Luke 
 
 xvii. 20 ; xix. 1 1 ; 
 
 5. Company He kept and audience that attended on Him, Luke 
 
 XV. 2 ; 
 
 6. Doctrines He taught, John v. 18 ; vi. 41, 60, 66; viii. 48, 52, 59 ; 
 
 7. Miracles He performed, John v. 16 ; ix. 16 ; Matt. xii. 10-14 ; 
 
62 SUGGESTIVE COMMENTARY ON [CHAP. IX. 
 
 8. His deatli and the manner of it, Matt. xxvi. 31 ; Luke xxiv. 20, 
 
 21 ; 1 Cor. i. 23. 
 To fall on this rock in unbelief is to be broken, Matt. xxi. 44 ; 
 To have it falling on lis in judgment is to be ground to powder. 
 Whosoever. Again, Isa. xxviii. 16. Christ a Saviour for mankind. 
 Jew and Gentile equally welcome to build upon Him. 
 None excluded who do not exclude themselves, Eev. xxii. 17. 
 Believeth on Him. Rests all his hopes of salvation on Him. 
 The right use to make of Christ is to trust in Him. 
 Faith or trust is that which gives saving interest in Him. 
 Faith builds on Christ, and so unites us to Him. 
 Preached by prophets and apostles as the only way of salvation. 
 Not merely to hea.r or to speculate about Him, but — 
 
 1. To believe God's testimony concerning Him ; and, 2. To trust in 
 
 Him. 
 To believe in Christ is an act not only of the head but the heart. 
 With the heart man believeth unto righteousness, chap. x. 9, 10 ; 
 
 Acts viii. 37. 
 Fruits and evidences of such faith — 1. Christ is precious, 1 Pet. 
 
 ii. 7; 
 
 2. Peace and joy in believing, Eom. v. 1 ; xv. 13 ; 1 Pet. i. 8 ; 
 
 3. Love and obedience, Gal. v. 6 ; vi. 14, 15 ; 1 Pet. i. 8. 
 Asliamed. Disappointed. Heb., Make haste, as needing more. 
 Christ as a foundation is solid rock ; all else shifting sand. 
 Trusting in Him for salvation we shall not be ashamed — • 
 
 1. Of our hope before God ; 2. Our profession before man. 
 
 TeypavTai, beth passages applied by the Jews to the Messiah. Isa. viii. 14, the 
 Targum applies it to the Word of the Lord, the essential Word. Talmud says : ' The 
 son of David does not come till, &c., as it is said, He shall be for a sanctuary and a 
 stone of stumbling,' San. xxxviii. 1. On Isa. xxviii. 16, the Targum has, 'Behold, I 
 appoint in Zion King Messiah, a king powerful, strong, and brave.' Jarchi has, ' I have 
 appointed King Messiah in Zion for a precious corner-stone,' &c. The author of Zohar 
 says : ' The shekinah, which is called the tried stone, the stone of strength.' — Stwv 
 (from 'V, a dry region ; or, 'a sunny mountain,' from '"'JV. Gesenius). Zion, or the city 
 of David, that part of Jerusalem so called, — the higher city. Anciently and up to the 
 taking of Jerusalem by Titus, the eastern hill on which the temple stood, 2 Sam. v. 7 ; 
 1 Chron. xi. 5-8. The northern hill. Lightfoot. The southern, including the more 
 ancient part of the city, with the citadel and temple. Gesenius. Since the time of Con- 
 stantine, the name applied to the western hill as at present. Surrounded by a deep 
 ravine on south, east, and west. Rises abruptly on the west and south from the valley 
 of Ilinnom. On the east, slopes steeply down towards the Tyropoeon, or valley of the 
 cheesemakers, which also separated it from the lower city, or Acra. on the north. The 
 summit along the western brow, a level tract of considerable extent, now partly ploughed 
 
CHAP. X.] ST. PAUL'S EPISTLE TO THE ROMANS. 63 
 
 like a field (Micah iii. 12), the rest occupied by the Christian cemeteries and a few 
 6tr;igi,'ling buildings. On the north side, near the Zion gate, the house of Caiaphas is 
 said to liare stood, the site being now covered by an Armenian convent. About the 
 middle of Mount Zion is the tomb of David, over which stands a Turkish mosque, 
 formerly a Christian church of high antiquity, said to contain the room in which the 
 Lord's Supper was instituted, and hence called the Church of the Ccenaculum. Only 
 the north part of Mount Zion is enclosed within the modern walls, chiefly containing 
 the Jewish quarter, the great Armenian convent, and the Protestant Church with the 
 connected buildings. — KaraLaxw^V'^^'^'?'-'- LXX. KaraiaxwOri. Heb. B^'n;, shall 
 not make haste ; 'not betake himself to flight;' translated freely by the LXX. Frit. 
 Grasp at any illegitimate means of safety. Ferme. Shall not be afraid. Syr. For tJ'TI', 
 the LXX. probably read B"3\ Gi-ot., Capell. B'ln, itself susceptible of that sense. 
 Pococke, Rosenm., Gesen. — Has, wanting in Codd. Sin. and Alex. 
 
 CHAPTER X. 
 
 1. Brethren, my heart's desire and prayer to God for Israel is, that they might be 
 $aved. 
 
 Brethren. An aflfectionate and soothing appellation. 
 
 Addressed to Jewish believers. Paul's remarks might seem severe. 
 
 God's judgments only to be declared in the spirit of love. 
 
 Desire. Gh:, Good will ; notwithstanding contrary appearances. 
 
 Christ's coming was " good will to men," Luke ii. 14. 
 
 His servants must have all good will to aU men. 
 
 Heart's desire. No mere words of compliment. 
 
 While the lips denoxmce wrath, the heart must desire mercy. 
 
 Good desires must be heart desires, Prov. xxvi. 23. 
 
 Heart desires are the soul of acceptable prayer. 
 
 Cold desires only beg denials, James v. 16, 17. 
 
 Prayer. All desires should be turned into j^rayer. 
 
 Paul not only desired Israel's salvation but prayed for it. 
 
 Israel therefore not absolutely and entirely rejected. 
 
 Prayer to God must be based upon a promise from God. 
 
 Prayer must be according to God's will, not against it. 
 
 Hence the gift of the intercession of the Spirit, Eom. viii. 26, 27. 
 
 Supplications, prayers, intercessions, to be made for all men. 
 
 The reason given is, because God wUl have all men to be saved^ 
 
 1 Tim. ii. 1, 4. 
 God's predestination secures, not supersedes, man's prayer. 
 Prayer practicable when all other means are excluded. 
 
64 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 Though, apparently vain to labour, yet not vain to pray, Jer. 
 xxxiii. 3. 
 
 Prayer to be made even for the most violent opposers of the truth. 
 
 Among Clirist's last words was prayer for His murderers. 
 
 Saved. The highest and best wishes for men are " that they may 
 be saved." 
 
 Contrast — 1. Between tliis and Paul's earlier zeal, Acts ix. 1, 2 ; 
 
 2. Between this and his treatment from the Jews, Acts ix. 23, 29 ; 
 xiii. 50. 
 
 Views of God's sovereignty connected with love to men's souls. 
 
 Salvation the one thing needful. Embraces time and eternity. 
 
 Saved — 1. From sin, Matt. i. 21 ; Titus ii. 14 ; 2. From its conse- 
 quences, 1 Thess. i. 10. 
 
 The salvation of one soul incalculably precious. 
 
 " Know'st thou the value of a soul immortal 1 
 Behold that midnight glory ; worlds on worlds. 
 Amazing pomp ! Eedouble the amaze, 
 Ten thousand add ; add twice ten thousand more ; 
 Then weigh the whole. One soul outweighs them all." 
 
 Young. 
 
 Mev not followed by 5e, the opposition lying in the blame which limits the praise. 
 De Wette. — EuSoKta {eu, well, and SoKew, to seem). Vehement desire. Clirys., The.nd. 
 Will (voluntas). Trem. Strong inclination fpropensio). Cas. Good will. Mor. Earnest 
 will (propensa voluntas). Eras., Pag., Pise. Kindly wish (benevolentia). Eras., Tol. 
 Ardent desire. Ferme. Blost benevolent and affectionate desire. Guyse. An.xious 
 wish. Bloomf. Benevolent kind desire, sincere and hearty wish. Stuart. Inclination. 
 Alf. Great desire, what would afford pleasure. Eiick. That wherein my heart would 
 entirely acquiesce and be fully pleased. Ellieot. Entire complacency, that in which the 
 heart would experience full satisfaction. D. Brown. Eu5oKia, ' good will,' Luke ii. 14 ; 
 Phil. i. 15 ; 2 Thess. i. 11 ; ' good pleasure,' Matt. xi. 26 ; Epb. i. 5, 9 ; Phil. ii. l.S. 
 Heb. Jis"!. — Aeijcrts (Seo/Mai, to want, beseech). Supplication. D. Browrt. Depi-ecation. 
 Ferme. — Tou 'Icrpa^jX. Codd. Sin., Vat., and Alex, have avTUiv, 'them.' The true 
 reading. D. Brown. 
 
 2. Fm- 1 hear them record, that they have a zeal of God, but not according to knowledge. 
 
 Tor. Gives the reason for his great concern. 
 
 Misguided religious zeal — 1. Makes men the more to be pitied. 
 
 2. Makes their salvation aU the more to be desired. 
 
 Bear them record. Wishes to say all the good he could. 
 
 Often something commendable even in unbelievers. 
 
CHAP. X.] ST. Paul's epistle to the eomans. 65 
 
 Not to be ignored in preacliing the Gospel. Paul at Athens, Acts 
 
 xvii. 22, 23. 
 Hinders not damnation, but makes salvation more desirable. 
 The best construction to be put on men's words and actions, 1 Cor. 
 
 xiii. 5, 7. 
 Zeal of God. Zeal in regard to God, His worship, truth, cause. 
 Shown in strict observance of the law, the Sabbath, &c. 
 Jewish opposition to the Gospel from zeal for the law. 
 Jews as a rule characterised for religious zeal. 
 No excuse for unbelief, but ground of greater pity. 
 Paul formerly an example of the character described, Pliil. iii. 5, 6. 
 Zeal about religion no guarantee for the possession of it. 
 " Zeal of God " must be zeal from God as well as for God. 
 Godly zeal in appearance may be ungodly in reality. 
 Religious zeal, in order to be holy and accej)table, must be — 
 
 1. According to God's character, which is love; 
 
 2. According to God's word, which is truth. 
 Misguided zeal makes the devil's best servants. 
 
 Paul's zeal of God led him to persecute God's Son, Acts ix. 4. 
 
 Sincerity in error no plea or excuse before God, John xvi. 2, 3. 
 
 According to knowledge. Guided by and accompanied with know- 
 ledge. 
 
 Jews crucified Christ not knowing what they did, Luke xxiii. 34 ; 
 Acts iii. 17. 
 
 Paul persecuted Christ ignorantly and in unbelief, 1 Tim. i. 13. 
 
 Jews knew not Christ nor the voices of their own prophets, Acts xiii. 27. 
 
 Ignorant of the hidden wisdom of God, 1 Cor. ii. 7-10. 
 
 Had a certain religious knowledge, but not a correct one. So 1 Cor. 
 iii. 20. 
 
 No right apprehension of the truth revealed to them. 
 
 No right knowledge — 1. Of the law ; nor, 2. Of the Gospel. 
 
 Satan blinds the minds of them that believe not, 2 Cor. iv. 4. 
 
 True knowledge comes from the Holy Ghost and centres in Christ. 
 
 The Jews' guilt that they had not better knowledge. 
 
 Continued blind because they said, We see, John ix. 41. 
 
 Those who will do God's will shall know of the doctrine, John vii. 17. 
 
 Men loving darkness are often allowed to remaiu in it, John iii. 19. 
 
 Zeal not according to knowledge is often cruel and superstitious. 
 
 True zeal is — 1. Enlightened ; 2. Pure ; 3. Pull of love. 
 
 Contrast between Pavd's earlier and later zeal, 1 Tim. i. 13 ; 2 Tim. 
 ii. 10. 
 VOI4. II. E 
 
68 SUGGESTIVE COMMENTARY ON [CHAP, X. 
 
 Two evils — 1. Zeal witliout knowledge ; 2. Knowledge witLiout 
 zeal. 
 
 Maprvpu aiiroiT, I bear witness in their favour. Bloomf. — TtifKov (few, to be not, 
 and \ia.v, very), glow or ferveapy of soul, used in a good as well as a bad sense. Nidson. 
 Zeal, a human affection compounded of love and anger. Ferme. ZeA. Qeov, zeal for 
 God ; genitive of the object. Bloomf., D. Brown. For God and His law. Guyse. 
 For God's honour. Barth. For God and His service. Bloomf. For religion. Schott. 
 Much feeling and zeal in respect to religion. Stuart. Loved God and His glory so 
 intensely as to be transported with vehement hatred against anything which threatened 
 to deprive them of God, or to prove injurious to His worship. Ferme. Heb. HN^p. — Kar 
 iwuyvwaLV, according to knowledge. Eras., Mor., Pise, Beza. Ov K. e. r. = Ignor- 
 antly. Cos. Without knowledge. Mart. 'ETTiyvooaLS = yvo}(ns. Grot. A living 
 principle of the understanding, going beyond mere historical knowledge or yvcjffLS. 
 Lange. Tme correct knowledge. Meyer, Fhil., Ferme. Accurate apprehension of the 
 ■way of righteousness revealed to them. Alford. That knowledge which supposes a 
 disposition of the will towards the object of it. Von Hofm. Knowledge of God's word 
 and will therein revealed. Ferme. ZijX. ov K. iiny. = imprudent zeal. Schott. Mis- 
 guided zeal. Guyse. Zeal not in conformity witli, or regulated by, sound knowledge or 
 true religion. Bloomf. Heb. n^JI!, used for the true knowledge of God as a gracious 
 affection, Prov. ii. 5 ; Hosea iv. 1, 6 ; vi. 6. 
 
 3. For they, ieing ignorant of God's righteousness, and going about to establish their 
 own righteousness, have not submitted themselves unto the righteousness of God. 
 
 Ignorant. Not recognising it though revealed to them. 
 
 Ignorance in the midst of light is generally criminal. 
 
 Something wilful in Jewish ignorance, John iii. 19 ; 1 Thess. ii. 
 
 15, 16. 
 The effect of judicial hlinding, John xii. 37-40 ; Acts xxviii. 24-27. 
 Jews did not know becai\se not wishing to know, John v. 40. 
 Notable exceptions : Nicodemus, John iii. 1 ; the Berseans, Acts 
 
 xvii. 11, 12. 
 Ignorance the mother of self-righteousness. 
 
 God's righteousness, l . His administrative and retributive justice ; 
 2. The justifying righteousness provided by Him. For both see 
 
 chap. iii. 21-26. 
 The only righteousness that avails before Him. 
 That to be brought in by Messiah's doing and dying, Dan. ix. 24. 
 Indicated ta the name, The Lord our Eighteousness, Jer. xxiii. 6. 
 Foretold by Isaiah, Isa. xlv. 24, 25 ; Ii. 5, 6, 8 ; liii. 11. 
 Trusted in and declared by David, Ps. Ixxi. 15, 16. 
 Prepared by God the Son in our nature, Matt. iii. 15 ; John xix. 30. 
 The God-provided garment for a sinner's nakedness, Gen. iii. 21 j 
 
 Isa. IxL 10. 
 
CHAP. X.] ST. Paul's epistle to the romans. 67 
 
 Freely held out to all in the Gospel, Rom. iii. 22 ; Matt. xxii. 9-13. 
 
 Its necessity grounded on two undeniable facts — 
 
 1. Man is a sinner ; 2. God is righteous. 
 
 Going about. Gr., Seeking. The zeal of God referred to in ver. 2. 
 
 Sought to accomplish an impossibility, Rom. viii. 3. 
 
 The bootless labour of millions still. 
 
 Establish. Gr., Set up, or make to stand as valid. 
 
 O'lr o\vn righteousness is — 1. Fallen ; 2. Unable to stand. 
 
 Man must have some ground of justification before God. 
 
 To attempt what God has forbidden is rebellion. 
 
 Much of man's morality and religion a Babel-building, Gen. xi. 3, 4. 
 
 Our most splendid works often mere splendid sins. 
 
 Men's good works often set up in opposition to Christ's. 
 
 Their own righteousness. A righteousness of their own — 
 
 1. Wrought by themselves ; 2. Approved by themselves. 
 
 Righteousness of the law ; legal duties and observances, Phil. iii. 9. 
 
 The Pharisee in the Temj^le an example, Luke xviii. 9-14. 
 
 What is highly esteemed by men often abomination with God, Luke 
 
 xvi. 15. 
 Irian's o^vn righteousness but filthy rags, Isa. Ixiv. 6. 
 A bed too short for a man to stretch himself on it. 
 A garment too narrow to wrap himself in, Isa. xxviii. 20. 
 i ob abhorred himself and repented in dust and ashes. Job xHi. 6. 
 Isaiah's confession suited to every sinner, Isa. vi. 5. 
 Ignorance of God's righteousness leads men to set up their own. 
 Submitted themselves. Pride the parent of unbelief. 
 The Gospel made known for the obedience of faith, chap. i. 5. 
 Acceptance of Christ is submission to God, Ps. ii. 12 ; John vi. 29; 
 
 1 John iii. 23. 
 Himiility required in order to accept God's righteousness. 
 The first lesson in Christ's school is to deny one's self. 
 Righteous self often harder to deny than sinful self. 
 God's way of justification requires only submission to it. • 
 
 Its greatest antagonist the pride of the human heart 
 Man's first attempt is to sew fig-leaves for an apron. 
 Unbelief refuses an amnesty proclaimed in the Gospel. 
 Ignorance of God's righteousness the cause of not submitting to ir. 
 *' They that know Thy name will put their trust in Thee," Ps. ix. 10. 
 
 k.'^voovvTe^, having opportunity of knowing it, but remaining ignorant. Stuart, 
 Not recognising ; had it before them, but overlooked it. Al/ord. Not knowing ; aa 
 
68 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 better expressing their misapprehending the nature of the righteousness: Ellicot, Mart. 
 — '^rjv T. Geou SiKaioffvvrjv, the righteousness by faith. Chrys. God's justice aa 
 demanding a perfect righteousness ; or, the righteousness provided by God in Christ, 
 like TT) 5iK. T. Qeov. Guyse. God's method of justification. Stuart, Bloomf. Retri- 
 butive justice against sinners. De Wette. The only righteousness that avails before 
 God, that of Jesus Christ. Alford. Perfect fulfilment of the law by Christ. Haldane. 
 His doings and sufferings. Brown. The righteousness approved and appointed by God 
 for the justification of the guilty. D. Brown. — Trj!/ iSiav 5lk., a justification of their 
 own, i.e., from the works of the law, making every one's salvation to depend on his own 
 merits. Bloomf. Alk. omitted in Codd. Vat. and Alex. — Zt^tovvtcs, earnestly aiming 
 (studentes) ; seeking with all earnestness. Beza, Par. — 'Zrrjaai, to set up (statuere). 
 Vulg. Constitute. Beza, Pise. Give it authority and strength. Vat. Set up and hold 
 on its feet as weak and infirm. Par. Extirpate the Gospel that the law might stand. 
 Tol, = 'iWJ^, to approve, give right and authority to a thing. Grot. Prop up. Doddr. 
 Metaphor from propping and buttressing a weak structure unable to stand by itself. 
 Bloomf. — TTreTayrjaav, the subjection intimated in 2 Cor. x. 4. Ferme. The right- 
 eousness of God viewed as a dispensation, ordinance, law, chap, i. 5 ; iii. 27. De Wette. 
 Have not obediently accepted. Bloomf, 
 
 4. For Christ is the end of the law for righteousness to every one that believeth. 
 Tot. Explains what he means by the righteousness of God. 
 Christ is God's appointed way for making men righteous. 
 End of the law. Final end, object, and aim — 
 1. Of the moral ; 2. Of the ceremonial law. 
 The moral law discloses the woimds sin has made ; 
 The ceremonial law shadows forth the remedy. 
 The law given as a tutor to conduct us to Christ, Gal. iii. 24. 
 Its authority as a covenant terminates in Christ. 
 All its demands in precept and penalty satisfied in Him. 
 In Christ we have the law's object, viz., righteousness and holinesg. 
 Wliat the law cannot accomplish Christ has done, chap. A-iii. 3. 
 Christ fulfilled all righteousness, and that in our name. Matt. iii. 15. 
 Is made to us both righteousness and sanctification, 1 Cor, i. 30. 
 The object of the law was to give life by obedience to it, chap. 
 
 vii. 10. 
 That life we have in Christ through His obedience, chap. v. 21 ; 1 
 
 John V. 11. 
 Christ gives righteousness and life, which the law shows but gives 
 
 not. 
 The law in its Old Testament form ceased with Christ's death. 
 The Temple veil then rent in twain. Matt. xxyu. 51 ; Eph. ii. 13-18; 
 
 Heb. vi. 19 ; x. 19-22. 
 The ministration of death succeeded by that of life, 2 Cor. iii 6-11. 
 The law remains as a rule, but ceases as a way, of life. 
 
CHAP, s.] ST. Paul's epistle to the romans. 69 
 
 Pursues with its curses till refup;e is taken in Christ. 
 
 The manslayer pursued by the blood-avenger to the city gates, Josh, 
 
 XX. 2-5. 
 Christ the kernel, the Alpha and Omega, of the Old Testament. 
 Tlie law and the Gospel evidenced in man's moral nature ; 
 The law the ideal of its life ; the Gospel the life of its ideal. 
 For righteousness. That men may be justified before God. 
 A j ustifying, and as its effect, a sanctifying righteousness. 
 Both aimed at in the law ; both found in Christ, 1 Cor. i. 30. 
 Christ's never-to-be-forgotten name, The Lord our Righteousness. 
 Every one. Jew or Gentile, bond or free. No difference, chap. 
 
 iii. 22. 
 The very chief of sinners not excluded, 1 Tim. i. 13-15. 
 Believeth. Faith the bond that unites to Christ. 
 Makes Christ and the merits of His life and death our own. 
 Accepts Him as the end of the law for righteousness to us. 
 When a man believes, the end of the law is attained in Him. 
 Faith signs the covenant that makes life our own, Ps. 1. 5. 
 
 XpjffTOS, the promised Messiah. Von Hofm. — TeXos POfiov, fulfilment of the law, 
 I.e., for us. Eras., Vat., Par., Tol., Calv., Ferme. What the law could not do Christ 
 has done. Schott. Whoever believes has obtained everything, and has fulfilled the law. 
 Chrys. The object or scope of the law, namely, to give a justifying righteousness. St/r., 
 Carpzov., Par., Est, Eisner, Dnddr., Fell., Beng., Thol., Alf., Stuart, Blnomf., D. 
 Brown. Final end, viz., perfect obedience and justification. Beza, Dick., Gom. Its 
 object, viz., to lead to Christ. Theod., Calv., Ferme, Melv., Pise, Grot., Chal., Cobbin. 
 Its terminus, where it ends. Vulg., Par. Its termination, not as a rule of life, but as 
 a covenant of works and as including the ceremonial law. Flatt. Its dominion ter- 
 minated by Christ (chap, vii, 1, &c. ; Luke xvi. 16). Aug., Luth., Ols., Meyer, Be Wette. 
 Its fulfilment, and therefore removal in the Old Testament form. Lange. Its perfection, 
 accomplishment, consummation. Haldane. Christ has so put an end to the law that 
 it has received its true fulfilment in Him. Nielson. Refers to what Christ has done to 
 terminate the law. Phil. In so far as the promised Saviour is present, no law {vofxos, 
 without the article) has any longer a place. Von Hofm Refers more especiallyto 
 Christ's active obedience, — ' The man that doeth them shall live by them,' ver. 5. Guyse. 
 — Eis dLKaioffvVTjv, as righteousness. Mart., Diod. For righteousness. Beng., Knapp, 
 Van Ess. The obtaining of rigliteousness. De Wette. That He may impart to us the 
 righteousness He has procured by obeying the law. Ferme. Whoever believes in Him 
 is righteous. Luther. 
 
 5. For Moses describeth the righteousness which is of the law, that the man that doeth 
 these tilings shall live by them. 
 
 For. Proves his position from the law itself. Shows — 
 
 1. That justificaticn by our own obedience to the law is impossible i 
 
70 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 2. That Moses liimself declares and commends the way of faitli. 
 
 Moses. He in whom they trusted, John v. 45. See on Moses, chap, 
 ix. 15. 
 
 Descriheth. Gr., Writes — viz., in Lev. sviii. 5. The expression 
 hints — 
 
 1. That the law was a killing letter ; 2. That it passes away. 
 
 Important to understand what the righteousness of the law is. 
 
 Righteousness which is of the law. Justification through it. 
 
 That which the Jews laboured so much to establish. 
 
 Wliat mu.ltitudes still labour in vain to accomplish. 
 
 The mode of acceptance with God to which the flesh clings. 
 
 We are only driven from it by the knowledge — 1. Of God's char- 
 acter ; 2. The law's demands ; 3, Our own guilt and weakness ; 
 4. Christ's better and freely offered righteousness. 
 
 Doeth. these things. The law requires perfect obedience. 
 
 Doeth ; not heareth, readeth, or approveth of them. 
 
 Not who desires or attempts to do them, but who actually does 
 them. 
 
 The law's voice is, Obedience or death, Deut. xxx. 15. 
 
 Acknowledges no mere attempts, allows no failure, Deut. xxvii. 26. 
 
 Such the economy under which man was first placed. Gen. ii. 17. 
 
 Adam might at first have obeyed, but failed. 
 
 His posterity failed in him, and consequently in themselves. 
 
 The power to obey the law lost by the fall. 
 
 The law is spiritual, but man is now carnal, chap. vii. 14. 
 
 The law which is love (Matt. xxii. 37, 38) is only fulfilled — 
 
 1. By Christ ; 2. By His members in and through Him. 
 
 Live by them. Have eternal life by obeying them. 
 
 Life the great prize of obedience, chap. vii. 10 ; Gen. ii. 17. 
 
 The comprehensive term for aU true blessedness. 
 
 Not only existence but what makes existence happy. 
 
 Life to man's threefold nature, spirit, soul, and body. 
 
 To Israel, continuance in Canaan included, Deut. xxx. 16, 20. 
 
 Life is still by doing, but the doing of Jesus Christ the Righteous. 
 
 Failure acknowledged by the constant sacrifices under the law. 
 
 Mwucijs. Accent on MwL/cttjs, as on reXos, in ver. 4. Von Bnfin. Moses intro.' 
 dueed as a witness for the statement in ver. 4. Meyer, De Wette, Baumg.-Cr. — Tpa(p€i, 
 writes ; present tense, as indicating a continuous act in the Scripture. Von Hofm. 
 Delineates and explains in his writings. Guyse. A popular ellipsis, — Moses, treating 
 of the justification to be had from the law, thus writes or speaks of it. Bloomf. Kara, 
 uaderstood before ypaipei. Knapp. — On after ypa(pei in Codd Sin, and Alex., but 
 
CHAP. X.] ST. Paul's epistle to the romans. 71 
 
 after fojuou in Cod. Vat. — '0 ironiffas, who shall have done. Fermt. Hath done. Z>. 
 Brown. — ZrjaeTat, shall have eternal life. Targums. Chief and primary sense, Ufa 
 and prosperity in this world, with an obscure promise of everlasting life. Bloomf. Shall 
 have eternal life and happiness. Guyse. 
 
 6. But the righteousness which is of faith speaketh on this u'ise, Say not in thine heart. 
 Who shall ascend into heaven ? {that is, to bring Christ down from above). 
 
 But. The way of faith contrasted with that of works. 
 
 Of faith. By faith or trust as the instrument. 
 
 Faith the hand that takes Christ and makes Him our own. 
 
 Does not work itself, but trusts in another's work, for life. 
 
 Allows Him to obey who alone can and has obeyed. 
 
 Rests on Him who came to do what man could not. 
 
 Speaketh. The righteousness of faith personified as speaking. 
 
 The righteousness of the law is described by another. 
 
 The righteovisness of faith speaketh for itself. 
 
 Weakness, decay, and death in the one ; 
 
 Life, vigour, and permanency in tiie other. 
 
 The former described as a pattern for compliance ; 
 
 The latter speaks as an announcement for belief. 
 
 Describing applicable to that which passes away. 
 
 Speaking, to that which Lives and proclaims to the end, Matt. 
 
 xxviii, 20. 
 In the Gospel a living and life-giving voice, John v. 25 ; vl 63. 
 
 The power of God, chap. i. 16. 
 On this wise. After this manner — viz., in Deut. xxx. 11-14. 
 The Gospel represented as speaking in this passage. 
 The Law-giver becomes for the time the Gospel-preacher. 
 Moses wrote of Christ, John v. 46, The Gospel imbedded in tha 
 
 law. 
 Even under the law men only saved by faith in Christ. 
 The dim dawn, with the Spirit, sufficed to sliow the way. 
 Wliere the moral law wounded, Christ in the ceremonial healed. 
 Typical atoning blood ever streaming before Israel's eyes. 
 The moral law told that better blood was required, Heb. x. 4. 
 Two covenants made with Israel — 1. That at Sinai ; 
 2. That, after forty years' wandering, on the borders of Canaan. 
 With the former stands the quotation in ver. 5 ; 
 With the latter that now about to be given. 
 The law given at the beginning of the journeying ; 
 The Gospel revealed, though still obscurely, at the end. 
 
72 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 The one a forerunner and preparation for the other, Gal. iii. 24. 
 Israel's experience in the wilderness (Acts vii. 39-43) proved — 
 
 1. The utter depravity of the human heart ; 
 
 2. The inability of the law to make men holy ; 
 
 3. The absolute necessity of another's righteousness. 
 
 Say not in thine heart. As if salvation were unattainable. 
 
 The inward struggles of an earnest and sincere inquirer. 
 
 Great difficulties seen in the way of salvation. 
 
 Nature and law show no way out of such difficulties. 
 
 Met and removed in the Gospel. Christ the true light, John i. 9 ; 
 
 viii. 12. 
 The Jew especially addressed. Christ already come and risen. 
 All done that required to be done for light and salvation. 
 Who shall ascend into heaven ? The wish but not the power. 
 Indicates unbelief. Anxiety. Embarrassment. Despair. 
 Kefers — 1. To salvation itself ; 2. To the knowledge of it. 
 Christ abeady come — 1. To save ; 2. To reveal salvation. j 
 
 Knowledge of God's will not far off or unattainable. ^'^ 
 
 Not as if to be attained only by going up to heaven for it. 
 That is. Apostles explain what prophets darkly hinted. 
 The full meaning given to the supposed inquiry. 
 The Spirit in the New Testament interprets the dark sayings of the 
 
 Old. 
 Salvation by faith obscurely preached by Moses. 
 To bring down Christ from above. 1. As if not already come ; 
 2. As if His bodily presence were necessary to salvation. '^ 
 
 The opposite of faith in and confession of Him as Lord, ver. 9. 
 Christ already come to put away sin by the sacrifice of Himself, 
 
 Heb. ix. 26. 
 Has revealed the will of God for our salvation, John xvii. 23, 26. 
 Now lives at God's right hand to save all who trust in Hiin, Heb. 
 
 vii. 25. 
 Christ the Saviour not brought down by men but sent by God, John ' 
 
 iii. 16. 
 Men saved not by seeing but believing, John xx. 29 ; 1 Pet, i. 8. 
 
 Aeyei. Moses not mentioned because only the words borrowed from him. Vat. 
 May be considered as expressing itself thus Doddr. Its language or import is to this 
 effect. D. Brown. Righteousness of faith personified, in contrast with Moses. R'uckert. 
 Paul personifies the righteousness of faith and makes it say of its doctrines and precepts 
 what Moses said of his commandments, though in a somewhat different sense. Mackn. 
 Paul acts the interpreter and paraphrast. Par. Two sides of the law— 1. As a covenant 
 
CHAP. X.] ST. Paul's epistle to the Romans. 73 
 
 of works ; 2. As a type of the Gospel ; the former given in the quotation from Leviticus, 
 pointing to ordinances to be performed ; tlie latter from Deuteronomy, as a prophecy to 
 be fulfilled. Lange. The righteousness of the law occurs only in a description of it by 
 Moses (ypacpei) ; that by faith speaks (\eyeL) as a thing actually present. Von Hofm. 
 OvTW, thus: an accommodation of the passage. Ham.,Doddr., Bloomf. Not simply law of 
 Moses spoken of, but his whole doctrine, comprehending the Gospel also. Calv., Par., 
 Dick. Literally spoken by Moses of the law, but especially meant of and verified in the 
 revelation of Christ and the Gospel, and the spirit in our hearts enabling us to obey the 
 word. Fell. Spoken originally of the law as already near and accessible. Theod. The 
 pas.sage in Deuteronomy undeniably Messianic. Ols. So Cap., Calv., Ch. Smidt, Eeiche, 
 De Wette, Meyer. The passage very freely treated, but applied to the Messiah in the 
 way of illustration. Thai., Glock., Ruck. What Moses says of the law applies in a still 
 higher sense to the Gospel ; the main thought, — It is God's to communicate the truth 
 in revelation, man's to receive it. Nielson. The passage in Deut. xxx. 13, 14, quoted 
 in substance. D. Brown. Spoken with an ultimate view to Gospel days. Guyse, Ain- 
 sworth. Moses when about to die preaches the Gospel and delivers its covenant plainly 
 to the Jews. Goodwin. Mosaic description of the righteousness of faith. Ferme. De- 
 scribed in the words of Moses, but from their meaning correctly applied to Christ. Melv. 
 — Mt; elirris ev t. Kapdig. aov, expressing the self-confidence with which unbelief 
 usually originates. Bloom/. — Tis dvajiTjcreTai; who shall ascend? indicating unbelief 
 in the Saviour who has already appeared. Chrys-, Calv., Melv., De Wette, Meyer. Doing 
 or attempting to do some hard impossible thing. Ham., Ferme, Turner. Wish, but 
 want of power. Beng. A longing after such a word as might bring salvation. Rilckert. 
 Embarrassment. Stuart, Rosenm. Anxiety. Thol. Despair. Guyse, D. Brown. One 
 struggling with anxious doubts about salvation, not having yet known of faith in Christ. 
 Knapp. As a Jew might say, Who will fetch the law from heaven if once lost? so of 
 Christ. Lange. Expresses despair of the wish being accomplished ; the case not one of 
 unreachable distance. Von Hofm., Melv. Ye have not to sigh over the impossibility of 
 obtaining salvation. D. Brown. Adverts to those points on which the faith of the 
 unbelievers chiefly staggered. Bloomf. — Ei's top ovpavov. Ascending into heaven 
 and descending into hell, used by the Hebrews of one wishing to hide himself in secret 
 places or to investigate secret and attempt arduous things, which can by no means be 
 known or done. Knapp. Proverbial expressions for what was impossible or very 
 difficult ; used by Moses to show that it is not impracticable to attain a knowledge of 
 God's law. Bloomf. So, 'In coelum ire.' Juvenal. 'Caelum petere.' Horace. — 
 XpidTOV Karayayeiv, to bring the Messiah. Eras. As if He had not already come. Vat, 
 Ferme, De Wette, Lange. To assure us of God's promised mercy. Per., Melv. To 
 teach us, or atone for our sins, Doddr. Implies unbelief in Christ s session at God's right 
 liand. Calv. As if the word concerning the Lord of heaven were not near enough to 
 confess Him. .Bencr. Xptffroj', the promised Messiah, not'lrjaovv ; actually to bring 
 the Messiah down from heaven ; not the merely wishing to do so. Von Hofm. The 
 Messiah according to the Jews' expectation has already come from heaven with the new 
 word of salvation. Riickert. 
 
 7. Or, Who shall descend into the deep f (that is, to bring up Christ again from, th« 
 dead). 
 
 Descend. Points prophetically to the death of Christ. 
 Heb., " Who shall go over the sea for us and bring it to us 1 " 
 The spirit-world viewed by the Jews as beyond the sea. 
 Salvation and the knowledge of it not to be thought far off. 
 
74 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 Deep. The grave ; spirit-world ; place of the dead, Eeh., The sea. 
 Proverbially, unknown and remote parts ; prophetically, the grave. 
 Gr., The abyss. Spirits praj^ed not to be sent into it, Luke viii. 31. 
 Christ's body entered the grave, His spirit the unseen world. 
 Bring up Christ from the dead. As if He had not risen. 
 Opposite of believing that God raised Him from the dead, ver. 9. 
 Unbelief doubts both Christ's incarnation and resurrection. 
 His death and resurrection as needful as His incarnation. 
 His resurrection God's great testimony to His Messiahship, chap. i. 4. 
 Christ risen and become the first-fruits of them that slept, 1 Cor. 
 
 XV. 20. 
 If not risen, our faith is vain ; we are yet in our sins, 1 Cor. xv. 17. 
 We have not to bring Him from the dead but believe on Him risen. 
 What unbelief desiderated, God has done, Luke xvi. 30, 31. 
 One has risen from the dead and brought immortality to light, 2 
 
 Tim. i. 10. 
 Appeared alive for forty days, teaching the things of the kingdom, 
 
 Acts i. 3. 
 I can no more save myself than bring up Christ from the dead. 
 " Nor need you," replies the Gospel ; God does both, Eph. i. 19, 20. 
 
 Tts KaTaj37]<T€Tai ; who shall descend ?— to bring the Gospel from the remotest parts. 
 Vat., Gom., Dick., Mdv. To be assured that victory has been gained over hell. Pise. 
 As if Christ had not risen. Ferme. As if the word concerning the risen Christ were not 
 at hand to believe in Him. Benp. Another case of impossibility, suggested by Prov. 
 XXX. 4, and perhaps Amos ix. 2. D. Brown. — Tt;!' a^vacrov (from d, not, and ^vdos, 
 a bottom), into the abyss. Beza, Pise, Ferme. = Gehenna or hell. Pise, Par. Deut. 
 XXX. 13, 'Who shall go over the sea,' &c. ; in the Jerusalem Targum, 'Oh that we had 
 one like Jonah the prophet, to go down to the bottom of the great sea ! ' Hence applied 
 to Christ's resurrection from the dead. Whitby. Jonah a figure of Christ in the heart of 
 the earth (Matt. xli. 40), to be brought up again from the depths of the earth (Ps. 
 Ixviii. 20); the 'sea' called the 'deep' and 'depth' (Ps, civ. 6; cvii. 24, 26). Guyse. 
 A^vaaos, the place of depai'ted spirits, supposed by the Jews to be far below the surface 
 of the earth. Bloomf., Mackn. A supposed cavity in the globe, under the earth and 
 sea, Job xxviii. 14, 22 ; = Hades, placed by the Jews beyond the sea. Koppe, Bolton. 
 Used instead of hell ; lower world (Amos ix. 2), or the grave. The doctrine not incom- 
 prehensible or afar off, to be fetched down from heaven or from beyond the sea. Be 
 Wette, Melv. The deep ; Heb., ' beyond the sea,' thought to be impassable ; hence what 
 is difiScult : the doctrine of the Gospel plain, intelligible, and easy of access. Stuart. 
 Language of doubt and unbelief; who will die and go down into the lower world to 
 redeem men by his death, as if Christ had not yet done so. Turr., GKck., Ruck. E^y 
 r. a^vacyov, substituted by Paul for D;? I?!?, 'beyond the sea,' to direct the thoughts 
 to Christ's resurrection. Beng. Classics : ' I would ascend to the stars or descend into 
 the earth beneath.' Eurip., Phcen. Xp. eK veKpwv, — avayayeiv, to bring Christ up 
 or again from the dead : indicates unbelief in Christ's resurrection, the completion of 
 salvation, and the possibility of it, Matt. six. 25. De Wette. All one whether the sinner 
 
CHA.P. X.] ST. Paul's epistle to the romaxs. 76 
 
 in his desire for salvation wished Christ out of heaven or out of the grave. Thol. Tlie 
 promised Saviour is come into the world, and has not remained among the dead, but is 
 translated to that life where He can be a Saviour to us ; and it were foolish to think so 
 as if salvation lay at an unreachable distance. Von Hofm. The righteousness by f.iitli 
 does not require impossible tilings, our bringing Christ from heaven or raising Him 
 from the dead, but simply to believe. Cobbin. Ek veKpuv — eK tt/s d^vuaov. From 
 some allusions in Scripture, several early Fathers, in the second and third centuries, 
 inferred that Christ descended into tlie abode of the dead to announce to the souls of 
 the patriarchs, and Old Testament saints kept there, the accomplisliment of His wurk, 
 and to conduct them into His kingdom. Thus Irenaeus, Tertullian, Oriiren, and Clement 
 of Alexandria. Clement inclined to extend the preaching of the Gospel to the souls of 
 the deceased Gentiles. The idea of Hades (= 7\i<P) was transferred to Christianity 
 as an intermediate state for the soul after separation from the body. So Justin. 
 According to Tertullian, martyrs go direct to paradise. Cyprian appears to acknowledge 
 no intermediate state. A purifying fire maintained by Clement and Origen, not, how- 
 ever, as acting in connection with tlie intermediate state, but on earth with the conflag- 
 ration of the last day. Augustine also connects this fire (ignis purgatorius) with the 
 last day, but suggests whether there is not also such a fire after death in Hades, where 
 the souls of the departed were supposed to remain till the general resurrection. This, 
 with further additions by others, especially Cresarius of Aries, and Gregory the Great, 
 prepared the way for the doctrine of purgatory, afterwards brought forward in connection 
 with the Mass. Gregory the Great rightly called the inventor of the doctrine. Set 
 forth very distinctly by Gregory of Nazianzum, but made an article of faith by Gregory 
 the Great, who propounds clearly the doctrine of deliverance from it by intercessory 
 prayers, masses for the dead (sacra oblatio hostise salutaris), &c. Opposed by the 
 Cathari, Waldenses, and Wycliffe. Never fully approved by the Greek Church. All 
 Souls' Festival (November 2) founded on this doctrine at Clugny in 993. Different depart- 
 ments (receptacula) were ascribed to hell — 1. Hell proper, the abode of devils and of 
 lost souls ; 2. Intermediate states (subten-anean regions), between heaven and hell, 
 subdivided into (1.) Purgatory, nearest to hell ; (2.) Limbus infantium, for unbaptized 
 children ; (3.) Limbus patrum (' Abraham's bosom '), the abode of Old Testament saiijts, 
 where Christ was said to go after His death, to preach redemption to the spirits in 
 prison. An intermediate state admitted by the Greek Church, which, however, rejected 
 th; doctrine of indulgences and masses for the deliverance of souls. Hagenbach. 
 
 8. But what saith it f The word is nigh thee, in thy mouth, and in thy heart : that is, 
 the word of faith ivhich we preach. 
 
 Word. Deiit. XXX. 14. Doctrine of salvation ; revelation of God's 
 
 will. 
 That Avord contained in the Old Testament, more clearly in the 
 
 New. 
 The word of the truth of the Gospel, Col. i. 5 ; Eph. i. 13. 
 Words of this life, Acts v. 20 ; words whereby to be saved, Acts 
 
 xi. 14. 
 Moses not only a mediator of the Old Testament, but a prophet of 
 
 the New. 
 Paul by the Spirit sees the Gospel where appeared only the law. 
 
76 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 What was said of the law the Spirit by him applies to the Gospel. 
 
 Nigh. 1. In types ; 2. In prophecies ; 3. In the preaclied GospeL 
 
 Nigh in the Old Testament, much nearer in the New. 
 
 Nigh, as — 1. Accessible ; 2. Plain ; 3. Ready for use. 
 
 If true of the law, much more so of the Gospel. 
 
 God brings His salvation within our reach, Isa. xlvi. 13. 
 
 Unable to cross your threshold, you can have it at home. 
 
 Christ stands at the door and knocks for admission, Rev. iii. 20. 
 
 The Gospel preached to the poor and illiterate. Matt. xi. 5, 
 
 Repentance and forgiveness in Christ's name preached to all, Luke 
 xxiv. 47. 
 
 Faith requires no learned investigations. Believe and live. 
 
 A child can know the Scriptures and have life in them, 2 Tim. 
 iii. 15. 
 
 The vision made plain that he that reads may run, Hab. ii. 2. 
 
 The way of faith a highway where a fool may not err, Isa. xxxv. 8. 
 
 In thy mouth. Capable of immediate and ready confession. 
 
 The subject of familiar conversation and private teaching, Deut. 
 vi. 7. 
 
 God puts His words into our mouth as well as our heart, Isa. lix. 21. 
 
 Out of the abundance of the heart the mouth speaketh, Matt. xii. 34. 
 
 Christ's word to dwell in us riclily, teaching one another, Col. 
 iii. 16. 
 
 The Gospel in the mouth — 1. In confession; 2. Preaching ; 3. Prais- 
 ing. ^ ^ 
 
 Out of the mouths of babes and sucklings God thus perfects praise, 
 Ps. viii. 2. 
 
 In thy heart. The subject of faith, meditation, and thought. 
 
 The word given to be not only in the mouth but in the heart. 
 
 Believed with the heart, then uttered by the mouth, 2 Cor. iv. 13. 
 
 Revealed to and impressed on the heart by the Holy Ghost. 
 
 Only in the mouth marks a hypocrite and formalist ; 
 
 In the mouth and in the heart marks a true believer. 
 
 In the heart for our personal salvation ; 
 
 In the mouth for God's glory and the salvation of others. 
 
 In the heart and not in the mouth is cowardice ; 
 
 In the mouth and not in the heart is hypocrisy. 
 
 In the mou.th in daily reading, in the heart in daily meditation. 
 
 Salvation made as near to us as we are to ourselves. 
 
 The Gospel believed is a fountain in the heart ; 
 
 The Gospel confessed is the streams through the mouth. 
 
CHAP. X.] ST. Paul's epistle to the Romans. 77 
 
 That is. The meaning of Old Testament Scripture given in the 
 
 New. 
 The preacher's part truly to expound the written word. 
 "Word of faith. 1. As teaching faith ; 2. As producing it, ver. 17. 
 The whole doctrine of the Gospel a doctrine of faith. 
 Commandments given in the law to be obeyed ; 
 Declarations and promises in the Gospel to be believed. 
 The word not given for speculation but for faith. 
 The Gospel is God's testimony concerning His son, 1 John v. 9-11. 
 Kedemption-work completed, men have but to beHeve it. 
 The foundation laid, it is ours to build iipon it. 
 Moses declared the word of faith, for he spoke of Christ, John v. 46. 
 The righteousness of faith found in the Pentateuch ; 
 How much more in the apostolical epistles. 
 The Gospel in Leviticus ; much more in the Evangelists. 
 We preach. Moses predicted, the apostles preached it. 
 To preach = to proclaim as a herald, openly, clearly, boldly, 
 A herald was a public officer ; so preachers of the Gospel. 
 Employed by Zion's King to announce His mercy to mankind. 
 In their commission we are the servants of Clirist and not of men ; 
 In the discharge of it, men's servants for Jesus' sake, 2 Cor. iv. 5. 
 
 Tt \eyei ; what saith it? viz., the righteousness of faith, or doctrine concerning it. 
 Guyse. The quotation from Deut. xxx. 14 continued. D. Brown. Some MSS. (DEFU). 
 add 77 ypa(pr], the Scripture : so several ancient versions (Copt., Eth., Arm., Sclav., Vulg., 
 and It.), and Church Fathers (Or., Chrys., Theod., Ilil., Ambr., Ruf.) — To pvtJ-a, the 
 word ; as well of' the Gospel as of the law. Par. Not only the Word itself, but Christ 
 aud His salvation, which it presents. Spener. The Gospel. Melv., Stuart. Revelation. 
 Tliol. Doctrine of justification by faith, or 'the word of faith.' Bloomf. Two covenants 
 in Deut., the legal (from chap. i. to xxvi.) and the evangelical (chap, xxix.) Junius. 
 The Gospel and word of faith ; to be revealed and written on the heart in the last days 
 (Jer. xxxi. 31). Ferme. A spiritually enlightened interpretation of the passage. Calv 
 A sweet and deeply significant parody on the words of Moses. Beng. A holy and sweet 
 play of the Spirit on His own inspired Word. Phil. An allegorical exposition according 
 to a true though Jewish mode, like Gal. iv. 24, &c. Meyer. Precept of active righteous- 
 ness (iniyj;?, 'that thou shouldst do it'). Bp. Bull. The word which indicates the 
 righteousness of faith is not the word of a precept to be done, like that of which Moses 
 speaks ; but the word published by the witnesses of Jesus, to be believed. Von Hofm. 
 Though it is of the law tliat Moses more immediately speaks, yet the law as Israel shall 
 look on it when the Lord shall circumcise their heart, ver. 6. D. Brown. The apostle 
 not merely appropriates the language of Moses, but keeps in the line of his deeper 
 thought. Ols. See also on ver. 6. — ^"£77115 aov, nigh thee ; i.e., easy. Chrys. While 
 faith begins to believe, Christ already dwells in the heart. Or. Easy aud ready at hand. 
 'I'ir., Com. Near to. and freely obtained by, those tliat believe. Ferme. Christ not to 
 be aur.ght afar olT, but within us. Beng. Within the reach of an ordinary understanding 
 
78 SUGGESTIVE COMMENTAUT ON [CHAP. X. 
 
 to conceive, and of an ordinary Christian to perform. Ham. Easy to be confessed 
 and believed. Flatt. Plain, intelligible, accessible, like the law given to Moses ; 
 brought before the mind and heart of each. Stuart. Accessible, apprehensible, and 
 certain. Alford. Easily accessible. JD. Brown. — ^rofJLari, in thy mouth ; as ready at 
 hand. Melv. As the subject of conversation and teaching. Stuart. To be talked about. 
 Cobbin. To be read and spoken of in your prayers and praises to God, and your con- 
 fessions before men. Guyse. ' In order to be in thy mouth.' Brown. To confess. 
 Alford. When thou confessest Him. D. Brown. Whoever perceives it gets it into 
 his mouth and heart : the will of God revealed in it becomes the contents of his speech 
 and thought. Von Hofm. ' In your schools.' Targum. — Kap5t(;£, in thy heart ; as 
 ne»r. Melv. As the subject of meditation and thought. Stuart. In order to be in thy 
 mouth. Brown. To believe. Alford. When thou believest on Him. D.Brown. When 
 you cordially embrace it. Guyse. — Tour icrri, that is ; Paul gives the sense which the 
 Old Testament passage has in the mouth of the righteousness of faith. Vonllnfm. — '¥r)/xa 
 T. TTLffTeuJS, word of faith ; faith in Christ being its subject and its effect. Ferme. The 
 ■word which men have to believe for salvation (1 Tim. iv. 6). D. Brorvn. The Gospel 
 the power of God to salvation by giving both righteousness and faith. Melv. The Gospel 
 and way of faith foretold under the veil of the law. Alford. The word of which Moses 
 speaks stands in the same relation to that which indicates the righteousness of faith, 
 that the Old Testament does to the New. Von Hofm. — ^7jpvaao/iev, we preach, viz., 
 the apostles. Ferme. KTjpvaaci}, from K-rjpv^, a herald or public crier. In Greek 
 writers — 1. To be a herald (Homer, Lucian) ; 2. To make proclamation through a herald 
 (Diod. Sic.) In the New Testament, to proclaim, announce publicly, publish. Among 
 the Eomans, a herald went round the city when public religious rites were to be per- 
 formed, calling the people to rest from their labour, and inviting their attendance. 
 
 9. That if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart 
 that God hath raised Him from the dead, thou shalt be saved. 
 
 Confess. Openly acknowledge by word and life. 
 
 Profess faitli in, dependence on, and discipleship to, Jesus. 
 
 Confess Him before men to be Lord and Cbrist, Matt. x. 32, 33 ; 
 
 Acts ii. 36. 
 Confession the complement and offspring of genuine faith. 
 Here placed before faith according to the order of Moses. 
 True and hearty confession of Christ the fruit of the Spirit, 1 Cor. 
 
 xii. 3. 
 Faith first known and visible through confession. 
 Only reckoned as faith when confession follows it. 
 In man's view faith is non-existing without confession. 
 The more confession costs the more precious its evidence. 
 The dying thief, Luke xxiii. 41, 42. Joseph and Nicodemus, John 
 
 xix. 38, &c. 
 With thy mouth. Allusion to the words, " In thy mouth," ver. 8. 
 Confession with the mouth originally made in baptism, Acts viii. 37. 
 Baptism the answer of a good conscience towards God, 1 Pet. iii. 21. 
 
 r~\ 
 
CHAP. X.] ST. Paul's epistle to the Romans. 79 
 
 Hence so often connected in the New Testament with salvation. 
 
 The Lord Jesus. Or, Jesus as the Lord; or, that Jesus is the 
 Lord. 
 
 Involves His Messiahship and divine Sonship. 
 
 Confession that He is Lord, Pliil. ii. IL Calling Him Lord, 1 Cor. 
 xii. 3. 
 
 Implies — 1. That He was crucified for our sins ; 2. That He was 
 raised again from the dead ; 3. That He is exalted at God's 
 right hand, Acts ii. 3G ; 4. That He is King and Head over all ; 
 5. That He is the Son of God. 
 
 This confession the sum of faith and salvation. 
 
 A declaration of — 1. Faith in Jesus ; 2. Acceptance of Him ; 3. 
 Submission to Him as Lord and Saviour. 
 
 Believe. Confession only of value as connected with faith. 
 
 Valued only as the expression of a faith really existing. 
 
 To believe is to credit and appropriate Christ's death as an atone- 
 ment for sin verified by His resurrection. 
 
 In thine heart. Only heart-faith recognised as true faith. 
 
 The faith required of the Eunuch before baptism, Acts viii. 37. 
 
 Confession without such faith only hypocritical. 
 
 The " heart " in contrast with — 1. The head ; 2. The mouth. 
 
 The seat — 1. Of the affections ; 2. Of all mental operations. 
 
 True faith — 1. Flows from the understanding ; 2. Moves the affec- 
 tions. 
 
 To believe with the heart is to believe — 1. Sincerely ; 2. Earnestly. 
 
 That God hath raised Him from the dead. Proof of His being 
 Lord. 
 
 A God-given and God-raised Christ the object of faith. 
 
 His resurrection the completion and seal of redemption. 
 
 God's certificate of His finished and accepted work. 
 
 The virtual justification of all who believe in Him. 
 
 A risen Christ believed and confessed brings salvation. 
 
 " God raised Jesus from the dead " the genuine apostles' creed. 
 
 That at which both Jew and Gentile stumbled. Acts iv. 2 ; xvii. 18. 
 
 The great subject of the apostles' preaching, Acts ii. 32 j iii. 15 ; 
 iv. 33. 
 
 Saved. Delivered from sin and all its consequences. 
 
 Blessed with all a sinner needs for time and eternity. 
 
 Be restored to God's favour, friendship, and image. 
 
 Two re(j^uisites to salvation, — faith in Christ and confession of Him. 
 
 Faitli and confession of Christ the complements of each other. 
 
80 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 Faith leads to confession ; confession seals faith. 
 
 He who believes and boldly confesses his faith is saved. 
 
 The righteousness of faith therefore nigh and easily attainable. 
 
 The heart believing and the mouth confessing bring salvation. 
 
 Ort, that ; the language of the true method of salvation. Calv., Beza, Ferme, D. 
 Brown. Because. Vulg., Luth., De Wette, Stuart, Alford, Ellicot. Gives the reason 
 why it is that we have the word so nigh us. Von Hofm. — Oixo\o-yy](Tris. Cod. Vat. 
 adds TO prjfia, shall confess or profess. Beza, Pise. Acknowledge, believe, invoke, 
 and follow. Par., Beza, Tol. Make a free, bold, and open confession. Guyse. A 
 hysterosis ; the last In order first explained. Ferme. Put first to correspond with fore- 
 going quotation : Similar inversion, 2 Pet. 1. 10. D. Brown. Confessing with the mouth 
 of greater consequence as regards «ien ; believing with the heart, as respects God. Bloomf. 
 — 'Ev T(j} ffTOfJ.aTi. (Toi/, with thy mouth ; = to have the word of the Gospel In the 
 mouth. Ferme. With the mouth, life, and conduct, ilelv. With sincere and open 
 confession. Beng. — Kvpiov 'iTjaovf. Cod. Alex, adds XptaTOV. Cod. Vat. has art 
 Ki'/)ios 'Iriaovs, ' that Jesus is Lord.' Acknowledge Jesus as thy Lord and only Saviour. 
 Par., Beza, Tol. Confess that Jesus is Lord. Luth., Ferme, Melv., Thol., Stuart, D. 
 Brown. Confess Jesus for thy Lord. Con. d: Hows. Confess Jesus as the Christ who 
 has appeared, and by His resurrection has been pei'fected as such. Ton Hofm. — ^'V rr) 
 KapSig., with the heart ; with a sincere faith, engaging the affections and influencing 
 the actions. Maclcn. 
 
 10. For with the heart man believeth unto righteousness ; and with the mouth confct- 
 sion is made unto- salvation. 
 
 With the heart. The heart is that with which we savingly believe. 
 
 Saving faith a thing of the heart ; inward, serious, sincere. 
 
 The heart more than the head. Devils believe and tremble, James 
 ii. 19. 
 
 True faith in the heart embracing and resting on Christ for salvation. 
 
 Unto righteousness. So as to obtain acceptance with God. 
 
 To the receiving of that righteousness which makes us accepted. 
 
 Faith receives a justifying righteousness in and by Christ, chap. 
 iii,21. 
 
 God's appointed medium of union with Christ, and so of justification. 
 
 With the mouth. The mouth follows the heart, 2 Cor. iv. 13. 
 
 The order of Moses now changed by the apostle. Believe and con- 
 fess. 
 
 Heart and mouth go together in the matter of saving faith. 
 
 Confession. 1. Before men in an open acknowledgment ; 
 
 2. Before God in thanksgiving, praise, and prayer. 
 
 Includes calUng on the name of Christ, ver. 12, 13. 
 
CHAP. X.] ST. Paul's epistle to the Romans. 81 
 
 Seals us to Christ before tlie world. God's name in tlie forehead, 
 Rev. vii. 3. 
 
 Confession of Christ the proper evidence and manifestation of faith. 
 
 In times of persecution a sufficient pledge of its sincerity. 
 
 The " fearful " or cowardly classed with tlie unbelievers, Eev. 
 xxi. 8. 
 
 Universal confession of Christ as Lord part of His reward, Phil, 
 ii. 6-11. 
 
 Faith lays the foundation, confession builds on it. 
 
 Faith and confession are to each other as existence and manifestation. 
 
 Unto salvation. Including sanctification and glorification. 
 
 Justification the beginning, not the whole, of salvation. 
 
 Eighteousness followed by salvation, as faith is by confession. 
 
 Confession the flower of faith, as salvation is of justification. 
 
 The same distinction between justification and salvation, chap. v. 
 
 9, 10. 
 Salvation includes the happy consciousness of it. 
 Such consciousness in proportion to faith in and confession of Christ. 
 Faith obtains the gift, confession brings its enjoyment. 
 Faith gives the title, confession the realisation of it. 
 Justification is the foundation, salvation the superstructure. 
 Justification the planting of the tree, salvation the fruit. 
 Salvation the goal, justification the starting-place. 
 Salvation the end of faith, received at Christ's coming, 1 Pet. i. 5, 9. 
 Justification is one thing and completed at once ; 
 Salvation is manifold and only completed when Christ comes. 
 Righteousness or justification is salvation in the bud ; 
 Salvation is righteousness developed in the fruit. 
 
 K.ap5iq., with a man's whole heart, including the consent, approbation, and accept- 
 ance of his will and affections. Guyse. — El's diKaioavvTjv, so as to attain justification. 
 Cobbin. Justifying righteousness. D. Brown. — Ofj-oXoyeiTai, public profession is 
 made. Doddr. Profession along with faith urged in the case of all who are to be saved. 
 Ftrme. — E^j ffOJTrjptav, final salvation ; confession God's appointed means and method 
 Of bringing us to it. Guyse. 
 
 11. For the Scripture saith, Whosoever believeth on Him shall not be ashamed. 
 
 Scripture. Isa. xxviii. 16. Constant appeal to Old Testament 
 
 Scripture. 
 Testimony borne by the prophets to justification by faith, chap. 
 
 iii. 21. 
 VOL. II. F 
 
82 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 Whosoever. Jew or Gentile, circnmcised or iiiicircumcised. 
 Paul's aim to obliterate this distinction in the matter of faith. 
 No barrier to salvation but what we make ourselves. 
 Believeth on Him. Cordially trusts in the foundation laid. 
 Blessedness connected with trusting in the Lord, Ps. xl. 4 ; Jer, 
 
 xvii. 7. 
 Trust in Christ the only way to trust in God, Ps. ii. 12 ; 1 Pet. 
 
 i. 21. 
 Ashamed. 1. Disappointed of our hope ; 2. Ashamed to confess. 
 Indicates — 1. The future verification of our faith ; 
 2. Its present victory over the world, 1 John v. 4, 5. 
 Faith in the heart emboldens to confess with the mouth. 
 Heb., Make haste ; be thrown into perturbation and alarm. 
 Shall patiently wait for the fulfilment of the promise. 
 Shall not haste to lay any other foundation than that is laid. 
 Hope in Christ a hope that maketh not ashamed, chap. v. 5. 
 Not ashamed of Christ now, nor put to shame hereafter. 
 
 ^a.Taiffx^'^'S'O'^^Tai (see on chap. ix. 33), ashamed to confess Christ. Chrys Be con- 
 fbunded. VuJg. Disappointed of their hope. Vat. Indicates — 1. The duty of him who 
 believes; 2. The grace or blessing of him who perseveres in the duty. Ferme. Heb. "''H', 
 ' shall not make haste ;' the ideas cognate. I'ar., Beza, Dick. Translated according to 
 the LXX., shall not fly for escape as from conscious danger. D. Brown. ' Shall not 
 be moved when trouble comes.' Targum. 
 
 12. For there is no difference between the Jew and the Greek : for the same Lord over 
 all is rich unto all that call upon Him. 
 
 For. Reason and confirmation of the preceding. 
 
 No difference. The same great truth repeated from chap. iii. 22. 
 
 No distinction on the ground of nationality or privilege. 
 
 God no respecter of persons. The Gospel good news for all, Luke 
 
 ii. 10. 
 Same Lord. Gr., " The same (viz., Jesus) i.'J Lord over all, rich," 
 
 &c. 
 Jesus said to be Lord, ver. 9 ; Lord of all. Acts, x. 36. 
 Made Lord by God, Ps. ex. 1 ; Acts ii. 36 ; Head over all, Eph. 
 
 i. 22 ; Phil. ii. 9-11. 
 Invoked by the Church as Lord of all, 1 Cor. i. 2 ; Acts i. 24 ; ix. 
 
 13 ; xxii. 16. 
 Of all. Jews and Gentiles ; aU creatures ; men and angels. 
 Rich. Gt; Being rich— 1. In Himself; 2. In His gifts. 
 
CHAP. X.] ST. Paul's epistle to the romans. 83 
 
 Christ is rich in Himself — 1. As God ; 2. As Mediator. 
 
 As God, all is His ; as Mediator, all is put into His hand, John 
 
 iii. 35. 
 Kich from eternity, for our sakes He became poor, 2 Cor. viii. 9. 
 As Mediator, all power is given Him in heaven and earth, Matt. 
 
 xxviii. 18. 
 Made Head over all things to His body the Church, Eph. i. 22. 
 AH fulness made to dwell in Him by the Father, Col. i. 19. 
 That fulness for believers to receive from, John i. 16. 
 Unsearchable riches of Christ, Ej)h. iii. 8 ; riches in glory, Phil. 
 
 iv. 19. 
 Unto all. All distinction abolished in the Gospel. 
 All, without respect to nation, condition, character, sex, or age. 
 Call upon Him. As Lord and Saviour. Therefore God. 
 Included in the confession of Him. Implies — 
 
 1. A rendering divine homage to Him ; 
 
 2. An acknowledgment of His being Lord and Saviour ; 
 
 3. Believing prayer addressed to Him for salvation. 
 Calling on Jesus the first martyr's dying act, Acts vii. 59. 
 
 Prayer to Christ taught in Scripture. The dying thief, Luke 
 
 xxiii. 42. 
 Men to honour the Son even as they honour the Father, John v. 23. 
 Prayer to Christ the means of obtaining the riches in Christ. 
 Christ the well, prayer the bucket in the hand of faith. 
 
 Aia(TTo\7] (5to, apart, and ffreWw, to place), distinction. Feme, D. Brown. 
 Reference to Jews and Gentiles. Melv.— O yap aiiTos KvpLos travrwv, there is one 
 and the same Lord of all. Mart. One and the same is Lord of all. Diod. The same 
 person is Lord of all. Bloom/. Kvp. TrauTwv, the primary predicate ; ttXovtuv, Ac, 
 the secondary. Ellicot. '0 yap aiiroi = God. Calv., Grot, Ferine, Oh., Hodge. = 
 Christ. Chrys., Melv., Guyse, Beng., Stuart, D. Brown.— UXovtuv, rich in mercy. 
 Ferme. Munificent. Melv. Benevolent and loving. Schott. Abundant. Bloomf. Being 
 rich. Ellicot. A favourite Pauline term expressing the exuberant grace in Christ. D. 
 
 Brown Ilavras, all the elect. Ferme.— 'ijTn.Ka\ovfji.€vovs, religiously invoke and 
 
 worship Him as a divine Saviour with faith in His name. Guyse. To be understood of 
 every kind of precatory address to God. Bloomf. To call on the name of the Lord Jesus 
 a customary expression. D. Brown. Invocation as the effect of faith, embracing the 
 whole worship of God. Melv. 
 
 13. For whosoever shail call upon the name of the Lord shall be saved. 
 
 For. Confirmation from Old Testament Scripture. 
 "Whosoever, &c. Quoted from Joel ii. 32. Also by Peter, Acts 
 ii. 21. 
 
84 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 The passage iinderstood by the Jews of the times of Messial. 
 
 Gr., Every one whosoever. Emphatic universality. 
 
 Such language characteristic of the Gospel, Isa. Iv. 1 ; John 
 
 iii. 16. 
 The well of salvation open to every comer, John vii. 37 ; Eev. 
 
 xxii. 17. 
 Shall call. Implying faith in Him as able to save. 
 To call on the Lord is — 1. An act of prayer ; 2. An expression of 
 
 faith. 
 Prayer originates — 1. In sense of need ; 2. In belief of power to 
 
 help. 
 CalHng on the Lord a mark of spiritual life. A living child 
 
 cries. 
 Name. Put for the Lord himself. The Lord as revealed. First 
 
 used, Gen. iv. 26. 
 The Lord. In the prophecy, Jehovah. Here applied to Christ. 
 
 See on chap. i. 3, 
 Hence Christ is plainly regarded as Jehovah, the Eternal God. 
 To save a soul is the prerogative of Deity, Isa. xlv. 21, 22. 
 Christ was worshipped by patriarchs before His incarnation. Origen, 
 Calling on Jesus — 1. Makes a Christian ; 2. Proves him such. 
 The life-long practice of a believer, 1 Cor. i. 2 ; 2 Tim. ii. 22. 
 Characteristic of early Christians, Acts ix. 14. Pliny to Trajan. 
 God's will that men call on Jesus for salvation, Isa. xlv. 24, 25 ; Ps. 
 
 ii. 12. 
 Shall be saved. Pregnant expression. Saved for time and 
 
 eternity. 
 
 Ku/Jtou. In Joel, ^"fl]- Double argument for Christ's divinity ; called Jehovah, 
 and invoked. £p. Home, Whitby. Christ here called Jehovah, or the apostle's argu- 
 ment inconclusive. Bp. Pearson. One of the many passages in the Old Testament 
 where Jehovah is spoken of, applied to Christ in the New, e.g., Matt. iii. 3. D. Brown. 
 In the prophecy, the invoking is directed to Jehovah, the God of Israel ; applied to 
 Christ as God's sent Saviour, in whom God reveals Himself as the God of salvation. Yon 
 Hofm. Jehovah and Christ identified by the apostle. Phil. The Messianic contents of 
 the passage justify the application to Christ. Meyer. This application certain from the 
 words that follow. Bloomf. The prophecy of Joel understood by the Jews of the times 
 of Messiah: 'At that very time (of Messiah), a more copious spirit shall be raised up 
 and given to Israel ; as It is said, I will pour out in those days of my Spirit, and they 
 shall prophecy,' &c. Zohar. 'The Blessed and Holy One said. In this world (or age)^ 
 single prophets prophesied ; but in the world to come, all Israel shall be prophets ; as it 
 is said, I will pour out,' &c. Bammidbar Rabha. ' The Holy Blessed One said. In this 
 world, the gift of prophecy was with individuals only ; but in tlie world to come, it shall 
 be with all men ; as it is said, It shall come to pass in these days/ &c. Tanchuraa. 
 
CHAP. X.] ST. Paul's epistle to the romans. 85 
 
 14. How then shall they call on TTim in whom they have not bclieredf and how shall 
 they believe in Him of vihom they have not heard? and how shall they hear without a 
 preacker f 
 
 How, &c. Gospel to be preached to all tliat all may call on Him. 
 
 Joel's prophecy supposes a universal evangelisation. 
 
 The end implies and requires the use of necessary means. 
 
 The Jew again reasoned with out of his own Bible. 
 
 On Him — viz., Jehovah, in the prophecy ; Christ, in the view ol 
 
 Paul 
 Not believed. No calling on Christ without faith in Him. 
 Help only asked where it is believed to be found. 
 Faith in Christ the foundation of prayer to Him. 
 Necessity and faith unite in urging us to Christ's door. 
 Faith in His power to save is the condition of obtaining, Mark i.\:. 23. 
 Not heard. Application only made to a known Benefactor. 
 Faith in an imknown Saviour impossible, Ps. ix. 10. 
 For men to be saved they must believe, to believe they must hear. 
 The principle of missions and of preaching in general. 
 Hence Christ's commission to His disciples. Matt, xxviii. 19 ; Mark 
 
 xvi. 15. 
 Without a preacher. To hear supposes a speaker. 
 Ch:, One who publishes or proclaims, i.e., about Christ. 
 A preacher is Christ's herald proclaiming forgiveness. 
 The bearer of God's good news to a dying world. 
 " Ye shall be witnesses to me to the end of the earth," Acts i. 8. 
 Preaching a necessity if men are to believe and be saved. 
 Christ and salvation to be published by men, not angels. Acts viii. 
 
 26, &c. ; xi. 13, 14. 
 Yet the good tidings first announced by an angel, Luke ii. 10, 11. 
 Angels study the Gospel ; men are employed to preach it, 1 Pet. i. 12. 
 The treasure in earthen vessels that the excellency may be of God. 
 To preach the Gospel is to be the Holy Ghost's feUow-worker, John 
 
 XV. 26, 27 ; Acts v. 32. 
 The most blessed and honourable employment on earth. 
 Men may preach — 1. With their presence ; 2. With their pen. 
 
 IIws, Ac. Objection by a Jew, as if opportunity for believing had not been afforded. 
 Chrys., Grot., Ham., Macl-n., Stuart, Cohbin. Rather, a question asked by the apostle 
 himself, to vindicate the divine commission of preaching from the necessity of the case. 
 Toting, Guyse, Sloomf., Haldane, D. Brown. Shows the necessity of the apostleship, 
 to convince the Jews of unbelief and disobedience. Meyer. Necessity and dignity of the 
 preachers of the Word, and the universality of their preaching. Alford. Ordinarily no 
 
86 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 faith apart from the Word : God's ordinary administration treated of, His extraordinary 
 operation not being bound or confined to ordinary means. Ferme. — Ovv hei'e indicates 
 not conclusion, but deduction, or simple relation; 'now.' Crellius. — ^'rjpvaaovTOS 
 (KTjpv^, a herald), a person preaching or publishing, i.e., the Lord as the God of salva- 
 tion. Von Hofm. The reasoning in the text a sorites or prosyllogism of successive 
 stages. Ferme. Ancient heralds among the Greeks and Romans employed as public 
 criers to make proclamation — 1. In the assemblies of the people ; 2. In the courts of 
 justice ; 3. At the public sacrifices ; 4. At public sales or auctions, <tc. A Romun 
 herald went round the city at the time of the public religious solemnities, inviting the 
 attendance of the people, and calling them to rest from their labours. Plutarch. Preach- 
 ing the Gospel at first rather outside than inside the church ; rather designed for Jews 
 and heathens than those already believers. Public addresses in the church at first by 
 apostles, prophets, or teachers. Presbyters, or elders, as pastors, to be apt to teach. 
 The address by the latter an exhortation founded on the portion of Scripture read. 
 Short, not extending over eight or ten minutes. Generally several of them at one diet. 
 The speakers called upon by the presiding presbyter, himself giving the concluding 
 address. These addresses afterwards considerably extended, and usually delivered by 
 the bishop or presiding minister. Jamieson. 
 
 15. And how (hall they preach except they be sent ? as it is written, Sow beautiful are 
 the feet of them thatpreadi the gospel of peace, and bring glad tidings of good things/ 
 
 Sent. The first step after Christ's death to man's salvation. 
 
 God first sent His Son, then heralds to proclaim Him. 
 
 The sending is — 1. Primarily by Christ ; 2. Subordinately by man. 
 
 Christ sent the preachers in His great commission, Matt, xxviii. 19. 
 
 As the Father sent Christ, so Clirist sent the preachers, John xx. 21. 
 
 A prince's ambassadors to be sent by the prince himself. 
 
 As Christ's agent the Holy Ghost also sends the jireachers, Acts 
 
 xiii. 2. 
 The Holy Ghost sends through the Church as His organ, Acts ii. 3. 
 The Church's duty to send qualified preachers to all the world. 
 The Church sends by giving — 1. Preparation ; 2. Commission ; 3. 
 
 Siipport. 
 " The Spirit and the Bride say, Come. And let liim that heareth say, 
 
 Come," Rev. xxii. 17. 
 The Lord of the harvest to be entreated to send forth labourers, 
 
 Matt. ix. 37, 38. 
 Christ by His Si3irit — 1. Prepares ; 2. Moves, the labourers. 
 Three things ordinarily necessary in a mission to preach — 
 1. The Spirit's inward motion ; 2. Tlie leadings of Providence ; 3. 
 
 The call of the Church. 
 Want of an evangelistic spirit in a Cliurch to be deplored. 
 The true missionary impulse is — 1. Love to Christ ; 2. Love to souls. 
 In the sending of the Gospel Christ has His joy, men have salvation. 
 
CHAP. X.] ST, Paul's epistle to the Romans. 87 
 
 Many go abroad for gain, few for the Gospel. 
 
 Much spent on carnal lusts, little on saving souls. 
 
 Written. Isa. lii. 7. Preachers sent according to divine promise. 
 
 Nothing advanced without appeal to the Scriptures. 
 
 Beautiful. From the joyful message they carry. 
 
 The sweetness of the tidings transferred to the bearers of them. 
 
 Those who love the message love those who caiTy it. 
 
 Gospel-work makes the Church's feet beautiful, Cant. viL 1. 
 
 Three things make the preacher's feet beautiful — 
 
 1. The preciousness of his message ; 
 
 2. The ardour of his zeal and love ; 
 
 3. The holy consistency of his life. 
 
 Christ washed His disciples' feet before sending them. 
 
 Isaiah s lips touched with a live coal before he was sent to preach. 
 
 Feet. 1- Of those who announced Israel's release from Babylon. 
 
 2. Especially of those who announce the salvation of Christ. 
 
 A nearer and more remote fulfthnent of prophecy. 
 
 The more remote the principal one intended. 
 
 Israel's release by Cyrus a type of sinners' release by Christ. 
 
 Isaiah in spirit sees the ready steps of Gospel preachers. 
 
 Feet of Israel's messengers ajipeared on the hills of Palestine ; 
 
 Feet of Gospel-preachers in every part of the world. 
 
 Preachers to take care that their feet be beautiful. 
 
 Feet are for active motion. Preachers to be diligent, 2 Tim. iv. 2. 
 
 Gospel of peace. Good tidings of peace and happiness. See on 
 
 chap. i. 1, 7. 
 A title sufficient to ^^'in the attention of mankind. 
 No news comparable to those of the Gospel of peace. 
 Announces — 1. Peace with God througli the blood of Christ ; 
 
 2. Free bestowment of all blessings as the result of it ; 
 
 3. Experience of these on the belief and acceptance of the message. 
 Its language — " All things are ready ; come to the marriage," Matt. 
 
 xxii. 4. 
 Offers the richest blessings on the easiest terms. 
 Believing and accepting, the only conditions, John i. 12 ; iii. 14-18. 
 Grospel-preachers Christ's ambassadors of peace to men, 2 Cor. v. 20. 
 Glad tidings. Meaning of " GospeL" Evangel Glad tidings, as — 
 1. Fitted to make men glad ; 2. Constantly doing so. 
 Christ's Gospel the foundation of all true joy in the world. 
 Good things. 1. Pardon ; 2. Peace ; 3. Holiness ; 4. Heaven. 
 Things that seem to one awakened too good to be true — 
 
88 SUGGESTIVE COMMENTARY ON [CHAP. 2C 
 
 1. God as our reconciled Father and Friend ; 
 
 2. Christ as our lo\dng Redeemer and Saviour ; 
 
 3. Tlie Holy Ghost as our Teacher and Sanctifier ; 
 
 4. Angels as our ministering attendants ; 
 
 5. Heaven as our prepared everlasting home. 
 
 flpoiot (from opau, to see ; w/Ja, properly applied to physical beauty, that of which 
 the sight affords pleasure, = speciosi : or perhaps from upa, season ; 'formosissimus 
 annus.' Virgil), beautiful ; for the sake of their message. D. Brown. To the elect. 
 Ferme. To sensible sinners. Gill. Grateful, acceptable. Bloomf. Quoted according to 
 the Heb. (^IXJ), but not after the LXX., as at present, which has wpa. — IloSes, feet ; 
 put instead of the persons themselves, as the instruments of motion in bringing the 
 good tidings. Gill. Footsteps. Doddr. Arrival. L' Enfant. Approach ; exciting the 
 idea of progress. Jebb, Bloomf. — ^vayyeXil'ofj.evuv {ev, well, and dyyeXXui, to tell; 
 hence evayyeXiov, evangelium, good tidings, the 'Gospel'), who publish good tidings ; 
 not merely of Israel's deliverance from the Babylonish captivity, but the still much 
 liappier tidings of salvation by Christ. Guyse. Primarily and literally the return of the 
 Jews, but with a secondary and mystical application to the times of the Messiah. 
 Bloomf. Not of the messenger that brought the news of Cyrus's proclamation of liberty 
 to the Jews ; but rather of John the Baptist : best, of Christ himself, the Messenger of 
 tlie Covenant, and of His apostles, and preachers of the Gospel in general. Gill. Gospel- 
 preachers. Beng. Deliverance from Babylon the pledge and foreshadowing of the 
 redemption by Christ. Barth, Alford. The righteousness and salvation of God, men- 
 tioned Isa. li. 6 ; lii. 10. Brown. Rabbins : ' When King Messiah cometh, He openeth 
 not His mouth except in proclaiming peace ; as it is said. How beautiful upon the 
 mountains,' &c. Vayikra Rabba. 'From whence does He (the Messiah) come? By 
 the way of the mountains ; as it is said, How beautiful,' &c. Tanchuma. ' Three days 
 before the coming of Messiah will Elijah the prophet come on the mountains of Israel • 
 as it is said, How beautiful,' &c. Pesikta Rabbathi. ' The Holy Blessed One announces 
 nothing to Jerusalem which is to be redeemed but peace ; as it is said, Publishing 
 peace.' Debar im Rabba. — Elprjvrjv twv ei/ayy., omitted in Codd. Sin., Vat., and Alex. 
 The importance of the heralds of salvation implied in the high commendation of them. 
 Stuart. 
 
 16. But they have not all obeyed the Gospel : for Esaias saith, Lord, who hath believed 
 our report ? 
 
 But. Enjoyment of the blessing hindered by unbelief. 
 
 Not all. An unpleasant truth stated in the gentlest way. 
 
 Few Jews believed, though with the best evidence before their eyes. 
 
 No objection to the message that it is not believed by all. 
 
 Partial success no disparagement to a divine commission. 
 
 Obeyed — i.e., The Gospel call. Submitted to God's way of saving. 
 
 Gospel not only to be known and believed, but obeyed. 
 
 God's command is to receive Christ as the only Saviour, Ps. ii. 12. 
 
 Esaias. Chap. liii. l. Jews' unbelief foretold by their own prophet 
 
CHAP. X.] ST. Paul's epistle to the romans. 89 
 
 A confirmation of the divine character of the message. 
 
 The prophecy applied by the ancient Jews to the Messiah. 
 
 Wonderfully verified in the life, siiflerings, and death of Jesus. 
 
 Applied to Him, Matt. viii. 17 ; Mark xv. 28 ; John xii. 38. 
 
 The text from which Philip preached Jesus to the Eunuch, Acts 
 
 viii. 35. 
 Who hath helieved ? Believers in the Gospel message to be few. 
 Jews' rejection of Jesus therefore a confirmation of His Messiahshij). 
 Unbelief is — 1. Intellectual ; 2. Practical. The result of depravity. 
 The Gospel announces a holy Saviour and a holy salvation. 
 Requires immediate and complete submission to God. 
 Eeveals truths beyond the power of carnal reason to comprehend. 
 Comes in a way contrary to what the flesh desires. 
 The Jews expected and desired a Saviour, but a carnal one. 
 Man by nature too self-righteous to accept the Gospel. 
 Would rather live in sin than be saved out of it. 
 Acceptance of the Gospel is acceptance of the cross. 
 The Gospel is believed and received — 1. By the humble-minded ; 2, 
 
 By the candid and sincere; 3. By the consciously guilty and 
 
 lost ; 4. By those who desire to be saved from sin. 
 No ambassador more clearly accredited than Jesus Christ. 
 No message so well authenticated as the Gospel. 
 The intellect often convinced while the heart is closed. 
 A cordial faith in the Gospel the work of God's Spirit, Eph. i. 19 ; 
 
 ii. 8. 
 Report. That which is published and therefore heard. 
 The report concerning God's righteous Servant and Saviour. 
 Called also God's record or witness concerning His Son, 1 John 
 
 V. 11. 
 The Gospel a report — 1. Of God's amazing love to sinners; 
 2. Of the most wonderful events the world ever saw ; 
 3- Of what concerns man's highest interests for eternity. 
 Makes known the way devised by God for man's salvation. 
 The incarnation, life, death, and resurrection of God's Son. 
 Claims therefore — 1. The most earnest attention ; 2. The most ready 
 
 acceptance ; 3. The most lively gratitude. 
 
 AXX' oi Travrey, but they have not all, &c. Ferme. Howbeit they did not all. 
 Mlicot. Spoken of the Jews. Melv., Thol, Meyer, rhil., D. .Brown. Of the Gentiles. 
 Guyse, Frit. Of both. Von Hofin. An objection started by the Jews. Crell., Locke, 
 Taylor, Bloomf. A statement by the apostle himself. Ferme, Guyse, D. Brown. 
 — 'TwTjKOVcav {vTTO and d.KOVW, to hear), obeyed. Ferme. Hearkened. Melv., Gwjse, 
 
90 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 Bloomf. To obey supposes a command, and consists in doing it. Yon Hofm. Shows 
 the guilt of the heathen who perish. Frit. — ^"Akotj (dKOUW, to hear). Heb. l^nj^D^V. 
 LXX. ciKori, hearing (auditioni). Gill, Ruck., De Wette, Phil., Est. Preacliing. Pise, 
 Luth., Mar., Diod. Discourse. Beza, Grot, Eras. Doctrine. Vat. That which others 
 have heard from us. Vor. Our teaching. Con. (& Hows. Our message. Nid. Refers 
 to the act of hearing. Beza. To the Gospel heard. Tir. Spoken in the person of the 
 propliets. Jerome, Est. Of the apostles. Tol. Of Christ and the apostles. Melv. The 
 prophet includes with himself all the heralds of the Messiah. Henry. The prophet 
 himself and Christ and His apostles whom he personated. Gill. The servants of Messiah. 
 Guyse. Isaiah and the other prophets. Fausset. The speaker personates the repentant 
 Jews in the latter ages. Horsley. The passage quoted to justify the preaching of the 
 Gospel to the heathen. Calv. To show that the want of success was predicted and can 
 be no objection to the divine commission of the apostle, or reason why the Gospel should 
 not be preached. Chrys., Theod. To show the agreement with the prophet's experience. 
 Flatt, Ewald. To confirm the fact that all have not believed. Gldclc, Meyer. To 
 show the agreement with the prophecy which has thus received its fulfilment. Thol., 
 Baumg.-Cr. To meet the infidel's objection from the Jews' rejection of the Gospel 
 Fausset. Expresses the certainty of such a result after the prediction. Ruck., Phil. 
 The prophecy of which it forms a part (Isa. lii. 13-15 ; liii. 1, &c.) in many respects the 
 most important of the Old Testament Scriptures. Hengstenberg. Anciently applied by 
 the Jews to the Messiah. The Targum on chap. lii. 13, says : ' My servant the Messiah shall 
 prosper.' The book of Zohar : ' Of thee, Messiah, this scripture treats. My servant 
 shall deal prudently,' &c. Tanchuma in Yalkut Shimeoni : ' Behold my servant shall 
 prosper, &c. ; King Messiah is understood.' Abenezra says, ' Many have expounded 
 these things of Messiah ; because our ancestors said that on the day in which the temple 
 was destroyed Messiah was born, and was afterwards bound with fetters.' Abarbinel 
 also says, ' Jonathan ben Uzziel (in the Targum) expounds this of Messiah, and his 
 interpretation is also that of the Fathers of blessed memory ; I have also seen an 
 interpretation of this prophecy by Moses, the son of Nachmon, who also explains it of 
 King Messiah.' For the application of single verses, see on chap. iii. 25 ; iv. 25. The 
 Messianic interpretation of the prophecy prevailed among the Jews up to the twelfth 
 century. Sometimes, but rarely, it was referred to others; e.g., the Jewish people 
 collectively, Abraham, Moses, Ezra, Zerobabel, and to any righteous man. Since the 
 twelfth century it has generally been referred by Rabbies to the Jewish people ; e.g., by 
 Jarchi, Abenezra, Kimchi ; but by Abarbinel to King Josiah, and by Saadias Gaon to 
 Jeremiah. Its application to Messiah is acknowledged in the prayers of the synagogue. 
 In those for the Feast of the Passover it is said : ' Haste thee, let the shadows flee away ! 
 Let Him that was despised be exalted, extolled, and be very high ! Let Him prosper, and 
 rebuke, and sprinkle many nations.' 
 
 17. So then faith cometh by hearing, and hearing by the word of God. 
 
 So then. The conclusion,— the Gospel to be everywhere i^reached. 
 Faith. Belief in and acceptance of the provided Saviour. 
 That which gives an interest in Hini and in His salvation. 
 Cometh — i-e., Into a man's experience and possession. 
 Faith to be produced in man's heart. The question is, How ] 
 By hearing. Hearing a testimony, or a testimony heard. 
 Same word rendered " report " ia ver. 16, here alluded to. 
 
CRAP. X.] ST. Paul's epistle to the romans. 9i 
 
 Faith produced by hearing the Gospel record or report. 
 
 The report concerning Christ. Given to be heard. 
 
 The Holy Spirit's instrument in producing faith. 
 
 The Gospel to be published and heard with, that object. 
 
 A twofold necessity — 1. Of preaching ; 2. Of hearing, the Gospel. 
 
 God gives faith but gives it througli the Gospel read or heard. 
 
 The simplicity of the way of salvation on man's part. 
 
 Hearing brings faith and faith brings salvation. 
 
 Word of GrOd. 1. The warrant ; 2. Matter ; 3. Paile of preaching. 
 
 The Gospel message is from God and about God. 
 
 Preachers to declare not their own views but God's Word. 
 
 The Gospel not the word of man but of God, 1 Thess. ii. 13. 
 
 Perfect harmony between the Old and New Testaments. 
 
 Preachers to speak according to the law and the testimony, Isa. 
 
 viii. 20. 
 God the author of the Gospel. Divine warrant for preaching it. 
 
 Apa, therefore ; conclusive. Bloomf. Appears to avoid direct reference to his 
 opponents the Jews, and to argue against the Church of God which has embraced the 
 truth. Ferme. Shows the necessity of preaching the Gospel, and vindicates tlie divine 
 authority of the Christian religion against the Jews. Koppe. Confirmation of the truth 
 that faith supposes hearing the Word, and this a commission to preach it. D. Broivn. 
 Hearing is necessary to faith, which justifies our preaching. Newcome. So then ; the 
 objector still speaks. Cobbin. — 'Piy^aTOS 9601;. Codd. Sin. and Vat. have ^piffTOu. 
 Word of God, i.e., announced by the apostles or those heralds whom God sends. Ferme. 
 The Gospel. Melv. Word which supplies what is to be preached. Dickson. Command 
 of God who sends the preachers. Pise, Beza. The preaching, as from God and about 
 Him. Tol. God's word, not man's, to produce faith. Vat. God's express command. 
 Dnddr., Flatt. The Gospel, of which God is the author, and which He has given com- 
 mission to publish. Guyse. The preached Word. Be Wette, Frit., Glbck., Meyer, Baumg.- 
 Or., Nidson. The message of the prophets, but viewed as from God himself. Von 
 ITofm. 
 
 18. But I say. Have they not heard f Yes, verily; their sound went forth to all the 
 earth, and their word to the ends of the world. 
 
 But. They have not believed : but have they not heard 1 
 
 Tlie Gospel to be preached whether men will believe or not. 
 
 They. The Jews ; but so as to include the Gentiles also. 
 
 Heard — i-e., The Gospel or the preachers of it. 
 
 Yes, verily. The Go.spel already preached to Jews and Gentiles. 
 
 Preached throughout most of the civilised world, chap. i. 5, 8 ; CoL 
 
 i. 6. 
 Jews either heard or had the opportunity of hearing. 
 
92 SUGGESTIVE COMMENTARY OK [CHAP. X. 
 
 According to the Scriptures, the Gospel to be universally preached. 
 
 Their sound. Quoted from Ps. xix. 4, for confirmation. 
 
 The passage applied by the Jews to the times of tlie Messiah. 
 
 Testimony of the Gospel as wide as that of the heavens. 
 
 The Sun of righteousness to shine as wide as that in the sky. 
 
 In the psalm, the heavens a figure of the Word of God. 
 
 The comparison applied by tlie apostle to the Gospel. 
 
 The psalm prophetical. The Gospel to be universal. 
 
 Its light to be as free and far-spread as the light of the sun. 
 
 The Gospel and creation both the voices of God. 
 
 The heavens and Gospel-preachers have a common ministry. 
 
 The one proclaims a Creator, the other a Redeemer. 
 
 AXXa Xeyu. Aa anticipated objection that the Jews had heard, answered by 
 admitting the fact. Ferme. Objection that the Jews had not heard answered by deny, 
 ing it. Melv. Cavil against preaching the Gospel to the Gentiles answered by referring 
 to the matter of fact. Guyse. — Mi? ovk riKOvcrav ; Have they not heard ? viz. , the Jews. 
 Chrys., Theod., Ferme, Melv., Beza, Stuart, De Wette, Meyer, Phil., Ruck. The Gentiles. 
 Theoph., Guyse. Both. Vat., Von Hofm. Heard the Gospel. Chrys. The voice of the 
 teachers. Con. & Hows. — $^07705 (<pdeyyoixai). Heb. Cip, rendered by the LXX. 
 6 <p6oyyos avTWv, ' their voice ; ' by Aquila, 6 kclvwv aiiT., ' their line,' as 2 Cor. x. 13. 
 Ip, ' a line,' used in Isa. xxviii. 9, 10, 13, of the first elements of instruction, and so may 
 be rendered by (pdoyyos, a letter or sound of one. Perhaps the LXX. read C/ip. 
 Grotius, Randolph. Ip, line or delineation of the mundane fabric which proclaims 
 without sound, and so transferred to ' sound.' Melv. Ip = a musical chord or string, 
 and so may be rendered 'a sound.' Rosenm., Koppe, Thai., De Wette, Meyer, Ruck. 
 Signifies also a loud voice or cry. Pococke, Guyse. Universal teaching of the Gentiles 
 by the heavens applied to the preaching of the apostles. Hyperius, Bloom/. Words of 
 the Psalmist by the inspired apostle to a different subject. Gom. Gentiles taught by 
 the created heavens ; or by the Gospel to which they are compared. Ferme. Used not 
 In the way of testimony but accommodation ; yet so as to hint that, according to the 
 prophet, the Gospel was to sound far and wide. Melv. God had already preaclied to 
 the Gentiles by the material heavens ; He follows it up by preaching to them through 
 the Gospel. Calv. Paul perceives a spiritual meaning and prophecy in the psalm. Par. 
 Uses the words as the vehicle of his own thoughts. Stuart. For illustration. Hodge. 
 By way of accommodation, and hyperbolically, to enliven the address and animate hope. 
 Ruck. The publication to the heathen generally set forth in the psalm. De Wette. The 
 comparison between the heavens and the Word of God followed up by the apostle. 
 Alford. — Ets wacrav r. yriv, to all the earth : all the Gentiles had now heard the 
 Gospel. Chrys., Theoph. Paul's answer to the objector : all the ends of the earth have 
 heard; well might the Jews. Chrys., Thend. Babbins : 'By the words "unto all the 
 earth " the servants of Messiah are understood.' Zohar. 
 
 19. But I say, Did not Israel know ? First, Moses saith, I will provoke you tc 
 jealousy by them that are no people, and by a foolish nation will I anger you. 
 
 Israel. Name applied— 1. To Jacob, Gen. xxxii. 28. See on chap, 
 ix. 4 ; 
 
CHAP, s.] ST. Paul's epistle to the Romans. 93 
 
 2. To the twelvo tribes collectively as sprung from 1dm, ExoJ. 
 
 iii. 16. 
 
 3. To the ten tribes which separated from Judah and Benjamin ; 
 
 4. To the returned exiles from Babylon as representing the nation ; 
 
 5. To the people as distinguished from the priests and Levites, Ezra 
 
 vi. 16. 
 Here the collective body of the Jewish nation. 
 Know. 1. Tliat the Gospel should be preached in all lands ; 
 2. That the Gentiles should enjoy Israel's privileges. 
 First. From the very beginning of their national existence. 
 Moses. The instrument of Israel's formation into a people. 
 Their very founder the first to foretell the Gentiles' faith. 
 Saith — viz., In Deut. xxxii. 21 ; a solemn prediction — 
 1. Of Israel's unbelief ; 2. Of the calling of the Gentiles. 
 Provoke. By calling the Gentiles to be His people. 
 Jews to be finally excited to faith through that of the Gentiles, chap. 
 
 xi. 13. 
 The object of the apostle in his Gentile ministry, chap. xi. 14. 
 Jealousy. Zeal, emulation. Same word employed, chap. xi. 14. 
 Men often made more sensible of their mercies — 
 1, By the loss of them ; 2. By their passing to others. 
 No people. The Gentiles who were — 1. Not the people of God ; 2. 
 
 Not a people at all, — so degraded, rejected, and disunited. 
 The light in which God regarded Egypt, Greece, and Rome. 
 A godless people not worthy to be called a people. 
 Separated from God, men cannot be united to each other. 
 The heathen brutified like the gods they worshipped. 
 In casting away God men cast away themselves, chap. i. 23-28. 
 Foolish. Idolaters like the senseless objects of their worship. 
 Their makers like them, Ps. cxv. 8. Led by a deceived heart, Isa. 
 
 xliv, 20. 
 The foolishness of idolatry graphically described, Isa. xliv. 9-23. 
 Applicable to the most polished nations of antiquity. 
 The wisdom of the world foolishness with God, 1 Cor. iii. 19. 
 Israel a wise and understanding people through God's Word, Deut. 
 
 iv. 6. 
 Void of counsel and understanding by their neglect of it, Deut 
 
 xxxii. 28. 
 Anger. The effect indicated rather than the intention. 
 The intention not to make them sin but to make them suffer. 
 Israel's sinful anger caused by God's righteous dealings. 
 
94 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 Angry at the evangelisation of the Gentiles, Acts xiii. 45 ; xvii. 5; 
 
 13 ; 1 Thess. ii. 16. 
 The elder brother angry at the prodigal's reception, Luke xv. 28, 
 Neither accepted the call nor suffered those that would, Matt 
 
 xxiii. 13. 
 The greatest punishment is to be abandoned to evU passions. 
 
 'AXXa \eyu. Introduces a supposed objection by a Jew. Beza, Grot., Ferm$. 
 Meets an objection raised on behalf of the Jews. Melv. — M'lj ovk eyvw 'lap. ; In some 
 ancient MSS., versions, and Fathers, Mt? 'lap. ovk eyvw ; Has not Israel known it? 
 Luth., Mart. Had some kuowledge. Diod. Has not Israel known God ? J'ernie. The 
 Gospel. Melv., Vat., Est., Gom., Ham., EiicJc. The truth of God. Calv., Beza, Chal. 
 The righteousness of God ; Israel could and ought to have known it, but would not. 
 Beng. '^yvo) has the same object as rjKovaav, viz., the Gospel. Von Hofm. '^yvii) 
 =. consider, recognise, viz., the different conduct of God towards the heathen and the 
 Jews. Thol. Know that the Gentiles should be called. Pise, Par., Tol., Guyse, D. 
 Brown. That the Gospel should be preached in all lands, and so to the heathen, 
 Henry, Doddr., Flatt., Stuart, Bloomf., De Wette, Meyer, Alford. That these were 
 preachers sent from God. Chrys. Did not God know Israel only ? Peiche, Bretschneider. 
 — Jlpwros, first, in opposition to Isaiah. Ols., Baumg.-Cr. First in the line of pro- 
 phets. Be Wette. Connect with iyvoj. Has not Israel first heard [the Gospel] ? Wet- 
 stein, Storr, Flatt, Von Hofm. — Uapa^riXwaw (f^JjXos, zeal, emulation), provoke to 
 emulation. Par. Excite your jealousy. Bloomf. — OiiK edvei, = a contemptible nation. 
 Grot. Classics : ' Apyeiov ovk ' Kpyeiov. Eurip. Orest. Not a people of God by. any 
 peculiar covenant. Bloomf. A no-people ; as they had provoked God by their no-gods. 
 Z>. Brown.— Aavi'£T({i (d not, aw together, and irifu to put ; not putting things 
 together so as to reason from them), destitute of intelligence. Mart. Affected with the 
 folly of idolatry, destitute of the knowledge of the only true God. Grot. Refers to their 
 religious blindness. De Wette. — napopyiio (Attic future for Trapopyiaw ; from wapa 
 and opyri, anger), I will excite you (commovebo). Eras., Vat. Provoke you to anger. 
 Beza, Pise, Pag. 
 
 20. But Esaias is very hold, and saith, I was found of them that sought me not ; I wag 
 made manifest unto them that asked not after mc 
 
 Very "bold. 1. Speaks very plainly ; uses still stronger terms. 
 
 liloses hinted it ; Isaiah boldly and openly declares it. 
 
 2. Speaks courageously and without fear of results. 
 
 Unwelcome truths require courage to utter them. Acts iv, 13, 29, 31. 
 
 Those who would be faithful to God must not fear offending man, 
 
 Saith. Isa. Ixv, 1, Compare with the prophecy, Eph. ii, 11 ; iii, 6. 
 
 Found. As in the case of the woman of Samaria, John iv. 29 ; of 
 
 the Eunuch, Acts viii, 26, &c, ; of the jailer at Philippi, Acts 
 
 xvi, 27, &c. 
 Christ a treasure to be found, Matt. xiiL 44. So Andrew, John 
 
 i. 41. 
 
CHAP. X.] ST. Paul's epistle to the Romans. 95 
 
 The pearl of great i^rice, Matt. xiii. 45. Whoso findeth me findeth 
 
 life, Prov. viii. 35. 
 Sought me not. So chap. ix. 30, " followed not after righteous- 
 ness." 
 Christ beforehand with His grace. Seeks us before we seek Him. 
 The shepherd seeks the sheep, not the sheep the shepherd, Luke 
 
 XV. 3. 
 We love Him because He first loved us, 1 John iv. 19. 
 Christ found when not sought, much more when He is. 
 Counsels the careless and self-satisfied to take His grace, Eev. iii. 17, 18. 
 Seeking required by those who wish to find, Prov. ii. 2-5 ; Isa. Iv. 6. 
 Gentiles sought not Christ but the things of the world, Matt. vi. 32. 
 The Greeks sought after wisdom, but not the wisdom of God, 1 Cor. 
 
 i. 22. 
 The context applied by Eabbies to the Gentile nations. 
 Made manifest. Salvation in the knowledge of God and of Christ, 
 
 John xvii. 3. 
 An inward revelation of Christ the work of God, Matt. xvi. 17 ; 
 
 Gal. i. 16. 
 His manifestation to Israel the object of John's ministry, John i. 31. 
 Heb., I am sought ; i.e., preached in order to their seeking me. 
 How shall they call on Him of whom they have not heard, ver. 14. 
 Asked not after me. So the Greeks inquired for Jesus, John 
 
 xii. 20, 21. 
 Gentiles were neither asking /or Christ nor after Him. 
 The wise men only asked for Christ when His star appeared to 
 
 them. 
 
 Ae = imo vero. Bloomf. And still further. Guyse. — ATToroKfig, k. \iyei, speaka 
 very plainly and openly. Chryt. Says boldly. Diod. Becomes quite bold and says. 
 Mart. Useth boldness (audacia). Beza, Pise, Pag., Ferme. With great confidence 
 (fiducia). Melv. Is courageous, confident. Est. Open, plain. Tir. ToXfiaci) and 
 dTTOToX/iaw, often pleonastic, but generally implying diflSculty, and the need of courage 
 and -boldness in the act. Schbtt. 'AiroToX. K. \ey., a hendiadys for ciTroToXfiws 
 X€7et, pronounces confidently ; diro, intensive. Bloomf. Aire gives more precision. 
 Speaks with great freedom, openness, and undaunted courage. Guyse. Comes out 
 boldly. Stuart, yielson. Uses still stronger and more explicit terms. Brown. Is still 
 plainer, and goes the length of saying. D. Brown. — FwpeOijv, I was found ; used of God 
 when exciting men by His benefits to seek and worship Him. Koppe, Rosenm., Bloomf. 
 — Tois. Cod. Vat. has if tois, among them. — 'Efitpavrjs (from (t> and (paLvcj, to 
 appear) ^7ewM7;v(LXX. iyevT]dr]i'). Heb. 'iJ^VTlh properly, ' I am explained,' revealed, 
 made known, according to the rabbinical use of the word ; the Jews using the word tV^l 
 not only for searching into the meaning of Scripture, but also for explaining it on the 
 supposition of previous search ; hence their expositions and schools called DV'jn?, 
 
96 SUGGESTIVE COMMENTARY ON [CHAP. X. 
 
 midi-ashim, and their preachers D'^V'')'^. So 'B'fT|l, I was preached to them. Gill. 
 LXX. perhaps read 'ricmn, l am consulted, as Hosea iv. 5. Grot. I am sought or 
 inciuired of, i.e , was present at hand ; the parallel to 'HNXp:, I am found. Beng. Made 
 known in a distinguishing and effectual manner by the preaching of the Word and the 
 illumination of the Spirit. Guyse. — 'ETrepurooai (im and ipuracj, to ask), who asked 
 (interrogabant). Vulp. Consulted. Grot. Used of a person inquired of, not a thing 
 inquired about, as Matt. xii. 10 ; xvi. 1 ; Mark xi. 29. Sam. Rabbins : ' Even to the 
 Gentiles that are not called by my name, I am preached.' M. Moses the Priest, on the 
 passage. The apostle quoting from memory seems to transpose the words 'P^'^li and 
 'riNSP;i, the LXX. also having €pi.(pavr]s eyev. first. I am sought or inquired of as by 
 true worshippers, and therefore found, as Ezek. xiv. 3; xx. 3. Alford. 
 
 21. But to Israel he saith, All day long I have stretched forth my hands to a disobedient 
 and gainsaying people. 
 
 To Israel. Ratlier, of or in regard to Israel, as Heb. i. 7 ; Luke 
 
 XX. 19. 
 All day long. Gr., The whole day. With unwearied patience. 
 So far from any want of means being used to win them. 
 How often would I have gathered thy children, &c., Matt, xxiii, 37. 
 Continual means used for Israel's salvation, Hosea vi. 5. 
 God speaks of rising early and sending His prophets, Jer. vii. 13 ; 
 
 xi. 7. 
 The day of divine patience and persuasion followed by a dark and 
 
 silent night. 
 Stretched forth my hands. Calling for repentance and faith. 
 Attitude of suppliants ; " as though God did beseech you," 2 Cor. 
 
 V. 20. 
 Metaphor from mothers fondly calling to wayward children. 
 Christ compares Himself to the hen calling her brood, Matt. -xyVu, 
 
 37. 
 If so under the law, how much more under the Gospel ! 
 AVhere the Gospel is preached, Christ holds out inviting arms. 
 God appears as a friend offering reconciliation and love. 
 The Creator stretches forth beseeching hands to the creature. 
 Offended God persuades and entreats offending man. 
 The hands now stretched forth are the pierced hands of Jesus. 
 Their wounds the most powerful plea with sumers to repent. 
 Disobedient. Not beheving and obeying the divine call. 
 Their rejection therefore their own fault. 
 The Spirit's calls and ordinary operations resisted. Gen. vi. 3 ; Acts 
 
 vii. 51. 
 The Gospel seeks the obedience of faith. Rendered by Gentiles, 
 
 chap. i. 5, 6. 
 
CHAP. XI.] ST. Paul's epistle to the romaxs. 97 
 
 Gainsaying. Tlie sin of tlae mouth added to that of the heart. 
 iJisoljedient instead of l^elieving ; gainsaying instead of confessing. 
 Gainsaying an aggravation of tlie sin of not believing. 
 Characterised tlie Jews in relation to the prophets, Jer. xv. 10, 15, 
 
 20 ; Ezek. ii. 6. 
 The same in relation to the apostles, Acts xiii. 45 ; xiv. 2, 19 ; xvij, 
 
 5-7, 13. 
 Two marvels — 1. God's goodness not overcome hy man's badness ; 
 2. i\lan's badness not overcome by God's goodness. 
 
 Ilpos'Ia-., to Israel. Vulg. Against. Bern, Pise. Of, as Heb. i. 7. Est., De Wette. In 
 reference to. JViel. In regard of. Ellicnt. — '^^eireracra (e^, out, and Treraw, to 
 spread), called with open and outstretched arms. Gmn. Calling to faith and repentance ; 
 metaphor from mothers. Par. Or from the lively action of an orator. Guyse. Targum : 
 •I sent my prophets every day,' &c — ^ Kirei-OovvTa k. avriXeyovra. So the LXX. ; 
 but in the Hebrew only "il.iD, 'rebellious.' Two words used more accurately to repre- 
 sent the force of the single Hebrew term ; avriXey., the stronger of the two. Blooinf. 
 
 CHAPTER XL 
 
 1. / say then, Hath God cast away His people f God forbid. For I also am an 
 Israelite, of the seed of Ahraham, of the tribe of Benjamin. 
 
 I say then. Anticipates an objection by a Jewish reader. 
 
 Unwarranted conclusions often drawTi from Scripture truths. 
 
 Cast away. Rejected from being any longer His people. 
 
 Either — 1. Externally and nationally ; or, 2. Spiritually and per- 
 sonally. 
 
 Either — 1. Universally and totally ; or, 2. Partially and temporarily. 
 
 His people. Those whom He had chosen for His people. 
 
 The high position occupied by Israel as a nation. 
 
 Still more enjoyed by those who accejst God's offers in Christ. 
 
 The promised blessing in the new covenant, Jer. xxxi. 33 ; Heb. 
 viii. 8-12. 
 
 Men may be God's people — 1. Nationally and collectively ; or, 2. 
 Personally. 
 
 1. By an outward visible bond ; 2. By an inward spiritual relation. 
 
 God forbid. The Lord will not cast away His peojile, Ps. xciv. 14. 
 
 WUl not forsake His people for His name's sake, 1 Sam. xii. 22. 
 
 Israel even as a nation not absolutely and finally cast away. 
 
 VOL. II. ' G 
 
98 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 At present a remnant saved, ver. 5 ; hereafter the whole, ver. 26. 
 
 In Israel's case God had a people within a people. 
 
 The same in regard to the visible Church of Christ. 
 
 For. Proofs that God had not cast away His people. 
 
 I also. Paul himself an evidence of this non-rejection. 
 
 Absolute rejection must have included himself. 
 
 Preachers do well to support their statements by their cwn case. 
 
 "Reference to Paul's own case here pecu.liarly emphatic. 
 
 Individually none had done more to be cast away, 1 Tim. i. 13-16. 
 
 An Israelite. Member of the Jewish nation and family. See 
 
 chap. X, 19. 
 In the same sense, chap. ix. 4 ; 2 Cor. xi. 22. Of the stock of Israel, 
 
 PhiL iii. 5. 
 The term used in a higher sense, chap. ix. 6 ; John i. 47 ; Gal. vi. 16. 
 A national and a spiritual Israel, chap. ii. 28, 29 ; ix. 6. 
 Paul belonged to both. Never lost sight of his nationality. 
 Not likely therefore to maintain an absolute rejection. 
 Of the seed of Abraham. A high honour and privilege. 
 One of Paul's gains, but counted loss for Christ, Phil. iii. 5-7. 
 External advantages, though not saving, yet to be valued. 
 Kedoubled force given to his statement by this addition. 
 
 Trihe. Collective families from one of Jacob's twelve sons. 
 
 Name in Hebrew from the rod or sceptre borne by the head of 
 each tribe, Num. xvii. 2. 
 
 Hence the sceptre still used as an ensign of regal power. 
 
 The tribes of Israel usually called " the Twelve Tribes." 
 
 In point of fact, thirteen, Joseph's being divided into two. 
 
 Geographically twelve, as Levi had no land- inheritance. 
 
 The tribe of Levi not included in the census. Num. i. 47-49. 
 
 The tribes divided into two kingdoms under Rehoboam. 
 
 Judah and Benjamin formed that of Judah ; the rest that of Israel. 
 
 The ten tribes or kingdom of Israel first taken captive to Assj^ia. 
 
 Judah and Benjamin taken captive to Babylon. 
 
 Only the latter, with a sprinklmg of the former, returned. 
 
 The rest still greatly unknown. Traced in various countries. 
 
 Benjamin. The youngest of the sons of Jacob, Gen. xxxv. 18. 
 
 Eachel's second son, born seven years after Joseph. 
 
 The only son of Jacob born within the borders of Canaan. 
 
 His birth the occasion of his mother's death. 
 
 Hence called by his mother Benoni, " Son of my affliction." 
 
 Called by his father Benjamin, " Son of my right hand." 
 
CHAP. XI.] ST. Paul's epistle to the Romans. 99 
 
 Type of the Church ; at first, sorrow and martyrdom, then exaltation, 
 
 Saul, the first king of Israel, chosen from that tribe. 
 
 Saul, the chief of the apostles, taken from the same. 
 
 Jacob's prophecy regarding Benjamin fulfilled in Paul, Gen. xlix. 27i 
 
 First made havoc in the Church, then in Satan's kingdom. 
 
 Benjamin's blessing fulfilled in the Church, Dent, xxxiii. 12. 
 
 The Temple said to have stood partly in Benjamin's lot. 
 
 Jerusalem numbered among the cities of Benjamin, Josh, xviii. 28. 
 
 Benjamin and Judah closely connected in Jewish history. 
 
 These, with Levi, were the tribes that remained faithful to God. 
 
 Formed together the kernel of the Jewish nation. 
 
 Paul's lineage deduced through a faitliful tribe. 
 
 He establishes the purity of his descent — Hebrew of the Hebrews. 
 
 Magnifies his Jewish privileges for the sake of the JeAvs. 
 
 Particularity in the description strengthens the imjiression. 
 
 The genealogy perfects the idea of a genuine Israelite. 
 
 Paul a Cliristian and a patriot, and both with his whole heart. 
 
 A€7W ovv. Supposed to be asked by an objector, as following from Paul's state- 
 ments. Feime, Melv., Mackn., Stuart. The supposition groundless and unnecessary. 
 Haldane, Guyse. — 'ATTWcraro (dTro and ihdw, to thrust). Rejected (rejecit). Beza, Pag. 
 Repulit. Pise. Degraded, thrust down. Syriac. Literally, to push anything aside with 
 abhorrence, as a nauseous potion ; with the adjunct, to /)«s/i aivay, cast off; implies 
 here perpetual rejection and total abandonment. Bloom/. Same word rendered 're- 
 jected,' Judges vi. 13; 'cast off,' Ps. xciv. 14. Ileb. DNC, Vj^J, mj, fNJ, B'-tJ. Cod. 
 Alex, adds 6v irpoeyvw. — "J^ifXiyy (<pv<^: to spring, be born ; tpvXov, a people, race), a 
 tribe. Heb. ilBP, ^^P, originally a rod or staff, anciently borne by chiefs or heads of 
 tribes. Various opinions regarding the Ten Tribes supposed to be lost. Found among 
 the Affghans. Sir. W. Jones. In Bombay. C. Buchanan. In America and the West 
 Indies. Aaron Levi, who travelled in 1644 under the name of Montesinos. InDaghestan, 
 on the Caspian Sea. Jacob Samuel. Among the Nestorian Christians of Chaldsea. 
 Grant. 
 
 2. God hath not cast away His people which He forel-new. Wot ye not what tht 
 Scripture saith of Eliasf how he maketh intercession to God against Israel. 
 
 His people. Especially in the higher and spiritual sense. 
 The remnant according to the election of grace, ver. 5. 
 The proof that He has not cast away Israel absolutely. 
 Individuals still saved, and at last the whole nation. 
 Israel cliosen as His people, not finally and absolutely cast off. 
 Foreknew. Loveil and chose beforehand. So cliap. viii. 29. 
 The reason why His people are not finally cast away. 
 
100 SUGGESTIVE COMMEXTART ON [CHA.P. SI. 
 
 Sucli foreknowing and casting off incompatiljle. 
 
 The gifts and calling of God witliout repentance, ver. 29, 
 
 Israel as a nation still beloved for the fathers' sake, ver. 28. 
 
 Individuals among them chosen to faith and salvation. 
 
 God's foreknowledge implies and involves His decree. 
 
 Sometimes mentioned along with the decree, Acts ii. 23. 
 
 Sometimes put instead of it, as 1 Pet. i. 20. 
 
 Wot. An old Saxon word signifying to " know." So Acts iii. 17. 
 
 Of Elias. Gr., In Elias, i.e., in the section about Elias, 
 
 Sections in the Old Testament named from their leading suliject. 
 
 So Luke XX. 37. 
 Elias, Heb., Elijah ; meaning " Jehovah is my God." 
 Next to Moses the most renoAvned prophet of the Old Testament. 
 Surnamed the Tishbite from Thisbe, where he was born. 
 A strenuous vindicator of the worship of the true God. 
 Opposed the idolatrous kings of Israel under whom he lived. 
 His life threatened by Jezebel, the wife of King Ahab. 
 Seeks safety in flight. Halts at Beersheba. 
 Wanders into the wilderness dejected and desponding. 
 Falls asleep under a juniper tree. Is awoke by an angeL 
 Partakes of food miraculously provided for him. 
 Travels to Horeb for forty days wdthout more support. 
 Found by God in a cave, who asks. What dost thou here, Elijah 1 
 In reply to the question he opens his grief, 1 Kings xix. 10-18. 
 In doing so, he "maketh intercession against Israel." 
 Elijah one of the two translated to heaven without dying. 
 Appears with Moses on the Llount of Transfiguration. 
 Foretold by Malachi as the forerunner of the ]\Iessiah, Mai. iv. 5. 
 Verified in John the Baptist, who came in his power and spirit, 
 
 Luke i. 17 ; Matt. xvii. 12, 13. 
 Maketh intercession. Complains of their apostate state. 
 Excuses his flight by a charge against them of total apostasy. 
 Same word rendered " dealt," Acts sxv. 24. Elijah also sought 
 
 help. 
 Prayer a dealing with God for the obtaining of an end. 
 To make intercession a believer's priestly office, 1 Pet. ii. 5. 
 To plead with God one of the privileges of His children. 
 Against Israel. As having abandoned Jehovah's worship. 
 Sad when faithful ministers have to complain against a people to 
 
 God. 
 Abraham made intercession for Sodom, Elias against Israel. 
 
CHAP. XI.] ST. Paul's epistle to the romaxs. 101 
 
 Toe Xaci' aurov, His elect people. Tol., Ferme, Melv., Guyse. The portion chosen 
 to eternal lifs. Or., Aup., Chrys., Thcod., Theoph., Calv., Luth., Uald., Lange. The 
 whole people. Ham., Doddr., De Wette, Meyer, Thnl., Phil., Alf.. Niel. To the apostle 
 the electiOQ are the true people of God. Lange. Those whose acceptance of the Oospel 
 he foreknew. Mackn. Israel chosen as God's people to be the foundation of Messiah's 
 kingdom ; therelore cannot as a people be cast away. Thol. — llpoe^yuw, knew before 
 as receiving the faith. Chrya. Loved, favoured, approved, chose before. Vat., Vor. 
 Foreknew and chose in Christ. Slelv. Indicates God's good pleasure and decree. Calv. 
 i'oreknew as His own people ; to foreknow.= to decree, 1 Pet. i. 20. Beng. In His 
 eternal counsels of love and grace distinguished from the rest and chose them to saving 
 heuefits. Guyse. Determined and decided who should be His people. Stuart. Who 
 He foreknew would be His people. Blonmf. Loved and chose. Hald. Formerly- 
 acknowledged, Mum. xvi. 5; Amos iii. '2. Brown. Probably indicates His peculiar 
 I'racious complacency. D. Brown. Determined beforehand, as in chap. viii. 29, viz., to 
 he Uis people, i.e., the family ot Abraham : the reason given for their non-rejection. 
 Jtiivtc. — ^"Ej* 'EXt^, in Elias. Mor., Est. Concerning Elias. Eras., Pag., Beza, Pise, 
 Uas., V<yr. in the history of Elias. Arab., Syr., Vor., Cam., Est, Diod., Doddr., De 
 
 Wette. In that section treating of Elias, and called by his name. Stuart, D. Brown. 
 — 'Evrvyxo-vei. tc^ 0. Kara t. 'Icp. , addresses, appeals to (appellat). Cas. Talks 
 witn (colloquitur). Pag. Beseeches (postulat). Amb. Pleads with God for help. Tol. 
 Complains of their apostate state and seeks help. Est. Pleads. Guyse, D. Brown. 
 
 Ecrii7X<ii'Cj, with Kara, to accuse another of a crime, as 1 Mace. viii. 32. Whitby. 
 
 — irpoaepX'^Tai,. Hcsych. — Aeyoji', omitted by Codd. Vat. and Alex., though found in 
 Cod. Sin. 
 
 3. Lord, they have Jdlled Thy iirophets, and digged down Thine altars ; and I am left 
 alone, and they seek my life. 
 
 Killed Thy prophets. At the orders of Jezebel, 1 Kings xviii. 
 
 4, 13. 
 People guilty of the sins of their rulers when either — 
 1. They lend themselves as i-nstruments ; or, 2. Consent to the 
 
 deed. 
 Herod killed James and sought to kill Peter, because it pleased the 
 
 Jews, Acts xii. 1. 
 Killing the prophets charged also on Jerusalem, Matt, xxiii. 37. 
 Digged down. Altars usually made of stone, earth, or turf. 
 People not only neglected God's altars, but destroyed them. 
 When Baal's altars are set up, God's must be pulled down. 
 No man can serve two opposite masters. Matt. vi. 24. 
 The heart opposed to God is opposed to His worship also. 
 Altars. Erections on which to offer sacrifices. 
 Sometimes also erected as memorials. Josh. xxii. 26, 27. 
 Slost probably originally made of earth. 
 
 That built by Noah after the flood the first mentioned, Gen. viii. 20. 
 Yet used long before in Adam's family. Gen. iv. 3, 4. 
 
102 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 In early times usually built on certain liallowed spots. 
 
 Patriarchs built altars wbere God appeared to tbem, Gen. xii. 7 ; 
 
 xiii. 18, &c. 
 Sy tbe law of Moses, to be made of eartb. or luiliewn stone, Exod. 
 
 XX. 24, 25. 
 Frequently built on liigli places, especially by idolaters, Deut. 
 
 xii. 4. 
 The altars in the Tabernacle, and then in the Temple, were — 
 
 1. The altar of burnt-offering, standing in the outer court. 
 
 That in the Tabernacle, made of Shittini wood overlaid with brass ; 
 That in the Temple entirely of brass, Exod. xxvii. 1 ; 1 Kings 
 
 viii. 64. 
 Both square, but that in the Temple much larger. 
 
 2. The altar of incense, standing in the Holy Place. 
 
 That in the Tabernacle also of acacia wood overlaid with gold ; 
 
 That in the Temple of cedar wood, also overlaid with gold. 
 
 Size of both, two cubits in height and one in length and breadth. 
 
 Both altars had projections or " horns" at the corners. 
 
 Altars of brick used in idolatrous worship, Isa. Ixv. 3. 
 
 Altars used for sacrifice before the erection of temples. 
 
 Generally built beside a tree or in a grove for shade. 
 
 Such groves sometimes planted for the purpose, Gen. xxi. 33. 
 
 Trees forbidden to be planted near the altar of the Lord, Deut. 
 xvi. 21. 
 
 Altars privileged places or places of refuge, Exod. xxi. 14 ; 1 Kings 
 i. 50 ; ii. 28. 
 
 Erected by patriarchs and prophets, or at God's express command. 
 
 Probably also by the Ten Tribes when cut off from the Temple- 
 service. 
 
 These silent witnesses for Jehovah not to l^e endured in the land. 
 
 Alone. The only one of Jehovah's projDliets or even worshippers. 
 
 Elijah saw but himself, God saw seven thousand, faithful in the 
 land. 
 
 Qvaiacrrripia (dvai,a, a victim), altars ; found in high places where patriarchs had 
 sacrificed. Est., Par. Built by those of the Ten Tribes not allowed to go to Jerusalem 
 to worship. Grot., Est. Altars put for worship. Par. Altars erected by pious persons 
 from among the Ten Tribes, as Samuel and Eli.jah had done. Doddr., Guyse. Qva., 
 also used by the LXX. for ■"'■P?, a high place, 2 Chron. xiv. 4 ; and for nu, a habitation, 
 Ps. Ixxxiii. 13 — Karecr/ca^/'aj' {Kara, down, and crKairrw, to dig), digged up 
 (suffoderunt). Beza, Pise. Overthrown (subruerunt). Eras. Subverted. Vat. Digged 
 up the very foundation. Doddr., Guyse. Dug down; overthrown by digging under 
 
CHAP. XI.] ST. PAUL'S EPISTLE TO THE KOMANS. 103 
 
 them as being solid edifices. Bloomf. Destroyed. Diod. Demolished. Mart. Ileb. 
 vyn. LXX. Kadeikav. The apostle uses KareaKa\pav, from the altars Ix'iiifr made of 
 earth. Kaj l)efore ra Oucr., not found in tlie oldest and best MSS. (Sin., Vat., and 
 Alex.) — M.OVOS, refers to worshippers and servants. Melv., Guyse. To prophets. 
 Bloomf. 
 
 4. But what saAth the answer of God unto him t I have reserved to myself seven 
 thousand men, who have not bowed the knee to the image of Baal. 
 
 Answer. The divine voice or audible enunciation. 
 
 He who came to Elijah, is called the " Word of the Lord," 1 Kings 
 
 xix. 9. 
 The Word of God, wlio afterwards became flesh, John i. 1, 14 ; Rev. 
 
 xix. 13. 
 The servant intercedes against Israel, tlie Master /or them. 
 Divine condescension in the answer to the prophet. 
 Believers' privilege to have free access to God, Eph. ii. IS ; Heb. x. 
 
 19-22. 
 I have reserved. God's purpose and grace alone make the 
 
 difference. 
 " "WHio maketh thee to differ ? " admits of an easy answer, 1 Cor. 
 
 iv. 7. 
 Men act freely, but God inclines and strengthens the will. 
 A faithful remnant preserved in times of greatest apostasy. 
 God reserves to Himself a seed — 1. By preserving their life ; 2. By 
 
 keeping them from apostasy ; 3. By raising up others in their 
 
 place. 
 To myself. 1. As His faithful servants and true worshippers ; 
 
 2. As His own children, people, and property ; 
 
 3. As His instruments for His o^vn honour and glory. 
 God's interest to reserve to Himself a godly remnant. 
 Their highest honour to be reserved to God as His ovfo. 
 Seven thousand. The jireserving salt at that period. 
 Perhaps a definite put for an indefinite niunber : yet — 
 
 The number of the godly is — 1. Kno-\\Ti to God ; 2. Determined by 
 
 Him, 
 Seven a symbolical number ; denotes sufficiency and completeness. 
 A goodly number to be left in idolatrous Israel. 
 Women and duldren not generally numbered, ]\Iatt. xiv. 21. 
 !More true believers than the godly often imagine. 
 The faitliful often hidden to man when not to God. 
 Much .good seed iu the ground waiting time to germinate. 
 
104 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 A comfort to faithful ministers and preachers, Isa. xlix. 4-6. 
 God's mercy alone makes the number what it is. 
 Bowed tlie knee. The outward sign of idolatrous worship. 
 Connected with another, — kissing the image, 1 Kings xix. 18 ; Hosea 
 
 xiii. 2. 
 The one denoted subjection, the other affection. 
 Such AvilHng acts forfeited the title of God's servants. Job xxxi. 26-28 ; 
 
 2 King's V. 18. 
 Compliance with the forms of a false religion sinful. 
 Worship expressed by bodily actions and postures. 
 God's people distinguished not only by profession but practice. 
 Character and conduct the criterion of election, 2 Pet. i. 10. 
 Believers preserved from following an idolatrous multitude. 
 A separate people, 2 Cor. vi. 17. Not conformed to this world, Eom. 
 
 xii. 2. 
 A lily among thorns, Cant. ii. 2. A people wondered at, Zech. 
 
 iii. 8. 
 Best evidence of sincerity to swim against the stream. 
 Image of Baal. Or., " To Baal," \dewed as female. Baal = lord. 
 The name by which the smi was anciently worshipped. 
 Sun adored by Phcenicians and others as lord of the universe. 
 His worship introduced into Israel by Jezebel, Ahab's queen. 
 Occasionally put down, 2 Kings iii. 2 ; x. 27, 28. Never entirely 
 
 abolished. 
 Formerly practised in the British islands. 
 
 Baal also a nani,e given to idols in general in the Old Testament. 
 In Israel, God himself called Baali or "my Lord," Hosea ii. 16. 
 To be exchanged for a more endearing one, Ishi, " my Husband." 
 Baal contrasted with Jehovah, 1 Kings xviii. 21. 
 His worship celebrated with much pomp and ceremony. 
 Temples erected to him, 1 Kings xvi. 32 ; 2 Kings xi. 18, His 
 
 image set up, chap. x. 26. 
 His altars numerous, Jer. xi. 13 ; especially on lofty eminences, 1 
 
 Kings xviii. 20. 
 Numerous priests of Baal, 1 Kings xviii. 19, &c. ; of various classes, 
 
 2 Kings x. 19. 
 His worship performed with appropriate robes and postures, 2 Kings 
 
 X. 22 ; Ezek. viii. 16. * 
 Accompanied with incense, Jer. vii. 9 ; sometimes with human 
 
 sacrifices, Jer. xix. 5. 
 The priests danced frantically round the altar, 1 Kings xviii. 26. 
 
CHAP. XI.] ST. Paul's epistle to the romaxs. 105 
 
 Wounded themselves to excite tlie idol's attention and compassion, 
 ver. 28. 
 
 X/397/uartcr/ios {-x^ptjtJLaTC^ui, used of a divine supernatural intimation, Matt. ii. 12 ; 
 Acts X. 22 ; also of a divine revelation and admonition, Heb. xii. 25), oracle. Eras., Cas., 
 I^isc, Melv. Divine answer or response. Eras., Pag., Beza, Mor., Stuart. The Datli 
 Kol ('?ip nS, 'daughter of the voice'); the still small voice, 1 Kings xix. 12. Grot., 
 Bloomf., Thol. Tlii's fiction of the Rabbins, which in later Judaism was substituted for 
 the immediate voice of God, cannot be shown to be the apostle's idea here. Ri'ick. 
 = 'Owraaia. Hesych. Heb. N$?'?, burden or propliecy, Prov. xxxi. 1. Answers or 
 oracles of heathen deities usually conveyed in dark aud ambiguous terms. Supposed 
 to liave been given by demons, eitlier by the moutli of the idol or of the priest. Called 
 by Seneca, ' communications of the will of the gods by the mouths of men ;' and by 
 Cicero, 'the speech of the gods' (Deorum oratio). Consulted by the heathen on a. 
 variety of occasions both of public and private interest. Of all the heathen oracles, that 
 of Pythian Apollo at Delphi the most celebrated. The responses interpreted and put 
 into verse as the priestess uttered them in the time of her furor. The damsel witli the 
 spirit of divination (irvevfia Ilvduvos, ' spirit of Python '), Acts xvi. 16, akin to this ; 
 Python, the name of the serpent said to have been slain by Apollo, then transferred to 
 Apollo himself, Pythian Apollo, and applied to soothsayers held to be inspired by him, 
 At Dodona the answer given from the hollow of an oak. At the cave of Trophonius, 
 mentioned by Herodotus, the oracle was known from what the apjiUcant uttered before 
 recovering his senses. Persons consulting the oracles not allowed to enter the sanc- 
 tuaries where they were given. Neither Epicureans nor Christians allowed to come 
 near them. Oracles of very remote date among tlie Egyptians. The Greeks as well as 
 some other nations indebted to them for their institution. The question and the answer 
 .sometimes written and sealed up in a secret and ceremonious manner. Consultation 
 attended with many prescribed sacrifices, omens, auguries, and lustrations. Answers 
 usually delusive, and capable of quite opposite interpretations. So in the reply of the 
 pretended prophets of Ahab, 1 Kings xxii. 5, 6. Heathen oracles spoke what rulers 
 dictated, or tended to the interests of the priests. In later times, lield by the wiser 
 heathen in contempt. According to an ancient tradition, ceased altogether at the 
 Saviour's birth. Lucan, in the time of Nero, laments the cessation of the Delphian 
 oracle as one of the greatest misfortunes of the age. Porphyry, an enemy of Christianity, 
 says that since Jesus began to be worshipped, no man had received any public help or 
 benefit from the gods. — KaTeXLirou {Kara, behind, and Xenno, to leave). I have 
 reserved or kept remaining. Schott. Have made to remain. Feme. Heb. 'J?i')^!9'''?]- 
 LXX. reading ni'^^ni, have KaTaXeitpeis, ' thou shalt reserve,'— evidently not the 
 true reading. — Avdpas, men and women. Pise. Men, besides women and children. 
 Est. — ^'E/cayU^ai', have bent. Heb. 'y"!|>. LXX. WKXaffaf. Here the apostle trans- 
 lates for himself. — Tr? BaaX, before Baal. Lulh., Mart. To the image of BaaL 
 Ferme, Diod. Heb. '^y?'?, to Baal. LXX, T(fj BaaX, Baal = lord, from 'ji"?, to rule 
 or possess. Spoken of here as female. So Tobit i. 5 ; Hosea ii. 10 ; Jer. ii. 8. All the 
 tribes sacrificed to Baal the lieifer (tt; BaaX ttj da/j.a\ei), the golden calves being 
 identified with Baal. Alford. The calves appear distinct from Baal, 1 Kings xvi. 31. 
 Grot. Baal, like many others, a female as well as a male deity. Selden calls the idol 
 a^pr]i'o6T]\vs, male and female. Spoken of as a female by way of contempt. So Rabbles 
 called heathen deities nin7N, ' female gods.' Thnl. The feminine noun e/Koyi, 'image,' 
 understood. Eras., Beza, Schott. In the quoted text the Septuagint reads ry B., 
 as a male deity, but elsewhere T"rj B., as female So the apostle probably read it hero 
 
106 SUGGESTIVR COMMENTARY ON [CHAP. XI. 
 
 also. Alf. Baa! a general name of idols ; here probably Hercules or the Sun, the most 
 ancient god of the Tynans. Fuller. Same with Moloch or King, the name given by 
 the Phoenicians to the sun whom they worshipped as a male deity, called by Plautus 
 Baalsamon, 'lord of heaven.' The name probably indicated also the moon, called the 
 'queen of heaven,' Jer. vii. IS. This, as worshipped by Jezebel, a female deity. So 
 Dido's favourite deity was Juno. Baal the principal deity of the Canaanites, Cartha- 
 ginians, Assyrians, and Babylonians. Also called by the Phoenicians Adoni or lord, 
 and by the Greeks Adnnis. According to Josephus, Ithobal, Jezebel's father, was a 
 priest of Astarte, the Phoenician Juno. Baalberith (Judges viii. 3S) also the name of a 
 female deity among the Phoenicians. Bra. The worship of Baal and Astarte, the sun 
 and moon, as symbolical of the active and passive powers of nature, seems to have been 
 the earliest form of idolatry, as well as the most widely diffused. Baal, Bel, or Beal, the 
 name of the principal deity of the ancient Irish, — adduced as a proof of their Phcenic.an 
 origin. Heaps of stones found on the tops of many hills in Scotland, called by the 
 common people Bel's cairns, where it is supposed sacrifices were offered by our Pagan 
 ancestors. Baal the deity from whom the Greeks derived their Hercules, one of his 
 Phoenician names being Harokel (ViSin), 'the merchant,' corrupted into Hercules 
 ( HpaKA?;s). Bluch celebrated under the name of the Tyrian Hercules. Two specimens 
 of coins representing this deity now in the British Museum. Bib. Cycl. Baal the 
 domestic and principal deity ot the Phoenicians, especially of the Tyrians ; also wor- 
 shipped with great devotion together with Astarte by the Hebrews, especially in Samaria. 
 Among the Babylonians the same deity called in the Aramaean manner 73; Bel, for 
 ?y3. Among the Tyrians his full name appears to have been "IS 7^3 nnj^pp, Malkereth 
 {ie., 'king of the city,' for nii^ TJJC), lord of Tyre. The planet Jupiter, as the ruler 
 and giver of good fortune, rather to be understood by this name. Yet 7J?3, with certain 
 attributes, as [ yD /J/S (the sun Baal or sua lord), to be referred to the sun. Gesenius, 
 Frit., Rosenm. 
 
 5. Even so then at this present time also there is a remnant according to the electicm 
 of grace. 
 
 Even SO. What God did under the Old Testament He still does 
 
 under the New. 
 The same general principles of divine procedure in both. 
 This present time — viz., While Israel as a nation are — 
 1. Rejecting the Messiah; 2. Rejected by God on that account. 
 The Jews now fillmg up the measure of their sins, 1 Thess. ii. 16. 
 Remnant. A portion, tliough small, of the Jewish people. 
 A saved and believing remnant. A godly seed, chap. ix. 29. 
 Reserved by the Lord amid the general apostasy and unbelief. 
 To that remnant belonged Paul and all Jewisli believers. 
 Comparatively small, yet embracing many thousands, Acts xxi. 20. 
 A seed of godly men and women which never dies out. 
 The Christian Church the continuation of the kingdom of God. 
 According to. In •sdrtue or in consequence of. 
 Indicates the ground on which this remnant exists. 
 
CHAP. XI.] ST. Paul's epistle to the Romans. 107 
 
 Election. A choosing or choice made out of many. 
 
 A godly remnant exists in virtue of a divine choice. 
 
 Tlie faitliful in Israel an elect or chosen remnant. 
 
 But for such election no such remnant should exist. 
 
 Reserved by God to Himself out of the ungodly mass. 
 
 True of believers in general, Eph. i. 4 ; 1 Pet. i. 2 ; 2 Pet. i. 10. 
 
 God's saved people are brands plucked out of the fire, Zech. iii. 2. 
 
 The question in the text not of nations but individuals. 
 
 Not an election to Church privileges but personal salvation. 
 
 Grace. The character and ground of the election or choice. 
 
 Not elected on the ground of man's merit but God's grace. 
 
 God's free, sovereign, and unmerited favour. 
 
 His pure good pleasure without regard to works or worthiness. 
 
 Grace strongly contrasted with works in the following verse. 
 
 Choice of a remnant not from foreseen merit but free mercy. 
 
 None faithful but through God's free gracious election. 
 
 Not chosen because faithful, but faithful l:)ecause chosen. 
 
 Chosen to salvation through, not for, sanctification, 2 Thess. ii. 13. 
 
 Elected unto obedience and faith, not because of it, 1 Pet. i. 2. 
 
 The means appointed along with the end. 
 
 Election necessarily of grace. All equally imdeserving. 
 
 Election is of grace, but in wisdom and prudence, Eph. i. 8. 
 
 Eesulting in the greatest glory to God himself as its end, ver. 6. 
 
 Unconditional election thus again broadly and explicitly stated. 
 
 AetyU^iia (XetTTW, to leave). Remains (reliquias) ; in comparison with the great number 
 of the ungodly, and to show that all were in themselves alive. Calv. 'J'he Jews con- 
 verted to Christianity, the Christian Church being the continuation of the true theo- 
 cracy. De Wette. While even a remnant is saved, Israel is not wholly cast away. E'itck. 
 Heb. ri'")N"y', 2 Kings xix. 4. — '^KKoyijv xo-pi-TO?. gratuitous election. Ferme. Merci- 
 ful choosing. Cobbin. Election to Christian privileges. Bloomf. Sovereign choice of 
 some among iBrael to believe and be saved. D. Brown. 
 
 6. Andif by grace, then is it no more of works : otherwise grace is no more grace. £u 
 if it be of works, then is it no more grace : otherwise work is no more work. 
 
 If by grace. If the election be according to mere favour. 
 No more of works. Can no more be the result of our own works. 
 Election through grace and as the result of w"orks incompatiljle. 
 The same thing stated of a sinner's justification, chap. iv. 4, 5. 
 Not of works, neither as past nor to come, actual or foreseen. 
 What is given on the ground of works is not favour but reward. 
 
108 SUGGESTIVE COMIIENTARY OX [OHAP. XI. 
 
 Salvation must be entirely either of works or of grace. 
 
 The mixture of the two in the matter of election impossible. 
 
 Good works only the effect of election and grace, 1 Pet. i, 2 ; Epli. 
 
 ii. 10. 
 If of works. If the election be the result of our Avorks. 
 The opposite case supposed for greater confirmation. 
 No more of grace. The same incompatibility from the converse. 
 Important truths often thus insisted on, John iii. 36 ; 1 John v. 11. 
 Gra,ce and works must be clearly seen to exclude each other. 
 Their incompatibility as grounds of election placed in a strong light. 
 Each must be all in the matter of salvation or nothing. 
 Such commingling typically forbidden under the law, Lev. xix. 19. 
 Otherwise. Since in such a case. The conclusion obvious. 
 Work is no more work — i.e., By any mixture of grace in the 
 
 matter. 
 "Work mixed with grace loses its nature of work or merit. 
 If any merit in the matter of salvation, it can be no more of grace. 
 Work implies merit ; but merit and grace are contrary to each other. 
 The reservation of the remnant acknowledged to be of grace. 
 The salvation of men proceeds on the same prmciple in all ages. 
 
 ETTet, for [then]. D.Brown. For otherwise : 'otherwise 'only a necessary insertion. 
 Ellicot. — Et 6e e^ epyoiv, Ac. This clause not found in Codd. Sin., Alex., and several 
 others, though extant in Cod. Vat., which, however, has X'^P'-^i instead of epyov, at the 
 end. The clause is also wanting in the Vulgate, and some other ancient versions, but 
 found in the most ancient Peschito Syriac, and in the Arabic. It is also absent in some 
 Greek, and most of the Latin Fathers. Rejected, therefore, by many critics. Not suffi- 
 cient grounds for its exclusion. Bloomf., D. Brown. Some copies omit the first clause 
 and retain the second. 
 
 7. What then * Israel hath not obtained that which he seeketh for ; hut the election 
 hath obtained it, and the rest were blinded. 
 
 "What then ? Comes to the point he wishes to establish. 
 Israel. The great body of the Jews. Israel as a nation. 
 A prominent subject before Paul in this Epistle. 
 The question was — 1. As to Israel's real standing and state ; 
 2. The consistency of that standing with God's promises. 
 Hath not ohtained. The conclusion is against Israel's state. 
 They have failed in obtaining a justifying righteousness. 
 Little matter what a man obtains if he misses salvation. 
 The Avorld a small gain set over against the soul's loss. Matt, 
 xvi. 26. 
 
CHAP. XI.] ST. Paul's epistle to the romans. 109 
 
 Israel did not obtain becaiise not seeking ariglit, chap. ix. 32. 
 
 Did not strive lawfullj^, 2 Tim. ii. 5. So run that ye may obtain, 
 
 1 Cor. ix. 24. 
 That which he seeketh for, viz., Justification before God. 
 Sought righteousness, and not willing to receive it. Chrysostom. 
 Cain soufiht accejjtance Avith God, biit not in God's way. 
 Good ends must be sought through lawful and appointed means. 
 Israel's sin that they obtained not what they sought for. 
 Sought it by their own works instead of by faith, chap. ix. 32. 
 Rejected God's counsel and followed their own, Luke vii. 30. 
 I'referred their own righteousness to God's. 
 
 A proud, self-righteous heart rejected God's Saviour, chap. ix. 33. 
 Pride clung to its rags and rejected offered robes. Matt. xxii. 11-13. 
 Salvation is from God, condemnation from ourselves. 
 The election. Put for the elect. The remnant referred to, ver. 
 
 4,5. 
 The ground of difference also indicated, God's electing grace. 
 The doctrine rejected as unjust and unreasonable by the world. 
 Only its truth can account for its being in the Bible. 
 Yet most agreeable to the dictates of sound reason. 
 Punishment of sinners not an arbitrary but a righteous act. 
 Election of any to salvation alone from God's sovereign will. 
 Salvation freely offered to all, but accepted only by the elect. 
 Election to salvation includes its acceptance and application. 
 Israel as a people rejected salvation ; the election accepted of it. 
 Their acceptance of it the result, not the ground, of their election. 
 Sin and unbelief are man's own ; saving faith is God's gift. 
 Faith not refused to any who earnestly ask it from God. 
 Indifference and pride the great causes of men's ruin. 
 Blinded. Or, hardened. Given over to judicial blindness. 
 Left in such a condition in righteous retribution,^ 
 The state declared without indicating the agent. 
 The blinding not God's act but Satan's ; the blame men's own. 
 The god of this world blinds the minds of the unbelieving, 2 Cor. 
 
 iv. 4. 
 Blinding a natural as well as righteous effect of unbelief. 
 Eejectiou of God's Saviour brings abandonment by God's Spirit. 
 Blinding or hardening /roi?i God, yet not hy God. 
 Tenible judgment on obstinate iinbelief 
 Insensibility to the light and love revealed in the Gospel. 
 The light refused and hated Is righteously removed. 
 
1]0 SUGGESTIVE COMMENTARY ON [C HAP. XI. 
 
 Solemn responsibility connected witli a preaclied Gospel. 
 
 All God's sayings true, and meekly to be received. 
 
 The text a hard saying to the natural mind, John vi. 6u. 
 
 The mark and privilege of God's children humbly to receive it. 
 
 Smites down the proud, but opens a door of hope to the humble. 
 
 Makes salvation not an uncertain but a certain thing. 
 
 Tt ovv ; what then ? Supply epovfiev ; What shall we say then ? Hyperius, Bloomf. 
 What then do you reply to the objection ? Still the words of an objecting Jew. Ferme. 
 What then, on the whole, is the true state of the case ? Chiyse. How stands the fact ? Z>. 
 Broion — "EiriJ^'T/Tei [eiri, intensive, and ^Tjrew, to seek), earnestly desire and en- 
 deavour to acquire. Guyse. Is in search of. D. Brown. — Tovtov, the accusative 
 TOVTO found in all the early editions, and many of the best MS3., rightly adopted by 
 critics. Bloomf. — 'EKXoyr], the election ; for 'the elect' — the abstract for the concrete, 
 as 'the circumcision' lor 'the circumcised.' Grot., Vor., Guyse. Chosen purposely, to 
 indicate the source and ground of the difference, rise, Ferme, Beng. So T'li^?P cy, 
 'His chosen people; literally, 'people of His choice,' Dan. xi. 15. — iJTrcj}pw6r]aaP 
 (were blinded, from ircopos, blind ; or were hardened, from Trcjpof, callosity in the 
 joints or skin). AVere blinded. Vulg., Eras. Were hardened. Pise., Melv. lldipovv = 
 OKk-qpyveLV, to harden, John xii. 40 ; 2 Cor. iii. 14; = ni3, to make dim ; to blind. 
 Grot. Have become callous ; Trupos, a white, hard, dry substance, by which broken 
 bones are united, which grows upon the body, contrary to nature, like hard skin, and is 
 so hurtful to the joints or lungs, tliat they become unfit for their natural motion ; here 
 indicates a hardening, which renders unfit for every motion of the life of God, and for 
 every good work. Ferme. Became hardened, or hardened themselves ; passive for the 
 reciprocal, as John xii. 40. Bloomf. Became blind and stupid, hardened and obstinate, 
 with regard to Christ, and the way of salvation by Him. Guyse. Were hardened. D. 
 Brown. Iloopwais = e| ocrTewu crvfKpvaLS k. avfOeaiJ.os ; also, ewt crapKwv ttw/jos 
 i] dvaiadrj(na. Hesych. 
 
 8. {According as it is written, God hath given them, the spirit of slumber, eyes that they 
 should not see, and ears that they should not hear) unto this day. 
 
 According, &c. Their state making good the prophet's words. 
 "Written. Two passages comljined, Deut. xxix. 4, and Isa. xxix. 10. 
 Both passages prophetic as well as declarative. 
 Jews' unbelief a remarkable fulfilment of their own Scriptures. 
 A confirmation of the truth and divinity of the Gospel. 
 Given. The word used by Moses ; " poured " used by Isaiah. 
 Put negatively by Moses, " the Lord hath not given you eyes," &c. 
 Positively by Isaiah, " hath poured upon you the spirit," &c. 
 The good Spirit righteously withheld, and the evil one let loose. 
 God said to give what He purposely suffers to exist, Gen. xxxi. 7. 
 Gives good, but righteously appoints evil also. 
 AYlien God withholds good, evil takes its place. 
 
CHAP. XI.] ST. PAUL'S EPISTLE TO THE ROMANS. Ill 
 
 Light and heat being withheld, darkness and cold supervene. 
 From him that hath not shall he taken what he hath, Matt. 
 
 XXV. 29. 
 Gifts and privileges misimproved are righteously withdrawn. 
 Spirit of slumber. Deep sleep or stupefaction. 
 A state of mental delusion. A reprobate mind. 
 Want of disposition either to duty or interest. 
 Confirmed indifference to eternal things. 
 The effect — 1. Of natural depravity wdien grace is withheld ; 
 
 2. Of the operation of circumstances on the depraved heart ; 
 
 3. Of the co-operatiiig influence of wicked spirits. 
 The punishment of abused or rejected light. 
 
 Strong delusion sent so that men believe a lie, 2 Thess. ii. 11. 
 
 The effect of not receiving the love of the truth, ver. 10. 
 
 God may righteously choose men's delusions, Isa. Ixvi. 4. 
 
 Give them up to confirmed indifference, unbelief, and sin. 
 
 Deep unconcern one of the most solemn judgments. 
 
 Eyes that they should not see. Organs and no power to use 
 
 them. 
 Jews saw Christ's miracles, but not their meaning. 
 Men may see God's works, but not receive their lessons. 
 Intellectual vigour often combined with spiritual blindness. 
 Light misimproved becomes confirmed darkness. 
 ]\Ien close their eyes, and God righteously makes them blind. 
 The text illustrated by the Jews' continued unbelief. 
 Terrible judgment, a mind unable to discern the truth. 
 Unto this day. Quoted from the passage in Deut. xxix. 4. 
 The judgment continued to the apostle's time and our own. 
 The veil still on the heart of Israel, 2 Cor. iii. 14. 
 Jews, with few exceptions, still reject their own Messiah. 
 All the marks given by the prophets found in that Messiah, 
 His humiliation, suffering, and death the great stumbling-block. 
 Yet declared beforehand as necessary to a sinner's salvation. 
 Foreshadowed by the sacrifices of their own law. 
 Their cessation itseK a demonstration, Ps. xl. 6-8 ; Jer. xxxi. 31 ; 
 
 Dan. ix. 27. 
 Some rejecting Jews yet forced to believe Messiah is come. 
 Others driven to the figment of two Messiahs, a suffering and a 
 
 reigning one, 
 Rejecting the true Messiah, they have followed many false ones. 
 Always to their own confusion and destruction. 
 
112 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Ka^ws yeypaTrrau Introduces a prediction of the present blindin^r. Frit., E'uclcert. 
 Messianic fulfilment of what had been said by Moses and Esaias. Meyer. Expresses 
 the agreement of present fact with what is written. Von Hofm. — ESuKeu, hath given. 
 Indicates the effectual execution of the will of God, their own abuse of the ministry of 
 the Word intervening. Ferme. For their obstinacy, He has permitted them to have, 
 &c. Wells. Correspondent Hebrew and Greek terms, signifying ' to give,' often used in 
 the sense of permission. Whilby. Brought them into a situation in which they were 
 incapable of perceiving. Yon Hofm. — Ilve.viJ.a Karavv^ews (from Karavvu), Gr. Schol. ; 
 vv(j), vevw (Latin, nuto), to nod or sleep. Pise; the word only in the LXX. in this 
 sense ; elsewhere, = pain, compunction, from KaTavv(T(jW, ' to prick,' as Acts ii. 37. 
 Compare Dan. x. 9. KaTai'ej'i;7/X£rots, 'in a deep sleep.' Theodotion's Translation). 
 Spirit of compunction. Vulg., Eras., Mor. Spiritum transpunctionis. Cyp. As pene- 
 trating the whole man. T'or. As exaspei'ating them, i.e., against the Gospel. Vat. 
 Spirit of hallucination or infatuation. Dick., Syr. Of insensibility (torpentem). Cast., 
 Arab. Such a disturbance of mind as makes a man mad or stupid. Mint. Spirit of 
 sleep or slumber (soporis). Pise, Beta, Fag., Cap., Ham. Of deep sleep, as of night. 
 (vv^) ; profound lethargy, through evil spirits. Ferme. Of obstinacy ; fixed as by a 
 nail CTirys., Theod. A spirit that pricks or incites to evil as a goad. Anselm. Blind- 
 ness, from the eyes being picked out as with a needle. Men. A sleepy spirit. Beno- 
 TLaravv^LS, with Greek authors, = violent pain : the meaning of sleep perhaps from 
 WW, rw^o}, to nod witli the head, or because violent pain causes stupefaction. Flatt. 
 A stupid and obdurate temper, with carnal security. Guyse. A state of mind stupid and 
 destitute of all sense of good and evil. Blocmf. Spirit of intoxication or torpor. De 
 Wette. Of insensibility. Gossner. Of deep sleep or stupefaction ; a state of delusion. 
 Brown. Of stupor. Ellicot, D. Brown. E.xact idea uncertain. R'uck. Karai'. = 
 \vir7), TjCTVxi-O: Hesych. Here, not from Karavvaaw, 'to prick,' but from Karavvo), 
 or. as with the LXX., Karavvcrcrw, 'to nod or slumber,' = KaravvaTaloj ; as in Sir. 
 xxi. 21, 'on his bed he will not slumber,' KaravvyqaeTai. The LXX. renders such 
 Hebrew words as nSyin, cn, noiin, signifying slumber, by Karavvaaw and Karavv^is, 
 as in Ps. Ix. 3. Olvov Karavv^ews, rendered by Jerome 'vinum consopiens,' but by 
 the Vulg. 'vinum compunctionis,' as in the text. Grot. Heb. n.p'H'in ""1. — Ews r. 
 arj/j.epoi' 7]fJ.epas, 'unto this day.' Separated from the quotation, and connected with 
 iTrupwdrjaav, 'were blinded.' Beza, Grot, Ferme, Wolf., Griesh., Knapp, Died., 
 Mart. Form part of the quotation. Carpzov., Rilclc. To show that the Jews had always 
 the same vicious disposition. Mackn. The apostle ini-imates that their obduracy had 
 continued to the present time. Bloomf. This present day. D. Brown. 
 
 9. And David saith. Let their table be made a snare, and a trap, and a stumbliny- 
 Vlock, and a recompense unto them. 
 
 David. Speaking both as a propliet and a tj'pe of Messiah. 
 Saith, in Ps. Ixix. 22, 23. The psalm prophetical of Christ, as to — 
 
 1. His sufferings from the Jews, His enemies and persecutors ; 
 
 2. The judgments that should overtake them as such ; 
 
 3. His exaltation and the success of His Gospel. 
 
 Also quoted and applied to Jesus, chap. xv. 3 ; John iL 17 ; xis. 
 
 28, 29. 
 Applied to Judas, who betraj^ed Him, Acts i. 20. 
 
CHAP. XI.] KT. Paul's epistle to the homaxs. 113 
 
 Similar demmciations to be similarly interpreted. 
 
 Not the utterances of personal or vindictive feeling ; but — 
 
 The denunciations and predictions of God's Spirit. 
 
 Table. "\^T2at would otherwise have been for their good. 
 
 1. Daily and common mercies ; 2. Spiritual privileges. 
 
 That at which people sit at ease and enjoy God's gifts. 
 
 Sin brings a curse which converts food into poison, Mai. ii. 2. 
 
 Their table. A believer's table is prepared for him hj God, Ps. 
 
 xxiii. 5 ; 
 The table of the unbeliever is regarded by him as his own. 
 Snare. Cause of unexpected destruction. 
 
 Metaphor from ])irds falling into a snare or wild beasts into a trap. 
 Their very mercies an occasion — 1. Of sin ; 2. Of misery. 
 To the godly, a token and means of blessing ; to the impenitent, a 
 
 snare. 
 Sin multiplied and aggravated by the abuse of daily mercies. 
 To faith, tlie means of grace are salvation ; to unbelief, a snare. 
 Table a snare when the Gospel proves a savour of death to death. 
 The Gospel-table spread first for the Jews, " their table," Matt. xxiL 
 
 2, &c. 
 The preaching of forgiveness to begin at Jerusalem, Luke xxiv. 47. 
 Christ sent iirst to the lost sheep of the house of Israel, Matt. xv. 
 
 24-27. 
 Rejection of the Saviour the cause of all their miseries. 
 The Gospel a richly furnished table ; unbelief makes it a deadly 
 
 snare. 
 Trap. Gr., A capture. Animals caught in it and destroyed. 
 The sinner caught in Satan's trap when he rejects the Saviour. 
 Gradation,— a snare for the foot, a trap for the whole body. 
 The Old Testament falsely interpreted, confirms the Jews in un- 
 
 l)elief ; 
 The New Testament disbelieved, becomes the occasion of deeper sin. 
 In opposing the Gospel, the Jews filled up tlieir sins, 1 Thess. ii. 16. 
 In this sin, the %vrath of God came on them to the uttermost. 
 Their passover-table made providentially their trap. 
 IMultitudes thus unexpectedly caught in the siege and perished. 
 Stumbling-block. That which trijis up and causes to fall. 
 Especially that which causes to fall into a pit or snare. 
 The Gospel, when believed, raises men to heaven ; 
 Rejected, it trips them into the bottomless pit. 
 Christ for the fall and rising again of many in Israel, Luke ii. 34 
 VOL. II. H 
 
114 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 A foiindation to some ; a stone of stumbling to others, chap, ix, 
 
 32, 33. 
 Recompense. Terrible consequences of a rejected Christ. 
 The Jews judged out of their own moiith, Matt. xxi. 41. 
 The rejected stone grinds its opposers to powder, ver. 44. 
 " His blood be on us and on our children " awfully verified. Matt. 
 
 xxvii. 25. 
 Has been on them for 1800 years in terrible retribution. 
 Crucifying their Messiah, they were crucified themselves. 
 500 crucified daily during the siege of Jerusalem. 
 No more room found for crosses or crosses for the bodies. 
 
 AajStS \eyei. Another passage referring to the blinding and hardening of Israel. 
 Baumg.-Cr., Meyer, Phil. Applicable first to David's own enemies, then by accom- 
 modation, as here, to the Jews as the persecutors of Christ. Bloomf. In such a Messianic 
 psalm, the passage meant of the rejectors of Christ. D. Brown. — TpaTrej'ix, table, — 
 that which serves for nourishment ; here, the sacrifices and all the service of the law ; 
 the ministry of the Word. Ferme. The law which was Israel's food. Phil. Tlieir own 
 table, or food. Bloomf. Enjoyment of secure life. Barth. All they enjoy. Be Welte, 
 Ruck. Privileges and advantages. Brown. Their very blessings. D. Brown. — EiS 
 Tra-yiSa (from Tr7]yvvp.i, to fix, a snare being fixed in the ground). For a snare; the law 
 made a snare and death as leading them to reject the Gospel. Ferme. For destruction 
 unexpectedly. Schott. Caught while securely at their food. Beng. Cause of their 
 destruction. Barth. Occasion of their delusion and punishment. Brown. — -EiS drjpav 
 (6r]p, a wild beast, drjpau, to hunt). Capture (captionem). Eras., Mor. Cause of 
 tripping (offendiculum). Btza. Trap (decipulum). Cast. That which men hunt. Pise. 
 Prey taken by hunting (venationem). Drus. Taken by Satan and devoured by him. 
 Vat. Let their food be hurtful to them. Schott. Qvp^j a net or snare to catch animals. 
 Flatt. El's 6r]p., neither found in the Septuagint nor in the Hebrew ; exegetical of 
 ets 7ra7i5a. Bloomf. The Septuagint rendering of riB'-i, 'a net.' in Ps. xxxv. 8.— 
 — Ei's ffKavdaXov (cr/cafw, to halt; aKavSaXov, what is placed in the way of another 
 causing him to stumble ; that part of a trap which, when struck, causes the animal to 
 fall). Stumbling-block. = e^TroSiC/xos. Hesych. Ileb. !^i5l2^. Used elsewhere by 
 the LXX. for "^li^Sp. Hay., drip., (JKav., snare, net, pitfall; kindred ideas. Riick. 
 All signify here the cause or occasion of calamity and destruction. Flatt. — Ei's 
 dvrairobop,a {avTi, diro, and StSwyttt). Retribution. Pise, Drus. And that for their 
 recompense. Mart. And for a punishment. Van Ess. The just recompense of their 
 sin in perverting the sacrifices and services of the law to another end than that intended 
 by God. Ferme. The LXX. has e'S dvT air odocnv k. eh (XKavdaXov ; the apostle, the 
 more suitable form avraTrodofia, and suitably places It at the end. Von Hofin. In the 
 Heb. 'a snare to the secure' (from c'l'7C', peace); the LXX. and Paul appear to liave 
 read D'Cl??'^ (from D.??', to recompense). Thol., Ruck. 
 
 10. Let their eyes he darkened, that they may not see, and bow down their back alway. 
 Darkened. The penalty and effect of rejecting the light, John iij. 
 19, 20. 
 
CHAP. XI.] ST. Paul's epistle to the romans. 115 
 
 Satan the agent in blinding tlie minds of unbelievers, 2 Cor. iv. 4. 
 Not see. 1. The glory of redemption in the cross of Christ ; 
 
 2. The evident proofs of Jesus being the Messiah ; 
 
 3. The means of advancing their own best interests ; 
 
 4. Their duty both to God and to themselves. 
 
 Jewish blindness only to be explained as a divine judgment. 
 Infatuation marked their conduct in the war. So Josephus. 
 Absurdities of the Talmud accepted and believed in. 
 Synagogue-worship little else than a childish formalism. 
 Starvation preferred to eating food not Rabbinically prepared. 
 Bow down their back. Indicates bondage, feebleness, misery. 
 A humbled, weakened, and servile condition, Deut. xxviii. 65-67. 
 Contrasted with a state of liberty and enlargement, Lev. xxvi. 13. 
 As if doomed to be ridden and trampled on by the nations, 
 
 Lisco. 
 Sordid, grovelling disposition. Affections bound to the earth. 
 Especially bent on the acquisition of worldly gain. 
 Bowed dowTi as with anguish of sjiirit and bodily pain. 
 Pressed under the yoke of the law and human traditions. 
 Sinking beneath the burden of the "wrath of God, 1 Thess. ii. 16. 
 Hebrew, " Make their loins to shake " as in great distress. 
 Active, as indicating God's righteous hand in their misery. 
 The effect of apprehension and alarm, Nahum ii. 10 ; Dan. v. 6 ; 
 Or of carrying heavy burdens under the yoke of oppression. 
 True picture of the state of Israel for eighteen centuries. 
 Visible in almost every land, especially in their own. 
 Have appeared everywhere a people doomed to contempt. 
 " Tribes of the wandering foot and weary breast." 
 Foretold by Moses as the penalty of disobedience, Deut. xxviii. 
 
 20, &c. 
 Yet Israel free from image-worship for more than 2000 years. 
 Their sin the rejection of the Messiah, God's incarnate Son. 
 Eejecting grace and its blessings, they have clung to the law and its 
 
 curses. 
 To fall from God is to fall into bondage and misery. 
 A rejected Saviour followed only by ruin here or hereafter. 
 Alway. Till God in mercy take the veil from their heart. 
 Divine curses long in coming and long in dei^arting. 
 The present acknowledged to be Israel's great captivity. 
 Israel to be abandoned for " many days," Hosea iii. 4. 
 Afterwards to return and seek the Lord, and David their king. 
 
116 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 The veil to be taken away, 2 Cor. iii. 16. All Israel to be saved, 
 
 ver. 26. 
 Their final conversion treated in the following verses. 
 
 'ZKOTiCF&TjTdicrav (cTKoros, darkness), be darkened; so as to fall like blind persons 
 into the evils prepared for them. Bloowf. Not to see the way of escape from deserved 
 wrath and ruin. Guyse. — "Nwtov, back; symbol of strength. Par. Ileb. C'J^p, 'loins:' 
 three parts in the back, — shoulders, spine, and loins. Aristotle. — 'EvyKafx\f/ov (crvv, 
 together, K'a/xTrrw, to bend), bow down or tojrether ; break their strenfrtli, that they 
 may no more liurt. Par. Render their state miserable. Scliott. Under tlie weight of 
 God's anger. Ferine Under a weight of sorrows. Doddr. As with anguish of spirit 
 *nd bodily pain. Stuart. A picture of bondage, infirmity, and ruin. Phil. Bending 
 misery. De Wetle. Terror and bondage under the law. Thol. Lameness of loins pre- 
 venting them from walking. Vonllofm. Decrepitude or a servile condition. D.Brown. 
 A mind poring on earthly things. Guyse. ' curva3 in terras animae, celestium inanes.' 
 Heb. tiJPD, ' cause to shake.' 
 
 11. I say then. Have they stumbled that they should fall f God forbid : but rather 
 through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 
 
 I say then. Speaks in his own person or that of an objector. 
 
 Stumbled. At tlie Messiah in rejecting Him. 
 
 What the prophet predicted and tlie apostle declared, chap, Ly. 
 
 32, 33. 
 That. 1. The object of their being thus left to stumble. 
 The object viewed in relation to God, not themselves. 
 2. The actual issue and result of their stumbling. 
 Is their final fall to be the result of their unbelief 1 
 Fall. 1. Perish and be miserable here and hereafter. 
 Have they stumbled so as to be left in their fall ? 
 Fall entii'ely and irrevocably as a peoiile, 
 2. Eall into their present state of unbelief and apostasy. 
 God has wise reasons for leaving men to reject His Son. 
 Will overrule even their unbelief for His o^vn glory. 
 God forbid. God has had other views in permitting this. 
 Israel's fall not the final end of their stuml^ling. 
 Their rejection of Christ to be followed with other results. 
 For themselves, their fall neither total nor irrevocable. 
 Others shall be graciously affected and themselves finally saved. 
 But rather. The object and result of this still mournful fact. 
 Through their fall. 1- Their sin ; 2. Their state in consequence. 
 Unbelief the great sin. Its consequence, misery and ruin. 
 Israel's fall their ceasing for a time to be God's people. 
 
CHAP. XI.] ST. PAUL'S EPISTLE TO THE ROMANS. 117 
 
 Salvation. Deliverance from a state of sin and condemnation. 
 Is come. 1. In tlie offer ; 2. In tlie actual experience. 
 Gentiles. The nations of the world hitherto in darkness. 
 The salvation of the Gentiles the first object in view. 
 The refv;sal of some brought others to the feast, ]\Iatt. xxii. 4-10. 
 Exemplified in the apostle's o^\^l ministry, Acts xiii. 46. 
 Gentiles thus received the Gos2:)el — 1. Earlier ; 2. More readily. 
 Antipathy between Jews and Gentiles no longer a hindrance. 
 Christianity not to wear a Jewish dress or Jewish bonds. 
 The Gosjiel rejected by one people to be earned to another. 
 The fall of some overruled for the salvation of others. 
 The glory of God to convert an evil into a blessing. 
 Nothing so bad but God overrules it for good. 
 To provoke. To awaken, stir up. The second object in view. 
 Jealousy. Emulation ; sense of loss with concern to recover it. 
 Israel's feeling on seeing the Gentiles occupy their place. 
 Commendable emulation in the matter of salvation. 
 Gospel blessings not diminished by the number of partakers. 
 Christianity to be made the object of Jewish desire. 
 Christian inconsistency a bamer to Jewish conversion. 
 Gentiles' conversion designed to bring about Israel's restoration. 
 Condition of believing Gentiles to be contrasted with their own. 
 
 'ETTTaicrav (from Trerw or TnwTU, to fall), stumbled (offenderunt). Ynlg. Fallen 
 (lapsi sunt). Eras., Vat. IlTatw = f]3:, to stumble, fall down ; iriirTW = Vsj, to fall 
 so as to lie in the fall, Rev. xviii. 2. Orot. Ilraiu), properly to be tripped or tottei'with 
 the feet. Beng. Rendered ' offend,' James ii. 10; iii. 2 ; 'fall,' 2 Pet. i. 10. Stumbled 
 against Christ. Ftrme. At Christ. Guyse. In rejecting the Messiah. Brown. — 
 IlecwcTi, might fall (laberentur). Fisc. Fall off (e.\;ciderent). Beza. Fall entirely 
 (conciderent;. Eras., Vat., Est. Remain in their fall. Grot., Ham. Fall a-tvay from 
 (lod. Fcrme. Fall from their ancient privileges totally and irrecoverably. Guyse, Beng., 
 Doddr., Wells. Remain fallen. Stuart. Perish or become miserable; their rejection 
 neither total nor final. Hodge. Is their fall the object and end of their stumbling, 
 viewed on God's side ? De Wette. Only that they should fall ; as if only to their punish, 
 ment. Thol. — llapaTrrw/^art (Trapa and TTtTrrw), through their offence (delicto). Vulg. 
 Offensam. Pag., Beza. Fall (lapsum). Est., Tol. Stumbling against Christ. Fei-me 
 Trespass, sin. Flatt, Ellicot. Ruin, decay. Bengd. Error, false step. De Weite, 
 Misery. Ru.ck. — ^U}T7jpi.a, knowledge and means of salvation. Mackn. — IIapa^7?Xw- 
 crat, provoke to emulate the faith and obedience of the Gentiles. Wells. Provoke to 
 jealousy and emulation, and so to a desire of regaining their ancient state of favour with 
 God. Young, Bloomf. 
 
 12. Now if the fall of them be the riches of the loorld, and the diminishing of them ba 
 the riches of the Gentiles, hoiv much more their fulness * 
 
 Fall. Sin in rejecting Christ, -svith its consequences. 
 
118 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Their offence ■u-liich broiiglit temporary loss of God's favovir. 
 Eiches of the world. Occasion of rich and numerous blessings 
 
 to it. 
 The ha^^piness and salvation of the Gentile nations. 
 The Gospel alone the source of true riches. 
 Brings the unsearchable riches of Christ, E^ih. iii. 8. 
 Makes men rich in faith and heirs of a kingdom, James ii. 5. 
 Rich even amid tribulation and poverty, Rev. ii. 9. 
 With Christ, all things are ours, 1 Cor. iii. 21-2.3 ; Rev. xxi, 7. 
 Grace and salvation the only true riches. Rev. iii. 18 ; Luke xvi. 11. 
 The world rich through the Gospel and believers in it. 
 Diminishing. Degraded, fallen condition as a people. 
 Israel's name Lo-ammi, " no longer my people," Hosea i. 9. 
 Nations and individuals are as they receive or reject Christ. 
 A small number of poor Jews brought the world its riches. 
 Riches of the Gentiles. The enriching of the nations. 
 The Gentiles enriched tlirough Israel's impoverishment. 
 Kingdom of heaven taken from them and given to us. Matt. xxi. 43. 
 Persecuted disciples went everywhere preaching the Word. 
 Esau despised his Ijirthright, and the blessmg became Jacolj's. 
 How much more. Greater riches in reserve for the world— 
 
 1. A more extensive ingathering of the Gentiles ; 
 
 2. Greater enlargement of spiritual knowledge, Isa. xxx. 26 ; 
 
 3. Large increase of joy and spiritual blessing. Acts iii. 19. 
 Converted Israel the world's best missionaries, Isa. Ixvi. 18-20 ; Ps. 
 
 Ixvii. 1, &c. 
 Christ's coming connected with Israel's conversion, Matt, xxiii. 39. 
 Nations called to rejoice in Israel's restoration, Deut. xxxii. 43. 
 Fulness. 1. Restoration, with possession of promised blessings. 
 2. Conversion of the whole nation to the faith of Christ. 
 The more abundant the seed, the greater the increase. 
 So great blessing through the few, what through the many ? 
 
 JlapaTTTW/xa, trespass, false step. De Wette, D. Brown. Kejection of the GospeL 
 Ferme. Apostasy and ceasing to be God's peculiar people. Guyse. — HrrTjjUa (rjTTOv, 
 less), diminution. Vulg., Eras., Pag., Mor., Beza, Diod., Mart. Poverty (inopia). 
 Cast. Want. Syr. Condemnation. Arab. Small number. Tir. Fewness of believing 
 Jews. Chrys., Beza, Par., Grot., Vor., ToL, Benq., Ols., De Wette, D. Brown. Loss, 
 damage. Or., Ambr., Luth., GVnck., Meyer. Rejection of the Gospel. Ferme. Ruin, 
 decay. Flatt. Diminution by scattering the preachers. Doddr. Fault in losing their 
 pi'ivileges and defect of believers among them. Guyse. Degradation and punishment. 
 Stuart. Impoverishment, loss of advantaL-cs. Calv., Hodge. Temporary fall. Hald. 
 Disadvantage, decay, Is.ss Uiick. Loss to the kingdom of God. Phil. Lessened and 
 
CHAP. XI.] ST. PAUL'tJ EPISTLE TO THE KOMAXS. 119 
 
 degraded comlition. Brown, Thol. Lessening of their gain. Con & Hows. Worsening, 
 worse condition. Wetst., Carpzov., Koppe, Hchleusner, Bloomf., De Wette Disgrace. 
 Alford. Diminution, defeat, discomfiture; from ip'TaofJ.ai, used by LXX. for '!^~, 
 'be broken in pieces,' Isa. viii. 9 : here, the conversion of tlie few. Schott. Fault, as 
 1 Cor. Ti. 7, the only other place in the New Testament where it occurs : the verb ren- 
 dered 'be inferior,' 2 Cor. xil. 13; 'be overcome,' 2 Pet. ii. 19, 20; ets r/rrTj/xa, used 
 by LXX. for ffj; , 'for tribute,' E.V., 'be discomfited,' Isa. xxxi. 8, marp, 'for melting:' 
 the idea, defeat with loss of numbers and broken strength. Lanpe. State in which they 
 come behind what they were to be. Von Hofni. — Jloacp fiaWov, how much more ; 
 arguing from the less to the greater, common with Jewish doctors, and called the ' light 
 and heavy.' So chap. v. 10, 15 ; 2 Cor. iii. 7-11. — IIXT/pW/Ota, full number (plena copial 
 Cast. Full restoration or recovery. Par. Good estate, perfection. Vat. Multitude. 
 Grot. The mass. Theod., B^za. Abundance. Mart. Conversion of the whole nation. 
 Chrys., Sckott., Guyse. Admission into the Church to fill up the vacancy caused by the 
 unbelief of so many. Ham., Henry. Whole body of the nation, both as preachers and 
 living witnesses of the truth of revelation Doddr. The remaining part that shall fill 
 up the number of the whole people. Storr. Large numbers. Beng. Whole number. 
 Ols., GlocK:, De Wette. State of completion. Meyer. Restoi-ation to favour. Hold.. Dt 
 Wette. Full reception. Stuart. Restoration to the state in which they can again fulfil 
 their destiny. Ruck., KoUner. Restored and justified state. Thol. Fulness of blessing. 
 Brown. State in which they are full and complete. Von, Hofm. Full recovery. D. 
 Brown. Heb. thr^, "«.'??. 
 
 13. For I speak to you Gentiles {inasmuch as I am tke apostle of the Gentiles, I magnify 
 mine office). 
 
 You Gentiles. Churcli at Rome composed of Jews and Gentiles. 
 
 The bearing of tlie subject upon the Gentiles exhibited. 
 
 Apostle of the Gentiles. Designed especially for them, Acts 
 
 ix. 15. 
 Gospel of the uncircumcision committed to Paul, Gal. ii. 7. 
 God's love to the Gentiles in giving them such a labourer. 
 Special qualifications given with special work. 
 Each to attend especially to the work assigned to him. 
 His o^^^l work assigned to every one by the Master, Mark 
 
 xiii. 34 
 Magnify. Glory in ; exalt by word and deed. 
 Nothing omitted which might ennoble his office. 
 Tlie glory of that office to bring as many as possible to Christ. 
 Especially to preach Christ far and wide among the Gentiles. 
 The office of the miuistry is one to be magnified. 
 Contemptible in the eyes of the world, glorious in God's. 
 Assumed and discharged by the Lord of glory Himself. 
 Of5.ce. To i>reach Christ's unsearchable riches to the Gentiles, 
 
 Eph. iii. 8, 
 To convert the heathen to Christ, and through them the Jews. 
 
120 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Prtul ill love not witli the dignity, but tlie duty of tlie office. 
 
 Tlie office itself, not the status or emoluments of it. 
 
 Discharged the office and wrought as a tentmaker. 
 
 Treated on account of it as tlie offscouring of all things, 1 Cor. 
 
 iv. 9, &c. 
 Savins: souls the noblest office a creature can be invested Avith. 
 
 Tap. Codd. Sin., Vat., and Alex, have 5e, 'now.' — E^i oorov, begins a parenthesis 
 ending with Sofafw. So Peschito Syriac rersion. — Mej'. CodJ. Sin., Vat., and Alex. 
 add ovv, 'therefore.' — T/j.lv — edveai. The epistle addressed to Gentile believers. Z). 
 Brown. — Ao^afw (5o|a), I will honour my ofEce. Vulg. Vfill praise. Lnth. Render 
 honourable. Mart. I honour. Diod. Render illustrious (illustro). Beza, Pise. By 
 words and miracles. Est. Glorify. Eras., Vat., Ellicot. By spreading the Gospel far 
 and wifle. Gom. By brinjiing as many as possible of the Gentiles to Christ. Or.,Theod., 
 Beza, Pise, Calv., Par., Koppe, 2'hol., Rude, De Wette, Meyer. By Baying that many 
 are converted by it to Christ, in order to stir up the Jews to emulation. Git>t. In assert- 
 ing that the Jews have stumbled for the salvation of the Gentiles, in order that they may 
 be moved to emulation and return to God. Feme. I omit nothing that may ennoble it. 
 Beng. Exalt it, hold it in high estimation. Benedce, Glocldtr, Reiche, Baumg.-Cr. 
 Glory in the fruits of my office among the Gentiles ; labour to make it fruitful ; think 
 highly of it. Flatt. Bestow all my labour on this my office. Koppe. Assert its dignity. 
 D. Brown. By making his countrymen jealous of the silvation enjoyed by the Gentiles 
 whom he had converted, and so saving some of them. Von Hofm. 
 
 14. If lyy any means I may provoke to emvlation tliem which are my flesh, and maif 
 tave some of them. 
 
 By any means. All lawful means to be usal for saving souls. 
 Provoke to emulation. Awaken to a just and jealous concern. 
 Emulation in the matter of salvation desirable. 
 Many ways in stirring up sinners to seek Christ. 
 Wisdom required in winning souls, Prov. xi. 30. 
 Fervent love and earnest desire is fertile in expedients. 
 Holy ingenuity to be exercised in saving souls. 
 Conversion of the Gentiles a means to that of the Jews. 
 The foniier prosecuted by Paul \\dth a view to the latter. 
 The Gentile Church never to forget the salvation of Israel. 
 Flesh. Kindred ; countrymen ; the Jewish people. 
 Salvation of kin and country to be earnestly sought after. 
 Save some. The election or remnant to be gathered in. 
 The body of the people blinded but a remnant to be saved. 
 Not to be saved ■without the use of appropriate means. 
 I'reachers well rewarded if only some hearers are saved. 
 
CHAP. XI.] ST. Paul's epistle to the komaxs. 121 
 
 Ei TTWS, to try if. Ferme, Diod , Koppe. To see if. Mart. Equivalent to Iva ei 
 Svvarov, that if possible. Koppe, Blonmf. — IlapafT/Xwcrw, may be able to provoke to 
 emulation. Ferme. May possibly e.xcite to emulation. Koppe. Awaken zeal to obtain 
 the like blessings. Cobbin. — 2apKa, countrymen. Bloomf. Kinsmen. Ferme. — 
 2w(rw, may put into the way of salvation. Pise, Vor. Eecover from impenitence and 
 unbelief. Guyse. 
 
 15. For if the casting away of them be the reconciling of the world, what shall the 
 receiving of them be, but life from the dead ? 
 
 Casting away. Rejection, loss ; suffered from unbelief. 
 
 Terrible word for a Jew. Eejection from being God's people. 
 
 The fearful consequence of impenitence and unbelief, Luke ix. 25. 
 
 Reconciling. Actual reconciliation ; occasion of it. 
 
 Men reconciled to God only through the Gospel. 
 
 Reconciled through Christ whom the Gospel reveals. 
 
 Christ OUT peace. Peace made through the blood of His cross. 
 
 Nations without Christ still without God, Eph. ii. 12. 
 
 The world reconciled through the Gospel rejected by the Jews. 
 
 Receiving. Restoration to former state of favour. 
 
 Equivalent to the "fulness" mentioned in ver. 12. 
 
 Their casting away not final and irrecoverable. 
 
 God's gracious purposes in regard to Israel thus indicated. 
 
 Their recovery and restoration predicted, Isa. xi. 11-16. 
 
 Their reception more blessed to the world than tlieir rejection. 
 
 A soul saved is a lost one received back to God, Luke xv. 27. 
 
 Life from the dead. Spiritual quickening to the world. 
 
 Life of grace to the unsaved, and of glory to the saved. 
 
 Israel's repentance followed by times of refreshing. Acts iii. 19. 
 
 Joy in Pharaoh's house when Joseph's brethren came to hini, Gen. 
 
 xlv. 16. 
 Israel's conversion bound up with Christ's appearing. Acts iii. 19-21. 
 The beginning of the last act in the world's great drama. 
 The termination of the groans of creation, chap. viii. 19-22. 
 The following events apparently connected with each other : — 
 
 1. Outpouring of the Spirit on the Jewish people, Zech. xii. 10 ; 
 
 2. Tlieir repentance, faith, and restoration, ver. 26 ; Zech. xii. 10 ; 
 
 xiii. 1 ; 
 
 3. Christ's glorious return from heaven. Acts i. 11 ; iii. 20 ; 
 
 4. Resurrection of the just, or first resurrection, 1 Cor. xv. 23 ; 
 
 5. Deliverance of a suffering creation, chap. rai. 19-22 ; 
 
 6. Destruction of Antichrist and his followers, 2 Thess. ii. 8 ; 
 
122 SUGGESTIVE COMMENTARY ON [CHAP. XL 
 
 7. Universal establisliment of Christ's kingdom, Rev. xi. 15 ; 
 
 8. Judging of tlie quick and dead by Clirist, 2 Tim. iv. 1 ; 
 
 9. Binding of Satan for a thousand years, Eev. xx. 1 ; 
 
 10. General conflagration of the earth, 2 Pet. iii. 12 ; 
 
 11, Renovation of the heavens and the earth, 2 Pet. iii. 13. 
 Israel's evangelisation the first object of Christian policy. 
 
 'AttojSoXt; (aTTO and j3a\\u, to cast ; d-rroPaWofiai, to suffer loss through one's 
 owu fault. Beng), abjection or rejection. Beza, Fisc. Loss. Vat. Loss suffered 
 through unbelief. Beng. — KaraXXa-yTj, reconciliation. Beza, Pise. Occasion of the 
 Gospel being preached to them. Guyse. Occasion and means of their being reconciled. 
 Bloomf. — Upoa-\r]\J/is {Ttpos and Xafx^avui, to receive), full assumption. Vor. Resto- 
 ration into the divine family. Vat. Pinal acceptance. De Wette. Recall. Hald. — Zwtj 
 e/c veKpiav, a life from among the dead. Mart. To receive life from the dead. Luth. 
 Spiritual quickening to the rest of the world. Atig., Ans., Pise, Beng., Guyse. Justifi- 
 cation of the world. Est. New life in a higher fulness of spiritual gifts. Flatt, Rosenm. 
 An entirely new, mighty quickening or revival of God's kingdom on earth. Barth. 
 General conversion of the Gentiles. Wells. Revival among the Gentile churches from 
 a dead and almost lifeless state. Hald. An illustrious change in the face of the whole 
 Church. Guyse. Change in the dominant mode of thinking and feeling on all spiritual 
 subjects. Z>. Brown. An event in the highest degree beneficial to the Gentile world. 
 Jlodge. A spiritual revival resembling a resurrection, as Ezek. xxxvii. 1-14. Brown. 
 Rich fructifying of the Gentile Church. Thol. The dead the Jewish people, the life that 
 which shall be communicated to them from the Gentile world. Calv. Re.storation of 
 the Jews from unbelief and Satan's power ; compared to a resurrection, like their return 
 from Babylon, Ezek. xxxvii. 1. Ferme. General conversion of them to Christianity. 
 Something great, wonderful, surprising ; as it were a general resurrection. Stuart. 
 Resurrection-life experienced by Israel. Krehl. Matter of the greatest joy. Ambr., 
 Grot., Vat., Koppe, Bloomf. Especially as attended with tlie general conversion of the 
 Gentiles. Wells. Resurrection of the body. Or., Chrys., Theod., Tol. Final perfection 
 of believers ; resurrection in the proper sense. De Wette, Nielson. A further blessed 
 state of the reconciled world, possibly implying the glories of the final resurrection. 
 Alford. Deliverance of the body from death in the resurrection of a reconciled world ; 
 such a gradation to its reconciliation as corresponds to the contrast in airo^oXri (casting 
 away), and Trpoa\T)\j/is (receiving). Von Hofm. A spiritual resurrection which con- 
 nects itself with the physical one. Olshausen. Israel's restoration thought of in con- 
 nection with the end and the Lord's appearing ; the time of transition to a higher and 
 glorious state bound up with the final resurrection. Ruckert. With the apostle, the 
 ideas of a spiritual and corporeal resurrection not far apart. Lange. 
 
 16. For if the first-fruit be holy, the lump is also holy : and if the root be holy, so are 
 the branches. 
 
 For. Further shows that Israel is not finally and for ever cast 
 
 awaj'. 
 First-fruit. First of the dough to be offered to the Lord, Nuni, 
 
 XV, 19, &c. 
 
CHAP XI.] ST. Paul's epistle to the Romans. 123 
 
 Here, the patriarchs, and esjiecially Abraham himself. 
 
 Holy. Consesrated to God, as 1 Cor. vii. 14 ; Jer. ii. 3 ; Isa. xxiii. 
 
 18 ; Zech. xiv. 20, 21. 
 Also, taken and employed by God for special purposes, Isa. xiii. 3. 
 The patriarchs and their seed taken by God to be His people. 
 A certain holiness in such adoption and consecration. 
 Requiring and furthering, but not necessitating, personal holiness. 
 Lump, Dough or mass from which the first-fruit is taken. 
 So the fii'st-fruits offered to the Lord sanctified the whole harvest. 
 Here, the whole Je'sWsh nation or seed of the patriarchs. 
 Also holy. Sanctified, and therefore ht for iise, 1 Tim. iv. 5. 
 Jews share in the consecration and adoption of Abraham. 
 Israel thus considered a people holy to the Lord. 
 Set apart by solemn covenant for His service, Deut. vii. 6. 
 Holiness of consecration the point of comjmrison. 
 Jewish nation sanctified in Abraham the first-fruit. 
 Thus the children of believing parents holy, 1 Cor. vii. 14. 
 Also, an unbelieving wife sanctified in a believing husband. 
 L^rael's restoration thus made reasonable and probable. 
 Boot. The patriarchs, especially Abraham, like " first-fruits." 
 The root — 1. Naturally ; 2. Federally, in the covenant. 
 Patriarchs the root of Israel as a people holy to the Lord. 
 Israel compared to a green olive tree, Jer. xi. 16. 
 Branches. Descendants of the patriarchs ; individual Israelites. 
 The nation physically and federally from a holy root. 
 Branches consecrated to God when the root was so. 
 The tree receives its character from the root. 
 The derived partakes of the nature of the original. 
 Israel's physical union with Abraham inalienable. 
 Out of a noble root may again come forth noble branches. 
 Blessing of pious ancestors not entirely lost on their seed. 
 Rank and privileges propagated, if not personal qualities. 
 A free and Avise father has a free, if not a wise, son. 
 Abraham a holy root to Israel externally and typically ; 
 Christ a holy root to believers spiritually and really. 
 Believers justified, adopted, sanctified, and glorified in Him, 1 Cor. 
 
 i. 30. ' 
 
 Ae, furthermore. Bloomf. But. D. Brown. — Xirapxrit from airo and a.pxv< t'le 
 beginning. lireart of the first-fruits. Luth Corn for tlie two loaves of the new nirat- 
 offering. Eras-, Koppe, K'uUner, Ols. Either the sheaf of new corn waved before tlie 
 Lord as tlie firot-fruits of harvest, or the first-fruits after the seven weeks of harvest 
 
124 SUGGESTIVE COMME^•TARY ON [CH.VP. aI, 
 
 Lev. xxiii. 9-22. Ferme. First-fi-uit of the dough. Beza, Grot., Guyse, Thnl., De Wette, 
 Meyer, Con. d: Hows., D. Broxun. Cake of the first dough. Hald., Bloomf. First of 
 the dough of the first-fruits. R'llck. First-fruit of harvest, sheaf of first-fruits (Lev. 
 xxiii. 10), which, when wrought, gives the dough. Von Hofm. Here, Abraham. Chrys., 
 Mtlv., Guyse, Meyer, Alf., Niel., Von Hofm. Patriarchs or first-fathers. Ferme, Beng., 
 Whitby, Stuart. Christ as to His human nature. Or., Theod., Gl'dck. First Christians 
 sanctified to God out of the mass of Judaism. Ambr., Ans., Carpzov., Scliott , Flatt, De 
 Wette, Chalm., Bloomf. — A'yia, separated from the nations and consecrated to God as 
 His people. Ferme, Stuart. Relatively holy as appropriated to God. Locke. Conse- 
 crated and acceptable to God. Beng. Holy, not morally but in destination. Heubner. 
 The election morally holy also, and afterwards the whole. Haldane. Applied to the 
 Jews in anticipation and hope, as Christian children in baptism, 1 Cor. vii. 14. De 
 Wette. Hallowed. Con. & Hovs. — ^vpajj-a {iroxa (pvpaw, to knead or mix), the mass. 
 Pise, Beza, Melv., Ferine. Whole congeries. Zeg. JIass of dough. Guyse. Dough. 
 Bloomf. The LXX. renders □p'niDnj;. nVNl, 'the first-fruit of your dough' (Num. 
 XV. 20, 21) by (XTrapxv (pvpa/iaTOS ; here, the Jews. Melv. Whole body of Abraham's 
 descendants. Guyse. Majority of that people. Ferme. Whole nation. Kiick., Alford. 
 The rest of the Jews who, like the first-fruits, embrace Christianity. Flatt. The 
 remaining mass who may also be received into the Church of Christ. Carpzov., Schott. 
 — Ptja, Abraham. Melv., Mackn. The first-fathers. Ferme, Doddr., Stuart, Kiel., 
 Von Hofm. Same with the first-fruits. Grot., Gom., Vor., Flatt, Alf. Root— 1. 
 Naturally ; 2. In relation to circurocision and the promises. Beng. Christ. Or., Gl'ock. 
 Mothei'Church of believing Jews. Corn, a Lap., Schott., Carpz., Re.iche, Rilck. The ideal 
 theocracy founded in, and represented by, the patriarchs, but not identical with them. 
 Of. Isa. xi. 1-10 ; Rev. v. 6 ; xxii. 16. De Wette, Lange. Metaphor transferred from 
 I.«a. xi. 1; Jesse, the 'root,' Christ, the 'branch,' 'scion,' or 'sprout' (Zech. iii. 8). 
 Ferme. — KXa5os, the Jews. Melv. The Jewish nation, Vor., Gam., Grot., Alf. De- 
 scendants of the patriarchs to the latest posterity. Ferme, Stuart. Of Abraham. Guyse. 
 The patriarchs themselves. Or. 
 
 17. And if some of the branches be broken off, and thou, being a wild olive-tree, wert 
 graffed in among them, and with them partakest of the root and fatness of the olive-tree. 
 
 Some of the branches. Individuals of the Jewish nation. 
 
 " Some," not as in chap. iii. 3 ; but with the view of checking 
 
 Gentile pride. 
 Broken off. As unfruitful and useless branches. 
 Removed from their place in God's visible Church. 
 Cut off through unbelief from the blessing of Abraham. 
 God's sovereign justice shown in unbelieving Israel. 
 So sinning angels cut off, though without hope of recovery. 
 Wild olive-tree. A tree said to have various species. 
 Its branches graffed into the oUve said to promote its fruitfulness. 
 Jews the olive-tree (Jer. xi. 16) ; Gentiles a wild olive. 
 Mighty difference made by the adoption of Abraham's seed. 
 Jews enjoyed — 1. A covenant relation to God ; 
 2. A revelation of His will and other means of grace. 
 An olive-tree supposed to be under cultivation. 
 
CHAP. XI.] ST. PxVUL'S EPISTLE TO THE ROMANS. 125 
 
 Men's natural condition since the fall tliat of a -ndld olive. 
 
 Graffed in. A contrary process to what is usual. 
 
 Ordinarily a good branch is grafted into a worse tree. 
 
 l\Ien graft to improve the tree, God to improve the branch. 
 
 In baptism men are grafted into the Church ; 
 
 In regeneration they are grafted into Christ. 
 
 Among them. The remaining branches ; the elect remnant. 
 
 The New Testament Church composed originally of believing Jews. 
 
 That Church only the continuation of the Old. 
 
 The same good olive-tree receiving Gentile grafts. 
 
 With them. Sharing with them, but not to their exclusion. 
 
 iellow-citizens with the saints of the Old and New Testaments, 
 
 Eph. ii. 19. 
 Members of the household of God with patriarchs and prophets. 
 Fellow-heirs and partakers of the same promise, Eph. iii. 6. 
 A favourite theme and object of the apostle, chaj). xv. 10. 
 Partakest. Obtainest a share in the blessings. 
 Boot. The covenant as made Avitli Abraham. 
 Abraham the fatlier and head of the visible family of faith. 
 Christ the root of all spiritual communication ; 
 Abraham the root of visible Church organisation. 
 The covenant orginating a visible Church iirst made with him. 
 The Jews connected with the root by natural birth ; 
 The GentUes by faith in Christ and by baptism. 
 Fatness. Blessing connected with the visible covenant. 
 Church privileges and benefits in the right use of them. 
 In the New Testament Church the same grace as in the Old. 
 The difference, a larger measure in the former, John vii. 37. 
 Spiritual blessings only in connection with Christ and His Church. 
 Olive-tree. A tree most frequentl}^ mentioned in Scripture. 
 Very abundant in countries round the Llediterranean. 
 Among the most characteristic vegetation of Judaja. 
 Of moderate height ; often two or three stems from the root. 
 A knotty gnarled trimk with smooth, gray bark. 
 Its appearance indicative of tenacious ^agour. 
 Leaves oblong, green above and whitish below. 
 Not deciduous ; the tree therefore ever fresh and green. 
 Grows slowly, but lives to an inmiense age. 
 Flourishes 200 years before it begins to decay. 
 Young trees spring up around it to take its place. 
 Thrives best in warm and sunny situations. 
 
126 SUGGESTIVE COHMENTART OX [cHAP. XI. 
 
 Almost every village in Palestine has its olive-grove. 
 
 Its cultivation closely connected with Jewish domestic life. 
 
 Its foliage mentioned in connection with the flood. 
 
 Selected therefore as the representative of peace. 
 
 Emblem of prosperity and the divine bles^ng, Ps. Hi. 8 ; cxxviii. 3. 
 
 Symbol of beauty, luxuriance, and strength, Hosea xiv. 6. 
 
 Its oil used in consecrating priests, prophets, and kings. 
 
 Mixed ^vith the offerings in sacrifice, Lev. ii. 1, 2, 6, 15. 
 
 Used on the hair and skin, indicative of cheerfulness, Ps. xxiii. 5 ; 
 civ. 15. 
 
 Employed medicinally and in surgical cases, Luke x. 34. 
 
 Used in connection with prayer for the sick, James v. 14. 
 
 Olive-tree a symbol of God's faithful witnesses, Zech, iv. 3 ; Eev. 
 xi. 3. 
 
 Symbol of the Church as the channel of grace to men. 
 
 Chosen — 1. From the holy anointing oil produced by it, Exod. xxv. 
 6 ; 2. From its beauty, Hosea xiv. 6 ; 3. From its constant 
 greenness, Ps. lii. 8 ; 4. From its fruitfulness ; 5. Its useful- 
 ness ; 6. Its long duration. 
 
 The Church of God the reservoir of divine influences. 
 
 Christ's kingdom in which He dispenses purchased gifts. 
 
 Not appointed by the Mosaic but the Abrahamic covenant. 
 
 Et Se, but if. Ferine, D.Brown. — Tti*??, some; softening the apostasy of the Jews 
 as a check to the triumphing of the Gentiles over them. Ferme. Main body of the natural 
 seed. Guyse. — 'Ei^€K\aad7]ffav (e/c and /c\aw, to break), were broken off or cut. Beza, 
 Pise. ' Summas defringi ex arbore plantas.' Virg. — 'AypieXaios {dypws, wild, from 
 dypos, a field or open country ; and iXaia, an olive-tree). Supply /cXaSoj ; a wild 
 oUve-hranch. Bloomf. Wild olives unfruitful ; hence the proverb, ' More fruitless than 
 a wild olive.' Sdtutt. Columella states that the ancients grafted not on the wild, but the 
 cultivated olive, the graft causing the decaying tree to revive and flourish, a fact sub- 
 stantiated by modern travellers. Stuart. The wild olive (oleaster, = [S^ j'y), used for 
 grafting into barren olive-trees to promote their fruitfulness ; two species in Pales- 
 tine : one (Elseagnus Orientalis) chiefly distinguished for its straight, sharp thorns 
 scattered over its branches. Jahn. — EveKevTpiadrjs {ei> and Kevrpov, a prick, used 
 for piercing the tree in grafting; lit., to prick in), was inserted or grafted (insertus). 
 Vulg., Mor. Wast grafted (iusitus). Eras. Grafted with its buds,— believers with their 
 children. Guyse. — 'Ev auTots, among them (in illis). Vulg, Mor, Bloomf. Into them 
 (in eo3). Cast. Instead of them (pro illis). Fag., Beza, Pise. Along with them. Beza. 
 Along with the branches left, the believing remnant. D. Brown. — "SivyKOLVuivos {<tw, 
 and KOivo's, common ; a partaker in common with others), partner (socius). VuJg. Par- 
 taker (particeps). 7^/sc. Ileb. i^n. Grot. — P'i"''??, of the same dignity, excellence, and 
 nature. Chrys. — IIior7;TOS {ttiow, fat), fatness ; faith and evangelical grace of the 
 patriarchs. Vat., Tol. Promises made to Abraham. Grot. Advantages of those Jews 
 who belong to the people of God. Flatt. Pi-i'V^) = fellowship with the Church ; Trior.; 
 
CHAP. XI.] ST. Paul's epistle to the Romans. 127 
 
 blessings bound up with it. De Wette. Rich grace secured by covenant to tlie true seed 
 of Abraham. D.Brown. Pi^^V^ '^' t'iot., a hendiadys for 'fatness of the root;' pro- 
 mises to Abraham and the privileges of God's Church. Blooinf. — EXatas, olive-tree ; 
 the Church of God appointed by the Abrahamic covenant, promising salvation by a 
 Redeemer, and justification by faith. Grot., Whitby. Visible Church. Guyse. True 
 theocracy, which began with the believing Jews. De Wette. 
 
 18. Boast not against the branches ; hut if thou boast, thou learest not the root, but the 
 root thee. 
 
 Boast not. Glory not with supercilious contempt. 
 Gentile Christians probably already began to show — • 
 
 1. An overbearing clis2:iosition towards the Jews ; 
 
 2. A feeling of complacency in themselves. 
 
 Such a spirit soon and long manifested by Gentile churches. 
 In Rome the Jews still obliged to live by themselves, a.d. 1870. 
 Faith excludes boasting — 1. Of ourselves ; 2. Over others. 
 Charity vaunteth not itself ; is not puffed up, 1 Cor. xiii. 4. 
 Bearest not the root. The Church not sprung from Gentiles. 
 Jews owe nothing to tlie Gentiles ; Gentiles owe all to the Jews. 
 Salvation is of the Jews, John iv. 22. Christ himself a Jew. 
 Jewish Church the foundation ; Gentiles built upon it, Eph. ii. 20. 
 The root thee. Gentiles grafted in upon the Jewish Church. 
 Jews the first people of God and first Christians. 
 Gentiles have received all through and from the Jews. 
 Salvation experienced in fellowship with Jewish patriarchs. 
 Church only revived and extended by admission of Gentiles. 
 The true Christian and Jewish Church but one. 
 Abraham originally bore the Jews and now the Gentiles too. 
 The root belongs not to the Gentiles but to the Jews. 
 Hope of salvation transferred from the Jews to the Gentiles, not vice 
 versa. 
 
 KaraKavxi^ {Kara, against, and Kavxaofxai, to boast or glory; from Kavx^v, the 
 neck, to toss the neck like a spirited horse, — the gesture of persons insulting over others). 
 Tor., Pise. Glory. Beza, Pise. Despise. (Jrot. lioast airainst and despise. Bloomf. 
 In the clause et de KwraK., supply yvudi or iadl. on, 'know that.' Koppe. Remem- 
 ber that. D. Brown. 
 
 19, 20. Thou icilt say then, The branches were broken off, that I miyht be graffed in. 
 Weil ; because of unbelief they were broken off, and thou standest by faith. Be not hiijh- 
 minded, but fear. 
 
 Thou. Tlie Gentile Christian or Church still addressed. 
 
 Wilt say then. In objection to this, and as a plea for boasting. 
 
128 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Broken off. In the wise ordination and rigliteons judgment of 
 
 God. 
 The thing spoken of as already an accomplished fact. 
 That I, &c. Indicating not only the result but the intention. 
 As if the Gentiles stood higher in God's esteem than the Jews. 
 Graffed in. And so occupy tlie place of the natural branches. 
 The unfaitliful sometimes removed to make way for others. 
 Well. An apparent admission of the objection stated. 
 The fact admitted without implying Gentile merit. 
 God in sovereignty puts down one and sets up another, Ps. 
 
 Ixxv. 7. 
 Unbelief. The bane of churches, nations, and individuals. 
 Believers only kept throiigh faith unto salvation, 1 Pet. i. 5. 
 Standest. As a branch in a tree ; in union with the Church- 
 Hast obtained and still retainest thy present place. 
 A fact stated, but involving a principle. 
 By faith. Uniting us to Christ and so to His Church. 
 Faith possessed unites us to Christ ; faith professed, to the ChuTck 
 Profession often made and retained without possession. 
 Tlie result is a name to live while really dead, Eev. iii. 1. 
 Be not high-minded. A standing caution to the Church. 
 High-mindedness the fall both of angels and men. 
 Inconsistent with genuine faitli, Hab. ii. 4. 
 Danger of its entrance among the disciples, Matt. xx. 20-28. 
 Early appearance of it in the Church. Diotrephes, 3 John 9. 
 Characteristic of tlie Clmrch and Bishops of Rome. 
 Eome calls herself tlie mother and mistress of all churches. 
 Its bishops began to usurp authority over other churches in 203. 
 Lay claim to infallibility. The dogma proclaimed, July 1870. 
 Sujjremacy claimed over princes. Title, "Our Lord God the 
 
 Pope." 
 Grace given not to make men proud but thankful. 
 Man's real dignity consists in humility, faith, and love, Matt. 
 
 XX. 28. 
 Fear. 1. God's displeasure ; 2. A fall from your estate. 
 Before honour goeth humility, a haughty spirit before a fall. 
 Fear not opposed to humble confidence but to proud security. 
 The evils that befall others should be warnings to ourselves. 
 God's dealings fitted not to excite pride but induce caution. 
 Fear a means towards believers' preservation, Phil. ii. 12 ; 1 Cor. 
 
 ix. 27. 
 
CHAP. XI.] ST. Paul's EPISTLE TO THE ROMANS. 129 
 
 Careful fear to be clierislied, slavdsli fear to be cast out, 1 Jolm 
 
 iv. 18. 
 Confidence in Christ consistent with fear over ourselves. 
 
 Gl K\aSoi, the branches ; but Codd. Sin., Vat., and Alex, read K\a5oi, without the 
 article. — KaXws, well ; be it so. D. Brown. Granting it to be so ; as Mark xii. 32 ; 
 Luke XX. 39 ; John iv. 17. Bloomf. A concessio rhetorica ; seeming to grant something, 
 but carryiug with it the assertioa of something /art/isr, here introduced by 6e. Hyperius. 
 — HidTtL, faith in Christ credibly ju-ofessed. Guyse. Faith alone. Bloomf. Not as a 
 Gentile, but solely by faith, D. Brown. Faith by which Christ and the blessing of 
 Abraham in Him are apprehended. Ferine. — EcrT?;/cas, have been brought into the 
 privileges of the Jews and have hitherto stood in the possession of them. Guyse. Con- 
 tinuest in the divine favour into which thou hast been admitted. Bloomf. — T\l/i]\o^poveL 
 (v\l/7]\os, high, and 4>PV^} the mind), be [not] high-minded; implies presumptuous 
 glorying of the Gentiles against the Jews. Ferme. Conceit of your own worthiness, 
 contempt of others, and self-confidence of your ability to persevere. Guyse. At fiij 
 v\pT]\o(p., the force of the admonition much increased by the Asyndeton. Bloomf. 
 — $0/301', fear ; the fear of children ; lest by sinful glorifying they should be deprived 
 of God's presence and favour. Ferme. Fear of sinning and falling also by unbelief. 
 Guyse. Of being rejected for a similar cause. Bloomf. 
 
 21. For if God spared not the natural branches, take heed lest lie also spare not thee. 
 
 Spared not. Cutting tliem off and shutting tliem up in unbelief. 
 
 Tlie greatest punislinient to be bereft of God's Spirit, Ps. li. 11. 
 
 Israel made like the barren fig-tree, cursed, Matt. xxi. 19. 
 
 Kingdom of heaven taken from them and given to others, llatt. 
 xxi. 43. 
 
 Similar threatening to Gentile churches, Eev. ii. 5, 23. 
 
 Natural branches. The Jews descended from Abraham's loins. 
 
 Jews as such interested in the Abrahamic covenant. 
 
 Cliildren of the covenant, Acts iii. 25 ; of tlie kingdom, Matt, 
 viii. 12. 
 
 Take heed. Watchfulness to be joined witli humility, 2 Pet. 
 iii. 17. 
 
 Heedfulness necessary in every condition on earth. 
 
 Spare not thee. God the same in the Old and New Testa- 
 ments. 
 
 The Seven Churches of Asia impressive examples. 
 
 The apostasy and mystery of ini(|uity indicated, 2 Thess. ii. 3. 
 
 Eome tlie Church that has fallen farthest from the truth. 
 
 Yet " boasts " of her preservation and unchangeableness. 
 
 Gentiles not more likely to be spared than the Jew.s. 
 
 VOL. II. I 
 
130 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Kara (pvaiv [branches], 'according to nature;' naturally descended from Abraham 
 Bloomf. — O^K ecpeiffaTO, spared not ; indicates righteous severity. Melv. — Mtj ttois, 
 lest by any means : supply 'you have reason to fear.' Guyse. Opa, 'see,' or the like. 
 Bloomf. — ^eLffTjTat. Codd. Sin. and Alex, read (peio'eraL. The indicative instead of 
 subjunctive, as sounding more positively and perhaps prophetically. Beng. 
 
 22. Behold therefore the goodness and severity of God ; on them which fell, severity ; 
 but toivards thee, goodness, if thou continue in His goodness ; otherwise thou also shall W 
 
 cut off". 
 
 Goodness. Kindness, slio-\ving itself in bestowing benefits. 
 
 Tlie attribute whicli constitutes God's cbief glory, Exod. xxxiiL 
 
 18, 19. 
 Exercised according to His own wise and sovereigii will, chap. 
 
 ix. 15. 
 Shown peculiarly in the first instance to Israel, Ps. cxlvii. 19, 20. 
 Abused by them through impenitence and hardness of heart, chap. 
 
 ii. 4, 5. 
 Designed to lead to repentance, love, and obedience, chap. ii. 4 
 Severity. Treatment of sinners according to justice. 
 Either no favour shown or shown no longer. 
 Sometimes showoi in words, Titus i. 13 ; here in acts. So 2 Cor. 
 
 xiii. 10. 
 Gr., " A cutting off ; " the severity threatened, Matt. xxi. 43. 
 Metaphor from the amputation of a diseased limb. 
 Severity as well as goodness in a holy God. 
 Viewed as the opposite side of the divine government. 
 Severity necessary as a guard to goodness. 
 Goodness abused will be followed by righteous severity. 
 Long usage and faithful ancestry give no immunity. 
 God's goodness and severity both to be remembered ; 
 The latter to keep from presumj^tion, the former from despair. 
 Fell. Through unbelief and rejection of God's Messiah. 
 Severity after much goodness exercised on the Jews. 
 Threatened by God through Moses, Deut. xxviii. 15-68. 
 First exercised in the withdra-\vment of the Spirit. 
 Afterwards in the calamities which overtook them. 
 Those calamities recorded by Josephus, one of themselves. 
 Jews cruelly oppressed by Gessius Floras, the Roman govemOT. 
 Impelled to take up arms in the twelfth year of Nero. 
 Jerusalem besieged by the Romans under Titus, a.d. 70. 
 Fearful sufferings during the siege from famine. 
 
CHAP. XI.] ST. Paul's epistle to the Romans. 131 
 
 Mary, a woman of position, killed lier son for food, Deut. xxviii. 
 
 52-57. 
 Five hundred crucified daily during the siege. 
 The crucified mocked by the Roman soldiers, Matt, sxvii. 25, 39. 
 Temple set on fire by a soldier against the orders of Titus. 
 The very day that of its former destruction by Nebuchadnezzar. 
 The whole city overthrown except three towers and part of west wall. 
 The rest levelled with the ground, leaving no trace of a city. 
 Its conquest ascribed by Titus to God's special co-operation. 
 The whole land destroyed. Country completely changed. 
 Eleven hundred thousand perished during the siege. 
 Ninety-seven thousand were made captives. 
 
 Captives sold for a trifle from want of purchasers, Deut. xxviii. 68. 
 God's righteous retribution acknowledged by the historian. 
 Jews' lilindness in the war viewed as inflicted for their sins. 
 On thee goodness. In transferring to them the kingdom of 
 
 God. 
 God's greatest goodness to a people seen in gi\'ing them the Gospel. 
 The Gentiles made possessors of Israel's privileges. 
 Nations thus exalted and millions made happy. 
 No room for pride, but much for gratitude and humility. 
 If thou continue — i-e., By faith, humility, and obedience. 
 We continue in God's goodness as we continue in faith. 
 Being in Christ's love we are to abide in it, John xv. 5-7. 
 Abiding in Christ the evidence of belonging to Him, Heb. iii. 6. 
 Churches and nations not guaranteed their privileges. 
 Thou also shalt be cut off. As unfruitful branches, John xv. 6. 
 Jews " broken off,"' as Avitli the hand, at once, ver. 20 ; 
 G entiles " cut off," as with the knife, more deliberately. 
 Most of the Eastern Churches already cut off. 
 Have long presented a mass of spiritual death. 
 In some places almost rooted out by IMohammedans. 
 Their churches overthrown or converted into mosques. 
 The cities themselves often a heap of ruins. 
 Ephesus sunk in the overthrow of the Greek Empire. 
 Its candlestick removed from its place, Eev. ii. 5. 
 Hardly a Christian left in its representative, Aiasaluk. 
 Corn everywhere growing among its forsakeii ruins. 
 Sardis (now Sart) chiefly peopled by Turkish shepherds. 
 The city noAV represented by about fifty miid huts. 
 Laodicea mostly tenanted liy wolves and jackals. 
 
132 SUGGESTIVE COMMENTARY OS [CHAP. XI. 
 
 A solitude affording an occasional encampment for Turcomans. 
 Justification by faith, formally renounced by the Cliurcli of Rome. 
 
 ^pTjcrTOTTjTa, benignity. Pag., Mor., Beza, Can., Pise. Indulgence. Jer., Eras. 
 Effects of His gratuitous favour which He bestows on His people. Ferme. — Attoto/xluv 
 (cLTTO and Te/J.vu, to cut; met. from amputating a limb or pruning a tree), severity. 
 £i-as.. Pise, Pag., Mor., Cas. Strict severity (prsecisam severitatem). Beza. Resec- 
 tionem. Eras. Strictness (prfecisionem). Pag., Vor. Just judgment against the 
 unyielding. Ferme. In rejecting the chosen seed. P. Broien. 'In God's right arm is 
 life and goodness ; in His left, death and severity.' Zohar. — ^pi](TTOTrjTa. Codd. Sin., 
 Vat., and Alex, have XP')7(TTOT7ys Qeov. In admitting thee to a covenant standing. D. 
 Brown. — 'E7rt/xeij'7;s ttj xRV""''-, remain in that state In which thou wast placed by 
 God's goodness, viz., through faith in Christ ; retain the goodness by continuing to 
 endeavour to be worthy of it. Bloom/. Stand fast in Christ by keeping the faith. 
 Ferine. In believing dependence on that goodness which made thee what thou art, 
 P. Brown. 
 
 23. And they also, if they abide not still in unbelief, shall be graffed in: for God. is 
 able to graff them in again. 
 
 Unbelief. The sin that caused their excision, ver. 20. 
 
 Israel as a nation still in unbelief after eighteen centuries. 
 
 Given up to unbelief in order to a restoration by faith. 
 
 Graffed in. Like branches from the wild olive-tree, 
 
 Israel to be re-introduced iiito the kingdom of God, 
 
 The children of the kingdom for a time cast out, Matt, viii. 12. 
 
 God is able. The engrafting of Jew or Gentile tlae work of God. 
 
 Faith, the means of the engrafting, is God's gift, Eph. ii. 8. 
 
 God's omnipotence required in any sinner's conversion. 
 
 No room for despair since the Ahnighty is the agent. 
 
 No abyss out of which Omnipotence cannot raise us, 
 
 Eesurrection-power to be put forth in Israel's behalf, Ezek, xxxyi\ 
 
 1, &c. 
 The same power put forth in believers generally, Eph, i. 19. 
 Appeal to the power of God implies the difficulty of the case. 
 Eealised by all who labour for Israel's conversion. 
 Individuals always graffed in, the nation yet to be so. 
 The supposition turned into an explicit prediction, ver. 26. 
 God's power to restore exercised only in connection with faitlL 
 No restoration to a covenant state while still in im belief, 
 God's ability to restore Israel implies His willingness. 
 As easy to restore them as to adopt them at the first. 
 
CHAP. XI.] ST. Paul's epistle to the Romans. 133 
 
 AwdTOi, able ; refers not to individual conversions, but to national restoration. 
 Ferme, Ouyse, D. Brown. The Jews' reception into the communion of saints. Melv. 
 Has the adjunct of wiWinff. Ferme, Eosenm., Koppe. The will included. Calv., Ham., 
 Whitby. 
 
 24. For if thou wert cut out of the olive-tree, which is wild by nature, and wert graffed 
 contrary to nature into a good olive-tree ; how much more shall these, which be the natural 
 Irranches, be graffed into their own olive-tree? 
 
 Wild by nature. Nations before Christ without spiritual culture. 
 A revelation and divine ordinances with the Spirit confined to Israel. 
 All nations suffered to walk in their own w<ay, Acts xiv. 16. 
 The times of that ignorance winked at by God, Acts xvii. 30. 
 Gentiles lived without hope and without God iii the world, Eph. 
 
 ii. 12. 
 Spiritual culture now confined to the Gospel, John xv. i. 
 Contrary to nature. As in the case of a graft. 
 Grafting from a different kind of tree not natural. 
 Gentiles Christianised against their national nature. 
 Their whole national life pervaded with idolatry. 
 Notions and j)ractices all opposed to the divine life. 
 Contrary to eveiy man's natural bent to be a Christian. 
 This contrariety increased by continuance in sin. 
 Good olive-tree. Visible Church with all its blessings. 
 Place in Christ's Church an inestimable privilege. 
 Yet not sufficient of itself to secure salvation. 
 Outward union with the Church brings privilege, not pardon. 
 The only tree in which salvation is certain is the true Vine, John 
 
 XV. 1. 
 
 How much more. ]\Iore easy, natural, and probable. 
 Much more to be overcome among heathens in order to faith. 
 Jews acknowledge one God and the authority of the Scriptures. 
 Have a divine code of morals, though overlaid with traditions. 
 Accustomed also to the notion and hope of a Messiah. 
 The natural perversity of the heart alone to be overcome. 
 Natural branches. Seed of Abraham after the flesh. 
 Children of the prophets and of the covenant, Acts iii. 25. 
 Their continuance among the nations a phenomenon. 
 Kept in God's providence for the fulfillment of His purposes. 
 Own olive-tree. Cliurch originally set up in Abraham's family. 
 Church of the Old and New Testament, one and the same. 
 In conversion Jews are graffed into their own tree. 
 
134 SUGGESTIVE COMMENTART ON [CHAP. XI. 
 
 Gentiles only foreign brandies grafFed in among them. 
 
 Dogs permitted to partake of the children's bread, Matt. xv. 26. 
 
 Hapa (pvaLV, contrary to the nature of thy origin. Estius, and the Fathers. Con- 
 trary to the nature of a graft to bear a different kind of fruit from its own. Beng. As in 
 the case of a graft, contrary to thy national nature. De Wette. Engrafting itself, as an 
 artificial process, opposed to nature. Nielson. — \s^aWiiKaiov {koXos, good, and eXata, 
 an olive-tree), corresponds to dypteXaioi. The word found also in Aristotle. ScMeusner. 
 — Ilocry /xaWov, more probable. Mackn. More easy and natural. Earth. God much 
 more able to engraft the Jews themselves into their own root. Ferme. 
 
 25. For I would not, brethren, that ye shouldbe ignorant of this mystery (lest ye should 
 be wise in your own conceits), that blindness in part is happened to Israel, until the 
 fulness of the Gentiles be come in. 
 
 Brethren. Addressed to the Gentile portion of the Church. 
 Ignorant. Christians to be an enlightened people, Col. i. 9. 
 Ignorance the mother, not of devotion, but of superstition. 
 Mystery. 1. What has before been but very partially revealed ; 
 2. What but for revelation could not have been known. 
 God's Word full of mysteries, though now well known — 
 
 1. Incarnation of the AVord, " the mystery of godliness," 1 Tim. 
 
 iii. 16 ; 
 
 2. Calling of the Gentiles to fellowship witli the Jews, Ejih. iii, 3 ; 
 
 Col. i. 26 ; 
 
 3. Spiritual union between Christ and His Church, Eph. v. 32 ; 
 
 4. Eesurrection of the body and rapture of the saints, 1 Cor. 
 
 XV. 51 ; 
 
 5. Doctrines and truths of Cliristianity in general, chap. xvi. 25 ; 
 
 1 Cor. ii. 7 ; iv. 1. 
 Some mysteries essential to salvation, others only useful. 
 First the calling of the Gentiles a mystery, now the restoring of the 
 
 Jews. 
 Truths taught by progressive development, John xvi. 4, 12, 25 ; 
 
 Heb. V. 11-14, 
 " Brethren " bespeaks affection ; " mystery " awakens attention. 
 Israel's restoration possible, ver. 23 ; probable, ver. 24 ; certain, vor, 
 
 25, 26. 
 Wise in your own conceits. Think too highly of yourselves. 
 Form an undue estimate of your owai importance. 
 Gentile Churches in danger of being puffed u]) with pride. 
 This mystery revealed to check high-mindedness. 
 
CHAP. XI.] ST. Paul's epistle to the romaxs. 135 
 
 Some kinds of knowledge may pufF up, 1 Cor. viii. 1 ; others keep 
 
 himible. 
 The need of this caution verified in the Church of Rome. 
 Ignorance the motlier of pride and presumption. 
 Blindness. Incapacity to perceive the truth. Also hardness. 
 The state into which Israel has been judicially delivered, ver. 7. 
 Terrible consequence of obstinate imbelief. 
 
 In part. 1. Only a part of the nation blinded, though a great one ; 
 2. Tlie blindness only for a limited period. 
 A softening expression in regard to Jewish unbelief. 
 Same expression in chap. xv. 15, " in some sort" or measure. 
 Is happened. Has come upon, or become the state of, Israel, 
 
 ver. 7. 
 Until. Indicates the period of Israel's blindness. 
 The period of Gentile conversion that of Jewish unbelief. 
 Gentile evangelisation necessary to Israel's conversion. 
 Fulness of the Gentiles. 1. Abundance of the Gentile nations ; 
 
 2. Totality of the elect from among the Gentiles ; 
 
 3. The fulness of the times of the Gentiles, Luke xxi. 2-1. 
 Nations apparently spoken of rather than individuals. 
 
 Gospel to be preached to all nations before the end, JMatt. xxiv. 14. 
 A multitude to be gathered out of every nation. Rev. vii. 9. 
 The children of God scattered abroad to be colleeted, John xi. 52. 
 A people to be taken out from the Gentiles for His name. Acts xv. 14. 
 The other sheep not of the Jewish fold to be brought in, John 
 
 X. 16. 
 A Gentile election to be gathered before the Jews' restoration. 
 Gap in the Church made by Israel's unbelief to be filled up. 
 Come in. To the kingdom of God, or fellowship of the Church. 
 The effect of the preaching of the Gospel to the world, chap. x. 17. 
 Coming in of the Gentiles not necessarily the world's conversion. 
 Gospel to be preached to all nations /or a witness; then the end. 
 Israel's conversion bound up with the Lord's appearing, Acts 
 
 iii. 19. 
 
 "MvcrrTjpiov (from /xuw, to imitate), something not hitherto, or only very partially, 
 revealed. Bloom/., D. Broion. What before its revelation could not be arrived at by 
 human calculation. Thnl. With Paul a truth unknown, hitherto concealed from men, 
 and undiscoverable without higher help, but made known, through the divine Spirit, iu 
 those whom God employs as prophets or apostles. R'uclc. Hero, the conversion of the 
 Jews. Benp. That hardening has happened to Israel in part and for a time. Feme. — 
 Ilap' eavTois <ppovifJ.oi, from Prov. iii. 7. Pufl'ed up, as if alone chosen. Bloomf. On 
 account of your knowledge of Christ. Fer. — llupwais (either from irwpos, blind, or 
 
136 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 iriapos, a hard substance), hardening. Ferme. Hardness. Ellicot, D. Brown. Blind- 
 ness and obdurate unbelief. Bloomf. Excision. Melv. — 'Atto fiepovs, a softening 
 expression. Flatt. Not in the whole, but only in part. Chrys., Ferme, Guyse, D. Bimvn. 
 In some degree. Calv., Frit. Only for a definite time and in a part. Barth. Total and 
 complete where it existed, but only in a part,. though the greatest. Flatt, Ruclc, Hald. 
 — nX7j/9W/0ta T. edvwv, fulness of the nations. Vula. The whole number of the Gen- 
 tiles who should be converted. Aiip., Theoph., Ferme, Ernest!, Chal. A great multitude, 
 spreading themselves beyond their own territories. Schott. The full number. Stulz, 
 Van Ess, Knapp. The appointed harvest of the many converted in the latter age of 
 the world. Whitby, Doddr. General conversion of the Gentiles through all the nations 
 of the world. Guyse. A definite number. Flatt. Great multitude. Stuart, De Wette. 
 Totality, filling up of their number. Meyer, De Wette. The mass. Thai. Great hulk. 
 Bloomf. Organic virtual totality of the heathen world. Lanpe. The completing of tlif! 
 Israel of God by believing Gentiles. Ols, Wolf. Supplement of, or equivalent for, the 
 unbelieving Jews. Olearius, Phil. Multitude appointed by God out of all nations. 
 Barth. Fulness of Gentile nations. Brown. Times of the Gentiles. Chal. Till the 
 Gentiles have had their full time of the visible Church all to themselves. D. Brown. 
 — WXtjOos. Hesych. Ileb., C^ian n'??, Gen. xlviii. 19, applied to Ephraim.— Et'creX^ri, 
 be, or have, come in ; have drawn near. Ferme. Reconverted. Wells. Have possession 
 of the true religion. Locke. Be called and put into a state of salvation. Whitby. Shall 
 have the means of salvation bestowed on them. Mackn. 
 
 26. And so all Israel shall be saved : as it is written, There shall come out of Sian t?i£ 
 Deliverer, and shall turn away ungodliness from Jacob. 
 
 And SO. In this way ; when this takes place Avith the Gentiles. 
 
 All Israel. The whole body of the Jewish people. 
 
 Only a remnant now saved, hereafter the whole. 
 
 Saved. Veil of unbelief to be taken from their heart, 2 Cor. 
 
 iii. 16. 
 Spirit of grace and supplication to be poured on them, Zech. xii. 10. 
 Shall mourn on account of Him whom they have pierced, ver. 
 
 10-14. 
 Shall acknowledge the Crucified as their Messiah, Matt, xxiii. 39. 
 Be washed in the fountain opened for sin and uncleanness, Zech. 
 
 xiii. 1. 
 Have the stony heart taken away and a heart of flesh given them, 
 
 Ezek. xxxvi. 26. 
 Be cleansed from all their idols and from all their filthiness, ver, 
 
 25. 
 Shall experience a spiritual resurrection, Ezek. xxxvii. 1, &c. 
 Be placed again in their o\vn land under Christ, ver. 21, 24, 25. 
 Only, however, after midtitudes of them have perished, Zech. xiii. 9 ; 
 
 xiv. 1, &c. 
 Written. Two passages combined in one, Ps. xiv. 7 ; Isa. Hx. 20. 
 
CHAP. XI.] ST. Paul's epistle to the romans. 1.37 
 
 Israel's restoration distinctly foretold in the Scriptures. 
 
 Their predicted dispersion fulfilled ; so their predicted restoration. 
 
 Come. In person, Matt, xxiii. 39 ; Acts iii. 19, 21 ; 2 Tim. iv. 1 ; 
 
 Eev. i. 7. 
 In the power and grace of His Spirit, Zech. xii. 10 ; Ezek. xxxvi. 
 
 25-27 ; xxxvii. 9, 10. 
 In flaming fire, executing vengeance, 2 Thess. ii. 8 ; Isa. Ixvi. 15, 16 ; 
 
 lix. 17, 18. 
 Out of Sion. So Ps. xiv. 7. Sion the Redeemer's special ahode. 
 
 See chap. ix. 33. 
 Symbol of the Church, Ps. cxxxii. 13 ; and of heaven, Heb. xii. 22 ; 
 
 Rev. xiv. 1. 
 From Zion and Jerusalem went forth the Gospel, Isa. ii. 3 ; Luke 
 
 xxiv. 47-49. 
 From Zion the Lord will set up His kingdom on earth, Isa. Ix. 2. 
 Heb., " To Zion," Isa. lix. 21. Comes to Zion and then goes forth 
 
 out of it. 
 Zion the head-quarters of Israel's Redeemer and King. 
 To Zion and from it, different but contiguous parts of one process. 
 Zion first partakes of the blessing ; other places afterwards. 
 Deliverer. Heb., " Redeemer ; " kinsman to the redeemed. 
 The same name given to Job's Redeemer, Job xix. 25. 
 Came first to redeem by price with His own blood. Rev. v. 9 ; 
 Comes afterwards to redeem by power with His Spirit, Isa. lix. 19. 
 His first coming in meekness, His second in majesty. 
 A Deliverer from sin and from all sin's conseijuences. 
 The Deliverer equally needed by Jev/s and Gentiles. 
 Shall turn away ungodliness, &c. Heb., " To them that turn," 
 
 &c. 
 Their turning from ungodliness the effect of His turning them, Jer. 
 
 xxxi. 18. 
 Christ blesses Israel by turning them from their iniquities, Acta 
 
 iii. 26. 
 Comes to Zion to them that turn, then goes forth to turn others. 
 To turn from ungodliness His errand into the world, Matt. i. 21. 
 Ungodliness the enemy of all true happiness. 
 No true deliverance till delivered from ungodliness. 
 Ungodliness deeply rooted in the nature of Jew and Gentile. 
 No deliverance from it but by an Almighty Deliverer. 
 None but the God-man able to deliver Israel and the world. 
 The penitent alone made partakers of Christ's kingdom. 
 
138 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Impenitent rejectors of tlie Gospel destroyed by His coming, 2 
 
 Thess. i. 8. 
 Jacob. The people of Israel. A national conversion promised. 
 
 OvTU, SO ; when this shall take place ; = Tore. Bloomf. After the same manner, 
 or by a similar general conversion. Guyse. — Has IcrpayfK, all Israel, in opposition to 
 the 'part;' or the remnant; Israel as a nation. Thol., Meyer, De fVette, Phil., Alf., 
 Hodge, D. Broiun. The bulk of the nation, not each individual. Aug., Greg. Naz., 
 Beza, Far., Melv., Ferme, Henry, Guyse, Spener, Thol. The whole without exception. 
 Or., Chrys., Hil., Ambr., Phil., Meyer, Keiche. No warrant to make any limitation. 
 Hcddane. Without mathematical strictness, yet without contemplating any exception. 
 De Wette. All, though only a remnant in respect to those who shall have perished. 
 Beng. The spiritual Israel, embracing Jews and Gentiles. Melanch., Bugenhagius, 
 Oliander, Valv. — ^udrjaerai, shall be saved eternally. Commentators in general. 
 Shall be converted and received into the kingdoms of God. Tlieoph., (Ecum. Converted 
 and saved from their dispersion and misery. Doddr. An election of Israel in the 
 millennium as the most distinguished citizens of the New Jerusalem. Beng. Be put in 
 the way of salvation, have the means of salvation bestowed upon them. Bloomf. Saved 
 at the time of Christ's second advent. Chrys. When Elijah comes and brings to them 
 the doctrine of faith before the second advent. Theod. Paul viewed the conversion of 
 the heathen and of Israel as taking place shortly before the Lord's second coming. Be 
 Wette. The Reformers (Luth., Melv., Calv.), and the older Lutheran expositors, opposed 
 to the idea of a future conversion of Israel as a body, as well as that of an earthly king- 
 dom of Christ ; Melanchthon, however, inclined to recognise it. De Wette. — Ka^ws 
 yeypaTTTai, Ps. xiv. and Isa. lix. formerly quoted (chap, iii.) to show Israel's sinful- 
 ness, now quoted to show his salvation. Beng. — H|et e/c Hicov 6 pvofj.evos . Instead of 
 €K, the LXX. reads eveKa ; e/c having perhaps crept in as an abbreviation from eveica. 
 Beza, Est., Koppe. Probably taken from Ps. xiv. which the apostle now had in mind. 
 Vitringa, Bloomf. The alterations in the passage intentional. Reiche. Denied by 
 Meyer and Ruclcert. Paul gives the general sense while the particular costume of the 
 passage is disregarded. Stuart. May have given the sense of prophecy rather than the 
 wording of any particular passage ; and may have in €K Stwc summed up the pro- 
 phecies which declare that the Redeemer should spring out of Israel. Alford. The 
 apostle usually embraces in thought the Messianic prophecies, and treats single cited 
 passages more as a substratum or point of union for the free presentation of the idea. 
 Phil. Paul by inspiration supplements the sense from Ps. xiv. 7 ; Christ was and is to 
 come to Zion, first with redemption, being sprung as man out of Zion. Fausset. All the 
 glorious manifestations of Israel's God regarded as issuing out of Zion (Ps. xx 2 ; ex. 2 ; 
 Isa. xxxi. 9) ; the turn given to the words by the apostle merely adds the familiar idea. D. 
 Brown. Ileb, p'^% to or for Zion ; for Zion's welfare. Beng. pvofi., that Deliverer 
 (Liberator). Pag., Pise., Tat., Eras., Mor. Redeemer (Redemptor). Drus. Avenger 
 (Vindex). Beza. Redeemer or Avenger as near kinsman. Schott. — -Kat airoiTTpeipei.. 
 Codd. Sin., Vat., and Alex, omit Kai. Shall turn away (avertet). Beza, Pise. Hel>. 
 '5'^'?', ' to those who turn ; ' but LXX., the Chaldee Paraphrase, and the Syriac translate 
 as if reading ^'K*;!, ' and shall turn,' or ^'B'rip, ' to turn away.' So the Apostle Paul give.^ 
 the full sense under inspiration : they turn from transgression because He first turns 
 ihem from it and it from them. Fatisset. The difference merely from a free translation. 
 Vitringa. Seems to Indicate a different reading. D. Broiun. The Redsemer was to 
 come for the behoof of God's own chosen people. Alford. — Atto laKWjS, from Jacob ; 
 60 LXX., Chaldee, and Syriac. Heb. 3p2;3, in Jacob. The prophecy applied to the 
 
CHAr. XI.] ST. Paul's epistle to the romaxs. 139 
 
 Messiah in the Talmud and other Jewish writers, by Aben Ezra, and Kimchi, w!io by 
 the 'enemy' understands Gog and Magog. Gill. Targum : 'And the Redeemer shall 
 come to Zion, and to turn the transgressors of the house of Jacob to the law.' ' In the 
 time to come God has purposed to remove the reproach of Israel from the rest of the 
 nations, and to gladden them with the joy of Zion ; as it is said. They sli.all come and 
 siug in the heights of Zion ; and again, The Redeemer shall come out of Zion.' Zohar. 
 II. Acha said : ' As Israel was taken captive only by a powerful persecutor, so neither 
 shall he be redeemed but by a powerful Redeemer; as it is said, The Redeemer shall 
 come out of Zion.' JEcha Rabbathi. 
 
 27. For this is my covenant unto them, when I shall take away their sins. 
 
 For. Gh'; " And." Gives tlie reason and meaning of tliis gracious 
 
 procedure. 
 This is, &c. This is wliat I liave engaged to do for them. 
 Then shall be fulfilled the covenant I made with them. 
 God ever mindful of His covenant and fulfils it. 
 The vision for an appointed time : at the end it shall speak, Ilab. 
 
 ii. 3. 
 The fulfilment of divine promises, if slow, yet sure. 
 My covenant. God's special covenant with Israel. 
 The same covenant solemnly declared, Jer. xxxi. 31-34. 
 The Redeemer comes at last to Israel in virtue of it. 
 Made originally with Abraham and with his seed in him. ' 
 Gentile believers made partakers with them in it, Eph. iii. 6. 
 Unto them. " "With them," Isa. lix. 21 ; with the house of Israel, 
 
 Jer. xxxi. 33. 
 The covenant made first with Christ and with them as in Him. 
 When I shall take away their sin. Eeference to Isa. xxvii. 9, 
 
 and Jer. xxxi. 34. 
 Their sins their greatest misery and the cause of all the rest. 
 Sin the cause of all suffering both here and hereafter. 
 Pardon of sin the foundation of all new covenant blessings. 
 When God blesses He begins at the beginning. 
 " Thy sins are forgiven thee ; " then " Rise, take up thy bed and 
 
 walk." 
 " The inhaliitant shall not say, I am sick," because " forgiven their 
 
 iniquity," Isa. xxxiii. 24. 
 Penitent Israel to wash in the opened fountain, Zech. xiii. 1. 
 Israel taken again into covenant when their sin is forgiven. 
 The veil taken from their heart when they turn to the Lord, 2 Cor. 
 
 iii. 16. 
 
140 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Kai, and, moreover ; still further to raise their faith and hope. Guyse. — H Trap 
 f/jLov diaOyjKT), the covenant from me. Heb. 'J?''']?, 'my covenant.' This is ^^•hat I 
 promise tliem. Grot. In this shall my covenant be fulfilled. Est. Made with the nation 
 and Church of Israel. Guyse. Madeflrst with Christ and with them as in Christ. Fansset. 
 The covenant the same witli each believer in all times and places. Chalmers. — A^e\- 
 u/xaL {cLTTo and aipeui), I take away ; pardon their sins and turn them from them. 
 Guyse. The passage rather a brief summary of Jer. xxxi. 31-34:, than the express words 
 of any prediction. D. Brown. The words /cat avrrj, &c., taken from the same passage 
 in Isaiah, left incomplete and to be supplied by the reader. Koppe. Orav d(peXco/j.aL, 
 &c., supposed to be taken from Isa. xxvii. 9, but possibly from Jer. xxxi. 31. Bloomf. 
 His only mentioning the covenant supposed to be sufficient to lead to his design in 
 referring to it, the promise being easily supplied by turning to the well-known passage 
 in Jer. xxxi. 31. Guyse. 
 
 28. As concerning the Gospel, they are enemies for your sokes: hut as touching the 
 election, they are beloved for the fathers' sakes. 
 
 As concerning the Gospel. As to the case of the Gospel. 
 
 Here the ministration of the Gospel rather than its matter. 
 
 The Gospel was to be communicated to the Gentiles. 
 
 The Jews hardened themselves against it and rejected it. 
 
 This very rejection made the occasion of the Gentiles hearing it. 
 
 Enemies. In relation to God both actively and passively. 
 
 The nation viewed as a whole rather than individuals, 
 
 Israel, through unbelief, treated by God as enemies. 
 
 Enemies against God who gave the Gentiles the Gospel. 
 
 Opposed the Gospel and so opposed God himself. 
 
 Rejecting the Gospel, they showed themselves His enemies. 
 
 They pleased not God and were contrary to all men, 1 Thess. ii. 15. 
 
 They rebelled and vexed His Holy Spirit by unbelief ; 
 
 So He turned to be their enemy and fought against them, Isa, 
 
 Ixiii. 10. 
 Terrible condition induced by sin and unbelief, Isa. xxvii. 4. 
 The Almighty the best friend but the worst enemy. 
 For your sakes. 1. Allowed to become enemies for your benefit. 
 The Jews' loss the unspeakable gain of the Gentiles. 
 Tlie Gospel taken to the Gentiles when rejected by the Jews. 
 Gentiles to attain salvation through the Jews' unbelief. 
 2. Provoked to enmity on your account, 1 Thess. ii. 14-16. 
 Jews' enmity to the Gospel increased by the Gentiles' faith. 
 As touching the election. In respect to God's choice of them. 
 According to tlieir original election and destination as His people. 
 Israel as a nation made God's people through election, Deut. vii. 
 
 6, 7. 
 
CHAP. XI.] ST. Paul's epistle to the romans. 141 
 
 Chosen — 1. To peculiar privileges ; 2. To peculiar purposes. 
 
 That election made in Abraham and the fathers. 
 
 Israel's election tyj^ical of that of all believers. 
 
 The one external and national ; the other spiritual and personal. 
 
 The former made in Abraham, the latter in Christ, Eph. i. 3. 
 
 Beloved. Eegarded with paternal favour and affection. 
 
 Love in God's heart even when obliged to take the rod in His hand. 
 
 Israel beloved by God, and should therefore be loved by us. 
 
 For the fathers' sakes. God's own reason for His love, Deut 
 
 vii. 7, 8. 
 Nothing in Israel themselves to attract God's love. 
 Obstinate transgressors from the woml), Isa. xlviii. 4, 8. 
 A disobedient and gainsaying people, chap. x. 21. 
 So God loves sinners in Christ for His Son's sake. 
 God's love to the fathers remembered in behalf of the children, Lev. 
 
 xxvi. 42. 
 Blessing of godly ancestors. Children loved for their fathers' sake. 
 Especial regard claimed for the oifspriug of godly parents. 
 
 Kar evayyeXiov, in respect to the Gospel (quod ad evangelium attinet). Beta, 
 Pise, Est. By occasion of the Gospel. Grot. According to the Gospel. Luth. In 
 relation to the Gospel. Mart., Diod., Lange. That it might be borne to the Gentiles. 
 Con. <£• Hows. In so far as they are hardened against it. De Wette. In the present 
 ministration of it. Henry. Gospel of Christ and the way of salvation through Him. 
 Guyse. — 'Ex^pot {ixOoj, to hate), enemies ; actively to us and the Church. Grot. To 
 the Gospel. Par., Mor., Guyse, Ols. To God. Ferine, Welis, Beng., Henry. To tlie 
 apostle. Theod., Luth., Flatt. Of believers and unbelievers. Lange. Of the Gentiles. 
 Theod. Passively, as to God; hated by God. Or., Pise, Par., Thol., Meyer, De Wette, 
 Buck. Opposers of Christianity, and so treated as enemies by God. Flatt, Brown. 
 Rejected by God and viewed no longer by Him as friends. Doddr., Phil. Regarded ami 
 treated as enemies ; in a state of exclusion through unbelief from tlie family of God. D. 
 Brown. — At v/J.a?, on your account; through the Gospel being preached to you. Est. 
 Through your admission while uncircumcised into the Church of God. Grot. Ou 
 account of your salvation brought about by the Gospel. Vor., ToL, Pise. For your 
 sakes against whom they have such antipathy. Henry. In favour of you. Doddr. For 
 the benefit of you Gentiles. D. Brown. For your advantage, that the Gospel may come 
 to you. Bloomf. That you through their unbelief might attain .salvation. De Wette. — 
 Kara be t. iKXoyTjv, in respect to the election ((juod ad electiouem attinet). Beza, 
 Pise. On the ground of the election (ratione electionis). Grot., Tol. His choice of 
 that people, and the blessings bestowed on them. Est., Par. In relation to the election 
 of Israel as the people of God. De Wette. According to their original destination and 
 election as a covenant people. Haldane. Their election as a people. Brown. The 
 election of Abraham and his seed. D. Brown. — ' AyavyjTOi, beloved; by God. Ferme, 
 Melv., and most. By the apostle. Theod., Luth. The objects of God's kind and merciful 
 regards. Guyse. The same persons spoken of. Chrys., Theod., Ambr., and most. 
 Different persons. Or., Aug., Tol. Beloved even in their state of exclusion. D. Brown. 
 
142 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 — Aitt Tovs Trarepas, for the fathers' sakes ; on account of the special favour He bar] 
 for their fathers after the flesh, Abraham, Isaac, and Jacob, and the choice He made ot 
 them and their posterity to be a peculiar people to Himself. Guyse. Ilis benevolence to 
 the fathers on Christ's account. Melv. Because of their election in the fathers. Ferme. 
 On account of their connection with the fathers. Lange. On account of the patriarchs, 
 who were beloved and choseu. De Wette. From regard to the covenant made with 
 their fathers. Brown. Their lineal descent from, and oneness in covenaut with, the 
 fathers, with wliom God originally established it ; the nation sprung from Abraham still 
 ati elect people and as such beloved. Z>. Brown. 
 
 29. For the gifts and calling of God are without repentance. 
 
 For. Gives the ground of the fact just stated. 
 
 Gifts. Special reference to the gifts bestowed on Israel — 
 
 1. Their relation as a covenant people ; 2. The land of Canaan. 
 
 The sj)ecial gifts promised to Abraham and his natural seed. 
 
 True of all His gifts. All from an unchanging God, James i. 17. 
 
 Here all hoped for from God's goodness ; in ver. 23, from His iKwer. 
 
 Calling. The instating of any in a distinguished position. 
 
 Here the calling of the Jews to be a covenaut people. 
 
 In the New Testament sense, the calling into a saved condition, 
 
 Israel's calling as a nation typical of believers' calling. 
 
 Botli effectual in reference to the end in view. 
 
 What God calls nations and individuals to, He makes them to be. 
 
 " Gifts " in general ; " calling," the most excellent of the gifts. 
 
 Reference in the " gifts " to chap. iv. 13 ; in the " calling," to chap. 
 
 iv. 17. 
 ■Without repentance. Without change of mind on God's joart. 
 His gifts and calling unchangeable and irrevocable. 
 Subject to no regret or change of purpose, 2 Cor. vii. 10 ; Heb 
 
 xii. 17. 
 God gives without variableness or shadow of turning, James i. 17. 
 His gifts to Israel only suspended or ^\dthdrawn for a season. 
 Has not repented of calling Abraham and his seed as His people. 
 Has not regretted the promises made to the fathers. 
 Man's conduct may change God's manner but not His mind. 
 God's dealings may vary but not His determinings. 
 His providences may alter but not His purposes. 
 The Strength of Israel will not lie nor repent, 1 Sam. xv. 29. 
 God's imchangeableness the ground of Israel's safety, j\Ial. iii. 6. 
 God will not cast away His people, Deut. iv. 31 ; 1 Sam. xii. 22. 
 Israel not to be deprived of what God has promised them. 
 The proposition is general in its form and force. 
 
CHAP. XI.] ST. Paul's epistle to the Romans. 143 
 
 'Afi€Taue\i]Ta (a, not, /xera, denoting change, and /xeXofxai, to care for ; jxera- 
 fxeXo/xai, to change one's care, or purpose ; often including the idea of regret), not to 
 be repented of. Aug., Eisner, Doddr. Immutable, 'fir.. Men., Par. Irrevocable. 
 Cast. i?uch as lie cannot repent of. Eras., Pag., Bcza, Pise. Not capable of recall; 
 subject to no change of iniad. JJe Wette. Cannot be repented of. EUicot. Not to be 
 repented of; tlie same love which rested on the fathers still rests on their descendants 
 at large, and will yet recover them from unbelief and reinstate them in the family of 
 God. IJ. Brown. The hardened and apostate majority not reckoned the Israelitish 
 nation. Ferine.— ^o-pLcrjxar a, (xo-pis, free favour), gifts (dona). Mor. With KXyais, 
 a hendiadys ; gift of vocation or calling. Par., C'alv. The gifts which tlu-ough His 
 Spirit He specially confers on Ilis own. Ferme. Promises made to the fathers and 
 spiritual blessings bestowed on their ofifspring. SLuart. Articles of the covenant God 
 made with Abraham. D. Brown. — KXTjcriS (/caXew), calling (vocatio). Mnr. Elec- 
 tion. Par. To salvation by His Spirit. Pise., Est., J. Cap. Effectual calling through 
 which the gifts become known to the recipients themselves. Ferme. Gratuitous decree 
 of election, ilelv. Calling of the posterity of Abraham into God's covenant. Calv. To 
 tlie external condition of a covenant people. Thol. Calling through the Gospel. Ve 
 Wette. Gracious effectual calling. Chalmers. The sovereign act by which God in the 
 exorcise of His free choice called Abraham to be the father of a peculiar people. V. 
 Brown, Guyse. 
 
 30. For as ye in times past have not believed God, yet haoe now obtained mercy through 
 their unbelief. 
 
 In times past. Previous to the general preaching of the Gospel. 
 Prolitable to believers to remember their previous condition. 
 In time past Gentiles in the flesh, without God, Eph. ii. 11, 12. 
 Afar off', without Christ and having no hope, Eph. ii. 12, 13. 
 Children of disobedience, dead in trespasses and in sins, Eph. 
 
 ii. 1-3. 
 Foolish, disobedient, deceived, serving lusts and pleasures, Titus 
 
 iii. 3. 
 Remembrance of our former condition fitted — 
 1. To promote humility ; 2. To awaken gratitude ; 3. Tu soften our 
 
 censures ; and 4. To strengthen our hoj^es of others. 
 Not belie"ved God. Did not believe and obey the light they hud. 
 Heathen in unljelief even without the Gospel. 
 An unbelief including in it disobedience. 
 
 God speaks — 1. In nature ; 2. In conscience ; 3. In revelation. 
 An evil heart of unbelief natural to fallen men. 
 No'W. Blessed contrast between their present and former state. 
 God free and sovereign in the exercise of His mercy — 
 1. In regard to the subjects of it ; 2. The time of its exercise. 
 Obtained mercy. Believers made the subjects of God's mercy. 
 The previous state of the Gentiles — 1. One of sin ; 2. Of misery. 
 
144 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Heathen justly condemned for the sin they lived in. 
 
 Might have been righteously allowed to remain in it. 
 
 Two great acts of divine mercy towards man — 
 
 1. To give Christ ; 2. To open the heart to receive Him, Acts 
 
 xvi. 14. 
 Through their unhelief. As the e£Fect of the Jews' unbelief. 
 Gr., Disobedience ; a proud, rebellioiis unbelief. 
 Resistance to the counsel and command of God, Luke vii. 30 ; 
 
 1 John iii. 23. 
 Unbelief viewed as disobedience and gainsaying, chap. x. 21. 
 Jewish unbehef designed to be the means of Gentile conversion. 
 
 IIoTe, formerly ; from the building of the tower of Babel till the incarnation of 
 Christ. Ferme. — 'HireidrjcraTe, did not obey. Pise, Beza, Ham. Were unbelieving. 
 Est. Were unyielding and disobedient. Ferme. Disobedience and unbelief included. 
 Ols. Were disobedient. Con. <£ Hows., Ellicct. By idolatry. Hyperius, Bloomf. Did 
 not yield the obedience of faith. D. Brown. To the Gospel. Ferme. — }lXerj0T]Te 
 (eXeos, mercy), have obtained mercy; in being brought into God's visil^le covenant, 
 and made partakers of its saving benefits. Guyse. — Tt; tovtup direLdeiq., on account 
 of their unbelief. Vulg. By their unbelief. Dick. Contumacy. Beza, Pise. Whilst 
 they are disobedient. Cam. Because they were disobedient. Par. By occasion of their 
 unbelief Grot., Pise., Eras., Beza, Van Ess, Bloom/., D. Brown. Upon their disobe- 
 dience. Con. £ Hows. By the disobedience of these. Ellicot. Unbelief considered as 
 disobedience or resistance to the divine will. Alford. A proud rebellious unbelief. 
 Thol. Rebellion. Mart. 
 
 31. Even so have these also now not believed, that through your mercy they also may 
 obtain mercy. 
 
 Now. While the Go.?pel is preached to them. The Jew first. 
 Not believed. Not obeyed the call of the Gospel. 
 The Gospel is — 1. A testunony ; 2. An invitation. 
 Is therefore — 1. To be believed ; 2. To be obeyed. 
 Unbelief and disobedience united in rejecting the GospeL 
 That. Indicates — 1. The result ; 2. The design. 
 Jews' unbelief designed as means to the Gentiles' foith. 
 Judas' sin designed to lead to the world's salvation. 
 Yet both the Jews and Judas acted according to their own will 
 Man's wrath made to praise God and to further His designs. 
 Your mercy. Mercy experienced by you. So Isa. Iv. 3. 
 The Gentiles' mercy in their hearing and accepting the Gospel. 
 No mercy experienced except in connection with Christ. 
 Gentiles' mercy was to be — 1. The means ; 2. The pattern, of the 
 Jews' mercy. 
 
CHAP. SI.] ST. PAUL'S EPISTLE TO THE ROMANS. 145 
 
 Jews to he visited with tlie same mercy as the Gentiles. 
 
 Mercy sho^vn to the Gentiles is — 1. The occasion of Jewish un- 
 belief ; 
 
 2. Ultimately made the means of Jewish conversion. 
 
 Mercy experienced by Gentiles to be exercised by them to Jews. 
 
 May obtain mercy. Being brought to accept the Gospel. 
 
 Jews moved to seek mercy by the grace shown to Gentiles. 
 
 Jews and Gentiles to be the occasion of blessing to each other ; 
 
 The Jews by their unbelief ; the Gentiles by their faith. 
 
 Extinction of the Jews' light the kindling of the Gentiles'. 
 
 The continuance of the latter the rekindling of the former. 
 
 Japhet persuaded to occupy the tents of Shem ; 
 
 Shem persuaded by Japhet to return to his own. 
 
 God's love and true grace opposed to monopolies. 
 
 Those who receive mercy are to seek its extension to others. 
 
 Jews' unbelief permitted with a view to ultimate faith. 
 
 Christ for the falling and rising again of many in Israel, Lnke 
 ii. 34. 
 
 In Jew and Gentile, mercy seen rejoicing against judgment, James 
 ii. 13. 
 
 Tq) Vfierepq} iXeei, in or by your mercy — 1. Connected with rjireLBrjcrav ; have not 
 believed through the mercy shown to you. Syr., Caiv., Brown. Have not believed ia 
 themercy shown to you (in vestram misericordiam). Vulg., Luth., Lange. 2. Connected 
 with iXerjdwcTL ; may obtain mercy through the mercy shown to you ; iva being placed 
 after the emphatic noun in the sentence, as in 1 Cor. ix. 15 ; 2 Cor. ii. 4; Gal. ii. 10. 
 So Beza, Pise, Pag., Glass, Beng., Stuart, De Weite, Alford. Through your mercy, 
 provoking them to emulation. Ferme. And preserving the Gospel in tlie world. Guyse. 
 Jews apparently to be converted through the instrumentality of believing Gentiles. D. 
 Brown. With the like mercy to yours. Thai. Because God has had mercy on you. Ols. 
 On your obtaining mercy. Con. dj Hows. Through your compassion, which will again 
 bring back the Jews. Cobbin. — Iva, indicates the design. Ferine. The result rather 
 than the design. Hodge, Flatt. — WKerjOoyai, might obtain mercy on their believing in 
 Christ. Beng. Being stirred up to seek restoration to divine favour. Stuart, Ols. Sal- 
 vation of Jew and Gentile to appear to be of mercy and not of merit. Haldane, Bloomf. 
 Codd. Sin. and Vat. have vvv before iXeTjdwffl. 
 
 32. For God hath concluded them all in unbelief, that He might have mercy u^ion all. 
 
 For. The reason and explanation of this (} ivine procedure. 
 Concluded. Shut up ; given over ; convicted. Gal. iii. 22. 
 As in a prison, where the guilty are shut up together. 
 Prominence given to God's own act in the matter. 
 A lighteous thing with God to give men up to their own sin. 
 VOL. II. K 
 
146 SUGGESTIVE COMMENTARY OX [CHAP. XI. 
 
 Softening and stibdning grace lias only to be ^vithlield. 
 
 The righteous result of resisting light already given. 
 
 Obstinately choosing evil, God gives men up to their o'wii choice. 
 
 When men loill not believe, God may say, you sludl not. 
 
 God's Spirit resisted both by Jew and Gentile, Gen, vi. 3 ; Isa. 
 
 Ixiii. 10. 
 Ultimate designs of mercy in this act of judgment. 
 Shows — 1. The enormity of sin ; 2. The riches of grace. 
 The fever allowed to reach its height before using a remedy. 
 The germ of sin in all races allowed to develop itself. 
 Heathen made ripe for mercy in the Old Testament dispensation ; 
 The Jews in like manner made ripe for it in the New. 
 All. Both Jews and Gentiles ; the reference to races. 
 Applicable also to individuals among both. 
 
 Men shut up in iinbelief either — 1. Judicially ; or, 2. Graciously. 
 A conscious shutting up often the forerunner of enlai'gement. 
 A helpless state of conscious unbelief prepares the way for faith. 
 All might be judicially shut up in unbelief ; some are graciously so. 
 In unbelief. Gr., Unto unbelief or disobedience. 
 Jew and Gentile both allowed to sink into such a state. 
 Door of faith only opened to Gentiles when Cornelius believed, Acts 
 
 xi. 18. 
 Faith God's gift, bestowed where and when He pleases, Eph. iL 8 ; 
 
 Phn. i. 29. 
 Felt power of unbelief makes the gift the more precious. 
 Have mercy. In opening to them the door of faith. Acts siv. 27. 
 Mercy experienced only in a cordial acceptance of Jesus. 
 A sinner's greatest mercy is the removal of his unbelief. 
 Upon all. Jews and Gentiles. Jews still to be visited with 
 
 mercy. 
 All equally dependent on God's sovereign mercy in Christ. 
 All nations to experience it, Num. xiv. 21 ; Isa. xi. 9 ; Ps. Ixxii. 19. 
 
 liVveKKeiae (aw and k\€iw, to shut), has shut up, as in a prison. Men. As if with 
 their hands tied. Pise. Left them uuder the power of unbelief. Vat., Cam. Proved, 
 convicted, demonstrated them to be unbelieving and disobedient. Chrys., Sch'utt., Vor., 
 Wetst., Carpzov. Delivered over. Stuart, Hodge. Involved in, made subject to. Alford. 
 Given them into the power of. Meyer. Shut them up under their unbelief as their jailer. 
 Clarke. Heb. I"??'!, 'gave over, delivered up,' Ps. Ixxviii. 50, 62. — Tovs xavTas, 
 Jews and Gentiles ; each of these divisions of men. D. Broicn, Stuart. Net strictly 
 each individual. Lange, Barth. Men without limitation. Hald. — E'S a.ireideiai', into 
 rebellion or disobedience (in contumaciam). Pag., Pise. In rebellion. Beza. Und:r 
 
CHAP. XI.] ST. Paul's epistle to the romans. 147 
 
 disobedience; in unbelief. Ferine. Under sin. Mdv. To unbelief; the experience 
 of an unhumbled, condemned state without Christ. D. Brown. — T. irai'raj, Gentiles 
 first, and then Israelites. Ols., Phil., Stuart, Hodge, D. Brown. On their accepting 
 God's mercy in Christ. Ferine. The elect. Melv. Mercy provided for, but not accepted 
 by, all. Alford, The idea of a final general mercy. De Wetle. 
 
 33. the depth of the riches both of the wisdom and knowledge of God 1 how unsearch- 
 able are His judgments, and His ways past finding cut t 
 
 the depth. The deep, inexhaustible fulness. 
 
 A burst of adoring admiration after contemplating — 
 
 1. The whole mystery of the Gospel in general, 1 Pet. i. 12 ; 
 
 2. Dispensations in regard to Jew and Gentile in particular. 
 God's works and ways fitted to excite wonder and intense delight. 
 Their contemplation the emj)loyment of the redeemed, Rev. xv. 2-4. 
 The desire of angels to look into and study Gospel truths, 1 Pet. i. 12. 
 Tlie joy of renewed and sanctified minds on earth, Ps. xxvii. 4. 
 The more we know of God's works and ways, the more we admire. 
 God's thoughts and judgments a great deep, Ps. xcii. 5 ; cxxxix. 6. 
 Praise is silent in deep and adoring admiration, Ps. Ixv. 1, marg. 
 E;iches. l. Treasures ; " He treasures up His bright designs." 
 
 2. Goodness and mercy ; " Earth is full of Thy riches," Ps. civ. 24. 
 In God is an unfathomable depth — 1. Of riches, ver. 35 ; 2. Of 
 
 wisdom, ver. 34 ; 3. Of knowledge, ver. 33. 
 " Depth of the riches " = either " rich depth," or " deep riches." 
 Deep riches in God's wisdom and knowledge. 
 Too deep to be fathomed, too rich to be exhausted. 
 His riches, wisdom, and knowledge to be admired for their depth. 
 IMan's deepest thoughts compared with God's are shallow. 
 Those of profoundest thinkers the thoughts of a child, 1 Cor. xiij , 
 
 9-12. 
 Sir Isaac Newton a child gathering pebbles on the sea-shore ; 
 The ocean of knowledge lying unexplored before him. 
 "Wisdom. That which seeks the best ends by the best means. 
 God's wisdom framed the purpose which His love prompted ; 
 His knowledge prepared the means for accomplishing it. 
 God aims at His own glory and the best interests of creation. 
 The means infinitely well chosen for their promotion. 
 His wisdom fitted to awaken admiration and confidence. 
 Displayed especially in Christ and the plan of redemption by Him, 
 
 1 Cor. i. 24 ; Eph. iii. 10. 
 Knowledge. Intimate acquaintance with persons and things. 
 
148 SUGGESTIVE COMMENTAUT ON [CHAP. XL 
 
 Extends not only to things actual but possilsle. 
 
 Things in all their possible relations and combinations. 
 
 To His wisdom nothing difficult, to His knowledge nothing dark. 
 
 In God perfect knowledge accompanies perfect wisdom. 
 
 His laiowledge keeps the object and issue ever before it. 
 
 Penetrates the most secret workings of men's hearts. 
 
 Foresees their actions and their most distant tendencies. 
 
 Scans the nature, properties, and connections of all beings and 
 
 events. 
 Perceives what is best fitted to promote the end in view. 
 Provides the materials for wisdom to act upon. 
 Sees the end from the beginning ; past, present, and future, Acts 
 
 XV. 18 ; 
 All changes, motions, and operations, both in mind and matter. 
 Beholds all things in one clear, full, infallible view. 
 Counts the hairs of our head and the birds on the branches. 
 The universe a sea of glass before Him, clear as crystaL 
 Things exist according to His plan, and are known before they exist. 
 Unsearchable. Not to be comprehended by finite intelligence, 
 " Deep in unfathomable mines of never-failing skill." 
 Wise and gracious ends in His most terrible judgments. 
 The variety and extent of His designs beyond our knowledge. 
 Man's duty not to criticise and cavil but to acquiesce. 
 A wise restraint to be put upon inquiries and speculations. 
 Revealed truth to be fomly held fast, Deut. xxix. 29. 
 Perfect knowledge to be waited for, John xiii. 7 ; 1 Cor. xiii. 9-12 ; 
 
 Ps. xxxvi. 9. 
 God's ways and judgments unsearchable ; therefore be — 1. Modest 
 
 in your judgment ; 2. Humble in your disposition ; 3. Fiiithful 
 
 in yoiu" work. 
 Judgments. Coimsels ; plans ; purposes. 
 Extend to the universe, to nations, and to indi\dduals. 
 Those of His mouth plain ; those of His hand, dark and mysterious. 
 Things conducted to a glorious end, yet man left to his free-will. 
 Evil overruled for good, yet righteously punished. 
 God's acts are judgments, the results of wisdom and justice. 
 The reasons often hidden ; but always wise, holy, and good. 
 Ways. Dealings ; providences ; procedure. 
 His ways the execution of His purposes. 
 His ways on the surface. His judgments beneath it. 
 Seen— 1. In creation ; 2. In providence ; 3. In grace. 
 
CHAP. XI.] ST. PAUL'S EPISTLE TO THE ROMANS. 149 
 
 The manifestations of Himself ; therefore holy, just, and good. 
 
 Past finding out. Not to be traced and followed to their origin. 
 
 Metaphor from the footprints left by animals. 
 
 His way is in the sea, His footsteps untraceable, Ps. Ixxvii. 19. 
 
 His pro\'idence not to be judged by our feeble sense. 
 
 God to be trusted when we cannot trace Him. 
 
 Examj)les : — Abraham ; Joseph ; Moses ; David ; Christ. 
 
 The track soon lost in the pursuit of God's ways. 
 
 True in individuals, still more in the universe at large. 
 
 " Lives there the man whose universal eye 
 Has swept at once the boundless scheme of things ; 
 Mark'd their dependence so and firm accord, 
 As "svith unfaltering accent to conclude 
 That this aA'aileth nought '? Has any seen 
 The mighty chain of beings lessening down 
 From Infinite Perfection to the brink 
 Of dreary nothing, desolate abyss 1" Thomson, 
 
 '0,4c. Yields himself to admiring contemplation. D.Brown. Magnificent epipho- 
 ncma. Ferme, Blonmf. — Ba(?os ttXovtov, depth of the riches, i.e., of the grace and 
 mercy of God Or., Chrys., Thend., Grot, Tol., Beng., Mart., Diod., Guyse, Meyer, 
 Eilicot. Depth of the riches of the wisdom, &c. Beza, Pise, Dick., D. Brown. = Pro- 
 found riches. Beza, Pise, Ferme. Deep inexhaustible fulness. De Wette. Rich depth. 
 Bloom/., Brown. BaOos = d,Si'(Tcros, as 1 Cor. ii. 10; Rev. ii. 24. Grot. Kat omitted 
 by Beza. — ^ocpi&s, wisdom; = yvojcris. Pise. A species of knowledge, the highest 
 judgment as to the best manner and order of doing things. Per. Tvucris = perfect 
 acquaintance with all things ; <TO(pia, that which orders all for the best ends. Tol. 
 Points to the fitness to accomplish the ends intended. D. Broion. — Fywcrewj, of the 
 knowledge ; points to the vast sweep of divine comprehension displayed in the purposes 
 and methods exhibited in the chapter. D. Brown. — 'Ave^epevvrjTa (a, not, e^, out, 
 and ipewaw, to search), inscrutable. Pag., Melv. Thoroughly concealed. Cast. In- 
 comprehensible. Vulg., Mor. Metaphor from mining. Melv. — Kpt/iara (Kpivu), 
 judgments; counsels and pui'poses. Ferme, Flatt, D.Brown. In respect to unbelievers. 
 Beng. In respect to the unbelief in the world. Barth. Governance of God's providence. 
 Bloom/.— 'Ave^LXvi-CLaTOL (a, not, e|, out, and 'X^os, a trace or footprint), untrace- 
 able. £ras., Paj/., J/eZv. Abstruse. Cas<. Metaphor from hunting. 3/eJu. Ileb. ^i5^"P^', 
 Job v. 9 ; ix. 10. — 05ot, ways ; works. Est. Secret counsels as to saving men. Per. 
 Way of executing His decrees. Gi'ot., Tol., Ferme, Bloom/, D. Brown. In regard to 
 unbelievers. Beng. Dealings, especially in the way in which salvation is bestowed. 
 Barth. Providential dispensations. Brown. 
 
 34. For who hath knoivn the mind o/ the Lordt or who hath been Ilis counsellor f 
 
 Known. Isa. xl. 13. Fully penetrated and comprehended. 
 
150 SUGGESTIVE COMMENTARY ON [CHAP. XI. 
 
 Known by his own xmaided faculties. 
 
 Much known of God's mind through revelation. 
 
 All saving knowledge thus communicated. 
 
 Believers also taught by the unction of the Holy One, 1 John ii. 20. 
 
 Still all our knowledge but that of a child, 1 Cor. xiii. 9-12. 
 
 God's plans and purposes unknown till revealed, Deut. xxix. 29. 
 
 Mind. His jjurposes in regard to His creatures. 
 
 The ends He has in view and His means of accomplishing them. 
 
 God's mind is directed to and embraces all He has made. 
 
 Seraphim and animalculse alike its objects. 
 
 Nothing too great or too small for an Infinite mind. 
 
 God's plan embraced the universe before its existence. 
 
 Counsellor. Such as earthly monarchs have around them. 
 
 Giving counsel as to plans and means of executing them. 
 
 Sharing in the formation of His various designs. 
 
 Only God himself existing when the plans were made. 
 
 None able to comprehend, much less guide His counsels. 
 
 Infinite "Wisdom requires no counsellor. 
 
 Finite creatures directing the Infinite Creator ! 
 
 Fiyvw, hath known ; rendering of the LXX. in Isa. xl. 13. Heb. JSP, ' has weighed 
 or examined.' Gesenius. — ^ovv, mind; so LXX. ; Heb. ijll, 'the Spirit.' — 2u/i/3oi;Xos 
 (avv and ^ov\n], counsel), one with whom He might consult. Tol., Bisc His counsellor 
 in the conduct of His affairs. Ferme. Heb. i'l^i^. t^'!<, ' man of His counsel,' Isa. xl. 13. 
 Divine self-sufSciency, avrapKeia. Melv. 
 
 Co. Or who hath first given to Him, and it shall be recompensed unto Him again? 
 
 Given. Nothing received by God but what He has first given. 
 
 Impossible for man to be profitable to His Maker, Job xxii. 2. 
 
 The universe and all it contains owes its existence to God. 
 
 The Maker, Preserver, and Benefactor of all, Acts xiv. 17 ; xvii. 28. 
 
 No creature in a condition to make God his debtor. 
 
 Free tlierefore to dispose of Jew and Gentile as He pleases. 
 
 Recompensed. Paid back as a debt incurred or favour bestowed. 
 
 Impossible for God to be under obligation to man. 
 
 God absolutely indejDendent of all His creatures. 
 
 Gives only out of self-moved sovereign goodness. 
 
 No claim on His favours either with Jew or Gentile. 
 
 God a most free agent, and debtor to none of His creatures. 
 
 His justice in His sovereign disposals fully \indicated. 
 
CHAr. zi.] ST. Paul's epistle to the Romans. 151 
 
 As tlie potter, He lias i)o\ver over His owti clay, cliap. ix. 20, 21. 
 Has right to do what He will with His own, Matt. xx. 15. 
 No creature can put in a claim upon God, much less a sinner. 
 Yet notliing truly done in His service unrequited. Matt. x. 42, 
 
 Tlpo€5o}K€v, has given first (prior dedit). Beza, Pise. Tis TrpoeS. , refers to His 
 goodness ; ns e'^vw, to His wisdom and knowledge. Tol. — 'AtraTroSo^Tjcrerat {dvTi, 
 diro, and 5i5w/it, to give), it sliall be repaid in return. ' Is God in tlieir debt 1 Let 
 them say for what, and it sliall be repaid.' Locke. Hears on all claims on God's favour 
 preferred on the ground of merit or service. Stuart, Blooinf. 
 
 36. For of Him, and through Him, and to Him, are all things : to whom be glory for 
 ever. Amen. 
 
 Of Him. 1. As the only source of existence in the universe j 
 
 2. The inexhaustible fountain of all good. 
 All things owe their origin to His simple will. 
 The beginning, origin, and efficient cause of alL 
 
 " Happy the man who sees a God employ'd 
 In all the good and ill that chequer life ! 
 Kesohdng all events with their effects 
 And manifold results unto the will 
 And arbitration wise of the Supreme." Cowper. 
 
 Through Him. As jjreserving, directing, and controlling alL 
 His sustaining power needed every moment. 
 Not only purposes the end but conducts to it. 
 God the author of providence as well as creation- 
 Seraph and insect alike dependent on His hand. 
 Conducts the created universe to its eternal destiny. 
 
 " The Lord of all, HimseK through all diffused. 
 Sustains and is the life of all that lives. 
 Nature is but a name for an efiect 
 Whose cause is God. He feeds the secret fire 
 By which the mighty process is maintain' d." 
 
 To Him. As the end for which all exists and takes place. 
 
 God himself the true and worthy end of all He has made. 
 
 All things made for HimseK, Prov. xvL 4 ; for His jileasure, Rev. 
 
 iv. 11. 
 Sustained and directed as well as created for His own glory. 
 God the begimiiiig, middle, and end of all things. 
 
152 SUGGESTIVE COiXMENTARY ON [CHAP. XIL 
 
 " What is His creation less 
 Than a capacious reservoir of means, 
 Form'd for His use and ready at His will 1 " 
 
 The doctrine of the Trinity perhaps faintly indicated. 
 
 Paul ever conscious of the doctrine as a living reality. 
 
 Tlie Father's love and piirpose the origin of all things ; 
 
 The Son's mediation and rule their continuance and direction j 
 
 The Spirit's agency in conducting all to the end designed. 
 
 All things of the Father, through the Son, by the Spirit. 
 
 To Him be glory. The feeling of every renewed heart. 
 
 Whatever the premises, God's glory is the conclusion. 
 
 God's glory the end in all His doings and dealings. 
 
 All thoughts about God and His ways to end in adoration. 
 
 Glory to God the song of the Church on earth and in heaveiL 
 
 The Church the mouthpiece and priest of creation. 
 
 For ever. Begun on earth to be continued tlirough eternity. 
 
 Eai'th now full of God's glory, hereafter full of His praise. 
 
 His procediu'e in time worthy of the praises of eternity. 
 
 Amen. Expresses — 1. Satisfaction ; 2, Desire ; 3. Assurance 
 
 The whole soul poured out in a hearty Amen, Be it so ! 
 
 Fitting conclusion to so glorious a chapter. 
 
 Here ends the doctrinal and dispensational part of the Epistle. 
 
 'E^ a^TOV, from Him as the Creator. Ferme. Origin. Beng. Fountain. Earth. His 
 will the source of all. — At avrov, through Him as the Preserver. Ferine. Their preserv- 
 ing and directing, governing and disposing cause. Guyse. Intermediate cause. Sluart. 
 Conducting all to the best end. Sarth. — E'J avrov, in Him. Vitlo., reading eu airip, 
 towards Him (in ipsum) ; to His glory. Beza. On ac-ount of Ilim. Cas. As the last 
 end of all. Beng. All for His glory and praise. Tkeod. Doctrine of Trinity alluded to. 
 Barth. Though not formally. Thol., Alf. All of the Father, through the Son, in and 
 by the Spirit. ToL, Theod. 
 
 CHAPTER XII. 
 
 1. I beseech you therefore, brethren, by the mercies of Cod, that ye xrfesent your bodies 
 a living sacrifice, holy, acceptable unto God, which is your reasonable service. 
 
 Beseech. The doctrinal and dispensational succeeded by the 
 
 practical. 
 Teaching lays the foundation ; exhortation builds upon it. 
 
CHAP, XII.] ST. Paul's epistle to the ROMAiirs. 153 
 
 Paul " beseeches " as a friend earnestly desiring tlieir best interests. 
 Ministers and preacbers to beseech as well as teach, 2 Cor, v. 20. 
 Moses commands and threatens ; the apostle beseeches, 
 A kindly and affectionate address the key to the heart. 
 Therefore. Reference both to the doctrinal and dispensational. 
 The use of these — 1. General, ver, 1, 2 ; 2, Special, ver, 3 to the 
 
 end. 
 Christian doctrine the foundation of Christian duty. 
 Brethren. Believers are children of God and brethren to each other. 
 Possess a common nature, experience, and hopes, 
 Roman Cliurch composed of Jews and Gentiles, yet all brethren. 
 " Brethren," to remove all suspicion of guile or dislike. 
 Mercies of God. The exhibition of His love already treated. 
 Not common but covenant mercies. Sure mercies of David, Isa. 
 
 Iv. 3. 
 Mercies as seen — 1. In their source, God's heart ; 2. In the streams, 
 
 God's hand. 
 Include— 1, The gift of Christ ; 2. Gift of the Spirit ; 3. AU real 
 
 good. 
 Endless glory, and grace as the preparation for it. 
 Paul exhorts not by the power or authority of God, but His mercies. 
 Experience of mercies the best plea for obedience. 
 Covenant of works begins witli ser\'ice and ends with reward ; 
 Covenant of grace begins with mercies and ends with service. 
 Perception of God's mercies moves to performance of God's wilL 
 Large receivings to be answered by large returnings. 
 God's mercies as experienced by a believer are — 
 
 1. Everlasting botli in their origin and continuance ; 
 
 2. Sovereign, spontaneous, free, and undeserved ; 
 
 3. Rich, precious, and meeting all reqiiirements ; 
 
 4. Dearly purchased by the blood of God's own Son. 
 
 Present, Offer; yield ; surrender. Reference to chap. vL 13, 
 
 16, 19, 
 To present as a sacrifice to God the act only of living men. 
 Surrender to God the spring of all duty and obedience. 
 Essence and fruit of love ; the fulfilling of the law, chap. xiii. 10, 
 The presenting of a sacrifice whicli is no more to be withdrawn. 
 Implies — 1, Readiness of the surrender ; 2. Its entireness. 
 Every believer a daily ministering priest — 
 
 1. In the spirit by which he is moved and anointed ; 
 
 2. In the service which he is continually presenting. 
 
154 SUGGESTIVE COMMEXTARY ON [CHAP. XII. 
 
 Bodies. The instruments of service, whether for good or evil. 
 Withdrawn from sin's service to be employed in God's. 
 Bodies fearfully and wonderfully made, Ps. cxxxix. 14-16. 
 Made to be employed in their Creator's service. Rev. iv. 11. 
 Believers' bodies redeemed, Eph. i. 14. Temples of the Holy Ghost, 
 
 1 Cor. vi. 19, 20. 
 Self-surrender to be so thorough as to include the whole body. 
 Extends to every member, organ, and separate part. 
 " Holiness to the Lord " from the crown of the head to the sole of 
 
 the foot. 
 The body the instrument through which the soul acts. 
 The organ of all practical activity, holy or unholy. 
 Symbol of the present life in all its relations and actions. 
 The lowest part of man's threefold nature, 1 Thess. v. 23. 
 Often hindering the soul and seducing it into sin. 
 Subjugated by the fall to the bondage of inquity, chap, vi 19. 
 Redeemed and sanctified in Christ with soul and spirit. 
 The body presented to God by the sanctified spirit. 
 A holy God requires not men's beasts but their bodies. 
 God to be glorified with our body as well as our spirit, 1 Cor. vi. 20. 
 Worshipped with the body accompanied by the spirit, Isa, xxix. 13 ; 
 
 John iv. 24. 
 God honoured by our bodies when employed — 
 
 1. In acts of immediate worship ; 
 
 2. In works of benevolence and mercy ; 
 
 3. In patient suflering for His sake. 
 
 Rome now presents to God not her body but her hread. 
 Living sacrifice. A sacrifice that which is off"ered to God- 
 Slam animals among the first recorded offerings. Gen. iv. 4. 
 Cain's fruits and Abel's lambs both called an oftering. 
 In both cases the sign of worship and thanksgiving. 
 In Abel's the consciousness of guilt and faith in the seed, Gen. 
 
 iii. 15. 
 The offering of slain animals apparently taught by God, Gen. 
 
 iii. 21. 
 Intended to point forward to the Lamb of God, John i. 29. 
 FaUen man unable to approach God without a sacrifice. 
 The practice universal. An instinct of fallen humanity. 
 The distinction between clean and unclean founded on it. 
 Noah's first act after the flood to offer the former to God, Gen. 
 
 viii, 20. 
 
CHAP. XII.] ST, Paul's epistle to the roma^js. 155 
 
 Practised in covenants, Gen. ^n.n. 21, 22 ; ix. 9 ; xv. 7-18 ) xxxi. 
 
 44, &c. ; Exod. xxiv. 4, &c. 
 Covenant made with God only by sacrifice, Ps. I. 5. 
 Tlie idea of expiation especially prominent, Job i. 5 ; xlii. 8. 
 Three kinds of bloody sacrifices among the Jews — 
 
 1. Sin-offering, type of Clirist as substitute and sin-bearer ; 
 
 2. Burnt-offering, type of Christ in His active and passive obedience ; 
 
 3. Peace-offering, sign of peace established between God and men. 
 In the sin-offering, Christ stood necessarily alone ; 
 
 In the burnt-offering, His members made to resemble Him ; 
 In the peace-offering, they as reconciled jM-esent their bodies, &c. 
 After Christ's death bloody sacrifices no longer needed. 
 Ceased during the siege of Jerusalem from want of lambs. 
 After the destruction of the Temple could no longer be offered. 
 Israel has now been without a sacrifice for eighteen centuries. 
 That of a cock at the Passover a mere human invention. 
 Besides bloody sacrifices, there were under the law — 
 
 1. Meat-offerings accompanying the daily burnt-offering ; 
 
 2. The shewbread, renewed every Sabbath, Lev. xxiv. 5, 9 ; 
 
 3. Special meat-offering on Sabbaths and festivals. Num. xxviii. ; 
 
 xxix ; 
 
 4. First-fruits at tlie Passover and Pentecost, Lev. xxiii. 10-14, 
 
 17-20 ; 
 
 5. Incense burnt on the altar morning and evening, Exod. xxx. 
 
 7, 8 ; 
 
 6. Scapegoat and incense on the day of Atonement, Lev. xvi. 10, 12. 
 Christ's one offering on the cross tlie only propitiation for sin. 
 
 Tlie unbloody sacrifice of the Mass a human invention. 
 Believers' bodies called a living sacrifice — 
 
 1. In opposition to slain animals under the law ; 
 
 2. As expressing the spiritual life of a believer's service. 
 Living, active powers to be dedicated to God. 
 
 A living soul makes the body a living sacrifice. 
 
 Dead sacrifices an abomination to God. 
 
 A living God to be worshipped with living sacrifices. 
 
 Holy love puts life into every religious service. 
 
 liiving sacrifices only offered in union with Christ, the Life. 
 
 The religion of unrenewed men a religion of death. 
 
 Believers are priests who offer up themselves — 
 
 1. In the obedience of their lives, 1 Sam. xv. 22 ; 
 
 2, In the praises and thanksgivings of their lips, Heb. xiii. 15 ; 
 
156 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 3. In their "works of mercy and benevolence to others, Phil. 
 
 iv. 18 ; 
 
 4. In their exercise of true penitence and contrition, Ps. li. 17 ; 
 
 5. In a life of self-denial and cross-bearing, Matt. xvi. 24, 25 ; 
 
 6. In their prayers and intercessions for others, Job xlii. 8 ; Ps. 
 
 cxli. 2 ; 1 Tini. ii. 1. 
 
 Holy. IMorally, as distinguished from ceremonial holiness. 
 
 Holy, what is — 1. Set apart for the Lord ; 2. Separate from sin. 
 
 Body to be holy as well as the spirit, 1 Cor. vii 34 ; 1 Thess. 
 V. 23. 
 
 A sanctified soul makes a sanctified body. 
 
 The believer's body a holy temple for a holy God. 
 
 Sacrifices under the law to be without blemish, Lev. i. 3. 
 
 The body a holy sacrifice when employed in God's service. 
 
 " Let the hands do good, the tongue bless, the ear listen to divine 
 truth." Chrysostom. 
 
 Acceptable. Well pleasing. Sacrifices such as are — 1. Holy ; 
 
 2. Presented in union with, and through the hands of, Christ. 
 
 Jesus Christ the altar that sanctifies the gift. 
 
 All ser\TLces acceptaljle only through Him, 1 Pet. ii. 5. 
 
 Living and holy sacrifices alone acceptable to a holy God. 
 
 True worshippers are those who worship in spirit and in truth. 
 
 Burnt-offerings only a sweet savour till Christ's death. 
 
 B>easonable. As opposed — 1. To irrational animals ; 
 
 2. To services in themselves not reasonable. 
 
 God's service to be reasonable, not blind and superstitious. 
 
 The exercise of an enlightened mind and understanding. 
 
 Nothing in scriptural Christianity but what is reasonable. 
 
 Some doctrines of men neither reasonable nor scriptural. 
 
 Examples : — Baptismal regeneration and transubstantiation ; 
 
 Prayer to departed saints ; worship of images, or of God by- 
 images. 
 
 ]\Iuch in some Christian churches that is unreasonable service. 
 
 Acceptable service must be scriptural service. 
 
 "Will- worship unacceptable, Col. ii. 23. " In vain do they worship 
 me," &c., Matt. xv. 9. 
 
 God's service in itself most reasonable — 
 
 1. We are His creatures, made and sustained by Him ; 
 
 2. We are endowed with faculties fitting us for it ; 
 
 3. God has required such service at our hands ; 
 
 4. He is in Himself infinitely worthy of our service ; 
 
CHAP. XII.] ST. Paul's epistle to the Romans. 157 
 
 5. Conscience dictates and approves sucli service ; 
 
 6. Our own present and eternal peace connected with it ; 
 
 7. Our nature elevated and improved by it. 
 
 Service. Eefereuce to believers' priesthood, 1 Pet. ii. 8 ; Rev. 
 
 i. 6. 
 Service not confined to acts of religious worship. 
 The whole of a believer's life to be one priestly service. 
 May be either active or passive, doing or suffering. 
 " They also serve who only stand and wait." Milton. 
 
 OlKTipiJLWV, mercies ; operations and effects of God's mercy towards us. Pise, Par. 
 Beza, Tol , Est = ^'SUl, Neh. i. 11. Grot. Plural, indicating tlie frequency and 
 excellency of the gift. Glass. Different instances of divine compassion before enu- 
 merated. Hald. Doctrine in general treated in the whole Epistle. De Weite. Mercies 
 whose unmerited nature, glorious channel, and saving fruits have been opened up at 
 such Icn.'tli. D. Brown. — liapaarrjaai, same word in chap. vi. 13, 16, 19. Exhibeatis. 
 Vutg., Cam. Afford (praebeatis). Eras., Vat. Offer. Tol., Vor. Place (sistatisj ; 
 = Trpoa-(pepu}, lleb. 3'")j3n, Lev. i. 2. Grot., Beza. Present, as a sacrifice before the 
 altar. Eisner, Doddr. Indicates readiness and entireness of surrender. Lange, Alford. 
 — liw/xara, bodies ; as organ and symbol of our earthly life. Lange. Organ of practical 
 activity. Thol., Alf. Body most under the bondage of sin. Ols., DeWette. Jews taught 
 by their Rabbles to substitute their bodies for sacrifices by diminisliing their fat and 
 blood through fasting. Zohar. — Qvaiav (^i/w, to kUl), sacrifice. Arguments in favour 
 of their divine origin — 1. Appropriateness as a means of keeping before the mind the 
 desert of sin, and the Saviour, whose death was to take it away ; 2. Animal food not 
 granted to man till after the flood ; hence the beasts slain (Gen. iii. 21) intended for 
 sacrifice ; 3. Adam could not have invented the rite, there appearing no natural con- 
 gruity between such .sacrifices and God's satisfaction; 4. Abel's bloody sacrifice offered 
 in faith, therefore in obedience to God's will, and thus visibly accepted ; 5. Universality 
 of such sacrifices from the earliest period ; 6. Early distinction of animals as clean or 
 unclean made before the flood, and therefore not with reference to food. Magee. Gre- 
 gory of Nazianzum, Basil the Great, and others, generally speak of a sacrifice in the 
 Lord's Supper, Gregory the Great speaks more distinctly of a daily repeated sacrifice, 
 'quotidianum immolationis sacrificium.' Transubstantiation and the sacrifice of the 
 Mass made an article of faith by the Lateran Council under Pope Innocent III., and 
 expressed in a liturgical form, by the institution of Corpus Christi Day, by Pope Urban 
 IV. (12fi4), and by Clement V. (1311). — Zwcrav, living ; in opposition to slain animals, 
 and in the sense of the higher moral life. De Wette. Living active powers of the body 
 to be continually devoted to God. Stuart. Philo and Josephus speak of the Essenes as 
 not sacrificing animals, but desiring to prepare their minds as a suitable offering to God. 
 Alf. Qvaias oi}/c iiTLTikovcn, — d(/)' eai/rwj' ras Ovaias einTtXovcn. Jos. Antiq. — 
 AoyiKTiv, rational; in opposition to the offering of irrational creatures. Theod. To 
 what is superstitious. Calv. To the fleshly service of the Jews, Stuart. Rational, in 
 respect to the understanding and will (rationalem cultum). Eras., Pise, Beza, Cast., 
 Pag. Intelligent ; = of the reason. Ellicot. The doctrine of the Gospel is Xo-yt/coi' 
 aoo\ov yaXa, i Pet, ii. 2. Pythagoras required divine worship to be intelligent 
 {(TTLcjTrifxovLKrj). Jamllichus. — Aarpnav, religious service, not sacrifice ; the more 
 general idea. Ve Tl'eiie. 
 
158 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 2. And be not conformed to this world ; but be ye transformed by the renewing of your 
 mind, that ye may prove what is that good, and acceptable, and perfect will of (Jod. 
 
 Conformed. Assimilated ; made like in character and conduct. 
 Reference to tlie spirit and practices prevailing in the world. 
 This world. 1. Present time or age, while Satan rules as prince ; 
 
 2. World which lies in wickedness or in the wicked one, 1 John 
 
 V. 19; 
 
 3. Outward, visible, transitory state of things, 1 Cor. vii. 31. 
 The present the time in which Satan acts as prince of this world. 
 Hence the character of the present age or period. 
 
 "This world" as contrasted with the age to come, 2 Pet. iii. 13 ; 
 
 Rev. xxi. 1-4. 
 Believers formerly walked according to the course of it, Eph. ii. 2. 
 Its contents, lust of the flesh, lust of the eye, and pride of life, 1 
 
 John ii. 16. 
 Its character, fulfilling the desires of the flesh and mind, Eph. ii. 3. 
 Serving lusts and pleasures, and living in malice and envy, Titus 
 
 iii. 3. 
 Minding earthly things, Pliil. iii. 19. Earthly, sensual, devilish, 
 
 James iii. 15. 
 Believers not to fashion themselves according to former lusts, I 
 
 Pet. i. 14. 
 Past time sufl&cient to have wrought the will of the Gentiles, 1 Pet. 
 
 iv. 3. 
 Believers to come out and be separate from the world, 2 Cor. vi. 17. 
 To have no fellowship with the works of darkness, Eph. v. 11. 
 Henceforth not to walk as other Gentiles walk, Eph. iv. 17. 
 To be faithful to God we must often be singular among men. 
 
 " Among the faithless, faithful only he ; 
 Among innumerable false, unmoved ; 
 Unshaken, unseduced, unterrifted ; 
 His loyalty he kept, his love, his zeal ; 
 Nor numbers nor example with him wrought. 
 To swerve from truth nor change his constant mind, 
 Though single." Milton. 
 
 Amidst outward changes, the spirit of the Avorld unchanged. 
 Gr., " Be not of the same form and fashion Avitli this world." 
 Believers' outward fasliion to agree with their inward form. Beng. 
 Fashion of this world grovelling, mean, transitory, 1 Cor. vii. 31. 
 Things of time a show, those of eternity realities. 
 
CHAP. XII.] ST. Paul's epistle to the romans. 159 
 
 •' All, all on earth is shadow ; all beyond 
 Is substance ; the reverse is folly's creed." Young. 
 Believers to be separate from the world — 
 
 1. As sacrifices presented at the Lord's altar ; 
 
 2. As members of the Lord's regenerated family ; 
 
 3. As soldiers in the Lord's consecrated army. 
 Transformed. Changed in form. So Christ, Matt. xvii. 2. 
 A moral transfiguration corresponding with His spiritual one. 
 Personal Christianity an entire moral change, 2 Cor. v. 17. 
 The world's show given up for the reality of holiness. 
 
 The life and character of the world to be exchanged for Christ's. 
 Not to be conformed to this world, we must be transformed. 
 Implies effort, Ezek. xviii. 31 ; Phil. ii. 12 ; 2 Pet. i. 5-9 ; Hosea 
 
 v. 4. 
 Sin to be resisted, holiness cultivated, means employed. 
 The character of Christ to be contemplated in the Word, 2 Cor. 
 
 iii. 18. 
 Promise corresponding to the precept, Ezek. xxxvi. 26, 27 ; 
 Its fulfilment to be j^leaded for in prayer, ver. 37. 
 Always increasing transformation to be souglit, 2 Cor. iii. 18. 
 Renewing. Transformation not by amendment but renewal. 
 Indicates both the means and magnitude of the change. 
 More than mere change ; a new creation, Eph. ii. 10 ; 2 Cor. v. 17. 
 Not merely another man, but a new man, 1 Sam. x. 9 : Eph. iv. 24. 
 A radical change, the effect of union witli Christ, 2 Cor. v. 17. 
 Of your mind. Renewal of inner, not outward man. 
 Includes views, disposition, taste, affection, desire, wilL 
 The central part of man's moral nature to be renewed. 
 Eenewed in quality not substance, — " spirit of your mind," Eph. 
 iv. 23. 
 
 Change not in mere outward walk but inward character. 
 
 Change of heart necessary to thorough change of life. 
 
 Understanding as well as will and afi'ections renewed, Eph. iv. 17. 
 
 Prove. Discern so as to approve, experience, and practise. 
 
 Only a renewed mind successful in inquiring after truth. 
 
 Moral discrimination a Cliristian grace. 
 
 Certainty as to the will of God to be endeavoured after. 
 
 To be atttained to — 1. After renewing of the mind ; 
 
 2. After honest examination in connection \\\t\\ it. 
 
 To try the things that differ a Cliristian duty, Phil. i. 10, margin. 
 
 Believers' knowledge of God's will connected with experience. 
 
160 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 Grare enables to perceive, and disposes to receive, tlie wi'I of God. 
 
 A clever wit can dispute about duty ; 
 
 An honest heart sees and practises it. 
 
 Good. Or., " That which is good ; " abstractly, " the good." 
 
 1. The good morally, as agreeing -with God's commands ; 
 
 2. The good experimentally, as tending to life and happiness. 
 What is excellent in itself and profitable for us. 
 
 Good in itself, and good for the time and person, 2 Chron. xxvi. 18. 
 
 What is pleasing to God is profitable to man. 
 
 That is good which is according to God's will. 
 
 The good alone to be offered in sacrifice to God, Lev. is. 10 ; xxiL 
 
 21. 
 Acceptable. Gr., " The acceptable ; " what is pleasing to God, 
 
 Heb. xiii. 21. 
 What is pleasing to God is excellent in itself. 
 jFu'st the good, then the acceptable. Only the good is acceptable. 
 What is acceptable to God is so to all wise and holy beings. 
 Further allusion to sacrifice ; sweet savour ; accepted, Lev. i. 4, 9. 
 The crown of a man's work is its acceptance with God. 
 The great question. Does God accept thy works ? Eccles. ix. 7. 
 Perfect. Without blemish or defect, wanting nothing, James i. 4 
 The sacrifice to be perfect in order to its acceptance. Lev. xxii. 21. 
 Gr., " The perfect ; " that which completes the moral character, 
 God's wiU. is our perfection and sanctification, 1 Thess. iv. 3 ; v. 23 j 
 
 Matt. V. 48. 
 Believers to be perfect and complete ia all the will of God, CcL 
 
 iv. 12. 
 The law of the Lord is perfect, allowing no sin, Ps. xix. 7. 
 God's will can neither be more nor less holy than it is. 
 His requirements perfect like His own nature. 
 Nothing but what is perfectly holy satisfies a holy God. 
 Believers complete in Christ and accepted in the Beloved, Col. iL 
 
 10 ; Eph. i. 6. 
 Will of God. Gr., "The wdll of God;" what God requires of 
 
 man. 
 His will in reference to our disposition and conduct. 
 God's will is the good, the acceptable, and the perfect. 
 Only what is according to God's will is such. 
 God requires all that is good, acceptable, and perfect. 
 Eomish doctrine of supererogation unscriptural. 
 Human doctrines and traditions not acceptable to God, Matt. xv. 9. 
 
CHAP. XII.] ST. Paul's epistle to the romaxs. 161 
 
 IvcTxyHJ-o-Ti^eade (aw, with, and (rxofJ-o-, form or fashion, as 1 Cor. vii. 31), be not 
 conformed (configuremini). Piic. Configurate vos. Bcza. Do not show yourselves like. 
 Cast. Do not accommodate yourselves to the form or fashion. Eras. Do not take the 
 form of tlie world. Barth. Do not adopt its sinful customs and practices. Stuart. Do 
 not be assimilated. Haldane. Same word, 1 Pet. i. 14. ^xVf^'^i show or appearance, 
 used in reference to this world, as 1 Cor. vii. 31 ; fJ.op(pri, form, in reference to the new 
 man or new life, as having form or beauty with a substratum of reality. Origen. The 
 fashion of this world mean and transitory ; a mask, with no abiding substance. C?irys. 
 The things of time a mere show. Theod. .^^xw^j less inward and perfect than fiop(p7). 
 Seng. — Ty ai'ww tovtw, this world ; its corrupt, sinful practices Jortin. As of the 
 Jews (chap, ii.) and of the Gentiles (chap. i.). Bouthroyd. Heathen world. Whitbij. 
 Inhabitants of the world in every age. Haldane, Barth. This age or generation ; tlie 
 customs, '&c., of a corrupt age. Cobbin. Present age, in opposition to that of the 
 Slessiah yet to come. De Wette. Whole world of the ungodly, as contrasted with the 
 spiritual kingdom of Christ. Alford. Whole external frame of things seen and temporal, 
 including principles and maxims, characterising the great mass of mankind. Brown. 
 Men outside the kingdom of Christ. JVidsoii. — Mera/jLopcpovcrde {/j.€Ta, denoting 
 change, and /.lopcpT], form), be transformed (transfiguremini). Cast., Grot. Trans- 
 formate vos. Beza. Transformemini. Pise. Transfigured, as Matt. xvii. 2 ; 2 Cor. iii.. 
 IS. Ellicot, D. Brown. Exchange the form of the world for that of Christianity. 
 Stuart. Be changed in spirit. Cobbin. Not ixeraax^lJ-O-Ti^eade, but pLera/xopep. ; 
 for holiness has real form and natural beauty, and has no need of paint. Chrys. Turn 
 from the worhl which is a show to holiness which is a reality. Thcod. ^lop<prj, form, 
 more inward and perfect than axVP-^t dress, fashion, or habit; Christ in the 'form' of 
 God [p.opcpri'i, but found in ' fashion' ((rx'^JM'*^') as a man, Phil. ii. 6, 8 : our vile body 
 changed in 'fashion' (/xeTacrxW''""''^')) ^^^^ i' ^^ly ^^ ^'^e Christ's in 'form' 
 ((nip.p.op(j)Ov), Phil. iii. 21. Beng. ' Intellige, Lucili, non emendari me tantum, sed 
 transfigurari.' Seneca. Heb. il2;;a ini-!t'3, 'when he changed his manner,' p,€Tap.op- 
 <pU(T€, Ps. xxxiv. title. Symmachus. — 'AvaKaiuojcreL (dva, again, and Kaivos, new), 
 throu.gh the renewing. Eras., Pag., Pise. In newness. Vulg. In the new form or 
 pattern. Beng. A new and different spirit to be cultivated. Stuart. Indicates not the 
 instrument but the manner of the change. Alford. — Noos vpLwv, of your mind (mentis). 
 Eras., Pag., Pise. Spirit or disposition (animi) ; = nn. Grot. Mind itself corrupt. 
 Par. Not its essence or faculties, but its operations ; disposition, higher consciousness. 
 De Wette. AvaKaiv. t. voos, such an inward spiritual transformation as makes the 
 whole life new, — new in its motives and ends, even when the actions differ iu nothing 
 fiom those of the world,— new, considered as a whole. B. Brown. — E^s ro ooKLfxa^eiv, 
 that you may prove by trial and experience. Boothroyd. Try, experience, so as to 
 know. Stuart. Acquire the faculty of proving. Ols. Discern by an unerring test. 
 Con. dt Hows. Obtain practical proof by experience. Alford. Not to know it specu- 
 latively, but to realise it. Brown. So that you may prove, — not may beaWe; notability 
 or letter-knowledge indicated, but disposition, as lOph. v. 10; Phil. i. 10; higher cou- 
 eeiousness to which the Christian is to be daily more renewed. Nielson. Ascertain, as 
 metals are tried. Cobbin. Prove experimentally ; sentiment the same as in chap. v. 4, 
 and Phil. i. 10. — Tt to 6eX7jfj.a t. 6., wliat is tlie will of God, even that which is 
 good, Ac. Con. c£- Hoivs., Stuart, De Wette, Barth. Christian truth in its whole extent. 
 Stuart. What dispositions and actions are acceptable to God. De Wette. Will of God 
 revealed in the Gospel. Boothroyd. His doctrines and commands. Cobbin. — To ayadcv, 
 that good, &c., will of God ; dyaOov, &c., qualifying 6e\7]/j.a. Calv., Beng., Boolhr., D. 
 Brown. Even what is good, &c. ; the thing in which the will of God consists. De Wetle, 
 Thol., Phil., Con. di Hows. God's will good as requiring a living holy sacrifice. Beng. 
 
 VOL. II. Ii 
 
162 SUGGESTIVE COMMENTARY ON [cHAP. XII 
 
 As demanding only what is essentially and unchangeably good. D. Brown. AyaOov, 
 euap., and reX., contrasted with the Jewish ritual. Grot., VEnfant. — ^vapearov (ev, 
 well, and dpeaKdi, to please), well-pleasing ; in contrast with all that is arbitrary, as 
 demanding only what God has eternal complacency in. P. Brown. The acceptable. 
 I>e Wette. What is excellent. Roos. What is pleasing to God. Barth. — TeXetOJ' 
 (reXoj, end), perfect, according to the powers given. Moos. As the Christian advances. 
 Beng. Blameless, holy, consistent with Uis wisdom and goodness. Est. Having no 
 defect. Stuart. Requiring nothing else than the perfection of God's reasonable creature, 
 who, as he attains it, reflects Gods own. D. Brown. This and other requirements io 
 the typical sacrifices transferred to better things, Lev. xxii. 21. Grot. The new life ; 
 that under the law was also the will of God, not preferred as being best, but only per- 
 mitted from human infirmity. Chrys. Including all that is necessary to complete the 
 character. Brown. The perfect, as without defect or error ; the perfect love of God. 
 De Welte. 
 
 3. For I say, through the grace given unto me. to every man that is among you, not to 
 think of himself more hi{,hly than he ought to think ; but to think soberly, according/ as 
 God hath dealt to every man the measure of faith. 
 
 For. 1. Reason for seeking the renewing of the mind. 
 2. Example of the need of ascertaining the will of God. 
 Eenewing of the mind necessary — 1. For right self-knowledge ; 
 2. For the right exercise of gifts and discharge of duties. 
 Comes now to particulars as to God's will and believers' duty. 
 Conformity to the spirit of the world to be guarded against — 
 
 1. In the Church ; 2. In connection witli spiritual gifts. 
 Say. Command on the authority of an apostle. 
 
 The force of a command given to the exhortation that follows. 
 Grace given me. 1- As the apostle of Jesus Christ. 
 Apostolic office a gift of grace, chap. i. 5 ; xv. 15 ; Eph. iii. 2, 8. 
 Gives the reason for using the language he does. 
 
 2. Speaks not the words of carnal wisdom but by God's gi'ace. 
 Believers' speech to be with grace, seasoned with salt, Col. iv. 6. 
 Grace given for the discharge of every duty and office. 
 
 Grace given to be duly exercised and employed. 
 
 Every man. 1. All the members of the Church in general. 
 
 2. Those endowed with spiritual gifts in particular. 
 
 Special reference to Jews and Gentiles in the Church at Rome. 
 
 These prone to boast against each other, chap. ii. 17, 23 ; xi. 18. 
 
 Is among you. l. Is of your society as a professed believer ; 
 
 2. Is endowed with gifts or invested with office in the Church. 
 
 The exhortation that follows equally suitable to all. 
 
 Each to apply to himself the word intended for him. 
 
 Think more highly. Overestimate himself for his gifts. 
 
CHAP. XII.] ST. Paul's epistle to the romans. 163 
 
 Believers to judge of themselves — 1. Modestly ; 2. Trutlifully. 
 
 Modesty and humility required with the highest gifts. 
 
 Believers only receivers. " Who maketh thee to differ 1" 1 Cor. iv. 7. 
 
 Gifts bestowed not according to man's merit but God's will. 
 
 Difference of gifts implies no difference of merit. 
 
 Gifts, small or great, well employed, bring equal praise. Matt. xxv. 
 
 20-23. 
 Gifts increased as the reward of faithful use, Matt. xxv. 28, 29. 
 Believers to think highly of God's grace, lowly of themselves. 
 Men prone to overvalue themselves, even in the Church, 1 Cor. 
 
 xii. ; xiv. 
 The sin into which the Church at Rome might readily fall. 
 History shows how much need it had to be thus cautioned. 
 One gift not to be overestimated against another, 1 Cor. iv. 6 ; 
 
 xii. 1, &c. 
 Paul begins where his Master did, — with humility. Clirysostom. 
 Than he ought. 1. Than becomes a humble recipient ; 
 2. Than he is warranted to do by the facts of the case. 
 Possession of gifts no security against sjiiritual j^ride. 
 Think soberly. Gr., Think so as to be sober-minded. 
 Modest and sober judgment to be formed of ourselves and our giftb'. 
 A "svise and sober use to be made of the gifts we possess. 
 Neither boast of your own nor envy those of others. 
 To think soberly of our gifts necessary to a right use of them. 
 Gifts in general to be soberly estimated. 
 Gifts are not grace, nor always accompanied with it. 
 Gifts various, yet all useful and necessary. 
 Tlie most splendid not always the most profitable. 
 Each has only a share, and that according to God's will. 
 Dealt. Shared. Gifts and gn^ace distributed by God — 
 1. Graciously ; 2. Sovereignly ; 3. Wisely. 
 Diversity of gifts to be recognised in the Church. 
 A liberal judgment to be formed of the gifts of others. 
 Measure of faith. Faith God's gift in every measure of it. 
 Exists in various degrees and under various forms. 
 Differs in respect — 1. To its nature ; 2. To its object. 
 Chiefly of two kinds — 1. Tliat which saws; 2. That which serws. 
 Saving faith different from the faith that works miracles. 
 One faith saves our own soul, another heals a brother's body. 
 Faith classed with various gifts for the benefit of others, 1 Cor. 
 
 xii. 9. 
 
1C4 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 Faith tliat removes momitains possible witliout cliarity, 1 Cor. 
 
 xiii. 2. 
 Faith receives gifts as well as righteousness. 
 Faith necessary for, and appropriate to, each gift. 
 Qualifies for the reception of gifts as well as salvation. 
 The fountain of all gifts both for holiness and ministry. 
 The su.bjective principle of the gifts and services referred to. 
 Distinguished the gifted— 1. From other believers ; 2. From each 
 
 other. 
 Eeceptivity for gifts itself dealt out by God. 
 Faith itself a gift ; therefore no room for pride. 
 Dealt out by measure after God's good pleasure. 
 Bestowed not according to man s merit but God's mercy. 
 In Christ's kingdom faith counts more than natural gifts. 
 
 A£7W, I say, and give in charge. Doddr. Authoritatively. D. Brown. — "Kapiv, 
 grace, to be an apostle. Cohbin. Apostolical authority. Ham. Given to me as an 
 apostlg, D. Brown. — Mi? inrepcppoveiv Trap' 6 5et cppoveiv, not to think or savour 
 (sapiat) above what he ought. Beza, Pise, Pag. Not to arrogate to himself more than 
 he ought. Cas. Not to think arrogantly of himself. Eras. Aim beyond his capacity 
 and calling. Par. Levites not to affect the things of the priesthood. Grot. Not to 
 arrogate to himself above what he ought to think. Baph., Doddr. Pretend to be wiser 
 than he ought. Mart. Have any sentiment above what he ought. Died. Have a higher 
 judgment or esteem of himself than is just. iSch'dtt. Not to be high-minded above what 
 he ought to be minded. Ellicot, Jlfcrd, Cain. Emphatic play of the words on each 
 other ; a strong way of characterising all undue self-elevation. D. Brown. Not to over- 
 estimate himself Stuart. Teaches humility in respect to spiritual gifts. Alf. Not 
 to aspire to such offices as they were unfit for. Chal. Irregularities in the exercise of 
 gifts had either appeared at Rome or wei'e likely to do so, as at Corinth, &c. Macknight. 
 ^poviw = to judge, as 1 Cor. iv. 6. De Wette. 'tirep^pova = VTreprjcpavov, dyvu- 
 jj.ova, v-\pri\o<ppova. Hesychius. Caution against excesses and extremes in matters of 
 religion, as 1 Tim. iv. 1-3. Origen. Begins with humility, the chief virtue. Chrys. — 
 Et's TO auicppoveiv (crws, sound, and (ppoveu, to think), unto sobriety. Beza, Pise, 
 Pag. So as may render him modest. Calv. That he may be modest and sober. Eras. 
 Think with modesty or moderation. Syriac. Soberly. Schbtt. Modestly. Flatt, Mart. 
 With sobriety. Diod. With modesty, sobriety, and humility. Doddr. Be modest and 
 temperate in his estimate of himself. Badge, Alford. Seek a sober mind. Con. tt Hews. 
 Think judiciously and modestly. Brown. With modesty; not as better than others 
 because having more faith. De Wette. Modestly, prudently ; not puffed up with his 
 gifts. Stuart. A sound and moderate estimate to be made of one's gifts. Haldane. So 
 as to be sober-minded. Ellicot, D. Brown, ^u^poveiv = (ppovuv awcppovcos. Flatt. 
 ^wcppovovvra, of a sound mind, Luke viii. 35. Applied to speech, 2 Cor. v. 13; to 
 spirit and behaviour, Titus ii. 6 ; 1 Pet. iv. 7.—'E;j.epLff€ (p.epos, a part), has shared or 
 divided (partitus). Beza, Pise. Heb. P^C. Paul wishes the recognition of the diversity 
 of gifts, and a liberal judgment of those of others. De Wette. One not to make himself 
 the measure of others. Beng. — ^leTpov TTLarews, measure of faith; the rule by which 
 each is to judge of himself. Buckert. In correspondent proportion to the gifts. Doddr. 
 
CHAP. XII.] ST. PAUL'S EPISTLE TO THE ROMANS. 165 
 
 lliCTTis, the faith to perform miracles. TheopJi. Gifts given in faith or with faith. Pise. 
 Christian knowledge. Beza. Trust committed. Tol. Faith as the directress of other 
 {lifts. Est. Put for all spiritual gifts. Macknight. Gifts intrusted. Flatt, ThoL, Hodge. 
 Christian belief or knowledge -which God has imparted. Stuart. Faith in Christ. 
 Haldane. Receptivity of gifts. Alford. The subjective principle of the gifts and 
 services. De Welte. Faith corresponding to the gifts received. Brown, The gift of 
 faith as the source of miraculous powers ; a firm persuasion that the power was given 
 and would be successful. Con. <£ Bows. Faith as laying hold of the lost ideal life in 
 confidence on God as reconciled through Christ to sinful man, the mother of all Christian 
 virtue and perfection. R'l'ickert. Faith viewed as th6 inlet to all the other graces and 
 receptive faculty of the renewed soul. D. Brown. 
 
 4, 5. For as we have many members in one body, and all members have not the same 
 office ; so ive, being many, are one body in Christ, and every one members one of another. 
 
 One body. CMircli compared to a body with its members. 
 
 Same comparison, 1 Cor. xii. 12, 14-27 ; Epli. i. 23 ; iv. 16 ; Col. L 
 
 18, 24 ; ii. 19. 
 Christ the Head, each believer an individual member. 
 The Church one body with one Head and many members. 
 Paul's object to show that each member has its own office. 
 And all members. Gr., But all the members, &c. 
 It belongs to the members of a body to have different offices. 
 Each member serves a different but a useful purpose. 
 Has its o\\^l function for the benefit of the whole. 
 So members of Christ's body have different gifts and functions, 
 llomans apidied the figure to the state, Paul to the Clmrch. 
 Of5.ce. Function ; part to perform ; duty to fulfil. 
 In the body a variety of functions necessary. 
 Some with special relation to the external world : 
 Various senses ; means of voluntary motion and action. 
 Others having relation to the well-being of the body itself : 
 Natural functions ; as, digestion, secretion, excretion. 
 Vital functions ; as, nervous action, circulation, respiration. 
 The vai'ious functions performed by different parts and organs. 
 So, many functions necessary for the M'ell-being of the Church. 
 These wisely distributed among the several members. 
 Each member has his or her own gift and office, chap. Svi. 1-3. 
 All the members have office, though all do not bear office. 
 Office used in two senses, a Avider and a more restricted one. 
 All have office in the former, some bear it in the latter. 
 Each to know and fulfil his and her own function. 
 All to discharge their various offices harmoniously and well. 
 
166 SUGGESTIVE COMMENTARY ON [CHAP. XII, 
 
 In Christ. The one Head to whom all are united, Ps. cxxxiii. 
 
 The members to live and act in fellowship with the Head, 
 
 Christ the source of life and spiritual energy to the whole. 
 
 The union not merely visible and economical, but — 
 
 Vital, j^ersonal, real, and effectual, John xv. 5 ; xvii. 21. 
 
 Union with Christ effects union with each other, Ps. cxxxiii. 
 
 All receive from Christ, and that for others as well as themselves. 
 
 Church membership gives visible union with Christ ; 
 
 Only regeneration and faith effect a real and vital one. 
 
 Saving union alone by the purpose and operation of God, 1 Cor. 
 
 i. 30. 
 Visible union may bring gifts ; vital union secures grace. 
 The former only temporary, the latter eternal, John xv. 5, 6. 
 Members one of another. All believers joint-members. 
 Opposed — 1. To sectarian partiality and exclusiveness ; 
 2. To latitudinarian laxity and false liberality. 
 All believers are members of each other, but onhj such. 
 Only the former considered as being in the Church. 
 Those only to be Church-members who credibly profess faith. 
 Christ's members only proper Church-members. 
 Baptismal water makes the latter, only the Holy Gliost the former. 
 Each believer virtually united mth every other. 
 Each, the receiver of grace and gifts to serve the rest. 
 Believers to love and serve each other — 
 1. As parts of Christ ; 2. As parts of themselves. 
 
 Upa^iv {irpaaaw, to do or perform), action. Beza, Pise. Function. Grot. Heb. 
 "Til, 2 Chron. xiii. 22 ; xxvii. 7 ; xxviii. 25. LXX. use, office. Stuart. — E'' ^pL(TT(fi, 
 in the fellowship of Christ. De Wette. In Christ as the Head in the organic life. Lange. 
 — ^'0 5e Kad' els dXKrfKwv fieXy], for 6 els Kad iva. Rev. iv, 8. None to consider 
 His gift without respect to others, as if having it only for himself. i\^iehon. Properly a 
 solecism; see also John viii. 9; Mark xiv. 19; 3 Mace. v. 34, dva eis, Rev. xxi. 21. 
 Stuart. 
 
 6. Ilaving then gifts differing according to the grace that is given to us, whether pro- 
 phecy, let us prophesy according to the proportion of faith. 
 
 Having then gifts. Gr., And (or but) having gifts, i.e., as mem- 
 bers. 
 All members understood to possess gifts of some kind. 
 Office, strictly taken, belongs to few ; serving gifts to all. 
 Gifts may either be natural, acquired, or supernatural ; 
 
CHAP. XII.] ST. Paul's epistle to the roiians. 167 
 
 Ordinary or extraordinary ; temporary or permanent ; 
 Either internal or external ; with grace or without it. 
 Believers often endowed with various supernatural gifts. 
 Such gifts bestowed on the Church at Pentecost, Acts ii. 4. 
 Afterwards with imposition of hands by the apostles, Acts viii. 14-18 ; 
 
 xix. 6. 
 Bestowed on Cornelius and his friends without this, Acts x. 44-46. 
 The outward sign then dispensed with for an obvious reason. 
 Gifts bestowed for Christian efficiency and service. 
 Extraordinary gifts confined, to apostolic ministry, 1 Cor. ix. 1, 2 ; 
 
 2 Cor. xii. 12. 
 Given in connection with the establishment of the Church. 
 Apostles, as such, without successors ; gifts of grace continued. 
 Gifts here specified divided into two classes — 
 
 1. Prophets or instructors, including teachers and exhorters ; 
 
 2. Ministers or administrators ; discharging the duties of — ■ 
 
 1. Distribution ; 2. Government ; 3. Attendance on the sick. 
 Differing. As in the body, members having diff'erent uses. 
 Yarious gifts but modifications of one divine operation. 
 Diversities of gifts, but the same spirit, 1 Cor. xii. 4, &c. 
 Variety seen in every department of God's works. 
 
 Various gifts necessary botli for the Church and the world. 
 Hence varieties of human individual talent. 
 Gifts dift'er ; saving and sanctifying grace always the same. 
 Grace. Gifts bestowed as a matter of free favour, 1 Cor. iv. 7. 
 The Spirit divides to every man severally as He will, 1 Cor. 
 
 xii. 11. 
 Gifts are not grace, yet all proceed from grace, 1 Cor. iv. 7. 
 Ministering gifts not according to sanctifying grace, 1 Cor. xiii. 1. 
 All believers stewards of the manifold grace of God, 1 Pet. iv. 10, 11. 
 Grace needed for the right employment of every gift. 
 Whether. Proceeds — 1. To particularise some of the gifts and 
 
 offices. 
 
 2. To give directions and exhortations in regard to them. 
 These to be exercised in a way suitable to their natnre. 
 All to be employed humbly, diligently, faithfully. 
 
 Each to exercise his gift in peace and iiarmony with others. 
 Instruction intended for all Christians, especially ministers. 
 Each to keep within his own sphere and attend to his own duties. 
 Each doing his own work makes an efficient Church. 
 Manifold departments in the work of ChrLstian ministry. 
 
168 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 Pattern in David's allotment of sendees, 1 Cliron. xxiii. 4, 5. 
 
 Division of employment a di\dne institution. 
 
 Exemplified in the most prosperous period of the Church's histoiy. 
 
 Becoming more recognised by the Church in the present day. 
 
 Still a hurtful tendency to abridge and economise. 
 
 One man often required to discharge many offices. 
 
 Hence most done imperfectly and much not done at all. 
 
 Prophecy. Gift for — 1. Communicatmg divine truth ; 
 
 2. Interpreting the divine will ; 3. Foretelling future events. 
 
 Implied occasional inspiration by the Spirit. 
 
 A prophet one who was in intimate rehition with God. 
 
 In the New Testament an inspired teacher, ranking after apostles, 
 
 Eph. iv. 11. 
 Gift of prophecy to distinguish New Testament times, Acts ii. 17. 
 To be bestowed on both sexes, Acts ii. 17, 18 ; xxi. 9 ; 1 Cor. xi. 5. 
 Given for edification, exhortation, and comfort, 1 Cor. xiv. 3. 
 Chief of the gifts. Acts ii. 17, 18 ; xi. 27 ; xiii. 1 ; 1 Cor. xi. 4 ; 
 
 xiv. 3-fi, 12, 13, 18, 19, 24. 
 A branch of usefulness not confined to the pulpit. Chalmers. 
 Proportion of faith. 1. Analogy or general teaching of Scripture ; 
 
 2. Measure of faith actually imparted and possessed ; 
 
 3. The special gift which has been bestowed ; 
 
 4. The reA'elation which has been received, Jer. xxiii. 28. 
 Every gift to be exercised within its proper limits. 
 
 The measure of faith and knowledge the limit of this gift. 
 
 True prophets speak according to the law and the testimony, Isa. 
 
 viii. 20. 
 See the truth, and neither conceal nor go beyond it. 
 
 'ExoJ^es 5e, but having, &c. Est., Beng., Broivn, Younn. And possessing, ftc. ; 
 ixovres agrees with V/J-eis, understood, and continues the sentence ; an anacoluthon. 
 Stuart. Speaks of those possessing certain gifts and offices in the church. Brown. 
 — 'KapLff/xara (xo-pi-^, free favour, X'^P'f'^- to P've as a favour), gifts ; functions or 
 ofBces according to gifts or talents. I'ol. Ordinary and perpetual. Par. Necessary for 
 that time. Barth. Two species of gifts, — Trpo(prjTCLa and Sta/coi'ta ; two varieties 
 under the first, and three under the second. Beza, Par., Ham., Knppe. Four gifts, — 
 irpoip., diaK., uiOaaK., and irapaKk., the three last mentioned (jieraS., irpo'CaT., 
 and eX.) being special exercises of the gift of ministry [OLaKOVia). Meyer. Of the 
 XO-piCTlJ-OLTO. (gifts), the power of working miracles the most striking. Gift of healing a 
 )ieculiar branch of this power. Gift of faith the source of these miraculous powers. 
 This faith distinct from saving or sanctifying faith. A firm persuasion that the power 
 was given and would be successful. Such powers referred to by the apostle as matters 
 
CHAP. XII.] ST. Paul's epistle to the romaxs. 169 
 
 of ordinary occurrence. Mentioned in letters to persons supposed to be constant eye- 
 witnesses of them. Another remar)<able pift, that of tongues. Exercised where no need 
 existed for the knowledge of a foreign language. Not generally employed for the con- 
 version of foreigners. The resuU of a sudden impulse of supernatural inspiration. Often 
 received after baptism, and at uncertain intervals afterwards. The exercise of the 
 understanding suspended, and the spirit in an ecstasy. The believer constrained to pour 
 out his soul in thanksgivings. Often ignorant himself of the meaning of the words lie 
 uttered. Another gift, the interpretation of tongues The former not to be exerci.^ed 
 in public without this. A fourth gift, that of discerning spirits, for distinguishing the 
 real possessors of gifts. Another prominent gift, that of prophecy. Widely diflused. 
 The prophet spoke with the authority of inspiration. Uttered divine strains of warning, 
 exhortation, encour.igement, and rebuke. Marvellous effect of such inspired addresses 
 on the audience, 1 Cor. xiv. 25. Regarded by Paul as the tirst instrument for the benefit 
 of believers, 1 Cor. xiv. 1, 3, 5, 22. Gift of teaching less extraordinary. Exercised 
 more frequently than that of prophecy. Teacher made a prophet by a larger measure 
 of inspiration. Gift of government enabled its possessor to preside over the church 
 and regulate its external order ; that of ministry, to attend to the temporal benefit of 
 the brethren. Con. <£ IIows. Gifts divided by Paul in 1 Cor. xii. into,— I. Those referring 
 to the power of intellect, — 1. Word of wisdom (Xoyos ffO(pia^) ; 2. Word of know- 
 ledge (X. 7>'u»cr€ws) : II. Those conditioned by a peculiar faith,—!. The faith itself 
 (iriffTts) ; 2. Its active operations, e.g., healing of the sick {iafxaTo), miracles 
 (bvvaixeis) ; 3. Its oral operation in prophecy (Trpocprjreia) ; 4. Its discerning opera- 
 tion, the discerning of spirits (diaKpicris TTveu/xaTUv) : III. Those relating to tongues 
 (yXwacrai), — i. The speaking with tongues; 2. Their interpretation. The faith not 
 merely a 'miraculous faith,' but a higher degree of faith in Christ produced by the 
 Spirit, — a heroism of faith ; its effect seen in acts of healing, performance of miracles 
 prophecy, discerning of spirits. This last effect decided whetlier the spirit wliich 
 operated was divine, human, or demoniacal. Meyer. — Aia(popa, which are diverse. 
 Stuart. Modifications of the one divine grace in the varieties of human individual 
 talent. Lanpe. After dia(popa, supply — ' Let him keep himself within the limits of his 
 gift.' Grot., far. 'Let him attend to that.' Will. 'Let him have or use that.' Cam. 
 ' As God gives a man, so let Him minister.' Beng. ' Let us employ the gifts.' De Wette. 
 — Eire, whether ; serves to enumerate particular species of the genus X'^P'-'^I^^to-. 
 Stuart.- — Hpo<pr}T€i.av, prophecy. See chap. i. 2. Wliether [we have] prophecy. Z>. 
 Brown. Not merely foreknowledge of the future, but the knowledge of things hidden. 
 Theod. Gift of understanding and explaining Scripture. Calv. Implies either fore- 
 telling future events, or explaining Old Testament prophecies. Boothr. Ofiice or gift 
 of prophecy ; referring, in a more general sense, to those who publicly uttered anything 
 by special aid or inspiration on the subject of religion; TrpocpT^rai, in the Christian 
 Church, those endowed with a supernatural gift in regard to addressing the people, 
 whether for instruction or devotion. ^i!uari. Occasional inspiration. Hodge. Preaching 
 by inspiration. Cobbin. A prophet, in tlie New Testament sense, an inspired teacher. 
 Brown. Prophecy, an unpremeditated utterance from the revelation and impulse of 
 the Holy Spirit, revealing the depths of the human heart and the divine counsel, but 
 not connected with any definite office. Meyer. In the Old Testament sense, the gift of 
 speaking under the impulse of the Spirit, whether in exhortation or revelation of the 
 future. Niehon. Inspired teaching; a prophet, anyone speaking with divine authority 
 whether with reference to the past, the present, or the future. Acts xv. 32; Exod. vii. 
 1, &c. — KoTtt T. avaXoyiav r. ttlctt, according to the proportion of faith. Eras, 
 Piod. By (per) the proportion of faith. Pag., Beza, Pise. According to the rule, method, 
 or proportion (rationem) of faith. Vulg. According to the agreement of the faith, the 
 canon or interpretation of Scripture. Est., Par , Beza Likeness of the faith, t.e., liko 
 
170 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 the faith. Luther. Analogry of faith, common universally acknowledged doctrine of Scrip- 
 ture. Calv., Mart. Confe.ssion or summary of faith. Rhem. Tist. TertuUian calls the 
 apostles' creed, ' regula fidei,' the rule of faith, the doctrine being thus known and 
 familiar. Accurate knowledge of divine truth. Tol. Like method ; agreement or 
 analogy. Mintert. Let his interpretation be agreeable to the faith ; so Josephus uses 
 the verb dvaXoyeoo, Antiq. iv. 8, 4 Schott. According to the objective rule of faith. 
 I'hil. This rule in the interpretation of Scripture not explanation, but application. 
 Lange. Standard or rule of faith. Hodge. Let him give all revealed truth its proper 
 place. Cobbin. Let him prophesy in proportion to his knowledge and persuasion. 
 Morus. According to the proportion of faith which has been intrusted to him. Stofi; 
 Flatt, S. Clarke. Proportion of his faith. Ellicot. The revelation received by him. 
 Brown, Boolhr. The extent of his information or measure of faith. Hold. Depth, 
 energy, and illumination of faith naturally the measure to this gift. De Wette. Accord- 
 ing to the proportion of [our] faith ; all the gifts of believers according to their respec- 
 tive capacity for them. D. Brown. Measure of faith or confidence ; = fierpov 
 iriaTews. Alford. According to the gift received. Thol. JIujtls, the talent from 
 which proceeds prophecy, the X'^P'-'^f^'^'j or function. Tol., Vor., Pise. The gift accord- 
 ing to the capacity of the vssel which receives it. Chry^. Conferred according to the 
 faith of him who received it. Whitby, Doddr., Maclcnight. So far as he has the gift of 
 inspiration. Pyle. In proportion to his subjective faith, as Jer. xxiii. 28 ; none to 
 speak, but as it is given him of God. Nielson. AvaXoyLa, from dva, denoting com- 
 parison, and \oyos, reason ; dva\oyi<Ta(X0€, consider, in the way of comparison or for 
 imitation, lleb. xii. 3. 
 
 7. Or ministry, let us wait on our ministering ; or he that teacheth on teaching. 
 
 Ministry. 1. Churcli ministry in general, 1 Cor. xii. 5 ; 
 
 2. Special service in any particular Church ; 
 
 3. Office of deacon as distinguished from that of elder, Phil. i. 1. 
 Denotes management rather than teaching. 
 
 Outer business of the house of God, Neh. xi. 16 ; Acts vi. 1, &c. 
 
 Mark thus profitable to Paul for ministry, 2 Tim. iv. 11. 
 
 Some endowed with special gifts for outward service. 
 
 Business tact ; administrative talent. 
 
 " Deacon " used in an official sense in the apostolic age. 
 
 First occurs in the Epistle to the Philippians ; = minister, servant. 
 
 The office itself discharged from the beginning. Acts v. G, 10 ; 
 
 vi. 1-7. 
 Those who discharged it at first called " young men," Acts v. 6. 
 The "seven" appointed in Acts vi., for a time without the title. 
 These called not " deacons," but the " seven," Acts xxi. 8. 
 The title probably given when the duties multiplied. 
 The office one of considerable importance, 1 Tim. iii. 8. 
 Those ajipointed to it who had received the gift of " ministry." 
 Keq^uired heads and hands. Discharged also by females, chap. 
 
 xvi. 1. 
 
CHAP. XII.] ST. Paul's EPISTLE TO THE ROMANS. 171 
 
 Subordinate assistants aftenvards appointed. 
 
 The office, in course of time, greatly changed in character. 
 
 Let US wait. "Words not in the original. Reference to ver. 3. 
 
 Paul not now exhorting, but defining the sphere of the gift. 
 
 Let him attend to that, and he content with it. Theophylad. 
 
 Brethren to give themselves entirely to their proper work. 
 
 If any has an office, let him wait on his office. Luther. 
 
 Teacheth. Has the gift of communicating instruction. 
 
 Teachers distinguished from prophets, Acts xiii. 1 ; 1 Cor. xii. 28, 
 
 29 ; Eph. iv. 11. 
 Prophets spoke under the Spirit's immediate inspiration ; 
 Teachers not necessarily inspired but well instructed, 2 Tim. ii. 2. 
 Paul's own ordinary form of ministration, 1 Cor. iv. 17. 
 Natural gifts and acquired knowledge available for the office. 
 Reading and study enjoined with a view to it, 1 Tim. iv. 13, 15, IG ; 
 
 2 Tim. ii. 15. 
 Even heathen poets made available. Acts xvii. 28 ; 1 Cor. xv. 33 ; 
 
 Titus i. 12. 
 Gift of prophecy exercised for the conversion of sinners ; 
 Gift of teaching for the building up of believers. 
 
 AiaKOViav {dia, and Kovis, dust), ministry. Cam. Church function. C/u-j/s. E=pe- 
 ciaPy outward service, and more particularly care of the poor. Thend., Theoph. Ofiice 
 in general. Luth. Distributing the church's funds to the poor. Vat. Office of deacon. 
 £eza. Cave of the poor ; distribution of church-alms. Sch'dlt. Deaconship. Flail, 
 Hodge. Office of ministry, as deacons. Doddr., Bonthr. Service in preaching the 
 Gospel, &c. Parhhurst. Work of an evangelist. Whitby. Official duty of the BiaKovot, 
 — care of the poor, sick, conveniences for public worship, &c., and generally, the external 
 matters of the Church, like the [Jij (chazan) or minister of the synagogue, Luke iv. '20. 
 Stuart. Gift of ministration. Con. <£ Hoivs. Management rather than teaching. 
 Jirotvn. All that pertained to outward service. Niel. Care of the poor and suffering. 
 Ji'uck. Church ministry in general ; special service in any church ; the diaconate as 
 distinguished from the presbyterate or episcopate. Lange. Service of administering 
 the temporal affairs of the church. D. Brown. The Greek term ^mkovos, out of tliirty 
 times in the New Testament, only used three or four times officially. Con. c£- Hnivn. 
 Office described by deacon (Sta/coj'os) appears in the New Testament as the co-relative 
 of bishop. The two mentioned together, Phil. 1. 1 ; 1 Tim. iii. 2, 8. First used in its 
 generic sense, implying subordinate activity (1 Cor. iii. 5 ; 2 Cor. vi. 4) ; afterwards more 
 definitely, as applied to a distinct body of men in the Christian society. Questionable 
 whether the 'seven' (Acts vi.) were not appointed to hither functions than those of 
 the deacons in the New Testament. Indications of another body existing in the churcli 
 at Jerusalem who may be compared with the deacons in Phil. i. 1. The 'young men' 
 (Acts V. 6, 10) probably not merely young men, but persons occupying a distinct position 
 and exercising distinct functions. Moral qualifications for the office of deacon substan- 
 tially the same as those of the bishop, except not required to be 'given to hospitality,' 
 or 'apt to teach.' Analogy of the synagogues and the scanty notices 'n the New 
 
172 SUGGESTIVE C0M1IE^'TART ON [CHAP. XIT. 
 
 Testament point to the deacons, or 'young men' in the Church at Jerusalem, as pre- 
 paring the places of assembly, taking part in the distribution of the church's alms, at 
 first with no direct supervision, then under that of the seven, and afterwards under the 
 elders, maintaining order at the daily meetings to break bread, baptizing new converts, 
 and distributing the sacramental elements. Apparently not a part of the deacoa's oflice 
 to teach publicly in the church. Smith's Dictionary of the Bible. — 'E»' ry SiaKOvia, 
 let each be diligent in his office : let him abide in his ministrj-. Cam. In ministration. 
 Pag., Eras., Vat. In ministering. Pise, Beza, Tol. Let him e.xercise his ministry. 
 Pap., Beza, Pise. Think soberly of it. Par. Be wholly devoted to his ministration or 
 service. Stuart. Wait on or be occupied with it. D. Brown. — hibaaKuiv, he who 
 teaches, or has the gift of teaching. Tol. Office next to that of prophet. Grot. The 
 teacher. Diod. If any be called to teach. Mart. An instructor of catechumens. Dnddr., 
 Boothr. Preaches the gospel where already planted. Ham. For the conversion of 
 others. Whitby. Ordinary stated teacher who was so by official station and taught 
 according to degree of knowledge possessed, thus distinguished from irpoiprjTrjs, who 
 taught by inspiration. Stuart. Teacher not necessarily inspired. Hodge. Under 
 inspiration, but working by secondaiy instruments, will, reason, rhetorical powers. 
 Alford. Office probably consisted mainly in opening up the evangelical bearings of 
 Old Testament Scripture, e.g., ApoUos, Acts xviii. 24. D. Brown. — 'Ev rrj diSacKaXia, 
 in doctrine. Vulg., Tol. To teaching. Vat. Let him employ himself in teaching. Pise , 
 Beza, Fag. Right to teach in the public assemblies at first universal. In consequence 
 of improprieties very early occasioned by this (James iii. 1), the right apparently limited 
 in the second century to those officers who publicly spoke in the congregation, though 
 not formally abolished. Duty of teaching, as an office, not incumbent on the elders 
 {Trpea^vTepoi), although these were to be SidaKTiKOi, 'apt to teach.' The distinction 
 into presbyteri docentes and presbyteri regentes (teaching and ruling elders) first made 
 by Calvin, 'verbi ministros sive cpiscopos,' and ' gubernatores sive seniores ex plebe 
 delectos.' This distinction afterwards made a part of the constitution of the Presbytei-ian 
 Church. The capacity of instructing and edifying in the assemblies at first considered 
 rather as a free gift of tlie Spirit (xo-ptcr/J-a Tri'evp.artKOi'), which manifested itself in 
 many Christians, although in different modes (TTpo<pr)TT)s, didaaKaXos, yXijaarj- 
 XaXwj'). Still less was a distinct priestly order known in the time of the apostles, the 
 whole society of Christians forming a royal priesthood. TertuUian says, The authority 
 of the chui'ch made the difference between clergy and laity. Hilary the deacon says, 
 At first all taught and baptized whenever there w^as occasion for doing so. Gieseler. 
 
 8. Or he that exhorteth, on exhortation : he that giveth, let him do it with simplicity ; 
 he that ruleth, with diligence ; he that showeth mercy, with cheerfulness. 
 
 Exhorteth. Has the gift of exhorting ; a species of teaching, Acta 
 
 xiii. 15. 
 One of the u.?es of the gift of prophecy, Acts xv. 32 ; 1 Cor. xiv. 3. 
 Included both warning and consoLation, Acts xiv. 22. 
 Had special reference to practice and experience, Acts xv. 32. 
 Followed np the work of the teacher in the Church. 
 The teacher required the clearer head ; 
 The exhorter the warmer heart. Both needful. 
 In Xew England these offices originally in two separate ministers. 
 Giveth. Gr., Distributes, viz., 1. The Church's funds ; 
 
CHAP. SII.] ST. Paul's EPISTLE TO THE ROMANS. 173 
 
 Or, 2. His own private liberality, as ver. 13 ; 1 Tim. vi. IS. 
 Special office of the deacons, Acts vi. 1-7 ; Phil. i. 1 ; 1 Tim. iii. 8. 
 Teachers and elders supported by tlie Church, 1 Cor. ix. 11, 14 ; 1 
 
 Tim. V. 17, 18. 
 Widows and poor also thus supported, 1 Tim. v. 9, 16 ; Gal. ii. 10. 
 Paul declined this right of sujjport, yet asserted it, 1 Cor. ix. 7-14. 
 Exhorts the elders at Ephesus to imitate his example, Acts xx. 
 
 34, 35. 
 Belivers to contribute to the support of ministers and the poor. Gal. 
 
 vi. 6 ; ii. 10. 
 Simplicity. Purity of motives ; uprightness ; liberality, 2 Cor. 
 
 viii. 2. 
 Single devotedness to Christ's glory and the Church's good. 
 In Scripture, the Christian quality of the benevolent, 2 Cor. ix. 11. 
 A single eye ; opposed to covetousness and selfishness, Matt. 
 
 vi. 22. 
 Indicates, not the sphere, \>\\t the character of the service. 
 The disposition Avith which the gift or office is to be exercised. 
 Judas had the office but not the grace of it, John xii. 6. 
 First Christians liberal contributors to the poor. Acts ii. 44, 45 ; iv. 
 
 34, 35. 
 Ruleth. Exercises rule or presidency iai the Church. 
 Has the care of the brethren committed to him. 
 Governments named among the gifts, 1 Cor. xii. 28. 
 A charge indicated Avithout denoting its sj)ecial character. 
 Same word used for ruling one's own house, 1 Tim. iii. 5. 
 Seems rather to have pertained to external matters. 
 Probably care of the outward affaires of the Church. 
 " Taking care of the Church of God," 1 Tim. iii. 5. 
 Kanked among the inferior gifts here, and in 1 Cor. xii. 28. 
 Those who ruled well entitled to double liouour or pay, 1 Tim. 
 
 V. 17. 
 Especially when also labouring in the word and doctrine. 
 To be esteemed very liighly in love for their work's sake, 1 Thess. 
 
 V. 12, 13. 
 The office exercised by elders or presbyters, 1 Tim. v. 17. 
 Same persons also called bishops or overseers, Acts xx. 17, 28; 
 
 Titus i. 5, 7. 
 Elder denotes the rank, bishop the duties of the offi.ce. 
 "Elders" and "bishops" used in the N. T. as equivalent terms. 
 All of equal rank end authority in the time of the apostles. 
 
174 SUGGESTIVE COMMENTARY ON [CHAP. XII, 
 
 Several in eacli cliurcli, Acts xi. 30 ; xiv. 23 ; xv. 2, 4, 6 ; Phil. i. 1 ; 
 
 Titus, i. 5. 
 Their duty to watch over the Cliurch — 1. As to external order ; 2. 
 
 Internal purity, Acts xx. 28. 
 To exercise ministerial rule and promote the spiritual welfare of the 
 
 Church's various members. 
 All required by Paul to be apt to teach, 1 Tim. iii. 2. 
 Yet some ruled without labouring as teachers, 1 Tim. v. 17. 
 Ruling in the Church afterwards confined to one of the elders. 
 This elder distinguished from the rest by the title of " bishop." 
 Diligence. Earnestness, zeal. Same word rendered "business," 
 
 ver. 11. 
 Requisite in taking care of the Church of God, 1 Tim. iii. 5. 
 Elders or bishops exhorted by Paul, Acts xx. 28-35 ; by Peter, 1 
 
 Pet. V. 2-4. 
 Showeth mercy. Attends to the suffering and distressed. 
 Believers often in sucli circumstances by persecution. 
 Persons appointed to such a charge in the Church. 
 Sometimes women, 1 Tim. v. 10 ; Phoebe probablj' such, Rom. xvi. 1. 
 Not so much an office indicated as a service. 
 Early Christians distinguished for their care of the suffering. 
 Members to have the same care one of another, 1 Cor. xii. 25, 26. 
 An enemy's testimony, — " See how the Christians love one another."' 
 Cheerfulness. Good-will and liking for the task. 
 ]\Ianner and spirit of the service. Kind looks, cheerful smiles. 
 The Lord loveth a cheerful giver, 2 Cor. ix. 7. 
 Not only good-doing, but cheerfulness in it. 
 Often more consolatory than the act itself. 
 Gives double value and efl&cacy to relief afforded. 
 Implies the gain experienced in good-doing. Acts xx. 35. 
 Mercy blesses both him that gives and him that receives. 
 
 '0 TvapaKokwv, he who exhorts, or has received the jrift of exhortation. Tol. The 
 pastor or presbyter who labours in the word and doctrine ; special gift of comforting the 
 afflicted. Beza, Pise , Par. By exhortation souls are comforted from the Scripture. 
 Origen. Who persuaded to virtue. Theod. Same as iroi/J.r]v, pastor. Sclwtt. Who 
 preached the practical use of the Gospel where already planted. Ham. Who urged 
 Christians to duty and encouraged them in the discharge of it. Doddr. Urged to prac- 
 tical duties, dwelt upon the threatenings and promises of the Gospel, and so aided and 
 completed the work of the teacher. Stuart. The office of the bishop or pastor ; implies 
 not only enforcing Christian duties, but applying the doctrines of Christianity for the 
 comfort, hope, and joy of the faithful. Boothroyd. Seems to have been a distinct office. 
 Cobiiln. One who delivered hortatory discourse, probably the interpretation of an Old 
 
CHAP. XII.] ST. Paul's epistle to the romaxs. 175 
 
 Testament passage ; also as a prophet. De Wette, ReicJie, Meyer. Teaching and exhor- 
 tation subdivisions of prophecy. Koppe. Distinction probably not to be pressed. Ruck. 
 Gift of impressively preaching practical Christianity and divine comfort, and of exercis- 
 ing cure of souls by house and sick visitation. Barlh. Not necessarily distinct from 
 prophecy. Alford. Indicates inspired instruction, the character of the two classes of 
 gifts. Brown. Reference perhaps to persons permitted to exercise themselves occasion- 
 ally in exhorting either the brethren generally, or small parties of the less instructed. 
 Z). Brown. Ilcb. cnj, to comfort ; i<~li}, to call, I'rov. viii. 4 ; Isa. xl. 2 ; jiP-S, to 
 strengthen; ^!y3, to publish good tidings, Isa. xli. 27; riTn, to persuade, Deut. xiii. 6. 
 The addresses delivered in the early but post-apostolic church were exhortations 
 founded on the portions of scriptures read, with a view to their practice. Justin 
 Martyr. Of these, which lasted only eight or ten minutes, there were usually several 
 by different persons at each diet. Jamieson. — /xeradLOovs, he who distributes, i.e., 
 alms. ToL, Beza. His own property. Church Fathers in general, Boothr., Doddr., D. 
 Brown. Alms of the Church. Tol., Est., Beza, Mackn., Cohbin. His own goods or 
 those of others. Ham. Distributor of the church's alms, like the DJI? (parnas), of the 
 Synagogue. Schbtt. Distributes the charities of the church or of individuals in it ; 
 5ia.Kovos, the general overseer, collector, and provider of alms ; 6 /ieraSiSouj, the actual 
 distributor of them. Stuart. Chiefly deacon's office. Hodge. Either the deacon, or 
 some distributor subordinate to him. Alford. Collecting and distributing the voluntary 
 offerings of the church as a deacon. Brown. Attending to the distribution of alms. 
 li'ielson. The exercise of private benevolence rather than of diaoonal duty. Z>. Brown. 
 MeraotS., to distribute what is our own, 1 Tim. vi. IS; OtaoiS., what is another's, 
 Acts iv. 35. Vilringa. EiVa, here omitted, so that the strain becomes purely hortatory. 
 Stuart. Omission of eira seems to indicate a transition from public to private gifts. 
 Alford. — '^v awXoTTjTi. (cnrXovs, simple), with simplicity. Pise, Beza, Pag. Sim- 
 plicity of heart. Vat. Kindness. Drus. Good faith. Tir. Without partiality. Beza, 
 Tol., Est. Without self-interest. Est. Without fraud. Tol. With liberalit}'. Chrys. 
 Uprightness, fidelity ; without avarice, favour, or prejudice. Schott. With liberality 
 and disinterestedness. Doddr., D. Brown. Impartiality, liberality, or purity of motive. 
 Parkhurst, Mackn. Single regard to the good of those on whom the charity was 
 bestowed. Stuart. Integrity of aim. Cohbin. Uprightness. De Wette. Sincerity. 
 Brown. Indicates rather the outward than the inward frame. Alford. Ileb. '5?) ''?''3, 
 in the uprightness of my heart, 1 Chron. xxix. 17 ; 01^3 = (xttAws, uprightly, 
 Prov. X. 9 ; npng t:'3^ = ^vxv cnrXr], the liberal soul, Prov. xi. 2o — TrpoidTafxevos 
 {Trpo, before, and loTrjixt, to stand; middle, wpoiaTafMai, to preside; irpoeffTWS, 
 a president or ruler, 1 Tim. v. 17). Cod. Sin. has TTpo'iffTai'Ofj.evos. lie who presides 
 (prajest). Eios., Pise, Tol., Mart., Diod., Stuart. Has charge over others. Est., Bcng. 
 Presides over the church. Tir., Tol., Ham. The presbyter or elder who rules the church. 
 Vor. Joined with the pastor for church discipline. Gom., Beza, Par. Presbyter or 
 elder, like the ruler of the Synagogue ; so wpoecXTCOTes, 1 Thess. v. 12. Grot., Schott. 
 Who is over the brethren or the church. Origen. Aids the needy as well by words as 
 bodily service. Theoph. Who presides in the distribution of charities. Doddr. Presides 
 over the church's stock. Whitby, Wells. Has a charge. Flatt. Like ' governments ' 
 (Kv^epiiTjCtis), 1 Cor. xii. 28 ; an office apparently among the lowest in the church; 
 like irpocTaris (chap. xvi. 2), or, one who receives and entertains strangers. Stuart, 
 That of managing the external affairs of the church and attending to the poor. De Wette. 
 One exercising a presidency or charge in general. H'uckert. Who presides over distri- 
 butions to the poor, and has the care of those imprisoned for the faith. Boothr. Exercises 
 rule in the church. Hodge. Has the rule of a congregation, or even merely of a house. 
 Barlh. Presides in the assemblies and superintends the affairs of the church. Brown, 
 
176 SUGGESTIVE COMMENTARY OX [cHAP. XII. 
 
 A higher activity than the BiaKovia (diaconate), proceeding from the gift of KV^epvyjais, 
 1 Cor. xii. 28. Nielaon. He who had care of the outward affairs of the churcli ; a 
 presbyter, but not exclusively. Meyer. Who acts as president of the congregation ; 
 might devote himself to distribution or care of the poor, to ruling or government in the 
 restricted sense, or to healing the sick. Lange Who rules, whether in the church or 
 in his own household, as 1 Tim. iii. 4, 5. D. Brown. Heb. liTlS'p, his minister ; LXX. 
 Tov TrpoeaTTjKora tov olkov, ' who was over his house,' 2 Sam. xiii, 17. Name applied 
 to those who in Greek cities had the care of strangers committed to them, and who 
 were responsible for their behaviour. Meyer. Justin Martyr speaks of one, probably 
 an elder, as irpoearuis twv abekcpiiiv, presiding over the brethren. Apol. i. 67. Ter- 
 tullian says : ' president probati quique seniores.' Church distinctions less developed 
 at the time of this epistle than in that of the first Epistle to Timotliy, but somewhat 
 more than in the first Epistle to the Corinthians. Lancie. A regularly constituted society 
 arose by degrees among the brethren, for this tlie Jewish Synagogue presented itself 
 as the most natural model. At first the apostles themselves performed the duties of 
 the society, but by degrees special officers were appointed. First seven distributors of 
 alms appointed to be chosen. Soon after this, elders chosen, not so much for the 
 purpose of teaching, as for the management of common concerns, and maintaining the 
 ordinances of the church. These appointments allowed to be determined by the church 
 itself. The ' seven' regarded by most as the first deacons. So Cyprian. Distinguished 
 from them by Chrysostom and the Council of Trulla. Appointment of deacons from the 
 enlargement of the circle of duties required (Mosheim, Neander). New churches out 
 of Palestine formed after the pattern of the mother-church at Jerusalem. Their 
 presidents were the elders or bishops (Trpea[ivT£poi, eTTiaKOTroi) ; oflBcially of equal 
 rank, though in many churches individuals among them had a personal authority over 
 the others, under the title of the 'bishop.' Both appellations originally the same. Acts 
 ^x. 17, 28 ; Titus i. 5. 7 ; Phil, i 1 ; 1 Tim. iii. 1, 8. Jerome says, Witli the ancients the 
 same persons were called bishops and presbyters or elders. Long admitted even in the 
 Bomish Church. Pope Urban II., in the Council of Bonaventura (1091), says : ' We say 
 that the sacred orders are the diaconate and jiresbyterate, since the primitive church 
 is said to have hart these alone.' Nicolaus Tedeschus (1428): 'Formerly presbyters 
 governed the chuixh in common and ordained priests.' Council of Trent declared that 
 ' bishops, who succeeded to the place of the apostles, govern the church and are superior 
 to presbyters,' without maintaining the superiority and distinction as a divine institution. 
 This, however, afterwards became the general doctrine of the Roman Catholic Church. 
 English Episcopalians adopted this view, while the other Protestant churches returned 
 to the most jincient doctrine and regulation on the subject. Giesder. Clement, Bishop 
 of Rome, mentioned Phil. iv. 3, says : ' The apostles constituted bishops and deacons,' 
 and elsewhere uses the terms 'presbyter' and 'bishop,' as denoting the same office. 
 Polyciirp : ' Ye must be subject to the presbyters and deacons.' Irenajus : 'It behoves 
 us to hearken to those who are presbyters in the church, who have their succession 
 from the apostles with the succession of the episcopate.' Ignatius (Epistle to the Church 
 at Magnesia) speaks of their ' bishops ' in the plural number. Tertullian says : ' Certain 
 approved elders (seniores) preside.' Firmilian of Cajsarea : ' In elders or presbyters is 
 vested the power of baptizing, imposition of hands, and ordination.' Jerome: 'The 
 bishops are greater than the presbyters rather by custom than the appointment of the 
 Lord.* Hilary : ' Presbyters were at first called bishops.' Theodoret : ' Of old tliey 
 called the same persons both bishops and presbyters.' Mosheim : ' The rulers of the 
 church were called either presbyters or bishops.' Dr Holland, Div. Prof, at Oxford: 
 ' To affirm the office of bishop to be different from that of presbyter and superior 
 to it, is contrary to Scripture, the Fathers, the doctrines of the Church of JEnglanU, 
 
CHAP. XII.] ST. Paul's epistle to the eomaxs. 177 
 
 and to the very schoolmen themselves.' Hooker: 'Sundry forms of discipline mny 
 be equally consistent with the general maxims of Scripture.' Milner: 'At tirnt 
 indeed, or for some time, church governors were only of two ranks, presljyters and 
 deacons: the term "bishop" was confounded with that of "presbyter."' Waddiiigton 
 (History of the Church) : ' It is even certain that the terms "bishop " and " elder" were 
 in the first instance, and for a short period, sometimes used synonymously, and indis- 
 criminately applied to the same order in the ministry.' ' Till the date of Clement's 
 epistle, its government (that of the Church of Corinth) had been clearly presbyterial.' 
 ])r Hinds (Early Progress of Christianity) : ' At the period on which we are now dwelling, 
 it is obvious that the terms "bishop"and "presliyter'' were not only applied tothesame 
 order, but that no order of ministers (setting aside the apostles; was generally estab- 
 lished superior to the presbytery.' Neander : 'It is certain that every church was 
 governed by a union of elders or overseers chosen from among themselves.' The two 
 titles (bishop and ekUa-) originally equivalent ; as — 1. Nowhere named together as orders 
 distinct from each other; 2. Lishops and deacons named as apparently an exhaustive 
 division of the officers of the church (Phil. i. 1 ; 1 Tim. ill. 1, SJ ; 3. Same persons described 
 by both names (Titus i. 5, 7 ; Acts xx. 17, 18) ; 4. Elders discharge functions essentially 
 episcopal, i.e., involving pastoral superintendence (1 Tim. v. 17 ; 1 Pet. v. 1, 2). Elders 
 had priority of time. Mentioned in Actsxi. 30, and Acts xv. 2. Earliest use of 'bishops' 
 in the address to the elders at Miletus, and there rather descriptive of functions than 
 given as a title. Duties of the bishop-elders : — 1. General supierintendence over the 
 spiritual well-being of the flock (1 Pet. v. 2) ; 2. Work of teaching both publicly and 
 priTately (1 Thess. v. 12 ; Titus i. 9 ; 1 Tim. v. 17) ; 3. AVork of visiting the sick (^James 
 V. 14) ; 4. Receiving strangers (1 Tim. iii. 2 ; Titus i. 8). Took part in deliberations 
 (Acts XV. 6-22; xxi. 18) ; addressed other churches (xv. 23); were joined with the 
 apostles in the work of ordaining and laying on of hands (1 Tim. iv. 14). Episcopal 
 functions in the modern sense of the word.s, as implying special superintendence over 
 the ministers of the church, belonged only to the apostles and those whom they invested 
 with their authority. Smith's Dictionary of the Bible, voc Bisnop. Baur infers from 
 Titus i. 5 that every church had but one elder, and that where several elders are repre- 
 sented as being in one city, each governed independently a particular church. Analogy 
 of the synagogue, however, is in favour of the plurality of elders in a church. Passages 
 in which the collected elders of one city appearand act as a united whole (Acts xv. 4; 
 XX. 17 ; Phil. i. 1 ; James v. 14), speak for the connection of the elders of one city into 
 a college, and consequently of the churches in houses into one church, even if every 
 house-church, as every synagogue, had its particular elder. Gieseler. In the Fathers, 
 the term 'presbyter' always exclusively applied to ordained sjiiritual advisers, distin- 
 guished from the laity ; in Latin, rendered by sacerdos, pastor, and the like. According 
 to Jlosheim, some presbyters governed and instructed the church at homo, and were 
 tlius the presiding or governing presbyters [vpof-crTwres TrpeajSurepoi) ; others occu- 
 pied themselves in converting the Jews and heathen, labouringin the word and doctrine 
 {KOiriWVTes). According to Neander, the existence of ruling elders as a distinct class 
 of officers in the modern sense of the term, to be traced only to the North African 
 chU"ches in the fourth century, certain leaders in them being called 'seniores plebi.s.' 
 but not presbyters or elders ; being expressly distinguished from the clerical body, and 
 constituting, as the representatives of the congregation, a middle class between the 
 clergy and laity, for whose interests they consulted, being the remains of a similar 
 arrangement in the previous ages. Officers, similar to 'ruling elders,' called by the 
 ancients 'seniores,' and probably the 'helps, governments,' mentioned 1 Cor. xii. 28, 
 and the 'brethren' who sat in the councils with the apostles ; 'seniores' never being 
 applied by the Fathers to ministers, but only to these laymen. Smith on rreshyteni, 
 Note. Where the apostles were thems'-lves able to superintend the churches they had 
 
 VOL. II. M 
 
ITS SUGGESTIVE COMJIENTARY ON [cHAP. XII. 
 
 founded, the church-ofBcers consisted of— (1.) Apostles ; (2.) Bishops or priests; (3.) 
 Deacons and evangelists. Where the apostles were unable to give personal superinten- 
 dence, they delegated that power to one of themselves, as in Jerusalem ; or to one in 
 whom they had confidence, as at Ephesus and in Crete. As the apostles died off, these 
 apostolic delegates necessarily multiplied. By the end of the first century, they would 
 have been established in every country, as Crete, and in every large town where there 
 were sevei'al bishops or priests. These superintendents apparently the angels addressed 
 by John, Rev. ii., iii. Left to fill the places of the apostles in the government of the 
 church, but with authority only to be exercised in limited districts. In the next cen- 
 tury, these officers bore the name of bishops, those who in the first century had been 
 called indifferently presbyters or bishops having now only the title of presbyters ; the 
 title ' bishop' being thus gradually dropped by the presbyters, and applied specifically to 
 those who represented what James, Timothy, and Titus had been in the apostolic ages. 
 Smith's Dictionary, voc. Church. — Rv (nrovSrj {cmevdw, to haste). With zeal (studio). 
 £ras., Pise, Tol. Diligence. Pag., Beza, Vor. Solicitude. Mor. Attention and zeal, 
 Hodge. Earnest purpose. Z>. iJrown. Solicitude for the welfare of his charge. Origeiu 
 — '0 iXeiov, who shows mercy or pity (miseretur) ; taken generally. Mort. In parti- 
 cular, who takes care of the afflicted, poor, exiles, strangers. Fst, Tol., Par., Vor. The 
 parabolani of a later age. An ancient church office committed to widows and others. 
 Calv. Not who is only merciful, but has charge of the sick, &c. SchbtL, Whitby, ]Vells. 
 Refers to personal cares and services bestowed on the sick and unfortunate. Stuart. 
 The idea of gift, i.e., the gift of church activity, extended by the apostle to Christian 
 activity in general, — private benevolence, and especially of Christian women. De Wette. 
 Perhaps attention to the sick and prisoners. Nielson. This and the two foregoing taken 
 as subdivisions of ministry or administration of the church's affairs. Koppe, Brown. 
 No church office intended. Alf., Vitringa. — Ec VKapoT-rjTi, with cheerfulness (hilari- 
 tate) ; with a cheerful mind and countenance. Beza, Pise. Alacrity and kindness. 
 Hodge. Giving in faith and hope, not sorrowing as if it were lost. Origcn. Appearing 
 not with sadness, but with a cheerful and tranquil countenance. Theoph. Early 
 Christians remarkable for their care of their poorer brethren. The duty not left to the 
 gratuities of private individuals, but devolved on the whole community of believers, 
 who regarded it not as a burden but a privilege. At the close of the Sabbath service, 
 lists of the poor, aged, widows, and orphans were produced by each in turn as they knew 
 of a brother's or sister's necessity, and a donation forthwith ordered out of the funds of 
 the church, supplied by the voluntary contributions of the faithful. Individuals also, 
 especially women, as having readier access, held it a sacred duty to countenance the 
 poor with their presence and their purse in their own homes, inquiring into their wants, 
 and tendering the highly-prized comforts of Christian sympathy and counsel. Ladies 
 of highest rank performed for the afflicted the meanest and most servile offices ; sat 
 beside the bed-side of the sick, conversing with and comforting them, prepared their 
 victuals and fed them, administered cordials and medicine, brought them changes of 
 clothing, made their beds, dressed their putrefying ulcers, and swaddled their bodies 
 when dead. In times of famine and pestilence, the Christians, in contrast with the 
 heathen, were busy on the streets and in the houses, distributing money, food, or 
 clothing to the sufferers. Delivered thousands, by their self-sacrificing benevolence, 
 from captivity and exile. To their brethren in prison, they begged admission in crowds, 
 carrying with them beds, food, clothing, and fuel, washed their feet, and rendered them 
 the most tender and endearing services. Not only sent relief to those condemned like 
 slaves to the mines, but undertook lengthened journeys for their comfort and support. 
 Some dedicated themselves to the task of searching out desolate orphans, helpless 
 widows, unfortunate tradesmen, and heathen foundlings. Some sat by the highways, or 
 hired persons to perambulate the uelds, in order to direct wanderers and benighted 
 
CHAP, sii.] ST. Paul's epistle to the romans. 179 
 
 travellers into the way. Others delighted to lead the blind, succour the bruised, and 
 carry home the lame and the maimed unable to walk. In cases of great or public 
 calamity, fasts were appointed, the savings from which were given for the aid of the 
 needy. Many were in the habit of observing in private quarterly, monthly, or weekly 
 fasts, giving the savings for the same purpose. Some voluntarily bound themselves to 
 set aside the tenths of their income for the church's treasury in aid of the poor. Many 
 sold their estates for the same purpose, devoting themselves to manual labour or preach- 
 ing the Word. Others gave up their patrimony to objects of Christian benevolence, but 
 retaining the management in their own hands. Jamieson's Manners and Trials of 
 Primitive Christians. 
 
 9. Let love be without dissimulation. Abhor that which is evil ; cleave to that which 
 ie good. 
 
 Let, &c. Comes to duties of Christians in relation to each other. 
 Love. First, special directions in regard to love. 
 Benevolence, kind feeling ; to be shown in words and deeds. 
 General love to all men, fervent love to the brethren, 1 Pet. i. 22 j 
 
 iv. 8. 
 Love leads the way to all the duties that follow. Chrysostom. 
 Without dissimulation. Only undissembled love is love. 
 Such love insisted on, 1 Cor. xiii. 1, &c. ; 2 Cor. vi. 6 ; 1 John 
 
 iii. 14, 18. 
 Great .danger of love being only in appearance. 
 Burning lips and a wicked heart, Prov. xxvi. 23. Hatred under 
 
 deceit, ver. 26. 
 Love to be real must have God and His will for its object. Origen, 
 Men only love unfeignedly when they first love God. 
 Such love griidges neither trouble nor expense for its object. 
 Consistent with faithful admonition and leads to it. Lev. xix. 17, 
 Abhor. Not only shun but vehemently hate it. 
 To abhor evil necessary to truly loving good. 
 Love consistent with a hatred of evil and requires it. 
 Eejoices not in iniquity but rejoices in the truth, 1 Cor. xiii. 6. 
 Love to the sinner accompanied by abhorrence of the sin. 
 Evil. 1. Moral evil or sin in general ; 
 2. Especially, what is malignant or injurious. Matt. v. 29. 
 Every temper and action having an injurious tendency. 
 Immoral and injurious thoughts, feelings, words and actions. 
 Cleave. Not only follow but stick to it. ^letaphor from glue. 
 Implies — 1. deliberate choice ; 2. Sincere affection ; 3. Perseverance. 
 Eagerly seek good ; readily embrace it ; strenuously folio 'v it. 
 Aft'ection of the heart coupled with action of the hand. 
 
180 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 Good. 1. Wliat is morally good and excellent ; 
 
 2. What is beneficial and tending to the good of others, Matt 
 
 vii. 11, 12. 
 To love and seek the good of others marks the Christian. 
 Good-loving and good-doing the nature of God, Acts xiv. 17 ; 
 
 1 John iv. 16. 
 The spirit and character of Jesus, Acts x. 38 ; xx. 35 ; 2 Cor. viii. 9. 
 Not enough to abhor evil ; believers earnestly to follow good. 
 Loffy tone of morality characteristic of the Gospel. 
 Evil to be shunned and good done, and both with the v)lwl& heart. 
 
 'Ai'ViroKpLTOS (a, not, and VTroKpivo/Jiai, to feign, act the hypocrite), unfeigned ; 
 forbids simulation or pretence. Ellicot. — ' A.TrocjTvyovvTes (airo, from, and (TTvyta ; 
 
 to turn away from a thing with loathing) [be] abhorring; ecre, understood. Stuart 
 
 To Trov7}pov, the evil ; especially what is unkind or injurious to a brother. Calv., D. 
 Brown. Malice. Stuart. — KoXXw/xej'ot (koXKu, glue), keeping yourselves glued to 
 the good. Mart. Hold firmly to the good. Diod. Be cleaving ; eare, understood. 
 Stuart, neb. p3-!. 
 
 10. Be kindly affectioned one to another with Irotherly love ; in honour preferring one 
 another. ^ 
 
 Kindly affectioned. As those who are near relations. 
 Condemns apathy and requires holy affection to all believers. 
 Expresses a natural affection, as of parents to children, &c. 
 Love more tender, intense, and tenacious than mere good-wilL 
 Believers connected -with each other by the closest relation, 
 Hence to cherish towards each other the tenderest affection. 
 Not only love required but readiness and inclination to love. 
 With ; or, " In." Indicates the special kind of love intended. 
 Brotlisrly love. Distinguished from charity or general love, 
 
 2 Pet. i. 7. 
 Still more intensifying the love enjoined. 
 
 Believers are children of God, therefore brethren of each other. 
 Their love to each other to be that of brothers and sisters. 
 The happiness as well as holiness of true Christianity. 
 The sweetest thing on earth to love and to be loved. 
 Brotherly love the family feature of true believers. 
 Heathens could say, Behold how these Christians love one another ! 
 Believers linked together by closer than earthly ties. 
 Their love a di\'ine and not a mere earthly affection. 
 Christ's love to them the pattern of theirs to each other, John xiii. 34. 
 
CHAP. XII.] ST. Paul's epistle to the Romans. 181 
 
 In honour. Moral respect essential to Christian love. 
 
 Love necessitates respectful thoughts and carriage. 
 
 All men to be honoured, 1 Pet. ii. 17 ; especially the brethren. 
 
 Love lionours them that fear the Lord, Ps. xv. 4. 
 
 Is forward to notice tlie gifts, graces, and works of others. 
 
 Preferring one another. Vie with each other in true respect. 
 
 Lead the way ; set the example ; anticipate each other. 
 
 Love willingly accords pre-eminence to others. 
 
 Vaimts not itself ; is not puffed up ; seeks not her own, 1 Cor. 
 
 xiii. 4, 5. 
 Believers learn of their Master to be lowly in heart, Matt. xi. 29. 
 Jesus Immbled Himself, made Himself of no reputation, Phil. ii. 7, 8. 
 Eacli behever to esteem another better than himself, Phil. ii. 3. 
 Lowly thoughts of ourselves, high and honourable ones of others. 
 Contrast to the reigning morality of the heatlien world. 
 Christianity the foundation of true courtesy and politeness. 
 " Be courteous," a New Testament precept, 1 Pet. iii. 8. 
 True love is tender of anotlier's feelings. 
 Church at Rome in danger of jealousies and contentions. 
 Love of pre-eminence the bane of the Church, 3 John 9. 
 Church of Rome claims to be motlier and mistress of all churches. 
 
 $:XaoeXd)i9 {(piKeu, to love, and doeXcpos, a brother). Through brotherly love. 
 Diod. Carried by brotherly love to love one another. Mart. In love of the brethren. 
 Ellicol, Young. In respect to brotherly love ; dative of relation. Stuart. In brotherly 
 love. D.Brown. — '^iXoaropyot. (0tXewandc7'TO/377/, natural affection). Ready, strongly 
 inclined (propensi) to love one another. I'aff., Bcza, Pise, Tol. "LTOp-yq, not only 
 natural affection, but a charity equally strong, — vehement affection, 2 Mace. ix. lu. 
 Grot. "i'lXotrr. , a strong affection like that of parents to their offspring, with delight 
 in it. Balguy. Delight in the tenderest fraternal affection to each other. Doddr. 
 Such affection as the relation of Christian brethren and the bonds of consanguinity 
 demand. Wldthy. Be affectionate. Ellicot. — ^tfJ'-V; respect. Eras. Aid. Vat. la 
 respect to honour. Stuart. In civility. Cobbiii.- — Upo-qyovfievoi (Trpo, before, and 
 ■qyeoixai, to lead). Going before each other. Beza, Pise, Pag., Par., Sch'Ott., Young. 
 Preventing each other. Eras., Mor., Cas., Mart., Diod. Let one go before another in 
 showing respect. Luth. Hyeicrdai, to lead the way ; to prefer to one's self, Phil. ii. 3. 
 Grot. Preventing each other in every office of respect. Doddr. Mutually preventing 
 one another with honour. L' Enfant. Leading on each other with respect. Leighton. 
 Ready to think better of others than yourselves. Wells. Strive to anticipate each other ; 
 i]yei.cr6ai, = to take the lead, go before, set the example. Stuart. By showing respect, 
 let each seek to lead another to the same disposition and behaviour ; dative of instru- 
 ment, li'uck. Outdoing one another. Ellicot, Cohbin, D. Broun. Shows how brotlierly 
 love may be continued. Theoph. ' When a man knows his neighbour is accustomed to 
 salute him, let him be the first to give the salutation.' Talmud. ' Vixerunt mira Con- 
 cordia per mutuam caritatem et invicem se anteponendo.' Tacitus. Exemplification of 
 
182 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 the text in the primitive Love-feast. After the close of public worship, believers of all 
 classes sat down to this repast in familiar company. No seats of honour appropriated 
 to those in office. No invidious line of distinction between those at the head and those 
 at the foot of the table. A true and literal feast of charity in brethren meeting together 
 as such, forgetting all distinctions in their common union in the faith and service of 
 Christ. Provisions supplied by the rich, and voluntary offerings of all were laid on a 
 table spread in the church. After invocation of the divine blessing, the viands were 
 distributed, each eating and drinking at discretion, but all with the strictest temperance. 
 Edifying and Christian conversation occupied the time, the richer and better educated 
 kindly mingling with their poorer brethren. At a convenient part of the evening, some 
 one gave a short exhortation to unity and brotherly love, while others entertained the 
 company with the singing of a psalm, or some sacred piece of hij own composition. The 
 repast end^d as it began, with prayer. Jamieson. 
 
 11. Not slothful in business ; fervent in spirit ; serving the Lord. 
 
 Not slothful. Cliri.*tiamty opposed to indolence and slotli. 
 Diligence and industry rec|uired in temporals, Eph. iv. 28 ; 1 Tliess. 
 
 iv. 11, 12. 
 Still more in spirituals, Luke x. 41, 42 ; John vi. 27; Phil. ii. 12 ; 
 
 Heb. vi. 12. 
 Jesus an example of diligence, — "I must work wliile it is day," 
 
 John ix. 4. 
 Rose for prayer a great -while Ijefore day, Mark i. 35. 
 What our hands find to do, to be done with our might, Eccles. ix. 10. 
 The slothful servant accounted a wicked servant, Matt. xxv. 26. 
 Christian's life a race, Heb. xii. 1 ; a warfare, Eph. vi 13 ; a work, 
 
 Mark xiii. 34. 
 Business. Gr., Diligence, zeal. Taken generally. 
 Grace makes a man diligent in his calling whatever it ia. 
 Duties of the Christian life in general referred to. 
 Zeal for all good enjoined, especially for the kingdom of God, 
 DUigence in secular things included as part of God's ser\dce. 
 Every action and employment to be for the glory of God, 1 Cor. s. 31. 
 The service of God to be made a business, Luke ii. 49. 
 The kingdom of God and His righteousness to be first sought, Matt. 
 
 vi. 33. 
 Love shows itseK in deeds of earnest zealous good-doing. 
 Fervent. Not mere diligence, but fervency required. 
 Lukewarmness Christ's greatest abhorrence. Laodicea, Eev. iii. 16. 
 Zeal to be hot and glowing. ApoUos an example, Acts xviii. 25, 
 Leads to action. ApoUos, fervent in spirit, " taught diligently." 
 Christ the pattern of holy fervency, Luke ii. 49 ; John ii. 17 ; iv. 34. 
 
CHAP. XII.] ST. Paul's epistle to the romaxs. 183 
 
 In spirit. The spirit the sphere of true holy fervency. 
 
 So Apollos, Acts xviii. 25. God to be served with our spirit, chap. i. 9. 
 
 To be worsliipped in spirit and in truth, John iv. 23 ; Phil. iii. 3. 
 
 True zeal a zeal of the spirit, not of the flesh. 
 
 Fleshly zeal, the greater it is, often only the more dangerous. 
 
 Holy fervour not from mere nature but from the Holy Spirit. 
 
 Only that accejitable to God which has His Spirit and our owu iu it. 
 
 Christianity enjoins fervour and a holy enthusiasm. 
 
 Laj's hold first of the internal, then of the external life- 
 Is at once contemplative, devotional, and active. 
 
 Brings a holy earnestness into every employment. 
 
 Presents the body a living, not a dead sacrifice to God, ver. 1. 
 
 Holy zeal the fire that consumes it and carries it up to heaven. 
 
 True religion a zeal of God, but according to knowledge, chap. x. ii. 
 
 Ground of Zeuxis' care in his profession, — " I paint for eternity." 
 
 Believers' privilege and duty to do everything for eternity. 
 
 ** Fervent," lit., glowing, boiling. God's Spirit a fire in ours pro- 
 ducing heat. 
 
 Acts on our spirit as fire placed under water, Isa. Ixiv. 2. 
 
 Believers fervent in spirit when filled with, tlie Spirit. 
 
 To be so filled at once their privilege and duty, Eph. v. 18. 
 
 Christ's office to baptize with the Holy Ghost and fire. Matt iii. 11. 
 
 Exemplified in the disciples on the day of Pentecost, Acts iL 3, 4. 
 
 Serving the Lord. Doing all as the servants of Christ. 
 
 Believers' privilege and dvity to do all as to the Lord, Eph. vi. 5-7 ; 
 Col. iiL 17, 23. 
 
 The high dignity of the Christian life, a serving Christ. 
 
 Ttj (TTTOvSti, in zeal (studio). Eras., Cas., Pisa. Earnestness in promoting the {rood 
 of others. Chrys. In what you ought to do. Luth. Diligence in the discharge of office. 
 Vat. .^ttovOt], = ai'dour, zeal, earnestness ; also that wliich requires it, business. 
 Flatt. As to diligence ; dative of relatioa ; the word taken in a general sense. Stuart. 
 Diligence in every duty of our state. Pyh. In any affair. Boolhroyd. Especially in 
 tlie duties of our calling, Barkit. In employing yourselves for others Mart. Zeal in 
 defending and propagating religion. Koppe. Relates to Christian duties as such. 
 Alford. Energy of action. D.Brown. Ileb. jil?ri, 'haste,' E.\od. xii. 11; Deut. xvi. 
 S ; i"'nj, Kara, (nrovdrji', I Sam xxi. 9. Early Christians gave no symptoms of a change 
 of habit in respect to outward avocations, except that, being furnished with higher 
 motives, they attended with an activity, a diligence, and fidelity greater than ever to all 
 the claims of society and the offices of life. Those who in times of ))crsecution wittidrew 
 to places of solitude, as soon as the occasion ceased, returned, for the most part, to 
 the circle of their families and friends, and mingled as Ijefore iu the wonted scenes and 
 activities of life. Jamieson. — 'OKvrjpoi, {Okvos, fear,—' a lion iu the streets '). Slothful; 
 
184 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 remiss. Stuart. Ileb. H'j/. — TtjJ irvevfiaTi, in spirit ; one's own spirit. Most. The 
 Spirit of God. Flatt. Refers both to internal and external life. £eng. Not only hare 
 the Spirit, but a fervent spirit. Chrys. — Zeovres (^eu), to glow, boil). Glowing, boiling 
 Cferventes), as water by fire. Grot., Tol. Ty irv. f., having a warm and ardent desire 
 for divine things. Theod. Warm and active in spirit. Doddr. Show in your employ- 
 ments a living zeal. Flatt. Warmly engaged, fervid action in serious earnest. Stuart. 
 Having your spirit glowing with zeal. Con. d: Hows. — Ty Ku/3iW oovXevovres. Some 
 copies read KaLpqi, 'the time or occasion,' instead of Kvptu). So Or., Jer., Ambr., 
 Luth., Frit., Ols. Adapting yourselves to the present season Meyer. Testimony of 
 MSS. iCodd. Sin., Vat., and Alex.), Versions, and Fathers decidedly in favour of Kvpup. 
 So. Beza, Far/., Pi.sc, Beno., Lachm., Ruck., De Wette. Doing all for Christ. Chrys., 
 Theod., Theoph. The object of all zeal to be the Lord's interest. Thol. Being true bond- 
 men of your Lord. Con. <£• Hows. As servants of the Lord. Alf. The Lord Christ. 
 Stuart, 1). Brown. The Christian ma}', and sliould malce use of the time, but not serve 
 it. De Wette. Dative of relation ; as to the Lord, obedient, or engaged in His service. 
 Stuart. Primitive believers, animated by the sublime motive of consecrating their time, 
 talents, and the whole powers of their nature to the service of Christ, were ready, above 
 all classes of their contemporaries, to occupy themselves with the ordinary business of 
 life. Their grand rule to malje eveiy pursuit subservient to religion, and to infuse its 
 spirit into all the habits of evei^-day life. Hence accustomed to choose sucli employ- 
 ments only as were favourable to retirement and reflection. Carefully avoided all pro- 
 fessions whose duties required religion to be banished, or allowed it to be attended to but 
 rarely, and as a secondary concern ; e.o-, the manufacture and sale of idols, at that time 
 a most' lucrative, and by far the most extensive employment ; the stage ; astrology, 
 magic, and such like impostures ; teaching the histrionic art ; gladiatorsliip. Fisher- 
 men, shoemakers, masons, tentmakers, smiths, carpenters, mechanics of every name 
 and degree, found among the early followers of Jesus. Jamieson. 
 
 12. Rejoicing in hope ; patient in tribulation; continuing instant in prayer. 
 
 Rejoicing, &c. Passes to duties arising — 1. From external circum- 
 stances ; 
 
 2. From the believer's relations to those witliout. 
 
 Serving the Lord to be accompanied with rejoicing. 
 
 The contrary displeasing to God, Deut. xxviii. 47, 48. 
 
 If so in the Old Testament, how much more in the New ! 
 
 Joy in the Lord a Christian's duty, Phil. iii. 1 ; his strength, Neh- 
 viii. 10. 
 
 Serving the Lord naturally suggested rejoicing. So Ps. ii. 11. 
 
 Cheerfulness belongs to right zeal, joy to right service. 
 
 Paul often sorrowful, yet always rejoicing, 2 Cor. vi. 10. 
 
 Believers' full joy tlie Saviour's desire, John xv. 11. 
 
 Tlieir rejoicing consistent with temporary heaviness, 1 Pet. i. 6. 
 
 Their joy at times unspeakable and full of glory, chap. i. 8. 
 
 In h.opG. In prospect of the glory before them, chap, v. 2 ; viti. 18- 
 
 Earthly hope the source of joy, much more the heavenly. 
 
CHAP. XII.] ST. Paul's epistle to the romaxs. 185 
 
 The world rejoices in hope, much more the Christian. 
 
 His present often painful, his future only glorious. 
 
 A cross now, a crown and kingdom hereafter, 2 Tim. iv. 7, 8. 
 
 Sighs and tears on earth, songs and triumph in heaven. 
 
 Night of weeping followed by a morning of endless rejoicing. 
 
 Hope paints a rainbow on a believer's tears ; 
 
 Digs wells of consolation in the Valley of Baca. 
 
 Songs in the night, in the house of our pilgrimage, Job xxxv. 10 ; 
 
 Ps. cxix. 54. 
 Believers now have sorrow, John xvi. 33 ; groan witliin themselves, 
 
 chap. viii. 23. 
 At Rome and elsewhere exposed to persecution, 2 Tim. iii. 12. 
 Their joyful hope never brighter than in times of trouble. 
 Hope strengthens the soul both for duty and conflict. 
 .Joyful hope makes patient endurance natural and easy. 
 Patient. Patience closely connected with hope, chap. viii. 25. 
 Needed by believers, Helx x. 36. The reason why. Acts xiv, 22. 
 Believers not to faint or murmur under trials, Heb. xii. 5, 12. 
 Endurance to the end necessary to salvation. Matt. x. 22. 
 A terrible storm was soon to burst over the Church of Rome. 
 The persecution under Nero Only about four years after. 
 Tribulation. Trouble of any kind ; specially, for Christ's sake. 
 Tribulation the beaten path to the kingdom. Acts xiv. 22. 
 Part of Christ's legacy to His Church, John xvi. 33. 
 Tribulation for Christ's sake a precious privilege, Phil. i. 29. 
 Continuing instant. Persevering and importunate, Col. iv. 2. 
 Not cold in the duty, nor soon weary of it. 
 Men alioays to pray and not to faint, Luke xviii. 1, &c. 
 Examples : — Jacob at Penuel, Gen. xxxii. 23-29 ; Hosea xii. 3, 4 ; 
 Moses on the hill at Rephidim, Exod. xvii. 8-13 ; 
 Elijah on Mo^int Carmel, 1 Kings xviii. 42-45 ; James v. 17, 18 ; 
 The disciples in the upper room at Jerusalem, Acts i. 14. 
 Perseverance in prayer connected with patience in trial. 
 Prayer. Patience in tribulation supported by prayer. 
 The eii'ectual help both for duty and conflict. 
 All-prayer a necessary part of the Christian's armour, Eph. vi. 18. 
 The best support in adversity and preservative in prosperity. 
 Prayer to be continued in — 1. At regular set times, Ps. Iv. 17 ; Dan. 
 
 vi. 10 ; 
 
 2. By frequent and brief ejaculations, Neh. ii. 4 ; 
 
 3. By a prayerful spirit and heavenward tendency of souL 
 
186 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 T77 eXTTtSt, as to hope ; dative of relation, as in the other cases. Stuart. — Try 
 Trpoaevxv TrpoaKapTepovvTes (Trpos, to, and Kparos, strength,— always applying 
 strength, enduring). As to prayer, be persevering. Stuart. Continuing on (perdurantesi. 
 T'ap., Beza, Pise, Tol. Instant, urgent (instantes). Eras., Mor. Assiduous. Cas. 
 Ileb. p.Wri'!', Num. xiii. 20. Among the primitive Christians, the family assembled at 
 an early hour in the morning for prayer, praise, and reading the Word. During the 
 day, they had, like the Jews, stated seasons, at the third, sixth, and ninth hours (nine, 
 twelve, and three o'clock), when those who were able retired for a little for prayer. In 
 the evening, the family again assembled as in the morning, but for a longer period. 
 Dinner was prefaced by a prayer of considerable length, and concluded in like manner. 
 Special and extraordinary seasons were, from time to time, set apart from worldly 
 business for earnest and protracted prayer, accompanied with fasting. Jamieson. 
 
 13. Distributing to the necessity of saints ; given to hospitality. 
 
 Distributing. Gr., Communicating. Believers one family. 
 
 The necessities of the saints to be regarded as our own. 
 
 First Christians had all things common, Acts ii. 44, 45 ; iv. 34, 35. 
 
 All believers to make common cause with each other. 
 
 Each to share with others what God has given, 1 Pet. iv. 10, 11. 
 
 As co-members to suffer and rejoice with each other, 1 Cor. xii. 26. 
 
 Each has something to give and something to receive, 2 Cor. viii. 14. 
 
 Teachers communicate their gifts, the taught their good.s. Gal. vi. 6. 
 
 The ricli their substance, the poor their prayers, 2 Cor. ix. 14. 
 
 The soul to be drawn out to the poor, and the purse to follow, 
 
 Isa. Iviii. 10. 
 Necessities. Wants, not wishes ; necessities, not niceties. 
 Believers to be content with food and raiment, 1 Tim, vi. 8. 
 Supply of wants guaranteed in the covenant, Ps. xxiii. 1 ; Phil. iv. 19. 
 Early believers often in necessities, Heb. x. 34 ; xi. 37, 38. 
 Paul now charged "RT-th a supply for the poor at Jerusalem. 
 Constant occasion for the exercise of this grace. Matt. xxvi. 11. 
 Kindness to Christ's poor viewed as done to Himself, Matt. xxv. 
 
 35-40. 
 Saints. Holy persons ; usually applied to believers in the New 
 
 Testament. 
 All professed Christians are saints by jirofession. 
 True Christians, saints in reality, 1 Cor. i. 2; 2 Cor. v. 17. 
 Saints may be in necessities like their ]\Iaster, Matt. viii. 20 ; 2 Cor. 
 
 viii. 9. 
 A saint chooses rather to suffer want than to sin, Heb. x. 34. 
 Poor saints, the peculiar care of the Church of Christ. 
 Given to hospitality. Gr., pursuing kindness to strangers. 
 
CHAP. XII.] ST, PAUL'S EPISTLE TO THE ROMANS. 187 
 
 Not merely to wait for opportunities, but to seek them. 
 
 So Abraham, Gen. xviii. 2 ; Lot, Gen. xix. 2 ; Job, Job xxxi. 17, 32. 
 
 Poor not only to be received but brought to our house, Isa. Iviii. 7. 
 
 Early Christians often driven from home and livelihood. 
 
 Preachers often without purse or scrij). Matt. x. 9, 10 ; 3 John 5, 8. 
 
 Entertaining strangers especially urged on believers, Heb. xiii. 2. 
 
 Cliristian hosisitality to be practised without grudging, 1 Pet. iv. 9. 
 
 Entertaining Christ's poor viewed as done to Himself, Matt. xxv. 35. 
 
 A special blessing connected with it, Heb. xiii. 2. 
 
 A common love due to fellow-creatures ; 
 
 A special love due to fellow-believers. 
 
 ** Saints " and " hospitality," terms often misapplied. 
 
 Taij xpetats, in respect to the wants. Stuart. Necessary uses (usibus). Beta, Pise, 
 Par. Indigence. Syr., Dick. Some MSS., Fatliers, and Versions read /J.ve(.ais, monu- 
 ments or tombs. So Vulg., Ilil., Amhr., Scd., Opt. Rejected by critics as botii wanting 
 authority and congruity. — ]s.OLVL0vovvr€S (koivos, common). Be sympathetic ; feel their 
 wants as if your own ; KOivui'eoj, in classic Greeli always with an intransitive sense ; 
 80 here, — to be a partaker, to share in. Stuart. Distributing. Boolhroyd. Communi- 
 cating. Young. Partaking of your good tilings with the needy. Cohhin. You give 
 money, they give faith in God. Chrys. A mutual benefit, — you give your money ami 
 receive their prayers. Thtoph. — ^iXo^eviav {(pikew, to love ; and ^ivos, a stranger). 
 Entertainment of strangers. D.Brown. Hospitality; the construction here changed, — 
 the accusative after Stw/coJ'Tej. Stuart. — Atw/cocrej, pursuing. Young. Practising. 
 BoothroyA. Readily practising. Stuart. Not only receive but search out the strangers. 
 Origen, Beng. Not waiting for the needy coming to you, but running to them like 
 Abraham. Chrys. Practise hospitality not only to the saints, but to strangers needing 
 your help. Theod. Hospitality essential in those times to the spread of Christianity 
 and connection among the churches. Barih. In the cast, where houses of entertain- 
 ment are still rare, hospitality is regarded as of the most sacred character. Hodge. 
 Enjoined in the Talmud, especially in regard to those who went from city to city in 
 order to teach the law. Berachath. Early Christians going abroad either on their own 
 private affairs, or on missions connected with the state and progress of religion, were 
 received with open arms by the Christians of the place as brethren. The traveller, on 
 arriving at any town, sought out the church, in or about which liberal accommodation 
 was always provided both for the temporal and spiritual comfort of the wayfaring man. 
 No sooner, however, was the news of his arrival spread than the members vied with 
 each other which should have the privilege of entertaining the Christian stranger at 
 their homes. A minister was entertained by one of his own order; and a mechanic by 
 one of the same craft or station. In consequence of abuses, each on setting out on a 
 journey was furnished by the minister of the church to wliicli he belonged with a letter 
 of credence to the spiritual rulers of the place where he meant to sojourn. These were 
 called literce fonnatce, from the particular form in wliich, to prevent forgeries, they were 
 folded. Christians were thus admitted to the fellowship of their brethren in all parts of 
 the world, treated by the family that received them as one of themselves, had their feet 
 washed by the wife on their first arrival, and at tlieir departure were tenderly committed 
 to the Divine care in a prayer offered by the master of the house. Jamieson. 
 
188 SUGGESTIVE COMJIENTART ON [CHAP. XII. 
 
 14. Bless them which persecute you ; bless, and curse not. 
 
 Bless. Do good by word and deed. Enjoined by Christ, Matt. v. 44. 
 Sermon on the Mount well known, 1 Cor. vii. 10 ; James iv. 9 ; 
 
 V. 12 ; 1 Pet. iii. 9, 14 ; iv. 14. 
 Believers to imitate God their Father in blessing, Matt. v. 45, 48. 
 Christ prayed for His murderers, Luke xxiii. 34. So Stephen, Acts 
 
 vii. 60. 
 Believers to bless as called to inherit a blessing, 1 Pet. iii. 9. 
 Contrast between the spirit of Christianity and that of the world. 
 Counted right by the heathen to remember injuries and avenge 
 
 them. 
 Believers to invoke blessings in return for them. 
 Persecute. Christians a sect everywhere spoken against, Acts 
 
 xxviii. 22. 
 Persecution the promised lot of Christ's disciples, John xv. 19 ; xvi. 2, 
 Servants not to expect better treatment than their Lord, John xv. 20. 
 The prophets persecuted in like manner. Matt. v. 12 ; Heb. xi. 
 
 36, 37. 
 Persecution of various forms and degrees, Heb. x. 32-34 ; xl 
 
 35-38 ; xii. 4. 
 The truth necessarily persecuted by a world that hates it. 
 Bless. The exhortation repeated, to indicate — 
 1. Its importance ; 2. The difficulty attending the duty ; 3. The 
 
 constant perseverance required in it. 
 Curse not. Believers to bless uniformly. Do nothing but bless. 
 Not utter a single imprecation against the persecutor. 
 Not to be surprised into an angry or bitter expression. 
 Not to ciirse even in the name of the Lord as Elisha, 2 Kings ii. 24. 
 Early Christians in danger of sometimes cursing, James iii. 10. 
 Official authoritative anathema expressed by a different word. 
 Such pronounced by the apostle under inspiration — 
 
 1. On those who preached a false gospel. Gal. i. 8, 9. 
 
 2. On those who love not the Lord Jesus Christ, 1 Cor. xvi. 22. 
 
 'EvXoyeire (ev, well, and XsYC-;, to speak), speak well. Pag., Beza, Fisc, Cast. 
 Pray well. Vat., Tol., Est., Schiilt. Instruct with kind words. Eras. Pray that blessings 
 may descend on them. Stuat-t. Call down by pniyer a blessing on them. D. Brown. 
 Ileb. TllS, the repetition adds force to the precept. Macknight. — 'Karapaade (dpa, 
 a curse), imprecate. Beza, Faff., Fisc, Cast. Pray ill (male precemini). Eras., Trem. 
 With desire of revenge. Est. Do not wish evil with dire imprecations. Vat. Heb. 
 1"iN, 7.?p. Early Christians sufTering death for the truth, were heard praying for the 
 judge who condemned them, for the emperor who authorised the persecution, for the 
 
CHAP. XII.] ST. Paul's epistle to the romans. 189 
 
 executioner who was to be the agent of their punishment, and for the infuriated rabble 
 who were driving tliem with execrations from the world ; and beseeching the Almighty 
 that their own death miglit not be remembered among tlie sins laid to their enemies' 
 charge. Jamieson. 
 
 15. Rejoice with them that do rejoice, and wee}) with them that weep. 
 
 Rejoice. To rejoice a Christian duty. Required — 
 
 1. On our own account ; 2. On account of others. 
 
 Here, an xinselfisli sympathy with another's joy. 
 
 Not merely not to envy it, but to rejoice in it. 
 
 The joy of others, especially of believers, to be made our own. 
 
 All united by a bond of brotherhood, especially Christians. 
 
 Hence reciprocation of each other's joys and sorrows, 1 Cor. xii. 26. 
 
 With them that do rejoice. As sharing in their joy. 
 
 To rejoice with them that rejoice is the means — 
 
 1. Of increasing their joy ; 2. Of demonstrating your love ; 3. Of 
 
 engaging and confirming their love to you. 
 Less selfish and more difiicult than to weep with the Aveeping. 
 Sympathy with other's joy to be real and manifested. 
 Exemplified in Jesus at the marriage in Cana, John ii. 2-10. 
 Weep with, &c. Sympathise with sorrow as well as joy. 
 Exemplified in Jesus at Bethany, John xi. 35. 
 We lighten another's affiiction by sharing his tears. 
 A powerful charm in the fellow-feeling of others. 
 Sympathy relieves if it cannot remove the affliction. 
 Paul liimself no stranger to its power, Acts xxviii. 15 ; Heb. x, 34 
 To be extended to all, especially the members of Christ's body. 
 Sympathy in a church the sign of spiritual life. 
 Jesus sought it in His distress but found it not, Matt. xxvi. 36-45. 
 
 HaipeLV, rejoice. The infinitive, as frequently in Greek classics instead of the 
 iinp»:rative ; 5ei properly understood, — ' You must rejoice.' Stuart. — Kat KXaieif, 
 and weep. Kat omitted in Codd. Sin. and Vat. Possible allusion to the two gates said 
 to have been in the temple, the one for the sorrowful tlie other for the joyful, wlio, as 
 they passed through, were addressed by others in terms of condolence or congratulation 
 accordingly. 
 
 16. Be of the savie mind one toward another. Mind not high thinos, but condescend to 
 men of low estate. Be not wise in your own conceits. 
 
 Same mind. Have the same afi'ection one for another. 
 Connected with " having the same love," Phil. ii. 2. 
 
190 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 With " heaving compassion one of another," 1 Pet. iii. 8. 
 
 Each to tliink and feel towards another as towards himself. 
 
 Believers to have a mutual care and regard for each other. 
 
 Includes unity of sentiment and affection, Phil. iii. 15, 16. 
 
 Unanimity, cordiality, and harmony the Church's beauty. 
 
 Good and pleasant for brethren to dwell together in unity, Ps. 
 
 cxxxiii. 1. 
 Paul's earnest desire in regard to the Church, 2 Cor. xiii. 11 ; 
 
 Eph. iv. 3. 
 True Christian unity based on mutual esteem, Phil. ii. 3. 
 Mind not high things. 1. Do not cherish high thoughts, PhiL 
 
 ii. 3-8. 
 2. Do not aim at high positions, 3 Jolm 9 ; Jer. xlv. 5. 
 Self-exaltation the greatest enemy to Christian unity. 
 Roman Christians especially exposed to this temptation. 
 Natural to corrupt fallen nature to mind high things. 
 Its early appearance in the Church, James ii. 1-7 ; 3 John 9. 
 Showed itself among the disciples in Christ's presence, Luke xxii. 24. 
 Inconsistent — 1. With love to others ; 2. With life in ourselves. 
 Condescend. The opposite of minding high things. 
 Has relation — 1. To persons ; 2. To things. 
 Believers to come down to the lowly, especially lowly brethren. 
 Humility the first lesson in tlie school of Christ, Matt. xi. 29. 
 Lowly condition to be no hindrance to fellowship or esteem. 
 David a king, yet companion to all who feared God, Ps. cxix. 63. 
 Clirist received publicans and sinners, and ate with them, Luke 
 
 XV. 1, 2. 
 Christian condescension does not regard itself such, Phil. ii. 3. 
 The spirit of Christianity one of community and sympathy. 
 Christ's mind carries us rather to the lowly than the high. 
 Readily performs the lowest services, John xiii. 4-16 ; 1 Tim. v. 10. 
 Goes down to another's poverty and makes the case its own. 
 Angels go down to Lazarus at the rich man's gate. 
 Nothing to be thought beneath a Christian but sin. 
 Wise in your own conceits. From Prov. iii. 7. Gr., With or by 
 
 yourselves. 
 Self-conceit the enemy of Cliristian love. 
 The evidence of ignorance and a weak mind. 
 Destroyer of Church harmony and individual progress. 
 Conceit in our own wisdom the bar to Christian unity. 
 Good to be wise, but evil to think ourselves so. 
 
CHAP. XII.] ST. Paul's epistle to the Romans. 191 
 
 When Moses' face shone " he wist not of it," Exod. xxxiv. 29. 
 Men made to need each other's counsel and help. 
 Believers to be ready both to ask and give advice. 
 Eejection of our plans not to hinder co-operation with others. 
 
 To avTO eh dWijX. (ppovovvres, mutually mind the same thing. Boothr. Mutually 
 thiuk the same thing, i.e., be agreed in your opinions and views. Stuart. Think of 
 another as you do of yourself. C'hrys., Theoph. Refers to the understanding, — unity of 
 sentiment, ^jjs. Refers to the affections, — love others as yourselves. Tol. None to think 
 more of himself because of station, &c. Est., Eras. Be in peace and concord. Grot., Beza. 
 Unanimous in your views and counsels. Par., Cam. Be entirely united in your regards 
 for each other. Doddr. Desire the same things for others that you do for yourselves, 
 and would have them to desire for you. Whitby. Enjoins consent in life, and mutual 
 offices of Christian love. Parkhurst. Be united in your sentiments and affections. 
 Broivn. Have one mind among yourselves, as a little company in the presence of a 
 hostile world. Barth. Live in concord. Cohbin. — M?; ra vypvXa (ppovovvres, not 
 thinking or savouring high things (scntientes, seu. sapientes, seu. cogitantes). Eras., 
 Beza, Pag. Not affecting the high things of this world. Par., Doddr. Aim not after 
 high things. Barth. Cherish not ambitious or aspiring purposes and desires. D. Brown. 
 — ToiS Ta-JveLVOLS Gwa-rrayofXivoi., consenting with the lowly (humilibus consen- 
 tientes). Yulg., Mor. Adhering to the lowly. Syr., Arab. Abiding with the humble. 
 I'lfilas. Accommodating yourselves. Eras., Cast. Embracing lowly circumstances. 
 Eeza, Est., Tol., Vor. Go down to another's poverty, and give him your personal aid. 
 Chrys. Condescend to those who appear to be low ; reckon yourself among them. 
 Theod. Go down to the lowly. Luth. Lowering yourselves to lowly things. Pise. 
 Complying (obsecundantes). Beza, Pag., Par. Be faithful in littles. Calv. Follow the 
 example of the humble. Grot, Schott. Adapt yourselves to what is lowly ; attend to 
 lowly things. Beng. Accommodate yourselves to men of low rank. Doddr. To lowly 
 things. Mart., Diod. Walking with, or accompanying the lowly. Dick. Condescend 
 to the humble ; be not ashamed of connection with them. Flatt. Do not withdraw from 
 fellowship with your afflicted brethren, as willing to suffer with them. Kopie. Let 
 yourselves be carried away with or by the lowly. Ruckert. Associating with them. 
 Macknight. Suffer yourselves to be borne along with them. Con. cC- Hows. Do not 
 isolate yourselves from your bi-ethren when in tribulation. Thol. Give yourselves up 
 to the lowly. Lange. Let not pride separate you from the lowly. Cobbin. Be carried 
 along with things that are lowly, not withdrawing yourselves from them. De Wette. Be 
 led away by humble things. Stuart. Undertake lowly employments in life. Meyer. 
 Consent to be evened with lowly things. Chal. Inclining to the things that be lowly. 
 EUicot. The difference of interpretation turns on the gender of raTretvois, regarded by 
 many as the antithesis of vtprfKa, and consequently neuter. "^vvaTrayoixaL = av/J.- 
 TTopevofjiai, avvepxeTai.. lies. — '^vyKaTapaiveLU. Cum. Commonly used in a bad 
 sense, viz., to suffer one's self to be led away by temptation, &c. (Gal. ii. 13 ; 2 Pet. iii. 
 17); here, to be taken in a generic sense. Stuart. — 'Ppovi/xoL Trap iavTOis, prudent 
 with or by yourselves. Beza. Arrogant. Eras. Neglecting to seek divine counsel or 
 the advice of others. Est., Tir. Do not depend on your own wisdom. Chrys., Tlieod. 
 Romans proud of their wisdom and prudence in the management of affairs. Tol. Do 
 not fancy yourselves wise. De Wette, Barth. Do net refuse to confer with others and 
 to hearken to their suggestions. Stuart. Have no undue estimate of your own powers 
 and accxuirements. Brown. Be not puffed up with a high opinion of your wisdom and 
 
192 SUGGESTIVE COMMEXTARX ON [CHAP, XII. 
 
 privileges. Cobbin. Refers to estimate of our own mental character. X>. Crown. Ileb. 
 fl'ri;;? D:n ™ hn, Prov. iii. 7. 
 
 17. Recompense to no man evil for evil. Provide things honest in the sight of all men. 
 
 Eecompense. Eetaliation of injuries. Forbiclden, Matt. v. 39 ; 
 
 1 Pet. iii. 9. 
 The Spirit of Christ the opposite of a spirit of revenge. 
 Its characteristic to return good for evil, Matt, v, 44, 45. 
 Opposite tendency of our nature. Only produced by grace. 
 No man. Not even the worst, nor your greatest enemy. 
 Believers not to return evil for evil — 
 
 1. Under no pretence ; 2. Under no circumstances ; 3. To no individual. 
 Christians persecuted by all ranks and classes of the people. 
 Christ's followers to be hated by all men for His sake, Matt. x. 22. 
 Evil. Injury; injurious treatment. Under various forms. 
 Mockery ; insvilt ; calumny ; violence to person or property. 
 Provide. Look well to ; take care to have. 
 Believers to look well to their walk and conduct — 
 1. On their own account ; 2. On that of others ; 3. On their Master's. 
 No place for thoughtless indifference in the Christian life. 
 Tilings honest. Honourable, becoming, of good report. 
 Quoted from Prov. iii. 4. Same duty enforced, Phil. iv. 8 ; 1 Pet. 
 
 ii. 12. 
 Exemplified in the aiwstle, 2 Cor. viii. 21. In Christ himself, 
 
 Matt. xvii. 27. 
 Everything mean and suspicious to be carefully avoided. 
 Believers in their conduct to be sincere and without offence, 
 
 Phil. i. 10. 
 A precious stone should have a proper setting. 
 In the sight of all men. Of the world as well as the Church. 
 Believers to walk in wisdom toward those without. Col. iv. 5. 
 To be epistles of Christ known and read of all men, 2 Cor. ii. 3. 
 God's glory and men's salvation bound uj) with a Christian's walk. 
 No cause of stumbling to be given to Jew, Gentile, or Christian, 
 
 1 Cor. X. 32. 
 The world's eyes on the followers of Christ, Zech. iii. 8 ; 1 Cor. iv. 9 ; 
 
 Heb. X. 33. 
 !Men often suspicious and watch for a fault, Jer. xx. 10 ; Luke 
 
 XL 53, 54. 
 Believers to live as in a house of glass, ^latt v. 14-16. 
 
CHAP. XII.] ST. Paul's epistle to the romans. 193 
 
 'AiroSiSoJTCJ (aTTO, from, and 5l5w/xi, to give), giving back ; participle, expressing 
 habit. — IlpovooviJ.evoi (Mid. of irpovoeu} ; from Trpo, before, and vovs, the mind), 
 curing beforehand ; providing (procurantes). Pise, Baza, Pag. (parantes). Eras. Dili- 
 gently caring for. Grot. Seeking. Mart. Procuring. Diod. Seek after ; be studiously 
 attentive to. Stuart. Be provident of. Con. <£• Hows. — KaXa, honest things. Pise, 
 Beza, Fay., Eras., Mar., Diod. Honourable conduct. Lutli. Right thing. Young. 
 That which is good. Stuart. Honourable. Ellicot. Of good report. Con. <£ Hows, 
 llpov. KaXa, preconsider the tendency of your conduct so as to act aright ; so apexTjs 
 vpovoei (Jos. Antiq.) Krebs., Wetstein. Have such a walk as to avoid the appearance 
 of evil. Barth. Give others no occasion of stumbling through your conduct. Theod. 
 Give no occasion of others speaking evil of you. Theoph. — EvuTnov iravT. dvOp. 
 Cod. Alex, has if. tov Qeov /cat tt. apdp. The words from Prov. iii. 4, where for 
 Ileb. D^Nl □'n'7|!? 'J'ilS, the LXX. have evuTTiov Kvpiov k. dvdpuiruv ; and for 
 315: ^yy], 'and good understanding,' they have irpovoov Koka, reading /JZfi, as the 
 imperative of 73V'» to understand or attend to. The idea is the care Christians should 
 take so to demean themselves as to command the respect of all men. D. Brown. Pliny's 
 letter to the Emperor Trajan (ad. 99) sufficient testimony to the blameless morals of 
 the early Christians : — 'To satisfy myself still farther, I apprehended two female slaves, 
 who had been deaconesses in the Churcli ; and having examined them by torture, all I 
 could discover by their evidence respecting the conduct of the Christians is, that on a 
 stated day they are wont to assemble before sunrise to sing a hymn to Christ as the God 
 whom they worship ; and bind themselves by an oath not to commit any wickedne.ss, 
 but to al)stain from theft, robbery, adultery ; to keep faith, and, when requested, to 
 restore any pledge committed to them.' The Emperor Severus observing the excellent 
 conduct of the Christians, and their fidelity in every department of public and private 
 life, and findin.g, on inquiry into their principles, that one grand rule of theirs was, 
 ' Not to do to others what they would not have done to themselves,' was so charmed with 
 it, that at all public executions he ordered it to be proclaimed aloud by a herald, and 
 bad it inscribed on the walls of his palace, and on all public buildings. Jamieson. 
 
 18. If it be possible, as much as lieth in you, live peaceably with, all men. 
 
 If it "be possible. Implying its- difficulty. Not always possible- 
 
 1. From the conduct of others ; 2. From the claims of the truth. 
 
 l^^very effort to be made for peace consistent with duty. 
 
 Enmity to the truth often makes j^eace impossible, Matt. x. 35. 
 
 As much as lieth in you. Gr., So far as depends on you. 
 
 Tlie limitation not to be on the Christian's side. 
 
 " I am for peace ; but when I speak, they are for war," Ps. cxx. 7. 
 
 No breach of peace to be made on our account. 
 
 No just subject of complaint to be given to others. 
 
 All to be done for peace consistent with the interests of truth. 
 
 Avoid inflicting injury or offering aftront. 
 
 The truth to be spoken, but spoken in love, Eph. iv. 15. 
 
 .Teremiah a man of strife, but not through his fault, Jer. xv. 10. 
 
 jjclievers' duty to contend earnestly for the faith, Jude 3. 
 
 VOL. II. j^ 
 
194 SUGGESTIVE COMMENTARY ON [CIIAP. XII, 
 
 To love the truth and peace, Zech. viii. 19 ; truth first, peace next. 
 The wisdom from above is first pure then peaceable, James 
 
 iii. 17. 
 " Fightings without ; " the apostle's frequent exj^erience, 2 Cor. vii. 5. 
 Peace without purity the peace of Satan's kingdom, Luke xi. 21. 
 Live peaceably. Believers to be peacemakers and peace-livers. 
 To lead quiet and peaceable lives in all godliness, 1 Tim. ii. 2. 
 To sow the fruit of righteousness in peace, making peace, James 
 
 iii. 18. 
 The Christian's most precious jewel a meek and quiet spirit, 1 
 
 Pet. iii. 4. 
 To live peaceably with men, it is necessary — 
 
 1. To avoid injuring and wounding others by word or deed ; 
 
 2. Patiently to bear injuries and overlook affronts from others ; 
 
 3. To bridle the tongue, James iii. 2-5 ; 
 
 4. To mind our own business, 1 Thess. iv. 11 ; 1 Tim. v. 13. 
 
 To. live at peace without sacrificing truth both our duty and happi- 
 ness. 
 
 The apostle specially earnest in enjoining peace, chap. xiv. 17, 19 ; 
 2 Cor. xiii. 11. 
 
 A believer's holy and peaceable life a powerful sermon, 1 Pet 
 iii. 1-4. 
 
 All men. Not only in the Church, but out of it. Even with the 
 perverse. 
 
 The world can be at peace witb some ; Christians to be so with all. 
 
 Et Svvarov, if possible; i.e., if others will let you. D. Brown. Limitation, showing 
 that it is not possible in all cases. Stuart. — To e| iifiuv, as much as is in you. Diod. 
 As much as depends upon you. Mart., ELlicot. On your side peaceableness is to be 
 unlimited. De Wette. No breach of peace to be on our own account. Barth. = Kara 
 TO ef vfL. ; ef, in the sense of belonging to ; ' in proportion to that which belongs to 
 you,' i.e., according to your ability. Stuart. — ^Ip-ijuevovres (eiprjvrj, peace), be at 
 peace ; part, for imper. Z>. Brown. Ileb. chz', 1 Kings xxii. 45 ; Job v. 23, 24 ; 
 
 19. Dearly beloved, avenge not yourselves, but rather give place unto wrath : for it is 
 written, Vengeance is mine, I will repay, saith the Lord. 
 
 Dearly "beloved. Affectionate address introduced to show — 
 
 1. The importance of the exhortation ; 
 
 2. The apostle's earnest desire and concern on the subject ; 
 
 3. The difficulty of compliance under great provocation ; 
 
CHAP. XII.] ST. Paul's epistle to the Romans. 195 
 
 4. That the counsel was from no indifference to their wrongs. 
 
 The tendency of oixr nature to love and seek revenge. 
 
 " Revenge is sweet," — the language of corrupt nature ; 
 
 " Fatlier, forgive them," — the language of grace, Acts vii. 60. 
 
 Avenge not yourselves. Believers not to be their own avengers. 
 
 Personal revenge opposed to the spirit of the Gospel. 
 
 Not forbidden to appeal to magistrates in case of injury. 
 
 Christians to expect to suffer at the hands of men, Matt. x. 16. 
 
 To be in the world as lambs in the midst of wolves. 
 
 To be wise as serpents and harmless as doves. 
 
 Give place unto wrath. Leave it to God to avenge you. 
 
 Let the punishment come from God, not from yourselves. 
 
 Believers to indulge no resentful feelings, Matt. v. 39. 
 
 All bitterness, wrath, and anger to be put away, Eph. iv. 31. 
 
 Believers to be angry and sin not, Eph. iv. 26. 
 
 The sun not to go down upon our wrath, ibid. 
 
 "Wrath" often used for "punishment," as chap. iv. 15 ; xiii. 4, 5. 
 
 "Written. Dent, xxxii. 35, 41. Appeal to Old Testament Scripture. 
 
 Duties to be enforced on the ground of God's Word. 
 
 Vengeance is mine. 1. As the righteous Judge of all ; 
 
 2. As the special Defender of His people, Deut. xxxii. 36, 43. 
 
 Vengeance belongs to God as well as mercy, Ps. xciv. 1. 
 
 A righteous thing with God to recompense persecutors, 2 Thess. i. 6. 
 
 Vengeance only safe in the hands of a holy God, Rev. xv. -4. 
 
 All recompensing of injuries to be left to Him, Acts iv. 29. 
 
 " I heard not"—" for T/mc wilt hear," Ps. xxxviii. 14, 15. 
 
 I will repay. The "7" emphatic ; "leave it to 3Ie.' 
 
 1. We may not take God's place ; 2. We need not. 
 
 God repays evil done against, and good done to His people. 
 
 Good done by, and injury done to His servants botli remembered. 
 
 YiKdiKOwres (iK, from, and 5iK7?, justice, right), avenging; redressing wrong, as 
 Luke xviii. 3; for injury received. Cohbin. Heb. Dp:, npB, IVTH, asu*. — Aore roirov 
 TTj dpyri, give place to wrath. Some copies add Oeov ; doubtless a gloss. 'Opyr/, 
 referred— 1. To God : leave the time and matter to Ilim. Or., Chri/s., Theod., Aug., 
 Eras., Vor., Beza, Pise, Grot., Cam., Calv., Dick., L'Enfant, Whitby, Beng., Riick , 
 Meyer, Ellicot. Commit it to God's judgment. Van Ess, Flatt, Nielson. Leave the 
 injury to God, or the magistrate as His minister, ^ydls. To the wrath of God. Boothr. 
 God's sin-avenging wrath. D. Brown. The punishment of God, as Rom ii. 5, 8, Schott. 
 Leave God to avenge the injury. Brown. 2. To the injured party : restrain your anger. 
 Vat., Semler, Cramer, Koppe, raulun, Reiche. Give time to it. De Wette. Time to 
 settle. Cram. Inteqiose delay to anger ; make not the wrath your own, but leave it to 
 God. Al/ord. Defer its execution. Stuart. 3. To the iujurer or enemy : go out of 
 
196 SUGGESTIVE COMMENTARY ON [CHAP. XII. 
 
 the way of Ilis anger. Amhr., Ans., Animon, Drus., Gnm., Tol. Keep out of its way; 
 leave the place, and let wrath occupy it. Henry. Yield and give place to the wrath of 
 the enemy. Doddr. Aore tottov, give or make room, Luke xiv. 9 ; /J-V didore tottov, 
 do not give place or yield, Eph. iv. 27. Heb. Dip? i?J, gave place or yielded, Judges 
 XX. 36. 
 
 20. Therefore if thine enemy hunger, feed him ; if he thirst, give him drink ; for in so 
 doing thou shalt heap coals of fire on his head. 
 
 Therefore if, &c. From Prov. xxv. 21, 22. A still liiglier Christian 
 
 duty. 
 Believers not only not to retaliate, but to repay evil with good. 
 The highest morality taught in the Old as well as in the New 
 
 Testament. 
 Enemy. One who hates you in his heart, and shows it in hia 
 
 acts. 
 A Christian may have enemies without making them. 
 Many may be his enemies, himseK an enemy to none. 
 " Marvel not if the world hate you," 1 John iii. 13 ; John xv. 18, 19. 
 God's enemies not likely the friends of His children. 
 Hatred against the Head likely to be shared by the members. 
 Purity and love no guarantee against the world's hatred. 
 Virtue became incarnate and the world crucified it. 
 Hunger. Not unlikely to befal such enemies, Isa. Ixv. 13. 
 The thought perhaps suggested by — " I will repay." 
 " My servants shall eat, but ye shall be hungry." 
 Feed. Gr., tenderly with your own hand as an invalid. 
 Not only give him food, but in the kindest manner. 
 Contrive so to do it as to show him youi- love. 
 Christ gave His flesh for the world that killed Him • 
 Believers may well give their meat and drink. 
 Heap coals of fire. 1. Melt him down ; 2. Make him ashamed. 
 Kindness shown to an enemy will either — 
 1. Remove his enmity ; or 2. Display its unreasonableness. 
 So David with Saul, 1 Sam. xxiv. 17, &c. ; xxvi. 21 ; Ps. cxli. 6, 
 To show kindness to an enemy is the noblest revenge. 
 " Heap ; " not only one or two, but repeated kindnesses. 
 
 'Eav ovv, if then. Codd., Sin., Vat., and Alex, have dXXa eav, but if. — "i'w/XL^e 
 {\j/w/j.os, a mouthful, bit of bread), feed. Eras., &c. Feed with the hand, as 2 Sam. xiii. 
 5 LXX. Grot. Heb. Dnh =in!?'3Nri, ' cause him to eat bread,' Prov. xxv. 21. — IIoTtfe 
 (ttotos, drink, from ttcw, to drink), give to drink. Heb. d:? ^npf ?, Prov. xxv. 21. 
 
CHAP. XII.] ST. Paul's epistle to the Romans. 197 
 
 — 'AvOpaKas irvpos, coals of fire. Ignited coals. Pise. Glowing coals. Cas. Burning 
 coals. Eras. Heb. D 705, burning coals = vengeance of God, Prov. xxv. 22 ; Ps. cxl. 
 9, 10 ; Isa. xlvii. 14 ; Ezek. x. 2. Whitby. Pain denoted, but rather that of shame and 
 contrition than punishment. Stuart. An oriental figure for constantly burning pain : 
 'Coals of fire shall burn on the head of him who denies he has sinned,' 3 Esdras xvi. 54. 
 — ^wp€V(xeii {awpos, a heap), thou shalt heap. Heb. nnh. 'AvdpaKas — avTov, = 
 make him feel compunction for his sin and suffer in his conscience. Origen. Make 
 him liable to greater punishment from God unless he repent. Chrys., Theod., Cam., Est., 
 Beza, Grot., Wetst., Koppe. He will be ashamed and repent. Aup., Tol., Vat., Par., 
 Eras., Vor., Pise. Shalt either by kindness bring him to a better mind or increase his 
 punishment. Schott., Chal. He will repent and give himself up to you, the end of all 
 revenge. Seng. Thou wilt touch him so sensibly that he will submit to seek thy friend- 
 ship. Doddr. Wilt mollify and bring him to a good temper. Macknight. He will be 
 grieved to have injured thee. Flatt. Wilt produce pain enough from shame and 
 remorse. Cohbin. Wilt take the most effectual vengeance, under which he will be faia 
 to bend. D. Brown, Alford, Hodge. The feeling of shame will not allow him to rest 
 till he has repaired the injury. Earth. The object of those expressions of love must be 
 the same as those of Christ on the Cross. Lange. Met., taken from the melting of 
 metals by covering the ore with burning coals. Macknight, Con. & Bows. Words of the 
 wise compared by Rabbies to coals of fire, as capable both of benefiting and burning : 
 ' Warm thyself at their fire ; but take care of the coals lest thou be burned. Pirke 
 Aboth. 
 
 21. Be not overcome of evil, but overcome evil with good. 
 
 Overcome of evil. By allowing yourselves to resent it. 
 
 The worst defeat is to be overcome — 1. By our own passions ; 
 
 2. By tlie evil done us by tlie passions of others. 
 
 Believers neither to be overcome by evil — 1. As existing in them- 
 selves ; nor 2. As done to them by others. 
 
 The greatest conqueror is he who — 1. Conquers himself; 2. Con- 
 quers his enemy by kindness. 
 
 He is the bravest man who can bear most. 
 
 Overcome evil with good. Disarm enemies by kindness. 
 
 Evil only to be overcome by its opposite. 
 
 For evil done to you, do as much or more good in return. 
 
 The noblest heroes those who conquer evil — 
 
 1. In themselves ; 2. In those who injure them. 
 
 ( Irace makes men heroes in the degree they possess it. 
 
 The noblest victories those recorded in heaven. 
 
 The world's heroes often gain their victories by evil ; 
 
 God's heroes gain theirs only by good. 
 
 Names of the former emblazoned on the page of earthly history 
 
 Those of the latter enrolled in the annals of eternity. 
 
 At the head of these stands Jesus Christ, the Crucified. 
 
198 SUGGESTIVE COMMENTARY OX [CHAP. XII. 
 
 " Father, forgive tliem " — tlie greatest victory ever won on eartli. 
 
 Noble testimony to Cranmer, " To get a favour, do him a wrong." 
 
 To return good for good is merely human ; 
 
 To return evil for evil is carnal ; 
 
 To return evil for good is devilish ; 
 
 To ret^^rn good for evil is divine. 
 
 This last peculiar to Christianity. Bible morality. 
 
 Maxims of this chapter unequalled in any philosophy. 
 
 The brightest tablet of social moralities earth ever saw. 
 
 Mt; viKUf be not overcome, i.e., by wishing to avenge yourself or doing evil like the 
 other. Beza, Pise — Nt/ca evro) dyaduj to KaKOv, overcome evil with the good ; an evil 
 thing with a good thing (bono malum). Pise, Beza. Malice with kindness (bonitate 
 malitiam). Pag. ' Vincit malos pertinax bonitas.' Seneca. Early Christians especially 
 in circumstances to require the exhortation. Maliciously charged by Nero, four yeai'S 
 later, with setting fire to Rome. Endured the most shocking cruelties as the conse- 
 quence. 'Nero proceeded with his usual artifice. He found a set of profligate and 
 abandoned wretches who were Induced to confess themselves guilty ; and on the evi- 
 dence of such men, a number of Christians were convicted, not indeed upon clear evi- 
 dence, of their having set the city on fire, but rather on account of their sullen hatred of 
 the whole Roman race, They were put to death with exquisite cruelty ; and to their 
 suflferings, Nero added mockery and derision. Some were covered with the skins of 
 wild beasts, and left lo be devoured by dogs. Others were nailed to a cross. Numbens 
 were burnt alive. Many, covered with inflammable matter, were liglited up when the 
 day declined, to serve as torches during the night.' Tacitus. Pliny, reputed a just and 
 humane governor, says that of the Christians in his jurisdiction (Bithynia), some he 
 degraded, others he tortured, and all who, after being thrice interrogated if they were Chris- 
 tians, persevered in the avowal, he put to instant death. Letter to Trajan. Christians 
 in the provinces treated in the same manner even under the reign of Marcus Aurelius, 
 a philosopher extolled for his humane and amiable disposition. 'The evidence of 
 slaves, and the prejudiced testimony of the lower rabble was readily entertained by 
 numbers of the governors and judges, whom fear or bribes had gained over ; and the pro- 
 perty of the condemned was given as a reward to the accusers.' Thus ' every Cliris- 
 tian whose money or lands excited tlie cupidity of his envious neighbours, or whose 
 virtuous presence overawed their fraudulent transactions in business, or whose removal 
 might promise an accuser advancement to a lucrative office or a more extended trade, 
 was forthwith dragged before the public tribunals. If the usual question " Art thou a 
 Christian ? " was answered in the affirmative, from that moment his fate was sealed.' 
 Jamieson. ' That we who have in faith given our names to Jesus, do not draw back from 
 our profession while we are beheaded, crucified, exposed to wild beasts, and tortured by 
 hooks, fire, and all kinds of torture, is sufficiently manifest ; and the more that such 
 tortm-es are exercised upon us, so much the more do others be'come believers and wor- 
 shippers of the true religion through the name of Jesus.' Justin Martyr. ' To the 
 Christians alone it is not permitted to speak anything which may clear their cause or 
 defend the truth, or not allow the judge to be unjust. That alone is expected which is 
 demanded by the public odium, — confession of the name, and not examination of the 
 charge.' TertuUian. Quarters from which early Christians suffered were ;— 1. Heathen 
 governors ; 2. Heathen philosophers, who held them up to public ridicule and con- 
 tempt ; 3. Priests and others interested in the prevalent idolatry; 4. The multitude, 
 
CHAP. XIII.] ST. PAULS EPISTLE TO THE ROMANS. 199 
 
 especially when instigated by these ; 5. Their own relations, and those under whose roof 
 they lived. Grounds on which they were made to suffer: — 1. The alleged novelty or 
 newness of their religion ; 2. Their exclusiveness in maintaining it to be the only true 
 one, and refusing to participate in the idolatrous rites or customs of their neighbours ; 
 3. The charge of disloyalty, illegal assemblies, and conspiracy against the State ; 4. 
 That of being useless members of society ; 5. That of atheism, and therefore of being 
 the cause of all the public calamities of the empire ; 6. That of practising the most 
 horrible enormities at their nocturnal meetings. Janiieson. 
 
 CHAPTER XIIL 
 
 1. L(t every soul be subject unto the higher powers. For there is no power but of 
 Cod : tlte powers that be are ordained of God. 
 
 Let, &c. Duties in relation, to magistrates and civil powers. 
 
 Rome the seat of empire. Special reason for what follows. 
 
 Importance of such a testimony for Christianity at Rome. 
 
 Jews charged with resisting the government, Acts xviii. 2. 
 
 Probably the occasion of these instructions to believers. 
 
 Christians often confounded by the Romans with the Jews. 
 
 Sometimes also held mistaken views of Christ's kingdom. 
 
 That kingdom not mentioned as such in this Ejiistle. 
 
 Every soul. The nobler part of man put for the whole. 
 
 Man's nobility not opposed to subjection, but to servility. 
 
 Subjection to magistrates to be matter of conscience. 
 
 In chap. xii. 1, the hodi/ prominent — here the soul. 
 
 In tilings of God the soul has to bring the body to duty ; 
 
 In things of the world the body has to bring the soul, 1 Cor. x. 23. 
 
 ** Every soul " marks more strongly the universality of the duty. 
 
 Hebraism for " each." Includes apostles, prophets, and evangelists. 
 
 Chrys. 
 The clergy not exempt from subjection to civil tribunals. 
 Bishops of Rome have exalted themselves above all earthly rulers. 
 Be subject. Gr., Subject yourselves, 1 Cor. xvi. 16 ; Eph. v. 22. 
 Willing subjection to authority the sj^irit of Christianity, ver. 5. 
 The obedience enjoined both active and passive — 
 1. Do what is commanded ; 2. Submit to what is appointed. 
 Obedience to be rendered in all lawful matters. 
 Only clearly unlawful commands to be disobeyed, Acts iv. 19 ; v. 29. 
 No reference here to duty in seasons of revolution. 
 
200 SUGGESTIVE COMMENTARY ON [CHAP. 5111. 
 
 The precept respects obedience to any established power. 
 No exception as to the nature or constitution of the government. 
 The Roman government at that time an absolute monarchy. 
 The only limits — conscience, faith, and God's command. 
 Property and life to be given by the subject, but not conscience. 
 Subjection to the civil magistrate requires — 
 
 1. The cherishing of an inward honour ; 
 
 2. The manifestation of outward respect ; 
 
 3. Ready obedience to all lawful commands ; 
 
 4. Rendering all due personal and pecuniary support 
 
 Higher powers. Persons invested with civil power, Luke xii. 1 1 
 
 Rulers of whatever name — emperors, kings, consuls, presidents, &c. 
 
 All orders of ma,gistrates, supreme or subordinate, 1 Pet. ii. 13, 14. 
 
 " Higher " — those who are over you ; ground of the subjection. 
 
 Rulers here viewed as " powers," not as individuals. 
 
 Powers to be revered though the persons be contemned, Ps. xv. 4. 
 
 For. The reason given for the subjection enjoined. 
 
 God's commands reasonable, and require reasonable obedience. 
 
 Of God. Of divine origin and appointment. 
 
 Applicable even to pereecuting powers. Power abused. Orhjen. 
 
 The " power," ^\'ithout reference to the person exercising it. Chr>/s. 
 
 " Power " of divine origin ; exercise of it by divine arrangement. 
 
 Civil power includes, but does not rest on social compact 
 
 Christian obedience placed on the footing of conscience. 
 
 That be. That actually exist, of whatever kind they are. 
 
 No question as to either — 1. What is their character ; 
 
 Or 2. How they came into actual possession. 
 
 Jeroboam established idolatry ; Augustus subverted the laws. 
 
 Ordained. Arranged, ordered, arrayed; a military term. 
 
 Subordination in the magistracy as well as tinder it. 
 
 Civil rule originates in circumstances divinely ordered. 
 
 Established not only with God's permission, but by His providence. 
 
 Not merely the olRce, but the holding it of God, Dan. iv. 17; 
 
 Jer. xxvii. 5. 
 Goci IS judge : He puts down one and sets up another, Ps. Ixxv. 7. 
 The sliields of the earth belong to the Lord, Ps. xlvii. 9; Prov. 
 
 viii. 15. 
 Rules in the kingdom of men, and gives it to whom He ■ftill, Dan. 
 
 iv. 25, 26. 
 Subjection reqiured even under usurped power. 
 The worst government in any country still of God. 
 
CHAP, xin.] ST. Paul's epistle to the Romans. 201 
 
 Rulers appointed by God for his own purpose and glory, Exod. ix. IG. 
 Either for tlie happiness or chastening of a land, Job xxxiv. 29, 30. 
 Wicked rulers God's scoui-ge for guilty nations. 
 
 ITacra ^vxVj every soul ; every office-bearer as weli as member of the Cburch. Or., 
 Chrys. Jewish as well as Gentile converts. Pyle. A Hebraism = VSJ'73, = every 
 one, each one. Stuart. Every person. Cobbin. Every man of you. D. Brown. — 
 'E^ovcTMLS, authorities. Ellicot. Office and person. .Beza, J. Cap., Ham. — Tirep- 
 exovffais, superior (prfficellentil)us). Eras., Vat., Tol. Supreme. Cap., Ham., Hald. 
 All powers or orders of magistrates. Par., Broviji. Pre-eminent or supreme ; in this 
 case the civil magistracy or power of civil rulers. Stuart. That are above him. Ellicot, 
 D. Brown. Heb. ^IJ, fON, T'^X. 'Sublimes potestates.' Amm. Marc. 'Supreme,' 
 applied to the king as above other magistrates as well as subjects, 1 Pet. ii. lo. The 
 'power' to be distinguished from the means of obtaining it and the manner of employing 
 it. Est., Thorn. Hosea viii. 4. Compare 1 Kings .\i. 31, &c. Par. — •TTTOracrcreo-^w, 
 submit himself (middle). Ellicot, D. Brown. Connection with the preceding exhorta- 
 tions : a hostile magistracy likely to be softened by a submissive Christian spirit and 
 conduct. Nielson. — 'Atpo Qeov. Codd. Sin. and Alex, have L'tto O. Of or from God ; 
 mediately through men. Est. By divine permission. Stuart. Divine appointment. 
 Haldane. Divine origin. Pe Wette. Even persecuting powers of God. Origen. — 
 Ai 5e ovcrai i^ova-Mi. Codd. Sin., Vat., and Alex., omit i^ovaLai. Those which are, 
 j.e., true and legitimate rulers, not robbers. Beza. Existing [magistracies]. Stuart. 
 That actually exist. Alford, Nielson. Form of government left to human discretion. 
 Sanctioned by God so long as exercised for its proper ends. No encouragement here 
 given to passive obedience. Opposed to factious resistance. Locke. Resistance to 
 heathen rulers made by the Jews on the ground they had no king but God, and so 
 inculcated by the Pharisees. Jos. Antiq. This, and the suspicion likely thereby to fall 
 on the Christians, the occasion of these exhortations. De Wette. — TeTa7/iej'at (Ta(Tcrci}, 
 to put in order), arranged, ordained (ordinatse). Beza, Pise. Instituted. Est Distri- 
 buted in order. Pap., Tir. Ranged, disposed, and established. Doddr. Are of God's 
 appointment. Stuart. Arranged, set in order. Brown. Have been ordained. D. Brown. 
 — Ttto Qeov., hy Go(\. Doddr., &c. Under God. Brown. At the commencement of tlis 
 Christian era, the Roman Empire had now for its boundaries the Atlantic on the west, the 
 Euphrates on the east, the deserts of Africa and Arabia on the south, and the British 
 Channel, the Rhine, the Danube, and the Black Sea on the north. Subsequently, Britain 
 was added by Claudius, and Dacia by Trajan. Population of the Empire under Augustus 
 calculated at eighty-five millions. Countries conquered by Rome became subject provinces, 
 governed directly from Rome by officers sent out for that purpose. Pet'y sovereigns some- 
 times left in possession of a nominal independence on the borders or within the natural 
 limits of the province. Provinces divided by Augustus into two classes— 1. Imperial, or 
 those retained in his own hands and requiring the presence of a large military force ; sucli 
 as Syria, Phoenicia, Cilicia, Cyprus, and Egypt ; 2. Senatorial, or those more peaceful and 
 unarmed, and therefore committed to the Senate. The governor of an Imperial province 
 (Legatus Caesaris) styled by New Testament writers Ti-yefiuv, or 'governor:' those of 
 Senatorial provinces, by the correct title d^'^UTraToc, 'pro-consuls' or 'deputies,' Acts 
 xiii. 7; xviii. 12; xix. 38. Provinces heavily taxed for the benefit of Rome and her 
 citizens. Better governed under the Empire than under the Republic, and those of the 
 Emperor better than those of the Senate. Augustus, on becoming sole ruler of the 
 Roman world, was in theory simply the first citizen of the Republic, intrusted with 
 temporary powers to settle the disorders of the state. Old magistracies retained, but 
 
202 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 the various powers and prerogatives of each conferred on Augustus. 'Emperor' 
 (Imperator) originally designated one intrusted with the full command of an army ; but 
 acquired a new significance when adopted as a permanent title by Julius Caesar, who 
 thus asserted a paramount military authority over the state. The Empire nominally 
 elective, but practically passed by adoption ; a sort of hereditary right seemingly recog- 
 nised up to the time of Nero. Dr Smith. After the fall of the Republic and the estab- 
 lishment of a Monarchy, the dignity o^ consul as chief magistrate, after existing about 
 five hundred years, was allowed to continue for a time to deceive the people with the 
 show of a Republic, the power and respect of the office gradually sinking to a shadow 
 and a mockery till it disappeared entirely under Justinian. Belisarius the last consul, 
 A.D. 5-13. Prcctors next to consuls ; their province to administer justice; at first one, 
 and afterwards two: one chosen fi-om the patricians as city prsetor, the other from the 
 plebeians as foreign prator. Their number increased by Julius Caesar and afterwards 
 by Augustus to sixteen, but reduced by Valentinus and Martian to three. Each bound 
 to declare, supply, and improve the law ; and at his entrance into office, issued an edict 
 or manifesto declaring the mode of his administration, and consisting of formulas of 
 justice collected from the laws of the Twelve Tables and the edicts of his predecessors. 
 Censors originally appointed to take the value of each person's estate, and to register 
 liis name in the class to which he belonged. Their duty afterwards to let out the public 
 tributes, customs, and taxes, take charge of the public roads, buildings, and marriages, 
 and exercise a moral police over the manners and conduct of the people. Two held 
 office at once ; the election for five years. With the fall of the Republic the office came 
 into disuse, the Emperor himself assuming its duties. Qucestors at first charged with 
 criminal processes and the pecuniary affairs of the state. Subsequently only state 
 treasurers. Two in number and chosen annually ; during their office in Rome, called 
 city or treasury quKStors ; afterwards, sent into the provinces to draw the revenues, 
 and called provincial quaestors. In the time of Julius Cajsar, the state treasurership 
 was committed to two asdiles, the qusestors being appointed to other offices as cabinet 
 secretaries. Delivered over by Augustus to the prsetors, but restored by Claudius to the 
 quEestors till Nero, his successor, again finally transferred it to the praetors. Proconsuls 
 usually those who had been consuls and afterwards sent into the provinces, generally 
 with the command of an army, having under them two lieutenants (legati) and two 
 quartermasters or provincial quaestors (proqutestors). Proprcetors usually those who 
 had been praetors, and then sent into a province where no army was kept, for the 
 administration of justice, having also under him proquaestors. 
 
 2. Whosoever therefore resisteth the power, resisteth the ordinance of God ; and they 
 that resist shall receive to themselves damnation. 
 
 Resisteth. 1. By disobeying; 2. Eefusing to support; 3. Attempt- 
 ing to overthrow. 
 
 Opposition to tlie state not only civil crime, but moral delinquency. 
 
 No Cliristian warranted to disturb a settled civil government. 
 
 Rulers to be obeyed while not enjoining what is sinful, Acts 
 iv. 19. 
 
 Power. 1. Government abstractly ; 2. The persons exercising it. 
 
 B=ilievers not to resist the persons, much less the power, Chalmers. 
 
 Ordinance of God. Not a mere human appointment. 
 
 Hence rulers called " Gods," as in God's place, Ps. Ixxxii. 6. 
 
CHAP. XIII.] ST. Paul's epistle to the romaxs. 203 
 
 Called also an ordinance or creation of man, 1 Pet. ii. 13. 
 
 The form linman, the institution itself divine. 
 
 Originally of God, mediately of man. 
 
 To rule, a divine right, but not to rule wrong. 
 
 The power itself of God, but not the abuse of it. 
 
 No reference here to any special form of government. 
 
 Civil government the result of God's moral government. 
 
 Damnation. 1. Condemnation ; 2. Punishment. 
 
 Condemnation from God ; punishment from the power itself. 
 
 God's authority resisted in that of the magistrate. 
 
 Civil punishment one form of God's chastisement. 
 
 Obedience to magistrates urged by the apostles — 
 
 1. On the ground of conscience ; 2. On that of consequences. 
 
 The Gospel favourable to magistracy and civil order. 
 
 Yet Christ and His apostles charged with sedition, Luke xxiii. 2, 5. 
 
 Acts xvii. 7 ; xxiv. 5. 
 Exhortations to obedience in this epistle necessary — 
 
 1. From the tendency of the Jews to rebellion ; 
 
 2. From the heathen character of the civil powers ; 
 
 3. From their probable hostility to Christianity. 
 
 duTiTacrao/xevos, whoever resists (obsistit) ; a military term. Seza. Opposes. 
 Pao., Pise, Grot. With violence. Ham. Rises up against ; refuses to obey a just l,iw 
 or edict. Orot. — AiaTa7?7 (5ia and racrtrw). Ordination. Eras., Pag., Mor. Institu- 
 tion. Cast., Schbtt. Commandment. Syr., Stuart. Equivalent to what was called by 
 the Roman emperors dLaray/xa and diara^is. Grot. Disposition of God for the public 
 peace and order. Doddr. Same word applied to angels in connection with the giving of 
 the law, — eh dtarayas ayyeXui', Acts vii. 53. — KpLfia, judgment ; from the magis- 
 trate, or, escaping that, from God himself. Whitby. Punishment from God, but through 
 the organ of the magistrate. Thol. Civil punishment. Stuart. Condemuaiion, not 
 from the magistrate, but from God, whose authority in the magistrate's is resisted. J). 
 Broiun. 
 
 3. For rulers are not a terror to good ivorJcs, but to the evil. ^V^H thou then not be 
 afraid of the power ? Do that which is good, and thou shalt have praise of the same. 
 
 For. 1. Proof that rulers are an ordinance of God ; 
 
 2. Reason for obedience and subjection. 
 
 Terror. Object of fear ; terrible. A general fact declared. 
 
 None need to fear who practise only good, 1 Pet. iii. 13. 
 
 Good works. Conduct morally and socially good. 
 
 Works fitted to promote the good of society. 
 
 Works really good, as conformable to God's law. 
 
204 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 Sucli not only good in tlieir nature but tlieir tendency. 
 Not the works wliicli disturb society, but uphold it. 
 Such works the opposite of those usually punished by rulers. 
 The text true in general of the worst government. 
 Works enjoined by the Eoman law in general good. 
 Roman code one of the best the world has ever seen. 
 Administration of Roman law in general good, 
 Christianity not yet persecuted by the Roman government. 
 Laws of all civilised states favour peaceable subjects. 
 Protection of the good the design and general effect of all rule. 
 Evil. 1. What is criminal in its own nature ; 
 
 2. "Wliat is contrary to the law of God and man ; 
 
 3. What is injurious in its tendency to society. 
 
 Be afraid. Two kinds of fear in regard to evil works — 
 
 1. A fear that precedes, to deter from them ; 
 
 2. A fear that follows, as their punishment. 
 
 Praise. Commendation with reward, 1 Cor. iv. 5 ; 1 Pet. ii. 14 
 Praise within certain limits a lawful motive to well-doing. 
 Only becomes sinful when predominant or supreme. 
 Praise of man vain without the praise of God, John xii. 43. 
 Truly good works will generally obtain both, Luke ii. 52. 
 Good works entitled j^raise, as well as entitled to it, Phil. iv. 8. 
 Christians commended by the heathen, except for their religion. 
 
 'I'o.Soj, fear, terror; i.e., (fyo^epoi, terrible; abstract for concrete. Stuart. — To;«' 
 dyadui' epywv a. r. kclkuv. Codd, Sin., Vat., and Ale.x. have t(^ dyadip ipy({id, — 
 ru) /ca/iW, to the good work but to the evil. — Eiraivov, praise of obedience. Par. 
 Reward ; so 1 Cor. iv. 5 ; eiraiveip, used in this sense in connection with Grecian 
 judicature. Schott. Commendation of being a peaceful and obedient citizen. Stuart. 
 ' Leges improbos supplicio afiBciunt, et defendunt ac tuentur bonos.' Cicero. ' Bonus 
 vir Caius Seius, tantum quod Christianus.' TertuUian. 
 
 4. For he i.s the minister of God to thee for good. But if thou do that which is evil, be 
 afraid ; for he heareth not the sword in vain : for he is the minister of God, a revenger 
 to execute wrath upon him that doeth evil. 
 
 Minister. A servant, or one who Avorks for another. 
 
 INLngistrates and ministers of the Word called by the same name, 
 
 Eph. iii. 7. 
 Rulers, though lords to their subjects, are servants to God. 
 They do His work, and shall render to Him their account. 
 To thee. 1. As an individual citizen ; 2. As a Christian. 
 
CBAP. XIII.] ST. Paul's epistle to the romans. 205 
 
 C'i\'il government especially a benefit to believers. 
 
 Rulers often their shield from the people, Acts xxi. 30-32 ; xxv. 11. 
 
 Nero a wicked ruler, yet for a time Paul's protector. 
 
 "To the lions with him," a common cry of the Pagan multitude. 
 
 For good. The enjoyment of a quiet and peaceable life, 1 Tim. ii. 2. 
 
 Tendency and design of civil government good and salutary. 
 
 Promotes the good of society. True of the worst government. 
 
 The worst civil government better than a state of anarchy. 
 
 Persecution for Christ's sake not here in the apostle's view. 
 
 Indicates wliat govermnents were to Ije and generally are. 
 
 Beareth. Weareth ; is invested with it, i.e., by God himself. 
 
 Sword. Token of power over the subject's life, Acts xii. 2. 
 
 Often carried before rulers as the insignia of their office. 
 
 An axe carried Isefore Roman consuls with the same view. 
 
 Expresses all sorts of punishments, especially that of death. 
 
 Text in favour of capital punishment for certain crimes. 
 
 The foundation of it the law given after the Hood, Gen. ix. 5, 6. 
 
 Power over human life given to rulers by God, John xix. 11. 
 
 In vain. 1. For no purpose ; 2. By mere chance. 
 
 The Roman government strong, active, and jealous. 
 
 Not backward in visiting crime with punishment. 
 
 Governments generally made successful against evil-doers. 
 
 Best-planned crimes and conspiracies generally detected and punished. 
 
 The sword given by God, and that for a definite purpose. 
 
 Christians desired to be punished if found evil-doers. 
 
 Revenger. One who exacts the claims of justice. 
 
 Punishment to be Aaewed as righteous retribution. 
 
 Crime is wrong done — 1. Against God ; 2. Against man. 
 
 Its punishment demanded by the claims of society. 
 
 Pain inflicted to be atoned for by pain endured. 
 
 Wrath.. Punishment, viewed as an expression of anger. 
 
 Anger justly excited by wilful evil-doing. 
 
 All wiKul crime to be viewed with indignation and abhorrence. 
 
 Punishment the expression of displeasure on the part — 
 
 1. Of God ; 2. Of the magistrate ; 3. Of society in general. 
 
 The judge's wrath here viewed as a righteous infliction. 
 
 Executed not to gratify a feeling, but to fulfil a duty. 
 
 Ata/fowy, minister or servant who attends to any business for another. Applied to 
 Christ, Rom. ,\v. S ; to apostles and preachers of the Word, 1 Cor. iii. 5 ; to those iu tlie 
 Church who had char^re of temporal matters, 1 Tim. iii. 8, 12 ; Rom. xvi. 1. Here 
 
206 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 applied to the magistrate. The ruler is a minister of God. Boothroyd. It (the civil 
 government) is an instrument in the hands of God, — is of divine api)ointment. Stuart. 
 ■ — FiiKTj (eLKOJ, to yield); yielding to impulse or passion, and so acting rashly and 
 inconsiderately, and hence often without effect. Pise. By chance. Con. £ Hows. As a 
 mere show. Cobbin. — Maxaipai' {fiaxofJ.ai, to fight), sword ; emblem of punishment. 
 Sluart. Symbol of magistrate's authority to punish. D. Brown. Sulpicius carried a 
 dagger (pugio) as the symbol of the power of the magistrates over the life of the subject, 
 and gave one as such to officers of state. — '^opei {(pepoj, to carry; <popea}, to carry- 
 habitually, as a garment, Matt. xi. 8), wears ; more than. <pepw, to indicate the divine 
 institution and give weight to the injunction. — E/cStKOS eh dpyiqv, exercising judg- 
 ment unto punishment ; judging, condemning to punishment. Stuart. 
 
 5. Wherefore ye must needs be subject, not only for wrath, but also for conscience^ sake. 
 
 Must needs. Strong expression. It is matter of necessitj^ 
 Some duties require to be ^particularly enforced. 
 Christians to attend carefully to every department of duty. 
 Hence to be instructed — 1. As to what is duty ; 2. The reasons and 
 
 grounds of it ; 3. The importance of attending to it. 
 For wrath. On accoujit of the punishment incurred. 
 Fear of punishment the lowest motive to obedience. 
 For conscience' sake. In obedience to conscience. 
 As a matter of duty, and a question of right and wrong. 
 Conscience the vicegerent of God within us. 
 Believers to act in all things from sense of duty. 
 Conscience views matters in relation to God, 1 Pet. ii. 19 ; Acts iv. 19. 
 Regard to God's authority the best security to loyalty. 
 A Christian obedience is to be free, pure, and conscientious ; 
 From sense of what is right, Avithout regard to consequences. 
 Subjection to magistrates to be made matter of conscience — 
 
 1. As subjection to God's institution and His own command ; 
 
 2. As enjoined and exemplified by Christ himself. Matt. xxii. 21 ; 
 
 xxvi. 63, 64 
 
 3. As a due return for benefits received ; 
 
 4. As an example to others, and for the benefit of society ; 
 
 5. As a testimony in favour of Christianity. 
 
 'AvayKTJ, moral necessity, as 1 Cor. ix. 16. Ve Welte. We ought. Stuart— Opyrjv, 
 the wrath or punishment mentioned in preceding verse. Ellicot. Indignation ; not merely 
 to shun the evils of a different course. Stuart. — Aia t7}V avvei.drjaLi', for conscience' 
 sake, — because of God's institution and command. Tol. Christ's command. Grot. 
 Taught by natural instinct. Est. Example to others and testimony to Christianity. 
 Bras., Vat. From a principle of duty to God. Stanhope. Conscientious regard to our 
 obligations. Stuart. Return for benefits. Chrys., Theod. 
 
CHAP, xiii.] ST. Paul's epistle to the romans. 207 
 
 C. For, for (his caxtse pay ye tribute also : for they are God's ministers, attending 
 coninually upon this very thing. 
 
 For. Passes to details of duty in relation to the state. 
 
 For this cause. That thing being a matter of conscience. 
 
 Pay ye. Contributions to the state a debt of the subject. 
 
 Public debts to be paid as punctually as private ones. 
 
 No reference here to contributions unconstitutionally levied. 
 
 Tribute. Gr., Tributes ; public dues of every kind. 
 
 Taxes imposed for the suj^port of civil government. 
 
 The power being of God, tribute to be paid for its support. 
 
 Jewish believers especially tempted to withhold the tribute. 
 
 Principles of Judas Gaulonitis still in operation, Matt. xxii. 17. 
 
 Early Christians known as conscientiously paying taxes. 
 
 God's ministers. Public officers under God himself. 
 
 God's agents in upholding and protecting society. 
 
 His servants as employed in accomplishing His purposes. 
 
 So Nebuchadnezzar, Jer. xxv. 9 ; and Cyrus, Isa. xliv. 2*8. 
 
 A higher title given here than in ver. 4 ; apj^ropriated by Paul 
 
 XV. 16. 
 Gives to magistrates a kind of sacred character. 
 Both Zerubbabel and Joshua God's anointed ones, Zech. iv. 2-14. 
 Subordinate officers employed about the taxes included here. 
 Attending continually. Employing all tlieir time. 
 Magistrates and other officers reminded of their duty. 
 Reason for the faithful payment of taxes. 
 A diligent ruler should have a faithful people. 
 llulers to be duly furnished with means for doing their work. 
 On this very thing. Business connected with the public good. 
 Their duty as ministers of God in civil matters. 
 The lowest official in the state needful as well as the highest. 
 Each to be supported as God's minister in his work. 
 
 A:a TOVTO, for this cause ; for the sake of conscience, as we . as to avoid civil 
 penalties. Stuart. This is the reason wliy. D. Brown. — J-'a/a, aiideil for the sake of 
 further illustratinj; and confirming the subject ; 5ta tovto yap, perhaps an intensive 
 causal formula, like {Tr€i07]irep, &c., — on this very account. Stuart. — Popovs (from 
 <pep(^, to bear), tributes ; applied to tribute paid to Roman emperors, Luke xx. '2'1 ; a 
 tribute imposed on the provinces : first imposed on the Jews by Pompey. Schdtt. Con- 
 tributions requisite for maintaining civil government. D. Brown. The question of 
 paying Irilmte to heathen princes agitated by the Jews not only in Judaja but elsewhere. 
 Macknight. Principles of Judas Gaulonitis widely spread, and might have infected the 
 Christians. De Wette. Revenues of the Roman Empire consisted chiefly — 1. Of the 
 
208 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 rents of public lands, fanned by puhlicani, and collected by tax-gatherers employed by 
 them, the 'publicans' in our version; 2. Customs or taxes on goods; 3. Tithes ; 4. 
 Pasturage, &c. ; 5. Poll or personal tax ; 6. Property-tax ; 7. Army-tax, imposed on all 
 free Roman citizens, but especially on the inhabitants of the provinces. Keil. — TeXetre, 
 ye pay; indicative. Beza, Pag., Mor., Eras., Pise, Cast., Calv., D. Brown. Pay; 
 imperative. Stuai-t. — AeLTOvpyoL (Xaos, people, and epyov, work ; a public officer, 
 whether in Church or State), ministers ; more frequently used of church oiScers ; applied 
 to the Levites by LXX. for rin^O. Grot. Amkovos, a general term for sei-vice ; 
 \eLTOupyo9 used of service of a public, and more especially of a sacred character. 
 God's ministers or instruments, in the same sense as the magistracy above-mentioned. 
 Stuart. — Et's auro tovto, to this very matter ; magisterial office. Calv. To this one 
 affair, the execution of tlieir high office. Doddr. Executing judgment between man 
 and man. Whitby. Administering justice. Mart. The whole extent of their magis- 
 terial duty. De Wette. Affairs of the public. Haldane. Collecting the taxes. Brown. 
 — UpocrKapTepovvTes, labouring. Beza. Applying themselves. Calv., Eras., Pag., 
 Pise, Doddr. Vigorously. Mor. Assiduous. Cast. Persevering, watching, toiling. 
 Par. Employing themselves in. Mart. Who attend to ; indicates habitual persevering 
 attention. Stuart. 
 
 7. Pender therefore to all their dues : tribute to whom tribute is due ; custom to whon,. 
 custom ; fear to whom fear ; honour to whom honour. 
 
 Render. Not " give ; " the case is one of debt, not of favour. 
 
 For protection by the magistrate, support is due from tlie subject. 
 
 Therefore. On account of the place of rulers as God's ministers. 
 
 To all. State officers of every description, and men in general. 
 
 " To every one his own," the Christian's motto. Applied — 
 
 1. To the mil magistrate, Matt. xxii. 21 ; 2. To all men. 
 
 Their dues. Whether as superiors, inferiors, or equals. 
 
 Each has a debt against us, whatever his station or relation. 
 
 To all their dues — 1. In the state ; 2. In the market ; 3. In the church. 
 
 Taxes and customs not favours, but public debts. 
 
 Debts to the state to be paid as well as debts at the store. 
 
 Tribute. Tax laid on persons and land ; jjroperty-tax. 
 
 To be paid according to the valuation of a man's estate. 
 
 Custom. Tax levied on goods and merchandise. 
 
 Paid on goods both imported and exported. 
 
 Fear. Duty owed to superiors — magistrates, parents, &c., Mai. i. 6. 
 
 Reverence, or a higher degree of honour and respect. 
 
 Civil authorities to be feared as an institution of God. 
 
 Honour. An inferior degree of reverence, 1 Pet. ii. 17. 
 
 All customary civil honour and respect to be paid to men. 
 
 Difference of rank in societj^ God's appointment, Ps. cxiii. 7, 8. 
 
 Civil rule to be honoured in all its forms and departments. 
 
 Eeverence the sovereign invested with su^sreme authority. 
 
CHAP. XIII.] ST. Paul's epistle to the romans. 209 
 
 Venerate the legislature and administrators of law. 
 Honour municipal and local authorities. 
 Kespect the police and each government officer. 
 Fear God. Honour the king. Honour all men, 1 Pet. ii. 17. 
 Honour to be — 1. Inwardly cherished ; 2. Outwardly expressed in 
 words and actions. 
 
 'AiroSore ovv. Codd. Sin., Vat., and Alex, omit ovv. — '0</)etXas, dues ; what iR 
 due on the ground and spirit of such precepts. Stuart. Comprehends tlie various 
 duties owed to magistrates, viz., rendering due lionour, oljeying their edicts, and paying 
 the revenues. Calv. Applied to pecuniary debt. Matt, xviii. 32. = XP^o^, davewv, 
 dvajKr). lies. — 'i'opov, a fixed tax. Bootkroyd. Direct taxes. Cobbin. Land-tax. D. 
 Brown. A tax either on persons or land, or rather here on both. Stuart. — TeXos (from 
 reXew, to pay), a tax on goods, &c., customs, especially harbour-dues, Matt. xvii. 25 ; 
 whence in New Testament, TfXwuai, ta.x-gatherers, improperly rendered 'publicans.' 
 The tenth of the produce of public lands paid by the occupier ; rent for the privilege of 
 pasture on public lands. Adavi's Antiq. ^opos, paid as capitation money according to 
 census ; Te\os, paid on any other account, 't'opos, paid on things immoveable, as 
 farms ; rcXos, ou things which may be conveyed. Beza. reXos answers to our present 
 term customs, i.e., a tax on goods, wares, merchandise, &c. Stuart. — ^ojScv, reverence, 
 obedience, fear of offending. Par. Fear in such a sense as to deter from sedition and 
 civil disobedience. Sticart. A greater degree of honour. Bengel. — Ti/xt;, all kinds of 
 reverence; outward respect, love, obedience, gratitude, forbearance. Par. Respect 
 paid to equals in rank ; but here that paid to magistrates. Stuart. $o/3os, inward 
 disposition ; Tt^??, external behaviour proceeding from it. Dnddr. 'i^oj3. used especially 
 of judges ; tl/xt], more general. De Wette. Enrolment in the censor's books, and 
 payment of taxes according to fortune, regarded among the rights of Roman citizenship. 
 Census taken every five years. Citizens appeared in the Forum in martial order, under 
 pain of losing property and liberty. Name, age, fortune, race, family, and condition 
 declared. Censors al.so charged with the general inspection of manners. Could punish 
 the guilty with degradation of rank and loss of citizen-rights. Other public rights of 
 citizens were : — Personal liberty, as against power of tyrants, severity of magistrates, 
 cruelty of creditors, and insolence of the great ; Suffrage, or right to vote in the 
 assemblies of the people ; Public employments, or right of holding offices in the State, 
 civil or sacerdotal, — at first only held by patricians ; Military service, or right to be 
 enrolled among the legions, at first confined to Roman citizens ; Religious worship, or 
 right to celebrate the religious rites belonging to the family or gens. Private rights 
 were : — Those of family, more especially in transmitting the religious rites above 
 mentioned ; Marriage, union between slaves being only cohabitation ; Paternal rights, 
 or power over the liberty and life of the children to the third generation, sons only being 
 free and able to acquire property at the death of father and grandfather ; Property, 
 which might either be sacred, as altars, temples, tombs, <tc., or human, which again 
 might either be public or private ; Inheritance ; Guardianship. 
 
 8. Owe no man anything, but to love one another : for he that loveth another hath ful- 
 filled the law. 
 
 Owe no man. Withhold from no man what is his due. 
 Passes from duties to magistrates to general and mutual ones. 
 VOL. II. 
 
210 SUGGESTIVE COMMENTARY OX [CHAP. XIII. 
 
 No man to be in debt against bis creditor's will. 
 
 Private as well as public debts to be punctually paid. 
 
 A duty especially incumbent on the followers of Christ. 
 
 The breach, of it either from inability or unwillingness to pay. 
 
 The former may be either a misfortune or a sin. 
 
 The latter the mark of a wicked person, Ps. xxxvii. 21. 
 
 Some think little of the trouble of being in debt ; 
 
 More tliink little of the sin. M. Henry. 
 
 But to love one another. Love, a debt due to all men. 
 
 Especially due by believers to one another. 
 
 Love the only debt for a Christian to owe. 
 
 A great debt — 1. As due to so many— all men ; 
 
 2. Requiring so much to pay it — sometimes our life, 1 Jokn. 
 
 iii. 16, &c. 
 A lasting debt ; though always paid, yet never discharged. 
 The more that is paid the more is felt to be due. 
 The principle of love deeper and more active by the practice of it. 
 A. pleasant debt ; comfort in love, Phil. ii. 1. 
 Every payment of it gladdens and enlarges the heart. 
 An Iwnourahle debt ; necessary to our moral nature. 
 Love makes us God-like and Christ-like, Eph. iv. 32 ; v. 1, 2 ; 1 John 
 
 iv. 8. 
 Men viewed in the context under a threefold regimen — 
 
 1. Of fear, ver. 4 ; 2. Of conscience, ver. 5-7 ; 3. Of love, ver. 8-10. 
 In Christ an ascent from a lower to a higher discipline. 
 Supremacy of law makes place for the supremacy of love. 
 Fulfilled the law. 1. Love secures performance of every duty : 
 
 2. Is itself in principle that performance. 
 
 All duties the development of one principle, viz., love. 
 
 Love, the higher duty, includes all the lower ones. 
 
 All duties but different ways of performitig this one. 
 
 Love the mother of all goodness. The nature of God, 1 John iv. 16. 
 
 The law itseK is but love in manifold dutiful action. 
 
 'O^etXere, owe, or ye owe. Cod. Sin. has 6(f>eiKovre^, ' owing.' An injunction. 
 Stuart, Hold., D. Brown. An assertion, — 'ye owe.' Brown. Special reference to the 
 duties enjoined in relation to magistracy. Calv. — Et /jltj to a-yairav d\\T]\ovs, except 
 mutual love ; a debt that is ever due. Hodge. A debt which is multiplied by paying. 
 Augustine. — Toe irepov, the other; his neighbour. Ellicot. — '^ofiov, the law ; that 
 part of it which relates to our neighbour. Bp. Ilall, Wells. Ti-ue love to our neighbour 
 can only spring from love to God, of "^hich it is both the evidence and the effect. 
 Calvin. 
 
CHAP XIII.] ST. Paul's epistle to the romaxs. 211 
 
 9. For this, Thou shall not commit adultery, Thou shall not kill. Thou shall nol steal, 
 Thou sJialt nol bear false witness, Thou shall not covet ; and if there be any other com- 
 mandment, it is briefly comprehended in this saying, namely, Thou shall love thy neigh- 
 bour as thyself. 
 
 Commit adultery. Put first, perhaps, from its prevalence, cliap. 
 
 ii. 22. 
 Order of commandments not everywhere the same. 
 Love makes each careful of anotlier's comfort and chastity. 
 Preserves a wife from impurity, a husband from pain. 
 So-called " love affairs " often diametrically opposite to love. 
 The foulest things often called by the fairest names. 
 Any other. For examj^le, the fourth, relating to the Sabbath. 
 The fifth, in relation to parents, quoted Eph. vi. 2. 
 Commandments. The law contained in commandments. 
 Those written on the two tables of stone especially in view. 
 Law the general term ; conunandment the special duty. 
 The nature and fulfilment of each commandment is love. 
 Briefly comprehended. Summed np imder one head. 
 Summarily contained and concisely expressed. 
 United in the one princij)le of love, from which all flow. 
 The law summed up by Christ imder two heads. Matt. x:di. 38-40. 
 Both comprehended under one principle, love. 
 Love. The one word that includes all man's dnty. 
 Tlie nature of God and the perfection of man, 1 John iv. 16, 18. 
 The bond of perfection, and essential in religion, Col. iii. 14 ; 1 Cor. 
 
 xiii. 1, &c. 
 Beginning, middle, and end of true holiness and obedience. 
 The root, stem, and branches of the law. Chrys. 
 Love is — 1. Desire for ; 2. Delight in ; 3. Endeavour after, another's 
 
 good. 
 Is — 1. Cherished in the heart ; 2. Exhibited in the life, 1 Jolm iv. 18. 
 Its pattern and example in God and the Lord Jesus Christ, Eph. v. 1. 
 Neighbour. Term applicable to and including all men, Luke 
 
 X. 29-37. 
 Sliarers of our common humanity. All of one blood. Acts xvii. 26. 
 All men the offspring of God by creation, Acts xvii. 28, 29 ; Luke 
 
 iii. 38. 
 As thyself. 1. As truly as thyself; each loves himself, Eph. 
 
 V. 28, 29. 
 2. With the same love in kind and degree. 
 His happiness and well-being to be as dear to us as our owriv 
 
212 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 Mot^euffets, the commandments in the order in which they are read by the LXX. 
 in Exodus. Grot. — Ou ^/'ei'So^tapri'pTjcrets, omitted in Codd. Vat. and Alex. — ' KvaKe- 
 (paXaLOvrai (dva and KetpaK-q, a head, K€<pa\aiov, a sum or summary), are gathered 
 into one head or sum (recapitulantur), Aup., Pise, Mor. ComprAiended. Calv. Sum- 
 marily comprehended. Eras., Pag., Cas., Par., Est., Mar., Diod. Summed up. Booth 
 royd. Term borrowed from rhetoric, to recapitulate ; or from military tactics, to 
 gather into one band, Eph. i. 10. Riichert. = iTvavakajj-^avdj. Hes. Love to God 
 and love to man said by the Jews to be the great sums or heads of the law, DvHJ D'773. 
 Grot. — 'EaiT-o;'. Codd. Sin. and Alex, have aeavTOV. 
 
 10. Love worketh no ill to his neighbour ; therefore love is the fulfilling of the law. 
 
 Worketh. no ill. So 1 Cor. xiii. 5. To project evil is iu effect to do it. 
 
 Love's delight, de.sire, and aim is another's good. 
 
 The negative side expressed, the po.sitive implied. 
 
 Love not onlj works no evil, but works all good. 
 
 To work no evil to another the lowest form of love. 
 
 Not only restrains from doing evil, but constrains to do good. 
 
 All evil done to others the efi'ect of want of love. 
 
 We caimot even willingly displease the person we love. 
 
 PulfiUing of the law. Love to God the fidfilling of the first 
 
 table ; 
 Love to man the fulfilling of the second table of the law. 
 The latter at present especially in the apostle's view. 
 Yet never found except in connection with the former. 
 Love to God the only true foundation of love to man. 
 The whole law iu both its tables fulfilled in love. 
 Love is what the law demands, and all that it demands. 
 Hence called the "royal law" and the "law of liberty," James 
 
 ii. 8, 12. 
 No part of the Decalogue, therefore, ever to be repealed. 
 The unchangeable rule of Christian life, chap. vii. 12 ; Eph. vi- 
 
 2, 3 ; James ii. 8-12. 
 Never spoken of in the New Testament except as being still in 
 
 force. 
 Its prohibitions no unreasonable restraints of liberty. 
 All its commands the just requirements of love. 
 To love is liberty ; and to love is the requirement of the law. 
 The commandments kept without effort where love prevails. 
 Law of God wonderful in its simplicity and comprehensiveness. 
 The Bible the only book that promulgates such a law. 
 Thus carries in its bosom the evidence of its divine origin. 
 
CHAP. XIII.] ST. Paul's epistle to the romans. 213 
 
 'AyaiTT} — ipya^erai^ omitted in Cod. Alex. — Il\rjpwfji.a, completion. Seza, Pise. 
 Consummation. Eras., Pag-, fat. Filling up (complementum). Tol., Est. Perfection. 
 Arab. H\r]p(i}f/.a = ■trXyjpwa'is ; the completing of what the law demands, the filling 
 up of the measure of its requirements. Stuart. Indicates the genuine disposition of 
 love as the sum of all the single manifestations of love required by the law. Nielson. 
 
 11. And that, knowing the time, that now it is high time to awake out of sleep : for 
 
 now is our salvation nearer than when we believed. 
 
 And that. And this do especially ; or, And tliis I say. 
 
 The following verses give the Christian's daily directory : — 
 
 1. When to awake, ver. 11 ; 2. How to dress, ver. 12, 14 ; 3. How to 
 
 walk ; ver. 13 ; 4. What to provide, ver. 14. 
 Knowing. Considering ; taking cognizance of ; understanding. 
 Believers to be like Issachar, understanding the time, 1 Chron. xii. 32. 
 !Men required to discern the signs of the times. Matt. xvi. 3. 
 Watchmen to be able to answer, " "WTiat of the night 1 " Isa. xxi. 11. 
 Time. Present season, with its circumstances and duties. 
 The time then present, as well as that in which we are, was— 
 
 1. A time of gracious visitation, chap, iii, 26 ; v. 6 ; 2 Cor. vi. 2 ; 
 
 2. A time of tribulation and conflict, chap. viii. 23 ; Eph. vi. 10, 
 
 &c. ; 2 Thess. iv. i. 4-7. 
 
 3. A time of approaching glory, chap. viii. 18 ; 1 Cor. xv. 51-58 ; 
 
 1 Thess. iv. 15-17. 
 
 4. A time of coming danger and apostasy. Acts xx. 29, 30 ; 2 Thess. 
 
 ii. 3-12 ; 1 Tim. iv. 1. 
 
 5. A time of transition, night still, but far advanced, ver. 12. 
 
 6. A time of restlessness, dissatisfaction, and activity. 
 Indefinite expectation of the Lord's speedy return. 
 
 Light had broken in upon the darkness of the Pagan world, 
 
 Already betokening the approach of a glorious day. 
 
 Gospel everywhere preached and everywhere believed. Col. i. 6. 
 
 Time advanced as compared with that of Pentecost. 
 
 More than eighteen centuries since Paul wrote these words. 
 
 The present a time of renewed evangelization of the world. • 
 
 Great and general restlessness and activity among men. 
 
 Old systems of Paganism shaking and losing their hold. 
 
 Awakened expectancy as to the Lord's appearing. 
 
 Anticipated approaching apostasy, conflict, and sufl"ering. 
 
 Infidelity and Romanism putting forth their utmost strength. 
 
 General belief of some important crisis at hand. 
 
 Preparations rapidly making for some great event. 
 
 Ends of the earth brought together by railroads and telegraphs. 
 
214 SUGGESTIVK COMMENTARY ON [CHAP. XIII. 
 
 Everything done with rapidity, haste, and dispatch. 
 
 Steam almost everywhere superseding manual labour. 
 
 Extraordinary diffusion of knowledge and information. 
 
 One of the first nations of Europe now in a state of prostration. 
 
 One of the greatest European wars now raging, and another still 
 
 greater anticijmted, Nov. 1870. 
 The Pope's temporal power, after existing little more than 1260 
 
 years, now brought to an end. 
 Eome belongs no longer to the Pope, but to the King of Italy. 
 Yet the revival of the defunct Holy Eoman Empire spoken of. 
 Now. Already ; no more time to be lost. 
 High time. Gt., Hour ; a certain portion of the day. 
 Here the hour shortly preceding daybreak. 
 The time for awakening out of sleep. Applicable — 
 1. To the Church in general ; 2. To individual believers. 
 Allusion here and in what follows to military life. 
 Eoman soldiers awakened early by somid of trumpet. 
 Awake. Eouse ourselves to watchfulness and activity. 
 No time for sloth or slumber, Eph. v. 14; 1 Cor. xv. 34; 1 Thess. V. 6. 
 Eefers to the past as a time of sleep and inactivity. 
 Sleep. Fallen man's natural condition, Eph. v. 14. A state of — 
 
 1. Unconsciousness as to one's real circumstances ; 
 
 2. Unconcern as to one's present and eternal state ; 
 
 3. Inactivity in regard to the interests of eternity ; 
 
 4. Indulgence of fleshly aj^petites and desires ; 
 
 5. Delusive dreams as to one's real condition ; 
 
 6. Helplessness and exposure to danger. 
 
 An awakening at the time of conviction and regeneratioiL 
 
 Tendency to fall asleep again even after conversion. 
 
 Both wise and foolisli virgins slumbered and slept. 
 
 Exhortations needed to wake up and keep awake, Eph. v. 14; 
 1 Thess. V. 6. 
 
 Imagery borrowed from Christ's discourses. Matt. xxiv. 22 ; Luke, 
 xxi. 28-36. 
 
 The present a time of partial awakening and comparative drowsi- 
 ness in the churches. 
 
 From 1858, great awakenings over Europe and America. 
 
 Our. Applies to Paul himself, and every believer. 
 
 Salvation. Full salvation at the Lord's appearing, Heb. ix. 28. 
 
 Day of perfect redemption, chap. viii. 23 ; Eph. i. 14 ; Luke xxi. 28. 
 
 Manifestations of the sons of God, chap. viii. 19 ; Col. iii. 4 ; 1 John iii. 2. 
 
CHAP, xiii.] ST. Paul's epistle to the romaxs. 215 
 
 Glorious liberty of the cHldren of God, chap. viii. 21. 
 Salvation has various stages of development — 
 
 1. Time of union with Christ, and justification through faith ; 
 
 2. Progressive sanctification extending through life ; 
 
 3. Deliverance from sin and suffering at death ; 
 
 4. Glorification in soul and body at Christ's appearing. 
 Nearer. A believer's full salvation ever approaching. 
 Christ's second appearing at that time constantly in view. 
 Salvation possessed, yet always progressing to perfection. 
 Not now a being, but a becoming. Not a leap, but a walk. 
 Greater nearness of salvation a motive to diligence. 
 
 Sloth to be shaken off as the glory approaches. 
 
 The nearer the King's approach the more need to prepare. 
 
 The nearer the goal the more earnest the race. 
 
 Foolish to relax wdien the prize is so near. 
 
 The nearer Canaan, the less care about the wilderness. 
 
 Fewer sands in your glass to-day than there were yesterday. 
 
 Believed. Believed with the heart to justificatioiu 
 
 Began to believe ; entered on the path of faith. 
 
 Faith a race, Heb. xii. 1 ; 1 Cor. Lx. 24-26 ; Acts xx. 24 ; 2 Tim. 
 
 iv. 7, 8. 
 Faith begins by layiug hold of Christ, and ends with beholding Him. 
 " Believing " the commencement of the Christian's life. 
 Characterizes its whole course. A lite of faith, Gal. ii. 20. 
 
 Kai TOVTO, and this; this especially. Theod. Anil because we know this, viz, the 
 time. Luth. Therefore. Dickson. Besides. Far., Calv. And this we ought the more 
 to do. Diod. Also this I command. Mackniplit. And this do. Est., Flatt, Stuart, 
 Con. & Hows., D. Brown. Fartlier, because we know, &c. Stier. Added for amplifica- 
 tion. Beza, Eras., Tol. — EiSorej, considering. Grot. Understanding. Pise Seeing. 
 Mart., Diod. Taking cognizance of; participle used causally,— because or since ye 
 know. Stuart. Duly estimating. Cobbin. Being acquainted with. Brown. — Kaipov, 
 the time. Mor., Eras. Occasion or opportunity. Tol., Eras., Pap., Beza, Calv. Season. 
 Mart. Circumstances of the present season. Doddr. Time you live in, and what it 
 demands of you. Flatt. Go.spel time, tlie beginning of a glorious day. Stuart. Time' 
 tlien present, contrasted with tliat when tliey believed. Haldane. Real state of present 
 circumstances and the duty rising out of tliem. Brown. Time on earth. Boothroyd. 
 Season wherein we stand. Con. di Hows. — ilpa, hour. Vulg., Mor. Time. Btza. Due 
 time (tempestivum). Eras. Kaipos, season ; tipa, an hour, a more limited space of 
 time; certain time of day. Benp. Allusion to military life. Grot. 'Nee excitatur 
 classico miles truci.' Hor. Time ; the commencement of the dispensation and the 
 beginning of light in your own souls. Stuart, Calv. The hour has already come. D. 
 Brown. We Iiave been in the dark, but let us awake with the light. Cobbin. — H/^ay. 
 Codd. Sin. and Ale.x. read v/J.a$, you. — 'Tirvov, deep sleep ; dreams of the present 
 lite ; physical death. Chrys. Spiritual stupor ; the image of death. Calv. Life of 
 
216 SUGGESTIVE COMMENTARY ON [CHAP. Xlir. 
 
 sensuality and sin ; a state of blindness, inactivity, and danger. Stanhnpe. Sleep of 
 sin. Schott. Of heathenism and vice ; Roman converts only progressively awaking. 
 Mackn. State of comparative inaction. Stuart. Christian's condition on earth as one 
 of anticipation and hope. Reiche As having more or less of the sinful element. Meyer. 
 Indicates worldly carelessness and indifference to sin, allowing works of darkness. De 
 Wette, Alford. State of darkness and enslavement of the judgment and conscience, by 
 the blinding influence of sin. Lanpe.. As applicable to men in general, a state of spiritual 
 ignorance, delusion, and inactivity; as applicable to believers, a state of spiritual 
 languor. Brown. State of stupid, fatal indifference to eternal things. D. Brown. Con- 
 sciousness of the nearness of the Lord's appearing should move to greater earnestness 
 than ever in seeking to fulfil all his commandments in love. Riickert. — 'Ey€pdr]vaL, 
 to awake ; to gird ourselves and prepare to perform the duties incumbent on us. Calv , 
 Flatt. Rouse up to a state of strenuous effort. Stuart. To the full consciousness of 
 salvation. Reiche. Includes reference to the resurrection of the body. Chrys. — Nui', 
 now ; •^5?7, now already, no time to lose ; vvv, at this present time as distinguished 
 from the past. Benp. — 'Ei-yyvTepov, nearer, in point of time ; refers to time before 
 believing. Calv. Doctrine of the Gospel now better understood. jl/acA:)i. Spoken in the 
 view of Christ's speedy return. Meyer, Alford. — H/xti>J', our [salvation] ; or salvation 
 nearer to us. connecting 7)ixu}v with iyyvrepov. Benp., Ellicot, D. Brown. — "ZoiTripia, 
 salvation ; the resurrection a salvation to those prepared for it. Chrys. Spiritual salva- 
 tion and future glory. Est., Par. Deliverance as from a besieged city. Grot. Wider 
 and more complete publication of the Gospel. Wolf, Carpzov. Deliverance from Jewish 
 persecutions. Hammond. From ceremonial law. Schott. Knowledge of the doctrine 
 of the Gospel. Mackn. Knowledge and experience of the benefits of Christianity now 
 greater. Flatt. Great expected salvation. Doddr., Bp. Hall, Stanhope. The salvation 
 to be brought at Christ's appearing. Benp., Meyer, De Wette, Thol. Greater inner per- 
 fection of believers. Mor., GlSckler. Redemption from all evil. Riickert. Spiritual 
 salvation in the world of glory. Stuart. Blessedness of heaven at death. Baldane, 
 Cobbin. Full spiritual salvation and day of perfect redemption viewed as connected 
 with the universal spread of Christianity. Lanpe. Overthrow of Paganism. Brown. 
 Day of Christ's second appearing always represented as at hand, to keep believers in a 
 state of wakeful expectancy, though without reference to tlie chronolopical nearness or 
 distance of that event. D. Brown. — Ore eTri(rTevaa/J.€V, when we believed ; while 
 trusting in the Mosaic law. Eras. When we thought salvation lay in external things, 
 and had no certainty of it. Melanch. Before Christ's coming. Corn, a Lap , Baldiuin. 
 When we became believers. Beza, Grot., Ruck., Ellicot. Began to believe ; referring to 
 the time before faith. Calvin. Time when we first believed. D. Brown. 
 
 12. The nipht is far spent, the day is at hand : let us therefore cast off the works of 
 darkness, and let us put on the armour of light. 
 
 Night. 1. The time previous to the full light of the Gospel ; 
 
 2. The i^eriod of a Leliever's sojourn in this world ; 
 
 More especially, the time till Christ's second appearing. 
 
 Night a time of darkness and sleep ; indicating — 
 
 1. Ignorance ; 2. Sin ; 3. Discomfort ; 4. Dangers ; 5. Dreams. 
 
 Believers not of the night, yet still in it, 1 Thess. v. 5 ; 2 Pet. i. 19. 
 
 No daylight till the Sun of Eighteousness arise. 
 
 All the days of sinful nature are the darkness of night. 
 
 No right discerning of spiritual things, 1 Cor. ii. 11, 14. 
 
CHAP. XIII.] ST. Paul's epistle to the romans. 217 
 
 All is night here, in respect of ignorance and daily ensuing trouLles. 
 
 S. Rutherford. 
 Eighteen centuries have passed, and still night continues. 
 Christ the true Light, but men shut out His beams. 
 Men's heads full of dreams that keep them sleeping. 
 Creation still groaning and travailing together in pain, chap. viii. 22. 
 Believers still groaning within themselves, waiting for the adoption, 
 
 viz., the redemption of their body, chap. viii. 23. 
 Darkness still in great part covering the earth, Isa. Ix. 2. 
 Far spent. Probably two-thirds at least then gone, a.d. 58, a.m. 4062. 
 After eighteen centuries the night much nenrer its end. 
 The world's seventh millennium may bring the day. 
 Time between Christ's first and second coming the dawn. Beng. 
 Gross darkness already past, and some daylight appears. Leighton. 
 The bright day believers look for is posting forward. Ihid. 
 Day. Termination of night to — 1. The Church ; 2. Believers ; 3. 
 
 The world. 
 Day breaks and shadows flee away at Christ's return. Cant. iv. 6, 
 The Sun of Righteousness yet to arise on the earth, Mai. iv. 2. 
 Christ the bright and morning star, Rev. xxii. 16. 
 His twofold appearing, Heb. ix. 26, 28 ; Liike i. 78 ; 2 Pet. i. 19. 
 Day a time of light — ]. Knowledge ; 2. Holiness ; 3. Happiness. 
 New eartli promised, wherein dwells righteousness, 2 Pet. iii. 13. 
 At hand. Christ's coming so represented, Phil. iv. 5 ; Jas. v. 8 ; 
 
 1 Pet. iv. 5, 7. 
 His own last promise that He would come quickly. Rev. xxii. 20. 
 The Lord is not slack concerning His promise, 2 Pet. iii. 9. 
 The Bridegroom was to tarry. Matt. xxv. 5. 
 
 The nobleman to go into a far country, and to return, Luke xix. 12. 
 One day with the Lord as a thousand years, 2 Pet. iii. 8. 
 A watchful and enlightened eye required to discern the time. 
 When ye see these things begin to come to pass, look up, Luke xxi. 28. 
 Believers to lift i;p their lieads, their redemption drawing nigh. Ih. 
 Yet a little while, and He that shall come will come, Heb. x. 37. 
 Cast off. As we do our night-clothes in the morning. 
 The process of an ever on-going repentance. 
 In sanctiti cation some things always to be put off, Eph. iv. 22 ; CoL 
 
 iii. 8, 9. 
 The old nian and liis works viewed as a clothing, Ps. cix. 18. 
 All our righteousness as filthy rags, Isa. Ixiv. 6. 
 Every weight and besetting sin to be laid aside, Heb. xii. 1. 
 
218 SUGGESTIVE COMMENTARY OK [CHAP. XUh 
 
 All malice, guile, hypocrisy, envy, evil-speaking, 1 Pet. ii. 1. 
 Works. Those both of the outward and the inward man. 
 Include thoughts, feelings, tempers, dispositions, words. 
 Works of the flesh — hatred, wrath, strife, variance. Gal. v. 20. 
 Some works ^dsible to man, others only to God, 1 Tim. v. 24, 25. 
 Darkness. Sin, moral darkness, 1 John i. 5, 6 ; ii. 9,11; Eph. v. 8. 
 The ojDposite of God's nature, who is Light, 1 John i. 5. 
 Works of darkness all kinds of sin, Eph. v. 1 1 ; as — 
 
 1. Proceeding only from a sinful heart. Matt. xv. 19 ; 
 
 2. Suitable only to a sinful state, John iii. 19, 20. 
 
 Works done in the dark, and fit only for the dark, Eph. v. 12, 13. 
 Works of darkness belong only to those who are of the night. 
 Believers children of the light and of the day, 1 Thess. v. 5. 
 Works of darkness hang on them as Lazarus', grave clothes. 
 Put on. The Christian's life a constant putting on, 2 Pet. i. 5-7. 
 Always something to be put on as well as off, Eph. iv. 24. 
 Believers to be constantly adornmg themselves, 1 Pet. iii. 3-5. 
 Zion to be piitting on her beautiful garments, Isa. Iii. 1. 
 Adorning herseK for her royal Husband, Rev. xxi. 2 ; xix. 7, 8. 
 Armour: The believer a warrior, 1 Tim. i. 18 ; vi. 12 ; 2 Tim. ii. 
 
 3, 4 ; iv. 7. 
 The armour ofi'ensive and defensive described, Eph. \d. 13, &c. ; 
 
 1 Thess. V. 8. 
 The enemy — sin, Satan, and the world, Heb. xii. 4; Eph. vi. 11, 12; 
 
 1 John V. 4. 
 The Leader, Christ, 2 Tim. ii. 3, 4 ; Heb. ii. 10 ; Rev. xix. 11-14. 
 The Christian life one of vigilance, activity, endurance, conflict. 
 The believer dressed and armed at once. His dress his armour. 
 Light. Holiness ; the diviaie nature and character, 1 John i. 5. 
 The opposite of darkness and sin — divine truth, Eph. v. 13. 
 Armour of light is — 1. Such as becomes a soldier of light ; 
 
 2. Provdded in and by the Gospel which is light ; 
 
 3. Consisting only of what is according to His nature who is Light. 
 This armour bright and glorious. Intended for the light. 
 Reflects the glory of Christ the Sun of Righteousness. 
 
 Used only in the conflict against darkness and sin. 
 
 Tlie Christian's banner displayed for the truth, Ps. Ix. 4. 
 
 His armour is Light, and can bear the light, John iii. 21. 
 
 Armour of Righteousness on the right hand and the left, 2 Cor. vi. 7. 
 
 Armour of light or of the day, which calls to battle. 
 
 Armour needed in the day, scarcely even garments in the night. 
 
CHAP. XIII.] ST. Paul's epistle to the rojiaxs. 219 
 
 Light the symhol of joy. Christians fight and feast at once. 
 Power to fight allied with perception of divine truth. 
 Christian's armour moral, intellectual, and divine. 
 Armour of light contrasted with works of darkness. 
 
 Ni'^, night; time of Mosaic law, previous to Christ's first coming. Cyp., Aug., Tnf., 
 Beza. Time of ignorance of God, in which we both err and sleep. Calv., Schott. Time 
 before conversion. Par. Present state of darkness, error, and sin. ToL, Pise, Dt 
 fVette, JIald. Time of persecution from the Jews. Ham. Darlc state of the present 
 life. Doddr. Life of sin and error. Stanhope. Of Pagan ignorance. Macknigkt, Bmiun. 
 Of darkness in which believers had once been. Stuart. Time preceding Christ's second 
 advent. Thol., Meyer, Riick. The whole of life in this present world, in comparison 
 with the kingdom of glory. Nielson. Time of evil. D. Brown. — \lpOf:KO\p€v {vpo, 
 forward, and KOTTTio, to cut ; to cut off in the way of advance ; to advance further and 
 further, as Luke ii. 52; 2 Tim. ii. 16 ; iii. 9, 13 ; also, to be far advanced, as Cal. i. 14; 
 so Jos. War, ix. 4. 17, vvktos irpoKOTrTovarjs), has advanced (prsecessit, gone before). 
 Tulg. Is past (praeteriit). Pofli., Pi'M. Has passed (transivit). C'l/^j, ^/ari. So Syriac. 
 Is gone (discessit). Cast. So Arab. Has advanced, gone forward (processit). Pap., 
 Beza, Vat. Has progressed. Eras., Calv., Pise. Is mostly gone. Grot., Vat., Est. 
 Has reached its highest point. Beng. Is far advanced. Doddr. The last part of the 
 night indicated ; the time of twilight, that between Christ's first and second appearing. 
 Riickert. The night is advanced; now nearly gone. Stuart. Believers not now over- 
 whelmed in that deep darkness in which unbelievers still are, and have before their 
 eyes the hope of resurrection. Calv. — H/iiepa, day ; gospel light and knowledge. JHor., 
 Vor., Pise, Vat., Cas., Grot., SchStt. Full brightness of celestial glory. Calv. Con- 
 version. Par. Day of Christ, the last day. Est. Destruction of Jerusalem and conse- 
 quent deliverance from Jewish persecution. Ham. Full salvation. Beng. Eternal day, 
 or more perfect knowledge of divine tilings. Stuart. Salvation, the time of light, purity, 
 perfection, and blessedness. De Wette. The endless period of glory and blessedness 
 commencing with Christ's appearing. Riickert. Fulness and jierfection of salvation at 
 Christ's coming, viewed as near. Nielson. Second advent. Meyer. Deliverance from 
 this present evil world and admission into heaven. Haldane, Hodge. Period of Chris- 
 tian knowledge, purity, and happiness. Brown. Night the heathen condition of Rome ; 
 day, the coming of Christian Rome ; day, a gradual and constantly renewing daybreak ; 
 breaks a hundred times, and with ever increasing potency, between Christ's first and 
 second advents. Lange. Consummated triumph over the night of evil. J). Brown. 
 The Hebrews, like the Athenians, reckoned the day from sunset to sunset ; the Baby- 
 lonians from sunrise to sunrise. The Egyptians, like the Roman priests, reckoned from 
 midnight to midnight. Pliny. The natural day from sunrise to sunset was in the 
 oldest times, from want of clocks, loosely divided, as still in Arabia, into six parts : — 
 1. Dawn or morning twilight (']Wh '^'^*^')i having among the Persians as also among the 
 Hebrews, at least after the exile, two parts (DHO^', dual), 1 Chron. viii. 8, and in the 
 Jerusalem Talmud four parts; 2. Jlorning, sunrise (11^3) ; 3 The time when it becomes 
 hot, heat of the day (d'C oh), Gen. xviii. 1 ; 1 Sam. xi. 11,— about nine o'clock ; 4. 
 Mid-day (onnV) i 5. The cool of the day or time of the breeze (Ci'n "n, breath of the 
 day). Gen. iii. 8, — some hours before sunset; 6. Evening (-U'), consisting of two 
 parts (d;515;, dual), the first, according to the Karaites and Samaritans, at sunset, and 
 the second at the commencement of the night ; but according to the Rabbins, the first 
 at the decline of the day and the second at sunset. The Arabs make their division of 
 the evening more like the former, the second part being the first watch of the night. 
 
220 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 So the ancient Hebrews, Deut. xvi. 6, compared with Exod. xxix. 39. Water-clocks 
 invented at a very early period by the Egyptians. Dials first mentioned, 2 Kings xx. 
 11. In very early use among the Babylonians, from whom Ahaz probably brought or 
 borrowed his. At first iiulioated only mid-day, and gradually the hours afterwards. 
 Division of hours first mentioned, Dan. iii. 15. In the Savioui-'s time, the day divided 
 into twelve hours counted from sunrise to sunset, of different lengths according to the 
 season of the year and length of the day, as still in Egypt and the East. Among the 
 Egyptians and Greeks, the hours were named from the planets ; among the Jews, only 
 numbered, the principal being those fixed for prayer, — the third, sixth, and ninth (Acts 
 ii. 15 ; iii. 1 ; x. 9). In Persia and many other countries the day still divided into four 
 such parts of three hours each. In the longest day in Palestine the sun rises a little 
 before five, and sets a little after seven o'clock. In the shortest, it rises about seven, 
 and sets about five. The Jews in early times had probably not only sun, but water- 
 clocks, made as they are still found in the East, — around dish of thin copper with a 
 small hole in the bottom, placed on the surface of the water kept in a vessel for that 
 purpose, the water passing through the hole into the dish and so filling it in the space 
 of three hours, when it sinks. Tiie night was anciently divided, among the Hebrews, 
 into three parts or watches, probably according to the watches of the Levites in the 
 temple. The first from the beginning of night to midnight (n"]b'if'N tyNi, Lam. ii. 19), 
 fixed according to the course of the stars. The second, till cock-crowing, — the middle 
 watch (nnb^N nai^'n, Judges vii. 19). The third, till sunrise, the morning watch 
 (i^3ri nnb'f X, Exod. xiv. 24). At the time of Christ the Jews divided the night into 
 four parts, received from the Romans after becoming subject to that power ; the first, 
 evening ifi^j/e), from the beginning of the night till nine o'clock ; the second, from nine 
 till midniglit {p.eaovvKTLOv) ; the third, from midnight till three o'clock (dXeKrpco- 
 tpuvia, cock-crowing) ; the fourth and last, from three till dawn (irpm), Mark xiii. 35. 
 With the Jews the days had no name. Named by the Egyptians after the sun, moon, 
 and five planets. The Egyptians followed by the Romans, and the Romans by ourselves. 
 — }lyyiK€v, is near; they had come to the confines of eternal day. Stuart. Ere lon^ 
 it would be meridian day over the Roman world. Brown. Daylight is every moment 
 growing, and the perfect morning light is near. Leighton. ' Though I have not skill 
 enough to the exposition of hard prophecies to make a particular determination about 
 the thousand years' reign of Christ on the earth before the final judgment, yet I may 
 say that I cannot confute what such learned men as Mr Mede and Dr Twiss and others 
 (after the old fathers) have hereof asserted.' Richard Baxter. ' The world therefore 
 beginning thus, doth show how it will end, viz., by the reign of the second Adam, as it 
 began with the reign of the first. These long-lived men therefore show us the glory that 
 the Church shall have in the latter day, even in the seventh thousand years of the world, 
 the Sabbath when Christ shall set up His kingdom upon earth, according to that which 
 is written. They lived and reigned with Christ a thousand years.' J. Bunyan on the 
 first chapters of Genesis. 'Christ will bring His kingdom not only by His Spirit and 
 the effusions of His grace, but He will personally appear in His glory ; hence His 
 appearing and kingdom put together as contemj)orHry, 2 Tim. iv. 1. This glorious and 
 visible kingdom of Christ will not take place till after the resurrection of the just and 
 the renovation of the world. This kingdom will be bounded by two resurrections ; by 
 the first resurrection, a resurrection of the just, at which it will begin, and by the second 
 resurrection or the resurrection of the wicked, at which it will end. In the interval 
 between these two resurrections will be the millennium, or the thousand years' reign of 
 Christ and His people to.gether.' Gill. 'I am more inclined to the literal interpi'etation 
 of this psalm (the 50th) than that which would restrict it to the mere preaching of the 
 Gospel in the days of the apostles. It looks far more like the descent of the Son of man 
 on the Mount of Olives with all the accompaniments of a Jewish conversion, and a first 
 
CHAP, XIII.] ST. Paul's epistle to the eomans. 221 
 
 resurrection, and a destruction of the assembled hosts of Antichrist.' Dr Clialmers. The 
 belief of a world destroyed, renewed, and replaced by a better order of things, is repro- 
 duced under various forms among various religions. The basis of the Fourth Eclogue 
 of Virgil and of the fictions of the Hindoos as to the return of the Golden Age. Found 
 in the Third Book of the Natural Questions of Seneca. The Persians used the period of 
 a thousand years for a day in the creation, saying that twelve thousand years are fixed 
 for the duration of the world, the half of ihis period having passed before the introduc- 
 tion of evil by Ahriman under the form of a serpent. The millesimal period preserved 
 by the ancient Tuscans, who say the Creator consecrated twelve thousand years to the 
 works He produced, creating in the first the heaven and the earth; in the second, 
 making the firmament or heaven ; in the third, the sea and the waters which flow ou 
 the earth ; in the fourth, the great lights of nature ; in the fifth, the lower animals 
 inhabiting air, earth, and waters ; and in the sixth, man, who was thus to subsist six 
 thousand years. — A/iroduiixtda {airo, off or away, Ti67]pi.L, to put), let us cast away ; 
 as night-clothes. Par. — OwXa T. (puiTOS. Cod. Alex, reads ipya r. <p. Garments 
 Euited to the light. Fag., Pise, Beza, Schott. Graces of the Spirit produced by the light 
 of faith. Vor. 'OTrXa = Ileb. ''??, applied to dress as well as armour. Drus. Arms 
 belonging to one who is of the light. Alford. Armour consisting in the power and dis- 
 position of light, truth and righteousness. Ve Wette. Roman armour kept bright. 
 'Curate ut splendor meo sit clypeo clarior quam solis radii.' Plautus. OtrXa, more 
 especially denoted thedefensive armour of the Greek soldier, — the shield and thebreast- 
 plate. By wearing these the heavy-armed soldiers, hence called OTrXirai, were distiu 
 guished from the light-armed (i^tXot, dfOirXoL, yv/xi^oi, 'yv/J.vjjTaL), who instead of 
 being defended by the shield and breastplate, had a much slighter covering of skins, 
 leather, or cloth ; and instead of the sword or spear, commonly fought with darts, stones, 
 bows and arrows, or slings. The Roman legions consisted, as the Greek infantry for the 
 most part did, of heavy and light armed troops. All the essential parts of the Roman 
 heavy armour, except the spear, mentioned together in Eph. vi. 17. Smitli's Diet, of the 
 Bible. 
 
 13. Let us walk honestly as in the day ; not in rioting and drunkenness, not in 
 chambering and wantonness ; not in strife and envying. 
 
 Walk. Comes to duties in relation to ourselves. 
 
 We rise and dress to go abroad or work. 
 
 " Walk," the believer's daily life and conduct. 
 
 This verse and the following the means of Augustine's conversion. 
 
 Honestly. Decently, becoming, gracefully, 1 Pet. ii. 12 ; 2 Pet. 
 
 iii. 11, 14. 
 Like persons who go abroad in decent apparel. 
 Believers not only to be good but to ai^pear good. 
 Hypocrites care for appearance more than reality ; 
 Tlie followers of Christ to be careful of both. 
 Good works commend and adorn the doctrine of Christ. 
 Great stress laid by Paul on appearance as means to an end. 
 In the day. As becomes the children of the light. 
 Om' whole conduct to be such as to bear exposure. 
 Christians to walk as before the eyes of God and men. 
 
222 SUGGESTIVE COMMEXTARY ON [CHAP. SIII. 
 
 AVhat "we are inwardly we must appear outwardly. 
 
 Internal good to have also a good external form and colour. 
 
 Apples of gold to be presented in baskets of silver, Pro v. xxv. 11. 
 
 Rioti/ig. All meetings for intemperance and debauchery. 
 
 Amusements that minister to men's impure passions. 
 
 Revelling, more especially connected with feasting. 
 
 Eioting and drunkenness sins usually of the night. 
 
 The exception, to riot in the daytime, 2 Pet. ii. 13. 
 
 Drunkenness. Gr., Drinking bouts ; excess in wine and strong 
 
 drink. 
 Noah the first recorded example of it. Gen. ix. 21. 
 Lot twice made dnmk by his daughters, Gen. xix. 33, 35. 
 The case of a drunkard supposed in the law, Deut. xxi. 20. 
 Drunkenness not uncommon among the Jews. 
 Denounced by the prophets, Isa. v. 22 ; xix. 14 ; xxviii. 1 ; Jer. 
 
 xxiii. 9 ; Hosea vii. 5. 
 Its effects described by Solomon, Prov. xxiii. 29-35 ; xx. 1. 
 One of the greatest destroyers of mankind. 
 Poverty, disgrace, crime, disease and death in its train. 
 Murders, drunkenness, and revellings named together. Gal. v. 21. 
 More than anything else the ruin of families and individuals. 
 The rock on which thousands make shipwreck of faith. 
 The plague-sjjot of Britain, and waster of the Church of Christ. 
 To be shunned as worse than the pestilence. 
 Every approach to it to be vigilantly guarded. 
 Formation of intemperate habits to be most carefully avoided. 
 ]\Iistaken hospitality often the occasion of intemperance. 
 Christians to eat and drink only to the glory of God, 1 Cor. x. 31. 
 Chambering. Unholy intercourse between the sexes. 
 Frequent accompaniment of rioting and drunkenness. 
 Wantonness. Gh-., Wantonnesses. Various forms of the sin. 
 Lasciviousness ; includes all that leads to uncleanness. 
 Lascivious thoughts, looks, words, books, songs, dances, &c. 
 Chambering and wantonness all kinds of licentiousness. 
 Strife and envying. Works of the flesh like the former. Gal. v. 20. 
 Usually their accompaniments and effects, Prov. xxiii. 29-35. 
 The opposite of the love enjoined in preceding verses. 
 The venom of the serpent infused into mankind. 
 Love makes earth a heaven, strife and envying a hell. 
 Strife and envying also named together, but in inverse order, Jas. 
 
 iii. 14, 16. 
 
CHAP. XIII.] ST. Paul's epistle to the Romans. 223 
 
 " Envj'ing " the inward feeling, " strife " its outward fruit. 
 Wars and fightings the offspring of fleshly lusts, Jas. iv. 1. 
 
 Ei;(TX7;;(iovws (ei5, well, and ffxijf^o., fashion, form; eiVxT/zawv, beautiful and 
 symmetrical. Phrynicus). Honestly. Cas., Pise. Decently or becomingly. Mor., Beza. 
 Modestly. Eras., Vat. As with garments well arranged (composite). Eras., Pag. In 
 decent apparel. Beng. Decently, honourably, and gracefully. Doddr., Whitby. Be- 
 comingly. Haldane, Stuart. In seeming guise. Con. £ Hows. Respectably. Brown. 
 Seemly; appears to be parallel with 'orderly,' Acts xxi. 24. Ellicot. Seemingly. D. 
 Brown. — i^s ^v t. Tj/j-epq., as in the day ; as in full day. Mart. In the public and 
 open view of others. Bp. Hall. As Christians. Whitby. As by day ; as those who 
 enjoy the light. Stuart. As children of the light and of the day, only doing what is fit 
 to be exposed to the light of such a day. D. Brown. — Koiyaois (Koo/j,a, sleep ; Kw/ios, 
 banqueting till overpowered by sleep. Eustathiiis : hence Comus, the god of revelry ; 
 also, a company of immodest musicians at a banquet. Suidas. = AaeXyr) aafiara, 
 TTOpvLKa avp-iroaia, ifOai, lascivious songs, impure banquets. iTes.^ revellings (comes- 
 sationibus). Pag,, Pise, Beza. Banquets, drinking feasts. Est. Nocturnal amours. 
 Grot., Ham. Noisy crowds of drunken men often ran dancing and singing through the 
 streets. Flatt. Lascivious banquets (Gal. v. 21 ; 1 Pet. Iv. 3) often seen at Corinth 
 where Paul now was ; nocturnal processions of pleasure parties, usually leading to mis- 
 conduct and revelling. Biickert. — MeOais (fJ.e6v, wine ; /xera to dveiv, after sacri- 
 ficing. Suidas), drunken festivals such as were celebrated by the heathen in honour 
 of their gods, when after they had sacrificed they drank to excess. A. Clarice. Heb. 
 jTi|^, drunkenness, Ezek. xxiii. 33 ; xxxix. 19 ; "i^^, strong drink, Prov. xx. 1 ; 
 xxxi. 6 ; D'PJ^, new wine, Joel i. 5. Thjee kinds of drinks besides water used by the 
 ancient Jews and others — 1. Simple wine ; 2. Medicated wine ; 3. Strong drink. The 
 vine a principal branch of agriculture in Palestine and the adjacent countries. Men- 
 tioned in almost every prophetical promise and threatening as a figure of peace and 
 prosperity, Amos ix. 14 ; Zech. ix. 17 ; Micah vi. 15. After being pressed from the grape, 
 the juice was partly put in skins (Job xxxii. 19; Matt. ix. 17), and in large earthen 
 pitchers to be left to ferment, and partly boiled to a syrup called ^y\ (debash), or 
 honey, in modern Ai'abic debs. The latter, thinned with a little water, still used instead 
 of sugar and butter, and given to patients instead of wine. Was also used by the 
 Greeks and Romans mixed with milk or wine (Virg. Georg. 1. 296; Ovid. Fust. iv. 78')). 
 Applied externally to wounds (Luke x. 34; Mishnah, Shabb. viii. 1). The vine-juice 
 used also before fermentation as a refreshing drink (Judges ix. 13 ; Hosea iv. 11 , Joel 
 i. o). In Egypt before the time of Psammitlcus, the juice of the vine was drunk only 
 in an unfermented state as pressed out of the grape (Gen. xl. 11). The fermented wine 
 was allowed to remain for some time on the lees, and thus undergo a second fermenta- 
 tion by which it obtained a stronger taste (Isa. xxv. 6; Jer. xlviii. 11). Often used 
 with bread (1 Sam. xvi. 20 ; xxv. IS ; Neh. v. 15 ; Lam. ii. 12). Usually strained in a 
 cloth before use (Isa. xxv. 6; Matt, xxiii. 24). TaUnud speaks of mixing water with 
 the wine. Wine often medicated with spices and ai'omatic herbs to make it stronger 
 (Isa. V. 22; Ps. Ixxv. 9; Prov. ix. 2, 5). 'J'hen called 'spiced wine' (npnri j;:, Cant, 
 viii. 2), the ' vinum aromatites' of the Greeks and Romans. Strong drink coupled with 
 wine in Lev. x. 9; Num. vi. 3; Deut. xxix. 6; Judges ::iii. '1, 7, 14; Prov. x.x. 1 ; 
 xxxi. 4. According to Jerome, any intoxicating drink, whether made from grain, 
 apples, dates, &c. These drinks called by the Hunuin.s ' viua factitia.' Among the 
 E^'yplians a drink called zythos made from barley. Date-wine at present a common 
 drink in the East. The drunkards in Israel preferred the medicated wines to all others 
 
224 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 (Prov. xxiii. 29, 30). Strong drink also their favourite indulgence (Isa. Ivi. 12). Like 
 Oriental debauchees still, they rose early in ihe morning to their revel (Isa. v. 11). 
 Jews as a rule accustomed to drink to into.xication at the Feast of Purim (Mishna). 
 Wine drunk during their meals as among the Romans, but especially after them, 
 and often then only, as among the ancient Egyptians and Persians, and as among the 
 Arabians and Persians at present. Winer. In the earliest period of their histoi-y the 
 Romans had but one meal in the day, viz., at 3 p.m , called the supper (coena), usually 
 consisting of a very simple dish prepared from meal, water, and honey, or from beans, 
 barley, and water. In later times, as wealth and luxury increased, breakfast (jenta- 
 culum, prandium) was added, as also an evening meal (comessatio). At the principal 
 meal or coena the most costly dishes were served in three courses, — the first consisting 
 of honied wine (mulsum), salad, sausages, and eggs, to whet the appetite ; the second, 
 forming the substance of the meal and consisting of many various dishes ; and the 
 last, consisting of pastry, nuts, and fruit. After the meal wine was again brought on 
 the table and freely drunk. Male and female singers and dancers as well as buffoons 
 were often introduced to enliven the company during the meal, and dice formed the 
 common employment after it. Keil. The abominable practices that followed in Paul's 
 time and named by him above are indicated by Seneca : ' Alius [servus] vini minister 
 in muliebrem modum ornatus, cum ajtate luctatur : in tota nocte pervigilat, quam inter 
 ebrietatem domiui ac libidinem dividit, et in cubiculo vir et in convivio puer est.' 
 ' Transeo puerorum infelicium greges quos post transacta convivia alise cubiculi con- 
 tumeliEe expectant.' Epist. xlvii. and xcv. — Kotrais [Keifiai., to lie), beds (cubilibus). 
 Pap., Eras., Mor., Pise, Beza. (Concubilibus). Cast. Indulgence in sleep. Leiphton. 
 Beds. — a euphemism for unchastity. Riickert. Debauchery. Boothroyd. Dalliance. 
 Con. <£ Hows. Unholy intercourse of the sexes. Alford. Heb. ^v'fp, '"'???'• — 
 AaeXyeiacs (according to some, from ^eXyri, a city in Pisidia, remarkable for the vice 
 in question, or according to Suidas, for the absence of it), wantonnesses (proterviis). 
 Eras., Pap., Pise. Lasciviousnesses. Mor., Beza, Men. Lusts. Par. Unchastity ; all 
 offences in relation to the sexes. Grot. Effeminacy and lasciviousness. Doddr. Plural, 
 — various kinds of wantonness. Alford. KoiT. and acreX-y. varied forms of impurity ; 
 the one pointing to definite acts, the other more general. D. Brown. — EptSt K, tv^V- 
 Cod. Vat. has epiot. k. ^tjXols. Contention and emulation, the latter the source of the 
 former, and ambition the cause of both. Calvin. Probably viewed by Paul as conse- 
 quences of the preceding sins. Nielson. Here he begins to give up the allegory, in 
 order to drop it entirely in the affirmative part of the exhortation. Riickert. 
 
 14. But put ye on the Lord Jesiis Christ ; and make not provision for the flesh to fulfil 
 the lusts thererf. 
 
 But. Indicates — 1. The contrast of the sins mentioned ; 
 
 2. The means by which they are to be avoided. 
 
 The change effected, not by excision, but by substitution. 
 
 The heart not simply to be dispossessed and left empty. 
 
 The expulsive power of a new affection. CJialmers. 
 
 The Spirit's joy substituted for that of wine, Eph. v. 18 , 
 
 The love of the Father for the lusts of the flesh, 1 John ii. 15, 16 ; 
 
 Psalms in the place of carnal songs, Jas. v. 13. 
 
 Put on. As your dress. Implies — 1. Intimate union, Gal. iii. 27. 
 
 2. Personal appropriation of Christ ; 
 
CHAT. XIII.] ST. Paul's epistle to the romaxs. 225 
 
 3. Tliorougliiiess of application and imitation of Him. 
 
 Christ to appear in ns as our dress in the eyes of men. 
 
 To jjervade our whole life and daily conduct. 
 
 As dress and armour, to surround and protect us on all sides. 
 
 To be put on — 1. For justification ; 2. For sanctification. 
 
 To be not merely read in the Bible, but put on in our life. 
 
 The only dress that can make us comely before God and men. 
 
 Christ put on our humanity that we might put on His divinity. 
 
 Was made naked on the cross to clothe us before the throne. 
 
 Lord Jesus Christ. Christ not only our food but our dress. 
 
 Is given both for comfort, ornament, and defence. 
 
 Made to us in Him both righteousness and holiness, 1 Cor. i. 30. 
 
 Reference here especially to His Spirit and example. 
 
 Conformity to Christ the fruit of acceptance in Christ. 
 
 Eeceiving the Lord Jesus, we are so to walk in Him, Col. ii. 16. 
 
 Christ's image in ns the true adornment of the soul. 
 
 Christ in us is our beauty, Christ around us our defence. 
 
 He who has Christ has all virtue. CJirys. 
 
 Believers by His Spirit to imitate His example, John xiii. 15. 
 
 To clothe themselves with all the graces of His character. 
 
 As mirrors to reflect His moral glory to the world, 2 Cor. iii. 18. 
 
 To walk in His steps of humble love and patient suflering, 1 Pet 
 
 ii. 21. 
 His image to be seen in our spirit and life, 1 John iv. 17. 
 Christ is put on — 1. By faith ; 2. By imitation. 
 Christ put on man that man might in Him put on God. 
 Sinners accepted only in Christ the Elder Brother's garments. 
 Jacob obtained his father's blessing in His brothei^'s clothes. 
 Wliat he did by deceit we do by divine appointment, Isa. xlv. 24, 25. 
 Chiist put on gives all we need for time and for eternity. 
 The wedding garment. Matt. xxii. 11, 12 ; robe of righteousness, Isa. 
 
 Ixi. id. 
 Tyi^ified in the .skins which He put on Adam and Eve, Gen. iii. 21. 
 The believer's dress casts every other into the shade. It is — 
 
 1. Costly, — cost the King of glory His life and death, Phil. ii. 6-8 ; 
 
 2. Comfortable, — fills the soul with peace and joy, Rom. xv. 13 ; 
 
 3. Complete, — leaves no jiart of body or soul exposed, Col. ii. 10 ; 
 
 4. Comely, — in the eyes of God, angels, and men, Ezek. xvi. 14 ; 
 
 5. Glorious, — tTie image of Christ, the Lord of glory, 2 Cor. iii. 18 ; 
 
 6. Dvu-able,— never wears away or waxes old, Heli. xiii. 8 ; 
 
 7. Divine, — Jehovah our righteousness, Jer. xxiii. 6. 
 
 VOL, II. P 
 
226 SUGGESTIVE COMMENTARY ON [CHAP. XIII. 
 
 Clothes the helieving be.qgar in more than royal splendour. 
 Make no provision. Take no forethought or care. 
 By a common figure of speech, more meant than expressed. 
 Fleshly lusts not only not to be cared for, but to be mortified. 
 The body to be provided for, but not the fl.esh. 
 Man's forethought to be exercised on higher and holier things. 
 Flesh. The sinful principle of our depraved nature. 
 The desires, appetites, and passions of fallen humanity. 
 Whatever tends to excite its lusts to be avoided. 
 Without Christ men only aim at serving the flesh. 
 To fulfil the lust thereof. To gratify its sinful desires. 
 Bodily wants to be attended to, but not fleshly lusts. 
 Bestow care on the body for health, not for lasciviousness. CJir^s. 
 To feel lust implies the presence of sin in us ; 
 To fulfil it, implies the power of sin over us. 
 To provide food for our body a duty ; 
 To provide food for our lusts a sin, Ps. Ixxviii. 18. 
 To fulfil lust worse than to feel it ; 
 To provide for its fulfilment worse than both. 
 Fleshly lusts may be fed, but never filled. 
 To feed the lusts of the flesh is to fit it for hell fire. 
 To put on Christ the best way of putting off the flesh. 
 He who has Christ feels no need to beg elsewhere. 
 Christ's sweetness puts the sweetness of sin out of credit. 
 Clothed with Christ, and trampling on the flesh, the true picture of 
 the spouse of Christ. 
 
 'EvSvaacrOe {iv, in, and Svw, to enter), be clothed (induimini). Vulg., Pise, Seza. 
 Put on (induite). Vat. Imbibe His Sjiirit. Grot. Imitate His charity. Tol., Vat. 
 Kxhibit Him botli before men and God, both outwardly and inwardly. Tol. Appropriate 
 Him ; be united to Him. Est. Put Him on— 1. In His obedience and merit ; 2. In His 
 divine presence. Slrig. Put Him on— 1. For justification by imputation ; 2. For sancti- 
 fication by impartation : or — 1. liy profession ; 2. By participation : or — 1. In conver- 
 sion ; 2. In conversation. Gataker. Be fortified on all sides by the Spirit of Christ and 
 BO be made fit for all the parts of holiness. Calv. Christ all our salvation, light, holiness, 
 and strength. Beng. Conform to his doctrine and life ; Greek phrase for imitating 
 another. Whitby. Imitate him, according to the use of the Greek term ; or like the 
 Ileb. ^jh, 'be filled' with Ilim, i.e , with a Christian spirit. Stuart. Imitate Ilim, 
 His principle.s, example, spirit. Cobbin. Put Him on so that He only may be seen in 
 you, D. Brown. Intimate union with Christ indicated, Nielsen. The expression ' to 
 put ou a person' for becoming his follower and imitator, still common in Chrysostom's 
 time. Boothr. So 'induere' used by Tacitus. — T7;s aapKO?, the flesh; our body. 
 Luth., Doddr., Calv. Sinful principles of our nature. Haldane. Corrupt nature. 
 Hodge, D. Brown. For the sake of the flesh ; a latitude in the use of the genitive in 
 
CHAP. XIV.] ST. Paul's epistle to the Romans. 227 
 
 the New Testament. Sluart. — Upovoiav (jrpo, forward, and coew, to think), provision. 
 Vat. Providence. Aiiff., Eras. Care. Calv., Mart., Diod. Solicitous provision. Voddr. 
 Thought. Con. <£ Hows. Forethought. Ellicot, D. Jirnwn. — HoLeicrOe (TToieco, to make ; 
 middle voice, make or exercise); irpov. fj.ri woieicrde, have no care. Mart., Diod. Do 
 not attend to, &c. Dutch Bible, Knapp. Take no thought. Con. c& Hows. — Eis iiTLOv- 
 fj.i.a.%, to [fulfil] its desires or lusts. Pag , Pise, Beza. So as to make it wanton. Luth. 
 With respect to its lusts. Dutch Bible. So as to attend to the necessity of the flesh, but 
 not indulge its lusts. Calv. Care of the flesh permitted, but not its lusts. Chrys. That 
 not a true care of the body which inflames its lusts. Theoph. To fulfil its irregular 
 desires or gratify the senses. Doddr. To the kindling of its lusts. Thol., De Wette. In 
 order to gratify its lusts. Stuart. To fulfil its evil desires. Boothr. For the sake of its 
 lusts. Knapp. To supply its lusts. Stolz. To please your fleshly lusts. Con. <fc Hows. 
 In order to excite or gratify its desire. Brown. IIow you may provide for the gratifica- 
 tion of the cravings of your corrupt nature. D. Brown. 
 
 CHAPTER XIV. 
 
 1. Him that is weak in the faith receive ye, hut not to doubtful disputations. 
 
 Him. The believer. Mutual duties of the strong and the weak. 
 Weak. 1. Not lirmly settled ; 2. Not fully enlightened ; 3. Not 
 
 far advanced. 
 Eefers both to doctrine and dut\% to conviction and conscience. 
 Various stages of growth in the Christian life. 
 Various degrees of faith and knowledge in I:)elievers. 
 Great variety in the spiritual condition of God's family. 
 Some are babes and little children, some young men, some fathers. 
 Probably Jewish Christians here more especially in view. 
 Most of believing Jews still held to the ceremonial law, Acts xxi. 20. 
 Almost all Gentile Christians believed it to be abolished. 
 Difficulty A\ith some early Christians as to meats, 1 Cor. viii. 1, &c. ; 
 
 X. 19, &c. 
 Faith. 1. The Christian religion ; 2. Conviction as to doctrine and 
 
 duty.^ 
 Faith is either subjective or objective. As subjective it is — 
 1. Bidief, trust ; 2. Conviction. As objective it is — 
 That in or upon which the trust or conviction is exercised. 
 Weak in the faith and weak in faith two different things. 
 Weak in the faith identical with a Aveak conscience, 1 Cor. viii. 7, 10. 
 Weakness in the faith leads to doubts and scruples in the life. 
 Defective knowledge in doctrine brings uncertainty in duty. 
 
228 SUGGESTIVE COMIIEXTARY OX [CHAP. XIV. 
 
 Faitli not only saves the soul but directs tlie lil'e. 
 
 To be weak in the faitli no absolute blame ; 
 
 To be strong in the faitli no absolute praise. 
 
 Weakness in faith more l)lameable tlian weakness in the faith. 
 
 The latter may arise — 1. From imperfect information ; 
 
 2. From the prejudices of early education ; 
 
 3. From peculiar natural temperament ; 
 
 4. From a less abundant measure of the Holy Spirit. 
 Paul throws the shield of his protection over the weak. 
 Receive. 1- Admit to your fellowship ; 2. Treat with kindness. 
 Probably more than church membership intended, Acts xviii. 27 ; 
 
 xxviii. 2. 
 The weak require the more tender care and treatment. 
 The Church to receive the weak as well as the strong. 
 Want of faith, not weakness in the faith, a ground of exclusioi' 
 Church members to be mutually kmd, forl^earing, and helpful. 
 Stones in an airch, differing in size, support each other. 
 Pharisaic consciousness and Sadducean laxity both evils. 
 To unite church parties in love one object of this epistle. 
 To doubtful disputations. 1. So as to dispute on doubtful 
 
 matters ; 
 2. So as first to settle the points on which he has doubts. 
 The question here not so much of doctrine as of duty. 
 Duties as to external matters and legal observances. 
 The directions relate to the class of things indifferent. 
 Strivings about the law unprofitable and vain, Tit. iii. 9. 
 Discussion to be — 1. On proper subjects ; 2. In a proper spirit. 
 Sincere though weak believers to be received, not disjjuted with. 
 Unanunity seldom the result of disputation. 
 Discussion may either resolve doubts or increase prejudice. 
 The Spirit's teacliing more to be trusted than man's disputing. 
 Paul urges a discreet silence and respectful toleration. 
 A sound, liberaiism as well as a spurious one. 
 The former from the Spirit, the latter from the god of this 
 
 world. 
 Eoom for abridgment of the church's controversies. Chalmers. 
 Inflexible up to what is written, be flexible beyond it. 
 A cedar in essentials, a willow in circumstantials. 
 Christians to look more to points of agreement than of difference. 
 Zeal best expended on matters in which the Church is agreed. 
 Truth to be contended for, not victory over brethren's scruples. 
 
CHAP. XIV.] ST. Paul's epistle to the romans. 229 
 
 ' Affdevovvra [a, not, and aOevos, strength), weak (infirmus). Pise, Besa. 
 'AffOevris = 'S'3, one ready to stumble or easily made to fall. Not fully instructed. 
 Grot., Tol. Milder term than the adjective dadevq : Paul does not apply the epithet 
 to a brother, but describes the case. Beng. Not yet fully convinced or enlightened. 
 Stuart. 'Sum paullo infirraior,' a little too weak, i.e., scrupulous. Hor. — Tt; Trurrei, 
 Christian doctrine, the truth believed. Beza. Persuasion as to things indifferent. Est., 
 Pise, Beza. Knowledge of Christian doctrine. Calv., Grot., Semler. Persuasion as to 
 his Christian liberty. Wells. The Christian faith. Doddr. Uis belief ; t?;, either equi- 
 valent to the pronoun his, or referring to the Christian belief or persuasion ; Trtcrris, 
 here not saving faith, but belief or persuasion in a more general sense. iSluart. The 
 doctrine of the Gospel as a whole. Ilaldane. Persuasion as to duty and certain truths. 
 JIndgc. As to faith. Chal. In the faith, not his faith ; moral soundness conferred by 
 faith. Alford. In the standing of faith and its consequences, iaracre. Moral conviction 
 and sentiment ; conscience ; faith in a practical view. De Wette. Christian disposition 
 of the entire spirit, resting on faith in Christ. Ruckert. On the subject of Christian 
 liberty. Cobbin. In faith. Boothr., D. Brown. A.a6ev. r. Trtcrr. , defective in faith, 
 and so an anxious observer of external things. Ruck. In bondage to things indifferent. 
 Theod. Applied to converted Jews. Grot. Who still wished to observe the law of 
 Moses. Calv. Who still retained the prejudices of a Jewish education. Doddr. Who 
 ■were doubtful about the lawfulness of certain things. Boothr. Kot fully persuaded of 
 their Christian liberty. Wells. Not fully enlightened as to its extent. Stuart. One 
 who doubts and hesitates. Brown. Who wants broad and independent principles and 
 is in consequent bondage to prejudices. Alford, De Wette. Whose faith wants that 
 firmness and breadth which would raise him above small scruples. D. Brown. — 
 JIpocr\a/jLj3av€ff9e, take to you (assumite). Eras., Pag., Pise., Mor., Beza. Take under 
 your care, relieve (suscipite, sublevate). Calv., Cam. Assist. Vat.,Zeg. (Opitulemini). 
 Cas. Tolerate. Vat. Cherish. Men. Associate to the church. Grot. Kindly correct, 
 teach him better. Schott. Support, assist, admit to intimate intercourse. Beng. Receive 
 and treat him kindly. Flatt. Receive with kindness, admit to your society and friend- 
 ship. Stuart. Receive to yourselves as a Cliristian brother and treat him kindly. 
 Hodge. Receive kindly. Boothr. Receive into your fellowship. Con. di Hows, Brown. 
 Treat as a brother, tenderly and lovingly. Barlh. Give him your hand, count him one 
 of you. Alford. Receive to cordial Christian friendship. D. Brown. Not proper 
 church communion intended. Lange. Heb. np 7. For ' The Lord was pleased to make 
 you Ilis people' {'^'ii) i"? D^.-ix mt^'i''?), i Sam. xii. 22, the LXX. have ' TrpoffeXa^ero 
 I'/ittS eauTtf) et's \aov.' — M77 eh SiaKpicreis SiaXoytcrfiui^, supply 'however.' Pag., 
 J'isc, Beza. Do not challenge him. Est. Do not precipitate him. Par., Cam. To 
 discussions of thoughts. Vulg. To the discussions of questions ; the language elliptical. 
 Calv. To altercations or contentions of disputes. Pag., Eras., Beza. Into discussions 
 of d'-sputes. Mor., Cam. To questions of disputes. Diod. To the settlement of disputes. 
 Eras. To the judging of his thoughts. Dickson. Do not disturb them and yourselves 
 with various disputations, but attend to them as sick persons. Theoph. Anil do not be 
 dividc\. 'n your opinions. Syr. Do not perplex their consciences. Luih. Have no 
 contests or disputes with him. Mart. Not so as to throw him into more difficult 
 thoughts. Schott. Not to run into debate and distinction*; about matters in doubt. 
 Doddr. Not to reasonings about lawful or unlawful things Ham. So as not to lead to 
 doubtful thoughts by seeking to make him do as you do. Beng. Not to discrimination 
 of persons according to their inward thoughts or reasonings. Whitbi/. Not so as to 
 make decisions in respect to his opinions. Stuart. Do not irritate him by perverse 
 di.sputes. Boothroyd, Cobbin. Do not contend with him about his opinions. Burk. 
 Not for the purpose of examining with him doubtful or disputed points. Bloomfield. 
 
230 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 Not to sit in Judgment on a brother in such matters as disputations or opinions. Hodge. 
 Imposing no determinations of doubtful questions. Con. & Hows. Not to the discussion 
 and determination of his peculiar opinions. Brown. Not to have disputes to settle the 
 points on which he has scruples. Alford. Yet so that you do not sit in judgment on his 
 thoughts (views, principles), 1 Cor. xii. 10 ; Heb. v. 14. Meyer. Not so as to decide upon 
 his motives. Lange. Not to raise doubts and uncertainties of thoughts. Ols. Not so as 
 to awaken doubt in his mind. Phil. Not to the stirring up of doubting thoughts; ets 
 indicates the possible consequence of admission into fellowship. De Wette. Not so that 
 thouglits and feelings be divided. Riick. Without strife about opinions. Van Ess. 
 Without being contentious. Knapp. Do not decide about his opinions. Stolz. Without 
 embaiTassing the conscience. Stler. Without regarding their opinions or severely 
 judging their thoughts. Flatt. Not to altercation about disputed points. Tliol. Not to 
 the deciding of doubts. ElUcol. Not to the deciding of doubts or scruples, i.e., not for 
 the purpose of arguing him out of them. D. Brown. AiaKpLVOi = to distinguish ; to 
 examine ; to settle a controversy ; to separate clearly. AiaKpivofiai (middle) = 1. To 
 contend with another; 2. To contend with one's self, i.e., to doubt. Hence OLaKpiai-S, 
 controversy, disputation. Calv., Par., Beza, Gl'dclc. Doubt. Cram., Beng. Judgment. 
 Scholz. Distinguishing, dividing, splitting. Ruckert. Distinction, decision, discrimi- 
 nation. Stuart. = Heb. D^DC, a balancing, Jobxxxvii. 16. A.La\oyi'{op.ai = to reason, 
 think. Hence SLaXoyinfJ-oi., opinions, views, thoughts. Scholz, Peiche, Ols., De Wette. 
 Rendered 'thoughts,' Matt. xv. 19; 'disputing,' Phil. ii. 14; 'doubting,' 1 Tim. ii. 8. 
 = Heb. ^'^WDJ^. Often much disputing among the Rabbies on receiving proselytes on 
 account of some supposed disqualification. Mishna. 
 
 2. For one helieveth that he may eat all things ; another who is weak eatclh herbs, 
 
 Believeth. Is persuaded as tlie effect of liis faith. 
 
 Eeference to the faith or persuasion in preceding verse, 
 
 " Has confidence ; " this not mentioned of the weak brother. 
 
 That only to be done which we "believe" to be God's will. 
 
 Eat all things. All kinds of meat suitable for food, 1 Tim. iv. 3, 4. 
 
 1. AVithout respect to the Mosaic distinction of meats, Lev. xi. 2, &c. 
 
 2. Without regard to their having been in an idol's temple, 1 Cor. 
 
 X. 25, 28. 
 The ceremonial law now virtually abolished. Acts x. 11, &c. ; xv. 
 
 19-21. 
 Especially in regard to the Gentile converts, Acts xv. 19, 23. 
 Yet these to abstain from idol-meats for the sake of the Jews, Acts 
 
 XV. 20, 21. 
 Weak. Not fully persuaded ; having needless scruples, ver. 1. 
 One with a less instructed and enlightened conscience, 1 Cor. viii. 
 
 10, 12. 
 Converted Jews brought their scruples Avith them into the church. 
 Eateth herbs, i.e., only ; to avoid the chance of j^ollution. 
 Careful lest in eating he violate a divine command. 
 
CHAP. XIV.] ST. PAUL'S EPISTLE TO THE ROMANS. 231 
 
 Similar examples of abstinence, Dan. i. 8, 12, 16 ; Est. iv. 16. 
 A common faitk consistent with minor dift'erences. 
 Diversity in opinion and practice gives occasion for charity. 
 The spirit to he harmonized more than views aiid practices. 
 
 'Os iJ.ev, he who indeed; followed by 6 5e aadevuv, an anacoluthon. Stuart. — 
 TlidTeveL, has confidence. Beng. Ventures, as Acts xv. 11. Alford. The believing 
 Gentile. Thcod. — ^ayew ^2d aor. of obsolete <payu}, to eat). — Ilaira, with /Spw^ara, 
 'meats' understood; anything eatable. Stuart. Things unlawful by the law of Moses. 
 Men., Tir., Tol. Things offered to idols. Tot. The sacrificial character of the flesh and 
 wine not here spoken of, as in 1 Cor. viii. 10. Lange. Abstinence and scruples of a legal 
 not an ascetic kind, in ver. 14 ; but the meats mentioned in ver. 21, 22, those offered to 
 idols. De Wette. — Aa^a^'a iadiei, eateth herbs ; supply /J-ovov after eaOiei. Stuart. 
 Thinking that by eating meats they were defiled, and as practising greater temperance 
 and self-denial. Thend. Thinking to be more tolerated by abstaining not only from 
 swine's flesh but all flesh, lltcoph. Not Jewish but moral social motives in operation 
 on the part of tlic Jews, who feared mingling with heathen sacrificial practices. Aug. 
 Both motives operated. Eras. Jewish Christians intended, who wished still to observe 
 the law of Moses. Calv. Who could not find in a Gentile country such animal food as 
 they considered clean. Boothr. Who feared lest by eating what was in the shambles 
 they might eat what had been offered to idols. Stuart. And so be made unclean. D. 
 Jiroivn. Not ascetic motives : in Rome as elsewhere were Jewish Christians who 
 avoided meats sacrificed to idols and wine used for libations, some, from fear of possible 
 defilement, abstaining from flesh and wine entirely. That., De Wette. Paul speaks not 
 to dogmatic Judaizcrs, to whom he uses a different tone ; but to tender Jewish Chris- 
 tians, less enlightened as to practice. Alford. Josephus speakj of some Jewish priests 
 at Rome who, to avoid uncleanness, abstained from all prepared food. Hod.je. Among 
 the Jews, flesh from an idol's temple held to be unclean, and that only lawful to be used 
 which is prepared in a particular and prescribed manner. Mishna. Pythagoreans 
 among the Heathens, and Essenes among the Jews, believed it improper to eat animal 
 food. Egyptian priests, Persian magi, and many among the Indians, ate only herbs. 
 James, the Lord's brother, abstained from flesh and wine, and many Christians from 
 flesh. 
 
 3. Let not him that eateth despise him that eateth not ; and let not him, which eateth not 
 judge him that eateth : for God hath received him. 
 
 Despise. As weak, narrow, scrupulous, and unenlightened. 
 The more enlightened apt to despise those who are less sc. 
 The pride of knowledge holds the ignorant in contempt. 
 Knowledge pufleth up, but charity edifieth, 1 Cor. viii. 1. 
 Conscientious scruples, though mistaken, to be respected. 
 Weak but conscientious brethren to be tenderly treated. 
 Kindly help to be given rather than contempt entertained. 
 The evil on the part of the weak here treated tenderly, as — 
 1. It was confined to mere individual practice ; 
 •2. It proceeded from a tender though less informed conscience. 
 
232 SUGGESTIVE COMMENTARY OX [CHAP. XIV. 
 
 Same thing treated difFerently in the Galatians, Gal. iv. 9, Id. 
 The Galatians Gentile Christians seduced by Judaizing teachers. 
 Desired to give np Christian liberty for bondage, Gal. v. 1. 
 "Weakness in the Romans was wilinlness in the Galatians. 
 Roman Jewish Christians followed the law, weeping, to its grave. 
 Galatian Gentile Christians sought to restore it to life. 
 Paul pre-eminently and characteristically a peacemaker. 
 Mild persuasives of Gospel charity better than stern decrees of eccle- 
 siastical uniformity. 
 Judge. Condemn, as not believing him to act uprightly. 
 The less enlightened apt to judge those who are more so. 
 The weak prone to condemn those who are m.ore free from scruples. 
 Too ready to ascribe evil motives to stronger brethren. 
 The weak as liable to condemn as the strong to contemn. 
 Believers differing in judgment to respect each other's character. 
 Mismanaged differences of opinion mar the church's peace. 
 Faults usually on both sides, and both have still to learn. 
 Him that eateth. The thing may be condemned, not the jaersoti. 
 Men bound to condemn what they believe unlawful. 
 Persons are condemned when motives are imj)uted. 
 The abstainer condemned the eater of meats as — 
 
 1. Seeking only to gratify his fleshly appetite ; 
 
 2. Unwilling to practice a godly self-denial ; 
 
 3. Wisliing to conform to the world and its practices j 
 
 4. Afraid to incur the reproach of unbelievers ; 
 
 5. Des2:>ising divinely-ajipointed institutions. 
 Received. 1. Accepted him as righteous in Christ ; 
 
 2. Adopted him into his family as liis own child ; 
 
 3. Approved of that for which tlie weak brother condemns him. 
 Tliis acceptance indicated by the gift of the Sj^irit, Acts x. 44-48. 
 Both parties, perhaps, partakers of His extraordinary gifts. 
 
 The strong said to be received, not the weak who doul:>ted it. 
 Their conduct pleasing to God, because according to Gospel 
 
 truth. 
 Not from laxity or flesh-pleasing, but from religious principle. 
 Man often condemns where God receives, and vice versa. 
 Believers to be temperate in judging as well as in enjoying. 
 God's views and conduct to guide us — 
 
 1. In our judgment of things ; 2. In our treatment of persons. 
 The question in regard to a brother is, Does God receive him? 
 The great question for ourselves is, Does God receive me .? 
 
CHAP. XIV.] ST, Paul's epistle to the Romans. 233 
 
 ''E^ovOeveiTU (e^ and ovSev, to count as nothing), hold in contempt. Oi: Look 
 down superciliously upon. D. Brown. Ileb. Dt-'O, nj|. — Kat 6 IJ.7] eadiwv. Codd. 
 Sin. and .Vlex. have 6 5e ^17 etr^?. — Kpivero}, judge or condemn ; exercise an unchari- 
 table and condemning spirit. Stuart. Condemn, as a conscious violator of the divine 
 law. Brown. Sit in judgment censoriously upon him. D. Brown. — UpoaeXajSero has 
 received into His fellowship as His child. Ve Wette. Among His people. Con. d; Hows. 
 Accepted In respect to this {'articular conduct. Haldane. Keceived him into Hi.s 
 church and to His favour, evident from the spiritual gifts conferred upon him. Boolhr. 
 Received him into His redeemed family, and admitted him to its privileges. Stuart. 
 Received him as one of His dear children, who in this matter acts not from laxity but 
 religious .principle. D. Broivn. Applies to both parties ; evident from their being 
 enlightened with the knowledge of God. Calvin, Stuart. 
 
 4. Who art thou that judaeU another man's servant? To his own master he standeth 
 orfalleth. Yea, he shalt be holden up : for God is able to make him stand. 
 
 Who art thou. Tlie language of rebuke. Addressed to tlie weak. 
 
 Judgest. It is Christ's prerogative to judge His servants. 
 
 A grave offence to usurp Christ's judgment-seat. 
 
 Impertinent to condemn another man's servant. 
 
 Christians responsible to Christ, not to one another. 
 
 Servant. Every l^eliever belongs to Christ as his Master. 
 
 A creature's highest honour to be Christ's servant. 
 
 Master. Gh:, Lord. Christ so calls Himself, JoIxq siii. 13, 14 j 
 
 XV. 20. 
 Christ's authority absolute in and over His church. 
 His peculiar reward and office to be its Lord, Acts ii. 36. 
 All to be made to confess that He is Lord, Phil. ii. 11. 
 Christians accountable only to Him in matters of conscience. 
 His honour and interest involved in His people's conduct. 
 Standeth. Continues in faith and holiness, and so ai:)proved, Ps. i. 5. 
 A strong and standing Christian Christ's honour, 2 Cor. viii. 23. 
 None so interested in believers standing as Christ Himself. 
 The believer to be a palm in beauty, and a cedar in strength, Ps. 
 
 xcii. 12. 
 Weak brethren fear or forl^ode the strong one's fall. 
 Falleth. 1. From his steadfastness, 2 Pet. iii. 17; 2. Into sin, 
 
 1 Cor. X. 12. 
 A Christian's fall brings loss to his Master Christ. 
 " Falls" in his Master's judgment; is disapproved and condemned. 
 Holden up. J^Iade to stand fast in His Christian liberty, Gal. v. 1. 
 His feet on the rock, and His goings established, Ps. xl. 2. 
 The believei-'s security insured in Christ, Phil. i. C ; 1 Pet. i. 5. 
 
234 SUGGESTIVE COMMENTARX ON [CHAr. XIV. 
 
 Path of the just as the shining and ever-increasing light, Prov. 
 
 iv. 18. 
 Consistent with occasional falls, Ps. xxxvli. 24 ; Prov. xxiv. 16 ; 
 
 Micali vii. 8. ' 
 For. The ground indicated on which his security rests. 
 God is able. God's power the believer's security, chap. xvi. 25 ; 
 
 1 Pet. i. 5 ; Jude 24. 
 Lawful in tilings of grace to reason from the can to the will. 
 What God can do for His people in Christ He will do. 
 Because he can, he does perform all things for them, Ps. Ivii. 2. 
 Because he can, He will perfect that which concerns them, Ps. 
 
 cxxxviii. 8. 
 " I am the Almighty God," the believer's charter, Gen, xvii. 1. 
 Make him stand, i.e., steadfast in His faith and Christian 
 
 life. 
 He who gives life at first is able to preserve it. 
 He who sets a sinner's feet on the rock can keep them there. 
 Standing in Christ's grace, we stand in the Church's fellowship. 
 God able to acquit the servant whom his brother condemns. 
 Concerning a brother believer, charity hopes all things good. 
 
 2u, thou ; nominative absolute, addressed to both parties. Stuart. — ^ Kpivuiv, who 
 condemuest. Beza, Pise, Stuart, Boolhr. Judgest. Z>. Brown. — Tqi idLoi Kvpuc, to 
 his own master, i.e., Christ. Theod., Be Wette. By his own master. Mackn , Stuart. 
 It is his master's matter and his alone. Alford. — ^rrjKei (from (rT7]Kii},a non-classical 
 verb formed from iffTT^Ka, perfect of l(TT7]fj.i, to stand), stands ; is absolved, i.e., if he 
 do well. Vor., Est, Grot., Clarke, Wo!f, Koppe, Storr., Thol., Wells. Is accepted. 
 Calv. Acquitted. Stuart, Brown. Does well, or is of advantage. Anon. Abides 
 firmly in what is good. Flatt, Sender, Be Wette, Glock., Miick. Remains in the true 
 Christian life. Meyer, Chr. Schmidt. In the possession of his faith. Haldane. In the 
 place and estimation of a Christian. Alford. In true fellowship of the church. D. 
 Broivn. — YlLirreL, yields to temptation and sins. Be Wette. Is condemned. Stuart, 
 Brown, "^ttjk. rj Trnrr., it is with the Lord either to disapprove or accept Calv. To 
 his master he is for profit or loss ; it is his matter alone ; or, according to his decision 
 alone he is confirmed or rejected. Nielson. — "^radriaeTai, shall be supported. Eras. 
 Established. Pag., Beza, Pise., Tol., Boolhr. Shall continue to stand in firm knowledge. 
 Beng. In his liberty of faith. Lange. Shall be acquitted. Ilam., Stuart, Cobhin. Be' 
 approved. Brown. Even this weak Christian shall be made firm. Mar. — Aw'ttTos yap 
 iffTLV 6 Qeos. Codd. Sin., Vat., and Alex, have dvvareL yap 6 Kvpios. Indicates 
 God's merciful inclination. Calv. Power with will. Par. The esse concluded from the 
 posse. Beng. — ^rr^crat, to save him. Grot. Keep him steadfast. Vat. Cause him to 
 be absolved. Est. Acquit though you condemn. Stuart. Reconcile his conduct with a 
 due regard to divine authority. Broi^n. Preserve him upright, give him light and 
 strength. Be Wette. Preserve him upright in faith and practice. Alford. Make good 
 his standing in the true fellowship of the church. D. Brown. Heb. I'PV;?' ^'P-* •^'^'7. 
 
CHAP. XIV.] ST. Paul's epistle to the komans. 2:35 
 
 5. One man esleemeth one day above another : another esleemeth every day ah'Jce. Let 
 every man be fully persuaded in his own mind. 
 
 One man, i.e., one believer. All believers not of one opinion. 
 
 In essentials unity, in circumstantials variety and charity. 
 
 Saving faith consistent with imperfect views of duty. 
 
 Esleemeth. Judges ; distinguishes ; makes a difference. 
 
 Another instance of difl'erence in opinion and practice. 
 
 One day above another. As in itself more sacred and holy. 
 
 Eeference to Jewish festival days. Col. ii. 16 ; Gal. iv. 10. 
 
 Such days called Sabbaths, or days of rest, Lev. xxiii. 32, 38, 39. 
 
 All manual labour suspended on such days, Lev. xxiiL 3L 
 
 Such Sabbaths and festivals simply Jewish and ceremonial. 
 
 Characterized by Paul as beggarly elements, Gal. iv. 9. 
 
 Intended only for temporary observance. 
 
 Freedom left in the New Testament to observe them or otherwise. 
 
 Their observance continued by many Jewish converts. 
 
 The weekly Sabbath probably not here in A'iew. 
 
 The Decalogue, enjoining its observance, of perpetual obligation. 
 
 Part of the law which is spiritual, holy, just and good, chap. 
 
 vii. 12. 
 Its commandments quoted by Paul as still in force, Eph. vi. 2. 
 The Sabbath command very prominent in the Decalogue. 
 The institution of the Sabbath not Jewish, but universal. 
 Coeval with man's creation and the institution of marriage. 
 Its object the glory of God and the benefit of mankind. 
 Its observance before Moses indicated, Exod. xvi. 22-30 ; Gen. ii. 
 
 3 ; viii. 8-12. 
 A type of the heavenly rest, therefore in force till the antitype conjes, 
 
 Heb. i\-. 9. 
 Great antiquity of a weekly division of time. Gen. xxix. 27, 28, 
 Day changed by Christ Himself as Lord of the Sabbath, Mark ii. 8. 
 First day of the week early known as the Lord's day. Rev. i. 10. 
 The day of holy convocation in the early Church, Acts xx. 7 ; 1 -Cor. 
 
 xvi. 2. 
 01(1 Testament Sabbath commemorative of God's work of creation ; 
 New Testament Sabbath commemorative of His work of redemption. 
 Christ's resurrection the completion of the latter. 
 Took place at the end of one week and beginning of another. 
 His resurrection day " the day which the Lord made," Ps. cxviii. 24. 
 The new creation to he remembered before the old, Isa. L\v. 17. 
 The Sabbath law unuhccted by the change of the day. 
 
236 . SUGGESTIVE COMMEXTART ON [CIIAP. XIV. 
 
 The seventi. day also kept at first by Christians as well as Jews. 
 Observed as a day for sacred services, but not cessation from work. 
 Same religious services on both days till the fifth century. 
 The first day of the week gradually took the place of the seventh. 
 Work first publicly forbidden on that day in the fourth century. 
 The day kept joyfully in memory of Christ's resurrection. 
 Eegarded by early Christians as the " queen of daj-s." 
 No fasting on that day, nor kneeling in public prayer. 
 Every day alike. Or., " Every day," i.e., judges every day holy. 
 This more likely to be the case with Gentile converts. 
 " Alike," to be omitted, as not in the text, and injuring the sense. 
 JeAvish converts abstained from work on the seventh day. 
 Gentile Christians did not yet abstain entirely on any day. 
 Yet both days distinguished by special religious services. 
 The seventh day of the week only gradually superseded as sacred. 
 Jewish converts observed other days appointed in the law- 
 Gentile converts in general disregarded such days. 
 What God has made holy man may not make profane. 
 Where God has not spoken the conscience is free. 
 Persuaded. Fully convinced as to what is God's will. 
 To act conscientiously is man's highest duty. 
 His next duty is to have his conscience duly enlightened. 
 Nothing should satisfy as to duty short of full assurance. 
 Such assurance to be grounded on the Word of God, Isa. viii. 20. 
 Paul decides nothing, but urges firmness of conviction. 
 Wrong persuasion only an obliquity of the intellect ; 
 Conduct not according to persuasion an obliquity of heart. 
 To think one way and act another is to sin against God. 
 Firm Christian conviction valuable as— 
 
 1. Enabling ns to act according to definite principles ; 
 
 2. Preserving us from vacillation and change ; 
 
 3. Keeping ourselves in inward peace ; 
 
 4. Fitting us for counselling and directing others. 
 
 Os fxev, one person, the Jewish convert ; os 5e, another, educated among Gentiles. 
 Doddr. Cod. Sin. adds yap after fl£v. — 'Kpivei, thinks or estimates (aestimat). Pag., 
 Beza, Pise, Drus., Grot., Vat., Par. Judges (judicat). Vulg., Mor., Eras. Distin- 
 guishes (discernit). Cas. Pleads, disputes, or contends for. Dick. Prefers. Rapli. 
 Values or judges. Flatt. Holds to. Knapp. Approves, selects. Thol., Lanpe. Xt- 
 tend;; to, makes the object of religious observance. De Wette. Esteems, deems, makes 
 a distinction between days. Stuart. — 'Hfxepav Trap ij/Jiepav, one day before another. 
 Pag., Beza, Pise. Various days (diem diemciue). Cas. Between days (diem iuter 
 
CHAP. 5IV.] ST. Paul's epistle to the romaxs. 237 
 
 diem). Vtdg., Mor. Thinks tlieir Sabbaths anrl new moons and early fasts or feasts 
 have something inviolably sacred in tlicra. Daddr. 11/J.epav, a clay chosen for a fast 
 day. Chrys., Theod. For abstaining from swine's flesh. Thenph. Days apjiointed in the 
 Jlosaic law. Flatt, Wells, Burk. Perhai)s here taken for ii7ne, /esiu-aZ, and such like; 
 reference to Jewish institutions, especially festivals as the Passover, Pentecost, Feast 
 of Tabernacles, New Moon, Jubilee, &c., the weekly Sabbath not included. A. Clarke. 
 Jews esteemed many days as holy. Boothroyd. Jewish festivals, as Sabbaths, &c. De 
 Welle, Thnl. Jewish festivals or Christian memorial days. Riick. Day for a festival. 
 Lange. The Lord's day {-qfiepa Kvpiov) not likely included here, as observed by all l^ 
 Christians. Henry, Stuart. The seventh-day Sabbath included, but not the first day or 
 Christian Sabbath, which was of apostolic authority. Brown. No one day acknowledged 
 by the apostle as of divine authority, but all days to the Christian strong in faith alike. 
 Alford. Days here spoken of peculiar to the Jewish dispensation, as meats. Haldane. 
 Respects only the ritual and instituted part of the observance. T. JSdwards. The 
 weekly Sabbath not included, as more ancient than Judaism. D. Braion. Tlie Jewish 
 Sabbath continued to be observed in the church till the fifth century. Thnl. Justin 
 Martyr (a.d. 130j says of the first day of the week : 'On the day called Sunday, there is 
 a meeting of all who live either in town or country, when, as time permits, the narra- 
 tives (commentaries) of the apostles and the writings of the prophets are read, prayers 
 oflered, and bread, wine, and water distributed to all present.' Work first publicly ^ 
 forbidden on the Lord's day (first day of the week) by Constautine tlio Great in the 
 fourth century. The people stiil left free to labour in the field on that day, till an edict 
 of the Emperor Leo, in the fifth century, made this also unlawful. The seventh day of 
 the week kept by the early church as a festival, except that before Easter, which was 
 made a, fast. In most of the Western churches, the custom of fasting on that day was 
 introduced in the third century, but abolished in the following one. The Council of 
 Laodicea, in the fifth century, ordained that the same services should be held on the 
 Sabbath (seventh day of the week) as on the Lord's day ; but forbade manual laljour to 
 be entirely suspended on that day. The observance of the seventh day. Sabbath, not 
 held as a necessity, entire rest being confined to the Lord's day. Baumgarten. Atlia- 
 nasius says, 'Christians met on the Sabbath (seventh day), not because they were 
 infected with Judaism, but in order to worship the Lord of the Sabbath.' Cassian says 
 that in the churches of Egypt, the service of both days was always the same. Binuham. 
 Assyrians, Egyptians, Indians, Arabians, in short, all Oriental nations, have been 
 accustomed to reckon seven days as a definite fixed period. Also among the Romans, 
 ancient inhabitants of Fi'ance, Britain, Germany, Northern regions, and even in 
 America, the same practice has been found to e.xist. First trace of weeks found in Gen. 
 vii. 4. Week expressly named in Gen. xxix. 27, 28, as a well-known thing. Week 
 reckoned from Sabbath to Sabbath ; hence in" later times itself called aafijiara, or the 
 Sabbath, and the rest of the days of the week the first, second, &c., day of the Sabbath. 
 — ]\pLveL Traaav rj/j-epav, equally esteems every day. Pise, Beza, Paj. Judges every 
 day. Mor. Holds every day in the same place. Cas. Judges the same, thinks equally 
 of evei-y day. Eras. Judges evei'y day equal. Par. Approves every day. Ham. As 
 fit for God's worship. Grot., Pise. As equally holy. Vat. Makes no distinction of 
 days in regard to eating. Est. Holds or judges every day, i.e., alike suitable for doing 
 good, or simply as a day and nothing more. Beng. No controversy here either about 
 the first day of the week or the weekly Sabbath. Brown. No Sabbath obligation 
 recognised in apostolic times ; the Lord's day an institution of the Christian church, 
 analogous to the ancient Sabbath, binding on us from considerations of humanity, 
 religious expediency, and the rules of that branch of the cliurch in which Providence lias 
 placed us. Alford. Same incorrect views prevalent on the Continent. The apostolic 
 church had no divinely-appointed weekly or annual festivals : the church, iu virtue of 
 
238 SUGGESTIVE COMMENTARY ON [cHAP. XIV. 
 
 the living Spirit ruling in her, has introduced the Christian festivals and the Sunday, 
 not as law, but as a necessity of Christian fellowship, and as an excellent external 
 discipline. Barlli (Calv. Bible). The following, from the ' Kirchenfreunde' (Kiopen- 
 bach, &c.), much better ; 'From all it appears that the Sunday can perfectly claim the 
 right of divine institution and ordinance, which the rest in Paradise, after the finishing 
 of creation, the holy ordinance of the Sabbath-command of the Decalogue, and the Lord 
 of the Sabbath, the Mediator of salvation, secure to it as the weekly festival of the New 
 Testament Cliurch, ordained by God himself, in which all the ideal and lasting rights of 
 the Old Testament Sabbath are realised, and are, therefore, contained ; while the 
 temporai'y sheath, which protected the flower of the full Gospel-contents, was burst by 
 the risen Saviour.' ' That thus the day of festive service is no longer for the Christian 
 the Sabbath [of the Old Testament or seventh day of the week], but the Sunday, has by 
 no means been made accidentally or arbitrarily by man, and thus the divine Sabbath- 
 command altered and transgressed ; but God himself has made this day, and indicated 
 it to His church. It is the natural fruit of the Old Testament development. As the 
 fruit is distinguished from the bud and blossom, and yet from the beginning was 
 contained in it, so the Sabbath is distinguished from the Sunday, and yet again is one 
 with it.' Christian church early began to observe other days as festivals. At first the 
 same with those of the Jews ; observed especially by Jewish Christians. These after- 
 wards celebrated with a Christian instead of a Jewish reference. The earliest of these, 
 the Passover or Easter, kept in commemoration of Christ's death and resurrection. 
 Con. d: Hows. The name 'Passover' (Tracrxa, pascha) was retained, taken either in 
 a wider sense as extending over fourteen days, divided into two parts, viz., the Passover 
 of the Cross (tt. aTavpcii(Tifj.ov, pascha crucis), called also the Great Week, known nort 
 as Passion Week, and the Passover of the Resurrection {tt. avatTTaffifxov, pascha 
 resurrectionis) ; or taken in a narrower sense, and called also 7racr%aXta, or the 
 p.nschal feast. The festival called Easter from the heathen goddess Astarte, called in 
 Nineveh, as read on the Assyrian monuments, Ishtar, and by our Saxon ancestors 
 Easter, (Ester, or Oster, the same with the Latin Venus, whose festival was observed by 
 the Pagans at the same time. The occurrence of the word Easter in Acts xii. 4, an 
 example of the want of consistency in the English translators, who in the last revision 
 substituted Passover for Easter as the translation of Tracrxa, in all passages where it 
 liad been used except this. Dr Smith. This festival, mentioned in church history in the 
 third or fourth century, agreed oi'iginally with the time of the Jewish Passover, believed 
 by TertuUian at the end of the second century to have been the 23d of Starch. Was 
 preceded by no Lent. Cassian, of Marseilles, in the fifth century, says 'the observance 
 of Lent had no existence so long as the perfection of the primitive church remained 
 inviolate.' The forty days fasting borrowed from the woi-ship of Astarte. Also observed 
 by tlie ancient Egyptians, as still by the Yezidis or devil-worshippers of Koordistan. 
 At first in the Roman church, when fasting before the Christian Pasch was held to be 
 necessary, a fast was held of not more than seven days after the Jewish model of the 
 days of unleavened bread. After the time of the Nicene Council, three weeks came to 
 be the appointed period of fasting. About the end of the sixth century, the whole 
 Chaldtean Lent, of six weeks or forty days, in conformity with the Pagan practice, 
 ■was made imperative on all within the Western Roman Empire. Among the Pagans, 
 this Lent seems to have been an indispensable preliminary to the festival in commemo- 
 ration of the death and resurrection of Tammuz, which was celebrated by alternate 
 weeping and rejoicing, and which in many countries was considerably later than 
 the Christian festival, being observed in Palestine and Assyria in June, in Egypt 
 about the middle of May, and in Britain some time in April. To conciliate the Pagans 
 to nominal Christianity, measures were taken to amalgamate the Christian and Pagan 
 festivals, by throwing the former later, and somewhat advancing the latter. The first 
 
CHAP. XIV.] ST. Paul's epistle to the Romans. 239 
 
 attempt to enforce the new calendar made in Britain, where the observance of the 
 Ciiristian Pasch was a whole month earlier than that enforced by Rome, and was only 
 exchanged for the latter after violence and bloodshed. Eislop (The Two Babylons). A 
 lengthened contention existed also between the Eastern and Western churches as to 
 ■whether this festival should be observed on the 14th day of the month, when the Jews 
 kept their Passover, or on the Sunday after the full moon, the Eastern Church, with 
 the pretended authority of John and Philip, adhering to the former, and the Western, 
 after the alleged example of Peter and Paul, to the latter. The dispute settleil by the 
 Council of Nice deciding in favour of Sunday. Baumnarten. Christmas as a festival 
 not heard of till the third century, and but little observed till the fourth was far 
 advanced. Gieseler. Admitted by all that the day of Christ's birth is unknown. 
 Certain not to have been on the 25th of December, when flocks were never kept 
 out in the field at night. The 24th or 25th of December, or about the winter solstice, 
 chosen as the time of a heathen festival at Rome, and among other nations, in honour 
 of the birth of a god, supposed to be incarnate, and represented by the sun. ' Yule,' its 
 name among our Saxon ancestors, derived from a Chaldee word for an 'infant' or 
 'little child;' and 'Yule-day' and 'Jlother-night' given to the 25th of December 
 and the night preceding it long before Christianity came in contact with Paganism. 
 Hislnp. The time of the celebration of this festival at first various. Observed by the 
 Eastern church in Egypt, Jerusalem, Antioch, and Cyprus, on the Cth of January ; by 
 the Western on the 25th of December, the time of the Saturnalia at Rome. The latter 
 date ultimately adopted also by the Eastern church. Baumgarten. — IlXr^potpopeLadw 
 (■rrXripTjs, full, and <pipi^, to carry), let him abound. VuIq., Mor. Be certain. Eras., 
 Pise, Beza. Satisfy his own mind. Vat. Be fully certain. Pag. Have fulness of 
 persuasion. Est. Be certain of his own opinion. Calo. Freely enjoy his own senti- 
 ment. Doddr. Have sufficient grounds for his conduct. Flatt. Go on comfortably in 
 his own conviction. Bcng. Act with full jiersuasion that what he does is lawful. 
 Whitby, Riickert. Act conscientiously. Stuart. Satisfy himself in his conviction. 
 Knapp. Hold by his own opinion. Van Ess. Have firm conviction. Z>e Wctte. 
 
 6. He that regardeth the day, regardeth it unto the Lord ; cm d k t thai r t yiuduth no t t k e 
 ^um, tO-thi-ZrOr-d he -doth not renard-it. He that eateth, ealcth to the Lord, for he giveth 
 God thanks ; and lie that eateth not, to the Lord he eateth not, and giveth God thanks. 
 
 He that, &c. Only the believer still spoken of. 
 
 Regardeth. Makes account of and pays attention to it. 
 
 Such regard is — 1. In spirit ; 2. In practice. 
 
 Another word used in Gal. iv. 10 in much the same sense. 
 
 The Galatians condemned for it from the motive and princiiDle. 
 
 To the Lord. As a believer. Shown from his general life. 
 
 He regards the day — 1. Believing it of divine appointment. 
 
 2. Desiring thereby to honour and please his Master. 
 
 An erring act may be dictated by a pure motive. 
 
 The Lord marks not only the act but its motive and spirit. 
 
 The same thing may be blamed and praised in different persons. 
 
 To the Lord he doth not regard it. As more according to his will. 
 
 The consistent believer acts or refrains from actintj — 
 
240 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 1. From tlie desire to lionour tlie Lord ; 2. Tlie wish to obey 
 
 Him. 
 Eateth to the Lord— 1- In obedience to Him ; 2. For His glory. 
 Believers only to eat and drink to the glory of God, 1 Cor. x. 31. 
 Christ here intended. His Godhead distinctly intimated. 
 For. Proof that he eats flesh in faithfulness to Christ. 
 Giveth God thanks. Believing the earth to be His, 1 Cor. x. 
 
 26, 28. 
 Thanksgiving to accompany our meals, 1 Tim. iv. 3. 
 Exemplified in Jesus, John vi. 11, 23 ; in Paul, Acts xxvii. 35. 
 Thanks at meals universal pmong early Christians. 
 Thanksgiving sanctifies actions that do not weaken it. 
 Hearty thanks from the good conscience of the eater. 
 Eateth not and giveth God thanks. Eats not flesh but herbs. 
 Same faith, love, and obedience shown in both cases. 
 Grace sanctifies and sweetens the humblest meal. 
 A gracious heart gives thanks in everything, 1 Thess. v. 18. 
 
 (ppovwv, he who savours 'sapit). Vulp. Honours. Arab. Makes account of. 
 Cast. Observes. Grot, Vat. — Ty Kvpiqi, to the Lord ; the Lord Christ. Z>. Brown. 
 To his honour. Grot., Pise , Tor. To please him. Tol., Par., Est. Not to you who are 
 not concerned in it. Eras. It is the Lord's to judge. Jicza. To the Loi-d, who exa- 
 mines the spirit and motives. Theod. On account of his grace, and because he fears 
 the Lord. U'heoph. Regarding it, though erroneously, in obedience to the Lord. 
 Haldane. Each doing what he believes to be the Lord's will. D. Brown. Kat 6 ixtj 
 tppoviav omitted in Codd. Sin , Vat., and Alex., and others, as well as in some ancient 
 versions and Fathers; but retained by critics as authentic. — Ei'^i^apicret yoip, for he 
 gives thanks, i.e., for the food. Est. And for liberty to eat anything. Pise. Proof he 
 eats flesh out of faithfulness to Christ. De Wctle. — Kat evxap, and gives thanks ; i.e., 
 for his sparing meal. Flatt., Lanpe. For his dinner of herbs. Alford. For other food 
 enjoyed. Henry, Be Wette. For the supposed light given him in making such a dis- 
 tinction. Stuart. Jews and early Christians universally gave thanks at meals. Jewish 
 form of thanksgiving: 'Blessed art Thou, Lord our God, King of the world, who 
 Greatest the fruit of the earth [or, who producest bread out of the earth ; or, who Greatest 
 the fruit of the vine].' Early Christian form : ' Blessed art Thou, Lord, who remem- 
 berest me from my 3'outh up, who givest food to all flesh : Fill our hearts with joy and 
 gladness, that always having all-su8iciency in all things, we may abound to every good 
 work ; through Jesus Christ our Lord, through whom to Thee be glory, honour, and 
 might for ever. Amen.' Apost. Constit. See also under chap. xii. 12. Instead of 
 thanksgiving, the ancient Greeks, before drinking, poured out a little wine as a libation 
 to the good Spirit, and drank their first cup to Jupiter the Saviour. The libation at 
 feasts often accompanied with the singing of the Psean or hymn to Apollo. Br Smith. 
 The more ancient Romans regarded their table as holy as an altar, and sanctified it to 
 the gods by settiug salt on it, and sprinkling the salt with wine, with the wish that the 
 gods might be favourably present at their meal, the image of their household tutelary 
 deities being at the same time placed near the salt. Keil. 
 
CHAr. XIV.] ST. Paul's epistle to the Romans, 241 
 
 7. For none ofui liveth to himself, and no man dieth to himself. 
 
 None. No believer while acting iii his proper character. 
 
 Marked contrast between believers and the world. 
 
 All others live and die to themselves, Ps. xii. 4 ; Job xxi. 15. 
 
 Believers to serve Christ in every action of their lives. 
 
 Stand pledged to be entirely devoted to His service and glory. 
 
 Our state and character tested by these two verses. 
 
 Liveth to himself — 1. For his own benefit and pleasure j 
 
 2. According to his own will and inclination. 
 
 Bought with a price, we are His who bought us. 
 
 A Cliristian living to himself a contradiction in terms. 
 
 The believer's tnie life one of self-renunciation and love. 
 
 Dieth to himself. Our death as well as life not for ourselves. 
 
 Our whole course on earth comprehended in these two terms. 
 
 Our life and death in our ^Master's hand, and to be for His glory. 
 
 The believer's life, therefore, one — 1. Of highest dignity ; 2. Of 
 
 noblest liberty ; 3. Of sweetest peace. 
 Believers are Christ's both in the present and future world. 
 Our sjjiritual life or death Christ's gain or loss as we 1 as our own.. 
 
 EauTy s"??, lives to himself; to live spiritually, Christ's {rain as well as our own. 
 Chrys, We are not our own masters. Theod. Act according to our own judgment and 
 follow our own opinion. A. Clarice. Live for our own pleasure and obey our own 
 inclinations. Sluart. Dispose of ourselves or shape our conduct after our own ideas 
 and inclinations. D. Brou-n. — 'Eavry dvodi'Tja-Kei, dies to himself ; to die spiritually 
 in the loss of faith, Christ's loss as well as our own. Chrys. In life and deatli, in the 
 present and future world, we are the Lord's. Sluart. We are not to follow our own. 
 humour or seek our own objects in life or death. Brown. 
 
 8. For whether we live, we live unto the Lord ; and ivhether we die, we die unto the 
 Lord : whether we live therefore, or die, we are the Lord's. 
 
 Live unto the Lord. For Jesus our Lord and our God, John 
 
 XX. 28. 
 The divine dignity, power, and majesty of Christ indicated. 
 The Proprietor, aim, and end of the believer's life. 
 Property, character, life, yielded up to His service. 
 We submit ourselves to His disposal, as not our o\\ti but His. 
 His will our rule ; His approval our aim ; His glory our end. 
 Die unto the Lord. The believer dies as he lives, for Christ. 
 Our deatli to be an act of consecration to His glory. 
 Christ to be magnified in our body, by life or by death, Phil. i. 20. 
 VOL. II. Q 
 
242 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 It is His to say by what death we shall glorify God, John xxi. 19. 
 
 Believers' death precious to Christ as well as their life, Ps. cx\d. 15. 
 
 Our fellowship with Christ both in life and in death, Phil. i. 21, 23. 
 
 " Lord Jesus, receive my spirit," the believer's dying prayer. Acts 
 vii. 59. 
 
 "We are the Lord's — 1. We are His property, and so at His dis- 
 posal ; 
 
 2. We are His servants, and bound to seek His glory ; 
 
 3. We are His members, and under His care and protection. 
 Christ's lordship over tliis world and the next, Rev. i. 18 ; iii. 5. 
 Believers recognise His property in them and authority over thenL 
 Christ the centre in which the lines of our life and death meet. 
 The Christian's dignity, blessedness, and responsibility. 
 
 That is true Christianity Avhich makes Christ all in all. 
 This verse the believer's motto for each day, week, and year 
 Expresses the common faith of all true Christians. 
 
 Ty Ki'pi(f), to the Lord, i.e., Christ. Vat., Grot., Beng. Made certain by ver. 9. 
 Stuart. Unendurable to a Christian ear were Christ a mere creature. D. Brown. — 
 Eai* re ovv ^wfMev, eav re a.Trodvrj(TKii}fi€V, whether we live or die ; from ver. 9, the 
 state of the living and of tlie dead, not the act of living or dying. Stuart. Both act and 
 state. Haldane. Under all circumstances. Alford. Living and dying the stronger 
 form of 'eating' and 'not eating.' Lange. — Ton Kvpiov €<t/j.€v, we are the Lord's ; the 
 objects of His care. Chrys. His property ; our spiritual life or death His gain or loss. 
 Theoph. Christ's lordship over this world and the next. Tol., Est. Christ is our Lord 
 both here and hereafter. Stuart. As His professed subjects and servants we seek His 
 honour and glory both by our life and our death. Boothr. We are His property. Alford. 
 It is His to decide our lot in both worlds. De Welte. 
 
 9. For to this end Christ both died, and revived, and rose again, that He might be Lord 
 both of the dead and living. 
 
 To this end. One great design of Christ's death and resurrection. 
 His mediatorial dominion over mankind and His chnrch. 
 Acquired by His death, and exercised afterwards in His life. 
 Exercised for God's glory and man's salvation, Ph. ii. 6-11 ; Isa. liii. 
 
 11, 12. 
 Died. As a substitute and sacrifice, the just for the unjust, 1 Pet. 
 
 iii. IS. 
 All power given to Him as the result of it, Matt, xxviii. 18 ; John 
 
 xiii. 2. 
 His kingly sceptre the reward of His priestly sacrifice. 
 The former swayed to secure the fruits of the latter, Ps. ex. 1-3. 
 
CHAP. XIV.] ST. Paul's epistlk to the romans. 243 
 
 Rose. As the first step to His kingly tlirone, Luke xxiv. 26, 46. 
 Rose to be the living Head of living members, who live in and to Him. 
 Revived. Lived again after His resurrection, Rom. vi. 8-10. 
 Lives to secure and carry out the objects of His death, chap. v. 10. 
 Resurrection -life common to the Head and members, John xiv. 19. 
 That He might be Lord. Possess imiversal lordship. 
 Be manifested as the righteous Head over the race of man. 
 Exercise sovereign rule in the visible and invisible worlds. 
 Man and man's Avorld now the rightful property of Christ alone. 
 Indicates believers' safety and duty both as to their life and death. 
 Christ's lordship the end of His death, resurrection, and ascension. 
 Of the dead. Has dominion over the invisible world. Rev. i. 18. 
 Disembodied spirits, therefore, still living, Matt. xxii. 32. 
 As Lord of the dead, Christ shall also raise the body to life. 
 His imiversal lordship an evidence of His divinity, Isa. xlviii. 11. 
 Dying believers may well rejoice in a dying and risen Christ. 
 Of the living. Who live now and shall live again hereafter. 
 The living believer rejoices in a living Redeemer, Job xix. 25-27. 
 Christ Lord of the dead to raise them — of the living, to rule them. 
 The living responsible to Christ for their opinions and actions. 
 The dead raised by Him to receive their final award, 
 
 ^Kai dveOave k. avear-q k. dve^Tjcrev. Codd. Sin , Vat., and Alex, omit the first 
 Kai, and also /cat aveaTT). The clause ' k. dvearri generally rejected by critics as 
 spurious and unnecessary. — \s.vpLiV(jri, may e.xercise lordship (dominetur). Pise, Beza. 
 Obtain full lordship. Men. The full exercise of His lordship. Tol. Universal dominion 
 a fruit or consequence of Christ's death, ami one of the ends He had in view as neces- 
 sary for the accomplishment of His benevolent purposes. Stuart. That He might show 
 His saving rule. Barth. Not only His moral rule, but His future reign indicated. De 
 Wette. Might be manifested the righteous Head of the race of man Alford. 'Having 
 done all this to make us His property, will He not take care of His own?' Chrys. — 
 T^eKpwv K. ^wvTUV, dead and living, as making up all the human race. Stuart. 
 Separate as well as embodied spirits under His authority. A. Clarke. 
 
 10. But why dost thou judge thy brother f or why dost thou set at nought thy brother f 
 for ice shall all stand bi-fore the judgment-seat of Christ. 
 
 Eut why. Gr., more emphatic—" but thou, why dost thou, &c. 1 " 
 
 This addressed to the weak brother according to ver. 3. 
 
 It is not thine to judge, but His who is Lord of dead and living. 
 
 Or why dost thou. Gr., " Or thou again,"— turning to the strong. 
 
 Each class recpiired reproof, though on different grounds. 
 
 The weak erred in judging, the strong in despising their brethren. 
 
244 SUGGESTIVE COMMEXTART ON [CHAP. XIV. 
 
 The superstitions prone to judge ; those not superstitious, to despise. 
 
 Each has his own weaknesses and besetting sins. 
 
 Necessitates huniilitj', forbearance, and self-examination. 
 
 Set at naught. Despise, as in ver. 3. Respects thoughts and con- 
 duct. 
 
 Seen in eating flesh notwitlistanding offence to the weak. 
 
 For. The reason given for neitlier judging nor despising. 
 
 Appear. Gr., Be made to stand, be sisted as parties. 
 
 " Ai3pear," in 2 Cor. v. 10, = be manifested, stand revealed. 
 
 Here i\\efact indicated, there the manner of our standing. 
 
 Judgment-seat. The tribunal of the universe. 
 
 Great white throne, Rev. xx. 12 ; throne of His glory, IMatt. xxv. 31. 
 
 Glorious contrast with the manger and the cross. 
 
 Angels as well as men sisted before the judgment-seat, 1 Cor. vi. 3. 
 
 All nations, civilised and savage, Jew and Gentile, Matt. xxv. 32. 
 
 All classes. Caesars and sultans, emperors and kings, side by side 
 with the humblest of their subjects. 
 
 Difference of place determined only by a difference of character- 
 Believers there to receive their gracious reward. 
 
 Unbelievers there to hear their righteous doom. 
 
 Each according to the measure of his faithfuliiess or sin. 
 
 " I see the Judge enthroned ! The flaming guard ! 
 The volume ojiened ! Opened every heart, 
 A sunbeam pointing out each secret thought." Young. 
 
 The secrets of six thousand years revealed, chap. ii. Ifi. 
 
 Wrongs redressed ; errors corrected ; mysteries solved. 
 
 The judgment-seat surrounded by mjTiads of angels, Dan. Adi. 10. 
 
 Christ. The Son of God and man, the final Judge, chap. ii. 16; 
 
 John V. 22, 23. 
 Judges the quick and dead at His appearing and kingdom, 2 Tim- 
 
 iv. 1. 
 Comes to give every man according to his work. Rev. xxii. 12. 
 The best manuscripts read " the judgment-seat of God." 
 God himself the Judge, Ps. 1. 6 ; Rom. ii. 16 ; Acts xvii. 31. 
 Cluist therefore God. The judgment ascribed to Him, 2 Tim. iv. 1. 
 The judgment-seat said to be His, 2 Cor. v. 10 ; Matt. xxv. 31. 
 The apostle's argmnent requires Christ to be here understood. 
 Christ declared to be Lord of dead and living, therefore their Judge, 
 
 ver. 9. 
 No clearer proof needed of Christ's divinity. 
 
CHAP. XIV.] ST. PAUL'S EPISTLE TO THE ROMANS, 245 
 
 Hv Of, but thou. Calv. 2i;, the nominative absolute, as in ver. 4 ; 5e, but, tha 
 sentiment being adversative. Stuart. The original more lively than the English ver. 
 sion : But thou (the weaker believer), why dost thou judge, &c. D. Brown. Kpiveis, 
 condemne.st. Stuart. — Kai av, and again thou. Mart, Diod. Important to keep apart 
 the separate addresses. Ellicot — llapaaTricrofxeda, we shall be placed (statuemur). 
 Vat. (sistemur), Pise, Eras., Beza. Be compelled to appear. Grot. — Brj/j-ari, from 
 ^aw or ^CLivu, to go, the tribunal being ascended by steps). Heb. ^vf?, 'a pulpit,' 
 LXX., Neh. viii. 4. Bij/xa, the elevated place among the Greeks from which the 
 speaker addressed the public assembly. The ' tribunal ' among the Romans. The chair 
 from which judicial sentence was pronounced by the magistrate. Of two kinds— the one 
 fixed in some open and public place ; the other movable, and taken wherever the 
 magistrates sat in tlieir judicial character. The fixed tribunal was a raised platform at 
 the end of the Basilica, or court of law on which the prietor and judges sat while 
 administering justice. There was also a tribunal in the camp, generally formed of turf, 
 but sometimes, in a stationary camp, of stone, from which the general addressed the 
 troops, who stood in order around it with the standards in front, and where the consul 
 and tribunes of the soldiers administered justice. Br Sniilh. 
 
 11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every 
 tongue shall confess to God. 
 
 For. Proof adduced from Scripture that Christ i.s Judge of all. 
 Written. Isa. xlv. 23. Old and New Testaments given by one 
 
 Si^irit. 
 In harmony with each other in all their parts. 
 All religious teaching to be supported by Scripture, Isa. viii. 20. 
 The quotation teaches the universal acknowledgment of Jehovah. 
 Applied bj' Paul to prove that Christ is universal Judge. 
 The inference obvious that Christ is Jehovah. 
 Judgment of the world universally ascribed to God. 
 As I live. In the prophet, " I have sworn by Myself." 
 The meaning given by the apostle, but not the words. 
 Because He can swear by no greater, God swears by Himself. 
 Only the Self-existent, Independent, Eternal can say, " As I live." 
 Another unanswerable proof of Christ's divinity. 
 Saith the Lord. Added by the apostle speaking by the Spirit. 
 Paul quoted from memory, l:>ut under divine guidance. 
 Every knee shall bow. Ajiplied directly to Christ, Phil. ii. 10. 
 Bowing the knee a common form of subjection. 
 The understanding to be subjected to Christ's truth ; 
 The will and conduct to be subjected to His law ; 
 The whole man to be subjected to His authority. 
 Men shaU bow to the award passed on tlieir conduct and actions. 
 Confess. Acknowledge, more especially with praise, chap. xv. 9. 
 
246 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 Acknowledge His divinity and universal lordship, Phil. ii. 10. 
 Give account as to their snpreme and final Judge. 
 In the prophet, " Every tongue shall swear." Same sense. 
 Shall swear, as subjects swear allegiance to their sovereign. 
 To swear by Christ is to acknowledge Him to be God. 
 Friends shall bow and confess freely, foes by force, Ps. ii. 8-12. 
 " Bow and confess " indicate subjection, adoration, and praise. 
 To God. Added by the apostle as implied in the passage. 
 Added as if expressly to indicate Christ's divinity. 
 
 'E^o/xoXoyrjaerai (e^, foi-th, 6/j.ov, together, and Xe7W, to speak). Cod. Vat. has 
 'shall swear,' according to the Hebrew text and the translation of the LXX. Shall 
 confess, i.e., that I am God. Val., Schott. Worsliip and acknowledge as God. Beza, 
 Tol., Est. Praise my mercy and justice. Men. The text applied by the ancient Jews to 
 the Messiah. ' Can it be said that the Redeemer will accept persons ? By no means ; 
 but rather He will save all who with mouth, works, and heart confess Him. As it is 
 said. In His days Israel shall be saved, namely, those who confess Him. And again, 
 Look unto me, and be ye saved, itc. (Isa. xlv. 22, 23).' Bereshith Eabba, in Raymond 
 Martini, quoted by Schhttge.n. Comp. Rom. x. 9. Heb. ■^'^^■^. — Ty Qeu3, to God ; the 
 apostle has translated ad sensum, not ad verbum. Stuart. 
 
 12. So then every one of us shall give account of himself to God. 
 
 Every one of us. Strong and weak ; each believer ; the ajiostlo 
 
 himself. 
 The highest office-bearer and humblest member of the Church. 
 Each has duties to perform and talents to improve for the Master. 
 Give account. As a steward or servant of the Master, Christ. 
 How we have spent our time and improved our opportunities. 
 What we have done, and how we have done it. 
 Believers only stewards of the manifold grace of God, 1 Pet. iv. 10. 
 Stewards to give account of their stewardship, Luke xvi. 2. 
 Required of stewards that a man be found faithful, 1 Cor. iv. 2. 
 The fact of a future judgment to influence our daily conduct. 
 Of himself. Emphatic ; of Jmnself, not of his brother. 
 Each to be judged himself, therefore not to judge another. 
 To God — i-e., Christ who is Lord both of the dead and living. 
 The man Christ is judge, only because He is also God. 
 Talents committed to be accounted for to Christ, Matt. xxv. 19. 
 Christ alone Lord of the conscience. 
 ]\Ian responsible to God for his views and opinions. 
 The doctrine in the text consistent with — 
 1. The Church judging its members in the way of discipline, 1 Cor. 
 
 V. 1-5. 
 
CHAP. XIV.] ST. Paul's epistle to the romans. ' 247 
 
 2. Subjection to civil tribunals, Rom. xiii. 3-5; 
 
 3. Believers judging the life and doctrine of teachers, Matt. vii. 20 ; 
 
 1 John iv. 1, 2. 
 
 Ao7oy, account ; so Matt. xii. 36 ; Acts xix. 40 ; 1 Pet. iv. 5 ; Heb. xiii. 17 ; iv. 13. 
 Stuart. Toj 6ey, to God ; omitted in Cod. Alex. 
 
 13. Let us not therefore judge one another any more : but judge this rather, that no 
 vian put a stumbling block or an occasion to fall in his brother's way. 
 
 Let US. Paul's humility ; includes himself in the exhortation. 
 
 Aims at uniting strong and Aveak, Jew and Gentile believers. 
 
 Therefore. As liaving to give account of ourselves to God. 
 
 He who judges others forgets he is to be judged himself. 
 
 Judge one another. Addressed both to the strong and weak. 
 
 Both virtually judged and condemned each other. 
 
 Christians forbidden to indulge a censorious spirit, Luke vi. 37. 
 
 Charity believeth all things, hopeth all thing.s, 1 Cor. xiii. 7. 
 
 The duty enjoined limited by the circumstances of the case. 
 
 Lawful to judge officially and collectively, — not as individuals. 
 
 Any more. The gentleness of the apostle, 1 Thess. ii. 7. 
 
 " Henceforth," a suitable motto for the believer, 2 Cor. v. 15, 16. 
 
 His life to be a forgetting the things that are behind, Phil. iii. 13. 
 
 Judge this rather. Allusion to the word just used, as in John v L 
 
 28, 29. 
 " If you will judge, judge this,"^make this judgment. 
 Use your facidty of j udging, but use it lawfully. 
 Sin leads to a perverted use of all our faculties. 
 These only exercised ariglit when directed by love. 
 Stumbling-hlock. Cause of sin to others by your conduct. 
 The danger especially of the strong believer, 1 Cor. viii, 9. 
 Christian liberty not to be used to the injury of others. 
 Occasion to faU. By acting contrary to his conscience. 
 Tlie weak tempted and emboldened by the conduct of the strong. 
 Wliat might be right in the strong might be sin in the weak. 
 The " stmubling-block " staggers, hinders, and hurts. 
 Tlie " occasion to fall " overthrows and may ruin the soul. 
 
 Kpivwuev, assume the office of judge over another. J). Brown. — Tovto Kpivare, 
 judge this ; KpLvu here used in a different sense from that in the former clause. Calv. 
 Use discernment in this. Mart. Exercise your judgment, in what relates to your auty, 
 and you will come to this conclusion, not to put, &c. Boothr. Make or come to this 
 
248 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 determination ; used in this sense by a kind of par onom a";! a frequent in Paul's writings, 
 called by rhetoricians autanadasis. Stuart. Let this be your judgment ; beautiful sort 
 of play in the word 'judge.' D. Brown. — YlpoffKO/xfxa, stumbling-block ;ofi'endiculum) ; 
 anything against which one strikes or stumbles. Beza. Omitted in Cod. Vat. — S/cay- 
 daXov, occasion of falling (scandalum). Pise , Eras., Vat. IlpoaK., the occasion of his 
 not embracing the Gospel ; aKavd., the occasion of his forsaking it, a more serious 
 injury. Grot., Beza. Both used indiscriminately ; irpocTK., where there is not a fall ; 
 OKavb., v/here there is. Tol. Jewish Christians guilty by imposing Judaism; Gentile 
 Christians by repelling scrupulous Jews. Grot. Hpocr/c., what you strike your foot 
 against ; (TKavd., what trips you up. Benp. What may make remiss in duty, hinder 
 from becoming Christians, or discourage in their new profession. Parkhurst. The two 
 words not materially different — an occasion or cause of stumbling. Stuart. Rabbins : 
 ' When I enter the school to expound the law, I pray that no occasion of stumbling may 
 arise through me to any.' Talm. Ber. ' If a man cause his neighbour to stumble or fall 
 through him, though without intending it, it is visited upon him.' Zohar. 
 
 14. I know, and am persuaded by the Lord Jesus, that there is nothing undean of 
 iUelJ : but to him that esteemeih anything to be undean, to him it is undean. 
 
 Am persuaded. Gr., Have been persuaded, personal conviction. 
 
 A believer may think otherwise from want of knowledge. 
 
 Light both as to doctrine and duty given by degrees. 
 
 " Persuaded," a strong expression for tlie benefit of the weak. 
 
 Characteristic of the strong to " know and be persuaded." 
 
 By the Lord Jesus. Christ enliglitens by His Spirit, John xvi. 14. 
 
 Tlie Spirit promised by Christ to guide unto all truth, John xvi. 13. 
 
 Gr., " In tlie Lord Jesus," — as vitally united to Him. 
 
 In Christ tlie curse entailed by the fall removed from the creatures. 
 
 The liberty given by the Gospel opposed to the bondage of the law. 
 
 Believers, and apostles especially, have the mind of Clirist, 1 Cor. 
 
 ii. 16. 
 Paul's persuasion not from mere human reasoning. 
 Di\dne authority had made a distinction of meats. 
 Tlie same authority required to remove it. Acts x. 15. 
 Needful to state this on account of Jewish prejudices. 
 True light and conviction only obtained in union with Christ, 
 Nothing. No creature of God that is suitable for food, 1 Tim. 
 
 iv. 3, 4. 
 Unclean. I\Iorally impure, and bringing such impurity. 
 " Not that which entereth the mouth detileth the man," Matt. xv. 11. 
 Of itself. Its ©"ttTi nature, not being forbidden by God. 
 Many animals rendered itnclean by divine prohibition. 
 The law that made such distinctions now aboli-shed. Acts x. 15. 
 Two grounds of uncleanness according to the Jews — 
 
CHAP. XIV.] ST. Paul's epistle to the romans. 249 
 
 1. The proliibition of the law ; 2. The contact with idolatry. 
 To him it is unclean. As if actually proliibited. 
 Partaking of what is forbidden defiles the conscience. 
 Same result in partaking of what we believe to be forbidden. 
 The lawful becomes unlawful Avhen believed to be so. 
 Dangerous to trifle with conscience even when erroneous. 
 
 HeTTeiff/iai (perfect passive of TretOu, to persuade), have been persuaded; Paul 
 himself once thought otherwise. — E;* Ki'/Jty Itjctov, in Christ Jesus ; by His appoint- 
 ment — connected with kolvov. Calv. Not a private opinion, but the revealed will of 
 his Master. Chrys. Christ the ground of the persuasion. His death having removed the 
 curse. Calv., Henry. By the faith of Christ. WliUly. By revelation from Him. 
 Jlacknight. By His inspiration. A. Clarice. I, being in the Lord Jesus. Stuart. As 
 having the mind of Christ. Alfoid, D. Brown. In virtue of my fellowship with Him. 
 Nielson. — KotJ'Oi', common. Vulg., Eras., Mor. Impure. Beza, Pise, Fag., Vat. =• 
 pSeXvKTOV, CLKaOaprov. nes. Heb. ''IJS, profane, unclean. Grot. — At €avr(^] (Lach- 
 man reads avrov, him), by him (per ipsum, reading aurov). Vulg. By itself. Beza, 
 Pisc. In its own nature ; many Jews thought certain meats naturally and morally 
 unclean. Est. By ordination of God. Tul. On its own r.c-ount. Stuart. 
 
 15. But if thy brother be grieved with thy meat, wojo walkest thou not charitably. 
 Destroy not him with thy meat, for whom Christ died. 
 
 But. Notwithstanding. Believers to have love as well as light. 
 Grieved. Made to experience — 1. Grief; 2. Injury, 1 Cor. viii. 12. 
 Both the result of acting against conscience, 1 Cor. viii. 7. 
 To grieve a brother a sin, still more to injure him. 
 Joy a part of the kingdom of God (ver. 17) ; hence grief an evil. 
 "With thy meat. Seeing thee eat what he believes unlawful. 
 Grieved at seeing thee, a brother, act inconsistently. 
 Emboldened by thy example to do the same. 
 Now. Gr., No longer. Brotherly love to continue, Heb. xiii. 1. 
 Love to mark the ivJiole of a believer's life, 1 Cor. xiii. 1, &c. 
 Charitably. Gr., In, or according to love or charity. 
 Love to l:»e the rule of a believer's life and conduct. 
 The connecting point between this and the preceding chapter. 
 Love worketh no ill to his neighbour, chap. xiii. 10. 
 Will not allow us to injure or even grieve another. 
 Regards the souls and consciences of others as well as our own- 
 Leads to self-denial for the benefit of others. 
 Makes us tender of another's peace and purity. 
 Want of love a greater evil than want of light. 
 Knowledge good, but charity the more excellent w^ay, 1 Cor. xii. 31. 
 
250 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 Destroy — 1. As to his peace ; 2. His purity ; 3. His soul. 1 Cor. 
 
 viii. 10-12. 
 The effect of all sin, if not prevented, is to destroy the soul. 
 Uncharitable use of liberty may cause another — 
 
 1. To do what his conscience feels to be wrong ; 
 
 2. To fall into condemnation and lose his peace ; 
 
 3. To commit sin, and if grace prevent not, lose his soul. 
 Souls may suffer from our want of charity and consistency. 
 To lead another into sin is to be guilty of destroying his soul. 
 Believers sometimes found doing Satan's Avork instead of Christ's. 
 Brethren to be cared for as if their perdition were possible. 
 Profession of Christ not necessarily possession of Christ. 
 
 With thy meat. Flesh eaten in the exercise of Christian liberty. 
 
 The meat which some thought no Christian could lawfully eat. 
 
 Sad to regard meat and drink more than a brother's soul. 
 
 For whom Christ died. Who cost Christ His life to save him. 
 
 If Christ gave up His life for him, we may well give up our meat. 
 
 A brother's soul precious in Christ's eyes, and should be so in ours. 
 
 Christ's love to men's souls contrasted with our indifference. 
 
 No sacrifice to be held too great for a soul's salvation. 
 
 Christiau liberty to be coupled with self-denying love. 
 
 Clu'ist died for the weakest as well as the strongest. 
 
 For all tlie children of God scattered abroad, John xi. 52. 
 
 For the sheep given him by the Father, John x. 11, 29. 
 
 For the church whom He loved as His bride, Eph. v. 25. 
 
 For all who by Him believe in God, 1 Pet. i. 20, 21. 
 
 In a more general sense, for all, 2 Cor. v. 14. 
 
 Gave His flesh for the life of the Avorld, John vi. 51. 
 
 Gave Himself a ransom foi all, 1 Tim. ii. 6. 
 
 A propitiation for the sins of the whole world, 1 John H. 2. 
 
 Died generally for all, peculiarly for the elect. 
 
 His death sufficient for all, effectual for His own. 
 
 Made salvation certain to some, possible to all. 
 
 El Se, but if. Codd. Sin., Vat., and Alex, have el yap, for if. — AvireiTai, is 
 saddened. Eras., Pag., Pise, Beza. Grieves. Vat. Eating against his conscience by 
 thy example. Eras. Sinning by a rash judgment against thee. Est. Grieved that he is 
 blamed by thee as a Judaizer. Par. Grieved at thy conduct. Vor., Pise. Is upbraided 
 for his ignorance. Grot. Saddened to see thee eat. Mar., Dind. Injured in his con- 
 science, and so impeded and driven from his Christian profession. Ham. Injured, being 
 induced to do what his conscience forbids. Schott. Wounded, led into sin. Doddr. So 
 as to be driven into a scandal. Bp. Hall. Grieved, of itself an evil. Beng. Distressed with 
 
CHAP, xjv,] KT. Paul's epistle to the Romans. 251 
 
 anxieties and doubts. Boothr. Has his weak conscience hurt. D. Brown. Through 
 the offence given, ver. 13. De Welle. Avireu, used for being hurt ; XvTTOvvTa tovs 
 ■7ro5as. JTen. Mem. Heb. 3^:;;, ]JT„ Tin, r^4\), T,, 'fretted,' Ezek. xvi. 43. — Kara 
 a.'yaTrriv, according to what love and benevolence requires. Stuart. — Ata (ipw/xa, on 
 account of some particular kind of meat on which neither thy life nor well-being 
 depends A. Clarke. Because of meat ; purposely selected as something contemptible. 
 D. Brown. — XiroWve, destroy (perdito). Be3%, Pise. Giving occasion to a rash 
 judgment of you. Or. To an unhappy imitation of you. Est. Causing him to resile 
 from Christianity and return to Judaism. Men , Vor., rise. Inchoately, by injuring his 
 charity and faith. Gom. Give occasion of perisJiing, as 1 Kings xiv. 16; Acts i. 18. 
 Glass. Give not pain. Schleusner. Eternal perdition not meant here, llam,., Loclce. The 
 soul's ruin implied. A. Clarice. ATroWvfii, sometimes with the Greeks =, to torment, 
 vex ; here more probably to destroy. Compare ver. 20, and 1 Cor. viii. 11. Stuart. 
 Destroy by causing him to act against his conscience, and so to commit sin. Be Wette, 
 Thol. The tendency is to lead him to apostatize. A. Clarke, Bonlhr. To bring him into 
 condemnation. Haldane. To quench the Spirit withiu him. Alford. Whatever tends 
 to make any one violate his conscience tends to the destruction of his soul. D. Brown. 
 Heb. TiV, l'5f<n, TpJf'n, D'l^n, hv3, 'to fall,' nij and nm, ' to cast out.' — 'tirep ov 
 ^piaros aTTtdave, for whose benefit Christ died. In whose stead ; hence some may 
 perish for whom Christ died. A. Clarke. The worth of even tlie poorest and weakest 
 brother most emphatically expressed by the words, 'For whom Christ died.' Ols., D. 
 Brown. A general as well as a particular reference in Christ's death held by theologians 
 till about half a century after the death of Calvin in 1564; e.g., Ireuaius, Clement of 
 Alexandria, Tertullian, Origen, Cyprian, Eusebius of Ccesarasa, Hilary, Athanasius, the 
 two Gregories, Ambrose, Chrysostom, Jerome, Augustine, and the Fathers in general ; 
 Luther, Melancthon, Calvin, Peter Martyr, Bucer, Parens, Eullinger, Zanchius, Pelican, 
 Latimer, Becon, Jewel, Dr Twiss, &c. Biblical Notes and Queries. 
 
 16. Let not then your good be evil spoken of. 
 
 Then. Since some may receive injuiy from what you do. 
 Your good. The good — 1. Received ; 2. Practised ; 3. Profe.sised. 
 The liberty wherewith Christ makes us free, Gal. v. 1 ; 1 Cor. x. 29. 
 The kingdom of God, ver. 17. Christ's doctrine and cause. The 
 
 Gospel. 
 The believer's life one of true excellence, Eccles. i. 14. 
 Such a life to be carefully guarded against just reproacli. 
 Believers therefore to be tender in respect to weak brethren. 
 No fly to be in the apothecary's pot of ointment, Eccles. x. 1. 
 Others may sin in speaking evil, we in giving occasion to it. 
 Evil spoken of. Gr., Blaspliemed — 1. By the world ; 2. By weak 
 
 Ijrethren, 1 Cor. x. 30. 
 Christian liberty abused appears as licentiousness. 
 Strife among Christians a stumbling-block to the world. 
 Contention in the Church a hindrance to the Gos2Del. 
 The honour of Christianity in the keeping of its professors. 
 
252 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 David's sin gave occasion to the enemies of God to blaspheme, 
 
 2 Sam. xii. 14. 
 Believers so to live that the word of God be not blasphemed, Tit. ii. 5. 
 Their whole conduct, therefore, to be without reproach, Phil. ii. 15. 
 In all things to adorn the doctrine of God our Saviour, Tit. ii. 10. 
 So to do good as to give no occasion to evil-speaking. 
 Guilt of the Jews that through them God's name was blasphemed, 
 
 Rom, ii. 24. 
 
 BXaa-cprjfieicrdu) {jiXawTU}, to hurt, and 0r?A«, to speak), be evil spoken of ; because 
 of your divisions. Chrys., Est. When Christian liberty is abused by offence given to the 
 weak. Luth. For the evil it does to others. D. Brown. By the heathen. Chrys. By 
 the Jews, because of your defilement. Anon. By the weak brethren. Nielson. — Tfiwf 
 TO dyadov, your .sood, i.e., your Christian liberty. Or., Calv., Grot., Tol., Est., Yor., 
 Pise, Ham,., Beng., Doddr., Wdls, Stuart, Ols., JIald., D. Broiun. The G-ospeU 
 Amhr., Cast., Luth. The Christian religion. Chrys., Theoph., De Wette, Phil. Faith, 
 knowledge, hatred of superstition. Cam. The advantage you enjoy. Mart. Freedom 
 from Jewish rites. MacJcn. The good you do. A. Clarke The truth as it is in Jesus. 
 Chal. What you deem right. Cobbin. Tour just views of Christian freedom. Bonthr. 
 The kingdom of God, including both the Gospel and faith. Lange. Your strength of 
 faith. Afford. The Christian cause. Brown. 
 
 17. For the kingdom of God is not meat and drink ; but righteousness, and peace, and 
 joy in the Holy Ghost. 
 
 Kingdom of God. God's rule in the heart set up and exercised by 
 Christ. 
 
 1. The kingdom in the believer ; 2. The kingdom he is now in. 
 A twofold kingdom of God — 1. That of grace ; 2. That of glory. 
 The two never separated. One preparatory to the other. 
 
 " The Holy to the Holiest leads." Flower and fruit. Dawn and 
 
 day. 
 Kingdom of God in the New Testament. Economy. Ministration 
 
 of the Spirit. 
 Meat and drink — 1. Liberty to use or abstain from these ; 
 
 2. The enjoyment of outward and carnal things ; 
 
 3. Attention to matters in themselves indifferent. 
 Men prone to cling to wliat is external in religion. 
 
 The law stood much in meats and drinks, Heb. ix. 10 ; Lev. xi. 2-24. 
 
 The Gospel otherwise. No rule given in such matters. 
 
 Undue attention to externals hostile to the inner life. 
 
 The kingdom of God consists in what is spiritual, not external. 
 
 But. Three elements given in which it really consists. 
 
CHAP. XIV.] ST. Paul's epistle to the romaxs. 253 
 
 Rigliteousness. Here a lioly and obedient life. Conformity to 
 
 God's will. 
 Eighteousness of Life as tlie fruit of righteousness by faith. 
 Righteousness j^ractised as the effect of righteousness imputed. 
 Eighteousness before men as the evidence of righteousness before 
 
 God. 
 Believers to be filled with the fruits of righteousness, Phil. i. 11. 
 Death to sin and life to righteousness friiits of Christ's death, 1 Pet. 
 
 ii. 24. 
 Peace. Peace in ourselves and with others as the fruits of jjeace 
 
 with God. 
 A peaceful and gentle demeanour flowing from inward peace. 
 Harmony with God, the brethren, and ourselves. 
 Peace a mark of God's children and Christ's followers, Llatt. y, 9. 
 The wisdom from above is first jjure, then peaceable, James iii. 17. 
 Peace numbered among the fruits of the Spirit, Gal. v. 22. 
 Joy in the Holy Ghost. Such joy as the Holy Spirit imparts. 
 Joy as well as peace a fruit of the Sj^irit, Gal. v. 22. 
 Joy in the Holy Ghost contrasted with meats and drinks. 
 Experience in the fellowship of the Holy Ghost, 2 Cor. xiii. 14. 
 Has its foundation in the Spirit, 1 Thess. i. 6 ; Phil. iv. 4. 
 True joy the feeling of His presence and the fruit of His power. 
 The Spirit's part to show us the causes for rejoicing. 
 Eeveals and sheds abroad God's love in the gift of Christ, chap. 
 
 V. 5. 
 The grounds of spiritual joy as revealed hj the Spirit are — 
 
 1. Christ himself and His work on earth and in heaven, John 
 
 xvi. 13-15. 
 
 2. Our interest in Christ and His redeeming work. Gal. iv. 5, 6. 
 
 3. The glory in reserve for believers in heaven, 1 Cor. ii. 9-12. 
 True joy only found in things spiritual and eternal. 
 
 Given by the Spirit in connection with righteousness and peace. 
 God to be served with joy as well as righteousness, Deut. xxviii. 47 ; 
 
 Isa. Ixiv. 5. 
 Compliance with God and complacency in God, the life of religion. 
 True religion the opposite of nioroseness and gloom. 
 The Spirit gives a gladness within which radiates without. 
 The kingdom of God consists in — 1. Eighteousness in respect to 
 
 God ; 2. Peace in respect to others ; 3. Joy in resj^ect to 
 
 yourself. 
 Beautiful and comprehensive division of living Clixistiaiiity, 
 
254 SUGGESTIVE COMMEXTART ON [CHAP. XIV. 
 
 BatrtXeto t. Qeov, the kingdom of God, i.e., what commends us to God, as 1 Cor, 
 viii. 8. Tol. Our salvation. Par. Christianity, saintliness. Vat. That in which He 
 specially reigns in us. Est., Tir. Christ's kingdom. Calv. When a man is under God'3 
 authority. Benp. The religion which God has sent from heaven. A. Clarke. Spiritual 
 kingdom of God or Christ ; His moral dominion over the hearts of men ; true Chris- 
 tianity. Stuart. His reign in us. Cobbin. The earthly moral kingdom. Thol. Includes 
 also the eternal and happy one. De Wette. Messiah's kingdom at His second advent. 
 Meyer. The reign of a heavenly life in which God's word and Spirit rule, and whose 
 organ is the church. Lange. Religion, — the proper business and blessedness for which 
 Christians are formed into a community of renewed men in thorough subjection to God. 
 J). BiOwn. — BpwcTis k. irocns, meat and drink. Stuart. Eating and drinking. D. 
 Brown. Christ's kingdom not set up and preserved by these. Calv. Not greatly 
 promoted by them. Par. Does not consist in such external matters. Ham. In liberty 
 in regard to them. Beng. In things indifferent. De Wette. In using or abstaining 
 from them. A. Clarke, Haldane, Stuart. — ALKaioffVPrj, righteousness of faith. Vat., 
 Par. Pursuit of righteousness as prescribed in God's law. Vor., Tir., Pise, Est., Tol., 
 Per. Virtuous life. Chrys. Pardon of sin and holiness of heart and life. A. Clarke. 
 Holy conformity to God. Stuart. Righteousness in the full sense of the term, including 
 justification. De Wette. Righteousness of life springing from righteousness by faith. 
 Alford. Rectitude in its widest sense, as Matt. vi. 33. D. Brown. — FtipyjvTj, peace of 
 conscience. Par. Concord and union with God. Tol. Pursuit of peace. Grot., Pise, 
 Vor. Peace with the brethren and one's neighbour. Vat., Est. Inward cheerful peace 
 springing from peace with God. Calv. Peace in the soul from a sense of God's mercy ; 
 peace regulating, ruling, and harmonising the heart. A. Clarke. Peace, in opposition 
 to discord and contention among brethren ; a peaceful and gentle demeanour. Stuart. 
 Inward and outward peace De Wette. Peace with God through Christ, and with it 
 brotherly forbearance. Lange. Concord among brethren ; plain from ver. 19. D.Brown. 
 — Xapa ev lluev/JLarL ayicp, joy in the Holy Ghost, i.e., effected by Him. Pise. 
 According to Him ; hence, spiritual. Per. Solid joy arising from true peace. Calv. Joy 
 in others' welfare. Ham. A cheerful temper inspired by the Holy Ghost. Doddr. 
 Solid spiritual happiness brought into the soul and maintained there by the Spirit. A. 
 Clarke. Joy imparted by Him. Stuart. In fellowship with Him. Barth. Joyful sense 
 of the love of God shed abroad in the heart by Him. Burk. Its foundation in Him. De 
 Wette. Joy in communion with Him, and under His influence and indwelling. Alford. 
 Christians represented as so thinking and feeling under the Spirit's operation, that their 
 joy is viewed rather as His than their own. D. Brown. Only moral virtues here spoken 
 of. Lange. Doctrinal and moral. De Wette. 
 
 18. He that in these things serveth Christ is acceptable to God, and approved of men. 
 
 For. Eeason why peace and joy follow the practice of Christian 
 
 principles. 
 In. Referring to the life-element, or state of mind and life. 
 These things. The marks of the Christian life just named. 
 These Christian graces to be cultivated and blessings to be sought. 
 Righteousness, peace, and holy joy, Christ's true service. 
 Serveth. Christ to be served in these things, therefore God. 
 Christ to be served as our Master and our God, John xx. 28. 
 Paul and. all true believers servants of Christ, chap. i. 1. 
 
cuAP. XIV.] ST. Paul's epistle to the romans. 255 
 
 C'lu'ist's service not in forms and in outward observances. 
 
 To serve Christ is to obey Him and further His interests. 
 
 His object to reconcile us to God and then to one another. 
 
 We may well serve Him who became a servant for us, Phil. ii. 6-9. 
 
 To serve Christ is man's most blessed freedom. 
 
 Acceptable to God. Well pleasing to Him. The true worshipper, 
 
 Pliil iii. 3. 
 Those most pleasing to God who are best pleased with Christ. 
 To serve the Son faitlifiilly is to be acceptable to the Father, Ps. 
 
 ii. 10. 
 To be acceptable in duties "^^'e must serve Christ in them. 
 Approved of men. Men in general ; good men in particular. 
 In these things men will find nothing to condemn. 
 A natural light and conscience in men to approve the good. 
 Consistent Christians gain even the testimony of tlie world. 
 The true service of Christ profitable to society. 
 Believers to seek — 1. To please God ; 2. To be approved of men. 
 Men's ajiproliation desirable — 1. For their own sakes ; 
 
 2. For the sake of the Master whom we serve ; 
 
 3. For our own personal comfort and influence. 
 
 To please God the surest way to be approved of men. 
 
 Persons and things acceptable to God should be approved by us. 
 
 'Ev Tovrocs. Codd. Sin., Vat., and Alex, have ev tovtu, in these things, i.e., 
 righteousness, <S:c. Calv. In this, i.e., eating or not eating. Bcng. In these marlis of 
 the Cliristian life. De Wette. In respect to these things. Stuart. Cultivating Christian 
 graces and enjoying Chx-istian blessings. Brown. In this threefold life. J). Brown. — 
 EivapecTOS t. Be(^, acceptable to God, the things being required by Him. Tlieod. — 
 AoKi/xos T. avdpuTTOis, approved of men ; is profitable to them. Theod. Affords them 
 a good example. Tol. Commends himself to their sincere judgment. Calv. Ajiproved 
 of good xaen. Henry. Wise, charitable, and fjood men. Burklll. Well spoken of by men 
 for such a demeanour. Stuart. Men constrained to approve. D.Brown. Saying of the 
 Kabbios : ' He who conscientiously observes the law, is acceptable to God and approved 
 of men.' Schottgen. Heb. PiJ'P, ' refined,' applied to the pi'ecious metals, 1 Chron. 
 xxviii. 18; xxix. 4; so TSffi, 2 Chron. ix. 17; 1 Kings x. 18; 13y 19|, dpyvpiov 
 OoKL/xov, 'current' money, Gen. xxiii. 16, LXX. 
 
 19. Let us thernforefolloto after the things that make for peace, and things whereby one 
 may edify another. 
 
 Follow after. Not merely wish for it and talk about it. 
 Peace with, and edification of, others to be earnestly pursued. 
 
256 SUGGESTIVE COMMEXTART ON [CHAP. XIV. 
 
 Things that make for peace. Gr., Things of peace, or belonging 
 to it. 
 
 Not only peace itself, but tlie things that lead to it. 
 
 The end to be sought by a diligent attention to tlje means. 
 
 Dispositions and conduct tending to unite brethren in holy love. 
 
 Three things make for peace— 1. Humility; 2. Meekness; 3. Self- 
 denial. 
 
 If we cannot make peace we can follow what makes for it. 
 
 Things calculated to break peace to be carefully avoided. 
 
 Peace. * Especially with and among the bretliren, Mark ix. 50 ; 
 2 Cor. xiii. 11. 
 
 Peace also with men in general, Heb. xii. 14. 
 
 But not at the expense of truth or salvation, Gal. ii. 5. 
 
 Contendings for the truth should aim at peace and edifying. 
 
 The sword not to be separated from the trowel, Neh. iv. 17. 
 
 The Gospel often an occasion of dispeace. Matt. x. 34-36. 
 
 The cause in man's unrenewed nature which liates the truth. 
 
 Things wherewith one may edify another. Gr., Things of 
 mutual edification, or of building up in respect to each other, 
 1 Cor. xiv. 12. 
 
 Promote the advancement and perfection of the whole body. 
 
 The church and each individual believer a building, 1 Ccr. 
 iii. 9. 
 
 Others' growth and stability to be sought as well as our own. 
 
 " Am I my brother's keeper? " the language of the fi.rst murderer. 
 
 Believers to live not only peaceably but profitably. 
 
 Peace and mu.tual edification closely connected. 
 
 Want of peace one of the greatest hindrances to edification. 
 
 Peace opposed to contention ; edification to oftence. 
 
 Things often against peace because not for edification. 
 
 Believers may especially edify one another — 
 
 1. By tlieir spirit ; 2. By their converse ; 3. By their life. 
 
 No brother so strong as not to need edification ; 
 
 None so weak as not to be able to impart it. 
 
 The Spirit works in each to the edifying of tlie rest, 1 Cor. xii. 7. 
 
 In edifying another we are edifying ourselves. 
 
 AiiiJKWIxev, let us pursue. Codd. Sin., Vat., .ind Alex, have diuiKOfJiev, we pursue.— 
 Ta TTjs fipyivrjs, things of peace ; a periplirasis for ra dp7)vi.Ka, or for the simple 
 elprji'Ti. Stuart. — Ta r. olKoSofxrjs (okos, a house, and Se/J-Oj, to build) T7]s els 
 dWrjXovs, mutual edification. Beza, Pise , Stuart. The things of it. D. Brown. 
 
CHAP. XIV.] ST. Paul's epistle to the romans. 257 
 
 20 For meat destroy not the work of God. All things indeed are pure ; hut it is evil 
 for that man who eateth with offence. 
 
 Meat. This or that kind of food. Flesh-meat here intended. 
 
 A very insignificant object. Fleshly gratification. 
 
 Trifles in tliemselves often serious in their effects. 
 
 What was said of "meat" may now be applied to clrinlc. 
 
 Destroy. Pull down as a building. Satan's aim and work. 
 
 Mournful effects often from what in itself is not sin. 
 
 Still more from the real inconsistencies of Christians. 
 
 Divisions in the cliurch destructive to the cause of Christ. 
 
 Bitter and needless controversies the bane of religion. 
 
 Work of God — 1. In a In-other's soul ; 2. In the cliurch at largo. 
 
 The weakest brother's spiritual life the work of God. 
 
 Men's creation God's work ; not less so their salvation. 
 
 In creation God made man after His own image. 
 
 In salvation He renews that image after being lost. 
 
 God's work in a soul contrasted with perishable meat. 
 
 Sad to prefer the gratification of our appetite to God's work. 
 
 That work promoted in a soul by edification, in a churcli by peace. 
 
 Progress of the Gospel interrupted by early controversies. 
 
 Same effect from contentions after the Reformation. 
 
 A imited church would soon lead to a converted world. 
 
 God's work not destroyed absolutely or finally ; but — - 
 
 1. May suffer for a time ; 2. But for God's purpose, be destroyed. 
 
 The church, as God's building, united by the bond of peace, EpL 
 
 iv. 3. 
 Pure. In themselves as creatures of God ; lawfully eaten. 
 No distinction of meats under the Gospel dispensation. 
 The ends of those legal distinctions already served, Heb. ix. 10, 11. 
 Designed for the time to point symbolically to moral distinctions. 
 Connected with typical sacrifices to be abolished. 
 Evil— 1. Morally ; 2. In its effects. Gr., " Evil to the man." 
 Things lawful in themselves may be unlawful in tlieir use. 
 Things liariuless in themselves often baneful in their circumstances. 
 Eateth, i.e., meat of any kind ; especially those in question. 
 Tlie same principle applicable to drinking, dressing, &c. 
 With offence — l. As the effect of offence ; 2. So as to cause 
 
 offence. 
 Sinful to do what we believe unlawful in imitation of others. 
 Equally sinful to do Avhat we believe will have this effect. 
 The I'eproof chiefly directed against the authors of offence. 
 VOL. II. K 
 
258 SUGGESTIVE COMMENTARY ON [CHAP. XIV. 
 
 "EveKev ^pufxaros, for the sake of meat. Z>. Brmvn. — KaraXve (Kara, down, and 
 Xvw, to loose), pull down, Acts vi 14; Gal. ii. 18; 2 Cor. v. 1; rontrasted with 
 oiKoSofiT], building up ; the verb accommodated to the figurative expression ipyoi- 
 Qeov. Stuart. Undo. EUicot. Incipient destruction. D. Brown. Cod. Sin. has 
 airoWve. — 'F^pyov t. G., work of God; faith of a fellow Christian. Thend. The 
 kingdom of God. Calv. A weak brother. Wells. Christian converts. IMiitliy. Pro- 
 gress of the Gospel ; soul of a Christian brother. A.Clarke. A Christian. Stuart. The 
 Christian life planted under God's co-operation. De Wette, Alford. Peace and edifica- 
 tion. Cobbin. Work of grace in the soul. Barth. Christian personality, or status of 
 the believer. Meyer. A converted man. D. Brown. — Ka^apa, clean ; allusion to 
 meats. Wells. A various reading in Cod. Sin. adds tols Kadapois, 'to the pure.' 
 - — Ka/fov, evil, i.e., hurtful, destructive. Chrys., Theoph. Morally wrong. De Wette. 
 Evil is the meat ; or, everything is evil ; or, it is an evil thing. Stuart. There is 
 criminality in the man. B. Brown. — Ata TrpocrKoix/xaros, through offence, i.e., the 
 weak scrupulous Jewish Christians. Chrys., Theoph., Haldane. Barth. While giving 
 offence, i.e., the strong. Theod., Calv., Vat., Est., Grot., Benp., Mackn., De Wette, 
 Alford, Brown So as to offend and endanger others. Burkitt. So as to stumble a 
 weak brother. D. Brown. Aia with a genitive often = with, as in chap. ii. 27 ; iv. 11 ; 
 2 Cor. V. 10 ; 1 John v. 6. Often designates the manner in which a thing is done, as in 
 Luke viii. 4 ; Acts xv. 27 ; 2 Cor. x. 11 ; Heb. xiii. 22. Stuart. UpodKOpL/xa = ^ripiia, 
 §\a^ri. Hes. 
 
 21. It is good neither to eat flesh nor drink wine, nor anything whereby thy brother 
 Stumbleth, or is offended, or is made weak. 
 
 Good. Morally ; according to charity or love, ver. 15. 
 
 Paul'.s own resolution and practice, 1 Cor. viii. 13. 
 
 Eat flesh. The thing which gave occasion to these remarks. 
 
 Not absolutely necessary. Other kinds of food to live upon. 
 
 Permission to eat flesh only expressly given after the Flood. 
 
 Fruits originally man's sustenance in Paradise. 
 
 To eat flesh a matter of liberty, not necessity. 
 
 Daniel and his brethren preferred pulse and a good conscience. 
 
 Their physical condition better than theirs who fed on royal dainties. 
 
 Drink wine. Wine a common beverage in the South and East. 
 
 Lawful in itself, but may be unlawful in its use. 
 
 Held unlawful by the Jews if brought from an idol's temple. 
 
 The case with much of the flesh and wine used in Pagan lands. 
 
 Water the ordinary beverage of the Jews, Jolm iv. 6, 7. 
 
 The usual drink also of the Egyptians, Exod. vii. 17, 19. 
 
 Vinegar, a drink made from pure wine, also used, Num. vi. 3. 
 
 Used at meals with vegetables or bread, Ruth ii. 14. 
 
 Used also by Roman soldiers, and given to Christ, Matt, xxvii. 48. 
 
 Timothy for a time a constant water-drinker, 1 Tim. v. 23. 
 
CHAP. XIV.] ST. Paul's epistle to the Romans. 259 
 
 Nazarites and Kecliabites refrained from wine, Num. vi. 3 ; Jer. 
 
 XXXV. 1, &c. 
 The sect of the Essenes abstained both from wine and flesh. 
 Nor anything. Christian charity to be unlimited, 1 Cor. 
 
 viii. 13. 
 Christ's example to be followed by His members, 1 John 
 
 iii. 16. 
 Life itself, if necessary, to be sacrificed for the brethren. 
 Stumbleth. Is staggered, or put in danger of falling. 
 Receives hurt, though not yet actually made to fall. 
 Offended. Gr., Tripped up ; made actually to fall into sin. 
 Is led to do what conscience forbids. Receives injurious prejudice. 
 Made weak. Or, is weak. Disturbed with doubts. Is weakened — 
 1. In his graces ; 2. In his comforts ; 3. In his convictions. 
 An aggravated sin to make the weak still weaker. 
 Different degrees and forms of spiritual damage. 
 Each influenced more or less by the conduct of another. 
 An insensible influence constantly exercised for good or evil. 
 
 MijSe ^i' (jJ, nor [to eat or drink] anything by which, &c. Calv., Ualdane. Xor 
 [to do] anything. Beng., Mackn., Stuart, Con. <£ Hows., D. Broivn. ^v to, whereby. 
 Stuart. Wherein. 1). Broivn. — IlpoaKOTTTei (Cod. Sin. }ias XvireiTai, is grieved or 
 injured). Xti., strikes against (impingit). Bcza, Pise, Fag. Falls. Calv. Is offended 
 (oflenditur). Vidg., Tol. Strikes against, and is wounded by imitating you. Beng. 
 Stumbles without falling. Ualdane. Is perplexed so as to be hindered from making 
 due progress in the divine life. A. Clarke. Stumbles. Stuart, D. Brown. — 'SiKavba- 
 Xfferat (this with rj dadeufi, omitted in Codd. Sin. and Alex., as also in the Syr., 
 Arab., Copt., and Mih. versions, and in Or., Ruf., and Aug ; regarded by some critics 
 (Mill and Koppe) to be a gloss or repetition of irpocrKOirTei. and by Griesbach as 
 dubious), is offended (offeuditur). Beza, Calv., Pise, Pag. His conscience shaken 
 with serious perturbation. Calv. Is scandalised, so as to abandon Christianity. Tol. 
 Made to stumble. Schbtt. Tripped up or impeded, shocked at your conduct. Beng. Is 
 made totally to apostatize. A. Clarke. Has ground of offence. Stuart. Stumbles so as 
 '" fall. Ualdane. Be obstructed in his Christian course. D. Broivn. — Aadevei, 
 is made weak (infirmatur). Vulg., Calv., Stuart. Is weak. Est., Beza, Pise., Pag., D, 
 Brown. Whose conscience is thrown into some trepidation. Calv. Is disturbed witli 
 doubts and temptations. Tol. = /i^?, in LXX. ; stumbles, doubts. Grot. Hesitates 
 what to do. Beng. Is without power sufficiently to discriminate between what is law- 
 ful and unlawful; comes under the dominion of an erroneous conscience. A. Clarke. 
 'AadeveL = to render incompetent, i.e., to walk safely or securely. Stuart. Whereby 
 he is made to vacillate in his convictions. Be Wctte. Wherein he continues weak ; 
 unable wholly to disregard the example, and yet unprepared to follow it. D. Brown. 
 Each term intentionally weaker than the preceding. Calv., D. Broiun. Three forms 
 of spiritual damage, corresponding with the three blessings in ver. 17, which are pre- 
 judiced by them. Beng., Brown. 
 
260 SUGGESTIVE COMMENTARY 0:N' [cHAP. XIV. 
 
 22. Hast thou faith f Have it to thyself before God. Happy is he that condemneth 
 not himself in that thing which he allowelh. 
 
 Thou. Emphatic. Addressed to the strong. The other lacks it. 
 
 Faith. Persuasion as to the lawfulness of a thing, as ver. 5. 
 
 Here especially as to the distinction of meats, days, &c., ver. 6. 
 
 Conviction grounded on the word of God a blessing. 
 
 Faith that saves the soul informs and confirms the conscience. 
 
 Faith gives — 1. A foundation for hope ; 2. A rule for daily life. 
 
 Have it. Hold it fast ; enjoy and exercise it. 
 
 To thyself. For your own comfort and satisfaction ; but — 
 
 1. Do not injure another by the use or display of it ; 
 
 2. Do not attempt to impose it on your brother. 
 
 Before God. As between God and yourself, and as in His sight. 
 
 Let your persuasion be gromided on the word of God. 
 
 Act conscientiously in respect to your views of liberty. 
 
 So use your liberty as not thereby to sin against God. 
 
 " \yiiether ye eat or drink, do all to the glory of God," 1 Cor. x. 31. 
 
 Happy — 1. Ill the approval of God and his o\\ai conscience ; 
 
 2. In freedom from disquieting doubts as to what he does. 
 
 The conscientious Christian happy both here and hereafter. 
 
 Condemneth not himself — 1. Is free from doubts and scruples ; 
 
 2. Acts in such a way that he cannot condemn himself. 
 
 Happiness to have an enlightened and settled judgment ; 
 
 A still greater happiness to act according to that judgment ; 
 
 The greatest of all, to use our liberty so as to further others' good. 
 
 AUoweth. As a thing which he deems it right to do, 1 Cor. 
 
 xvi. 3. 
 Gr., proves, or approves after examination, chap. ii. IS ; Phil. i. 10. 
 Happy — 1. To do a la-w-ful thing in a lawful manner ; 
 2. To act according to the dictate of an enlightened conscience. 
 Doubts as to our actions indicate weakness or want of knoAvledge. 
 The cause of frequent sufiering to tender consciences. 
 Miserable to approve one thing and practise another. 
 
 Su TTiaTiv exeij (Codd. Sin., Vat., and .^lex. have crv iTLffTLV 7)V e'xf'S, thou, the 
 faith which thou hast), hast thou faith? Chrys., Pise, Calv., Grot. Tliou hast faith. 
 Beza, Pag., Taylor. Xlicrci', firm persuasion. Beza, Par., Vor., Calv., Grot., Flatt. 
 Faith in a higher exercise, just persuasion as to the indifference of these things. Voddr. 
 Persuasion as to the equality of meats. Or., Beng., M'hitby, Stuart, Haldane. Right 
 persuasion. Taylor. Belief as to the point in question. Brown. Faith on such matters. 
 X>. Brown. Thou knowest what thou shouldst believe. Knapp. Faith in Christ in 
 whom the law is kept. Or., Theod. — Exe, hold fast; forming, with ex^"> ^Q ana- 
 diplosis, a word repeated with a different meaning. Taylor. — Kara a^avTOV, with 
 
CHAP. XIV.] ST. PAUL S EPISTLE TO THE ROMANS. 261 
 
 thyself. Calv. In respect to thyself. Taylor. As to thyself. Boolhr., Brmon. Within 
 thy own breast. D. Brown. For thy own comfort. Con. d- Hows. In thy own heart. 
 De Wette. Let it be enough to regulate your conduct in private. Stuart. Make no 
 display of it. Barth. Do not let your fallh in Christ bring detriment to your neighbour. 
 'J'heod. — EywTrtoc r. Geof (omitted in Cod. Sin.), before God; let your own conscious- 
 ness of it sufiBce. Chrys. Be content with the tranquillity of conscience before God. 
 Calv. U.^e it betwixt God and yourself, but not always before men, when in danger of 
 hurting them. Ham. In the sight of God. Taylor. Not exercising it before men so as 
 to give offence. Boothr. As seen only by the eye of God. Stuart. Without acting 
 upon it. De Welte. Kejoice before God in the privilege, but do not hurt a brother by 
 its exercise. Hald. As under God's eye. Brown. When your relation to God is con- 
 sidered, not your relation to others. Nidson. The conviction to be formed in the sight 
 of God. D. Brown. — Ma^a/Jtos, blessed beatusl Fag, Pise, Beza. Has peace in his 
 conscience. Stuart. — /xrj Kpivuv eavTov, who does not judge himself. Vulg., Beng. 
 Doubt, or make distinctions. Theod. Does not condemn himself. Pag., Pise, Beza, 
 Mart., Diod., Stolz, De Wette. Does not judge himself, — is not conscious of evil. Calv. 
 Does not make himself condemnable. Par. Judge himself erroneously, as if he did 
 right. Tol. Whom his conscience does not condemn. Eras., Vat. Is free from the 
 reproaches and even suspicions of his conscience. Doddr. Whose conscience does not 
 upbraid and accuse him. A. Clarke. Who so uses his Christian liberty as not to bring 
 on himself condemnation and blame by tlie abuse of it. Stuart. Has not to reproach 
 himself. Van Ess. Who has no scruples about the lawfulness of what he does. Alford, 
 D. Brown. Implies a firm, clear faith. EUicot. — Ej' oj doKi/J-a^ec, in what he proves 
 (probat). Vulg. Approves. Pag., Pise, Beza, Mart. Practically approves, — chooses to 
 do and actually does. Eras., Tir. ' Examines. Calv. Prefers. Grot., Flatt. Has 
 settled or decided. Dick. Discerns. Diod. Makes distinctions. Syr., 7'rem. Who 
 does not eat in order not to give offence, though he knows it to be lawful. Cas. Spoken 
 in reference to the strong. Tol. To the weak who acts against his conscience. Est., Tir. 
 A non-accusing conscience only valuable after due examination of one's actions Calv. 
 ls.piu<i} (to judge, question, doubt, condemn), and boKijxa'^w (to approve), finely express 
 in their combination the doubting conscience. Beng. AoKL/nafei., allows by his passions. 
 A. Clarke. By his judgment. Con. di Hows. Ez' y 5oK., in that which he chooses. 
 Barth. Considers right. De Wette. Approves, justifies. R'uclcert. About things in 
 which he allows himself. Alford. Which he allows himself to do. D. Brown, EUicot. 
 
 2.3. And he that douhteth is damned if he eat, because he eateth not of faith : for what- 
 soever is not of faith is sin. 
 
 00111)16111 — 1. Regarding some meats as lawful and others not ; 
 2. Doubting as to whether this or that is lawful to be eaten. 
 Allusion to the weak. The opposite of having faith, see chap. ii. 22. 
 Damned. Gr., Has been judged or condemned already in the act. 
 Self-condemned as doing what he does not know to be right. 
 No reference to eternal damnation, except as all sin deserves it. 
 Eat, viz., That about whose lawfulness he doubts. 
 Sinful to act in the face of doubts, much more of conviction. 
 Acts lawful in themselves become unlawful to the doubter. 
 Sinful to act once against doubts, much more habitually. 
 
262 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 Faith. Conviction of its being right and pleasing to God. 
 To act without sncli conviction is to make liglit of sin. 
 Whatsoever is not of faith. Grounded on conviction. 
 Believers only to tliink and act in the light of truth. 
 Nothing to be done while its lawfulness is doubted. 
 Is sin. To the individual, even though not so in itself. 
 The thing may, so far as the doubter knows, be a sin. 
 To act without conviction indicates indifference to sin. 
 To be indifierent as to sin is sin itself. 
 Every appearance of e\dl to be abstained from, 1 Thess. v. 22. 
 
 5e diaKpivofiefos, he who distinguishes (rliscernit). Vulg. Is divided in his 
 judgment (dijudicat). Eras., Calv. Discusses with himself Beza, Is in two opinions 
 (ambigit). Pag., Pise. Doubts. Luth,., Grot. Hesitates. Vat., Eras. Stands in doubt. 
 Diod. Has scruples. Mart., AJf. Makes a difference between one sort of food and 
 another. Dnddr. Doubts as to whether it is right to eat. Hald. The opposite of faith. 
 Brown. The sense of 'putting a difference' given to the active verb. Est. E.\presse.s 
 an uncertain and vacillating judgment. Calv. — KaraKeftrpirai, has been condemned ; 
 or, as Gal. 11. 11, is to be condemned. Beng. Is worthy of condemnation. Stuart. 
 Self-condemned in the act itself. Meyer. Smitten and judged with the very act. Lanpe. 
 Condemned by his conscience, his brethren, and God ; but without reference to eternal 
 damnation. Brown. — E/c Tnarews, from a persuasion of its lawfulness. Chrys., Cos., 
 Calv. Approval of conscience. Vat., Grot. Moral conviction. Be Wette. Conviction 
 of its lawfulness. Stuart. Faith that he may eat. Con. & Hows. Conviction of its 
 being right. Barth, Brown. Persuasion of rectitude grounded on and consistent witli 
 the life of faith. Alford. Christian believing disposition, in so far as it submits un- 
 doubtingly to the recognised will of God. Nielson. Christian saving faith. Aug. Faith 
 HI general ; or faith in Christian docti'ine in opposition to heresy. Origen. — A/napria 
 icTiv, is sin : he eats sinfully because he eats doubtfully. Bp. Hall. Code.\ Bezte a(l<l.s 
 at Luke vi. 4 : ' As Jesus passed by, he saw a man ploughing in a field on the Sabbath 
 day, and said. If thou knowest what thou doest, happy art thou ; if not, thou art accursed 
 as a transgressor of the law.' Ols. Cod. Ale.x. and others, as well as some ancient 
 versions (Arabic, later Syriac, and Sclavonic), and some Fathers (Cyril, Chi-ys., Theod., 
 (Ecum., Theoph., &c.), place the three last verses of the epistle at the end of this chapter. 
 Their place here approved by Ham., Grot., Griesb., and otliers ; but opposed by Beza. who 
 says, ' Marcion ends the epistle here, by whose fraud tlie difference occurs.' External 
 grounds favour their place at the end of the epistle. Thol., De Wette. 
 
 CHAPTER XV. 
 
 1. We then that are strong ought to bear the infirmities of the weal:, and not to please 
 ourselves. 
 
 We. Probably the greater part of the Gentile Christians. 
 Paul includes liimself — 1. As a believer ; 2. As an apostle. 
 
CHAP. XV.] ST. Paul's epistle to the romaks. 263 
 
 His principles on the subject in question tliose of tlie strong. 
 Then. Gr., However. The weak in danger, but we ought to help. 
 Strong. Having an enlightened conviction as to meats, days, &c. 
 To know God's mind as revealed in the word is to be strong, 1 Johu 
 
 ii. 14. 
 The really strong not always those of most "idgorous intellect. 
 Most talented Christians may yet be weak in the things of God. 
 Bear. Gr., Carry ; so Gal. \i. 2. Bear each others' burdens. 
 The weak not to be depreciated, but borne with and helped. 
 Itletaphor from travellers. The weak waited for and assisted. 
 Unencumbered pilgrims to help forward the weak and burdened. 
 Meekness and love the Christian's precious ornaments, 1 Pet. iii. 4. 
 Infirmities. Doubts and scruples of the less enlightened. 
 Mistaken views, and the conduct arising out of them. 
 Practical inconveniences from these to themselves and others. 
 The law of Moses a burden unable to be borne. Acts xv. 10. 
 Paul, here as elsewhere, an example of his own teaching, 1 Cor. 
 
 ix. 22 ; X. 33. 
 Please oiirselves — 1. Consult our own pleasure and convenience ; 
 2. Act according to our own views and inclinations. 
 Self-denial tlie tirst lesson in the school of Christ, Matt xvi. 24. 
 Unchristian to act without regard to our neighbour's profit 
 He who seeks to please himself cares little about profiting others. 
 
 '0(pei\ofJLfv, we ought; emphatic, — we are bound as by a debt, viz., through th« 
 gracious revelation of salvation. Nielson. Allusion perhaps to xiii. 8, /MrjOefi fXTjOeu 
 d^eiXere, ' owe no man anything, but to love,' &c.- — Ae, adversative, — but. Stuart. 
 — 01 Swarot, the more strong. Pag , Pise, Beza. Strong in faith and knowledge. 
 Tol., Est. = 01 irvev/xaTiKOL, the spiritual. Gal. vi. 1. Beng. Who have greater 
 strength. Schott. Vfho have knowledge. De Wttte. Knowing the mind of God as 
 revealed in the Scriptures, that there is no longer any distinction as to meats, llald- 
 Who have no scruples alsout meats and drinks, &c. Stuart. Strong on such points as 
 have been discussed. U. Brown. — 'Ati6evr]fj.aTa, weaknesses (imbecillitates). Pap , 
 Pise, Beza. Infirmities. Grot , Vat. Errors, ignorances in things indifferent. Vor. 
 Things done in ignorance, though annoying to us. Tol. Scruples. Benp., Stuart. Mis- 
 taken views and modes of conduct arising out of them. Brown. — Tiaara^eiv, to carry. 
 I'ap., I'isc, Beza. So Matt. iii. 11. — To bear with. Grot., Stuart. So Rev. ii. 2, 3. 
 Gently to instruct and strengthen. Bras. — - ApecrKetJ", to please. Pise. Indulge. I'ag., 
 Beza. Do what is agreeable. Grot. Study to please. Benp. Act in a way merely to 
 gratify our own views and inclinations. Stuart. Without considering how our conduct 
 may affect others. £>. Brown. 
 
 2. Let every one of us please his neighbour for his good to edification. 
 Every one of us. Takes both parties together and includes himself. 
 
264 SUGGESTIVE COMMENTARY OX [CHAP. XV. 
 
 Please. Avoid whatever may give pain or offence. 
 
 Believers to aim at pleasing each other, not themselves. 
 
 The only way to benefit may be to please, 1 Cor. x. 33. 
 
 Christianity softens and meekens the spirit. 
 
 Renders ns complaisant and obliging to others. 
 
 Selfishness and self-pleasing the antipodes of true religion. 
 
 For his good. Gr., For good. The object and limit of the 
 
 pleasing. 
 Please others not to obtain their praise, but promote their benefit. 
 Our duty to please subordinate to that of doing good. 
 Possible to please to the hurt both of others and ourselves. 
 To edification. To build him up in faith and holiness. 
 The person to be pleased already a brother in Christ. 
 The kind of good to be specially sought, spiritual improvement. 
 The sti»ong to please the weak, not — 1. By adopting his views ; 
 Nor 2. By encouraging him in his prejudices ; but — 
 3. By seeking to build him up in faith and knowledge. 
 Forbearance and love may lead to clearer views of truth. 
 No part of a servant of Christ merely to seek to please, Gal. i. 10. 
 To seek to please for good to edification is to follow the Master. 
 To please is Christ-like as a means, unlawful as an end. 
 A preacher to seek to please, but only that he may profit. 
 A pleasing preacher not always a profitable one. 
 To please may be to injure, to profit may be to offend. 
 Paul sought to please, 1 Cor. x. 33 ; yet no man-pleaser, Gal. i. 10. 
 
 ease. 
 
 ApeaKCTW, let [each] please ; act so as to please. Stuart. Lay himself out to pU<.=.v,. 
 D. Brown. — EiS to dyaOov (omitted in Cod. Sin.), unto good. In respect to that 
 which is pood. Stuart. Not for mere gratification, but for his good. D. Brown. — llpos 
 oiKodofJ.Tji'. to edification. Ets, iiidicates internal end in respect to God, Trpoj, external 
 in respect to our neighbour ; ets, the ulterior end, irpos, the nearer or proximate. 
 'Ayadov, the genus, oiKodofxr], the species ; ayadov, the end, oikoo., the means. 
 
 3. For even Christ pleased not Himself; but, as it is written, The reproaches of them 
 that reproached thee fell on me. 
 
 Even Christ. His example ever exhibited, 2 Cor, viii. 9 ; Eph. v. 
 
 2, 25 ; Phil. ii. 5. 
 Imitation of Christ makes a trifle the highest virtue. 
 Christ the true and only strong one, Rom. v. 6 ; Lxtke xi. 22, 
 Pleased not Himself, Consulted not His own ease and comfort. 
 Humbled Himself and took the form of a servant, Phil, ii, 6. 
 
CHAP. XV.] ST. Paul's epistle to the romans. 265 
 
 Tliough rich, for our sakes became poor, 2 Cor. viii. 9 ; Matt. 
 
 viii. 20. 
 Self-den yingly bore the infirmities of tlie weak, Matt. viii. 17 ; 
 
 xvii, 17. 
 Condescended to the meanest capacities, Mark iv. 33 ; John xvi. 2. 
 Written. ''Ps. Ixix. 9. Psalms and Old Testament Scriptures full 
 
 of Christ. 
 This psalm generally applied by the Jews to the Messiah. 
 Reproaches. The part of man's fallen nature to reproach God. 
 Adam in the garden. Gen. iii. 12 ; Israel in the desert, Exod. 
 
 xvi. 3. 
 Sinners reproach God as if He were the author — 
 
 1. Of their sufferings ; 2. Of their sins. 
 
 Fell on me — 1. As partaking of them with the Father, John xv. 
 23, 24. 
 
 2. As enduring their punishment in the sinner's room. 
 
 The reproach of the Father in the Old Testament falls on the Son in 
 
 the New. 
 Christ suffered the Father's reproach as — 1. Revealing the Father ; 
 
 2. Doing His will ; 3. Coming as His servant. 
 Reproach no small part of the Saviour's suffering, Ps. Ixix. 20. 
 Embittered His last hours on the cross, Matt, xxvii. 38-44. 
 Reproach against God was Christ's affliction, and should be ours. 
 Christ bore the Father's reproach, and we should bear His, Heb. 
 
 xiii. 13. 
 Christ bore the reproaches of the wicked ; we may well bear the 
 
 infirmities of the weak. 
 
 O^X ^O-VTlp rjpecrev, pleased not Himself. Did not consider His own interests, but 
 ours. Clirys. I?are others' burdens, which He did lor the sake of God and men ; the 
 second member omitted for brevity. Tol., Grot. Had not respect merely to His own 
 pleasure or pain, convenience or inconvenience. Stuart. Did not live to please Him- 
 i^elf. D. Brown. — Ot 6cei5ttr^oi, the reproaches (convitia). Pag., Pise, Beza (oppro- 
 hria.), Erax., Men. Accursed deeds. Tir. Blasphemies. Par, AUoursins. Men., Par. 
 Outrages. Mar., Bind. Not only their insults, but the punishment due to them. A. 
 Clarke. — Tcjc dveiOi'^ovTO^v ere, of them who reproach thee; the Father as well as 
 Christ suffered reproach. Chrys. — ETreTretroi' fir' €p.e, fell on me; affected me as if 
 done against me. Men., Tir. I made satisfaction to thee for tliem that reproaclied thee. 
 Vat. Bore the punishment of those reproaches in my flesh. Tol. Grieved as much as 
 if I had endured them myself. Calv. The whole of the passage referred to. Beng. The 
 general sentiment accommodated to a particular case ; Christ suffered reproaches rather 
 than desist from His beneficence towards others. Stuart. Suffered reproaches for others. 
 CoOOin. 
 
266 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 4. For whatsoever things were rvritten aforetime were written for our learning, that 
 we through patience and comfort of the Scriptures might have hope. 
 
 For. ShcAvs the ground for the quotation just made. 
 Indicates the proper and legitimate use of Old Testament Scripture. 
 Old Testament Scrij)tures written for New Testament times. 
 Designed for the use of the Gentiles as well as the Jews. 
 "Whatsoever things. Precepts, promises, threatenings, prayers. 
 Experience of Christ and Old Testament saints recorded for our 
 
 benefit. 
 Written. Holy men of God not only spoke but wrote God's will. 
 Directed by the Holy Ghost what to write as well as what to 
 
 speak. 
 Precious blessing to have a divine revelation in a written form. 
 Aforetime. Before the New Testament dispensation. 
 Old Testament Scripture written with a view to the future. 
 Pointed to Christ as the Head, and believers as the members. 
 Our learning. Instruction. Old Testament Scripture written for 
 
 New Testament disciples. 
 The best learning that which is derived from the Scriptures. 
 Patience — l. Perseverance in faith and holiness ; 
 
 2. Patient endurance of suflering and wrong ; 
 
 3. Gentle forbearance with prejudice and ignorance. 
 Eequired both in regard to those without and those within. 
 Exemplified in the Saviour's life and suffering, Heb. xii. 2 ; Matt 
 
 xvii. 17. 
 Also in the Old Testament saints, e.g., Job, Jas. v. 11 ; Moses, Num. 
 
 xii. 3 ; David, 2 Sam. xvi. 5, &c. 
 Old Testament written to train New Testament saints to patience. 
 Blessed learning that has patience for its fruit. 
 Comfort — 1. Consolation, 2 Cor. i. 4-7 ; 2. Exhortation, 1 Cor. 
 
 xiv. 3. 
 Powerful, persuasive, and consolatory instruction. 
 The Bible the true and inexhaustible source of comfort. 
 The Old Testament such ; still more with the New added. 
 Old Testament Scriptui'e written for the comfort of New Testament 
 
 believers. 
 Patience and comfort sujipose trial and affliction. 
 Scriptures. Inspired writings ; here especially the Old Testament. 
 God's word called scriptures or %vritings by excellence. 
 Lit, " The writings ; " none to be compared to them, see chap. i. 2. 
 Prophetical writings called by Daniel " the books," Dan. ix. 2. 
 
CHAP. XV.] ST. Paul's epistle to the Romans. 2G7 
 
 Same name applied by Alexandrian Jews to tlie Old Testament 
 
 generally. 
 Hence the name still in use, tlie Bible or Book, lit., " the books." 
 Given to both Old and New Testament since the fifth century. 
 Have. Or, hold fast, as xiv. 22 ; Heb. iii. 6 ; vi. 11 ; 1 Tim. iii. 9. 
 
 2 Tim. i. 13. 
 Hope. A leading part of a believer's experience, chaj). v. 2, 4, 5 ; 
 
 viii. 24. 
 Hope in Christ, 1 Cor. xv. 19 ; hope of the inheritance, 1 Pet. i. 3 ; 
 
 Rom. viii. 25. 
 Strengthened and established by patience and perseverance, chap. 
 
 V. 4. 
 Hope and patience mutually beget each other. 
 Christian hope is — 1. To be held fast ; 2. To be increased. 
 Scriptures to be read in order to beget, strengthen, and increase it. 
 Christ and the promises held forth in them as the groimd of hope. 
 
 UpoeypacpT] (irpo and ypa(pui), were written beforehand. Cod. Vat. has iypacptj, 
 iypacpr) Travra. — AiSacTKaXLav, instruction. D. Broivn. — TrjS viroixevris, patience. 
 Calv. Perseverance. Beng., Reiche, De Wette, Brown. Examples of patience exhiliitfd 
 in the Old lestament Scriptures. A. Clarke. Patience under suffering, or tolerance of 
 jirejudice and ignorance. Stuart. ' The patience,' — this, as well as the comlort, being 
 that to be found in the Old Testament Scriptures. Ellicot. Patience, needed for for- 
 bearance with the weak, taught from the Scriptures. D. Brown. T. irapaKX-qcreois 
 (Codd. Sin., Vat., and Alex, have hia. t. it.), consolation ; more appropriate here than 
 'exhortation.' Calv., Beng. Comfort received from God by Old Testament saints. A. 
 Clarke. Admonition, exhortation to acts of self-denial. Stuart, Hald. Consolation, 
 especially that which sustained Christ as exhibited in the Scriptures. D. Brovm.- — Twi* 
 ypacpwv, the Scriptures or writings. At fiijiXoc, or more frequently ra fiijiXia, the 
 books (lit., jiapyrus-books), applied by the Jews of Alexandria to the collected books of 
 the Old Testament. The use of the phrase 17 iraXaia biadrjKri, the old covenant or 
 Testament (2 Cor. iii. 14), for the Law as read in the Synagogue, led gradually to the 
 extension of the wonl to include the other books of the .Jewish Scriptures. The inspired 
 Christian writings came in like manner to be called the New Testament or covenant 
 (17 Kai.vq oiad-rjK-rj). The Latin term 'Novum Testamentum' first used by Tertuhian, 
 about 200 A D. For reading in the Synagogue, the Law was divided into fifty-four 
 sections or Parashioth, a lesson being thus provided for each Sabbath in the Jewish 
 Inti-rcalary year The sections of the prophets called Haphtaroth. Since the ninth 
 century, the larger sections have been divided into verses (Pesukim). Tliis verse- 
 division adopted by Stephens in his edition of the Vulgate in 1555. and appeared for the 
 first time in English in the Geneva liible of 1560. Transferred from tlience into the 
 llishops' Kible of 1568, and tlie Authorised Version of 1611. This division first adopted 
 in the New Testament in the edition jjiiblished by Henry Stevens in 1551, and used for 
 the English Version published in Geneva in 1500. — 'Exoj^ei', may have. Vap. Hold. 
 I'isc, Beza. Obtain. Stuart. Cod. Vat. adds ttjs TrapanXyjffeoos, hope ' of comfort.' 
 
268 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 5. Now the God of patience and consolation grant you to be like-minded one tnwara 
 another according to Christ Jesus, 
 
 God of patience. God the source of patience ; His word the 
 
 means. 
 True patience a plant not of nature but of grace. 
 All virtues and graces produced in us by the Holy Spirit. 
 God not only gives patience, but gives it abundantly. 
 Name of God taken from the graces which He inspires. 
 His titles often given from the matter in hand. 
 Consolation. Comfort, as in ver. 3 ; in the same sense as in 2 Cor. 
 
 i. 4-7. 
 God the giver — 1. Of all matured patience in the New Testament ; 
 2. Of all prepared consolation in the Old. 
 Like-minded. One in sentiment and affection. 
 Patience and comfort connected with unity, Col. ii. 3. 
 The more of patience and comfort the more of love. 
 Unity of sentiment among believers progressive, Phil. iii. 15, 16. 
 Knowledge partial and imperfect on earth, 1 Cor. xiii. 12. 
 Keal harmony more in unity of heart tlian sentiment. 
 Its true principle, love to Christ's people for Christ's sake. 
 Unity of sentiment desirable, unity of heart essential. 
 Forbearance in cases of difference a test of grace. 
 Christian like-mindedness the gift of God. 
 According to Christ Jesus — 1. According to His will and precept; 
 
 2. In accordance with His spirit and example ; 
 
 3. In the belief and maintenance of His truth. 
 
 Christ's example exliil)ited — 1. As an argument ; 2. A pattern. 
 A like-mindedness against Christ as well as according to Him. 
 Truth, then peace, Zech. viii. 19 ; first pure then peaceable, James 
 
 iii. 17. 
 Christ himself the centre of true unity, 
 Paul's wonderful delicacy and tact in uniting parties. 
 
 Ayr;, a later form of 2cl aorist optative for Soir), not acknowledged by older gram- 
 marians. Stuart. — To avTO (ppoveiv, think the same thing. Calv. Think, or savour 
 that very thing (id ipsum sapere). Vulg. Be affected in the same manner. Beza. With 
 the same mind. Pag., Pise, Tol. May have like affection. Tir. Grant you all that 
 makes for mutual concord. Grot. To have the same mutual affection. Rapk., Doddr. 
 In matters of belief; practical unity of sentiment. Stuart. In will and affection. 
 JIald. Of the same mind ; unanimity. D. Brown. — Kara X/i. It/ct. (Codd. Sin. and 
 Alex, have Irjcr. X/3.), according to Christ Jesus; His command. Tir. His doctrine. 
 Tol., Est., Vat. Ilis example. Doddr., Raph., D. Broun, Hald. Ilis Spir.t and reli- 
 
CHAP. XV.] ST. Paul's epistle to the romans. 269 
 
 f-'ion. Stuart. His will and precept. De ^Ve:te. In Christ as the bond of unity. Cal. 
 Such concord as is not opposed to Christian piety. Grot. Christ not only the example, 
 but the motive and spring of the Christian mind. Nielson. 
 
 6. That ye may with one mind and one mouth glorify God, even the Father of our 
 Lord Jesus Christ. 
 
 One mind. One accord, like tlie discijiles at Jerusalem, Acts i. 14. 
 So on the day of Pentecost, Acts ii. 1 ; and afterwards, ver. 46 ; 
 
 iv. 24 ; V. 12. 
 Indicates unity of sentiment, feeling, and purpose. 
 Such unity sometimes in a bad sense, Acts vii. 57 ; xviii. 12 ; 
 
 xix. 29. 
 The expression used also in an indifferent sense. Acts xii. 20. 
 Harmony of hearts the soul and strength of united worship. 
 Inner unity consistent with external variety. 
 One mouth. Unity of worship and confession, as chap. x. 9, 10. 
 Unity of mind first, unity of mouth next as its effect. 
 Praise and prayer to be as from one heart and by one mouth. 
 Believers' converse to be rather on points of agreement than of 
 
 difference. 
 Reference to the two different parties in the church at Rome. 
 Jews and Gentiles, weak and strong, to be united in affection and 
 
 praise. 
 Glorify God — l. Show forth His perfections ; 2. Promote His 
 
 glory. 
 God to be glorified in every action of our lives, 1 Cor. x. 31. 
 Especially glorified in acts of worship. Rev. xv. 4 ; Ps. xcvi. 8, 9. 
 Glorified also in and by the unity of believers. 
 The harmonious praise of God the highest fruit of unity. 
 Even. Or, " The God and Father," &c., as 2 Cor. xi. sl ; Eph. i. 3 ; 
 
 1 Pet. i. 3. 
 Father of our Lord. The special object of Gospel worship. 
 To Ije praised for His love in the gift of His dear Son. 
 God both the God and Father of Jesus Clirist, Eph. i. 17 ; John 
 
 XX. 17. 
 His God as to His humanity, His father as to His divinity. 
 Christ's double relationship to the Father for our sakes. 
 Our double relationship to the Father through Him. 
 God to be worshipped not merely as God, but as Christ's Father. 
 Otherwise the object of fear, not of fellowship. 
 God as the Father of Jesus Christ the author of our salvation. 
 
270 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 OfxoOvpiaoov (o/ios, one, united, and dvfios, mind). Union of mind or sentiment. 
 Stuart. Accordance in affection and heart. Ilaldane. — Ew (TTO/xaTi., witli one mouth ; 
 probable reference to acts of public worship. A. Clarl-e. — To;' Qeov k. llarepa t. K. 
 7J/J.WV I. X., God and Father of our Lord Jesus Christ. Tol., Ham. God of the man 
 Christ Jesus, Father of the Divine Word. Est., Whitby. 
 
 7. Wherefore receive ye one another, as Christ also received us, to the glory of God. 
 
 "Wherefore — 1. This being yoiir duty ; 2. To show your unity. 
 
 Receive — 1. Into your fellowship ; 2. Into your affection. 
 
 Eeceiving Christ in faith, receive His members in love. 
 
 IMutual kindness and forbearance the duty of Christians. 
 
 One another. Christians addressed ; Jewish and Gentile. 
 
 Diti'erence of opinion to be no barrier to affection. 
 
 The weak to overcome their prejudice, the strong their pride. 
 
 As. Indicates — 1. The manner ; 2. The reason, of the duty, Acta 
 
 X. 47 ; xi. 17. 
 Christ also received us. To pardon and save, Luke xv. 2 ; Acts 
 
 xi. 18. 
 Eeceived us into His fellowship, His family, and His fold. 
 Whom Christ has received we may not reject. 
 The Aveakest believer received by Christ, chap. v. 6. 
 Receives those who trust in Him though with much error. 
 Receives weak and strong ; these therefore to receive each other. 
 Receives cordially and rejoicingly, Luke xv. 5. 
 Christ receives sinners, we may well receive saints. 
 To the glory of God. God's glory the end of our salvation. 
 Christ received sinners to manifest God's glory. 
 We are to do the same with saints, John xv. 8, 12. 
 God's glory the end of all Christ did and we are to do, John xvii. 4 ; 
 
 1 Cor. X. 31. 
 God glorified in Christ's humiliation and love to sinners. 
 Also in our forbearance and love to one another. 
 Believers, differing in many things, to be one in glorifying God. 
 Participation in God's glory the happy lot of believers, chap. v. 2. 
 
 TipoaXafx^avecrde, take to you. Pag., Pise, Beza. Relieve, support (sublevate). 
 Vat. Kindly receive and cherish. Men. Aid, support, and instruct. Est., Tol. Embrace 
 and succour. Ham. Receive into mutual love. Wells. Treat with brotherly kindness 
 and affection. Stuart. Receive into fellowship. Con. cf- Hows., Brown. Receive and 
 compassionate. D. Brown. Both Jewish and Gentile Christians addressed. De Wette. 
 — llpoaeXajSero, received us to Him. Mart. Into fellowship with Himself Lange. 
 Showed kindness. Stuart. Received though with much error. Hald. Cordially. 
 
CHAP. XV.] ST. PAUL'S EPISTLE TO THE ROMANS. 271 
 
 Brown. Codd. Sin., Vat., and Alex, have Vfxo.^, 'you,' instead of rifxCLi, 'us.' — Eij 
 co^av Oeoii, to the gloi-y of God ; that God may be glorified in the unity, harmony, and 
 love of believers. Chrys., Eras., A. Clarke. Stuart, D.Brown. That we might be made 
 sharers of the divine glory. Grot. Into the glory of God. Dind. Into the enjoyment 
 of the divine glory with Clirist awaiting believers. ThoL, Lanpe. For the glory of God. 
 Mart. To the praise and glorifying of God. JVielson. To the manifestation of His glory. 
 Hald His glory the end of all Christ did on earth or does in heaven. Brown. God 
 glorified in Christ's humiliation and in taking men into fellowship with Himself. 
 Dickson, Lange. 
 
 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, 
 to confirm the promises made unto the fathers. 
 
 Now, I say. Redoubles his efforts to accomplish his object. 
 His aim to soften Jewish prejudices and unite parties in love. 
 Speaks now — 1. To the favour of the weak ; 2. The guidance of 
 
 both. 
 Explains how Christ has received men, both Jews and Gentiles. 
 Jesus Christ. Jesus the name, Christ the surname. 
 Jesus indicates the person, Christ the office and destination. 
 " Jesus " first in addressing Jews, " Clirist " in addressing Gentiles. 
 Minister. Christ a servant — 1. To God ; 2. To men, Matt. xii. 18 ; 
 
 XX. 28. 
 Allusion to His personal ministry. Points to His hiimiliation. 
 Circumcision. Used — 1. For the law ; 2. For the Jewish people. 
 Christ made under the law, Gal. iv. 4 ; Matt. iii. 15 ; v. 17. 
 A Jew of the seed of Abraham, Matt. i. 1 : John iv. 9 ; Rev. v. 5. 
 Ministered when on earth almost exclusively to the Jews, Matt. 
 
 XV. 24. 
 ]\Iinister of the circumcision for the salvation of Jews, John iv. 22. 
 So called here — 1. To e.xalt the covenant people to tlieir true 
 
 dignity ; 
 2. To humble the pride of the strong, viz., the Gentiles. 
 Truth of God. His faithfulness in performing His promises. 
 Not because the Jews were worthy, but because He is faithful. 
 Confirm. Fulfil, as Dent, xxvii. 26 ; make sure, as 2 Pet. i. 19. 
 Tlie best confirmation of promises is their fulfilment. 
 Promises. Made to the patriai-chs concerning their seed. 
 Christ the central point of all the promises, 2 Cor. i. 20 ; Rev. 
 
 xix. 10. 
 Promises are either general or special ; here the latter. 
 Made to the fathers. (??•., Of or belonging to the fathers. 
 Tlie lathers of the Jewish people, Abraham, Isaac, and Jacob. 
 
272 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 The Scaviour promised to be of tlieir seed, Gen. xxii. 18 ; xxvi. 4; 
 
 xxviii. 14, 
 Jews the children of the covenant, Acts iii. 25 ; salvation of them, 
 
 John iv, 20, 
 Christ and His benefits the children's bread, Matt, xv. 26. 
 Israel beloved for the fathers' sakes, Rom, xi. 28, 
 
 Aeyoj, I say : further argument to show that Jewish and Gentile believers should 
 bear with each other, as all redeemed by grace.^the Jew in fulfilment of God's promise, 
 the Gentile in the exercise of His mercy. Nielson. — Ae, now; ' accuratius definit,' — 
 inserted for more full and entire explanation. Codd. Sin., Vat., and Alex, have 7«yO, 
 for. 'For' tlie true reading. D. Broivn. — I'JJcr. ^piar. Some copies omit Irjaovs ; 
 others have Xptcrr. Itjs., — preferred by Bengel as more suitable to the passage, the 
 office being the main idea. — AiaKovov, attendant or laborious servant, = ^Bp, from 
 the same root as t^'^^ (shemesh), the sun, who doth ' his daily stage of duty run.' — Ilepi- 
 TOfiTjS, of the circumcision ; Christ ministered to the circumcision. Ai'ab. Fulfilled 
 the law. Chrys. Tlie peculiar minister of the Jews. Par., Grot., Vor. Preached, 
 taught, laboured for their salvation. Men. Was sent to them. Calv. Discharged His 
 oflSce for tliem. Vat. Subjected himself to circumcision and the law for their sakes. 
 Par. First preached the New Testament to them. Eras. Ministered the circumcision, 
 fulfilled it, as a servant does his master's will. Dickson. Confined His ministry to 
 them in the days of His flesh. A. Clarke. Served the cause of divine truth among 
 them. Stuart. The Father's servant for their salvation. Z>. Brown. Christ, while 
 fulfilling the law, was the ministering attendant on the Jews. Lanoe. — Twep 'dXTjdeias 
 Qeov, on account of the truth of God ; to fulfil it. Calv. To promote the interests of 
 divine truth. Stuart. To fulfil the truth contained in the promises. A. Clarke. For 
 the faithfulness of God. Con. <£ Hows. For the sake of God's truth. Ellicot. To make 
 good His veracity towai'ds His ancient people. D. Brown. — Et's to (Se/Satwcrat r. 
 e7ra77eAtas t. iraTepiav, to confirm the promises of the fathers. Calv., Pap., Eras., 
 Beza. To keep the promises and prove them, thus gaining a title to them ; j3e/3atow = 
 to obtain the title in a purchase. Strip. To make them good. ScliOtt. Carry them into 
 execution. Stuart. The Messianic promises made to the Fathers. D. Brown. Heb. 
 D'pn, to confirm, fulfil, establish ; as Ps. cxix. 38, ' establish (cpn) thy word," &c. 
 ' My daughter, thy promise has been fulfilled' (n2"p^, confirmed). Talm. Sola. 
 
 9. And that the Gentiles might glorify God for His mercy ; as it is written. For this 
 cause I will confess to thee among the Gentiles, and sing unto thy name. 
 
 Glorify God. Exalt, adore, magnify Him ; show forth His glory. 
 God's glory the end of Christ's work and the sinnei-'s salvation, 
 Mercy. Gentiles had no promise to claim like the Jews, 
 "What was faithfulness to the Jews was mercy to the Gentiles, 
 Clirist's ministry confined to the Jews, but not God's mercy. 
 The salvation of any sinner is mercy, that of some especially so. 
 Faithfulness as well as mercy in the salvation of some. 
 Some children saved in faithfulness to their parents. 
 Written. Ps. xviii, 49. David in the psaku a type of Christ, 
 
CHAP. XV.] ST. Paul's epistle to the romaxs. 273 
 
 Christ therefore the subject of the prophecy. 
 
 Foretold to be a Saviour to Gentiles as well as Jews. 
 
 Jews regarded the Psalms as prophetic of Messiah, Luke xx. 41, &c. ; 
 
 xxiv. 45. 
 Paul's plentiful quotation of the Old Testament Scriptures to ije 
 
 noted. 
 The sword of the Spirit is the Word of God, Eph. vi. 17 ; Heb. iv. 12. 
 Confess. Praise, acknowledge, give thanks. 
 The Gentiles confess to God in the Psalms of David. 
 Thus David still confesses to Him among the Gentiles. 
 Christ confessed to God in the person of David, His type ; 
 Still confesses to Him in the person of His members. 
 Among the Gentiles. These therefore to be His true worshippers. 
 Believing Jews therefore cordially to unite with them. 
 The calling of them part of the promise to Abraham, Gen. xi. 3. 
 That promise repeated down to the last of the proi^hets, Mai. i. 11. 
 Gentiles, as such, — without incorporation with the Jews. 
 Sing. David and David's Lord do this among the Gentiles — 
 
 1. Virtually in the church on earth through David's Psalms. 
 
 2. Personally in the church in heaven, Eev. vii. 9, 10 ; xiv. 1-4. 
 The church to consist greatly of Gentile converts. 
 
 Singing a leading part of Christian worship, 1 Cor. xiv. 5 ; Eph. 
 
 V. 19 ; Col. iii. 16. 
 Jews and Gentiles to unite in praising God for His mercy in Chri.-^t. 
 Eedeeming love gives songs of praise Ibr wails of woe. 
 
 '"E^oiJLoKoyrjaofiai, I will confess. Calv. Celebrate. Diod. Celebrate thy praise. 
 Mart. Will praise thee ; like Heb. rii'N. Stuart. AVill glorify thee. D. Brown. Cod. 
 Sin. adds \s.vpLOS after iOvecnv. The psalm applied by the Jews to the Messiah : ' King; 
 Messiah, whether He be among the living or the dead, His name is David.' R. Tanchuma 
 said, 'I thus prove it, He showeth mercy to David and to his seed' (Ps. xviii. ult ), 
 Jerus. Tal. Ber. R. Huna said, Messiah is called David, — ' He sheweth mercy to David,' 
 &c. Midr. Mishle. — ^a\w (i/'aoi, to touch, ^aXXw, to touch the strings, to play, to 
 sing praise), I will sing. For Heb. H'StX, will sing with an instrument. Benp. n?i, 
 to sing, properly in rhythmical divisions ; to play on a stringed instrument (^a\Xw). 
 Kork. Prom ^aXXu, the LXX entitled David's psalms or praise-hymns \pa.\/j,oi, 
 'psalms,' Heb. D'7'7?'. 'praises.' The Christian obviously received the Psalter from 
 the Jews not only as a constituent portion of the sacred volume of Holy Scrij)ture, but 
 also as the liturgical hymn-book which the Jewish church had regularly used in the 
 Temple. Vr Smith. Singing praise one of the principal parts of worship in the Chrisliiin 
 church from the earliest period (Col. iii. 16). Pliny (a.d. 130) states that the Christians 
 met before sunrise on a stated day and sang a hymn to Christ as God. At first only 
 David's psalms and inspired portions of Scripture sung. Uninspired hymns aftervvai'di 
 
 VOL II. S 
 
27 i SUGGESTIVE COMMENTARY ON [cHAP. XV. 
 
 firaflually introduced. The Doxolop-y, -Gloria Pafri, &c., ' Glory be to the Father, and to 
 t)ie Son, and to the Holy Ghost, world without end, Amen,' in early use. To this the 
 "Western churches added in the sixth century, ' As it was in the beginning, is now, and 
 ever shall be.' The Angels' Song, 'Gloria in Excelsis,' &c., 'Glory to God in the highest,' 
 <tc., also early used. So the Trisagion, ' Holy, holy, holy, Lord God of Sabaotli, heaven 
 and earth are full of His glory ; ' Malay's Song or the Magnificat ; the Songs of Moses, 
 Anna, Habakkuk, the Three Childi-en, Simeon, and Zecharias. Human compositions 
 not at first used in all places in public worship. The Creed sung in many places. 
 Hymns for public worship were composed by Ambrose of Milan ; Nicetius, a century 
 later, author of the Te Deum, wrongly ascribed to Ambrose; Hilary of Poitiers ; Claudiauus 
 Mamertus ; Ephraim the Syrian ; Nepos and Athenagoras. The hymns or poems of 
 Gregory Nazianzum, Paulinus, Prudentius, and Sedulius, not probably used in public 
 worship. Sometimes the precentor sung alone, but generally joined by the people, at 
 first in the last line, and afterwards responsively. Responsive singing introduced into 
 the West by Ambrose, and into the East by Flavian of Antioch, or perhaps by Ignatius. 
 Instrumental music introduced in the West only in the thirteenth century by Marinus 
 Sanutus, a.d. 1290. Organs in private use four centuries earlier. Singing, in all the 
 public services, alternated with reading. On Sundays and Festivals, practised also at 
 the beginning and end of the service. At other times alternated with prayer. The 
 people stood while singing. At first the singing very simple, difl'ering little from read- 
 ing. Gradually more music introduced, at first at Antioch, Constantinople, Milan, and 
 Rome. Baumgarten. 
 
 10. And again he saith, Rejoice, ye Gentiles, with His people. 
 
 Saith. In Moses' prophetic song before his death, Deut. xxxii. 43. 
 
 Eefers to Christ's victories over His and His people's enemies. 
 
 Understood by the Jews as pointing to the days of Messiah, 
 
 Kejoice. Kedeeming mercy the foundation of lasting joy. 
 
 A duty to rejoice when God calls us to do so. 
 
 Believers to rejoice in the Lord always, PhiL iii. 1 ; iv. 4 ; 
 
 To rejoice evermore, 1 Thess. v. 16 ; Eccles. ix. 7, 8. The grounds — 
 
 1. What the Lord is ; 2. What He has done ; 3. What He will 
 
 yet do. 
 Gentiles. Gentiles to share in the joy of Christ's victory. 
 Fellow-heirs and partakers of the promise in Christ, Eph. iii. 6. 
 To unite with God's people in their songs of praise. 
 Especially bound to rejoice at having long been outcasts. 
 With His people. Gentiles therefore to be in fellowsliip -with them. 
 Made fellow-citizens with the saints, Eph. ii. 19. 
 Form the innumerable multitude before the throne, Eev. vii. 9. 
 Beheld by John after the sealing of the tribes of Israel, Rev. vii. 4. 
 A imiversal burst of praise to come from Jews and Gentiles. 
 The Gospel therefore to be preached to all nations. Matt, xxviii. 19. 
 Done probably more than ever in tlie present day, a.d. 1870. 
 The Bible already translated into 183 languages and dialects. 
 
CHAP. XV.] ST. Paul's kpistle to the romans. 275 
 
 T^u(ppav0T]Te eOv-q fxera r. \aov avrov, rejoice, nations, with, His people; accord- 
 ing to the LXX, who seem to have read iBy Dj;. Heb. isy 0')i i:'J"]ri, lit, sing, ye 
 nations, His people ; therefore to be in fellowship with them. Dickson. Sing, Gentiles, 
 as Ilia people ; therefore to become such. Sing, O Gentiles, with His people ; 1 or OH 
 omitted. Grot. Both Jews and Gentiles to rejoice together in God's salvation. Eras., 
 Vat., Est. Imperative used in apostrophes for the indicative. — Aaov avT., His people, 
 i.e., Israel. D. Brown. On Deut. xxxii. 12, it is said in Zohar : ' This shall take place 
 in the days of Messiah, when there shall be impurity in Israel.' 
 
 11. And again, Praise the Lord, all ye Gentiles ; and laud Him, all ye people. 
 
 Again. Ps. cxvii. 1. Paul multiplies quotations from the Old 
 
 Testament. 
 Truth, to be exhibited to gainsayers in all its strength. 
 Tlie wise householder brings out of his treasure things new and old. 
 The word of Christ to dwell richly in us, CoL iii. 16 ; Matt. xiii. 52. 
 Praise. True praise implies — 1. Knowledge and understanding, 
 
 P.S. xlvii. 7 ; 1 Cor xiv. 15 ; 
 2. Paith, Ps. cxvi. 10 ; 3. Love, Ps. cxviii, 1 ; 4. Life, Ps. cxv. 17. 
 The Gentiles, therefore, to praise, must be preached to. 
 Praise implies experience of pardoning mercy, Ps. cxvi. 1-19 ; 
 
 cxvii. 2. 
 Praise an exercise of public worship, Ps. cxxxiv. 1-3 ; cxxxv. 1-3. 
 Gentiles therefore to be incorporated with the church. 
 Laud. Another expression for praise. All sorts of praise due to God : 
 Public and private ; individual and collective ; internal and ex- 
 ternal ; vocal and instrumental, Ps. cl. 3-5. 
 God to be praised to the best and utmost of our ability, Ps. 
 
 xx.xiii. 3. 
 All ye people. Not only some, but all nations and peoples. 
 The Gospel to be preached to every creature, Mark xvi. 15. 
 Believers to be gathered from north, south, east, and west, Luke 
 
 xiii. 29. 
 Christ a ransom for all to be testified in due time, 1 Tim. ii. 6. 
 God's will that all should be saved and come to the knowledge of the 
 
 truth, ver. 4. 
 Christ, when lifted up, to draw all men unto Him, John xii. 32. 
 
 Alvetre, praise ; iTraiveffare, praise after (iiri, upon or after, and aiueoS). 
 Tjiraiveu, used more of responsive singing. Seng. Aiveire = Heb. '7^lI ; iwaive- 
 aare avrov — ^nin?r, Ps. cxvii. 1. "jVn (Gen. xii. 15) and n3B', used for both atVew 
 and iTraiveu by the LXX. Alveo used also for niin, 7113, Jj-i, n^K', 
 
276 SUGGESTIVE COMMENTARY ON [cHAP. XV, 
 
 12. And again, Esaias saith, There shall be a rnnl of Jesse, and He that shall rise to 
 reign over the Gentiles ; in Him shall the Gentiles trust. 
 
 Again. Quotations accumulated for greater confirmation. 
 Truths likely to be controverted to be well supported from Scrip- 
 ture. 
 Esaias saith. Isa. xi. 10. Esaias the evangelical j^rophet ; see 
 
 under Eom. ix. 27. 
 The proi^hecy understood by the Jews to relate to Messiah. 
 A root. &V., The Root. A root out of a dry ground, Isa. liii. 2. 
 A Rod out of the stem of Jesse, and a Branch out of his roots, Isa. 
 
 xi. 1. 
 As the Root He must flourish, bloom, and bear fruit, Ps. cxxxii. 17. 
 Christ, as the Root, the source of all spiritual life. Gal. ii. 20. 
 Indicates the oneness between Christ and His members. 
 Jesse. The son of Obed and father of David, Ruth iv. 17. 
 Christ the Root of Jesse, or Root in Jesse's family, Matt. i. 16. 
 The Root as well as off'spring of David, Jesse's son. Rev. xxii. 16. 
 As man, David's ofl^spring ; as the God-man Mediator, his Root. 
 On Him hangs all the ofi"spring and issue of His Father's house, Isa. 
 
 xxii. 24. 
 Christ the everlasting Father of the saved family, Isa. ix. 6 ; Heb. 
 
 ii. 13. 
 Rise — 1. Out of the depressed family of David and Jesse, Luke 
 
 ii. 4-12. 
 2. Out of a state of humiliation ; 3. Out of the grave, Ps. xvi. 10 ; 
 
 Phil. ii. 7-10. 
 Ereign. Heb., Be for an ensign. Christ a Prince and Leader, Isa, 
 
 ix. 6 ; Iv. 4. 
 The true King of the Jews, John i. 49 ; Matt. ii. 2-6 ; xxi. 5 ; Lx. 15; 
 
 xxvii. 37. 
 The Prince of the kings of the earth. Rev. i. 5 ; King of kings, 
 
 xix. 16. 
 Head over all to His church and people, Eph. i. 20-22. 
 His kingdom not of this present world, John xviii. 36. 
 Now exercised through — 1. His Word ; 2. His Spirit ; 3. His provi- 
 dence. 
 His true subjects all who receive and obey Him, John i. 11-13. 
 Over the Gentiles. Gentiles as well as Jews to be His subjects. 
 Christ as an ensign the bond of all nations. 
 Jews and Gentiles united to Him are united to each other. 
 Christ to be honoured by all peoples as their King and Lord. 
 
CHAP, XV.] ST. Paul's epistle to the romans. 277 
 
 Trust. Gr., Hope. Men Avithout Christ also without hope, Eph. 
 
 ii. 12. 
 Christ the common hope and trust of Jews and Gentiles. 
 No other name whereby men must be saved, Acts iv. 12. 
 Christ our hope, 1 Tim. i. 1. The anchor of our soul, Heb. vi. 19. 
 Heb., " Shall seek," repair to Him as their hope and refuge, Heb. 
 
 vi. 18. 
 
 Ecrrat, there shall be. Grot., &c. It shall come to pass ; not connecting with 
 7] pL^a, as its nominative. Dickson, Vat., Est. — H pii^a (from /sew, to flow, and faw, 
 to live; that from which the life flows) Tov'leaaai, the root of Jesse [shall have a 
 shoot]. Dickson, Vat., Est. There shall be the root of Jesse, i.e., of Jesse's root shall 
 continue. Tol. There shall be a shoot from the root of Jesse. Grot., Calv., Pise, Est. 
 A root from the stock of Jesse. Doddr. A Kins shall spring from the root of Jesse. 
 Whitby. By synecdoche, pifa = the tree which springs up from the root; 'it will 
 come to pass that the heathen shall betake themselves to the Root of Jesse.' Hengsten- 
 berg. The root of Jesse ; not from which Jesse sprang, but • He who is sprung from 
 Jesse,' i.e., Jesse's son, David. D. Broivn. P'fct, by meton. = a shoot from a root, as 
 ^'~i^ — VIJ, .a stem (/cXaOos), hence offspring. Rev. xxii. 16. Scluitt. — '0 dviffraixtvos, 
 who rises ; Heb. 1?^ l>j'^', for which the LXX., whom Paul follows, probably read "i'?y. 
 Stuart. — 'Apx^iV, to reign ; Heb. Oil, for an ensign or standard,— the sign of authority 
 and command. Grot. Power of calling to war belongs to the prince alone. Ham. 
 Christ compared to a standard around which the nations, hitherto far from salvation, 
 should assemble; Jacob's prediction as to the obedience of the nations to Messiah being 
 thus fulfilled. Hengstenberg. — EOvcov, of the Gentiles or nations. The so-called 
 Apostolical Constitutions (perhaps written in the third century) give the following list 
 of bishops ordained by the apostles and their coadjutors ; Zacchieus, the publican, 
 Bishop of CEBsarea ; Cornelius, his successor, and Theophilus, the third in the same 
 place ; Euodiiis, of Antioch, ordained by Peter ; Ignatius, of the same place, ordained 
 by Paul ; Annianus, of Alexandria, by Mark the Evangelist ; Avilius, of the same jilace. 
 by liUke; Linus, of Rome, by Paul; Clement, his successor, by Peter; Timothy, of 
 Ephesus, by Paul ; John of the same place, Aristo of Smyrna, Strata^us his successor, 
 Aristo who succeeded him. Gains of Pergamos, Demetrius of Philadelphia, all ordained 
 by John ; Lucius, of Cenchrsea, by Paul ; Titus, of Crete ; Dionysius, of Athens ; 
 Marones, of Tripolis in Phoenicia ; Archippus, of Laodictea in Phrygia ; Philemon, . 
 of Colosse ; Onesimus, his slave, of Bersa in Macedonia ; Crescens, of the churches in 
 Oalatia ; Aquila and Nicetes of the parishes in Asia ; Crispus, of OJgina. — EXTriovaLV, 
 shall hope or trust. Heb. '»^"1T> 'shall seek.' Implies a religious seeking of the 
 Messiah, and the ascription to Him of more than human dignity ; E'"n = to seek for 
 counsel, help, protection ; to manifest reverence ; to consult as an oracle. Hengst. The 
 passage belongs to the section read in the Synagogues on the eightli day of the Passover, 
 probably about the time when this epistle was written. Beng. Quoted ad sensum, not 
 ad lileram, as the Hebrew vowels now are. Stuart. Applied by the Jews to the Messiah : 
 ' When Messiah shall 'oe revealed, all the nations of the world shall be collected to 
 Him ; as it is said, A root of Jesse,' &c. Zohar. ' R. Chanina said, Messiah shall only 
 come to teach the Gentiles two precepts, those of the Tabernacles and the Palm branches ; 
 as it is said, A root of Jesse,' &c. Midr. TehiU. 'Israel shall not require to learn the 
 doctrine of the Messiah in the age to come ; as it is said, A root of Jesse, &c., implying 
 that the Gentiles alone shall ne«d to learn of Him.' Ber. liabba. 
 
278 SUGGESTIVK COMMENTARY. [CHAP. XV, 
 
 13. Now the God of hope fill you with all joy and peace in believing, that ye may 
 abound in hope, through the power of the Holy Ghost. 
 
 God of hope. God the author as well as object of Christian hope. 
 True hope grounded on His love in the gift of His Son, chap. v. 5 ; 
 
 1 Pet. i. 3. 
 All other hope a spider's web, Job viii. 14 ; house built on the sand, 
 
 Matt.vii. 26. 
 God the object of our hojje by raising Jesus from the dead, 1 Pet. 
 
 i. 21. 
 The hope God gives is — 1. A good hope, 2 Thess. ii. 16 ; 2. A lively 
 
 or living hope, 1 Pet. i. 3 ; 3. A blessed hope, Tit. ii. 13 ; 
 
 4. Sure and steadfast, Heb. vi. 19 ; 5. Which never disappoints, 
 
 Rom. V. 5. 
 " God of hope " — the title taken from the matter in hand. 
 God the giver of every good and perfect gift, Jas. i. 17. 
 God's titles become pleas in the mouth of faith. 
 The false goddess of Hope familiar to all the Romans. 
 The true God of hope known only to believers. 
 Fill. Joy and peace exist in various degrees. 
 The believer's privilege to be filled with them, Ps. Ixxxi. 10. 
 Spiritual joy a thing to fill and satisfy, Ps. Ixiii. 5 ; Ixv. 4 ; iv. 6, 7; 
 
 xxxvi. 8. 
 Carnal joy pufts up the soul, spiritual joy fills it. 
 Christ's desire that His people's joy may be fiill, John xv. 11. 
 AH — 1. All kinds ; 2. All degrees, of joy and peace. 
 Joy and peace in the richest abundance and highest degree. 
 Paul's ordinary mode of expressing the superlative. Col. i. 9, 11 ; 
 
 iii. 16. 
 Joy. Delightful sensation from the possession of good. 
 That possession either actual or anticipated ; our own or another's. 
 Everything presented in the Gospel to fill with joy, Luke ii. 10, 14. 
 Christ, the pearl of great price, a believer's own, Matt. xiii. 45, 46. 
 Joy desired by all, desirable to a believer. 
 The joy of the Lord is his strength, Neh. viii. 10. 
 Makes him run in the way of God's commandments, Ps. cxix. 32. 
 Enables him cheerfully to carry his cross, Acts v. 41. 
 Prepares him to give a good report of the Lord's ways. Num. 
 
 xiv. 7-9. 
 Fits him for persuading others both by his lips and his life, Nimi, 
 
 X. 29. 
 Joy the first feeling on believing. Matt. xiii. 44 ; Acts xvi. 34. 
 
CHAP. XV.] ST, Paul's epistle to the romaxs. 279 
 
 Peace. Serenity and satisfaction of soul. 
 
 Peace witli God the foundation of inward peace. 
 
 Christ our peace, Eph. ii. 14 ; peace by His blood, Col, i. 20 ; 
 
 His own peace made over to the believer, John xiv, 27, 
 
 The peace of God which passes all understanding, Phil, iv, 7. 
 
 A peace that preserves and guards both heart and mind, lb. 
 
 The mind kept in perfect peace, because staj^ed on God, Isa. xxvi. 3. 
 
 A peace spokeu and created by God himself, Ps, Ixxxv, 8 ; Isa. 
 
 Ivii. 19. 
 God the God of peace through the resurrection of Christ, Heb. 
 
 xiii, 20. 
 Peace to be spoken by Christ to the heathen, Zech, ix, 10. 
 Joy on believing followed by a calm, and settled peace. 
 That joy and peace continued and ever increasing. 
 Joy and peace in a world of sorrow and unrest, John xvi, 33. 
 No real joy wliich flows not from true peace. 
 In believing. True joy and peace the fruit of faith, Eom. v. 
 
 1-3, 11. 
 Obtained, preserved, and increased through believing. 
 The glad tidings concerning Christ the source of both, Luke ii, 
 
 10, 11, 14. 
 Peace and joy stream from the fountain of Gospel truth. 
 A joj'ful proclamation of amnesty for faith to embrace. 
 The Gospel gives in Christ a trust-deed to a heavenly inheritance. 
 Joy and peace the necessary effect of believing Gods record, 1 John 
 
 V, 11, 
 Enjoyed in proportion to the clearness, simplicity, and extent of 
 
 faith. 
 Abound. Believers not only to have hope but to abound in it. 
 Have ground for the highest hope. Their hoj^e to abound — 
 1. In its strength and firmness ; 2. In its compass and extent. 
 Variety of experience. Believers to increase in hope. 
 Christ came to give life and give it more abundantly, John x. 10. 
 Hope. Of the glory of God, cliap. v. 2 ; the heavenly inheritance, 
 
 1 Pet. i. 3 ; Christ's appearing and our likeness to Hinr, Tit. 
 
 ii. 13 ; I John iii. 2, 3, 
 All joy and peace here a foretaste of that hereafter. 
 Hope the spring of action and stimulus to holiness, 1 John iii. 3. 
 Hope connected with joy and peace. Mutually feed each otlier. 
 Power of the Holy Ghost. The Spirit the author of Christian 
 
 hope. 
 
280 SUGGESTIVE COMMENTARY ON [CHAP. XV, 
 
 Hope is — 1. From God's love ; 2. Christ's work ; 3. Tlie Spirit's 
 
 power. 
 Divine power needed to produce a living hope, 1 Pet. i. 3. 
 The believer's hope is often hope against hope, Rom. iv. 18. 
 Natural to have hope, but not a well-grounded one. 
 Same result ascribed to the Spirit and the ScrijDtures, compare ver. 4. 
 The Spirit the agent, the Scriptures the instrument. 
 God the Father the fountain of all blessing in the church ; 
 Faith in Christ the means of its appropriation ; 
 The Holy Ghost's power the agency in producing it ; 
 Peace, joy, and abounding hope the blessed fruits. 
 The economy of the Godhead in the matter of redemption. 
 Each person in the Trinity occupies His distinctive place. 
 The prayer in the text worthy of the great apostle. 
 Suggested by the whole preceding subject-matter of the epistle. 
 More especially by the concluding word in the last quotation. 
 Peace, joy, and hope, the fruits of the faith so largely treated of. ' 
 
 ©eos, T. eXTTtSoy, the God of hope ; contrasted with the pagan goddess of hope. 
 Her temple at Rome first struck with lightning and afterwards burut. — Il\r]p(vcral 
 v/xas, fill you. Cod. Alex, has vXrjpocpoprjaaL v. iv iracrrj x- f^- ^ V — '^J' toj 
 TTUTTeveiv, in believing, i.e., from faith already received. Tol. Through faith as the 
 means of it. Vat. In maintaining faith. Est., Grot. In believing not only the pTomises 
 given you, but in Christ in whom they are all yea and Amen. A'. Clarke. — Ei's to 
 irepitraeveiv (omitted in Cod. Vat.), that you may abound; be excited to take more 
 enlarged views of the salvation of God, and have all your expectations fulfilled. A. 
 Clarke. 
 
 14. And I myself alsn am persuaded qf you, my brethren, that ye also are fall oj 
 goodness, filled with all knowledge, able also to admonish one another. 
 
 I myself. Notwithstanding I have thus written to you. 
 
 Am persuaded of you. Paul's characteristic delicacy. 
 
 Corresponds with his statement at the outset, chap. i. 8. 
 
 No flattering compliment, but just commendation. 
 
 Exhortations to be accompanied with courtesy, 1 Pet. iii. 8. 
 
 Christian gifts and graces to be duly commended. 
 
 Love esteems a brother above rather than heloiv his wrath. 
 
 Paul's rule exemj^lified — " In honour preferring one another," chap. 
 
 xii, 10. 
 Full. Fulness of spiritual blessing our privilege in Christ. 
 Fulness and abundance characteristic of the Gospel, Isa. Iv. 3 ; Luke 
 
 i. 53. 
 
cnAP. XV.] ST. Paul's epistle to the romans. 281 
 
 Goodness — 1. Moral excellence in general, Epli. v. 9 
 
 2. Kindness to one another in particular, 2 Tliess. i. 11. 
 
 Mutual kindness and forbearance already largely treated of. 
 
 Filled. Not only having knowledge, but filled with it. 
 
 Paul's large-hearted love seen in the terms he emj^loys. 
 
 Delights to point to the fulness believers enjoy in Christ. 
 
 Various degrees of knowledge and other spiritual gifts. 
 
 The light progressive to the perfect day. Pro v. iv. 18. 
 
 All knowledge. Spiritual knowledge a believer's privilege. 
 
 The Spirit's office to impart it, John xvi. 13; 1 Cor. ii, 10, 12; 
 
 1 John ii. 20, 27. 
 Such knowledge to be greatly desired, Phil. i. 9 ; Col. ii. 2. 
 All treasures of wisdom and knowledge hid in Christ, Col. ii. 3. 
 Christ made Avisdom to those who are in Him, 1 Cor. i. 30. 
 "All knowledge ; " all necessary to comfort, holiness, and usefulness. 
 Knowledge embracing all the subjects of revealed truth. 
 Comprises — 1. Doctrines ; 2. Duties ; 3. Dispensations. 
 Knowledge of the Triune God, His will, and ourselves. 
 The deep things of God ; things freely given us of God, 1 Cor. 
 
 ii. 10, 12. 
 Goodness and knowledge rarely combined in the world. 
 Botli given and enjoyed together in and with Christ. 
 Perfect in the Head, real though imperfect in the members. 
 Goodness and knowledge the heart and head of the new man, Eph. 
 
 iii. 24. 
 Admonish one another. Put each otlier in mind of duty. 
 May be done either privately or publicly. 
 For the latter the gift of utterance bestowed, 1 Cor. i. 5. 
 Superadded to goodness and knowledge for the benefit of others. 
 Church members to be able to admonish one another, Heb. v. 12. 
 Mutual exhortation frequently enjoined, Heb. iii. 13 ; x. 25 ; CoL 
 
 iii. 16. 
 
 Ae, serves for continuing the discourse, as in ver. 13. Stuart. — Kat airos iyu, 
 even I myself, though I have thus reminded you. Beiip. Wlio have thus warned and 
 cautioned you. Stuart. I myself also, as well as others. Ruckert. I, in and of myself. 
 Thol. — 'A'yadocrvvTf'i, goodness. I'ag., Pise, Beza. Love (dilectione). Vulo-, reading 
 dyairriv, found in some MSS. To be e.xercised in admonisliing one another. Eras. 
 Slutual kindness. A. Clarke, Stuart. General goodness. JIald. Inclination to all I 
 have been enjoining. D. Brown. — Tuuffecoi, knowledge, i.e., of divine things. Vat. 
 Of tlie nature of Christian liberty. Grot. Of all things pertaining to the doctrine of 
 salvation. Pise. Necessary to mutual instruction. Eras., A. Clarke. Of Clirisliua 
 
282 SUGGESTIVE COMMENTARX ON [CHAP. XV. 
 
 truths and principles. Stuart. Of the truth expounded. D.Brown. — AX\'j?Xoi's (some 
 copies have dWovs) voudereiv (vovs, the mind, and tiOv/jlc, to put), to admonisli 
 (monere) one another. Pag., Pise, Beza. Instruct, teach. Eras. Heb. ID', Job iv. 3. 
 
 15. Nevertheless, irethren, I have written the more boldly unto you in some sort, as 
 putting you in mind, because of the gift that is given to me of God. 
 
 Nevertheless. Although. I know you to be thus able. 
 Boldly — 1. In the manner of ^\Titing ; 2. In. writing at alL 
 " I have taken the liberty to write thus freely to you." 
 Thus courteou.slj^ apologises for the freedom of his exhortation. 
 In some sort. Gr., In part — 1. With some degree of boldness ; 
 2. In some parts of the epistle ; 3. Partially on these subjects. 
 Divine truth can onlj' be stated in part, John xvi. 12 ; xxi. 25. 
 Tongues of men and angels fail to state it fully, 1 Cor. xiii. 1, 9 ; 
 
 1 Pet. i. 12. 
 Putting you in mind. Bringing to your remembrance ; stirring 
 
 you up. 
 Good to be reminded of known truths and duties, 2 Pet. i. 12 ; iii. 1 ; 
 
 Jude 5. 
 Truths often forgotten and dissipated by contact with the world. 
 Hence the value of regular Sabbath instruction. 
 Grace. His ai^ostolic office, chap. i. v. The ground of his boldne.sse 
 Demanded by fidelity to God and the grace given to him. 
 Necessit}^ laid ujjon him to preach the Gosj^el, 1 Cor. ix. 16. 
 Believers responsible for the use of their gifts and graces. 
 These to be faithfully employed for the benefit of others. 
 
 'YoXjj.ripoTepov {roXfiao], to dare), more freely (Uberius). Eras., Pise., Mart. More 
 boldly. Diod. Confidently. Tol., Calv. Familiarly. Eras. Rather boldly (audacule). 
 Beza, Par. The more boldly. Stuart. In writing the epistle. Beng. In the mannerof 
 writing. Bilck. Refers perhaps especially to the admonitoiy part of the epistle (chap, 
 xiv. and xv. 1-13). — 'Atfo /jLepovs, in part ; a little. Syr., Grot. Only part of what 
 might be written. Or. In some little measure (aliquantulum). Vat. Somewhat (ali- 
 quatenus). Beza, Diod. In some part. Pag., Pise. In part, or partially (ex parte). 
 Calv. In some sort. Mart. A softening expression. Eras., Est. In this part of my 
 epistle. Doddr., Paulas. To a part of you, viz , the Gentiles. Taylor In some parts of 
 the epistle. Stuart. Here and there. JVielson. In some measure. Ellicot, D. Brown. 
 Connected with 'written boldly.' Par., Grot. Only with written (eypa^pa). Reiche 
 Stuart, De Wette. With eTravaniLfi., 'putting you in mind.' Scholz., Benedek. — 
 'ETravafj.LiJ.vr]aKWP {iwi, dva, and fJLveLa, memory), bringing back to memory. Vulg., 
 Mor., Cas. Putting in mind (commoiiefaciens). Pag., Eras., Pise, Beza, Calv. Re- 
 minding (submonefaciens). Tol. = liii'I^, stirring up. Grot. Adding to or repeating 
 admonition, or something in the way of reminiscence. Stuart. 
 
CHAP. XV.] ST. VAUl's EPISTLE TO THE ROIIANS. 283 
 
 16. That I should be the minister of Jesus Christ to the Gentiles; ministering the Gospel 
 of God, that the offering up of the Gentiles might be acceptable, being sanctified by the 
 Holy Ghost. 
 
 Minister. Indicates not only public but priestly service. 
 
 Not the same word as that in ver. 8, or in chap. xiii. 4, but in xiii. G. 
 
 The faithful preacher the true evangelical priest. 
 
 Of Jesus Christ. The Apostle and High Priest of our profession, 
 
 Heb. iii. 1. 
 Minister of the true tabernacle, Heb. viii. 2 ; chief shepherd, 1 Pet 
 
 V. 4. 
 Paul officiated in the Gospel under Christ the Chief Minister. 
 True ministers and preachers are ministers of Jesus Christ — 
 
 1. As receiving their appointment from Himself. 
 
 2. As serving Him in His own great work of ministry. 
 As High Priest, Christ — 1. Walks among the churches ; 
 
 2. Holds the ministers of them in His right hand ; 
 
 3. Disposes of them according to His own pleasure, Rev. ii. 2. 
 
 To the Gentiles. Paul's especial calling, ver. 13 ; GaL ii. 7, 8 ; 
 
 Eph. iii. 8. 
 Ministering the Gospel. Discharging a priestly office in it. 
 The apostolic preaching of the Gospel the sphere of his priesthood. 
 Preaching the Gospel a priestly service — to God and /or men. 
 To be attended to with priestly consecration and devotion. 
 The onlj'' priesthood connected with the Christian ministry. 
 Employment in the Gospel, not the sacrifice of the Mass. 
 Not ofl'ering again Christ's body, but nunistering Christ's Gospel. 
 Bringing men to Christ, not offering Christ to God. 
 Presenting Christ to men in the Gospel, not to God at the altar. 
 Sacrificial style here adopted as familiar to Jews and Gentiles. 
 Jjanguage of temple service only figuratively employed. 
 Paul only a priest as the Gentiles were a sacrifice. 
 A priest in contrast with those both of Jewish and Pagan worship. 
 Offering up of the Gentiles — 1. The Gentiles themselves ; 
 2. The spiritual sacrifices which they presented. 
 Gr., That there might be made an oiiuring up of the Gentiles. 
 Converted believing souls a true sacrifice to God. 
 Legal sacrifices typical — 1. Of Christ the one Atoning Sacrifice ; 
 2. Of His members as burnt offerings in Him, Lev. i. 4 ; Rom. xii. L 
 Believers a meat-offering with oil and frankincense, Lev. vi. 15. 
 Sanctified souls oflered to God in tlie fire of holy love. 
 Christ the Altar that sanctifies both the gift and the Silver. 
 
284 SUGGESTIVE COMMENTARY ON [cHAP. XV. 
 
 Great work of the Gospel preacher to present true converts to God. 
 Believers both spiritual priests and sacrifices, 1 Pet. ii. 5. 
 Acceptable. Well-pleasing ; a sweet savour, Lev. i. 9 ; Eph. -s . 2. 
 Both believers' persons and jiraises an acceptable sacrifice. 
 Acceptable — 1. Through Christ the only ground of acceptance, 1 Pet. 
 
 ii. 5 ; 
 2. Through faitli as that in which they are offered, Heb. xi. 6, 
 Sanctified. Consecrated and made clean as sacrifices. 
 Sacrifices under the law to be without blemish, Lev. i. 3. 
 Here a real, not a ceremonial or figurative holiness denoted. 
 Sanctified by a personal moral purification in Christ, 1 Cor. i. 2, 30. 
 By the Holy Ghost. The Great Agent in conversion and sancti- 
 
 fication. 
 Sacrifices under the law sanctified by salt, Lev. ii. 13 ; 
 Those under the Gospel by the Holy Ghost, Tit. iii. 5 ; 1 Cor. 
 
 vi. 11. 
 The Spirit the sacrificial fire accompanying the Gospel, Matt. iii. 11 ; 
 
 1 Pet. i. 12. 
 
 KiLTOVpyov 'Ii7<r. X/). (Codd. Sin. , Vat., and Alex, have Xp. '1-qffov), a minister ; in- 
 dicating ministerial priestly service. Chrys. Any public minister, civil or ecclesiastical, 
 Acts xiii. 2; Rom. xiii. 6; Heb. viii. 2. Vor. A minister in sacred things, a priest. 
 Est., Tol. Jesus the Priest, Paul the minister of the Priest. Beng. A ministering ser- 
 vant. Doddi: A public servant. Berl. Bib. A sacrificing priest. Knapp. Pi-operly a 
 state servant, a servant in a public office, as chap. xiii. 6 ; but used here, as often in 
 the LXX. and the New Testament, of a priestly office. Ruck. A ministering priest of 
 Jesus Christ. Alford. The word commonly employed to express the office of the priest- 
 hood, from which accordingly the figurative language of the rest of the verse is taken. 
 D. Brown. — 'lepovpyovvra (kpo?, sacred, and epyov, work ; iepovpyeco, to sacrifice, 
 perform sacred rites. Hes.) to evayyeXiof, ministering the gospel as a priest ; offering 
 as a sacrifice the preaching of the Gospel. Chrys. Consecrating the Gospel; makes 
 himself a priest in the ministry of the Gospel, offering as a sacrifice to God the people 
 whom he gains for Him, and so performing the sacred mysteries of the Gospel. Calv. 
 Administering tlie Gospel. Eras., who afterwards corrected this for 'sacrificing' (as 
 Luther), which is worse : the Gospel rather the sacrificial knife than the sacrifice itself. 
 Calv. Performing (operans). Pap., Pise, Beta. Teaching the sacred Gospel. Vat. 
 Performing its sacred rites. Dick. Preparing the victim. Strig. Discharging the 
 priesthood not of the Levitical but the Christian dispensation, according to Isa. Ixvi. 11. 
 Grot. Employing myself in the sacred service of the Gospel. Diod. In the sacrifice of 
 the Gospel. Mart. Performing sacred rites according to the Gospel ; Kara understood. 
 Sch'ntt. Ministering the Gospel as a priest. Beng., Berl. Bib. As a priest performing 
 his sacred functions. ;ireparing his sacrifice to be offered. Whitby. Acting as a priest. 
 A. Clarke. Performing the office of a priest in regard to the Gospel. Stuart. Minister- 
 ing as a priest in the Gospel. Ellicot, B. Brown. The sacrifice not the Gospel, but the 
 people brought by it to Christ. Alford. Labouring as a priest in the Gospel. Stier. 
 Discharging a sacred office in relation to it. Bdckert. Executing the priestly office of 
 
CHAP, XV.] ST. Paul's epistle to the romans. 285 
 
 the Gospel. De Wette. Acting as a priest of the divine Gospel. Van Ess. Sanctifying 
 to God the evangelical sacrifice. Knaj)p. Carrying the Gospel round like a priest of the 
 Lord, as if spiritual incense (2 Cor. ii. 14), that the sacrifice of the heathen may be 
 consecrated thereby. 2Viel. So ' tovs iepovpyovvras rov vofiov iSiip aifiari,' per- 
 forming the sacred rites of the law with their own blood, 4 Mace. vii. 8. — Upocrcpopa 
 T. idvwv, offt-ring or oblation of the Gentiles. Pise, Pag. Libation. Cas. Sairi- 
 fice which the Gentiles offer. Slrig. The Gentiles themselves. Vor., Par., Grot., Est , 
 Pise, Beza, Cal., Whitby, Stuart, Con. d- Hous., D. Brmini. Believers offered as a 
 burnt-offering in Christ. Lange. Ileb. nnf?. — 'EvTrpoaSeKTOS, acceptable, as the 
 sacrifice of the Old Testament ; = p:''}. Grot. — 'E-yLaafxevT) iv Hv. ay., sanctified 
 by the Holy Ghost. Pag., Pise, Beza. As the sacrifice by fire. Chrys., Tir., Men. 
 By salt. Grot. The Holy Ghost is the lihamen poured upon the sacrifice. Whitby. 
 
 17. I have therefore whereof I may glory through Jesus Christ in those things which 
 •pertain to God. 
 
 I have therefore. From this grace of apostlcshij) given me. 
 Spoken not for his own aggrandizement but his reader's profit. 
 An apologetic tone here assumed, as in 2 Cor. x. 13. 
 Perhaps suggested by what he had experienced in Corinth. 
 More immediately occasioned by his intention of visiting Rome. 
 Whereof I may glory. Gr., Glorying; ground for exultation, 
 
 chap. xi. 13. 
 God's abundant and unmerited favour true ground of glorying, Ps. 
 
 xxxiv. 2. 
 Not the ground of acceptance, but the fruits of it, here indicated. 
 High honour to be employed and made successful in Chri.st's work. 
 Our privilege to extend Christ's kingdom and win souls to Himself. 
 Man's highest glory to serve God faithfully in the Gospel. 
 Through Jesus Christ. Gr., In Jesus Christ — 1. Through His 
 
 mediation ; 
 2. In fellowship with Him and in His service, 1 Cor. xv. 31. 
 No gloril'ying in but through Christ our Righteousness. 
 Christ is — 1. The only ground of our acceptance with God ; 
 2. The only medium in the enjoyment of its fruits. > 
 
 He — 1. Calls to office ; 2. Qualifies for it ; 3. Gives success in it. 
 United to Christ we are made kings and priests to God, Rev. i. 6 ; 
 
 v. 10. 
 Man's highest joy and dignity attained only through and in 
 
 Christ. 
 In things pertaining to God. Gr., Before, or in respect to God. 
 In the view of and in regard to the world, poor and despised, 1 Cor. 
 
 iv. 9-13. 
 Preaching of the Gospel and conversion of souls God's own cause. 
 
286 SUGGESTIVE COMMENTARY ON [cHAP. XV. 
 
 'Exw ovv, I have therefore, &c. ; apologetic, like 2 Cor. x. 13, &c. De Wette. — 
 KavxV'^'-'' (liest MSS. add the article ttjv). glory. Vulg., Tol. Glorying. Est Occa- 
 sion of glorying. Tir. That I may glory. Calv. Or, whence I may glory. Pap., Vat., 
 Beza, Pise, Eras. That I may rejoice ; /cai'xw^ai = to lean on or rejoice in anything ; 
 = Heb. I^V, ^h!^. Grot. KaKX'J/"-"' = to speak great things of one's self, — in certain 
 cases and from certain motives right, 2 Cor. x. 2, &c. ; xii. 1, &c. Tol. Cause for 
 glorying or rejoicing. Stuart. True ground of glorying. Hold. I can glory. De Wette. 
 Can glory in a Christian and legitimate manner ; have real ground of glorying. Alford. 
 The power of boasting. Con. £ Hows. T have my boasting. EUicot. My glorying. 
 D.Broivn. — '^v'l-qaov XpicxTU, in Christ. Vulp., Tol. In the cause or things of 
 Christ. Cas., Per. Through Christ. Cah\ Things done through Him, not myself. Grot., 
 Tol. On account of Christ, who works by me in the conversion of the Gentiles. Vor. 
 Through Ilis aid, or being in Him. Stuart. In my connection with Christ and in His 
 service. De Wette. — Ta irpos Qeov (some copies add the article tov), to God (ad 
 Deum). Vulg. Before God. Sijr., Arab. In those things which pertain to God. Pag., 
 Pise, Eras., Tol., Vor., Est., Calv., Beza, Mart. As to God (quoad Deum), the Author 
 of my success. Vor., Ham. In things pertaining to the service of God. Diod. With 
 respect to the things of God. Doddr. Offerings presented to God. T. Edwards. The 
 tilings of the ministry committed to me of God. D. Brown. 
 
 18. For I will not dare to speak of any of those things which Christ hath not wrought 
 by me, to make the Gentiles obedient in word and deed. 
 
 For. Explains what he means by his glorying in Christ. 
 Conciliates the Romans by his apostolic activity and success. 
 Dare. Will not claim praise from other persons' labours, 2 Cor. 
 
 X. 13. 
 Allusion to the conduct of others in regard to his own work. 
 A faithful man will not dare to lie, however tempted. 
 A true labourer will only speak of what Christ has done by him. 
 Wrought by me. Has effected by me as His instrument. 
 Paul ascribes to lumself no success which he really had not had. 
 Will only glory in what Christ has actually done by him. 
 Recognises other men's labours in the same blessed cause. 
 Paul's labours only ministerial. Clirist the true worker. 
 Occasion everywhere taken to ascribe to Him the praise, 2 Cor. 
 
 ii. 14. 
 Divine power the cause of His success, 1 Cor. xv. 10 ; 2 Cor. x, 4 ; 
 
 Acts xiv. 27 ; xv. 12. 
 The Acts of the Apostles properly Christ's acts through them. 
 While on earth Jesus only began to do and teach, Acts i. 1. 
 Wrought with the apostles and confirmed their word, Mark xvi. 20. 
 Proofs of the contact of a strong divine hand with our fallen race. 
 To make the Gentiles ohedient. The obedience of faith, chap. i. 5. 
 
CHAP. XV.] ST. Paul's epistle to the ROMA^-s. 2S7 
 
 Gentile disciples the proofs of Paul's apostleship, 1 Cor. ix. 2 ; 
 
 2 Cor. ii. 3. 
 The object of the apostle to bring sinners to Christ's feet, 2 Cor. x. 5. 
 Christ's own power makes the sinner willing, Ps. ex. 3. 
 Repentance and faith the gifts of God, Acts xi. 18 ; Eph. ii. 8. 
 Ascribed also to Christ, Acts v. 31 ; Heb. xii. 2. Christ therefore 
 
 God. 
 Human instrumentality employed liy Christ in His work. 
 Repentance and faith produced tlirough the Gospel, chap. x. 17. 
 Word and deed. Includes preaching, labours, and miracles. 
 Describes both the means of his success and proofs of their obedience. 
 The symbols of his priesthood and signs of his ordination. 
 More awe-inspiring than vestments, mitre, and bells. Chrys. 
 AN'ord and deed combined as the true means of conversion. 
 The most successful preachers those who add deeds to words. 
 Conversion here set forth — 1. In its nature, — obedience to Christ ; 
 
 2. In its Author, — Christ liimseK working by His Spirit ; 
 
 3. In the means employed, — the Gospel preached and lived by men. 
 
 Ol5 To\f/.7](T(t), I may not dare (ausim). Calv. Could not endure (sustinuerim), as 
 Rom. V. 7. Pap., Beza Will not arrogate praise. Or., Eras., Men., Tol, Could not. 
 JJiod, Mart. Will not presume. Stuart. Will not dare, as some do. Con. c£- How.';. 
 As others may do. De Wette. Will only boast of what Christ has veritably done by me. 
 Alford. — AaXeiv tl, to mention anything. Stuart. Speak aught. D. Broivn. — 
 Aoyw K. epyij}, by word and work; preaching and miracles. Chrys., Tol., Est., lienp. 
 Epy(i}, extending beyond miracles. Calv. The doctrines taught and the miracles 
 wrought by him. A. Clarice. Preaching, and other personal effort. Stuart. Preaching 
 and working; ep7y explained by what follows. D.Brown. Profession and practice, — 
 proofs of their obedience. Brown. 
 
 19. Through mighty signs and wonders, by the power of the Spirit of God ; so that 
 from Jerusalem, and round about unto Illyricum I have fully preached the gospel of 
 Christ. 
 
 Mighty signs and wonders. Gr., By the power of signs and 
 
 wonders. 
 The deeds through which the Gentiles were made obedient. 
 These proofs of his apostolic office also appealed to in 2 Cor. xii. 12. 
 Wrought all along his apostolical tour, Gal. iii. 1, 5. 
 Miracles in themselves no absolute proof of truth, Deut. xiii. 1-3. 
 Pharaoh's magicians, Exod. vii. 11, 22 ; viii. 7 ; Antichrist's prophets, 
 
 2 Thess. ii. 9 ; Rev. xiii. 13, 14. 
 
288 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 Miracles, liowever, serve — 1. To confirm the truth, Mark xvi. 20 ; 
 
 2. To draw attention to the doctrine. Acts viii. 6 ; xiii. 12 ; 
 
 3. To indicate its character and design, John x. 32 ; 
 
 4. As channels for its conveyance to the heart, Acts xxviii. 7-10. 
 Proofs of supernatural interposition in favour of the truth. 
 
 The character of the doctrine indicates the source of the miracle. 
 Benevolent miracles accredit a divine mission, John x. 25, 37, 38. 
 Sight of miracles not enough to secure faith, Luke xvi. 31 ; John 
 
 xii. 37. 
 Satisfactory evidence of Paul's miracles having been wrought. 
 Strongest proof afforded by this and other epistles. 
 These letters preserved by the churches from the earliest times. 
 Copies of them speedily multiplied and everywhere diffused. 
 Miracles appealed to in them as evidences of his mission. 
 In some cases wrought in presence of those he addressed. 
 Appealed to while administering remonstrance and rebuke. 
 Apostolic miracles carried infallible marks of reality. 
 Performed before the eyes of many persons together. 
 Open to men's senses which could easily judge of them. 
 Specimens : Acts iii. 1-9 ; viii. 6-13 ; xiii. 11 ; xiv. 8-10 ; Z-ix. 
 
 11, 12 ; XX. 10, 12 ; xxviii. 8, 9. 
 God's love makes miracles, in the circumstances, probable. 
 The world sunk in the licentious superstitions of idolatry. 
 These superstitions handed down through twenty centuries. 
 The Jews had received a religion confirmed by miracles. 
 Miracles required for that which was to supersede it. 
 Power of the Spirit — 1. Internal influence ; 2. Gifts bestowed. 
 The Spirit the Agent through whom Clirist wrought. 
 Promised and sent by Him for that purpose. Acts i. 8 ; ii. 1-1 S, 33. 
 Apostolic preaching and miracles through His operation. 
 The obedience of the Gentiles the fruit of His work. 
 Jerusalem. Mentioned as the starting-point of his work — 
 
 1. As presenting the greatest extent of space from S.E. to N.'W'. ; 
 
 2. As being the metropolis of the Christian church ; 
 
 3. As conlbrming to the commission, Luke xxiv. 47. Jew first, 
 
 chap. i. IG. 
 Paul passes from the character of his labours to their extent. 
 Jerusalem, called also the Holy City, the capital of Judea. 
 Believed by Jewish WTiters the same with Salem, Gen. xiv. 18 ; Ps. 
 
 Ixxvi. 2- 
 Earliest notice of the city, Josh. xv. 8 ; xviii. 16, 28. 
 
CHAP. XV.] KT. PAUL'S EPISTLE TO THE ROMANS. 2S9 
 
 Then called Ha-Jebusi, i.e., The Jebusite, or City of the Jebusites. 
 Called also Jebus, Judges xix. 10, 11 ; and Jerusalem, Judges i. 7 ; 
 
 Josh. X. 1. 
 Divided by a valley gradually rising from south to north, called the 
 
 Tyropteon, or Valley of the Cheesemakers. 
 The city itself mainly on the west, and the temple on the east. 
 Zion first applied to the western, subsei^uently to the eastern hill. 
 The southern continuation of the latter called Ophel. 
 Its northern continuation called by Josephus, Bezetha. 
 Acra, northward of Zion, formed the lower city. 
 First siege by Judah and Simeon, after Joshua's death, B.C. 1400. 
 The citadel or fortress of Zion taken by David, B.C. 1046. 
 The city taken by the Philistines and Arabians under Jehoram, B.C. 
 
 886. 
 Taken by the Israelites in the reign of Amaziah, B.C. 826. 
 Thrice taken by Nebuchadnezzar, in the years 607, 597, and 586 B.C. 
 In the last of these sieges i;tterly destroyed. 
 Its restoration begun under Cyrus, B.C. 538. 
 Completed under Artaxerxes I., King of Persia. 
 Commission to rebuild it given to Ezra, 457 ; to Nehcniiah, 445, B.C. 
 Taken by Alexander the Great, B.C. 332. 
 Sacked by Antiochus Epiphanes, B.C. 170. 
 Free under the Maccabees till taken by the Eomans, B.C. 63. 
 Besieged and destroyed by the Romans imder Titus, a.d. 70. 
 Eestored by the Emperor Adrian as a Roman colony, a.d. 135. 
 Temple of Jupiter Capitolinus erected on the site of the temple. 
 Name of ^lia Capitolina given to the city by Adrian. 
 A church erected by Constantine the Great on the supposed site of 
 
 the Holy Sepulchre, a.d. 336. 
 Several churches and hospitals added by Justinian, about 532. 
 Taken by Chosroes II., King of Persia, 614. Recovered by Hera- 
 
 clius, 628. 
 Surrendered by the patriaffch Sophronius to the Khalif Omar, 637. 
 Bestowed on Ortok, chief of a Turkoman horde, 1084. 
 Taken by the Crusaders, 1099, and held by them for eighty-eight years. 
 Retaken by Saladin after a siege of several weeks. 
 Nominally annexed to the kingdom of Sicily, 1277. 
 Came imder the sway of the Ottoman Sultan, Selim I., 1517. 
 Present walls of the city built by his successor Suliman, 1542. 
 Taken possession of by Mahomet Ali, Pasha of Egypt, 1832. 
 Again restored to the Sultan of Turkey, who still holds it, 1840. 
 
 VOL. II. T 
 
290 SUGGESTIVE COMMENTARY OX [CHAP. XV. 
 
 Population in its greatest prosperity, probably from 30,000 ■^.o 45,0C0. 
 Present population estimated at about 18,000. 
 Composed of 5000 Moliamedans, 9000 Jews, and 4000 Christians. 
 The Holy City annually resorted to by from 6000 to 8000 pilgrims. 
 Jerusalem to be trodden under foot of the Gentiles, Luke xxi. 24. 
 But only until the times of the Gentiles be fulfilled, Dan. xii. 7. 
 Present condition extremely wretched, but improved and improving. 
 Round about. Gr., In a circle. Perhaps including Arabia and 
 
 Damascus, Gal. i. 17. 
 The circuit embraced Asia Minor, Macedonia, and Greece. 
 Hence this epistle written after Paul's second visit to Greece. 
 The apostle's progress chiefly westward ; see Acts xx. 1, 2. 
 lUyricum. North-west of Macedonia, on the shores of the Adriatic. 
 Dalmatia, a part of Illyricmn, touched by Macedonia, 1 Tim. iv. 10. 
 Apollonia, a city in that region, visited by Paul, Acts xvii. 1. 
 In his first missionary toiir Paul had \asited the southern parts of 
 
 Asia Minor and the northern parts of Syria. 
 In his second, the cities of Macedonia near the J^gean Sea. 
 In his third, the interior of Macedonia to the shores of the Adriatic. 
 Greek Illyricum incorporated with ]\Iacedonia. 
 Roman Illyricum, towards the head of the guK, under a separate 
 
 governor. 
 Under the emperors more frequently called Dalmatia. 
 A vast extent of country lying south of the Danube. 
 Includes Bosnia, Dalmatia, and parts of Croatia and Albania. 
 These regions at that time most densely populated. 
 Distance marked out by the apostle 1400 miles in a straight liue. 
 Fully preached. Gr., Filled or fulfilled the Gospel. 
 Fulfilled his oftice as a preacher of the Gosj)el. 
 Declared the whole counsel of God for man's salvation. 
 Kept back nothing that was profitable. Acts xx. 27. 
 Not doing the work superficially or by halves. 
 The apostles had filled Jerusalem with their doctrine. Acts v. 28; 
 Paul sought to fill the cities of the Gentiles with it. 
 To fill a country with the Gospel better than to fill it with gold. 
 
 'Ej* 5ui'a/xei aTjfiecuv k. Tf.paroiv, by its power (virtute) of signs and prodigies. 
 Pise, Seza. (Per virtutem). Fag. By the influence, &c. Stuart. By the power of 
 signs and wonders. De Wette. In the power, &c. Cal., D. Brown. ^Vl^- i^- '''^P-t 
 the deeds mentioned in ver. 18. Beng. Miracles are (Tr]fJ.€ia (signs), as conveying to us 
 some signification from God ; Tcpara, as exciting our wonder and admiration. Est. 
 
CHAP. XV.] ST. PAUL'S EPISTLE TO THE ROMANS. 291 
 
 ^Vl^- are miracles which maybe produced by nature, though not so suddenly, nor in tha 
 same manner ; rep. are miracles which cannot be so produced, as giving sight to tha 
 blind: hence (rVM-t the lesser, Tep., the greater miracles. Tol. ^VM- i^- '''^P-, signs 
 and wonders, or wondei'ful signs, — a Hendiadys, the latter noun qualifying the former 
 according to Old and New Testament idiom; otherwise, (TTifi., = miraculous proofs 
 adapted to convince, T€p., wonderful occurrences, adapted to strike with awe. Stuart. 
 2. K. T., = glorious miracles. D. Brown. ^V/^- «■ '''^P- correspond in meaning 
 to the Heb. D'n^ici ninx, (e.g., Exod. vii. 3). In the New Testament, repara, occurs 
 always in this connection. ^Tjfxeiov, = niN (from nw, to make an incision, to notch), 
 is any thing, act, or occurrence, fitted to direct attention to and guarantee the truthful- 
 ness of a person or saying ; repara, = n^'lS (perhaps from 'is;, to glisten), an absolutely 
 supernatural (vapa (/)i'(rtc), astounding, and powerfully imposing fact or appearance, 
 especially in the heavens (Acts ii. 19). Delitzscli, on Ileb. ii. 4. 'Under the Law,, 
 miracles were wrought only in cases of necessity ; but under the Gospel, many heathens 
 have been healed by us from all manner of diseases ; we possess such a fulness of 
 miraculous power, that even the dead are raised ; and often, when it must be so, we 
 bring individuals to a sense of their wrong-doing by striking tliem with blindness through 
 a mere threat, or inflict sudden death on the malevolent.' Theodore of Mopsuestia. 
 Early Christians appealed to miracles in support of the truth of their religion. Hence 
 important to define more precisely the idea of a miracle. According to Augustine, 
 miracles are events which deviate not so much from the order of nature in general, as 
 from that particular order of nature known to us. It was necessary to distinguish the 
 miracles of Jesus and His apostles from those of Apollonius of Tyana, to which Hierocles 
 and others appealed. Augustine therefore directed attention to their benevolent design, 
 distinguishing them from those whose object was merely to gain the applause of men 
 Christians did not directly deny the existence of miracles in the heathen world, but 
 ascribed them to the influence of demons. Origen preferred the evidence from prophecy 
 as the evidence of spirit, that from miracles being the evidence of poicer. He also dis- 
 tinguishes between visible miracles and those which are spiritual and moral (as regener- 
 ation), of which the former are only the symbols, and which are the ' greater works' of 
 which Christ spoke. Healing the sick and prophesying only an indifferent thing 
 (fxccFOv). Justin appeals to visible miracles as even then wrought. From the time of 
 Spinoza and Hume, Rationalists opposed the reality and credibility of miracles, while 
 the adherents of modern Supernaturalism rested their belief in Revelation especially on 
 that branch of evidence, differing in this from the Reformers, e.g , Luther. Bonnet's 
 theory of pi-eformation, viz., that God \ia,i d priori included miracles in the course of 
 nature, did not meet with general approbation. Olshausen makes miracles a more 
 advanced process of nature. According to Lavater, miracles are still taking place. Kant 
 taught that It is neither possible absolutely to prove the reality of miracles, nor can their 
 possibility be absolutely denied. The Rationalists endeavoured to comprehend the 
 miraculous as something natural ; while the Philosophers asserted that tlie natural made 
 perfect by the spiritual, the perfection consisting in their close union, was the only true 
 miracle. The adherents of modern speculative philosophy gave the preference to that 
 hj-pothcsis which makes the Scripture miracles myths, or disguised facts or fables 
 embodying some moral idea. Tlie adherents of modern crthodo.xy in Germany use a 
 more liberal, but also a considerate and cautious mode of i-easoning, in order to defend 
 the credibility of the Scripture nai-rative ; some of them, however, as De Wette and 
 Schleiermachcr, admitting mythical elements. They distinguish between the objective 
 and the subjective in miracles, and generally speaking adopt the principle of Augustine. 
 Bagenbach. — 'Ev bwa/x^L llveu/ttaros Qeov (in Cod. Alex. Hvevixaros a.-yto-o), the 
 power of the Spirit of God ; not by that of demons : or as indicating another means of 
 euccess,— c?;/*. and rep., being the external, the Holy Spirit's power the internal means. 
 
202 SUGGESTIVE COMME:JvTARY on [chap. XV. 
 
 Grot., Est. The Spirit the author o£ the miracles. Chrys., Theod., Eras., Calv. Girt of 
 prophecy, tongues, &c. Beza., TIiol. Allusion to Xoyoj, by word ; converted souls being 
 the signs of Paul's apostleship. Beng. Internal spiritual gifts of Christians. Stuart. 
 Indicates the power of ivord as well as deed. De Wette. The Spirit-life, in which the 
 Holy Ghost was one with his spirit. Lange. Explains the eiEcacy of the word preached. 
 D. Brown. — Kat kvkXoi, by a circuit. Vulg., Cas. On all sides, or in a circuit. Eras. 
 In the circumjacent regions. Pag., Pise, Vat, Beza. In a circuit, — not hastening on 
 in a straight direction, but going through the intermediate regions. Calv., Tol. And 
 around ; indicating the region around Jerusalem, i.e., Phoenicia, Syria, and part of 
 Ara1)ia. Grot., Stuart. Round about, as in Marie vi. 6, S6. Ileb. 3'::d ac.p. = JMe;;^pt 
 Tov I\X.,even to Illyricum. 5(!Mar{. As far as Illyricum. Z). .Broiwre. From Jerusalem, 
 Antioch, and Arabia in the East, round about through all Asia Minor and Greece, even 
 to the western shores of Illyricum. Doddr. lUyricum the terminus ad quern. Thol. A 
 Macedonian journey had brought him to Illyricum. De Wette. An excursion made to 
 it. Meyer. His stay in Arabia and Damascus not here included. Lavge, Brown. Nor 
 what had been done later in Cilicia, Acts ix. 30. De Wette. The labours referred to 
 extended over Asia Minor, Macedonia, and Greece. Theod. Brought him to the most 
 north-western part of Greece. Stuart, D. Brown. It was on a second visit to Macedonia, 
 almost immediately before writing this epistle, that he approached Illyricum. Paley. 
 ■ — WeirX-qpuKevat t. evayy., accomplished, finished [the preaching of] the Gospel. 
 Arab. Fulfilled (impleverim). Tulg., Cas., Eras., Pag., Pise., Calv., Beza. Fully 
 preached, omitting nothing that pertains to the faithful Evangelist. Tat., Eras. Com- 
 pleted what was lacking in the labours of others. Calv. Filled the Gospel net with the 
 multitudes of the converted. Tol. Filled all places with the Gospel. Cos., Pise, Luth., 
 Par., Mar. With its report. Vor. Fulfilled the office of preaching the Gospel. Pag., 
 Pise., Grot., Beza, Diod., De Wette, Alford. Perfectly taught the Gospel as to both 
 matter and manner. Schbtt. Preached it successfully. A. Clarke. Fully declared it, as 
 Col. i. 25. Stuart. Fulfilled my task in making known the glad tidings of Christ. 
 Con. c£- Hows. Perfectly spread the Go.spel. Lange. Heb. ^'r J, but in LXX, N/.?, n^3. 
 
 20. Yea, so have I strived to preach the Gospel, not where Christ was named, lest I 
 thould build upon another man's foundation. 
 
 Yea, so have I strived. Gr., And thus making it my endeavour. 
 
 Lit., Making it a point of honour — matter of holy ambition. 
 
 Christian love always tender of the rights of others. 
 
 True ambition, to serve God in the best and most devoted manner. 
 
 Worldly ambition the jDerversion of a right principle. 
 
 The Gospel brings into right play all the principles of our nature. 
 
 The objects worthiest of men's elibrt and ambition are — 
 
 1. To bring the greatest glory to God and to Jesus Christ ; 
 
 2. To impart the greatest amount of happiness to men ; 
 
 3. To act with the greatest uprightness and courtesy to alL 
 Grace excites to the noblest and most arduous enterprises. 
 Paul's ambition the principle in many a missionary : 
 
 E.g., Morrison and Carey, Martyn and Judson, Williams and jMofTat. 
 Not where Christ was named. Sought new fields of labour. 
 
CHAP. XV.] ST. Paul's epistle to the romans. 293 
 
 Such fields are — 1. More difficult and laborious to cultivate ; 
 
 2. More rich and abundant in the return. 
 
 Si^eaks generally ; Christ already known at Damascus and 
 
 Rome. 
 The Gospel preached by the apostles in many lands. 
 Said to have been preached in Persia by Simon and Jvide ; 
 In Idumea, Syria, and Mesopotamia, by Jude ; 
 In Egypt and other parts of Africa, by Mark, Simon, aud 
 
 Jude ; 
 In Ethiopia, by Matthias ; in Parthia, by Matthew ; 
 In Pontus, Galatia, and adjacent parts of Asia, by Peter ; 
 In Scythia, by Philip and Andrew ; 
 
 In the northern and western parts of Asia, by Bartholomew ; 
 In Media, Caramania, and other eastern parts, by Thomas. 
 Foundation. Yv'ork of preaching begun ; chiu-ch gathered, 1 Cor. 
 
 iii. 10. 
 Paul called to plant and leave others to water, 1 Cor. iii. 6. 
 Experienced trouljle from others building on his foundation, 1 Cor, 
 
 iii. 10, 12; 2 Cor. x. 12-16. 
 Peculiarly skilled in introducing the Gospel into new parts. 
 Eeasoned with idolaters from their own superstition, Acts xvii. 
 
 27. 
 With the learned out of their own literature, Acts xvii. 28. 
 Witli Pharisees from the tenets of their own sect, Acts xxiii. 6. 
 With Jews in general out of their own Scriptures, Acts xiii. 26-41. 
 
 ^iXoTtiMov/xevov {(pLkeco, to love, and tl/xt], honour), anxiously caring. Syr. Desir- ' 
 ing. Vul(/. Earnestly endeavouring. Beza. Fondly endeavouring. Mor. Striving 
 (annitens). Eras., Vat., Calv. Going about like a candidate for office (ambiens). Pise. 
 Having still in some measure the ambition. Diod. Engaging myself with affection. 
 Mart. 'i?i\oTLfJ.u/J.ai, to aim ambitiously at a thing ; ' from a kind of holy ambition, I 
 have abstained,' &c. Eras., Vor. ^i\otl/x. = 1. To do a thing from a desire of 
 Jionour ; 2. To attempt anything with great earnestness. Orot. To covet as an honour ; 
 hence, as here, to act with great earnestness, to labour or study, 2 Cor. v. 9 ; 1 Tliess. 
 iv. 11. Schutt. It has been the object of my ambition. Els., Doddr. ' I was earnestly 
 concerned,' with the additional idea of counting it as an honour. Flatt. Have con- 
 sidered it my honour. A. Clarke. Was strongly desirous ; (p(.\. construed with fJLe 
 in ver. 19. Stuai't. The idea of honour in the word, but probably cllaced from the 
 apostle's usage. De Wette. Counting it a matter of honour. Meyer, Alford. Jly 
 ambition was to preach according to tins rule. Con. tC Hoivs. Making it my ambition. 
 EUicot. My study. D. Brown. — Ovx ottov dvofxacrdri Xp., not where Christ was 
 [already] named; avoiding places where He was already known. Beng. — AWorpiov 
 Oe/iie'hiov, another's foundation ; foundation laid by another. Tol., Beza, &c. Else- 
 where, Christ the only foundation. Calvin. 
 
294 SUGGESTIVE COMMEXTART ON [CHAP. XV. 
 
 21. But as it is written. To whom He ivas not spol;en of, they shall see, and they that 
 have not heard shall understand. 
 
 Written. Isa. lii. 15. Applied by tlie Jews to Messiali. See at 
 
 s. 16. 
 A propliecy concerning tlie extent of Clirist's kingdom. 
 Paul's holy ambition God's means for its fulfilment. 
 When God's purjjoses are ripe, suitable means are made ready. 
 When a -work is to be done, God gives a heart to do it. 
 Not spoken of. Allusion to the Gentile world. 
 Christ, as minister of the circumcision, preached to the Jews. 
 Israel's distinguislung honour and privilege. 
 Christ a Saviour for all nations, Luke ii. 10, 11 ; John xi. 51, 52. 
 See. With the eye of the understanding and of faith, llev. 
 
 iii. 18. 
 Contrasted with bodily sight, John xx. 29 ; 1 Pet. i. 8. 
 Heard. The Jews had already heard of Christ — 
 
 1. Through the law and the prophets, John v. 39 ; Luke xxiv. 27 ; 
 
 1 Pet. i. 10, 11 ; 
 
 2. Through the preaching of Jesus and His apostles, Luke xxiv. 47 ; 
 
 Acts i. 8. 
 
 'AXXa KaOws yeypavTai, but [might act] as it is written. D. Brown. — Ots ovK 
 avrjyye\7] tt. avTov, to whom no declaration was made respecting Him. Stuart. To 
 whom no tidings of Ilim came. D. Brown. The words form part of the prophecy con- 
 tained in Isa. lii. 13 ; liii. 1, &c., referring to Jehovah's servant, lleb. D^? "iSp'N? n^.^, 
 ' to whom He was not announced.' 
 
 22. For which cause also I have been much hindered in coming to you. 
 
 For which cause. The reason for not visiting them sooner. 
 
 Eome had already had the Gospel for some time. 
 
 Other places therefore first to be evangelised. 
 
 Hindered. Like " let," chap. i. 1.3. No Avant of inclmation. 
 
 His only hindrance the work in which he had been engaged. 
 
 Paul's labours under the Spirit's direction, Acts xiii. 2. 
 
 Sometimes intended what the Si:)irit did not permit, Acts xvi. 6, 7. 
 
 Allowable to intend, indispensable to obey. 
 
 As many as are led by the Spirit of God are the sons of God, chap 
 
 viii. 14. 
 Coming to you. Paul's object in wishing to visit Eome was — 
 1. To instruct believers further iii the Gospel, chap. i. 11 ; 
 
CHAP. XV.] ST. Paul's epistle to the romans. 295 
 
 2. To preach to the mass of heathens in that city, chaj). i. 13-15. 
 
 3. To spread the Gospel farther as from another centre, ver. 24, 28. 
 Paul, as an apostle, coukl act both as pastor and evanE^elist. 
 Preaching and teaching combined in the great commission, Matt. 
 
 xxviiL 20. 
 Exemplified in Christ's personal ministry, Matt. iv. 23. 
 Paul's plan of operation wisely formed and clearly defined. 
 Three things necessary in order to much efficiency — 
 1. A. plan; 2. A g'ooci plan; 3. Adherence to that plan. 
 
 Kat, intensive, augmenting the sense of what follows, Stuart. — ^veKOTTTOfiriv {iv, 
 in or against, and kotttw, to cut or strike ; eyKoivTO}, to stop by an incision or barrier ; 
 to cut off retreat; to cut short), I was hiadered. Calv., &.c. Inhibited. Eras., Grot., 
 JBeza. — Ta TroXXa, very often (sfepius). Calv. Greatly; with Kai, = altogether. 
 Stuart. For the most part ; ia most instances. Ellicot. 
 
 23. But now havina no more place itt these parts, and having a great desire these many 
 t/ears to come unto you. 
 
 Place. Occasion for such apostolic and evangelistic work. 
 
 Gospel first preached and churches planted in large cities. 
 
 Cities made the central points of the apostle's labours, 
 
 Cliurches left to extend the Gospel to the villages around. 
 
 Paul always sedulously engaged in his Master's service. 
 
 Like Alexander, conquering and planning new conquests. 
 
 Tune to he diligently employed to the greatest advantage. 
 
 " The night cometh when no man can work," John ix. 4. 
 
 Parts. Regions ; here, Greece, where he had now been preaching. 
 
 Great desire. Like chap. i. 11, "I long to see you," So PhiL i. 8. 
 
 Paul's fervent and affectionate spirit like his ]\L^ster's. 
 
 Desire as to fields of labour, within certain limits, allowable. 
 
 Many years. So "oftentimes," chap. i. 13. No new feeling. 
 
 Persoiuil feeling to be sulx)rdinated to public advantage. 
 
 Duty before desire. The Lord's will to be waited for. 
 
 The apostle's faithfulness and obedience to Christ 
 
 His predilections and desires kept under holy restraint 
 
 Indications iis to the plan of labour given — 
 
 1. By direct intimation from without. Acts xvi. 6-10 ; 
 
 2. By strong, holy, and abiding desires kindled within ; 
 
 3. By the leadings of Providence prayerfully Avatched ; 
 
 4. By the pressure of hostilitj' and persecution, !Matt x. 23. 
 
296 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 Oi;r purposes wisely overruled by God's providence. 
 
 The stars in Christ's hand to dispose of as He pleases. 
 
 Places visited with the Gospel not by chance, but God's purpose. 
 
 Love seeks not our o^vn pleasure, but others' profit, ver. 1. 
 
 Evan"elisin" at Eome more honourable and less laborious. 
 
 M7?Ker« TOTTOV, no more place free for me to preach in. ToL, Men. Wliere the 
 foundation is to be laid. Grot. No object to detain me. Mart, Occ;ision or opportunity 
 for preaching. Sclwtt. No more work of this kind to be done. Doddr. Opportunity of 
 breaking up new fri-ound. A. Clarke. Scope, room. Meyer, Lange. Room enough for 
 my labours. Con. & Hows. No longer any considerable place where I have not preached 
 the gospel. Stuart. Occasion for apostolic work. Alford. Paul thought it enough to 
 preach and plant churches in the principal places. De Wette. The apostles planted 
 churches in large cities, leaving them to extend the gospel to the villages around ; 
 Jience the inhabitants of villages (pagani) came to be a term to designate the heathen 
 or unchristianised in general (in English, 'pagans'). Thol. — E^wi', having. Codd. 
 Sin., Vat., and Alex, read ex'^) I have. — KXt^afft {kXivw, to bend, incline; /cXtjUa, 
 the space between two parallels, but used either in a wider or more restricted sense. 
 Grot.), in these regions. Pap., Pise, Beza. Greece. Grot., Est., Tol. — ''EiirnrodLaK 
 (eTTi, intensive, and tto^os, desire), a longing. Ellicot, D. Brown. — noXXwy eruiv, 
 for many years. Stuart. Jlauy times. Alford. Jews reckoned their years from the 
 creation, the flood, the exodus, the building of the temple, &o. ; Greeks, by Olympiads 
 beginning 766 B.C., fifty-five years before the captivity of the ten tribes ; Romans, from 
 the foundation of Rome, 753 B.C. At Argos the year was reckoned by the succession of 
 the priestesses of Juno ; at Sparta by that of the Ephori ; at Athens by that of the 
 Archons ; but for the whole of Greece by the victor at the Olympic foot-race. Jews had 
 two kinds of years: the civil, from wliich they reckoned the Jubilee, dated contracts, 
 and noted the birth of their children and the reign of their kings ; and the ecclesiastical, 
 according to which they computed their annual festivals. The civil year began with the 
 month Tisri, corresponding with part of September and October ; the ecclesiastical, with 
 Nisan or Abib, agreeing with part of our March and April. The year said by some to 
 have originally consisted of only one month, divided afterwards into three, four, six, 
 and twelve. Months already distinguished as now at the time of the flood. Belure the 
 exile, months among the Jews, as among the Egyptians, were only numbered, not 
 named, except the first of the ecclesiastical year, which was called Abib, or month of 
 preen corn, Exod. xiii. 4. During the exile, Babylonian names were adopted for the 
 months, viz., Nisan for Abib; Zif or Tyyar (1 Kings vi. 1, 36); Sivan (Est viii. 9) : 
 Tammuz (July) ; Ab ; Elul (Neh. vi 75); Tisri or Ethanim (I Kings viii. 2) ; Bui or 
 Marchesvan (1 Kings vi. 38) ; Kislev (Zech. vii. 1 ; Neh. i 1) ; Tebeth (Est. ii. 16); 
 Shebat (Zech. i. 7) ; Adar (Est. iii. 7). A year of 360 days the rudest known, formed of 
 twelve spurious lunar months, and probably the parent of the lunar year of 354 days, 
 and the vague year of 365. The Hebrew year from the time of the exodus evidently 
 lunar, though in some way rendered virtually solar. Dr Smilh. The intercalation or 
 addition of a thirteenth month made whenever the twelfth ended too long before the 
 equinox for the offering of the first-fruits to be made at the time appointed. The divi- 
 Bion of time into weeks or periods of seven days appears to have been universal, having 
 prevailed among the Assyrians, Egyptians Indians, Arabians, and all oriental nations ; 
 also among the Romans, the ancient inhabitants of France, Bx'itain, Germany, and 
 Northern Europe, and even of America. Its first trace, Gen Vii. 4; mentioned as a 
 thing well known, Gen. xxi.x. 27, 28. 
 
CHAP. XV.] ST. Paul's epistle to the Romans. 297 
 
 24. Whcn-wever I take m;/ journey into Spain, I will come to you ; for I trust to see 
 you in my journey, and to be brought on my way by you, if first I be somewhat fillvd 
 with your company. 
 
 My journey. Purposed, but uncertain if ever acconijjlishecl. 
 Man proposes, God disposes. Events in God's hands, not ours. 
 According to tradition, the journey made but not recorded. 
 Silence of Scripture no proof to the contrary. 
 Opportunity found between first and second imprisonment. 
 God's will made known in the way of His providence. 
 Spain. Originally including the present Portugal. 
 Hebrew name Tarshish, given also to a city in the south. 
 Colonised by descendants of Tarshish, son of Javan, Gen. x. 45. 
 Early traded with by Phoenicians, on account of,its mines, &c. 
 The Gospel early preached and churches planted in Spain. 
 Favourable for the apostle's activity among the Gentiles — 
 1. Many Jews there ; 2. A place of Greek-Roman culture. 
 Trust. Gr., Hope. Paul's plans subject to God's approval. 
 Common discourse to be according to godliness, James iv. 13-15, 
 The language of believers to be the language of Canaan, Isa. xix. 18. 
 Brought on my way. Escorted, conducted, sent forward. 
 Way through Gaul already well-known to the Romans. 
 Usual custom of churches with preachers, Acts xv. 3 ; xvii. 14, 15 ; 
 
 XX. 38 ; xxi. 5. 
 Included the 2:»roviding of external necessaries, 3 John 6. 
 God supplies His servants' wants by the hands of His people. 
 Believers expected to be ready to farther every good work. 
 The privilege of all to be fellow-helpers to the truth, 3 John 8. 
 In my journey. Gr., Passing through. Only a short stay in Rome- 
 Work to be so planned as not to involve waste of time. 
 Somewhat. Gr., In part. Delicacy and affection of the expression. 
 The wish greater than could possibly be realised. 
 As if never able to have enough of their society. 
 Fellowship of believers enjoyed here only in part — ■ 
 1. As to its degree ; 2. As to its duration. 
 Saints' society only " somewhat " tills ; that of God, altogether. 
 Filled, Anticipates rich enjoyment and refreshment. 
 Paul alive to the sweetness and benefit of holy society. 
 Highest social enjoyment in " the communion of saints." 
 Fellowship of believers on earth a foretaste of heaven. 
 With your company. Gr., With you. Not their company but 
 
 tliemselves. 
 
298 SUGaESTIVE COMMENTARY ON [CHAP. XV. 
 
 His ardour ancl susceptibility. Not to see, but be filled with tliem. 
 
 His modesty and humility. They more likelj' to be filled with him. 
 
 His spirituality of mind. Filled with the saints, Ps. xvi. 2. 
 
 The saints were Eome's greatest attraction for Paul. 
 
 A seraph would have made the same choice. 
 
 Everything else in reality poor and contemptible, 1 John ii. 15-17. 
 
 JlopevufiaL. Subjunctive, as mdicnting possible or probable action ; some MSS. have 
 TTOpevofiac, which wouUl have indicated cei'tain expectation or resolution to go. Stuart. 
 The journey never accoraplisht'd. Meyer. Whether made depends on the question of a 
 second imprisonment at Rome. Thol. The journey affirmed by Clement of Rome, but 
 not mentioned by Origen or Eusebius. Placed by some ecclesiastical historians between 
 his first and second imprisonment, Tlie presumption against the journey. A. Clarke. 
 A second imprisonment, and consequently the journey most probal)le. D. Brown. — 
 Ei's T7]V ^Trai'iai', into Spain. Called by the ancients Iberia and Hispania. The 
 Tavshish which formed the celebrated emporium to which the Phoenicians and Hebrews 
 traded ; hence all large ships called 'ships of Tarshish,' Ps. xlviii. 7. A lake, city, and 
 river in the south of Spain, near to Guadalquiver, called by the Greeks Tartessus, and 
 the whole district Tartessis, doubtless identical with Tarshish. Richest country in the 
 ancient world in the precious metals. Distinguished also for its vegetable productions. 
 Phoenicians had built about twenty towns on the coast, including Gades (Cadiz) and 
 Malaga. Had already gone to Spain in the time of Moses, Gen. xlix. 3 ; x. 4, &c. 
 Several names of cities, and probably that of Spain itself, Phoenician. Carthaginians, 
 or Phoenician colonists of Carthage, had obtained considerable parts of the country 
 before their treaty with the Romans in 509 B.C., and had reduced the whole under sub- 
 jection, except the mountainous districts of Biscay and Asturias. After the breaking 
 out of the first Punic war, they were obliged to withdraw their army from Spain ; but 
 after its termination the country was again conquered by the Carthagenian general 
 Hamilcar, the father of Hannibal. During the interval the Romans had formed an 
 alliance with the cities of Saguntum and .\mpurias. Hasdrubal, son-in-law of Hamilcar, 
 on founding Carthagena, bound himself by a treaty not to attack Saguntum. Hannibal, 
 who succeeded him in the command, attacked that city, and thus occasioned the second 
 Punic war. During that war Spain was the battle-ground between the Romans and 
 Carthagenians. After various defeats, in which the two Scipios were slain, Spain was 
 completely wrested from the Carthagenians by the younger Publius Cornelius Scipio, 
 and henceforward regarded as a province of Rome. The original language of Spain was 
 a branch of the Celtic. The Phoenicians and Carthagenians introduced their tongue, 
 which was cognate to the Syriac. Defore the time of Paul, however, the Latin language, 
 the basis of the modern Spanish, had obtained nearly general diCTusion. Dionysius the 
 Areopagite sent Eugenius, one of his disciples, from Gaul into Spain, who was so far 
 successful that a church was founded in Toledo under his pastoral care. Irenajus, 
 Bishop of Lyons, a.d. 184, alludes to the churches of Spain in his day. — EXeucro/iOi 
 TTpos vfias. Not found in Codd. Sin. and Alex., nor in many ancient versions. Neces- 
 sary to be supplied. D. Brown. Unnecessary, if the first clause of the verse be con- 
 nected with the second. A. Clarke. — l\poirefJ.(pdr)vai (Trpo, forward, and Tre/XTTO}, 
 to send), be conducted (deducar). Pag., Pise, Beza. Hoped he should have com- 
 panions of his journey. Tol. Respect and assistance. Est. Jewish custom to accom- 
 pany strangers a part of their way ; 'He did not come to us and was sent away without 
 food ; neither did we see him and send him away without a convey.' Mishna, Sotah. _ 
 
CHAP. XV.] ST. Paul's epistle to the romaxs. 209 
 
 ''Efnr\rj<TOio (eV, in, and ttXtjOci}, to fill), be filled or satisfied (expletusl. rap., Pixc, 
 Beza. Shall have enjoyed you (fruitus). Vulg. Be gratified. A. Clarke. Have my 
 fill. D. Broxon. Speaks as a parent to his children. Chrys. Writes familiarly, as to 
 friends well known. Beng. 
 
 25. But now I go to Jerusalem to minister to the saints. 
 
 I go. Paul now at tlie end of liis second journey to Greece. 
 
 When writing to Corinth, his Jerusalem journey uncertain, 1 Cur. 
 
 xvi. 4. 
 This epistle therefore written after those to the Corinthians. 
 Paul i^robably now at Corinth, and ready to set out. See at chap. 
 
 xvi. 1, 23. 
 To Jerusalem. Duty now called to Jerusalem, not to Eome. 
 Takes money to Jerusalem ratlier than the Gospel to Eome. 
 A time for every work. Everything beautiful in its season. 
 To be faithful in littles is to be faithful in all. 
 Obedience to every call of duty learned in the school of 
 
 Christ. 
 To Jerusalem with its peril before Eome with its pleasure. 
 A visit frauglit witli danger, yet of deepest importance — 
 
 1. To overcome the prejudices of Jewish against Gentile believers ; 
 
 2. To unite both parties more closely in Christian love. 
 Christian union even before evangelising new countries. 
 A necessary step to the success of future labours. 
 Minister. Convey supplies for their temporal wants. 
 Had carried out the council's recommendation. Gal. ii. 10. 
 Usually ministered to the souls, but now to the bodies, of men. 
 [Ministering to poor saints not beneath an apostle. 
 
 So Christ ministered to men's bodies as well as their souls. 
 Often the best way to the lieart is to help with the hand. 
 The cost of sympathy the best proof of its sincerity. 
 Tenderness to the poor one of a preacher's requisites. 
 '\\'hat Paul could not give himself he moved others to give. 
 A double benefit conferred in exciting the liberality of others. 
 Giver and receiver both blessed. Acts xx. 35 ; 2 Cor. ix. 10-14. 
 
 AiaKOVwv (Codd. Sin. has oiaKOvrjcruv), ministering; supplying the wants of the 
 saints. AiaKovew, often used in the New Testament for supplying with food and other 
 comfortv ol'life. Stuart. 
 
300 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 26. For it hath pleased them of Macedonia and Achaia to malce a contribution for the 
 poor saints which are at Jerusalem. 
 
 Pleased. Tlie contribution a matter of free-will 
 
 So he desired it to be, 2 Cor. viii. 1-5 ; ix. 5-7. 
 
 Yet recommended and enjoined it, 1 Cor. xvi. 1, 2 ; 2 Cor. viii. 6-11. 
 
 Our gifts to be free-will offerings of cheerful love, 2 Cor. ix. 7. 
 
 [Them of] Macedonia. The believers in that country, 2 Cor. 
 
 viii. 1, &c. 
 ^Macedonia at that time a Eoman province. 
 Lay to the north of Achaia, and east of Illyricum. 
 Included Thessaly and a large tract along the Adriatic. 
 Under the jurisdiction of a proconsul at Thessalonica. 
 Seat of the third or Grecian monarchy of the world, Dan. ii. 39 ; 
 
 vii. 6. 
 Macedonian Christians placed in a favourable light, 2 Cor. viii. 1, &c. 
 Thessalonian believers ol^jects of Paul's special affection, 1 Thess. 
 
 ii. 8, 17, &c. 
 Philippians distinguished for liberality and self-denial, Phil. iv. 10, 
 
 14-19. 
 Bereans highly commended for their candour. Acts xvii. 11. 
 Contribution. Gr., Fellowship. Rule in making it, 1 Cor. xvi. 1, 2. 
 Largely referred to iu his Second Epistle to the Corinthians, chap. 
 
 8 and 9. 
 Probably made at the apostle's suggestion. Gal. ii. 9, 10. 
 Called a "fellowship," as being — 1. A symbol of fellowship ; 
 2. Made up of the united contributions of believers. 
 No trace of community of goods in the apostle's letters. 
 Nor of such ha\dng been established at the beginning. 
 Believers freely to contribute to each other's wants — 
 
 1. As an expression of gratitude and love to Clirist ; 
 
 2. As a token of their love to His members. 
 
 Contribution made — 1. Deliberately ; 2. Cheerfully ; 3. System- 
 atically. 
 
 Each step in the matter showed Paul's prudence and delicacy. 
 
 No constraint laid upon the churches, 2 Cor. viii. 12 ; ix. 7. 
 
 Spoken rather as by advice than by command, 2 Cor. viii. 10. 
 
 Wished to prove the reality of the converts' love, 2 Cor. viii. 24. 
 
 Stimulated one church by the example of another, 2 (.or. viii. 
 1 -5 ; Lx. 2. 
 
 Delicately contrasted the wealth of the Corinthians with the poverty 
 of the Macedonians, 2 Cor. viii. 2, &c. 
 
CHAP. XV.] ST. Paul's epistle to the romans. 30 1 
 
 Presented as their motive Christ's self-denying love, 2 Cor. ix. 8. 
 Guarded against all suspicion in the conveyirig oi it, 1 Cor. xvi. 3 ; 
 
 2 Cor. viii. 20, 21. 
 The contribution is — 1. A model for all Christian churches ; 
 2. A beautiful display of the spirit of Christianity. 
 A delicate hint given to the Romans to imitate it. 
 Paul ingenious in pleading the cause of others. 
 Speaks more boldly to his own converts on the subject, 1 Cor- 
 
 xvi. 1, 2. 
 An internal mark of the authenticity of these epistles. 
 Achaia. Another Roman province, including — 
 
 1. The whole of the Peloponnesus, or the Morea ; 
 
 2. The greater part of Hellas, or Greece proper ; 
 
 3. The adjacent islands, Eubasa or Negropont, &c. 
 With Macedonia, comprehended the whole of Greece. 
 Nearly coincided, except on the west, with modern Greece. 
 Its prmcipal city, Corinth, here especially referred to. 
 Governed, in the reign of Claudivis, by a proconsul, Acts xviii. 12. 
 Poor saints. Or., Poor of the saints. Only part of them poor. 
 Poverty of Jerusalem-believers appears from Acts. ii. 44 ; Heb- 
 
 X. 34. 
 Comparison of Scriptures a pleasing and confirming exercise. 
 God's saints often poor in this world, James ii. 5 ; Heb. xi. 37, 38 ; 
 
 Rev. ii. 9. 
 Such a dealing tends — 1. To magnify God's kindness ; 
 
 2. To show His sovereignty in disposing of His gifts ; 
 
 3. To exalt the blessings of grace and salvation ; 
 
 4. To hinder or keep down pride in His children ; 
 
 5. To preserve them from many temptations ; 
 
 6. To promote j)atience, faith, and heavenly-mindedness ; 
 
 7. To lead to the exercise of mutual sympathy and love ; 
 At Jerusalem. Special interest attaching to that church. 
 The mother-church of Christendom. 
 
 The first object of persecution from the world. 
 
 Its effects experienced chiefly by the poorer classes. 
 
 Ikdievers there cut off from ordinary Jewish relief. 
 
 Charity at home had noljly done its part, Acts ii. 44, 45 ; iv. 34-37 
 
 "EtvZoKriffav (ei), well, and 5o/cfW, to seem), were well pleased ; thought good. It 
 has pleased them (libuit). Beta. Placuit. Calv. Seemed good. Eras., Vat., Stuart. 
 The contiibutiou heartily approved of. Eras. Made cordially aad cheerfully. Beza. — 
 
332 SUGGESTIVE COMMENTARY ON [CHAP. XV. 
 
 Ma/ceSowa. Previously called ^muthia. Peopled by a number of tribes regarded by 
 the Greeks as barbarians. Probably descended from Chittim the son of Javan, 1 Mace, 
 i. 8; viii. 5. Its monarchy had continued about 400 years when King Pliilip added 
 Thessaly, with great part of Epirus and Illyricum, to his territories. His son Alexander 
 made himself master of Greece, the Persian empire, and part of India. This third 
 great monarchy of the world quickly broken in pieces ; and Macedonia, after having 
 been a kingdom for 646 years, at length suljjugated by the Romans, b.c. 168. After- 
 wards formed a portion of the eastern Roman empire, but in the fifteenth century 
 fell into the hands of the Turks, its present occupants. — -'Axctia, Achaia, strictly so 
 called, is the northern region of the Peloponnesus, bounded on the north by the Gulf of 
 Corinth, on the south by Arcadia, on the east by Sicyonia, and on the west by the 
 Ionian Sea. The name used by the apostle in the wider and Roman acceptation, in- 
 cluding various regions, 2 Cor. xi. 10. What is called Achaia in Acts xix. 21, is called 
 Hellas or Greece in Acts xx. 2. The title of proconsul or deputy given to its chief 
 magistrate. Acts xviii. 12. Had not long been so when the Acts of the Apostles was 
 written, nor continued long after — an internal evidence of the authenticity of the book. — 
 li.OLVUVLav {koivos, common), a communion or communication. Eras., Vor., Pise, 
 Vat, Calv. Collation. Eras., Vor. Contribution. Stuart. It was required among the 
 Jews, in times of scarcity or deai-ness of provisions, that those who were able should 
 contribute of their substance to the necessities of the poor. Zohar. Jews residing in 
 Gentile lands sent the tithes for the poor every third year to Judea. 
 
 26. It hath pleased them verily ; and their debtors they are. For if the Gentiles have 
 been made partakers of their spiritual things, their duty is also to minister unto them in 
 carnal things. 
 
 Verily. SiDecial reason for tlieir liberality in this case. 
 
 Some even of Christ's poor have claims on us above others. 
 
 Gentiles had good reason for contributing cheerfully. 
 
 Debtors. Not by a legal, but a moral obligation. 
 
 The gift not merely one of benevolence, but of repayment. 
 
 A double motive in it — 1. Brotherly love ; 2. Gratitude. 
 
 In Christ's kingdom, liberty and necessity, will and duty, are one. 
 
 Gcjntiles were debtors — 1. To the Jews in general ; 
 
 2. To the saints at Jerusalem in particular. 
 
 We are debtors to others to a greater extent than we suppose. 
 
 Spiritual things. Gentiles have received from the Jews — 
 
 1. The Gospel ; Jews the first j)reachers of it ; 
 
 2. The Scriptures ; Jews their appointed guardians ; 
 
 3. The Saviour ; Himself a Jew and of Jewish parentage. 
 Jerusalem the channel of Gospel blessings to the world. 
 For spiritual blessings men are debtors — 
 
 1. To God ; 2. To the instruments He employs. 
 Gentile obligations to Jews but little recognised. 
 Higher benevolence due to them than they have yet received. 
 
CHAP, xv.j ST. Paul's epistle to the Romans. 303 
 
 A spurious Cliristianity long the persecutor of the Jews. 
 
 Their duty is. 6V., They owe it as a cleht, i.e., to Jewish saints. 
 
 The debt one of fraternal equity, as in 1 Cor. ix. 1 1. 
 
 We owe love to all, gratitude to some, chap. xiii. 8. 
 
 !Men's greatest debts ordinarily most forgotten. 
 
 Minister. Gr., To minister as to God in holy things. 
 
 Term ajiplied by Paul to himself as a minister of Christ, ver. 16. 
 
 To magistrates, as ministers of God, chap. xiii. 6. 
 
 To Epaphroditus, as ministering to Paul's wants, Phil. ii. 25. 
 
 This contribution called in like manner a service, 2 Cor. ix. 12. 
 
 The same Greek word applied to common prayer — Liturgy. 
 
 To do good and communicate a spiritual sacrifice, Heb. xiii. 16. 
 
 Carnal things. Things needful for the body and tliis life. 
 
 Claimed for preachers of the Gospel on similar grounds, 1 Cor. ix. 11, 
 
 Gratitude manifested by means of temporal gifts. 
 
 Carnal tilings are to spiritual as cliaft" to wheat. 
 
 Through Jewish believers Gentiles obtained eternal gain. 
 
 A small return, to contribute to their temporal wants. 
 
 Love embraces the whole man, body, soul, and spirit. 
 
 Ministering to the saints' wants a test at the last day, Matt. xxv. 25. 
 
 ^v5oK7]CTai/ yap., it has pleased them I say; reading with the point at yo-p. Calv. 
 It has seemed good ; for they are truly their debtors ; the point to stand after 
 (vboKTjcrav. Stuart. They have thought it good ; and their debtors verily they are. 
 D. Brown. — Kat d(peiKeTai. aiiT. eiai., and their debtors they are. Calv. Kai, 
 intensive, = truly, really. Stuart. — AeiTovpyrjaai, to minister ; the verb properly 
 indicating public service, and then transferred to sacred ones ; gives a view of this 
 contribution as a spiritual sacrifice. Calv. 
 
 28. IVlien, therefore, I have performed this, and have sealed to them this fruit, I will 
 come hy you into Spain. 
 
 Performed. Gr., Finished, completed. The wish realised. Acts 
 
 xxi. 17. 
 The work finished when the saints received the contribution. 
 A good work to be persevered in till it is finished. 
 Paul's eager zeal did not break oft' an unfinished work. 
 Sealed. Made sure, Matt, xxvii. 26 ; delivered safely into their 
 
 hands. 
 Paul had pledged himself to this to the churches, 1 Cor. xvi. 34. 
 His activity and fidelity worthy of all imitation. 
 
304 SUGGESTIVE COMMENTARY ON [CHAP, XV. 
 
 Paul careful to avoid all ground of suspicion, 1 Cor. xvi. 3, 4 ; 2 Cor. 
 
 viii. 19-21. 
 Ministers to be specially careful as to pecuniary trusts. 
 Fruit. 1. Fruit of faith on the part of the contributors ; 
 
 2. Fruit for enjoyment on the part of the Jerusalem saints ; 
 
 3. Fruit of the apostle's own labours among the Gentiles. 
 
 So he speaks of contributions to his own necessities, Phil. iv. 17. 
 
 Fruit is either— 1. That which is produced ; or, 
 
 2. That by which another is benetited. Here both. 
 
 Much produced by the Gospel, and that for the good of others. 
 
 EirtreXeiTas, when I shall have finished or perfected (perfecero). Calv. Discharged 
 this duty. Stuart. Heb. nVs, hv3. — 'Z(f>payiffa/J.evos (ffcppayis, a seal), when I shall 
 have sealed (obsignavero). Eras., Men., Calv. Assigned. Vulp., Mor. Consigned. 
 Pap., Diod. Have delivered sealed, as money was wont to be. Vat. Safely and faith- 
 fully deposited it. Par., Beza. Delivered up as a faithful guardian ; allusion to sealing 
 deposits with a ring. Calv. As treasures, letters, or public documents. Par. Have 
 answered for it as well and faithfully kept. Luth. Deposited it in the treasury as in a 
 safe and secure place. Chrys. Delivered safely as under seal. Hamm., Elsn., Doddr. 
 Faithfully delivered up. Mart., A. Clarke. Made sure, seen the distribution actually 
 made. <S<uarf. Handed in safely. DeWette. Stamped as genuine ; exhibited to Jewish 
 believers this seal or evidence of the Gentiles' faith. HjJdane. Consigned, put the 
 last hand to the work. Brown. Secured. Cobbin, Ellicot. ^(ppayi^u}, used by the 
 LXX for 0B'.\ (E. V., 'that he might sum the money,' 2 Kings xxii. 4), but which they 
 probably read Cnrri, 'that he might seal.' Schbtt. — Kapiroi', fruit; increase to the 
 Jews from the sowing of the Gospel among the Gentiles. Calv. Benefit. Sdiott. Fruit 
 of the success of his ministry and the conversion of the Gentiles. A. Clarke. Fruit 
 of the contribution which the benevolence of the believers in Macedonia and Achaia 
 
 had produced. Stuart. Fruit of their faith. Hald. Of the apostle's labours. Brown 
 
 'ATreXevcrofiaL, I shall set out on my journey (proficiscar). Calv. Pass through. 
 Stuart. Return. D. Brown. 
 
 29. And I am sure that, when I come unto you, I shall come in the fulness of the 
 Messing of the gospel of Christ. 
 
 Sure. Speaks of his coming with hope, of its effects with certainty. 
 Certainty from — 1. Faith in the promise ; 2. Past experience. 
 Such belief in the preacher brings blessing to the hearer. 
 Indicates — 1. His confidence in the Lord's power and love ; 
 
 2. In the preciousness of His message, chap. i. 16 ; 
 
 3. In the good-^vill and candour of his hearers ; 
 
 4. His affectionate desire for their welfare ; 
 
 5. His heartiness and cheerfulness in his work. 
 Hopefulness heartens both ourselves and others. Num. xiii. 30. 
 
CHAP. XV.] RT. Paul's epistle to the romaxs. 305 
 
 A preacher's success often according to his faith. 
 Fulness. Not only blessing, but fulness of blessing. 
 Expression of faith and love. Paul's large and affectionate heart. 
 Looks forward to an activity largely blessed by Christ. 
 To a prepared people rich blessing from such a preacher. 
 A fulness of blessing promised in the Gospel, Ps. Ixxxi. 10, 
 Christ gives not only life, but life more abundantly, John x, 10. 
 Blessing — 1. Conversion of sinners ; 2. Confirmation of saints. 
 Blessing in the growth — 1. Of knowledge ; 2. Faith ; 3. Holiness. 
 Christ's rich blessing to be sought and expected for others — 
 1. As the effect of our visits ; 2. As the fruit of our labours. 
 Blessing the proper effect of the Gospel, Ps. Ixxii. 17 ; Luke ii. 
 
 10, 11, 14. 
 Gospel of Christ. Christ's blessing to men comes through His 
 
 Gospel. 
 The Gospel message to be preached in all its blessed fulness. 
 A rich blessing usually accompanies a fall Gospel. 
 Sad to live under the Gospel ^vithout its blessing. 
 " The Gospel " may be dropped from the text, but necessary to the 
 
 blessins;. 
 
 'Ej' TrXrjpwfiaTL evXoyias t. evayyeXiov r. X. Codd. Sin., Vat., and Alex., as well 
 as most Latin MSS., omit tov evayyeXiov, though found in Chi-ysostom's copy, the 
 Syi'iac Version, and in more recent Greek MSS., and restored by the Roman correctors. 
 Generally rejected by critics. In or with the lulness of the blessing of the Gospel of 
 Christ. Eras., Mor., Calv. With the full blessing. JPag., I'isc., ToL, Beza. With the 
 richest gift of Christ. Ambr., Grot. Will fully make known to you the Gospel. Vat., 
 Est. Shall find you replete with all spiritual gifts, and approved in all things. Chrys. 
 Will find you abounding in the fruits of the Gospel ; or, will have much fruit in preach- 
 ing it. Calv. With full power of plentifully imparting to you the gifts of the Spirit. 
 WltHbii, Wells. With the full, abundant blessing; 7rA7;p., according to Uebrew idiom, 
 serving as an adjective. Stuart. Richest measure of success. Ilald. In the fulness of 
 the blessing of Christ. Ellicot, D. Brown. Endued with all the gifts and graces of 
 Christ himself; the blessing of Christ exceeds even that of the Gospel. A. Clarke. — 
 TSivXor)ia = benefit, gift; Heb. npi,?; but used once by the LXX for 'If, fruit, 
 Isn. -x.wii. 9. Sch'uit. 
 
 30. Noio I beseech you, brethren, for the Lord's sake, and for the love of the Spirit, that 
 y( strive together with me in your prayers to God for me. 
 
 I beseech, you. The journey was both hazardous and important. 
 Believers' prayers to be earnestly sought in times of need. 
 Request for prayer here made of persons not yet seen. 
 
 VOL. II. U 
 
306 SUGGESTIVE COMMENTARY ON [CHAP. XV 
 
 So Paul asks for tlie prayers of tlie Colossians, Epliesians, Tliessal- 
 onians, and Hebrews, Col. iv. 3 ; Eph. vi. 19 ; 1 Thess. iv. 25 ; 
 2 Thess. iii. 1 ; Heb. xiii. 18. 
 
 Not of the Corinthians and Galatians, whom he had to rebuke. 
 
 The Lord's sake. The Jerusalem journey undertaken — 
 
 1. As a thing agreeable to the Lord's will ; 
 
 2. For the advancement of His honour and glory ; 
 
 3. From a principle of love and obedience to Him, 
 Those who are Christ's are to do all for Christ's sake. 
 Christ's cause and honour bound up with our life and labour. 
 " For Christ's sake," the strongest plea with a believer. 
 
 All our prayers and labours to be for His sake. 
 
 By the love, &c. — 1. As you have tasted it; 2. As you would 
 
 show it. 
 Another argument. Shows Paul's earnestness in the matter. 
 Love looks not only on our own things, but those of others. 
 The undertaking commended to their prayers was one of love. 
 Prayer for others, to be effectual, must proceed from love. 
 Love a powerful argument with believers. 
 Christian love embraces all the brethren however distant. 
 Is concerned for the cause of Christ in all parts of the world. 
 Of the Spirit. Christian love a special fruit of the Spirit, 1 Pet. 
 
 1.22. 
 The Holy Ghost the Author of every Christian grace, Gal. v. 22. 
 Love, wrought by the Spirit, the only true, holy, and enduring love. 
 Strive. Gr., Agonise, wrestle. Expresses the apostle's earnestness. 
 Not only help or pray, but strive, wrestle, agonise. 
 To prevail like Jacob, we must wrestle like him, Gen. xxxii. 24-30. 
 Prayer a stirring up of yourselves to take hold of God, Isa. Ixiv. 7. 
 Earnest prayer a conflict or wrestling, Col. iv. 12. 
 Especially when made for the removal of evil, Matt. xvii. 21. 
 Evil spirits oppose us in prayer. Origen. 
 Great effort needed for right and successful prayer. 
 Prayer to be — 1. In faith, nothing doubting, Jas. i. 6-8 ; Mark 
 
 xi. 23 ; 
 
 2. With perseverance, without fainting, Luke xviii. 1-7 ; 
 
 3. With fervency and earnestness, Jas. v. 17 ; Luke xvui. 44 ; 
 
 4. With fixity of mind ; represented in Abraham, Gen. xv. 11 ; 
 
 5. With meekness and forgiveness of others, Mark xi. 24-26. 
 Prayer for others, to be effectual, must be fervent, Jas. v. 16. 
 Example of the power of intercessory prayer, Acts xii. 5-12. 
 
cn.vp. xv.J ST. Paul's epistle to the Romans. 307 
 
 All Abraham asked on belialf of Sodom granted, Gen, xviii. 23, &c. 
 
 Believers can strive in prayer when tliey can do nothing else. 
 
 Together — 1. With himself ; 2. With one another, as Matt, xviii. 19. 
 
 "With me. Paul himself thus agonised in prayer. 
 
 Love as earnest in praying for others as for ourselves. 
 
 Those who truly ask the prayers of others will pray themselves. 
 
 Union both a help to prayer and the success of it, Matt, xviii. 19. 
 
 Those separated in person can be together in j^rayer. 
 
 In your prayers. Believers necessarily praying persons. 
 
 Their prayer for him to be not once nor twice, but often. 
 
 The cai;se of Christ greatly helped by believers' prayers. 
 
 Interest in those prayers a precious privilege. 
 
 Their value seen in Paul's earnest request for them. 
 
 The only favour he asked of the churches or his converts. 
 
 Interchange of prayers ex.pressive of interchange of love. 
 
 Prayers of saints on earth desired, not of those in heaven. 
 
 To God. Not to the Virgin Mary, or the saints or angels. 
 
 The believer's privilege to pray directly to God his Father. 
 
 No Mediator or Intercessor but Christ the God-man, 1 Tim. ii. 5. 
 
 No scriptural example of departed saints invoked in prayer. 
 
 The practice in the Church of Rome a part of the apostasy. 
 
 For me. Prayer to be mutual. Paul had often prayed for them. 
 
 His humility. Sought aid even of the " weak " at Rome. 
 
 If the apostle needed the help of believers' prayers, well may we. 
 
 Especially needed by ministers and labourers in the Word, 
 
 IlapaKaXaj 5e, moreover, I beseech ; Se, continuative. Stuart. — ASeX^ot, 
 omitted in Codd. Vat. — Aia r. k. 7]fx. Iijcr. Xp., by our Lord Jesus Clirist. Calv. For 
 tlie sake of our Lord Jesus Christ ; out of love and regard for Ilim. Stuart. — AyaTrrjs 
 T. Hv., the love of the Spirit; love which the Sjiirit has shown. Chrys. The uniting 
 love which proceeds from the Spirit. Calv. Love which Christ requires and the Spirit 
 works. Ilam. Whicli tlie Spirit has shed abroad in our hearts. A. Clarke. The genuine 
 fruit of the Spirit. Doddr. Love which the Spirit has given us. Stuart. Which the 
 Spirit works. De Wette. Gives. Con. <£ Hows. ' Love of the Spirit,' a Hebraism for 
 'spiritual love.' Hald. The peculiar love which Christians have for each other. Brown. 
 — '^vva'yoiVLa-a.aOai fioi, that ye strive together with me (concertetis mihi). Calv. 
 Seinel contendatis. Mor. Labour with me. Syriac. Aid me. Cas. Aid me in my 
 labour. Eras., Est. AVith great earnestne.ss and fervency join your prayers to mine. 
 Ham. Join your utmost strength and fervency with mine. Eisner, Doddr. Strive 
 together; unite with me in my Christian warfare by helpiug with your prayers. Stuart. 
 "ZvvaywvL^Ofiai. = to assist, as avvaywinaacjdaL r]fiLt>, 'he endeavoured to assist us.' 
 Luc. in Trag. ScUott. To pray is an CLyuvT) or conflict when men resist. Bcng. Im- 
 plies he had grounds for anxious fears in the matter. D. Brown. 
 
308 SUGGESTIVE COMMENTARY ON [CHAP. XV 
 
 31. Tliat I may he. delivered from them that do not believe in Judea; and that my 
 service which I have for Jerusalem may be accepted of the sai7its. 
 
 That. The special want named. Particularity in prayer. 
 
 " Wliat will ye that I shall do for you 1 " Matt. xx. 32." 
 
 God knows our wishes, but will know them from ourselves. 
 
 Delivered. Paul knew that dangers awaited him, Acts xx. 22, 23. 
 
 Lawful to pray for deliverance from danger and death. 
 
 Prayer the means of relieving from carefulness, Phil. iv. 6, 7. 
 
 Paul glad to lay down his life, yet prays for its preservation, PhiL 
 
 ii. 17. 
 His not being delivered a ^^roof of the genuineness of the epistle. 
 Yet preserved from open violence and secret conspiracy, Acts xxi. 30 ; 
 
 xxiii. 16. 
 Do not believe. Unbelief the ground of enmity to believers. 
 Describes the great majority in Judea and elsewhere. 
 Judea. The country of the Jews, in a wider or stricter sense. 
 Taken widely, embraced the whole of Canaan. 
 First mentioned as " Jewry," Dan. v. 13 ; province of Judea, 
 
 Ezra V. 8. 
 More strictly, the south part of Canaan west of the Jordan. 
 South of Samaria, which again lay south of Galilee. 
 Paul especially obnoxious to the unbelieving Jews — 
 
 1. From his antecedents, — the hope of Judaism, Acts xxii. 3-5 ; 
 
 2. From his activity and zeal in spreading Christianity ; 
 
 3. From his doctrine of free justification, Gal. v. 11. 
 Jews his bitterest persecutors even among the Gentiles. 
 His life in greater danger in Judea than in heathen lands. 
 Not on that account deterred from duty. Acts xxi. 11-13. 
 Service. In the highest office he performs the humblest service. 
 Service humble, yet dignified ; important, but perilous. 
 
 The believer shrinks from no service his Master assigns him. 
 Accepted. What is kindly given should be gratefully received. 
 The acceptance of the contribution doubtful, from — 
 
 1. The unfavourable view entertained of Paul by Jewish believers, 
 
 Acts xxi. 20, 21. 
 
 2. Their prejudice against Gentile Christians. 
 
 Paul's fears shared in by the Jerusalem elders, Acts xxi. 20. 
 
 The success of his service depended on its accejDtance. 
 
 His aim the union of Jewish and Gentile believers. 
 
 The acceptance of his service to be also matter of prayer. 
 
 \t is God's not only to restrain enmity, but generate good-will. 
 
CUAP. XV.] • ST. Paul's epistle to the Romans. 309 
 
 All that lies in our heart to be poured into God's ear. 
 Grounds to believe this prayer was largely answered. 
 Saints. Saints' as well as sinners' hearts in God's hand. 
 Even saints on earth liable to prejudice and passion. 
 Believers only partially sanctihed in this life. 
 
 KireiOovvTOiv [a, not, and veidw, to persuade), the unbelieving (incredulis). Calv. 
 Unbelievers. Stuart. Who do not obey, i.e., the truth. D. Brown. — lovoaLa, Judasa. 
 This designation followed the overthrow of the ancient landmarks of the tribes of Judali 
 and Israel in their respective captivities. Resulted from the division of the Persian 
 empire under Darius, Est. viii. 9 ; Dan. vi. 1. In the Apocryphal books the word 
 'province,' found in Ezra v. 8, is dropped, and the terms used are ' Judiea' and the 
 'laud of Judaea.' In the Greek period a noble and vigorous independence enjoyed 
 under the Maccabees, llyrcanus reigned over a prosperous and independent kingdom, 
 lOO B.C. In 63 B.C. Pompey came to Jerusalem, and Judsea was made subject to Rome. 
 In Antipater, an Idumajan, who was made procurator of Judsea by Julius Casar B.C. 
 47, a new native dynasty was raised to the throne. A foreign civilisation gradually 
 introduced and extended. Herod the Great, who succeeded his father Antipater, 
 reigned under the protectorate of Augustus. The period under Herod remarkable foi 
 great architectural works, promotion of commerce, influx of strangers, diffusion of the 
 Latin and Greek tongues, and above all, for the birth of the promised Saviour. After 
 the deposition of his son Archehius as ethnarch of Judsea, A.D. 6, Judasa was placed 
 under the jurisdiction of a procurator residing at Cassarea, who was subject to the 
 Governor of .-yria at Antioch. In the time of this epistle it had been added by Claudius 
 to the dominion of Herod Agrippa, who had received from Caligula the grant of an 
 independent principality in the north of Palestine. — AiaKovta (Codd. Vat. has 
 S(j:po<popia, ministration of alms. 27«7i.), ministry. Calv. Service. Stuart. — ^inrpoo'- 
 OtKTOS, accepted. Calv. Acceptable. Stuart, D. Brown. 
 
 32. That I may come unto you with jny by the will of God, and may rvith you be 
 refreshed. 
 
 May come. Third petition. Journeys and \dsits to be subjects of 
 
 prayer. 
 Joy. Arising — 1. From the success of his imdertaldng ; 
 
 2. From the pleasure of enjoying their fellowship ; 
 
 3. From the exercise of his ministry among them. 
 
 Desirable for ministers and preachers to meet their hearers with joy. 
 
 Not only visits but the joy of them to be matter of prayer. 
 
 Prayer answered. Came as a prisoner, but a joyful one, Acts 
 
 xx\nii. 15. 
 Our visits to believers and labours in ths Lord to be with joy. 
 Will of God. Paul desired to visit Eome only by God's will, 
 
 chap. i. 10. 
 Prayer to be made, not to change God's will, but to fulfil it. 
 
310 SUGGESTIVE COMMEXTARY ON [CHAP. XV. 
 
 God's unchangeableness no argument against prayer. 
 Prayer an appointed means for obtaining a purposed blessing. 
 Personal desire to be subordinated to the divine will. 
 Example of conditional as distinguished from absolute prayer. 
 A visit to be truly joyful must be according to God's will. 
 Abundant soiirces of joy to God's children even here. 
 Communion of saints on earth a foretaste of heaven. 
 Refreshed — 1. In the fellowship of each other, Prov. xxvii. 17 ; 
 
 2. In the united contemplation of divine truth ; 
 
 3. In the seeing and hearing of the Lord's work. 
 Refreshment of spirit needed by the strongest believers. 
 Christian fellowship a means of spiritual refreshment. 
 Refreshment provided by the Lord for weary labourers, ]\Iark vi. 31. 
 
 Iva, so that; connected in sense with the preceding. Stuart. — ■ EX^w, I may come. 
 Codd. Sin. and Alex, read iXOuv. 'coming.' — Xa/jift, with joy ; desirable for the Romans 
 themselves among whom he might labour. Calv. — Aia deXij/Maros Qeov. Cod. Sin. 
 reads 5ia 0. Ir/aov Xpiarov ; and Cod. Vat., 5. 9. Kvpiov Irjcr. Other MSS. read 
 5. 9. Qeov Kai, I?7(T. Xp. — 'EvvafaTravaufJ.ai ifj-iv (omitted by Cod. Vat., while 
 some copies read, ffwavaTravaiO v/ias ; others, ava\pv^w p.ed' vpLWv). may with yovi 
 be refreshed (refociller). Calv., Pag , Pise, Beza. Recreer. Cas., Mor. With mutual 
 intercourse. Men. Seeing your advancement. Tol. May be refreshed among you. 
 Stuart. Slay rest. Ellicot. May with you refresh myself. D. Brown. 
 
 S3. Now the God of peace be with you all. Amen. 
 
 God of peace. So xvi. 20 ; 1 Cor. xiv. 33 ; 2 Cor. xiii. 11 ; Phil. 
 
 iv. 9 ; 1 Thess. v. 23 ; Heb. xiii. 20. 
 So called here with reference — 1. To the apostle's own conflicts ; 
 2. To the differences about which he had written. 
 God not only at peace with us, but gives peace to us. 
 Gives peace — 1. By giving us Christ and faith in Him, Rom. v. 1 ; 
 
 Eph. ii. 8. 
 
 2. By inspiring confidence in His gracious providence, Phil. iv. 7. 
 
 3. By assuring us of victory in Christ over all enemies, xvi. 20. 
 God in the Old Testament the Lord of Hosts ; in the New, the God 
 
 of Peace. 
 As the God of peace He bestows the peace of God, Phil. iv. 7. 
 The God of peace through Christ who makes peace, Col. i. 20. 
 "God of peace," an encouragement to take to Him every want. 
 A.S "God of peace," He takes pleasure in the prosperity of Hia 
 
 servants, Ps. xxxv. 27. 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROMANS. 3H 
 
 With you. God reconciled dwells with His people, John xiv. 33. 
 
 Christ's name Emmanuel, " God with us," Matt. i. 23. 
 
 Believers not only have God /or them, but with them. 
 
 Peace may well be among those who have the God of peace. 
 
 The God of peace with us will make us men of peace. 
 
 Peace is good, — the God of peace still better. 
 
 God a man of war to His foes ; a God of peace to His friends, Exod. 
 
 XV. 3. 
 Amen. Expresses hearty desire and confidence of the writer. 
 The epistle properly ends here. The rest a postscript, 
 
 Geos r. et'pT^m;?, God of peace ; the lover of peace. Men. Author of it. Grot., Calv. 
 
 Procurer of it. Tol. Eip7;i'7;s, as uniting tliem all in harmony. Calv. As giving happi- 
 ness and prosperity. Stuart. As reconciled with them, giving the peace of that recon- 
 ciliation, and making them disseminators of peace. Z>. Brown. — 'A/xtjj', omitted by 
 Cod. Alex 
 
 CHAPTER XVI. 
 
 1. T command unto you Phcebe our sister, which is a servant of the church which is al 
 Cendirea. 
 
 Commend. To your Christian love and kind offices. 
 
 Believers travelling carried letters of recommendation. 
 
 Such letters referred to in 2 Cor. iii. 1 ; 3 John iii. 9, 10. 
 
 The member of one church admissible into any other. 
 
 Ph.ebe. Probably a convert from heathenism. 
 
 Name denotes " tlie moon," an object of Pagan worship. 
 
 Like Diana, and adopted by females in her honour. 
 
 Heathen names usually retained by believers. 
 
 Sister. Term expressive of the new relationship in Christ. 
 
 A real relation involving responsibilities and duties. 
 
 Those so closely related should cherish corresponding affection. 
 
 Servant. Miiustering female, probably in an official capacity. 
 
 Deaconesses an early institution in the church. 
 
 Female office-bearers corresponding to elders and deacons. 
 
 Such probably referred to in 1 Tim. iii. 8, 11 ; v. 10, 11 ; Titus ii. 3. 
 
 Tlieir duty especially to attend to female members. 
 
 Needful from Oriental manners in regard to the sexes. 
 
 Women in the East not permitted to mix with male society. 
 
312 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 Deaconesses attended to the baptism of female converts. 
 
 Took charge of poor and afflicted female church-members. 
 
 Also exercised an oversight over their morals. 
 
 Each member, male and female, may serve Christ in His chnrch. 
 
 Women followed Christ and ministered to Him of their substance, 
 
 Luke viii. 3. 
 Inspired authority for female agency in the church. 
 Example of apostolic times too little followed in our own. 
 The epistle authenticated by these personal references. 
 The facts again authenticated by its genuineness. 
 Character of living Christianity here illustrated. 
 Exhibited — 1. In the writer ; 2. In the parties referred to. 
 Church. Congregation of professed believers in Christ. 
 Term applied to the collective l^ody of the elect, Eph. v. 25. 
 Name borrowed from the congregation of the synagogue, ]\Iatt 
 
 xviii. 17. 
 Aj^plied also to the company of the redeemed in heaven, Heb. 
 
 xii. 23. 
 Never given in the New Testament to the place of meeting. 
 " Church" an altered form of a word denoting " the Lord's house." 
 The church viewed either as visible or invisible. 
 The former may include hypocrites and formalists. 
 Tares among the wheat. A Judas among the twelv& 
 The latter includes only the renewed and justified. 
 Cenchrea. Eastern port of Corinth, four or five miles distant. 
 Corinth, standing on an isthmus, had two harbours. 
 Cenchrea likely to be visited by Paul when at Corinth. 
 The place where he assumed the Nazaritic vow, Acts xviii. 1 8. 
 Mention of Cenchrea, taken with ver. 23 ; 1 Cor. i. 14 j Acts xix. 22, 
 
 serves ^ — 
 
 1. To confirm the genuineness of the epistle ; 
 
 2. To indicate the quarter whence it was written. 
 
 ^ivia-TTifU {cvv, together, and larrjfu, to stand), I commend. Letters given by 
 church rulers to members travelling to other places, called eiriaToKai. cvcrraTiKH 
 (2 Cor. iii. 1), and avaraaeis, in the Apostolic Constitutions. Eules in regard to them 
 laid down by the Councils of Antioch and Constantinople. — Ae, continuative. Stuart. 
 Omitted in some copies. — KbiXQy) (a/J-a, together, and 6eX^i»s, the womb), si.ster. 
 Instead of VfJ-^v, 'our,' Cod. Alex, has Vf^uv, 'your.' — Ovaav, being, or who is. 
 Cod. Vat. adds Kai, also.^Aia Koyov, a servant or female minister (ministra). Cain., 
 Pag., Pise, Beza. The ministrm in Pliny's Letter to Trajan. A. Clarke. Deaconesses. 
 Dlod., Mar., Doddr., A. Clarke, Stuart, Alford, Brown, Ellicot. D. Brown. A minis- 
 
CHAP. XVI.] ST. Paul's epistle to the romaxs. 313 
 
 teving servant. Con. <£ Hows. A pious noble and wealthy lady. Par. Who willinsly 
 contiibuted her sub.stance to the church. Vat. Was wont to entertain and attend to 
 (iod's servants. Est. Ministered to the sick members of the church. Pise. Discharged 
 an office in it. Cacv. Was appointed to the office of deaconess. Or., Chrys., Est., Men. One 
 of the deaconesses described in 1 Tim. v. 10, 11. ToL, Flatt. One of those who accom- 
 panied Paul on his journeys and ministered to him out of their own property. Ham. 
 Pliny spealis of two female Christians 'quje ministrEe dicebantur.' Such deaconesses 
 set apart by the laying on of hands and prayer. Their duty to instruct the female 
 candidates for church-membership, attend at tlieir baptism, visit Cliristian females and 
 report concerning them to the bishop, take his commands to them or bring them to his 
 presence, attend to martyrs, confessors, strangers, and sick, but especially those of 
 their own sex, keep the women's door of the church, and see that good order was 
 observed in the women's side during the public service. Generally widows at first, 
 afterwards elderly unmarried females. Gradually the order fell into di.suse, and was 
 abolished in the Western Church in the sixth, and in the Eastern about the twelfth 
 century. — YiKKK7)(Jia.s (e/c, out of, and /caXew, to call), church or congregation of 
 professed believers. ' A holy Catholic Church, which is the Communion of Saints,' the 
 Christian confession of faith. No distinct definitions of the Church before Cyprian. 
 According to early Christian writers, the church a mother, Noah's Ark, &c. No salva- 
 tion out of it, but all the fulness of divine grace to be found in it. Clement of Alex- 
 andria, and still more Cyprian, maintained the unity of the church. Cyprian did not 
 sufficiently distinguish between the visible and invisible church. The apostolic doctrine 
 of a universal priesthood more and more superseded by the hierarchy of the bishop.s, 
 and the internal converted into the external. ^KKKyjcna KaOoXiKT], > Catholic or 
 universal church,' first met with in the inscription of the epistle of the church of Smyrna 
 concerning the death of Polycarp, a.d. 169. Ignatius in his epistle to the same church 
 says, ' Wherever Jesus Christ is, there is the Catholic Church.' Clement derives the 
 term and the idea of eKKXyjaia (church, assembly) from the elect forming a society. 
 Precedency accorded to the Roman church by TertuUian before his conversion to 
 Montanism. He says, the words ' Tibi dabo claves ' (' To thee will I give the keys ') were 
 addressed to Peter alone and not to the bishops, and views spiritual men as the suc- 
 cessors of Peter. Distinguishes also between the church of the Spirit or spiritual men 
 in whom the Holy Spirit dwells, and the church which is composed of t)ie sum-total of 
 the bishops. According to Cyprian, he who does not take part with the bishop no longer 
 belongs to the church. Novatian maintained that the church is composed only of saints. 
 Followed by the Donatists. Opposed by Optatus of Mileve, 368, and by Augustine. 
 According to Augustine, the church consists of the sum-total of all who are baptized. 
 These last advanced the idea of a universal Christian Church. Bishops of Rome applied 
 this to the Papal system, and thus prepared the way for the hierarchy of the Middle Ages. 
 Pelagius considered only the individual Christians as the church. The Manichaeans, 
 separating the elect from the rest who were only hearers, gave countenance to the prin- 
 ciple of a church within a church (ecclesiola in ecclesia). Augustine advocated a 
 rigorous exercise of church discipline, but not to the depopulating of the church. In 
 subsequent centuries, the church, in the person of Peter and his successors, said to have 
 the two swords united, ecclesiastical and secular. The contrary termed heresy. Bernard 
 of Clairval (1146) the first to apply Luke xxii. 36-38 figuratively. John of Salisbury also 
 gave both swords to the Popes. Others maintained that the power was divided. Papal 
 power and infallibility claimed in opposition to the doctrine that councils were superior 
 to the Pope. So the Bull of Boniface III. (1302). The contrary maintained by the 
 Council of Basle, 1431. Mystical idea of the church and the universal priesthood of 
 Chirstians propounded by Hugo of St Victor, Wyclitre, Uuss, Wessel, and Savauarola. 
 According to the Roman Catholic doctrine, the church is the visible society of all whc 
 
314 SUGGESTIVE COMMENTARY ON [CHAF. XVI. 
 
 by their baptism pledge themselves to the adoption of a certain external creed and the 
 use of the same sacraments, and who acknowledge the Pope as their common head. 
 According to the Protestant doctrine, the church is the invisible association of all who 
 are united by the bond of a ti'ue faith, imperfectly represented by the visible church. 
 The principle, 'extra ecclesiam nulla salus' ('no salvation out of the church'), also 
 maintained by the Protestant Church, though in a somewhat different sense. According 
 to Luther, every Christian man is a priest, and every Christian woman a priestess, 
 whether they be young or old, master or servant, mistress or maid, scholar or illiterate. 
 Protestants distinguish between sacerdotium (priesthood) and ministerium (ministry). 
 According to the Roman Catliolic doctrine, the church is a state, therefore independent 
 of every other state. According to the Protestant view, the church is independent of 
 all secular power. Cfesaro-papacy established by the church committing the govern- 
 ment of the visible church into the hands of the state, the civil ruler taking the place 
 of the Pope. Reformers proceeded on the idea of a Christian government analogous to 
 the theocracy of the Old Testament. Hence some, as Zuingle, left ecclesiastical dis- 
 cipline to the magistrate, without making it necessary to have an ecclesiastical court. 
 Others, as QJcolampadius and Calvin, retained the ecclesiastical institution ot excom- 
 munication, but reduced it to the primitive apostolic form. A controversy on the 
 subject was begun by Thomas Erastus (or Liebler, of Heidelberg, 156S), whose views 
 were hence called Erastianism. According to him and Thomasius, the reigning prince 
 possesses the right to regulate the ecclesiastical afifairs of his country, banish disturbers 
 of the church's peace, &c. , but cannot himself be subject to chnrch discipline, — the so- 
 called territorial system. Opposed by Chancellor Pfaff of Wiirtemberg (1720), who 
 advocated the system of ecclesiastical collegia, viewing the church as a collegium or 
 ."society with laws and privileges of its own. Hagenbach. — K.€yxpeiais, in Cenchrea, 
 now called Kikreis. Some remains of the ancient town still visible. The western port, 
 called LechjEum, distant about a mile and a half from Corinth, and united to it by a long 
 wall. A third smaller port was called Schoenus, now Kalamiki, at the narrowest part 
 of the Isthmus. Corinth itself, where this epistle was written, situated on the Isthmui 
 connecting the Morea and the continent, built on a steep rock two thousand feet above 
 the sea. The common resort and universal mart of the Greeks. Noted for its wealth, 
 luxury, and profligacy. To ' Corinthianise,' or play the Corinthian, was to act the wanton. 
 Destroyed by the Roman Consul Mummius, B.C. 146, and rebuilt by Julius Cajsar. 
 Rapidly increased in size and splendour, and at the time of this epistle had become the 
 capital of the Roman province of Achaia. The Isthmus celebrated for the games held 
 at the Posidonium or sanctuary of Neptune every two years. The road leading from 
 Corinth to Cenchrea, through the avenue of pine trees which furnished the leaves for 
 the victors' crowns, often traversed by the apostle. The games themselves alluded to ia 
 his epistle to the Corinthian Church, 1 Cor. vii. 25. Jews settled at Corinth in great 
 numbers for the purpose of commerce. 
 
 2. That ye receive her in the Lord as becometh saints, and that ye assist her in what' 
 soever business she hath need of you ; for she hath been a succourer of many, and of my- 
 self also. 
 
 Receive — 1. Into fellowship ; 2. Into hospitality. 
 
 In the Lord. As a Christian sister and member of the Lord's 
 
 body. 
 In a Christian manner, worthy of the Lord, and for His sake. 
 
CHAP. XVI.] ST. Paul's epistle to the romans. 315 
 
 All to Le clone as to the Lord, and in the Lord's name, Col. iii. 
 
 17, 23. 
 He who receives another in the Lord will do it heartily. 
 Those to be received by us who come as in the Lord. 
 Union with Christ the true ground of church fellowship. 
 As Ijecometh saints. Saints the ordinary title of believers. 
 A professed Christian a professed saint, and should be a real one. 
 Believers to be received in a manner worthy of saints. 
 Saints, however poor, worthy of honourable reception by believers. 
 Certain kind of conduct due to saints and from saints. 
 Christ's members to be received as Christ himself — 
 1. With kindness ; 2. Esteem ; 3. Readiness to assist. 
 Assist. Believing strangers to be not only received but assisted — 
 1. With counsel ; 2. Protection ; 3. Temporal supplies. 
 Believers to help each other with their purses as well as their 
 
 prayers. 
 Tlie collective church to aid individual believers. 
 Whatever business. Whether of a public or private nature. 
 Whether her own or undertaken for another. 
 Whether of a sacred or a secular character. 
 Christianity does not abolish worldly transactions. 
 All business to be done in the Lord and for His sake. 
 Business thus sanctified and blessed to ourselves and others. 
 Need. One believer made to need another's aid. 
 The need may be — 1. For ourselves ; 2. Another ; 3. Christ's cause. 
 Faithful servants of Christ have often need of aid. 
 Phebe a representative of all such aj^plicants. 
 Christ himself comes to our door in the person of such. 
 No such application to be rejected,— missions, churches, schools, (!v:c 
 Help to be given — 1. According to our ability ; 2. The actual nee-d. 
 For. Additional claim presented on Phebe's behalf. 
 Applicants for the church's aid to be properly accredited. 
 Cliaracter and work entitled to confidence and regard. 
 Succourer. Gr., Protectress, patroness ; more than mere helper. 
 Either — 1. As a deaconess, caring for the sick and poor ; 
 Or 2. As employing her private means in doing good. 
 Wealth consecrated when used in helping Christ's cause. 
 Finds its proper place Avhen laid at Clirist's feet. 
 Love an active principle; not in words, but deeds, 1 John iii. 18. 
 In the power of all in some way to succour others. 
 Help given to others aives a claim upon it in return. 
 
316 SUGGESTIVE COMMEXTAET ON [CHAP. XVI. 
 
 Close and widely-extended relationship among believers. 
 
 Phebe commended to kindness at Rome for kindness elsewhere. 
 
 Of many. Probably while suffering persecution. 
 
 All Jews banished shortly before from Rome. 
 
 Believers scattered from Jerusalem after Stephen's death. 
 
 Thanks due from us not only for aiding ourselves but others. 
 
 Phebe's large-heartedness, wide and i;nwearied benevolence. 
 
 " The liberal soul deviseth liberal things," Isa. xxii. 28 ; Eccles. 
 
 xi. 1, 2, 6. 
 Of myself also. Probably personally ; the occasion unknown. 
 Paul often in circumstances requiring succour. 
 Remained long at Corinth amid dangers and diiiiculties, Acts 
 
 xviii. 1-17. 
 Grateful acknowledgment of Phebe's kindness and service. 
 Grace teaches both to forget injuries and remember benefits. 
 Phebe had cast in her lot with Christ's despised and suffering saints ; 
 Obtains an honourable and lasting place in the Book of God. 
 
 Upoffde^rjcrde, that ye receive her (suscipiatis). Beza, Pise, Calv.- — 'Ej* KvpiU), 
 in the Lord; for Christ's sake. Chrys. In Christ's name. Beza, Par. On Christ's 
 account. Grot., Vat., Tol. Being in the Lord, — referring to Phebe as a true believer 
 and member of Christ's spiritual body ; or rather to the Romans as a Christian church, — 
 ye, being in the Lord. Stuart. As a member of His body. Hold. As His genuine 
 disciple. D. Brown. In a Christian manner, mindful of your common Lord. Alford. 
 — A^iws r. ayiwv, suitably for saints. Beza. As Is worthy of saints. Pag., Cos., 
 Pise, Calv. As becomes saints. Eras., Vat., Est. As it becomes saints to receive 
 saints. Est., Tol., Broivn, D. Brown. As it becomes saints to be received. Tol. In a 
 manner worthy of your Christian profession. Stuart. In a way worthy of you and her. 
 Haldane. — TlapaarriTe, assist (adsitis). Beza, Pise, Eras., Pag., Cas., Calv. (Assis- 
 tatis). Mor. Be helpful (auxilio sitis). Vat. Julian ascribes the great increase in the 
 number of Christians to their kindness to strangers. — lipayixarL {irpacrao}, to do), 
 business (negotio). Eras., Pag., Beza, Mor., Calv. In whatever way you may be able 
 to help hex-. Tol. Legal terms used ; probably some lawsuit or appeal to the Emperor. 
 Con. <£ Hows. — UpoffTaTLS {irpo, forward, before ; and IffTTj/ui, to stand; Trpo'tara/xai, 
 to preside, defend as a patron, Rom. xii. 8), has aided (adfuit). Eras., Cas., Calv. 
 Afl'orded hospitality. Pag., Pise, Beza, Dickson, Mar., A. Clarke. Been a protectress. 
 Diod. A helper. Mor. A hostess, receiving those into her house who were the church's 
 guests. Locke. Partly as a deaconess. Alford. WpoaraTTjs, in the Grecian states, one 
 who undertook the care of strangers and became responsible to the authorities for their 
 behaviour. Eustathius. IIpoiTrarts, a nobler word than Trapaararis, a mere helper. 
 UpocrTaTrjS = Heb. li?', a ruler, one appointed over a charge, 1 Chron. xxvii. 31 ; xxix. 
 6 ; 2 Chr. viii. 10. 
 
 3. Greet Priscilla and Aquila, my helpers in Christ Jesus. 
 
 Greet. Salute. Express kindly feeling and good wishes. 
 In Paul's case an indication of peculiar esteem and love. 
 
CHAP. XVI.] ST. Paul's epistle to the Romans. 317 
 
 Exhibits his coiirtesy and warmth of afl'ection. 
 Love shows itself in a loving carriage and address. 
 Ordinary forms of com-tesy to be used with sincerity. 
 Needless singularity not countenanced by the "Word of God. 
 This and the following salutations valuable, as — 
 
 1. A source of gratification to the persons named ; 
 
 2. A stimulus both to themselves and others ; 
 
 3. A tribute to the Christian community at Rome ; 
 
 4. A corroboration of the genuineness of the epistle. 
 Fitted also to unite Jews and Gentiles at Eome — 
 
 1. To each other ; 2. To the apostle himself. 
 True Christianity characterised by — 
 
 1. "Whatever is tender and amiable in human nature ; 
 
 2. The graceful proprieties of an advanced civilisation ; 
 
 3. The gentle charities and delicacy of refined friendship. 
 Grace sanctifies the courtesies of life and refines the manners. 
 Can clothe a peasant with the courtesy of a peer. 
 Friendly to the graces and amenities of social intercourse. 
 The truest courtesy proceeds from the love of the Spirit. 
 
 Forms of politeness most beautiful when animated by spiritual life. 
 Five classes in the salutations of this epistle — 
 
 1. Those uo helpers and fellow labourers, as Aquila, Mary, &c. 
 
 2. Those to relatives and countrymen, as Andronicus, &c. ; 
 
 3. To his own converts and well-known friends, as Epenetus, &c. ; 
 
 4. To societies, as the church in Aquila's house, &c. ; 
 
 5. To households, or parts of such, as that of Narcissus, &c. 
 Neither Peter nor any apostle at that time in Eome. 
 
 The number of the salutations accounted for from — 
 
 1. The knowledge Paul had of so many now in Rome ; 
 
 2. His desire to promote harmony and love in the church ; 
 
 3. The fact that he had never yet personally visited them ; 
 In these salutations may be noted — 
 
 1. The kindness of Paul in naming so many ; . 
 
 2. Special regard to individuals combined with love to all ; 
 
 3. Grateful rememl^rance of past kindnesses ; 
 
 4. Those specially distinguished who had laboured most. 
 Care of the churches did not efface remembrance of persons. 
 Believers least likely to forget their friends. 
 
 Their mutual remembrance lively, because — 
 
 1. Founded in a spiritual, therefore deep aff"ectioii ; 
 
 2, Kej)t always fresh at a throne of grace. 
 
318 SUGGESTrV^E COMMENTARY OX [CHAP. XVI. 
 
 Those well remembered who are remembered before God. 
 Ill the persons here saluted we liave — 
 
 1. A group of star-pictures of the apostolic times ; 
 
 2. A lovely representation of living Christians ; 
 
 3. A splendid testimony to the riches of divine grace. 
 Roman, Greek, and Hebrew names promiscuously introduced. 
 Paul had already preached the Gospel for twenty-five years. 
 Priscilla. Called also Prisca by contraction, 2 Tim. iv. 19. 
 Or, Priscilla, a diminutive by way of endearment. 
 
 Mentioned also with her husband. Acts x\dii. 2, 26 ; 1 Cor. xvi. 19. 
 
 Named here and in 2 Tim. before, elsewhere after her husband. 
 
 Perhaps more gifted, or of more energetic character. 
 
 Zealous in the Lord's service and in aiding the apostle. 
 
 Female devotedness marked in the history of the church. 
 
 Women last at the Saviour's cross, and first at His tomb. 
 
 Christ especially honoured by woman, Matt. xxvi. 7, 10 ; Luke 
 
 vii. 37, &c. 
 Woman elevated and honoured by the Gospel. 
 AcLuila. A Jew of Pontus, in Asia Minor, Acts xviii. 2. 
 Had learned and followed the trade of tentmaking, Acts xviii. 3. 
 Lived in Rome till banished with the Jews by Claudius, a.d. 52. 
 Well acquainted with Scripture and the way of salvation, Acts xviii. 
 
 26. 
 Useful with his wife in instructing young Apollos. 
 Their house used for meetings of the brethren, ver. 5 ; 1 Cor. xvi. 19. 
 Probably persons of considerable wealth and influence. 
 Both names Roman. Perhaps connected with a Roman family. 
 Met with Paul at Corinth after their banishment, Acts xviii. 1. 
 Received him as their guest, following the same trade, A^er. 3. 
 Followed him to Ephesus, where he left them. Acts xviii. 19. 
 At Ephesus when he wrote his First Epistle to the Corinthians, 
 
 1 Cor. xvi. 19. 
 
 Had now returned to Rome when this epistle was sent. 
 
 At Ephesus again when he wrote his Second Epistle to Timothy, 
 
 2 Tim. iv. 19. 
 
 Example of high spirituality and zeal combined with diligence in a 
 
 worldly calling. 
 A constant influx at Rome from all jiarts of the empire. 
 For some time Christians safer there than elsewhere. 
 As yet no regular church oflicers there known to PauL 
 Christians had just returned from their banishment. 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROMAXS. 319 
 
 Probably as yet no regular cliurch. organisation there. 
 No mention made by Paul of any bishop or presbyter. 
 My helpers. Gr., rellow-workers, i.e., in spreading the truth. 
 Paul not ashamed to acknowledge these as his helpers. 
 Humility ever an accompaniment of true greatness. 
 Privilege of private Christians to help Christ's servants. 
 Ministers and preachers to avail themselves of such help. 
 Women as well as men fellow-labourers with the apostle. 
 Out of office as well as in it, Ave can labour for Christ. 
 Aquila and his wife a beautiful specimen of sanctified wedlock. 
 In Christ Jesus. In union with Christ and His cause. 
 All labour, to be of real value, must be in Christ Jesus. 
 Such testimonies the stars and ribands oi true knighthood. 
 Kesplendent when earthly orders and insignia have perished. 
 
 'Aa-Tracracrde (afia or d, together, and atrao}, to draw), salute. Ileb. Ci7»7 hi<^. 
 .—llpiffKLWa (Codd. Sin., Vat., and Alex, have llpiCTKa, as Acts xviii. 2. 26 ; so Origen;. 
 Pi-isca, a contraction of Priscilla. Benp., D. Brown. Priscilla, an a£fectionate diminutive 
 of Prisca. Stuart. So Li via and Drusa called also Livilla and Drusilla, by way of endear- 
 ment. Con. d- Hows. Better known and of pre-eminent zeal ; therefore mentioned 
 before her husband. Est. Of a more energetic character. Con. cC Bows. The persecu- 
 tion of Claudius not of long continuance. Grot. Aquila and Priscilla had returned 
 lately to Rome on the death of Claudius and the accession of Nero. Est., Tlr. Jianish- 
 mentof Jews from Rome had made many acquainted with Paul, and had led to their 
 conversion. Lightfoot. — "Lvvipyov^ (ow, together, and ipyov, work), fellow-workers, 
 Calv. — '^v XpiaT({j 1t](toii, in the Christian cause. Stuart. 
 
 4. ^yho have for my life laid down their necks; unto whom not only I give thanJcs, 
 but also all the churches of the Gentiles. 
 
 For my life. Paul in great danger at Corinth, Acts xviii. 12-17. 
 Also at Ephesus, where Aquila and Priscilla were. Acts xix. 30-35. 
 "After the manner of men I fought with beasts at Ephesus," 1 Cor. 
 
 XV. 32. 
 Coi\ld testify in that city, I die daily, 1 Cor. xv. 31. 
 Writing to the Corinthians could say, In deaths oft, 2 Cor, xi. 23. 
 Laid down their neck. Gr., placed their neck under, viz., the 
 
 swurd. 
 The sword the ordinary mode of capital punishment. 
 Gave their neck as a pledge or deposit for Paul's life. 
 Acted on Paul's behalf so as to imperil their own lives. 
 Were willing to save his life by exposure of their o\n\. 
 
320 SUGGESTIVE COMMENTARY ON [CHAP, XVI, 
 
 Love disposes us to lay down our lives for the brethren, 1 John iii. 
 
 16. 
 Give thanks— 1. For their hospitality ; 2. Their devotedness ; 3. 
 
 Tlieir zeal in the cause of Christ and the Gospel. 
 Paul forward in exj^ressing liis obligations to others. 
 A generous nature not only renders services, but thanks. 
 An ungrateful heart an ungracious one, 1 Thess. v. 18. 
 Churches. Societies of believers. So Gal. i. 2 ; 1 Cor. xi. 16 ; xvi. 
 
 1, 19 ; 2 Cor. viii. 1, 18 ; xi. 28. 
 Of the Gentiles. 1. Gentile churches served in Paul's person ; 
 2. Personally assisted by their service and property. 
 Aquila and his wife fellow-workers with the apostle of the Gentiles. 
 Their service known to the Gentile churches in general. 
 Beautiful example of what a Christian couple can effect. 
 Enabled to lay all the Gentile churches under obligation. 
 Grace makes men princes on earth without the title. 
 Their true nobility displayed at the Lord's appearing. 
 
 T. eavTUv rpaxv^o" VTredrjKav (viro, under, and riOrjfu, to put), exposed (sup- 
 ponuerunt) their own neck, i.e., to the sword. Beza. To the danger of death. FaJ., 
 Men., Est., Vor. Laid down their neck (posuerunt). Calv. Gave up their neck as a 
 kind of pledge or deposit. Beng. A proverbial expression ; derived from supporting a 
 falling burden or suffering for another. Est. Risked their lives. A. Clarke, D. Brown. 
 
 5. Likewise (jreet the church that is in their house. Salute my well-beloved Epenetus, 
 who is the first-fruits of Achaia unto Christ. 
 
 Churcll. Company of believers meeting statedly in Christ's name. 
 
 More or less fully organised with office-bearers. 
 
 The ordinances of Christ administered among them. 
 
 Not dependent on numbers. Christ's presence promised to two or 
 
 three, Matt, xviii. 20. 
 Various such churches already at Eome, ver. 14, 15. 
 In their house. Either — 1. The Christian members of tlieir family ; 
 Or rather, 2. The beUevers who met in their house for worship. 
 Their house, as commodious, given up for this purpose. 
 All the meetings of Christians first held in this manner. 
 " They brake bread from house to house," i.e., in private houses, 
 
 Acts ii. 46. 
 The private house the birthplace of Christian worsliip. 
 The upper room at Jerusalem so used, Acts i. 13. 
 Buildings erected for Christian worship in the third century. 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROIIANS. 321 
 
 At Rome believers often met for worship in the catacombs. 
 
 Aquila's bouse a place for meeting wherever he went. 
 
 Zeal and love for Christ's cause to be carried about with us. 
 
 latere professors often leave their religion behind them. 
 
 Grace in a family converts a house into a church. 
 
 Religion to be manifest in the family as a household thing. 
 
 Wherever Abraham had a tent Jehovah had an altar. 
 
 "Well-beloved. Epenetus, probably one of Paul's own converts. 
 
 Strong affection between a minister and his spiritual children. 
 
 Epenetus remembered with peci;liar pleasure. 
 
 No small commendation to be Paul's well-beloved. 
 
 The law of love in the heart puts the law of kindness on the tongue. 
 
 First-fruits. Among the earliest converts in that quarter. 
 
 First consecrated offering. Early believers first-fruits to God, James 
 
 i. 18. 
 " First-fruits" often used for the best of the kind. 
 Favourite expression with Paul, viii. 23 ; xi. 16 ; Eph. i. 12; 1 Cor. 
 
 XV. 20, 23 ; xvi. 15. 
 To be among the first who are brought to Christ a noble distinction. 
 Such the leaders of others — 1. By their example ; 2. By their efl'orts ; 
 
 3. By their prayers. 
 Paul forward in noticing any distinguishing excellence. 
 A^haia. The region of which Corinth was the capital, xv. 26. 
 Stephanas also mentioned as the first-fruits of Achaia, 1 Cor. xvi. 15. 
 Probably several converted about the same time. 
 Epenetus possibly one of the household of Stephanas. 
 Christ had much people in Corinth, Acts xviii. 10. 
 Very ancient manuscripts here read Asia for Achaia. 
 Unto Christ. Believers are offerings to Christ : Christ therefore God. 
 So those mentioned, Rev. xiv. 4, " first-fruits to God and the Lamb." 
 Christ the Captain ; all believers enlisted under Him. 
 The end of a preacher s labours is to bring men to Clirist : 
 To Christ, — not to the preacher, nor a sect, nor even the Church. 
 
 T. /car' oIkov iKKXyjaLav, the church which is in their house, i.e., their Christ an 
 household. Tol., Est., Men., Par., Whitby, Flatt, Thai. A domestic church. Calv. 
 JIarriage no hindrance to piety. Theod. Used their liouse for the preaching of the 
 Gospel and the entertaining of believing strangers. Chrys. Tiie church who assembled 
 there for worship. (Ecum., Par., Beza, Mede, Mackn., A. Clarke, Jieiche, Stuart, JIald., 
 De Wette, Ols., Meyer, Kiel., Hodge, Con. ct TIovis., D. Brown. Uncertain. Eilckert. 
 Name of ' church ' given to the smallest company of believers. Est. ' Ubi tres, ecclesia 
 est, licet laici.' Tert. Believers met where each one could and would. Justin. Euild- 
 VOL. II. X 
 
322 SUGGESTIVE COMMENTARY ON [CHAP. XVT. 
 
 ings erected or set apart for Christian worship at first called 'a house nf ihe Lord' (lertei' 
 ilominica, Dominicum ; Kupia/cof, KvpiaKT}, i.e., oIklu ; hence kirche, kirk, church); 
 also the 'church-house' (domus ecclesiastica, eKK\r]aia(XTiKOv) ; oratory, or house of 
 prayer (oratorium, domus precationum, TrpoaevKTrjpiov) ; synod or council (synodus, 
 concilium, conciliabulumi; conventicle, or meeting-house (conventiculum) ; assembly 
 (ecclesia, eKKXTjaia). At a later period called basilicm; public buildings so called still 
 retaining their name when converted into places for public worship ; temples (templum, 
 the name given to the places of Pagan worship). Called also martyria, from being built 
 at the martyrs' graves, or containing their relics ; or cemeteria, because often situated ia 
 cemeteries or burial-grounds. Consecration of churches not older than the fourth century. 
 Services held in the catacombs or subterranean burying-grounds at Rome first in times 
 of persecution, and afterwards in honour of the martyrs. The principal of these about 
 three miles from Rome, on the AppianWay. Each catacomb three feet broad and eight 
 or ten high, running in the form of an alley or gallery terminating in large open spaces, 
 and communicating with others. The dead laid lengthwise, three or four rows over one 
 another, in the sides of these alleys and parallel to them, the apertures being commonly 
 closed with large thick tiles and sometimes pieces of marble, with the name of the 
 deceased and some symbol or sentiment painted or carved on them. These symbols or 
 sentiments, in the case of Christians, often expressive of the peace and hope in which 
 they fell asleep under the care of the Good Shepherd,— an olive branch, an anchor, a 
 shepherd with a lamb in his arms. — The order of service in the assembly was usually 
 the reading of the Old Testament writings, of the apostles and evangelists, and occa- 
 sionally other productions, by presbyters, deacons, or readers, with psalmody inter- 
 vening ; a discourse (sermo, oratio sacra, tractatus, exhortatio, disputatio, X070S), 
 begun and ended with a short prayer by the president or other presbyter, and some- 
 times by a deacon, or, with permission, by an ordinary member,— in the apostolic 
 times by those possessing the gift of prophecy ; prayers ; the Communion ; the Agape or 
 Love-feast, which also sometimes preceded the Communion. Baumgarten. — AirapxV) 
 first converts. Chriis., Men., Tir., Tol., Eras. Distinguished among believers. Or., 
 Chrys., Eras. Epenetus, a son of Stephanas, and first brought to Christ. Schol. Per- 
 haps part of his household. A. Clarke. Several converted at the same time. Par., De 
 Wette. — Ax'^'-'^^- Codd. Sin , Vat., and Alex, read Adas, as also various ancient 
 versions and fathers. In 1 Cor. xvi. 15, dnapxri connected with 'Axaca, which may 
 have led to the change from 'Acria. Beng. Proconsular Asia. Nid., Ellicot, D. Brown. 
 
 6. Greet Mary, who bestowed much labour on us. 
 
 M.2(,ry. An Lonoured name in Scripture. The three, John xiz. 25. 
 This Mary the sixth in the New Testament. Same as Miriam in 
 
 the Okl Testament. 
 The honour of Christianity to produce such women. 
 Women dignified and honoured by the Gospel. 
 Mary an example to all, especially those of her own sex. 
 Richly rewarded for her labour in the place here given her. 
 Natural weakness mighty when strengthened by grace. 
 Tlie least of Christ's true servants greater than the world's heroes. 
 Bestowed much labour. Gr., Laboured much or in many ways. 
 Her activity probably not confined to one department. 
 
CHAP, svi.] ST. Paul's epistle to the eomans. 323 
 
 Followed up the labours of apostles and evangelists. 
 
 Not only teaching privately, but ministering in other things. CJu-ys. 
 
 Women recipients of the gift of prophecy, Acts ii. 17, 18 ; xxi. 9. 
 
 And exercised that gift among believers, 1 Cor. xi. 5. 
 
 Forbidden to preside and teach in public, but not in private. 
 
 Our honour to labour for Christ, still more to labour much. 
 
 Not only in the work of the Lord, but abounding, and that always, 
 
 1 Cor. XV. 58. 
 Each believer has his and her work in the Lord's house, Mark xiii. 
 
 34. 
 On us. Himself and his fellow-labourers. So Luke viii. 23. 
 Aided the preachers of the word as Christ's ambassadors. 
 Those who help the workmen help the work, 3 John 8. 
 IMary, like others now at Eome, had met Paul elsewhere. 
 Probably a Jewess, and among those who had been expelled from 
 
 Rome. 
 Or one who, as Epenetus, had resided in Asia and removed to Rome. 
 
 'EKOTTiaaev (kottos, labour, toil), laboured. Calv. Her labours undertaken for the 
 truth. Theoph. No doubt of a womanly kind. V. Brown. — Et's iifias (Codd. Sin., Vat., 
 and Alex, read Vfxas; so Origan, Ambrose, and others), for us (erga nos). Pa.7., Pise 
 Beta, Calv. Pro nobis. Grot. Among us (in nobis). Vat. On our account, to accom- 
 modate me and my companions. Doddr. Paul naturally mentions what she had doue 
 for himself. De Wette. 
 
 7. Salute Andronicus and Junia, my kinsmen and my fellow-prisoners, who are of 
 note among the ajiostles; who also were in Christ before me. 
 
 Andronicus and Junia. The latter, as here read, that of a female. 
 Andronicus and Junia probably husband and wife, or brother and 
 
 sister. 
 Grace adorns, sanctifies, and sweetens every relation in life. 
 Natural relationships not absorbed by union with Christ. 
 Kinsmen. Either in a wider or more restricted sense. 
 Paul's sister's son at Jerusalem warmly attached to his uncle. 
 Grace recognises the ties of natural kindred. 
 These ties drawn still closer by a common faith. 
 Fellow-prisoners. Where and when they were so, imknoAvn. 
 Valuable undesigned coincidence with 2 Cor. vi. 5 ; xi. 23. 
 Paul had already been often iu prison before being in Rome. 
 Yet the history only speaks of one imprisonment, Acts xvi. 23. 
 
324 SUGGESTIVE COIUIEXTART OX [CHAP. XVI, 
 
 Others mentioned afterwards as liis fellow-prisoners, Col. iv. 10 ; 
 
 . Phil. ii. 2, 3. 
 Chains for Christ greater honour than chains of office. 
 A threefold fellowship recognised in this verse — 
 
 1. Of faith; 2. Of family ; 3. Of fiery trials. 
 
 Of note. Distinguished. Different ranks among believers. 
 
 Degrees among David's worthies according to bravery and zeal. 
 
 Not only sincerity but eminence in grace to be desired. 
 
 A man diligent in business stands before kings, Prov. xxii. 29. 
 
 All in Christ equally justified, but all not equally honoured. 
 
 Grace distinguishes more than gifts, and love than learning. 
 
 Best gifts to be coveted, but love the more excellent way, 1 Cor. 
 
 xii. 31. 
 Apostles. 1. In the strictest sense, those appointed by the Lord, 
 
 Matt. X. 2 ; 
 
 2, In a wider sense, those who laboured like them ; " messengers," 
 
 2 Cor. viii. 23. 
 Paul's relations apparently lived in Jerusalem, Acts xxiii. 16. 
 Andronicus and Junia tlierefore in circumstances to be well known 
 
 to apostles. 
 The Gospel possibly brought by them to Eome. 
 In Christ. The distinguishing characteristic of a true Christian. 
 The believer in three positions — 1. In Adam by nature ; 
 2. In Christ by faith ; 3. In the Church by baptism. 
 " In Christ" is to be spiritually one witli Him as a member of His body. 
 Before me. Paul's humility. Eeadily accords pre-eminence. 
 These kinsmen probably among the converts at Pentecost. 
 Priority of union with Christ to be regarded as an honour. 
 Age makes venerable, especially age in Christ. 
 Paul's delight to refer to his conversion and espousals. 
 The time of our union with Christ never to be forgotten, 
 
 'lovi-iav, Junia, or possibly 'Junias,'a contracted form of Junianus. D. Brown.— 
 Hvyyeveis ((Tvv, together, and jLvofiai, to be born), relations. Eras., Pag., Pise, 
 Bfiza, Est., Calv., Meyer. Countrymen. Men., Reiche, De Wette, Ols. Of the same 
 tribe. Tir., Est. Andronicus may have married a relation who was €iriK\rjpos, or an 
 heiress. Eras. Of the same nation or tribe. Beng., Bar., Brown. — '^vvaLXIJ-a\(i3T0VS 
 {(TVV, together, and alxaXwTos, a captive ; from alxP'-Vy a spear, and dXtcTKW, to 
 take), fellow-captives. Eras., Pag., Pise, Beza, Calv. Formerly in the same prison. 
 Tir., Eras., Men. Paul said to have been seven times in prison. &rot. In a more 
 general sense, sharers with him in his hardships. Chrys., Theod., Thecph. — ^iricrri/j.ot. 
 {(TTi, upon, and arjixa, a mark), illustrious (insignes). Eras , Pise, Pag., Beza, Calv. 
 
CHAP. XVI.] ST. Paul's epistle to the romans. 325 
 
 Known. Cast., Syriac. Sometimes used in a bad sense, as Matt, xxvii. 16, 'notable.' — 
 Ei* TOLS dTTOffToXoi.^, among tlie apostles, in a general sense ; persons who spread 
 the Gospel and planted churches in various places. Calv. With or .-imong the apostles. 
 Tol., Beza. In their judirment. Vat. Distinjruished among the teachers and preacliers 
 of the Gospel. Men. Early in great reputation among the apostles, strictly taken. 
 Doddr., Bp. Hall, Flatt, Stuart, Meyer, Lange. AposMcs taken in a wider sense for 
 any minister of the Gospel, as Acts xiv. 4, 14 ; 1 Thess. ii. 6. Chrys., Theod., Est., Vor., 
 Par., Wolf, ThoL, Oh:, De Wette, Nielso7i, Alford. Evangelists. Viod. Clement of 
 Rome called an apostle by Clem. Alex. ; Ignatius, by Chrys. ; and Timothy, by Photius. 
 Ham. So the Fathers in general. So called, as having seen the Lord. Beng. — 01 k. 
 irpo i/jLOV yeyovcuTiv iv X., who also were in Christ before me ; were grafted into Christ 
 by faith. Beza, Par. Were in the church, or were Christians. Tir., Men., Est. Pro- 
 bably among the seventy-two disciples, or converted under Peter's sermon at Pentecost. 
 Grot. Vi-yov., began to be in Christ. Beng. Became Christians. Stuart. 
 
 8. Greet Amplias, my beloved in the Lord, 
 
 Ainplias. Probably another of Paul's converts. 
 My beloved. 1. As his own son in the Gospel ; or, 
 
 2. From special grace observed in him ; or, 
 
 3. From his warm attachment shown to Paul ; or, 
 
 4. From his eminent clevotedness to the cause of Christ. 
 Degrees of attachment consistent with Christian love. 
 
 Of the twelve, Peter, James, and John most beloved. Matt. 
 
 xvii. 1. 
 Of these, John especially the beloved disciple, John xiii. 23. 
 In the Lord. Beloved not after the flesh but in the Lord. 
 '' Henceforth know we no man after the flesh," 2 Cor. v. 16. 
 Beloved — 1. For Christ's sake ; 2. With true Christian love ; 3. As 
 
 members of the same body of Christ. 
 T'hose truly beloved who are beloved in the Lord. 
 
 ' A/JLirXiav, Amplias. Codd. Sin. and Alex, read 'AjXTrXiaTOV. So Origen and the 
 Tulg. Amplias contracted from Ampliatus. B. Brown. — Ev Is-Vpicp, in the Lord, t.«., 
 on the Lord's account, whom he zealously served. Vat. With Christian love. Tol. 
 Loved not for his talents or his wealth, but his faith and piety. Par. An expi-ession of 
 dear Christian affection. D. Brown. 
 
 9. Salute Urbane, our helper in Christ ; and Stachys my beloved. 
 
 Urbane. Or, Urbanus ; a man's name, = Urban. 
 
 Our helper. Not Paul's only, but the helper of others also. 
 
 Urbane commended for his kind and devoted zeal. 
 
 Not in close relation to Paul as some, yet kindly named. 
 
326 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 Gr., "Our fellow-helper," Miglit be at Rome or elsewhere. 
 
 Each has his work assigned him \>j the Master, Mark xiii. 34. 
 
 To labour in Christ's cause is to be helpers with apostles. 
 
 Paul delights to acknowledge the brethren's help. 
 
 The i^rivilege of all believers to be helpers in Christ's work. 
 
 My beloved. Stachys probably another of his converts. 
 
 Eejoiced to think of his children walking in the truth, 3 John 4. 
 
 To be beloved of a faithful servant of Christ a high praise. 
 
 To be Paul's beloved greater honour than to be Caesar's friend. 
 
 New, tender, and delightful relationships opened up by the GospeL 
 
 Paiil speaks the language of love as one who had been in paradise, 
 
 2 Cor. xii. 4. 
 Truly lovLag language evinces love and engages it. 
 
 Zvvepyov {aw and epyop), helper (adjutor). Calv. Fellow labourer. D. Brown. 
 
 10. Salute Apelles, approved in Christ. Salute them which are ofAristohulus' house- 
 hold. 
 
 Approved. Tried and found trustworthy. Irreproachable. 
 Of apjjroved knowledge, judgment, courage, and sincerity. 
 A tried and approved Christian — 1. By time ; 2. Works ; 3. Suf- 
 ferings. 
 High praise. Paul's own care to approve himself, 2 Cor. vi. 4. 
 Diligence to that end urged upon Timothy, 2 Tim. ii. 15. 
 The Lord's people widely diversified. Some peculiarly tried. 
 Trials, meekly and patiently endured, the evidence of grace. 
 Well-tried Christians entitled to especial honour. 
 We are not only to be believers, but be approved as such. 
 Commendation to be given wherever it is due. 
 In Christ. 1. As a member of Christ's spiritual body ; 
 2. In Christ's cause and work ; 3. As evincing Christ's spirit. 
 Aristobulus. Probably a person of distinction. 
 May or may not be included in the salutation. 
 Not clear whether he liimself belonged to Christ. 
 Not many mighty, not many noble called, 1 Cor. i. 26. 
 Household. Children, slaves, or other members ; so 1 Cor. i. 11, 
 Some of the family or household brought to Christ. 
 Divine sovereignty. Son or daughter called. Matt. x. 35, 36. 
 Servant taken and master left. Sometimes both taken, PMlem. 16. 
 Happy household when the whole become Christ's, Ps. cxxxiii. 
 
CHAP. XVI.] ST. Paul's epistle to the romans. 327 
 
 Examples of converted families, Acts xvL 15, 34 ; 1 Cor. i. 16. 
 Belipvers in godless families entitled to special regard. 
 Such saluted, thougli probably unknown to Paul. 
 Kindness and courtesy learned in the school of Christ. 
 
 AoKifiov iv X., approved in Christ (probatum). Paa., Beza, Pise, Calv. A sincere 
 disciple. Men., Tir., Vor. Highly esteemed for his faith in Christ. Vat. A well tried 
 and proved Christian. Grot , ToL, Stuart, Brown. Approved by sincerity of faith and 
 integrity of Hfe. Whitby. The approved. Ellicot, D. Brown. Tried and found trust- 
 worthy in Christ's work. Con. <£• Hows. Blameless in matters pertaining to Christ. 
 Chrys. — Tovs e/c TUf ' Kpiaro^ovKov, his house or family. Drus., Par., Est. Servants 
 or domestics. Cam., Pise. Master dead or absent at the time. Grot. Master not a 
 believer. Par. Already dead or spiritually so. Barth. Probably dead. A. Clarke. 
 Those of the domestics who were in Christ saluted. Stuart. Very possibly some of his 
 slaves. D. Brown. 
 
 11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus 
 which are in ike Lord. 
 
 Kinsmen, Eelatives or countrymen, as in ver. 7. 
 
 Household. Family or establishment, as in ver. 10. 
 
 Roman \-illas often vast establishments of slaves. 
 
 Number of slaves belonging to rich citizens immense. 
 
 Narcissus. Some rich Roman citizen of that name. 
 
 Narcissus, the well-known favourite of Claudius, now dead. 
 
 His establishment possibly still called by his name. 
 
 "Who are in the Lord. A limitation probably meant also in 
 
 ver. 10. 
 Only some of the household the subjects of grace. 
 Good men often found in wicked families, 1 Kings xviii. 3, 12. 
 Courtesy to all ; Christian greeting only to the brethren. 
 
 l^apKLffffov, of Narcissus; the favourite and freedman of the Emperor Claudius. 
 Grot., Par., Calv , Ncander. Had died in a.d. 58 before this epistle was written. De 
 Wctte. Overthrown and put to death by Nero s mother in the beginning of his reign ; 
 his immense estate probably confiscated and liis body of slaves sold. Riickert. Indica- 
 tive of the number and condition of slaves is the following from Petronius as taken from 
 the Acta Diurna, a kind of newspaper or gazette published in Rome, containing an 
 authorised statement of all transactions thought worthy of notice : ' On the 2Uth July, 
 thirty boys and forty girls were born on Timalchi's estate at Cumie. At the same time 
 a slave was put to death for uttering disrespectful words against his master.' 
 
 12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, 
 tuhidi laboured much in the Lord. 
 
 Tryphena and Tryphosa. Two active females, probably sisters. 
 
328 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 Beautiful jiair of stars gloAving in the Christian firmament. 
 
 Fiirtlier examples of Christian women working for Clirist. 
 
 Labour. Gr., Laboured ; liacl laboured, and were still doing so. 
 
 An evidence of grace not to be weary of Avell-doing. 
 
 Not only "wrought, but " laboured," endured suffering. 
 
 Laboured in a way becoming their sex and Christian order. 
 
 Abundant occasion for self-denying female labour. 
 
 The glory of the Gospel still to produce many such examples. 
 
 In the Lord. 1. In imion with Christ ; 2. In His cause ; 3. In 
 
 His S2:)irit. 
 Labour in the Lord the only labour that shall not be in vain, 1 Cor. 
 
 XV. 58. 
 Other labour spent for that which satisfieth not, Isa. Iv. 2. 
 Beloved. Either for her amiable disposition or devoted zeal, ver. 
 
 8,9. 
 Some distinguished by their amiability and lovely character. 
 Persis. Apparently a slave or freed w^-oman of Persia. 
 Grace lifts the poor from the dunghill and sets them among princes, 
 
 Ps. cxiii. 7. 
 ]\Iade this slave " beloved," and an honour to the Christian name. 
 Laboured much.. So of Mary, ver, 6. Good to labour, better to 
 
 labour much. 
 Different degrees of activity even among Christ's faithful servants. 
 Much love indicated by much labour for Christ, Luke ^-ii. 44-47 ; 
 
 2 Cor. V. 14. 
 The disciple who labours much peculiarly noticed by Paul. 
 Appropriate praise encourages the praised and stimulates others. 
 Females often the most active labourers and patient suii'erers for 
 
 Christ. 
 0\ying much to the Gospel, they acknowledge it by tlieir labours of 
 
 love. 
 
 Tpv<paLvav k. 'Tpv(pu<rav, probably sisters. Bengd. — TlepciBa, Persis. Slaves 
 often named from the countrits to which they belonged. So Mysa. Syrus, DaTus. Grot. 
 ■ — EKOTTtacer, laboured ; promoting the Gospel among others. Tir., Est., Men., Tel, 
 In the ministry of the word. A. Clarke. In such higher Christian labours as Priscilla 
 bestowed on ApoUos and others, — in a way competent to their sex. J), Brown. This 
 last salutation omitted in Cod. Alex. 
 
 13. Salute Hufus, chosen in the Lord, and his mother and mine. 
 
 Eufus. Not unlikely the son of Simon the Cyrenian, Mark xv. 21. 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROMANS. 329 
 
 Rufus mentioned by Mark as Avell known in the cliurcli. 
 Christ's cross, hiid on Simon, brought blessing to his children. 
 Chosen. 1- Elected from eternity, as proved by his works, 1 Thess. 
 
 i. 4-6; 
 2. Distinguished, excellent, choice ; seen in his life and labours. 
 Applied to those whose faith verified itself by works, 2 John 1, 13. 
 Good to be a cliosen Christian ; better still to be a clioice one. 
 In the Lord. In union with Christ. Believers chosen in Him, 
 
 Eph. i. 4. 
 Union luitli Christ the evidence of election in Christ. 
 True excellence only attainable in union with Christ. 
 His mother. The godly mother of a godly son. 
 Double blessing when both parent and child are in the Lord. 
 If Simon's wife, the blessing of the cross still more conspicuous. 
 And mine. Beautiful mixture of delicacy and tenderness. 
 Simon's mother by nature, Paul's by her motherly attention. 
 Paul distinguished by grateful recognition of past kindness. 
 High honour given to Rufus's mother in being also Paul's. 
 So John honoured in being a son to the mother of Jesus, John 
 
 xix. 26. 
 Services to Christ's members and servants Avell rewarded. 
 
 "Pov(pov, Bufus, the son of Simon. Church Fathers, Grot., Gl'dck., Meyer. Probably. 
 D. Brown. The came a common one. De Wette. — ¥ik\€KTOV ev X., elect (electum). 
 Calv. Select, or choice (selectum). Fag., Pise, Beza. Distinguished. Grot. Of most 
 choice faith. Tat. Chosen from eternity to salvation. Schott. One of great excellence. 
 Whitby. Choice. A. Clarke. The sense of election "not suitable here. De Wette, D. 
 Brown. A choice Christian. Brown. The elect. ElUcot. Heb. ""nj, Tni, nnn?, 
 "in?^, 1?, 'choice,' Song vi. 9. — Kat iixov, and mine. His mother literally, mine 
 figuratively. Stuart. So Terence : ' Natura tu illi pater es, consiliis ego. Adelphi. 
 
 14. Salute Asyncritus, Fhlegon, Hernias, Patrohas, Hervies, and the brethren which 
 are with them. 
 
 Asyncritus, &c. Pleasant even to be saluted only by name. 
 These perhaps some of the more gifted and ministering of the 
 
 brethren. 
 Centres of influence among those in their own neighbourhood. 
 High distinction to be thus named in this epistle. 
 Believers to rejoice that their names are written in the Book of Life, 
 
 Luke x. 20. 
 Brethren. Ordinary believers connected with the above. 
 
330 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 To be saluted by Paul only as brethren no small honour. 
 Believers brethren of Christ, and so brethren of each otlier. 
 Glorious privilege to be so nearly related to Christ and His saints. 
 With them — 1. As members of their various households ; 
 2. Assembling with them as a church or congregation, as ver. 5. 
 More houses than Aquila's used as places of meeting. 
 Number of believers at Eome already considerable. 
 Various congregations, yet only one body in Christ. 
 
 Fjp/xav, Hermas, author of 'The Shepherd.' Or., Euseb. The author of that book 
 really the brother of Pius, Bishop of Rome, and lived about the year 150. Lange. This 
 book, pretending to give the revelations of an angel in a dream, once contested for 
 authority with the Epistle to the Hebrews, and was held by some, especially of the 
 Alexandrian School, in equal esteem with the Scriptures, and quoted as such. Never, 
 however, admitted into the canon ; and in the fourth century ranked among the 
 spurious. It arose out of the controversy about those who in time of persecution had 
 lapsed and again returned to the church. Hermas was one of the lapsed, and contended 
 for their re-admission to communion. — '^vv avTOis, with them; another house-congre- 
 gation ; perhaps united by a common trade. Phil. Another mission-society. Reiche. 
 Each of those named probably a centre of some few Christians who met at his house for 
 religious objects. Z>. Brown. 
 
 15. Salute Philolopus and Julia, Kerens and his sister, and Olympas, and all the 
 saints which are with them. 
 
 Philologus and Julia. Probably husband and wife, as in ver. 3, 7. 
 
 Their house also probably a meeting-place for the brethren. 
 
 Sanctified marriage a furtherance to the kingdom of God. 
 
 All. Implying a considerable number. Believers multiplied. 
 
 Saints. Holy persons. All church members such by profession. 
 
 Creation made men saints ; redemption remaJces them such. 
 
 Stdntship or holiness the proper destination of rational creatures. 
 
 Allies men with God and all the heavenly intelligences. 
 
 The distinguished vocation of every believer. 
 
 Only to be realised in union with Christ tlie Head. 
 
 Commences in regeneration, ends in full glorification. 
 
 Its progress a grooving conformity to Christ's image. 
 
 Exists in many degrees. Babes, young men, fathers. Strong and 
 
 weak. 
 The church with its institutions a training-school for saints. 
 With them. As in ver. 14. Members of their families, or fellow 
 
 church members. 
 Probably residing with them in the same neighbourhood. 
 
CHAP. XVI.] ST. Paul's epistle to the romaxs. 331 
 
 Believers in a locality met for ■worship in some con\euiL'nt 
 
 house. 
 Times came when even this was not permitted in Eonie. 
 
 ^iXoXoyov, &c. These with those in the preceding verse form two pairs of five 
 each, each pair having 'brethren' or 'saints' connected witli them; liardly, liowever, 
 warranting the supposition that each of the five iu both pairs had ' a cliurcli in liis 
 house.' Z>. Brown. 
 
 16. Salute one another with a holy kiss. The churches of Christ salute you. 
 
 Salute one another. So 1 Cor. xvi. 20 ; 2 Cor. xiii. 12 ; 1 Thess. 
 
 V. 26 ; 1 Pet. v. 14. 
 ]\Iutual salutation to be given in Paul's name. 
 What he could not do personally he does through themselves. 
 Implies an exhortation to mutual love and j^eace. 
 Brethren to live in the kind exchange of Christian salutations. 
 Kiss. Jewish form of salutation among friends. 
 Mutual love to be manifested and expressed as well as felt. 
 The mode to be according to the ci;stom of the time and place. 
 The kiss still common in Oriental and Southern lands. 
 Became a pra';cice in connection with the Lord's Supper. 
 Cor.*.inu.ed f'jv a time — 1. As a friendly salutation ; 
 2. As an act symbolical of love and Chi'istian brotherhood. 
 Betokened an equality among believers as God's children. 
 Holy kiss. Expression of true and holy love. Kiss of charity, 
 
 1 Pet. V. 14. 
 With Christians, the ordinary salutation must be holy and sincere. 
 The kiss holy as — 1. Grave and becoming ; 2. Guileless ; 3. Chaste. 
 Contrasted with Joab's, 2 Sam. xx. 9 ; and Judas's, Matt. xxvi. 41). 
 The sign of a holy spiritual aflection as members of Christ. 
 Churches of Christ. Christian congregations in various places. 
 Here, more especially those in the neighljourhood of Corinth. 
 Paul's intended joimiey and letter to Rome probably widely 
 
 known. 
 Had on him daily the care of all the churches, 2 Cor. xi. 28. 
 These churches mostly house congregations like that in ver. 5. 
 Salute you. 1. Had evinced their aflection and good-will to them ; 
 2. Had given commission to Paul to express it for them. 
 Custom of early churches to send expressions of mutual affection. 
 Distant churches to be interested in each other's welfare. 
 
332 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 Affwacraade dWrjXovs, salute one another, — in my name. Seng. His affectionate 
 greeting resolves itself into one genei'al reciprocal salutation. De Wette. Supposes the 
 epistle to be read in presence of the whole church. Thol, De Wette, Nielson. — 'I'iXt;- 
 /.t-ari, with a kiss ; the custom of the times both among Jews and Gentiles ; among 
 Christians after prayers. Grot., Tol., £si., Far , Ham. Among Orientals, equals kissed 
 the lips of each other, inferiors the hand of their superiors. Grot. Eastern jiractice, 
 especially on festive occasions. Lange. In early times, before communicating, the 
 deacon said to the members of the church, Salute one another with a holy kiss. The 
 presbyters then saluted the bishop, and the members those of their own sex. He added, 
 Let none have any grudge against any : Let none act hypocritically. Apost. Const. 
 Justin Martyr speaks of the kiss as the ' brotherly kiss after prayer,' and says, ' We 
 mutually salute each other by a kiss, and then we bring forward the bread and the cup.' 
 TertuUian calls it the 'kiss of peace' (osculum pacis), and the seal of prayer. Discon- 
 tinued from the scandalous reports to which it gave rise. Still practised in the Greek 
 and Oriental churches. In the Latin Church the kiss given only by the Pope. Riibbies 
 ascribed much importance to the kiss : ' Every kiss causes that spirit cleaves to spirit.' 
 Zohar. — A7icj, holy; sincere and guileless. Theod. Not profane, lascivious, feigned, 
 or treacherous. Tir., Est. Chaste, honest, modest, and fraternal. Tol. Such as 
 becomes saints. Est. Proceeding from a mind full of holy love. i?62a. Symbol of chaste 
 and spiritual love. Men. Ai €KK\7](TLai, the churches. Codd. Sin., A'at., and Alex, 
 and others, with ancient versions and Fathers, add iraaai, all. All those in the 
 vicinity or recently visited. Stuart. Churches generally ; all that knew he was writing 
 to Rome. D. Brown. 
 
 17. Now I beseech you, brethren, mark them which cause divisions and offences con- 
 trary to the doctrine which ye have learned, and avoid them. 
 
 Beseech. As deeply sensible of the importance of the subject. 
 
 Divisions and scandals eat out the life of religion. 
 
 Witnessed at Corinth, 1 Cor. i. 11 ; 2 Cor. xii. 20, In Galatia, Gal. 
 
 i. 6-9 ; V. 15. 
 Mark. Believers to be watchful and observant, Exod. ii. 14. 
 Damage often sustained before danger is apprehended. 
 " Try the sjjirits," an apostolic injunction, 1 John iv. 1. 
 In time of war all approaches to a city guarded. 
 Suspected spies or other suspicious characters marked. 
 Cause — 1. By false teaching ; 2. Ambitious aims ; 3. Unholy 
 
 living. 
 Divisions — ^•e., among the brethren ; factions ; parties. 
 So Paul warned the elders at Ephesus, Acts xx. 29-31. 
 Judaising teachers already in the churches, Phil. iii. 2, IS ; 2 Cor. 
 
 xi. 20. 
 Probably not yet at Rome. Yet the danger to be feared. 
 Such teachers were increasing both in numbers and zeal. 
 Their aim to make the new converts Jewish proselytes. 
 Differed from the Jews only in acknowledging Jesus as the Clu'ist. 
 
CHAP. XVI.] ST. Paul's epistle to the romaxs. 333 
 
 As a j^art}-, were rather Jews than Christians. 
 
 Eequii-ed the Gentiles to be incorporated into the hody of Israel. 
 
 Made circumcision essential to full salvation. 
 
 Their success in the churches of Galatia proved — 
 
 1. Their unwearied activity and zeal ; 
 
 2. Their skill in the acts of conciliation and persuasion. 
 Maintained a loug and desperate struggle against Paul. 
 Converted Jews or proselytes the nucleus of all the churches. 
 The Judaisers flattered these in order to gain them over, ver. ] 3. 
 Invented many charges against Paul, 1 Cor. ix. 1 ; 2 Cor. x. 10 ; 
 
 xii. 16. 
 Caused great di\'isions in the churches. 
 
 Some of the members held to Paid's views as to Christian liberty. 
 The strong. These much opposed to the Judaisers. 
 In danger of forming a party and becoming high-minded. 
 Tempted into bitterness of feeling against their opponents, Gal. v. 15. 
 Judaisers soon ceased as an influential party except in Palestine. 
 Others combined with the Gospel a Greek philosophising spirit. 
 Ri'garded it intellectually as a new system of philosophy. 
 Such found especially in Alexandria, the city of ApoUos. 
 Hence probably a party formed at Corinth, mider his name, 1 Cor. 
 
 i. 12. 
 This spirit afterwards developed into Gnosticism. 
 Led to the idea that Christians were freed from the precepts of the 
 
 law. 
 Also to the denial of the resurrection of the body, 1 Cor. v. 12 ; 
 
 2 Tim. ii. 18. 
 These views found at first chiefly in Rome and Corinth. 
 Increased gradually with the growth of the church. 
 Gnosticism a mixture of Grecian and Oriental speculation, with 
 
 Jewish superstition. 
 Pretended a deeper insight into the mysteries of religion. 
 Oppositions of science (or knowledge) falsely so called, 1 Tim. vi. 21. 
 Attention to fables and endless genealogies, 1 Tim. i. 4. 
 Speculations on the origin and emanation of spiritual beings. 
 Christ viewed as an angelic emanation, and Jesus a mere man. 
 Connected with voluntary humility and angel-worship, Col. ii. 18. 
 Jewish fables and traditions of men, Col. ii. 8 ; Tit. i. 14. 
 Distinctions between diff'erent kinds of food. Col. ii. 16 ; 1 Tim. iv. 3. 
 Observance of Jewish festivals viewed as obligatory, Col. ii. 16. 
 Attention to outward rites and ceremonies, Col. ii. 8, 20. 
 
334 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 "\Yill-worsliip, or an arbitrary mode of worshipping God, Col. ii. 23. 
 Self-hnmiliation and mortification of tlie flesh. 
 Forbad marriage, 1 Tim. iv. 3. Held the essential evil of matter. 
 Pretended to a knowledge of magic and witchcraft, Rev. ii. 20 ; 
 
 ix. 21 ; xxi. 18. 
 Indulged in the sensualities and idol-feasts of the heathen, Eev. 
 
 ii. 20. 
 Jewish and Ascetic element prevailed in Colosse and Crete. 
 The Gentile and Antinomian in Cormth and Asia Minor. 
 These perverted views the foundation of the apostasy, 2 Thess. ii. 3. 
 Perpetuated in that corruption which led to the Reformation. 
 Still traced in the corrupt churches of the East and West. 
 Offences. Causes of stumbling by their teaching and practice. 
 Divisions in a church among the greatest offences. 
 Contrary. Different from ; opposed to. Duty to examine. 
 Doctrines and practices to be compared with Scripture. 
 Doctrine ye have learned. Pattern given in this epistle. 
 More learned at that period from hearing than reading. 
 Many at Rome had heard from Paul's own lijjs. 
 Some of his epistles also abeady in the churches. 
 Apostolic teaching the only standard of comparison. 
 That teaching now found in the written word, Isa. viii. 20. 
 Divisions and offences themselves contrary to that doctrine. 
 Also occasioned through departure from it. 
 Truth unites believers ; error separates them. 
 Believers capable of judging between truth and error. 
 Avoid them. Gr., Turn away from them, 2 Tim. iii. 5 ; 2 John x. 11. 
 No fellowsliip to be held with such persons, 1 Cor. v. 11 ; 1 Tim. 
 
 vi. 3-5. 
 Teachers of error not to be listened to, Prov. xix. 27. 
 Separation from such not a sin but a duty, 1 Cor. xi. 19. 
 To separate such as agree in the truth is sacrilege ; 
 To uphold error on the plea of unity a stratagem of Satan. 
 False teachers and makers of division to be avoided — 
 
 1. In order to incur no responsibility for their procedure ; 
 
 2. To "ive no countenance to them in it. 
 
 "EKOireiv (from ffKeTrrofMai., to see, look). Some copies read aiKpaXcas ffKOTreiTe. 
 Jlark, observe (observetis). Calv. Carefully watch and observe, as enemies from a 
 watch tower. Eras., Beza. Look out (speculemlnl). Pag., Mor. Consider. Eras , Grot. 
 Beware of. Syr., Arab. Pay attention Schott. Look sharply after. A. Clarke. Con- 
 
CHAP. XVI.] ST. Paul's epistle to the romans. 335 
 
 sider attentively ; beware of. Stuart. Lest the evil should be done ere fully discovered. 
 V. Brown. Ileb. t:?^, nsy. — AixocTactas (5txa, implying division, .and l(TTr]/J.i, 
 to stand), divisions (dissidia). JEras., Pise, Pag., Beza, Calv. Seditions. Cas. 
 .ludaisers especially referred to. Par., Grot. TJnceitain what kind of persons are 
 meant. Pe M'etli. Prol)iibly similar to those mentioned Phil. iii. 2, 18 ; 1 Tim. vi. 3; 
 2 Cor xi. 20. Alford. Either Judaising Ebionistic zealots of the law, or Gnosticisiug 
 Antinomian spirits. Lange. Jewish zealots, not members of the church at Rome them- 
 selves, but who went about to cause disturbance. Thol. Judaisers known afterwards as 
 Kazarenes and Ebionites. Nazarenes taught that the law, and in particular, circum- 
 cision, was obligatoi-y on Jewish Christians only, and that Jesus was the son of the 
 Virgin Mary, but only a mere man. The Ebionites sought to impose the yoke of the 
 law upon Christians generally, and regarded Jesus as the son of Joseph and Mary from 
 mere Jewish notions. Of the Gnostics (from "yvoiais, gnosis, knowledge), some more 
 oiiposed to Judaism than others. In some respects Docetic, holding the divinity of 
 Christ, but merging His human nature into a mere phantom by denying the reality of 
 Ilis body; also Antinomian, opposing the spirit to the letter, the ideal to the real. 
 Distinguislied between those who oidy had faith, and those who had knowledge. 
 Gnosticism established afterwards in the system of Jfanes (ManicliKism), distinguished 
 for the doctrine of two principles, and the inherent evil of matter. Cerinthus prob.ably 
 blended Judaism with Gnosticism, maintaining that the world was not created by the 
 Supreme God, and that the Emanation Christ descended on the man Jesus at His 
 baptism. Haoenbach. Basilides and Valentinus, the leaders of the Gnostics in the 
 second century, distinguished mainly for their doctrine concerning the seons or emana. 
 tions of spiritual beings, derived from the Sephiroth or ten divine emanations taught iu 
 the Jewish Cabbala, adopted by the Rabbles from Oriental sources and engrafted into 
 Judaism. Con. <£• IJoivs. The views of Antinomian Gnostics in regard to morals indi- 
 cated by Irenseus : 'As gold deposited in the mud does not lose its beauty, so they, 
 whatever be their outward impurity or immorality, cannot lose their spiritual nature or 
 be injured by it.' Also by Justin : 'They live sinful lives; yet if they know God, the 
 Lord will not impute sin to them.' Early division and scandal in the church itself 
 caused by the bishops of Rome in regard to the time of celebrating Easter (see .at chap, 
 xiv. 5). In 197, Victor, successor of Anicetus, assumed the right to impose the Roman 
 mode on all the churches that followed the contrary practice. Polycrates, bishop of 
 Ephesus, strenuously resisted the usurpation, and refused to relinquish the practice of 
 his own chiircli, introduced by St John and St Philip, and handed down to him by seven 
 bishojis of his own family. Victor threatened, iu reply, to cut him off from his com- 
 munion unless he submitted to conform to Rome. Polycrates, anxious to avoid any 
 violation of the union which had subsisted among the bishops of the church, assembled 
 a Council at Ephesus and laid the matter before them. The Council was unanimously 
 of opinion that there was no necessity for changing their uniform practice. Victor 
 then published an edict containing the most severe and bitter invectives against all the 
 churches of Asia, declaring them cut off from his communion, sending letters of excom- 
 munication to their several bishops, and exhorting other bishops to follow his example. 
 Some of these bishops, and especially Irena;us, bishop of Lyons, reproved and censured 
 A'ictor for disturbing the peace of the church ; others, however, as the bishops of Pales- 
 tine, Pontus, Gaul, and Corinth, conceded to his views. Victor kept his word, and thus 
 became, after Montanus, the author of the second schism in the church. Fysh. The 
 Rabbles say: 'After backsliders in heart increased, divisions increased in Israel: after 
 the disciples of IliUel and Shammai increased, who did not hearken as they ought to 
 li.ive done, divisions increased and the law was split in two. Taim. Solah. — 2/cav6aXd, 
 offences ; schisms. Par. Which cause men to forsake the faith. Tol. Which mar the 
 church by the violation of ecclesiastical discipline. Par. AixocTCtcTiat precede, 
 
336 SUGGESTIVE COIOIEXTART OX [CHAP. XVI. 
 
 (TKavoaXa, follow as the result. Est. Errors and falls. Flatt. Scandals produced by 
 the divisions. A. Clarice. Those who are the occasion of others stumbling and falling, 
 by their uncharitableness or superstition. Stuart. Doctrinal, moral, or both. J)e Wette. 
 Refers to those who haughtily disregai-ded the prejudices of the weak. D. Brown. 
 Ei/xa6€Te, ye learned ; formerly by your teachers, and now by my epistle. Par. From 
 the chief of the apostles, who formerly may have been there. Theod. — '^KK\i.vaTe [eK, 
 from, and kKlvw^ to turn), turn from them (declinetis). Calv., Eras, Pap. Stand ofif 
 from them as from a pestilence. Tol. Shun their company. Eras., Men. Avoid them ; 
 give them no countenance or approbation. Stuart. And have no religious fellowship 
 with them. A. Clarice. Nothing said here of excommunication, there being as yet no 
 regular church or presbyters. Grot. ' People responsible for themselves, and not the 
 bishop alone for them, because endowed with reason ; pernicious pastors to be therefore 
 avoided' {(pevKTtov cltto rcov (pdopeojv iroLfieviav). Apost. Const. 
 
 18. For they that are such serve not the Lord Jesus Christ, but their own belly ; and 
 by good words and fair speeches deceive the hearts of the simple. 
 
 Serve not the Lord Jesus Christ. Their motive and profession 
 
 insincere. 
 Professed to serve Christ, but in reality songlit themselves. 
 Our motive in religious matters to be carefully examined. 
 Satan often served under the Saviour's uniform. 
 The Lord Jesus Christ the object of service in the church. 
 God's King set by Him on His holy hill of Zion, Ps. ii. 6. 
 Entitled to our service — 1. As God ; 2. As Mediator. 
 To serve Christ is — 1. An act of obedience to God ; 
 2. An act of gratitude to Himself as our Redeemer. 
 Christ to be served with all our powers ; therefore God. 
 To serve Christ is — 1. To aim at His glory; 2. To j)romote His 
 
 interest ; 3. To do His will. 
 Their own belly. Gratification of the flesh ; a mere living, 2 Cor. 
 
 xi. 12, 20. 
 Character of false teachers in the church, Tit. i. 10, 11 ; Phil. iiL 
 
 IS, 19 ; GaL vi. 12. 
 Private interests served under the cloak of zeal for Christ. 
 Men can make gain of godliness instead of godliness a gain. 
 Their own belly their god, Phil. iii. 19 ; men become flesh, Gen. vi. 3. 
 Grood words. Pretending great interest in your welfare. 
 " Words smoother than butter and softer than oil," Ps. Iv. 21. 
 Speaking great swelling words of vanity, 2 Pet. ii. 18. 
 Wolves in sheep's clothing, Matt. vii. 15 ; Acts xx. 29. 
 Satan himself transformed into an angel of light, 2 Cor. xi. 14. 
 His ministers appear as ministers of righteousness, ver. 15. 
 
CHAP. XVI.] ST. Paul's epistle to the komaxs. 337 
 
 Fair speeches, Gr., Blessing ; a stronger word than tlie former. 
 
 1. Speaking well of you ; 2. Promising Avell to you. 
 
 Having men's persons in admiration for advantage, Judc 16. 
 
 Showing not onlj^ a Ijland spirit but an affected piety. 
 
 Foulest errors often introduced under fairest promisea. 
 
 Satan a skilful fowler, knowing how to set his snare. 
 
 Soul-destroyers remarkable for seductive address. 
 
 Eve beguiled by Satan with promises of good, Gen. iii. 2, &c. ; 
 
 2 Cor. xi. 3. 
 Flatterers and pretenders to be always suspected. 
 Fair speeches often false. Sweet tastes not always wholesome. 
 Deceiving. Deceived themselves, they seek to deceive others. 
 " Deceiver " Satan's most characteristic title, John viii. 44 ; Eev. xii. 9. 
 Practises his deception through his deceived followers. 
 Deceivers more to be feared than open persecutors. 
 Simple. Innocent ; unsuspecting ; inexperienced. 
 Not sufficient!}' guarded and grounded in the truth. 
 More distinguished for honesty than penetration. 
 Without malice in themselves, and suspecting none in others 
 The simj)le the natural prey of designing men. 
 Deceivers practise on tender consciences and superstitious fears ; 
 Beguile unstable souls, 2 Pet. ii. 14 ; lead captive silly women, 
 ' 2 Tim. iii. 6. 
 
 T(J K. T]fj.. 'I. X. Coda. Sin., A"at., and Alex, read ry K. X., the Lord Christ.— 
 KotXt^, belly ; fle.shly appetite. Thtod. Their own gaiu. Vat., Tol. Lu.Kurious living. 
 Est., Men. Freedom for themselves and others from the cross. Grot. Secular support. 
 A. Clarke. Au idle and luxurious livelihood. Chal. Private interests ; a maintenance. 
 atuart. Earthly gain ; indicative of lo\v, mean self-seeking. Barlh. Their own low 
 ends ; KoiKia not to be taken in the grosser sense. D. Brown. — Xpiyo'roXo'yias 
 (XPV^TOS, good, and Xeyu, to speak), sweet discourse. Vulg., Vat. Bland speech. 
 Caiv., Sdiutt. Sweet words. Mar., Diod. l\.pT]ffToXoyos, one rather smooth than 
 kind. Grot. One who makes fair promises. Mint. Pertinax so called as 'one who 
 spoke well and acted ill.' Insinuating address, affecting elegance and good-breeding. 
 A. Clarke. Flattery. Thenph., Schiitt, Uluart. — ^iiXoyMS (ei), well, and X^Tw), 
 blessing (benediceutiam). Vulg., Mor. Flattery. Eras., Men., Tir., Calv., Mar., Diod., 
 Mint. Praise. Grot. Eulogy. Stuart. Fine speaking. Be Wette, Van Ess, Ruckert. 
 Flattery, praise. Meyer. Praising Christ and Christianity. Flatt. ^crjaroXoyia, 
 speaking well of themselves in promising ; eiiXoyia, speaking well of you in praising. 
 Beng. — 'A.KaKOv (d, not, and KaKos, evil), simple. Eras., Vat., Drus., Calv., Men. 
 By no means bad. Pag., Pise, Beza, Schott. Easily seduced. Gmt., Cam., Flatt. I'u- 
 suspecting, incautious. Eras., Be ^yelte. Little acquainted with the world. Cam , 
 Drus. Honest, ignorant, and well-meaning persons. Fyle. Guileless, simple-hearted, 
 Stuart. Unwary. D. Brown. Ileb. cri, 'n". 
 
 VOL. II. Y 
 
338 SUGGESTIVE COiUIEXTARY ON [CHAP. XVI. 
 
 19. For your obedience is come abroad unto all men. I am gJad therefore en your 
 tehalf : but yet I would have you wise unto that which is good, and simple concerning 
 evil. 
 
 2. The ground on which he hopes it will be received. 
 Desirable that they should not tarnish their fair flime. 
 Their very obedience exposed them to designers' arts. 
 Instruction most likely to profit the obedient, Ps. ix. 9. 
 Obedience. Teachableness ; forwardness to obey the Gospel, chap. 
 
 i. 5. 
 Obedience not to himian inventions, but to God's Word. 
 Faith in Christ is obedience, and leads to further obedience — 
 1. To a tractable temper ; 2. To an obedient life. 
 Childlike submission to God's "Word the highest praise. 
 Come abroad — 1. In its report ; 2. In its influence. 
 Believers' obedience should be influential on others. 
 Believers to be a guiding light and preserving salt, Matt. v. 13-15. 
 Unto all men. Widely ; " throughout the whole world," chap. 
 
 i. 8. 
 Am glad. Love rejoices not in iniquity, but in the truth, 1 Cor. 
 
 xiii. 6. 
 Faith in Christ ojjens up countless sources of joy. 
 Paul "as sorrowful, yet always rejoicing," 2 Cor. vi. 10. 
 On your behalf. Gr., As to what respects yourselves. Emphatic. 
 Obedient fruitful believers a joy to true ministers. 
 Deceivers and disturbers of the church their care and grief. 
 Self-seekers glad when things go well with themselves ; 
 Faithful ministers, when they go well with iheir people. 
 But yet. Obedience good, but needs to be guarded. 
 Teachableness needs discretion for its companion. 
 Pliable tempers require a double guard. 
 The greater the grace received, the more need of caution. 
 Richest vessels require the strongest convoy. 
 Living churches and Christians Satan's most coveted prey. 
 Holy joy in others leads to holy jealousy over them, 2 Cor. xi. 2. 
 I would have you. Admirable sweetness and prudence. 
 Wise. Having good understanding and discrimination. 
 Wisdom is — 1. To know what is good ; 2. Embrace it ; 3. Hold it 
 
 fast. 
 Includes prudence and discretion. Wise as serpents, Matt. x. IG. 
 Necessary to avoid being ensnared by the crafty. 
 
CHAP. XVI.] ST. Paul's epistle to the romaxs. 339 
 
 The wisdom of the wise is to understand his way, Prov. xiv. 8. 
 
 False teachers usually pretend to superior wisdom, Col. ii. 2-4. 
 
 Believers to be not only harmless but intelligent. 
 
 Able to distinguish clearly between truth and error. 
 
 Roman believers perhaps already not sufficiently cautious. 
 
 Unto; i.e., 1. In respect of; 2. To the practice of; 3, To the promo- 
 tion of. 
 
 Good; viz., 1. In itself; 2. For yourselves and others. 
 
 Good — 1. In doctrine ; 2. In practice ; 3. In experience. 
 
 The highest wisdom is to know the will of God and do it ; 
 
 The most profitable that which makes us wise to salvation. 
 
 Wisdom becomes Christians, but only that which is unto good. 
 
 Simple. Gr., Harmless ; like an animal without horns. 
 
 Eelievers, in respect of malice and evil, to be as children, 1 Cor. 
 xiv. 20. 
 
 Wise as serpents, harmless as doves. Matt. x. 16. 
 
 As contrasted Avith " wise," — without cimning, dexterity, or skill. 
 
 Unknowing and unpractised in the waj's of evil-doing. 
 
 Have not known the depths of Satan, as they speak, Eev. ii. 24. 
 
 Concerning. Gi-., Unto, i.e., in respect to, or in the practice of. 
 
 Evil — 1. Sloral evil, sin ; 2. Evil as done to others. 
 
 In malice be children, in understanding be men, 1 Cor. xiv. 20. 
 
 Believers to have skill to do good, but none to do evil. 
 
 Strangers to its wishes, unskilled in its methods and ways. 
 
 To i(f> v/j,wv (Codd. Sin. and Alex, omit to), concerning you. Calv. In respect to 
 you ; for Kara to e(f> v/m. Stuart. Over you ; omitting tlie article as the true reading. 
 D. Brown. — ^0(povs, wise, discriminating Or. Prudent. Theoph., Tol. Intelligent. 
 Beza. Implies practical knowledge requiring prudence. Est. Sagacious. Doddr. 
 Cautious. Alf. Susceptible, ingenious. Lanpe. — Eis to dyaOov, unto good (ad 
 bonum). Calv. The truth. Beza. To the obtaining and retaining of what is good. 
 I'isc, Vor. So as to persevere in what is good. Grot. To know how to do good. Eras. 
 To pursue what ought to be pursued. Tol. With respect to every opportunity of doing 
 good. Doddr. In respect to that which is good. Stuart. To understand and hold fast 
 the good. De Welte. After good. Lange. To know what is to be obeyed and wliat 
 resisted. Or. As to their own salvation and advantage. Thenph. — AKepaiovs [Kepas, 
 a horn, or Kepau, to mix), harmless, upright. Theoph. Simple. Mor., Beza, Cos., 
 Pise, Calv. Sincere. Eras., Vat., Trem. Free from committing evil. Vor., I'isc, 
 Vat. Without skill in hurting. Beza, Tol. As if you knew not how to do-evil. Men., 
 Est. 'Wise' so as not to be deceived; harmless so as not to deceive others. Grot. 
 Simple, inolTensive, hurling' no one. Schott. Willing to be accounted simpletons. 
 Stuart. tTnsusceptible and slow, as if simple people. Lanpe. = airXovs, irpaddv/xos. 
 Eustath. — Kis to KaKov. in regard to doing evil. Stuart. In learning evil. Lange. 
 In respect to false, impure wisdom. De Wette. So as to render evil for evil. Or. 
 
340 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 20. And the God ofjtcace shall bruise Satmi.under your feet shortly. The grace of our 
 Lord Jesus Christ be xuilh you. Amen. 
 
 God of peace. The autlior of peace and of all blessing, cliap. xv. 33. 
 God wlio loves and approves, gives and continues peace. 
 God -who — 1. Is at peace with us, chap. v. 1 ; Eph. ii. IG ; Col. 
 i. 20-22 ; 
 
 2. Speaks peace to us, Ps. Ixxxv. 8 ; Zech. ix. 10 ; 
 
 3. Ordains peace for us, Isa. xxvi. 12 ; 4. Bestows peace upon us, 
 
 Num. viii. 26 ; Ps. xxix. 11. 
 Peace in ojDposition to the divisions and offences just named. 
 God's part and good-will to prevent or remove these. 
 Gives peace even in the midst of enemies. Job. v. 23 ; Prov. xvi. 7. 
 Eest and peace in the church God's gift, Acts ix. 31 ; Josh. xxii. 4 ; 
 
 xxiii. 1 ; 2 Cor. xiv. 6. 
 Peace in the world enjoyed through His overruling providence. 
 God's presence in the church the only pledge of true peace. 
 Bruise. As Gen. iii. 15. Crush — 1. His plans ; 2. His power ; 
 
 3. His person. 
 A prophetic assurance given for believers' encouragement. 
 Promises given to quicken, not to supersede watchfulness. 
 No true lasting peace in the church till Satan is bruised. 
 The serpent's head already bruised by Christ, the woman's seed. 
 Bruised effectually on the cross, finally at His coming. 
 Successive bruisings of Satan in the history of the church. 
 The enemy of the church's peace bruised by the God of peace. 
 Victory comes from God, not as the God of war, but of peace. 
 Satan. A Hel^rew Avord signifying " adversary," 1 Pet. v. 8. 
 The enemy of God and Christ, of mankind and the church. 
 So called in the Old Testament, 1 Cliron. xxi. 1 ; Job i. C ; Ps. 
 
 tix. 6 ; Zech. iii. 1. 
 Still more in the New, Luke x. 18 ; xxii. 31 ; Acts v. 3 ; xvi. 13 ; 
 
 1 Cor. V. 5 ; vii. 5, t&c. 
 Other names — Beelzebub, Matt. xii. 24 ; Belial, S Cor. vi. 15 ; the 
 
 devil, or the slanderer, Eev. xii. 9; Matt. iv. 1, compared with 
 
 ]\fark i. 14 ; the old serpent or dragon, Rev. xii. 9, compared 
 
 with Gen. iii. 1 ; 2 Cor. xi. 3 ; the tempter, Matt. iv. 3 ; 1 Thess. 
 
 iii. 5 ; accuser of the bretlu'en. Rev. xii. 10. 
 A liar and murderer from the beginning, John viji. 44. 
 The deceiver of the nations. Rev. xii. 9 ; xx. 3, 8, 10. 
 The god and prince of this world, 2 Cor. iv. 4 ; John xii. 31 ; 
 
 xiv. 30 ; xvi. 11. 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROMANS. 341 
 
 Prince of devils and of the power of the air, Matt. xii. 24 ; Eph. ii. 2. 
 
 Originally an angel, who left his first estate, Jude G ; 2 Pet. ii. 4. 
 
 The enemy who sows tares in the field, Matt. xiii. 39. 
 
 False teachers and sowers of division his ministers, 2 Cor. xi. 15. 
 
 His attempts are — 1. To detile ; 2. To disturb ; 3. To destroy. 
 
 Hates the church's purity, prosperity, and peace. 
 
 To be steadfastly resisted and overcome, 1 Pet. v. 9 ; Eev. xii. 11. 
 
 Bound at the first resurrection for a thousand years. Rev. xx. 1-3. 
 
 To be afterwards loosed again for a short season, ver. 3, 7. 
 
 After his last attempt against the saints, cast into a lake of fire, 
 
 ver. 10. 
 Under your feet. As your conquered adversary. Josh. x. 24. 
 Token of subjection, humiliation, and destruction, Ps. ex. 2. 
 The believer's life a contest AVith Satan, Eph. vi. 1 1 ; 1 Pet. v. 9 ; 
 
 Jas. iv. 7. 
 Conquered by Christ, he is to be bruised under His people's feet, 
 
 CoL ii. 15. 
 Shortly. Mainly at Christ's coming, thought of as not far distant. 
 Partial and temporary bruisings in the meantime — 
 
 1. Deliverance from Pagan persecutions under Constantine ; 
 
 2. Deliverance from the darkness of Popery at the Reformation ; 
 
 3. Success in missionary operations in the present century. 
 Every victory of faith firings new grief to Satan. Bcngel. 
 
 Grace, &c. The apostle's favourite benediction ; so 1 Cor. xvi. 23 ; 
 
 Gal. \-i. IS, &c. 
 Grace = 1. Favour, love, kindness ; 2. Spiritual blessing as its effect. 
 Our Lord Jesus Christ — 1. The source of spiritual blessing as 
 
 God, John i. 16 ; Col. ii. 9 ; 
 2. The treasury of spiritual blessing as Mediator, John iii. 34 ; 
 
 Col. i. 19. 
 Nothing but grace and love in Christ's heart to His church, 2 Cor. 
 
 viii. 9. 
 The favour and blessing of Christ viewed as those of God. 
 The church continually in need of grace and blessing. 
 The care and keeping of it in the hands of Jehovah, Isa. xxvii. 3. 
 Christ's grace the good- will of Him who dwelleth in the bush, Deut. 
 
 xxxiii. 16. 
 Mentioned here as the pledge of the church's final deliwrance. 
 The Ijest security against internal division. 
 His grace more than a match for all Satan's attacks. 
 The strongest armour and an impregnable wall. Chrijs. 
 
342 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 With you. Christ's love and blessing for ever with His i^eople, 
 
 John xiii. 1. 
 Naphtali's blessing theirs, — "Satisfied with favour," &c., Deut. 
 
 xxxiii. 23. 
 
 '2,vvTpitpeL {aw, together, and rpi^w, to bruise), future for optative. Stuart. Cod. 
 Alex, has a'VVTpL\peTU), may he bruise (conterat). Vulg., Tol. Shall bruise (conteret). 
 Calv. Take away his power from among you. Barth. At Christ's second coming. Vat., 
 Vor. — Saravaf. Heb. ]^y = Rabbin., Jiaipn vm, the old serpent, O0is dpxaios, 
 Rev. xii. 9. Personal existence of a spirit of evil clearly revealed in Scripture, but 
 gradually, in accordance with the progressiveness of God's method. First temptation 
 referred only to the serpent. Throughout the patriarchal and Jewish dispensation 
 this vague and imperfect revelation of the source of evil alone given. In the Book of 
 Job no power of spiritual influence, but only a power of outward circumstances attri- 
 buted to him. The captivity brought the Israelites face to fiice with tlie great dualism 
 of the Persian mythology, and the conflict of Ormuzd, the good Being, with Ahriman, the 
 co-ordinate spirit of evil. But no resemblance between the Satan of Scripture and the 
 Persian Ahriman. His subordination and inferiority as strongly marked after the 
 captivity as before it. The apocryphal books, while dwelling on demons, have no 
 notice of Satan. So with Josephus. The New Testament first brings Satan's exMstence 
 and nature distinctly forward. There the whole description of his power implies a 
 spiritual nature and spiritual influence. Probably a fallen angel, who once had a time 
 of probation, but whose condemnation is now irrevocably fixed. Dr Smith. — Ec ra^et, 
 shortly; as to the beginning of the bruising. Beng. — ^apis, &c., found here and at 
 ver. 24 in almost all the Greek and Latin MSS., and also in Chrys. and Ambrose. Beza, 
 with the Syriac, retains it only at the end. — 'A/nriv, omitted in Codd. Sin. and Alex. 
 
 21. Timotheus, my worl-fellow, and Lucius, and Jason, and Sosipater, my kinsman., 
 salute you. 
 
 Timothe'US. A native of Lycaonia, born in Derbe or Lystra, Acts 
 
 xvi. 1. 
 His fatlier a Greek, and his mother a Jewess, Acts xvi. 1-3. 
 Mixed marriages not nn frequent among the dispersed Jews. 
 His father probably a proselyte of the gate, inclined to Judaism. 
 His mother Eunice, and his grandmother Lois, pious womeu, 
 
 2 Tim. i. 5. 
 His mind early imbued with scriptural knowledge, 2 Tim. iii. 15. 
 Probably converted during Paul's first tour in Asia Minor, Acts xiv. 
 At his second -visit, foimd well reported of by the brethren. Acts 
 
 xvi. 3. 
 Chosen by him to be the companion of his travels and labours. 
 Circumcised in order to remove Jewish prejudices. 
 Ordained by Paul and several elders •with imposition of hands, 
 
 1 Tim. iv. 14 ; 2 Tim. i. 6. 
 Enjoyed the highest place in Paul's confidence and affection. 
 
CHAP. XVI.] ST. Paul's epistle to the romaxs. 343 
 
 "Was -\vitli him at Corinth when this epistle Avas written, Acts xx. 4. 
 
 The latter part of his history involved in obscurity. 
 
 Said to have gone to Rome after receiving Paul's second letter (2 Tim. 
 
 iv. 9, 21), and to have attended him till his martyrdom, then ■ 
 
 returned to Ephesus, and at last to have also received the 
 
 martyr's crown. 
 Not jomed with Paul at the beginning of this epistle as elsewhere — 
 1. From its nature and object; 2. From his not having yet been in 
 
 Rome. 
 Workfellow. As in ver. 9, " helper." Paul's humility. 
 "Working together for Christ endears believers to each other. 
 Lucius. Either Luke the Evangelist, now with Paul, Acts xx. 5 ; 
 Or, according to others, Lucius of Cyrene, Acts xiii. 1 ; or both. 
 One name often appears under various forms. 
 Jason. A convert of Thessalonica, Acts xvii. 5, 7. 
 Entertained Paul in his house there at much risk. 
 Accompanied him to Corinth, as usual in those times, chap. xv. 24 ; 
 
 Acts XX. 4. 
 Sosipater. Probably the same with Sopater of Eerea, Acts xx. 4. 
 A Jew with a Greek name. Now with Paul at Corinth. 
 Kinsmen. See at ver. 7, 11. Relations both by nature and grace. 
 Holy and useful lives of relatives a joy to believers. 
 Timotliy, a iijorlcfellow, named before Lucius, &c., who were kinsmen. 
 Coincides with such passages as Phil. ii. 19-22 ; 1 Tim. i. 2 ; 
 
 2 Tim. i. 2. 
 Too recondite to be intended, and too exact to be accidental. 
 Other manifestly undesigned coincidences here with Acts xx. 4. 
 The truth of the narrative and the genuineness of the epistle mutually 
 
 prove each other. 
 Salute you. Jewish salutations to Gentile believers, Ps. cxxxiii. 1. 
 Some Jews rose above the prejudices of their nation, Acts xv. 22. 
 These salutations natural additions or postscripts. 
 Several apparent conclusions to the letter, xv. 33 ; xvi. 20, 24, 27. 
 Shows Paul's intense interest. Occasion to add, as in 1 Cor. xvi. 23 ; 
 
 Phil. iv. 20. 
 
 AovKios, Lucius; probably Luke the evangelist. Or., Est, Lightfoof, A. Clarke, 
 Stuart. Lucius the Cyi'euiau. Grot. Not the evangelist, .inil uncertain whether the 
 Cyreuian. Lange. Lucas not identical with Lucius; rather the Cyrenian. Ve Wetle. 
 The fuller form of Lucas is not Lucius, but Lucanus. Z>. Brown. — 'lacruv. Jason 
 appears the same with Secundus, his Latin name. Lighlfoot. Appears to liave followed 
 Paul from Thessalonica to Corintli, Acts xvii. 5. D. Brown. — ^'wcnTrar/JOS, probably 
 Sopater of Berea. De Wctte. Identity at least not improbable. Lange. 
 
344 SUGGESTIVE COMMENTARY ON [CHAP. XVI. 
 
 22. /, Tertius, tvlio wrote this epistle, salute you in the Lord. 
 
 I. The change of person corrohorative of the genuineness of the 
 
 chapter. 
 Love seeks to express itself on all proj^er occasions. 
 Tertius expresses his affection for the church at Rome, and bespeaks 
 
 it for himself. 
 Tertius. Probably an Italian, or Silas under a Latin name. 
 Apparently known to some believers at Eome. 
 Out of fervent brotherly affection sends his salutation. 
 Wrote this epistle. Acted as the apostle's amanuensis. 
 Such aid usually employed by Paul, 1 Cor. xvi. .21 ; Col. iv. 18 ; 
 
 2 Thess. iii. 17. 
 Concluded his epistle Avitli his o^vn hand for identification, Gal. 
 
 vi. 11. 
 An amanuensis jierhaps used from defective sight, Gal. iv. 13-15. 
 Appears to have written a large and not very legible hand. Gal. 
 
 vi. 11. 
 Each, his own gift. The greatest needs the aid of the least. 
 A humble service made the name of Tertius immortal. 
 In the Lord. As a Christian brother and member of Christ's body. 
 All our words and actions to be in the Lord, — 
 1. In union with Him ; 2. In His strength ; 3. In His sight. 
 HI? presence to be realised, and His glory sought in everything. 
 
 Eyw, marks the chapter as genuine. Thai. — Teprtos, Tertius, a Roman name, 
 and probably known at Rome. Beng. Thought to be Silas, from the meaning of the 
 name. Doddr. But without grounds, tlie Latinised name of Silas being Silvanus. 
 Lange. — O 7/)a^aj, who wrote. From Paul's dictation. Beza, Tol., Eras. From 
 Paul's copy, to be sent to Rome. Beza, Tol. Shows what sort of assistants Paul 
 employed. D. Brown. No account in the Bible of the origin of writing. No allu- 
 sion to its practice or existence in the Book of Genesis. Pliny believed the 
 Assyrians had always known the use of letters. Eyeiy fragment of remote antiquity 
 discovei'ed at Nineveh bears characters perfectly expressed. The Egyptians in the 
 time of Joseph acquainted with writing of a certain kind. First distinct mention of 
 writing in Exod. xvii. 14. This apparently not used for the first time, but so familiar 
 as to be employed for historic records. The tables of the Testimony written by the 
 finger of God (Exod. xxxi. IS), and the names of the tribes engraven on Aaron's breast- 
 plate, show the existence of alphabetic characters. Curses written in the book, Num. 
 V. 23. The king to write out a copy of the law, Deut. xvii. IS. A writing of divorce- 
 ment to be given to a wife put away, Deut. xxiv. 1, 3. Name Kirjathsepher or 'Book- 
 town' (Josh. XV. 15) indicates a knowledge of writing among the Phoenicians. The 
 characters used by the early Hebrews most probably Phtenician. Invention of letters 
 ascribed to them. Cadmus, a Phoenician, said by Pliny to have brouglit with him into 
 Greece sixteen letters. At the time of the Trojan war (1190 B.C.) Palamedes added 
 other four, and Simonides of Melos four more. Writing most generally employed in the 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROMANS. 345 
 
 time of tlie Trojan war. Oldest documents containing the writing of a Semitic race 
 probably the bricks of Nineveh and Babylon. Wood used on some occasions by the 
 Hebrews, Num. xvii. 3. Lead probably poured into the cavities of the stone made by 
 the letters of an inscription, .Tob xi.v. 24. The ancient and most common material 
 used by the Hebrews probably dressed skins. Herodotus, after saying that the lonians 
 learned the art of writini; from the Phoenicians, adds that they called their books 
 'skins,' because they made use of sheepskins and goatskins when short of paper. 
 Parchment (2 Tim. iv. 13) used for the MSS. of the Pentateuch in the time of Josephus. 
 The provisions of the Talmud require that the Law should be written on the skins of 
 clean animals. The Egyptians imparted to the Greeks the use of papyrus, a kind of 
 reed (hence our ' paper '^, the most easy and convenient material known to the ancients 
 for writing Originally called byblos ; hence 'byblos,' a book (Bible). Tablets of wood 
 covered with wax served for the ordinary purposes of life, Luke i. 63. Several of these 
 fastened together formed a volume. Writing performed with a pointed style or pea 
 (Job xix. 24), sometimes of iron (Jer. xvii. 1). For harder materials a graver em- 
 ployed (Exod. xxxii. 4; Isa. viii. 1). For parchments or skins a reed-pen used (3 John 
 13). The ink, lamp-black dissolved in gall-juice, carried in an ink-horn suspended, as 
 still in the East, at the writer's girdle (Ezck. ix. 2, 3). In Assyria, writings on stone and 
 metal passed from left to right ; those in ink or colour on a smooth surface from right 
 to left, or retrograde. The latter method at first employed by the Greeks, especially in 
 inscriptions of a single line. The next variety in early inscriptions a double course 
 given to the letters, the lines reading in alternate directions. This mode called Boustro- 
 phedon, from the resemblance to the ploughing of oxen, seen in the Sigean inscription 
 now in the British Museum, one of the most ancient specimens of writing. — SjV ry 
 Ku/Jty, in the Lord; connect with ypaipas, 'on the Lord's account.' Tol. For the 
 Lord's glory. Eras. With dcr7rafo,uat, 'wish you the ))lessing which is from the Lord.' 
 Beza, I'ag., Pise, Grot., Vor. 
 
 23. Gains mine host, and of the whole church, saluteth you. Erastus the chaniberlain 
 of the city saluteth you, and Quartus a brother. 
 
 Gaius. Probably the Corintliian mentioned 1 Cor. i. 14. 
 
 Also po.s3ibly the Gaius of Derbe, Acts xx. 4 ; and of Macedonia, 
 
 xix. 29. 
 Among the first whom Paul baptized at Corinth, 1 Cor. i. 14. 
 Apparently a person of wealth, and a leading member of the chnrcli. 
 Probably the same M'ho is commended for his hos2)itality, 3 John 5-8. 
 Mine host. Paul lived with Gaius on his second visit to Corinth. 
 At his first visit, wrought with Aquila at his own trade, Acts xviii. 3. 
 Aquila now at Rome. Another undesigned coincidence. 
 Gaius naturally much attached to Paul as one of his converts. 
 Also as distinguished for hospitality. Additional coincidence. 
 Of the ■whole church. The brethren probably met in his house. 
 His large-hearted hospitality further commended. 
 His house much frequented on Paul's account. 
 Gaius's wealth consecrated to Christ and His cause. 
 Erastus. Pei-haps the apostle's helper in Ephesus, Acts xix. 22. 
 
346 SUGGESTIVE COHMENTARY ON [CHAP. XVI. 
 
 Mentioned in connection witli Corinth, his own city, 2 Tim. iv. 20. 
 
 Anotlier confirmatory undesigned coincidence. 
 
 Probably, on receiving tlie truth, accompanied Paul for a time. 
 
 Chamberlain. Public steward or treasurer ; town-clerk or recorder. 
 
 An office of high respectability, mentioned by Josephus. 
 
 The Gospel suits and gains all classes. Yet not many noble called, 
 
 1 Cor. i. 26. 
 Grace compatible with high position and manifold avocations. 
 Christians may hold office under heathen rulers, Neh. i. 1. 
 To serve Christ we need not abandon worldly business. 
 City. Corinth, where this epistle was written, see in ver. 1. 
 A place of great mental activity and commercial enterprise. 
 Proverbial for its wealth, vice, and profligacy of manners. 
 Worship of Venus attended there with sliameful licentiousness. 
 Now a wretched village under the corrupted name of Gortho. 
 The church there planted by Paul himself. Acts xviii. 1 ; 1 Cor. iii. 6. 
 Paul in Corinth eighteen months, and then followed by ApoUos, 
 
 Acts xviii. 11 ; xix. 1. 
 Two parties then formed in the church, those of Paul and of Apollos, 
 
 1 Cor. i. 12. 
 Paul's First Epistle to the Corinthians written from Ephesus about 
 
 57 or 58. 
 Occasioned by information given respecting — 1. The divisions exist- 
 . ing among them, 1 Cor. i. 11 ; 2. A grievous case of incest, 
 
 1 Cor. V. 1 ; 3. Tlieir defective habits (vi. 1, &c.), church-order 
 (xi. 20, &c.), and doctrine, (xv. 1, &c.) 
 
 A former epistle, now lost, probably referred to, chap. v. 9. 
 
 The second written from ]\f acedonia some mouths after the first. 
 
 Occasioned by cheering information from Titus and Timothy. 
 
 A visit to Corinth, wliile staying at Ephesus, i^robably not recorded, 
 
 2 Cor. xii. 14 ; xiii. 1. 
 
 A "brother. Name common to all believers. All one in Christ. 
 Believers usually so called by the apostle, and ought to be so by us. 
 Quartus only mentioned by name and as a brother ; a high honour. 
 
 Taios, Gaius, the Corinthian mentioned 1 Cor. i. 14. Theod., Flatt. Probably. De 
 Wetle, Lange. Possibly also in Acts xix. 29 ; xx. 4. Ve Wette, Lange. Tliree Gaiuses 
 mentioneJ. Perhaps originally of Derbe, and now residing at Corinth. Est. Church 
 met in his house. Grot. John's epistle written to him. Men., Est., Par. P.ubably had 
 the charge of strangers committed to him. Lightfoot. Afterwards bishop of Thessalonica. 
 Or. His Latin name Caius. Grot. — ^"Epacrros, Erastus ; same as mentioned 2 Tim. 
 iv. 20. Flatt, D. Brown. — OiKOVOfMOS [o'lKos, house, and ve/j.u, to teud or rule), 
 
CHAP. XVI.] ST. PAUL'S EPISTLE TO THE ROJIAXS. 347 
 
 steward. Chrijs., Thend. Dispensator. Eras., Vat. Overseer (prwfectu>). Zen. Procu- 
 rator. Jifza, Pise, Pag., Mar. Anciently the name of a private oflice. now tninsferriU 
 to a public one, like Quajstor among the Romans. Grot. Dispenser of the public money 
 alone or with others. Eras., ToL, Est., Vat., Sclidtt. Only formerly one. Pelaoius. 
 Favoured by the fact that he was sent by Paul, Acts xix. 22. Est. Treasurer, iiluart. 
 Heb. n:3a '?a, 1 Kings iv. 6 ; n:3 21, Est. i. 8. 
 
 24. The grace of our Lord Jesus Christ be with you all. Amen. 
 
 The grace, &c. As he began so he ends -with prayer. Theophylact. 
 Preaching and teaching to be well seasoned with prayer. 
 Its repetition indicates — 1. Its importance ; 2. Paul's fervent affec- 
 tion. 
 Another of the various conclusions of the epistle. 
 The repeated farewells of a loving father to his children. 
 The same benediction as in ver. 20, but here invoked on " all." 
 
 Xap£9, &c. Omitted by Codd. Sin., Vat., and Ale.x. Repeated by Paul with his 
 own hand. Grot. 
 
 25. JVoiv to him that is of power to stablish you accordinp to my posjJel and the preach- 
 ing of Jesus Christ, according to the revelation of the mystery which was kept secret since 
 the world began. 
 
 To Him — 1. To Him I commend you ; 2. To Hini be glory. 
 Of Him, to Him, and through Him are all things, chap. xi. 36. 
 That is. God described — 1. As to His power ; 2. His wisdom ; so 
 
 Jude 24. 
 Believers safe in the hands of such a God and Father. 
 Of power. Believers only kept by the jiower of God, 1 Pet. i. ^. 
 Christ the Author and Finisher of our faith ; therefore God, Heb. 
 
 xii. 2. 
 Of ourselves we can neither begin nor continue it. 
 God's power in the New Testament often implies disposition and 
 
 will, iv. 21. 
 In the covenant of grace, what He can do He will do, xiv. 4. 
 His almightiness our greatest comfort and security. Gen. xvii. 1, 2. 
 Stablish. Make firm and steadfast — 1. In faith ; 2. In grace. 
 Establishment an un.S2)eakable mercy, Heb. xiii. 9 ; Col. ii. 7 ; 
 
 Eph. iii. 17. 
 Establishment in grace as necessary as conversion, Ps. xl. 2. 
 The auostle's great desire for the Roman Christians, i. 11. 
 
348 SUGGESTIVE COMJIEXTARY OS [CHAP. XVI. 
 
 According to, &c. — 1. In relation to it ; 2. According to its teacliings. 
 
 The Gospel tlie means, matter, and rule of our establisliment. 
 
 Establishment in the Gospel is salvation, — in error, ruin. 
 
 The doctrine of the Gospel fitted to establish ns in grace. 
 
 My Gospel. Gospel preached by me. So chap. ii. 16 ; 2 Tim. 
 
 ii. 8 ; Gal. ii. 2, 7. 
 Paul's not as to its origination, but its publication. 
 Establishment by no other means than the true Gospel. 
 Other doctrines jireached under that name, 2 Cor. xi. 4 ; GaL i. 6. 
 Many gospels still preached that are not Paul's. 
 Paul's Gospel alone brings glory to God and salvation to men. 
 Exalts Christ and humbles the sinner. 
 Paul's only in common with the other apostles, Eph. ii. 20 ; 2 Pet. 
 
 iii. 15. 
 Preaching of Jesus Christ — 1. As made knowTi to Paul by Christ, 
 
 1 Cor. XV. 1 ; Gal. i. 12. 
 
 2. As preached by Christ himself in the days of His flesh, Mark i. 14. 
 
 3. As preached by Him through His apostles, 1 Cor. vii. 10. 
 Christ both the authority and pattern for Gospel preaclaing. 
 Jesus Christ also the subject-matter of Paul's Gospel. 
 
 The Gospel is God's Gospel and record concerning His Son, chap- 
 
 i. 1 ; 1 John v. 11. 
 According to, *S:c. Enlarges further on the nature of the Gospel. 
 Revelation of the mystery — 1. The mystery now revealed ; 
 2. The actual revelation of the mystery now made. 
 The Gospel preached in virtue of that revelation. 
 Eedemption and atonement through Clirist a mystery, Ejoh. iii. 3. 
 Mystery of godliness, 1 Tim. iii. 16 ; mystery of Christ, Eph. iii. 4. 
 Not the product of human wisdom, but God's eternal counsel. 
 A mystery, because hitherto comparatively hidden, Eph. iii. 5. 
 Hid in dark figures under the Old Testament dispensation, Heb. 
 
 ix. 8 ; 1 Pet. i. 11. 
 Now revealed to apostles and prophets by the Spirit, ver. 26 ; 1 Cor. 
 
 ii. 10. 
 Made known to Paul by divine revelation, Eph. iii. 3 ; Gal. i. 12 ; 
 
 1 Cor. XV. 3. 
 Eedemption a mystery — 1. Of love that passes knowledge, Eph. 
 
 iii. 19 ; 
 2. Of wisdom that angelic powers cannot fathom, 1 Pet, i. 12. 
 Reference also to the introduction of the Gentiles to an equality with 
 
 tlie Jews, Eph. iii. 1-10. 
 
CHAP. XVI.] ST. Paul's epistle to the romans. 349 
 
 Kept secret. Gr., Kept b<ack in silence ; not fully revealed. 
 
 Little or nothing said of it in tlie earlier generations of men. 
 
 The Old Testament a clock which only struck in the New. 
 
 Life and immortality only now brought clearly to light, 2 Tim. i. 10. 
 
 (Concealment only comparative, Col. i. 26; Eph. iii. 5, 10; 1 Pet. i. 12. 
 
 Concealed under various shadowy representations — 
 
 1. Historical types ; 2. Symbolical rites ; 3. Obscure prophecies. 
 
 The mystery first indicated in the address to the serpent. Gen. 
 
 iii. 15. 
 Next in the obscure promises to the patriarchs, as Gen. xii. 3, 
 Salvation by God's crucified Son hidden till New Testament times. 
 Since the world began. Gr., In eternal times. The ages before 
 
 Christ— 
 
 1. Earliest ages of the world, touching on eternity ; 
 
 2. Eternity itseK before the creation of the world. 
 
 The Gospel had its rise in the purposes of eternal love, Eph. i. 3, &c. 
 God's grace given us in Christ before the world began, 2 Tim. i. 9. 
 
 T(^ 5e, &c. This and the following verses taken away by Marcion. Eat. Wantinj; 
 in most Gretk MSS. Eras. But found in the oldest and best, e.g., Sin., Vat,, and 
 Alex. Placed after chap. xiv. 23 in some copies, and in the Greek Fathers. In one 
 JIS. found in both places. Its proper place doubtless at the end of the epistle, as in 
 various MSS. and versions, and in Origen and the Latin Fathers. Alford. The involved 
 character of the passage indicative of the apostle's fervour on the general survey of the 
 epistle. To Him [I commend you]. Con. <& Hows. To Him [be glory, ver. 26]. 
 D. Brown. — ^TTjpi^ai, to confirm. Vulp., Est. So as to persevere in the faith begun. 
 Tol. This confirmation the object of the apostle's desired visit to Rome (1. 11). Ruclcert. 
 — Kara to evayyeKiov /jlov, according to my Gospel. Calv., &c. In relation to or in 
 the faith of it. J)e Wette. In the Gospel, i.e., in their adherence to it. Jiiickert, Meyer. 
 So that you may live and act according to it. K'dUncr. In conformity with the truths 
 of it. D. Brown. The ground of the certainty of His being able to stablish them. Thnl. 
 — T\.7jpvyfia, preaching, heralding (pi'aiconium). rise, Beza. Predicationem. TuJg. 
 Tol. Omitted in Cod. Sin. — 'Iriaov 'KpLCTTOV, of Jesus Christ, ?.e., which is in Him. 
 Vat., Tol., Pag. That doctrine which I teach, nay, which Christ himself preached. 
 Grot. Which Christ himself preached, and which is therefore His laws and not our 
 opinions. Chrys. That which Christ published through us the apostles. Be M'ettc. 
 The preaching about Christ. Calv., Luth., Doddr., Tliol., Hold. The preaching that was 
 His own, or that was published by His messengers. Jiiickert, Meyer. — Kara d., accord- 
 ing to (ex), rag., Beza, Pise. Secundum. Vulg., Tol. — 'ATTOKaXvxj/LV, revelation ; 
 real historical revelation. Most Interpreter.^. Internal revelation. Xie.lson. The matter 
 of the preaching such as is not discoverable by nature's powers, but is only revealed by 
 God. Tir., Tol. The preaching takes place in virtue of the revelation of the mystery. 
 De Wette. Mi/trr. = arcanum. Beza. Divine secret. Vat. Refers to the calling of the 
 Gentiles, as Eph. iii. 4. Beza, Beng., Ham., Pyle, A. Clarke, D. Brown. Redemption 
 and salvation of all nations by Christ. Tir., De Wette, Kiel. Whole doctrine of Cluist. 
 Grot. Refers to the entire plan of redemption, including the participation of the 
 heathen in it; blessings. Calv. More especially the latter. WucUert. — X/)oi'oiJ 
 
350 SUGGESTIVE COMMENTARY ON [cHAP. XVI. 
 
 aluivLOis, in eternal times. Stier. From the beginning of the world. Luth. , For a very 
 long time (longissimo tempore). Grot., Flatt. All the ages from the beginning of the 
 world to the time of Christ. Vor., Est., Beza. From eternal times. Yulg., Pag., Sihott, 
 Van Ess. From the times of the ages (a temporibus secularibus). Pise. A temp, secu- 
 lorum. Beza. In past ages. Vor., Mar. Alwv and Heb. D7iy, not always eternity. 
 Beza. 'Kpov. aluvwLS = irpo xpovuv aluviicv, before the times of the world, as 
 1 Tim. 1. 9. Schott. Time when not only men but angels were created, the mystery 
 being hid from both. Beng. For many ages back. Biod. In ancient times. Doddr. 
 In the Jewish dispensation. Whitby, Macknight. From the earliest times ; most 
 ancient times before the law. Stuart. Earlier generations of our species. Chal. Ages 
 before Christ. Be Welte, Hold. From the ancient times before Christ ; = erf p. 
 •yeveai^, Eph. iii. 5. Kiel. During eternal ages. Ellicot, B. Brown. Compare Col. 
 i. 26. — ^€ffLyrj/j.evoP, kept silent (tacitum fuit). Beza, Pise, Pag. Concealed. Schotf, 
 Mar., Ruclc. Only obscurely revealed. Wliithy. Remained as it were concealed. 
 Stuart. Kept in silence. Ellicot, B. Brown. Concealed, viz., in the Scriptures. 
 Nidson. Something of it spoken by the prophets, but understood only by the event. 
 CrTot. Nothing heard of it in past ages. Vat. Never before so fully exhibited. Boddr. 
 
 26. Bvt now is made manifest, and by the scriptures of the prophets, according to the 
 commandment of the everlasting God, made known to all nations for the obedience of 
 faith. 
 
 Now. Since tlie time of Clmst's appearing, 2 Tim. i. 9. 
 In Him the dayspring from on liigli has visited ns, Luke i. 78. 
 Made manifest. So chap iii. 21. Brought to light, 2 Tim. i. 9. 
 The veil of the temple rent at Christ's death, Matt, xxvii. 51. 
 The veil on Moses' face done aAvay in Christ, 2 Cor. iii. 13-15. 
 Great jilainness of speech in preaching the Gospel, 2 Cor. iii. 12. 
 Scriptures of the prophets. Christ testified of by the prophets, 
 
 chap. iii. 21. 
 Salvation made known in the Old Testament Scriptures, John v. 37 ; 
 
 2 Tim. iii. 15. 
 Prophetic declarations only now understood, 1 Pet. i. 12 ; 2 Pet. i. 19. 
 Explained by Christ to His disciples in person, Luke xxiv. 27, 44-46. 
 Afterwards by the Spirit given to them, John xvi. 13-15. 
 They reveal the Gospel mystery by the light now cast on them — 
 1. In their fulfilment ; 2. Through the illumination of the Spirit. 
 Old and New Testaments mutually tlirow light on each other. 
 Paul supports each doctrine in this epistle by Old Testament 
 
 Scripture. 
 Writings of the propliets the armoury of New Testament preachers, 
 
 Acts xviii. 23. 
 Commandment. Decree or appointment, as Ps. ii. 7, 8. 
 
CHAr. XVI.] ST. Paul's epistle to the romans. 351 
 
 Clirist's last words, Preach the Gospel to every creature, Mark 
 
 xvi. 15. 
 A dispensation committed to the apostle so to preach it, 1 Cor. 
 
 ix. 17. 
 Apostles ambassadors for God and Christ to the vorld, 2 Cor. 
 
 V. 21. 
 Jlinistry of reconciliation committed to them and all preachers, ver. 
 
 18, 19. 
 A necessity laid on Paul to preach the Gospel, 1 Cor. ix. 16. 
 This command eternally sending forth its echo still. 
 Everlasting God. His dispensations change, but not Himself. 
 The same from everlasting to everlasting, Ps. xc. 1, 2 ; cii. 26, 27. 
 Same command and same character ascribed to Christ, JIatt. 
 
 xxviii. 20 ; Heb. i. 10-12. 
 " Everlasting " suggested by the different and distant ages referred to. 
 God himself from everlasting, though as to revelation silent. 
 Divine silence presupposes eternal knowledge, Acts xv. 18. 
 The everlasting God necessarily a hidden God, Isa. xlv. 15. 
 God's piu-poses formed in eternity, executed in time. 
 Each successive stage in man's history provided for. 
 Jewish economy only a temporary arrangement in the divine 
 
 plan. 
 To all nations. Including the Jews, to whom it was first made 
 
 known. 
 Preaching the Gospel to all nations the command of God. 
 Roman and all Christians thus reminded of their duty. 
 Obedience of faith. Object of the Gospel announcement, chap. 
 
 i. 5. 
 That obedience furthered by inrpiry into the Scriptures, Acts 
 
 xvii. 11, 12. 
 Bight faith is that which has obedience connected with it ; 
 Eight obedience is that which is produced by faith. 
 The epistle begins and ends with a description of the Gospel and 
 
 its object. 
 
 i'avepudd'TOi 5e vvv 5ia re, Ac. (re retained by Griesbach), but which is now 
 manifested by, &c. Mart. And now manifested and made known by, &c. Diod. Ex- 
 pounded and oinderstood. Est. — Tpa(f>U}v irpotprjriKUv, proplietic scriptures; which 
 predicted Clirist and the Gospel. Men. Which prove tlie doctrine by their correspond- 
 ence witli tlie event. Grot. The mystery now laid open by the Gospel, but formerly by 
 the prophetic scriptures. The calling of the Gentiles predicted by the prophets, but not 
 understood by the Jews licng. According to the tenor of the prophetic scriptures. 
 
352 SUGGESTIVE COMMEXTART OX [CHAP. XVI. 
 
 Doddr., K:ippe. Next disclosed or comparatively brought to life by the prophetic 
 scriptures. Stuart. Paul's teaching grounded on the Old Testament writings. Ruclcert. 
 — Kar' eTTiTayrjV, according to the command (preceptum;. Vulg. (Ex iroperio). Pise, 
 Pag. By the delegation given to the apostles. Eras., Men. Ordination of God from 
 eternity. Par., Tol. Prophets commanded to reveal it to others. Tol. Four important 
 points: — 1. Aia yp. irpocp., for the sake of the Judaising teachers ; 2. Kar eiTLT. r. 
 alwv. 0., the authority for the Gospel's universal promulgation, with allusion to change 
 of dispensation ; 3. Ei's vnaK. iriar., its object /ai'^A instead oi works; 4. Et's Trai-T. 
 idv., the extent of it. Nid. 
 
 27. To God only wise, be glory through Jesus Christ for ever. Amen. 
 
 Only wise. The Gospel scheme the product of divine ■wisdom, 
 
 1 Cor. ii. 7. 
 The object of redemption the exhibition of that manifold ■ndsdom, 
 
 Eph. iii. 10. 
 God alone "wise — 1. Originally ; 2. Essentially ; 3. Unchangeably. 
 Creature wisdom only a drop from the ocean of the divine. 
 God only -wise, as He is only holy and only good, Eev. xv. 4 ; 
 
 Matt. xix. 17. 
 The wisdom of God exhibited in the contents of this epistle, chap. 
 
 xi. 33. 
 Meet doxology at the close of such an exhibition of divine truth. 
 The declarations of such a Being to be meekly received. 
 His purj)oses deep, and only to be revealed by Himself. 
 Glory. The divine glory the end of all his doings, chap. 
 
 xi. 36. 
 The highest and "worthiest end the creature can seek. 
 Glory to be ascribed to God at the contemplation of His words and 
 
 works. 
 The more He is kno"wn the more He is to be glorified. 
 God's wisdom entitles Him to endless glory and praise. 
 In thanksgiving we remember His benefits, in adoration His per- 
 fections. 
 Paul makes the end of his epistle what was the end of his life. 
 Through Jesus Christ. God's highest glory comes through Jesus 
 
 Christ. 
 God revealed through Christ as the only "\Anse God. 
 His purposes of wisdom executed through Him, Col. i. 16. 
 His mission into the world to declare the Father, Jolm i. 18. 
 Glory and thanks to be presented to God through Him, chap. i. 8. 
 Christ the Mediator of our praises as well as of our prayers. 
 
CHAP. XVI.] ST. Paul's epistle to the Romans. 353 
 
 For ever. Boundless perfection.* worthy of endless praise. 
 
 The anthem begun in time to be carried into <^t'evnity. 
 
 Worthy and delightful employment for men and angels. 
 
 New discoveries of divine wisdom evoke new songs of praise. 
 
 The song of the redeemed ever a new song, Eev. v. 9 ; xiv. 3 ; Ps. 
 
 xcvi. 1. 
 Immortal natures to be employed in immortal praise. 
 Amen. Exjjresses— 1. Heartj'- consent; 2. Desire; 3. Affirmation ; 
 
 4. Faith. 
 Added here — 1. To the ascription ; or, 2. To the whole ejjistle. 
 Glory to the only wise God tlie wish of each renewed, heart. 
 In this " Amen " the Holy Ghost seals the truth of all that has been 
 
 said. 
 Worthy peroration to so divine a composition. 
 Embodies the assurance that all will be realised. 
 The wish of the writer accompanies that assurance. 
 Each devout reader will add his own cordial Amen ! 
 
 Thus ends the examination of this mine of spiritual wealth. 
 Perused a thousand times, yet ever found still new. 
 The oftener read the more delightful and valuable. 
 For the preciousuess of its truths and the sublimity of its sentiments ; 
 For the discoveries of divine grace and wisdom which it contains ; 
 And for the influence which it has exercised on the human race ; 
 Unrivalled by any composition in ancient or modern times. 
 A monument of divine love, and a treasury of blessing to man. 
 
 Mov(fj (ro(l)({i Gew, to the only wise God [I say]. Beza, Pise, Pag. To him [I com- 
 mend you]. Con. & Hows. To Him I say. D. Brown. God the Author of all wisdom. 
 Grot. Only wise in Himself and in His own essence. Est. Way of salvation discovered 
 only by God himself. Tol. — Aia 'l7)aov X., glnry to be given only through Jesus 
 Christ. Est. Through the Gospel and by men professing faith in Clirlst Men. The 
 wisely-contrived scheme of salvation executed by Him. Voddr. All that displays the 
 wisdom of God made by Him. Chrys. All God's purposes of wisdom conceived and 
 executed by Him. Earth. God has revealed Ilini.scH as the only wise God through 
 Jesus Christ. Orig., De Wette. — ^ 17 Sofa, lit. to whom be. D. Brown. An important 
 alteration necessitated by the Greek. Ellicot. '^ wanting in some editions. Expunged 
 by Beza. Found in almost all Greek and Latin MSS. Retained by critics. Apparently 
 superfluous. Niel. Sentence imperfect ; supply ' let us give thanks.' £ras. Redundant; 
 assumed for the sake of repetition after the long hyperbaton. Est. Hebrew pleonasm. 
 T'or., Par., Beza. For a.VTif3 or eKHVu), as Matt. xxvi. 50. So i^v for avrwv, Rom. iii. 
 14; Acts xxvi. 7. Relates grammatically and most naturally to Jesus Christ; if to 
 Gew, must be read for avrt^, or rather in the demonstrative sense, as employed 
 for oi'Toy, or oSe. Stuart. Aq example of the apostle beginning a complex sen- 
 V'OL, II. Z 
 
354 SUGGESTIVE COMIIEXTARY ON [cHAP. XVr. 
 
 tence with one construction ami ending with a different one. 3Iavk of genuineness. 
 Peculiarities of style and composition not affected by inspiration. — Eis r. aiwvas, 
 unto ages never to be terminated. Aug., Est. The plan is to last for ever, and to have 
 no issue but in eternal glory. A. Clarke. Codd. Sin. and Alex, add TUiv aioivuv, 
 for ever and ever. The subscription, Trpos tovs Pcj/iaiovs, found in Codd. Sin., Vat., 
 and Alex. Some MSS. of less value add iypa(pv and Kopivdov ; and others, 5i.a <^oi^r]9 
 SiaKOVov T7?s ei> Keyxpeats eKKXrjcnas. The subscription adscititious, occasioned 
 doubtless by chap. xvi. 1. The matter probably correct, but Eot written by Paul. 
 Stuart. 
 
INDEX. 
 
 A. 
 
 Abba, Father, vol. i. 453, 454 
 Abelard, his view of Christ's death, 
 
 i. 226 ; of original sin, i. 298 
 Abraham, i. 239, 251 ; his faith^ i. 
 
 254, 261 ; his inheritance, i. 255 ; 
 
 his seed, i. 255, 259, 261 
 Abraham's bosom, ii. 75 
 Alistinence from meats, ii. 230, 231 
 Abyss, ii. 74 
 
 Acacius of Csesarea, ii. 14 
 Accursed, ii. 5, 7 
 Achaia, ii. 300, 302, 321, 322 
 Acra, part of Jerusalem, ii. 289 
 Acta Diurna, ii. 327 
 Acts of the Apostles, ii. 286 
 Adam, i. 294, 296 ; meaning of the 
 
 name, ii. 39 ; a type of Christ, i. 
 
 301-303, 313 
 Adaptation in nature a proof of an 
 
 intelligent Creator, i. 80, 82 
 Ad<lresses in the early church, ii. 
 
 175 
 Admonition, miitual, ii. 281 
 Adonibezek, i. 113, 116 
 Adonis, i. 100, 178, ii. lOG 
 Adoption, i. 452, 454, 479, 480; 
 
 different kinds of, ii. 8 
 Adoption-interpretation of Christ's 
 
 Sonship, ii. 14 
 Adulter}', i. 176, 177 
 ./Elia Capitolina, ii. 289 
 jEmathia, ii. 302 
 .^ons, i. 95, ii. 335 
 jiitius, bishop of Antioch, ii. 13 
 Agape, or love-feast, ii. 322 
 
 Agonising in prayer, ii. 306, 307 
 
 Agrippa, Herod, ii. 309 
 
 Ahriman, i. 95, 476, ii. 221, 342 
 
 Aiasaluk, ii. 131 
 
 Albigenses, i. 510, 512 
 
 Alcibiades, i. 115 
 
 Alcuin, i. 500, ii. 14 
 
 Alexander the Great, i. 56 
 
 Alexander of Hales, i. 324 
 
 Alexandrian school of theology, ii. 
 14 
 
 All Souls' Festival, ii. 75 
 
 Altar, different kinds of, ii. 101, 102 ; 
 Christ the true, ii. 283 
 
 Amanuensis used bv Paul, ii. 344 
 
 Ambition, ii. 292, 293; that of the 
 apostle, ii. 292-294 
 
 Ambrose, bishop of Milan, i. 298 ; 
 first who recommended invocation 
 of angels, i. 516 ; his views of 
 Christ's death, ii. 251 ; a composer 
 of liymns, ii. 274 ; introduced re- 
 sponsive singijig into the Western 
 Church, ill. 
 
 Amen, i. 110, ii. 13, 311, 353 
 
 Ammon, i. 178 
 
 Amosis, perliaps the Pharaoh of the 
 Ojipression, ii. 32 
 
 Amplias, ii. 325 
 
 Amyraldus, i. 501 
 
 Anabaptists, i. 325 
 
 Analogy of faith, ii. 168, 170 
 
 Anastatius of Alexandria, ii. 14 
 
 Anathema, ii. 7 
 
 Anaximandcr, his views of God, i. 
 99 
 
 Anaximcnes, his views of God, i. 99. 
 
356 
 
 INDEX. 
 
 Ancestors, worship of, i. 91 
 
 Andrew the Apostle, ii. 293 
 
 Andronicus, ii. 323, 325 
 
 Angels, i. 515, 516 ; invocation of 
 them first recommended by Am- 
 brose, i. 516 ; their worship) pro- 
 hibited, lb. 
 
 Anguish, i. 143, 145 
 
 Animals, bodies of, i. 82 ; worshii) 
 of, i. 91, 96, 101 
 
 Animal soul, i. 410 
 
 Annianus, bishoi) of Alexandria, ii. 
 277 
 
 Anselm, archbishop of Canterbury, 
 his views of Christ's death, i. 226 ; 
 of original sin, i. 298 ; of election, 
 i. 500 
 
 Answer of God, ii. ] 03 
 
 Antichrist, i. 465, ii. 121 ; his pro- 
 phets, ii. 287 
 
 Antinomianism, ii. 333-335 
 
 Antiochus Epiphanes, i. 64, 189 
 
 Antipater, ii. 309 
 
 Antisthenes, his views of God, i. 99 
 
 Anubis, i. 104, 179 
 
 Apis, i. 91, 96, 179 
 
 Apocrypha, the, i. 15 
 
 Ajiollinaris, his views of the person 
 of Christ, i. 23, ii. 14 
 
 Apollouia, ii. 290 
 
 Apollonius of Tyaua, ii. 291 
 
 Apollos, ii. 346 
 
 Apophis, perhaps the Pharaoh of 
 Joseph, ii. 32 
 
 Apostle, meaning and use of the 
 term, i. 8, ii. 324, 325; how dis- 
 tinguished, i. 9, 11 
 
 Apostle of the Gentiles, ii. 119 
 
 Ajjostles, their traditional spheres of 
 labour, ii. 293 
 
 Apostles' Creed, so called, ii. 170 
 
 Apostleship, i. 31 
 
 Apostolical Constitutions, i. 326, ii. 
 277 
 
 Appearance, extei-nal, of Paul, i. 6 
 
 Appian Way, ii. 322 
 
 Approved, ii. 326, 327 
 
 Aquila, ii. 277, 318, 321 
 
 Aquila, translator of the Old Tesba- 
 ment into Greek, i. 151, 195 
 
 Aquinas, his views of Christ's death, 
 i. 226; of faith, i. 274; of the 
 fall, i. 298 ; of the sacraments, i. 
 324 ; of infant baptism, i. 325 ; of 
 the cup in the Lord's Supper, i. 
 327 ; of election, i. 500 
 
 Arabia, i. 11 
 
 Arabs, their form of salutation, i. 41 
 
 Archelaus, ii. 309 
 
 Ai-chippus, bisliop of Laodicea, ii. 277 
 
 Areopagus, i. 56 
 
 Ariauism, i. 23 
 
 Arians, ii. 13 
 
 Aristides, i. 118 
 
 Aristo, bishop of Smyrna, ii. 277 
 
 Aristobulus, ii. 326, 327 
 
 Aristotle, his views of God, i. 93 
 
 Arius, i. 23, ii. 13 
 
 Ark, the, i. 229, ii. 8 
 
 Arminians, their views of Christ's 
 
 death, i. 226; of justification, i. 
 
 274 ; of the sacraments, i. 324 ; 
 
 of baptism, i. 325 ; of election, 1. 
 
 500, 501 
 Armiuius, i. 500 
 Armour, Grecian and Roman, ii. 221 ; 
 
 spiritual, ii. 218 
 Artemon, i. 23 
 Artemonites, ii. 13 
 Ashamed, ii. 62, 82 
 Ashtaroth, i. 106, 177 
 Asps, i. 208 
 Assyrians, their mode of writing, ii. 
 
 345 
 Astarte, i. 106, 177, 178, ii. 106, 238 
 Astronomy, its revelations a proof 
 
 of creative jiower, i. 85 
 Asyncritus, ii. 329 
 Atergatis, i. 177 
 Athauasius, i. 23 ; his view of Christ's 
 
 person, ii. 13, 14 ; of His death, 
 
 i. 226, ii. 251 ; of the Holy Spirit, 
 
 i. 283 ; his statement regarding 
 
 the Sabbatli, ii. 237 
 Athenagoras, a composer of hymns, 
 
 ii. 274 
 Athens, i. 56, 57, 102, 105 
 Atonement, i. 249, 293, 394; view 
 
 of Rabbles in regard to, i. 229 ; 
 
 made by one man for another, ii. 7 
 Augustine, i. 283 ; theory of, i. 297, 
 
 298 ; his remark on the ministerial 
 
 office, i. 31 ; his views of sin, i. 
 
 298 ; of the sacraments, i. 324 ; of 
 
 baptism, ib. ; of infant baj^tism, i. 
 
 325 ; of the millennium, i. 465 ; of 
 
 predestination, i. 500 ; of angels, 
 
 i. 516 ; of Christ's death, ii. 251 ; 
 
 of an intermediate state and a 
 
 purifying fire, ii. 75 ; of miracles, 
 
 ii. 291 ; of the church, ii. 313 ; of 
 
 church discipline, ib. 
 
INDEX. 
 
 357 
 
 Augustus, ii. 200, 201, 309 
 Authenticity of Epistle to the 
 
 Romans, i. 1 
 Avilius, bishop of Alexandria, ii. 
 
 277 
 Avitus of Vienne, i. 500 
 Awake, high time to, ii. 214 
 Awakening, ii. 214; the present a 
 
 time of, ib. 
 
 B. 
 
 Eaal, i. 96, 177, ii. 104, 105, 106 
 
 Baal-berith, ii. 106 
 
 Baal-peor, i. 177 
 
 Baal-zebub, i. 177 
 
 Baaltis, i. l7S 
 
 Bahes, i. 172, 174 
 
 Balj5'lon, ancient bricks of, ii. 345 
 
 Banishment of Jews from Borne, ii. 
 318, 319 
 
 Banqueting, ii. 223 
 
 Baptism, i. 250, 321-.326 ; of infants, 
 i. 325 ; of proselytes, i. 322 ; views 
 of the early church regarding it, 
 i. 324 ; of the Latin church, ib. ; 
 mode of administering it, i. 324, 
 325 ; by whom administered, i. 
 326 ; high notions of it in the 
 fourth century, i. 324 
 
 Barbarians, i. 54, 55 
 
 Barnabas, brings Paul to assist in 
 the work at Antioch, i. 4 ; attends 
 with him the Council at Jerusalem, 
 ib. 
 
 Basil, St., i. 283, 298; his views of bap- 
 tism, i. 326 ; of angels, i. 516, 517 
 
 Biisil of Ancyra, ii. 13 
 
 Basilicre, ii. 322 
 
 Basilides, i. 18, ii. 13, 335 
 
 Bass£e, temple of, i. 93 
 
 Bath-Kol, ii. 105 
 
 Baxter, Richard, his remark on the 
 millennium, ii. 220 
 
 Beal, Bel, or Baal, ii. 106 
 
 Becon, his views of Christ's death, 
 ii. 251 
 
 Bede, i. 500 
 
 Beelzebub, ii. 340 
 
 Bel, i. 94, 178, ii. 106 
 
 Eel's cairns, ii. 106 
 
 Belial, ii. 340 
 
 Believe, meaning of, in reference to 
 Christ and the Gospel, i. 63, 245, 
 ii. 62, 215 
 
 Believers, how called and addressed, 
 i. 52 ; the three positions of, ii, 
 324 
 
 Belisarius, ii. 202 
 
 Benedictions, ii. 347 
 
 Benjamin, ii. 98 
 
 Bereiiger of Tours, i. 324 ; his views 
 of the Lord's Supper, i. 327 
 
 Bernard of Clairvoix, his views of 
 Christ's de.vth, i. 226 ; of the two 
 swords, ii. 313 
 
 Beza, i. 501 
 
 Bezetha, a i')art of Jerusalem, ii. 289 
 
 Bible, meaning and origin of the 
 term, ii. 267 ; its English transla- 
 tions, i. 16 ; translations into other 
 languages, ii. 274 ; testimonies to 
 its excellence and preciousness, i. 
 16, 17 
 
 Bible Societv, i. 34, 36 
 
 Birthright, ii. 22, 23 
 
 Bishops, ii. 173, 178 ; originally 
 equivalent to presbyters or elders, 
 ii. 176-178 ; traditional list of 
 those ordained by the apostles 
 or tlieir coadjutors, ii. 277 
 
 Blessing, the dutv of, ii. 186 ; the 
 effect of the Gospel, ii. 305 
 
 " Blessed for ever," ii. 12, 13 
 
 Blessedness, i. 247 
 
 Blinded, ii. 110, 119 
 
 Blindness, Jewish, ii. 115, 135, 136 
 
 Blood of Christ, its significance, i. 
 228, 288 
 
 Boasting, a true and false, i. 165, 232 
 
 Body, the, wonderful construction 
 of, i. 80 ; to be presented to 
 God as a living sacrifice, ii. 154 ; 
 a figuie of the church, ii. 165 ; the 
 special sjihere of sin, i. 341 ; mor- 
 tal, i. 341, 342, 442; dead in a 
 believer, i. 439 ; quickened by the 
 Spirit, i. 442, 443 ; its deeds, i. 
 446, 447 ; its redemption, i. 479. 
 480 
 
 Body of sin, i. 333, 334, 446, 447 ; of 
 death, i. 406 
 
 Bolsec, i. 501 
 
 Bonaventura, i. 327 
 
 Bones, the, i. 81 
 
 Boniface, i. 33 
 
 Boniface II., i. 500 
 
 Boniface III., ii. 313 
 
 Books, the, Scriptures so called, ii. 
 267 
 
 Books of Moses, their history, i. 151 
 
358 
 
 Boyle, Hon. Eolieit, his views of the 
 
 Scriptures, i. 17 
 Bozrah, ii. 25 
 
 Bradford, John, saying of, i. 125 
 lirainerd, i. 34 
 Branches, as applied to the Jews, ii. 
 
 123, 124, 129, 130, 133 
 Bretliren, use and application of the 
 
 term, i. 52, 497, ii. 329, 330 
 Brotherly love, ii. 180 
 Bricks of Nineveh and Babylon, ii. 
 
 345 
 Eucer, i. 327 ; his views of Christ's 
 
 death, ii. 251 
 Buildings, when first erected for 
 
 Chi'istian worship, ii. 320 ; how 
 
 named, ii. 322 
 Bull of Boniface III., ii. 313 
 Bullinger, his views of Christ's death, 
 
 ii. 251 
 Bunyan, John, his views of the mil- 
 lennium, ii. 220 
 Burial, spiritual, in baptism, i. 327, 
 
 328 
 Eusiiiess, worldly, ii. 315, 346 
 Byblos, ii. 267, 345 
 Byron, Lord, his view of innate 
 
 depravity, i. 307 
 
 C. 
 
 Caaba, at Mecca, i. 94 
 
 Cabbala, Jewish, ii. 335 
 
 Cadmus, the Phenician, i. 56, ii. 344 
 
 Coesar of Arelata, i. 500, ii. 75 
 
 C;«saro-papacy, ii. 314 
 
 Caius of Home, i. 465 
 
 Caliguhi, i. GO, 116, 120, ii. 309 
 
 Call, i. 262, ii. 47, 49 
 
 Called, meaning and use of the term, 
 i. 8, 10, 37, 491, 493, 498, 499, ii. 
 46, 47 
 
 Calling of God, ii. 21, 22, 142, 143 
 
 Calling upon Christ, ii. S3, 84 
 
 Calvin, ii. 251 ; his views of the fall, 
 i. 299 ; of baptism, i. 326 ; of the 
 Lord's Supper, i. 327 ; of predes- 
 tination, i. 501 ; of Christ's death, 
 ii. 251 ; of church discii)liue, ii. 
 314 
 
 Calvinists, i. 501 ; their views of 
 Christ's person, ii. 14 
 
 Canaan, i. 255, 256 
 
 Canon of Old Testament, i. 14, 15 ; 
 of New Testament, i. 15, 16 
 
 Canute, i. 95 
 
 Captives after the Jewish war, ii. 131 
 
 Cai^tivity, the Great, ii. 51, 131 
 
 Carey, ii. 292 
 
 Carlstadt, i. 327 
 
 Carnal mind, i. 429, 432 
 
 Carpocrates, i. 18 
 
 Carthage, ii. 298 
 
 Carthagiuians, ii. 298 
 
 Cassian, John, i. 500 ; his statement 
 regarding the Sabbath, ii. 237 ; 
 regarding Lent, ii. 238 
 
 Castellio, i. 501 
 
 Catacombs at Eome, i. 46, ii. 321, 322 
 
 Catechising among the Jews, i. 168 
 
 Cathari, ii. 75 
 
 Catholic Church, iL 313 
 
 Cato, i. 99, 114 
 
 Celestine, bishop of Rome, ii. 14 
 
 Celestius, i. 298 
 
 Celsus, i. 18 
 
 Celtic nations, their ^dew3 of God, 
 i. 95 
 
 Cemeteria, ii. 322 
 
 Cemeteries, i. 210, ii. 322 
 
 Cenchr?ea, ii. 312, 314 
 
 Censor, Homan, ii. 202, 209 
 
 Census, Roman, i. 117, ii. 202, 209 ; 
 time and mode of taking it, ii. 209 
 
 Ceremonial law, i. 219 
 
 Ceriuthians, i. 465 
 
 Cerintlius, i. 18, 23, ii. 13, 335 
 
 Chaldean Christians, ii. 14 
 
 Chalmers, Dr, his view of a first and 
 second resurrection, ii. 220 
 
 Chambering, ii. 222 
 
 Chamberlain, ii. 346 
 
 Chapters, when divided in the Bible, 
 i. 19 
 
 Character of the Epistle to the 
 Romans, i. 2 
 
 Children exposed by their parents, 
 i. 120 ; offered in sacrifice, ib. 
 
 Children of God, i. 456, ii. 17, 50 ; 
 of Abraham, ii. 16 ; of the flesh, 
 ii. 17 ; of the promise, ih. 
 
 China, the religion of, i. 91 
 
 Chnouphis, i. 179 
 
 Chons, i. 178 
 
 Chosen, ii. 329 
 
 Chkist, meaning, origin, and use of 
 the name, i. 8, 11, 225 ; His two- 
 fold nature, i. 22, 225, ii. 11 ; His 
 office as Judge, i. 15S, ii. 244; as 
 Mediator, i. 43, 44. ii. 352 ; our 
 clothing, ii. 224-226; a founda- 
 
INDEX, 
 
 359 
 
 tion-stone, ii. 60, 61 ; a stone of 
 stumbUng, ii. 61, 62, 82, 83; 
 sprung from Israel, ii. 11 ; ex- 
 2)ressly called God, ii. 11, 13; 
 divine attributes ascribed to Him, 
 ii. 11, 12 ; called Lord or Jehovab, 
 ii. 84 ; a King and Prince, ii. 276 ; 
 High Priest and Chief Minister, ii. 
 283, 284 ; our Captain, il 321 ; to 
 be served as God, ii. 336 
 
 Christianity, evidences of, i. 28 
 
 Christians of St Tliomas, ii. 14 
 
 Christmas, its origin and time of 
 observance, ii. 239 
 
 Chrysostoni, his use of the Epistle 
 to the Romans, i. 3 ; his view of 
 the Bible, i. 17 ; of the fall, i. 298 ; 
 of infant baptism, i. 325 ; of the 
 Lord's Supper, i. 326 ; of predes- 
 tination, L 500 ; of Christ's death, 
 ii. 2.51 
 
 Church, meaning and use of the term, 
 ii. 165, 312, 313, 320 ; its origin, ii. 
 312, 322 ; distinguished as visible 
 and invisible, ii. 312, 313; in the 
 house, ii. 312, 321 ; its value as an 
 institution, ii. 330 
 
 Churches, when first consecrated, ii. 
 3i'2 
 
 Church members, ii. 165 
 
 Cicero, his views of God and the 
 popular deities, i. 193 ; his x)rac- 
 
 tic 6 ■/& 
 
 Circumcision, i. 182-185, 250, 251 
 
 Citizenship, Roman, rights of, ii. 209 
 
 Civil year of the Jews, ii. 296 
 
 Clement, bishop of Rome, ii. 176, 
 277 
 
 Clement of Alexandria, his views of 
 the fall, i. 298 ; of man, ih. ; of 
 the Lord's Supper, i. 326 ; of pre- 
 destination, i. 500 ; of Christ's 
 body, ii. 13 ; of His death, ii. 251 ; 
 of His descent into Hades, ii. 75 ; 
 of the church, ii. 313 
 
 Clement V., Inshop of Rome, i. 327 
 
 Clotliing of a believer, ii. 225, 226 
 
 Cneph, i. 96 
 
 Coals of fire, ii. 196, 197 
 
 Cock, killed by the Jews as an 
 atonement, i. 128 
 
 Codrus, king of Athens, i. 56, iu 7 
 
 Colleges, Jewish, i. 168 
 
 Comfort, i. 51 ; designed by the 
 Scriptures, ii. 266 
 
 Coming of Christ, ii. 137, 138 
 
 Commandments, the, i. 382, 386, ii. 
 
 211 ; order of, ii. 211, 212 
 Commendation, letters of, ii. 311 
 Communication of the properties in 
 
 Christ's person, ii. 14 
 Commvmiou of saints, i. 51, 297 
 Community of goods, ii. 300 
 Condemnation, freedom from, in 
 
 Christ, i. 411, .506 
 Condescension, Christian, ii. 190 
 Confess, meaning and use of the 
 
 term, ii. 78, 245, 246, 273 
 Confession, made over the sacrifices, 
 
 i. 229 ; of Christ, ii. 78-81 
 Confession of Basle on the Lord's 
 
 Supper, i. 327 ; on election, i. 501 
 Confucius, i. 91 
 Congregations, various, at Rome, ii. 
 
 330 
 Conquerors, as applied to believers, 
 
 i. 613, 514 
 Conscience, what it is, i. 154, 1.57, ii. 
 
 2, 206 ; meaning and use of the 
 
 term, i. 157 : may be improved or 
 
 injured, i, 154 ; various qualities 
 
 ascribed to it, i. 155 ; a Christian 
 
 conscience, ii. 2 
 Consecration of church, earliest date 
 
 of, ii. 322 
 Constantino the Great, his edict re- 
 garding the Lord's day, ii. 237 ; 
 
 builds a church on the supposed 
 
 site of the Holy Sepulchre, ii. 289 
 Consubstantiation, i. 327 
 Consul, Roman, ii. 202 
 Contents of the Epistle to the 
 
 Romans, i. 2 
 Conti-ibution to the saints, ii. 300, 
 
 302 
 Conventicle, aname given to churches, 
 
 ii. 322 
 Conversion, ii. 287 ; of Israel, ii. 136, 
 
 139 
 Coracion, i. 465 
 Corinth, ii. 300, 314, 321, 346 ; the 
 
 source of its riches, i. 107 ; its fall, 
 
 i. 56, ii. 314 ; its restoration, ii. 
 
 314 ; its church, ii. 346 
 Corinthianise, to, ii. 314 
 Corinthians, Paul's Epistles to the, 
 
 1. ■*, ii. 346 
 Cornelius, successor of Zaccheus as 
 
 bishop of C;usarea, ii. 277 
 Corpus Christi day, i. 327 
 Council of Jerusalem, i. 4 ; of Nice, 
 
 i. 23, iL 13, 2^y ; of Constantinople, 
 
360 
 
 i. 23, ii. 13, 14, 312 : of Ephesns, 
 i. 23, ii. 14 ; of Chalcedon, i. 23, 
 ii. 14 ; of Laodicea, ii. 237 ; of 
 Trent, ii. 176 ; of Worms, i. 325 ; 
 of the Ltiteran, i. 327 ; of Valence, 
 i. 500; of Antioch, ii. 312; of 
 Basle, ii. 313; fifth and sixth 
 general councils, ii. 14 
 
 Covenants made with Israel, ii. 9, 10, 
 139, 140 
 
 Creation, a witness for God, i. 83, 
 84 ; His instrument, ii. 152 ; its 
 distress and abuse, i. 466-469 ; 
 groaning and waiting for deliver- 
 ance, i. 464, 465, 467, 473-476; 
 view of the Persians in regard to 
 it, ii. 221 
 
 Creationism, i. 297 
 
 Creature, the, i. 463, 465 
 
 Creed, the Apostles', ii. 170 ; sung in 
 some churches, ii. 274 
 
 Crescens, bishop of Galatia, ii. 277 
 
 Crispus, bJshoiJ of jEgiua, ii. 277 
 
 Critias, i. 112 
 
 Crosses, want of, at the siege of 
 Jerusalem, ii. 114 
 
 Crucifixion, i. 332 
 
 Crusades, i. 512 
 
 Cumfean sybil, i. IS 
 
 Cup, claimed exclusively for the 
 clergy, i. 327 
 
 Cupai, i. 95 
 
 Cursing, i. 209, ii. 186 
 
 Curtius, ii. 7 
 
 Customs, ii. 20S, 209; to be duly 
 paid, ii. 208 
 
 Cynics, i. 98 
 
 Cyprian, bishop of Carthage, i. 325; 
 his views of baptism, i. 325, 326 ; 
 of the Lord's Supper, i. 324, 326 ; 
 of an intermediate state, ii. 75 ; of 
 the millennium, i. 465 ; of Christ's 
 death, ii. 251; of the church, ii. 
 313 
 
 Cyril, bishop of Alexandria, i. 23, 
 283, ii. 14 
 
 Cyril, bishop of Jerusalem, i. 298; 
 his views of the Lord's Supper, i. 
 326 ; of the person of Christ, ii. 13 
 
 Cyrus, patriarch of Alesandiia, ii. 14 
 
 D. 
 
 Dagon, i. 96, 102, 178 
 Dalmatia, ii. 290 
 
 Darkness, its figuratire meaning, ii. 
 
 218 ; works of, ih. 
 
 Date of Epistle to the Romans, i. 1 
 
 Date wine, ii. 223 
 
 David, his life and character, i. 21 ; 
 his tomb, ii. 63 ; son of, a title of 
 the Messiah, i. 23 ; Messiah called 
 by his name, ii. 273 
 
 Day, how reckoned and divided, ii. 
 219, 220; how named, ii. 220; 
 length of, in Palestine, ib. ; figura- 
 tive meaning of, ii. 217, 219-221 
 
 Day of atonement, i. 127, 128 
 
 Day of judgment, i. 158 
 
 Day of wrath, i. 134 
 
 Days, observance of, ii. 235, 237 
 
 Deacons, ii. 170, 171, 173, 175, 
 176 
 
 Deaconesses, ii. 311-313 
 
 Dead to sin, i. 320, 339 ; to the law, 
 i. 369, 375 ; with Christ, i. 336 ; 
 applied to the body, i. 441 ; to sin, 
 i. 381 
 
 Death, meaning and use of the term, 
 i. 295, 297, 308, 349, 361, 363, 373, 
 374, 384, 388, 429, 432, 515 
 
 Death of Christ, i. 226, 270, 271, 285, 
 417 ; its particular and general 
 reference, ii. 250, 251 
 
 Death of believers, i. 439, 440 
 
 Debs, ii. 223 
 
 Debtor, as applied to Paul and be- 
 lievers in general, i. 54, 444 ; to 
 Gentile Christians in particular, 
 ii. 302 
 
 Decalogue, ii. 235 
 
 Decemviri, Roman, i. 365 
 
 Deceivers, ii. 337 
 
 Deeds, i. 135 
 
 Deep, the, ii. 74 
 
 Degrees, of excommunication, ii. 7 ; 
 in merit and honour, ii. 324 ; in 
 labour and activity, ii. 328 ; in 
 holiness, ii. 330 
 
 Deism, systems of, i. 92 
 
 Deities of Greece, i. 90 ; of Egypt, i. 
 91, 178 ; of the heathen in the Old 
 Testament, i. 177 ; in the New, i. 
 178 
 
 Delai Lama, i. 91 
 
 Deliverance, temporal, to be prayed 
 for, ii. 308 
 
 Deliverer, the, ii. 137, IJiS 
 
 Delphi, oracle at, ii. 105 
 
 Demetrius, bishop of Philadelphia, 
 ii. 277 
 
INDEX. 
 
 361 
 
 Demons, i. 96 
 Demon-worship, i. 91 
 Demoniacal possessions, i. 516 
 Depravity of human nature, i. 115- 
 
 122, 203-215 
 Deputy, ii. 201 
 Derceto, i. 178 
 
 Descent of Christ into Hades, ii. 75 
 Destruction, ii. 43 ; of Antichrist, 
 
 ii. 121 
 Devil, his personal existence denied, 
 
 i. 516 
 Devil-worship, i. 91, 95 
 Devoted, ii. 7 
 De Wette, i. 226, ii. 291 
 Dials, ii. 220 
 Diana, i. 94, 178 ; her worship, i. 95, 
 
 178; her iniiige and temple at 
 
 Ephesus, i. 103, 178 
 Die to sin, i. 337 
 Diodore of Tarsus, ii. 14 
 Dionysius, bisliop of Alexandria, i. 
 
 465 
 Dionysius the Areopagite, ii. 298 ; 
 
 bishop of Athens, ii. 277 
 Dioscurus, bishop of Alexandria, ii. 
 
 14 
 Discipline, church, ii. 313, 314 
 Disputations, ii. 228, 229 
 Distinction of animals and meats, ii. 
 
 248 
 Distress, i. 509, 510 
 Divinity, of Christ, i. 23, 24, ii. 11-13 ; 
 
 ascribed by the Jews to the Mes- 
 siah, i. 29 
 Divisions, ii. 332-335 
 Docetse, i. 18, 23, ii. 13 
 Docetism, i. 423, ii. 335 
 Doctrine, of the Gospel, i. 353 
 Dodona, oracle at, ii. 105 
 Donatists, ii. 313 
 Donative, i. 3(54 
 Doubts, ii. 228, 229, 261-2C3 
 Doxology, ii. 274 
 Draco, his penal code, i. 123 
 Dres9 of a believer, ii. 225 
 Drink, strong, ii. 223 
 Drinks, various kinds of, ii. 223 
 Druids, i. 97 
 Druidical worship, i. 95 
 Drunkenness, ii. 222, 223 
 Duns Scotus, i. 298 ; his views of the 
 
 sacraments, i. 324 
 Durando, L 327 
 
 E, 
 
 Early Christians, views of. concern- 
 ing Christ's divinity, ii. 12, 13, 322 ; 
 concerning His second coming, i. 
 4(35 ; their care of their poor and 
 suffering brethren, ii. 178 ; their 
 worldly avocations, ii. 183, 184 ; 
 family devotions, ii. 186 ; hospi- 
 tality, ib. ; conduct under persecu- 
 tion, ii. 188 ; their morals, ii. 193 ; 
 their sufferings, ii. 198 ; their con- 
 scientiousness in paying taxes, ii. 
 207 ; their observance of the 
 weekly Sabbath, ii. 236, 237 ; of 
 festivals, ii. 238, 239 ; their thanks- 
 givings at meals, ii. 240 ; their 
 j)reaching, ii. 86 ; singing, ii. 273 ; 
 practice at tlie Lord's Supper, ii. 
 332 ; time of observing Easter and 
 Christmas, ii. 238, 239 ; miraculous 
 gifts, ii. 291 
 
 Easter, ii. 238 ; dispute as to the 
 time of celebrating it, ii. 335 
 
 Eastern churches, present condition 
 of, ii. 131 
 
 Eastern and "Western churches, dis- 
 ruption of, i. 283 
 
 Ebiouites, i. 18, 23, ii. 335; their 
 celebration of the Lord's Supper, 
 i. 326 ; views of the millennium, 
 i. 465 ; of the person of Christ, i. 
 23, ii. 13 
 
 Ecclesiastical year of the Jews, ii. 
 296 
 
 Economy of the Godhead, ii. 280 
 
 Edification, mutual, ii. 256 ; of 
 others, ii. 264 
 
 E.lom, ii. 25, 26 
 
 Edomites, ii. 23, 25, 26 
 
 Effectual calling, i. 491, 492, 498, 
 499. See Called. 
 
 Egyptians, i. 89, 90, 97, 110; their 
 deities, i. 178 ; their priests, ii. 231 
 
 Elders, ii. 172, 173, 175 ; supported 
 by the church, ii. 173 ; originally 
 ei[uivalent to bishops, ii. 176, 177 ; 
 plurality in a church, ii. 177 
 
 Elect, i. 605, 506 
 
 Election, i. 505 ; in the f.amily of 
 Abraham and Isaac, ii. 19 ; in a 
 general sense, ii. 21, 22 ; by grace, 
 ii. 107, 109. iSce also under Pre- 
 destination. 
 
 Elias, or Elijah, ii. 100 
 
 Elipand, bishop of Toledo, ii. 14 
 
362 
 
 IXDEX. 
 
 Elliott, the apostle of the Indians, 
 i. 34 
 
 Emanations, divine, i. 95, ii. 335 
 
 Emmanuel, ii. 311 
 
 Empedocles, his views of God, i. 99 
 
 Emulation, ii. 117, 120 
 
 Ensign, ii. 276, 277 
 
 Epenetus, ii. 321, 322 
 
 Ephesus, ii. 131 
 
 Ephraim, the Syrian, i. 298 ; a com- 
 poser of hymus, ii. 274 
 
 Epictetus, i. 99 
 
 Epicurus, i. 98, 399 
 
 Epicureans, i. 98 
 
 Epicurism, i. 98 
 
 Epiphanius, i. 283 
 
 Episcopius, i. 500 
 
 Epistle to the Romans, its authen- 
 ticity, i. 1 ; object, ib. ; contents, 
 i. 2 ; language and style, ib. ; gene- 
 ral character, i. 2, 3 
 
 Erastianism, ii. 314 
 
 Erastus, chamberlain of Corinth, ii. 
 345, 346 
 
 Erastus, Thomas, of Heidelberg, ii. 
 314 
 
 Esaias, his time and prophecies, ii. 
 50 
 
 Esau, ii. 22, 23 ; his history, ii. 25 
 
 Essenes, i. 163, 165, ii. 157, 231, 
 259 
 
 Establishment in grace, i. 50, ii. 347- 
 349 
 
 Eugenius, bishop of Toledo, ii. 298 
 
 Eunomius of Cyzicum, ii. 14 
 
 Euodius, bishop of Antioch, ii. 
 277 
 
 Eusebius of Cfesarea, his views re- 
 garding the Lord's Supper, i. 326 ; 
 regarding Christ's person, ii. 13 ; 
 regarding His death, ii. 251 ; his 
 testimony as to His divinity, 
 ii. 14 
 
 Eusebius of Nicomedia, ii. 13 
 
 Eutychus, i. 23, ii. 14 
 
 Evidences of Christianity, i. 28. See 
 Proofs. 
 
 Evil, ii. 339 
 
 Excommunication, ii. 7 
 
 Exhortation, ii. 172, 174, 175 
 
 Exhorters, ii. 174 
 
 Expectation of the creature, i. 463- 
 465 
 
 Experience, i. 280 
 
 Eye, wonderful construction of the, 
 i. 80 
 
 Faith, meaning and use of the term, 
 i. 32, 36, 41, 51, 195, 196, 274, 276, 
 ii. 163-165, 169, 227, 229, 260, 351 ; 
 its nature, excellence, and use, i. 
 70, 72, 220, 221, 227, 231, 233, 235, 
 238, 243, 244, 246, 254, 259, ii. 69, 
 71 ; different kinds of, i. 71 ; de- 
 grees of, i. 264 ; capable of growth, 
 i. 264 ; imputed for righteousness, 
 i. 268 ; views of it in the early 
 church, i. 274 ; among the school- 
 men, ib. ; the Roman Catholics, 
 ib. ; the Protestants, ib. ; su.biec- 
 tive and objective, ib. ; its relation 
 to hope, i. 481, 482 ; to joy and 
 peace, i. 273, 276, ii. 279, 280 
 
 Fall of man, i. 294-299, 303, 304 ; 
 different views of it, i. 298 
 
 False teachers, ii. 332-336, 341 
 
 Family religion, ii. 321 
 
 Family worshij) of early Christians, 
 ii. 186 
 
 Families, converted, ii. 327 
 
 Famine, i. 510, 511 
 
 Father, as applied to God, i. 41, 453 ; 
 to Abraham, i. 240, 250, 253, 261- 
 263, ii. 20 
 
 Fathers of Israel, ii. 11 
 
 Faustus of Rhegium, i. 500 
 
 Fear, different kinds of, ii. 129 ; of 
 God, i. 213 ; due to magistrates 
 and others, ii. 208 
 
 Felix of Urzella, ii. 14 
 
 Fellow-prisoners of Paul, ii. 323, 324 
 
 Fellowship of believers, ii. 310 ; 
 threefold, ii. 324 
 
 Female agency in the church, ii. 312, 
 319 ; devotedness, ii. 318, 328 
 
 Festivals, Jewish, ii. 235, 237 ; Chris- 
 tian, ii. 237-239 
 
 Fetishism, i. 90, 93 
 
 Fire-worship, i. 94 
 
 First day of the week, ii. 235-237 
 
 First resurrection, ii. 121, 220 
 
 First-born, i. 496-498 ; privileges of, 
 ii. 22 
 
 First-fi-nits, i. 476, 480, ii. 122, 12.3, 
 321, 322 ; of the Spirit, i. 476, 480 
 
 Fish-god, i. 96, 102, 177 
 
 Flatterers, ii. 339 
 
 Flavian, bishop of Antioch, ii. 274 
 
 Flesh, meaning and use of the term, 
 i. 22, 216, 240, 241, 372, 409, 419, 
 420, 434, 444, ii. 11, 13, 120, 226 ; 
 
IXDEX. 
 
 3(53 
 
 believers no longei* walk according 
 to it, i. 411, 425 ; and are not in it, 
 i. 435 
 
 Torbearance of God, i. 129, 228 
 
 Foreknowledge of God, i. 494, ii. 99, 
 101 
 
 Forgiveness, i. 248, 249 
 
 Form, mould, or type, i. 353, 354 
 
 Frictrices, i. Ill 
 
 Fried olin, i. 33 
 
 Fringes on the garment, i. 188, 189 
 
 Frontlets, i. 188, 189 
 
 Fruit, meaning and use of the term, 
 i. 53, 359, 3G1, ii. 304 
 
 Fulgentius of lluspe, i. 500 
 
 Fulness of the Gentiles, ii. 135, 136 ; 
 of the Jews, ii. 280, 281 ; of bless- 
 ing, ii. 305 
 
 Functions, ii. 1G5 
 
 Future punishment, views of ancient 
 heathens regarding it, i. 123 
 
 G. 
 
 Gains, Paul's host at Corinth, ii. .34.5, 
 34G ; bisb ■•n of Perganius, ii. 277 
 
 Gahitian/» Epirtle to the, L 2, 4 
 
 Galen, i. 110 
 
 <>allus, i. 33 
 
 Gamaliel, i. 173, 180 
 
 Gelasius, bishop of Rome, his views 
 of the Lord's Supper, i. 327 
 
 Gemara, the, i. 18 
 
 Gentiles, i. 53, 54, 144, 152, 153, 253, 
 ii. 47-50, 277 ; their calling, ii. 273, 
 275 ; admission into the church, 
 ii. 50, 274, 270 ; their salvation, 
 ii. 117 ; fulness, ii. 135 ; duty, ii. 
 274 
 
 G euuineness of Epistle to the Romans, 
 i. 1 ; of Old Testament Scriptures, 
 i. 194 ; of New Testament Scrip- 
 tures, i. IG 
 
 Geology, discoveries of, evidences of 
 God's eternal power, i. 85 
 
 Georgius of Laodicea, ii. 13 
 
 Germans, ancient worship of, i. 95 
 
 Gessius Florus, ii. 130 
 
 Gifts, spiritual, i. 60 ; various kinds 
 of, ii. 166-109 
 
 Giving of the law, ii. 9, 10 
 
 Glad tidings of the Gospel, ii. 87, 88 
 
 Gladiators, i. 116, 118 
 
 Glorilication, i. 499 
 
 Glorified with Christ, i. 460 
 
 Glorious liberty, i. 469, 472 
 
 Glory, meanini? and use of the term, 
 i. 138, 145, 402, 463, 469, 472, ii. 
 8, 10, 45, 46 ; glory'of God, i. L'23, 
 277, 278, ii. 10 ; glory belonging to 
 Israel, ii. 8, 10 
 
 Gnosticism, ii. 333-335 
 
 Gnostics, i. 95, ii. 333-335 ; their 
 views of evil, i. 298 ; of baptism, 
 i. 326 ; of the millennium, i. 465 ; 
 of angels, i. 516 
 
 God, i. 432, 433 ; evidences of His 
 existence and character, i, 79-87 ; 
 wisdom and knowledge of, ii. 147 ; 
 the true God, i. 88, 432 ; His rela- 
 tions and character, i. 433 ; ever- 
 lasting and unchangeable, ii. 351 ; 
 only wise, ii. 352, 353 ; the .Judge, 
 i. 215 ; God of peace, ii. 310, 311, 
 339, 340 _ 
 
 Godhead, i. 85, 86 ; economy of, in 
 redemption, ii. 280 
 
 Golden Age, i. 476, ii. 221 
 
 Gomarists, i. 501 
 
 Gomarus, i. 501 
 
 Gomorrha, ii. 56 
 
 Good, ii. 339 ; good works, i. 137 ; 
 good words, ii. 336, 337 
 
 Goodness, ii. 281 ; of God, ii. 130 
 
 Gortho, the ancient Corinth, ii. 346 
 
 Gospel, meaning, origin, and use I'f 
 the term, i. 9, 10, 61, ii. 87 ; how 
 characterised, i. 9, 10; to be gloried 
 in, i. 60 ; what it had to oppose it, 
 i. 61 ; Gos]iel of jieace, ii. 87 ; the 
 true Gospel, ii. 348 ; the word of 
 God, ii. 91 ; by whom received, 
 ii. 89 
 
 Gospels, how received, i. 18 ; different 
 names of, i. 19 
 
 Gotteschalk, i. 500 
 
 Governments, ii. 200, 203 
 
 Governors, ii. 200 ; of xirovinces, ii. 
 201 
 
 Grace, meaning and use of the tci-m, 
 i. 31, 40, 224, 245, 276, 30'4-30.), 
 30f^, ii. 107, 282, 341; believers 
 under it, i. 347, 348 
 
 Grafting, ii. 125, 12ti ; allusion to, i. 
 330-333 
 
 Graves, i. 207 
 
 Greece, sketch of its history, i. 56 ; 
 character of its people, i. 57, 1 14 ; 
 its language and civilisation, ib. ; 
 its religion and morals, i. 57, 58, 
 114 ; its deities, i. 90 
 
564 
 
 INDEX. 
 
 Greek Cliurcli, its views in regard to 
 the sacraments, i. 324 ; to the 
 Lord's Supper, i. 827 ; to purgatory 
 and an intermediate state, ii. 75 ; 
 to indulgences and masses for the 
 dead, ib. ; its practice in ba^jtism, 
 i. 325 
 
 Geeek Empire, i. 56 ; language, i. 57, 
 66 ; art and civilisation, i. 57, 114 
 
 Greeks, i. 54-56, 66 ; their character, 
 i 67, 114 
 
 Greek translations of the Old Testa- 
 ment, i. 151 
 
 Greeting, ii. 316. See Salutation. 
 
 Gregory of Nazianzum, i. 283 ; his 
 views of sin, i. 298 ; of the Lord's 
 Supper, i. 326, 327 ; of angels, i. 
 516 ; of Christ's death, ii. 251 ; of 
 purgatory, ii. 75 ; a composer of 
 hymns, ii. 274 
 
 Gregory of iSTyssa, his views of 
 Christ's death, i, 226, ii. 251 ; of 
 the Holy Spirit, i. 283 ; of man by 
 nature, i. 298 ; of angels, i. 517 ; 
 his language in regard to the Lord's 
 Supper, i. 326 
 
 Gregory the Great, his views of pre- 
 destination, i. 500 ; of angels, i. 
 516 ; of purgatoi7, ii. 75 ; his lan- 
 gnage in regard to the Lord's 
 Supper, i. 327 
 
 Groans of creation, i. 477 
 
 Grotius, i. 501 ; his views of Christ's 
 death, i. 226 
 
 Guebres, i. 94 
 
 Guides, Jewish, i. 170, 171 
 
 Guilt, i. 214 
 
 H. 
 
 Hades, ii. 74, 75 
 
 Hale, Sir Matthew, his views of the 
 Scriptures, i. 17 
 
 Hales, i. 327 
 
 Hand, wonderful construction of the, 
 i. 81 
 
 Hannibal, ii. 298 
 
 Haphtaroth, or sections of the pro- 
 phets, ii. 267 
 
 Hardening, ii. 35, 36, 109, 110 
 
 Hardness of heart, i. 132 
 
 Hathor, an Egyptian deity, i. 179 
 
 Heart, construction and action of 
 the, i. SO ; its figurative meaning, 
 i. 353 
 
 Heathen deities, i. 176-180: names, 
 K. 311 
 
 Heaven, blessedness of, i. 82 
 
 Heavenly bodies, the, i. 82 
 
 Hebron, i. 240 
 
 Heir, as applied to Abraham, i. 2.55 ; 
 to Christ, ib. ; to believers, i. 255, 
 257, 456 
 
 Heirs of God, i. 457 
 
 Hell, ii. 74 ; different apartments 
 ascribed to it, ii. 75 
 
 Hellenists, i. 65 
 
 Helots, i. 56 
 
 Henry, Philip, his remark on his 
 ordination, i. 31 ; in regard to a 
 journey, i. 48 
 
 Heraclius, ii. 14 
 
 Herald, ii. 78, 86 ; how employed 
 among Greeks and Eomans, ii. 86 
 
 Herbert, Lord, his system of deism, 
 i. 92 
 
 Herbs, why eaten by some, ii. 230, 
 231 
 
 Hercules, i. 18, 94, 95, ii. 106 
 
 Heresies, early, i. 23, 30 ; the effect 
 of ignorance of the Scriptures, i. 17 
 
 Heretics, early, i. 18, 23, 30 
 
 Hermas, i. 500, ii. 330 
 
 Herod the Great, i. 64, 65, ii. 309 
 
 Herod Agrippa. ii. 309 
 
 Herodians, i. 165 
 
 Hero-worship, i. 91, 95 
 
 Hesiod, i. 15, 107 ; his account of 
 man's fall and degeneracy, i. 476 
 
 Hetairia, i. 107 
 
 Hierarchy, ii. 313 
 
 High priest, applied to Christ, ii. 283 
 
 Hilary of Poictiers, i. 298 ; his views 
 of Christ's death, ii. 251 ; a com- 
 poser of hymns, ii. 274 
 
 Hildebert of Tours, i. 327 
 
 Hillel, i. 170. 173, ii. 335 
 
 Hincmar of Rheims, i. 500 
 
 Hindooism, i. 94 
 
 Hinds, Dr, his views of ministerial 
 orders, ii. 177 
 
 History of English Bible, i. 16 ; of 
 the books of Moses, i. 151 ; of mis- 
 sions, i. 33 ; of Greece, i. 56 ; of 
 the Jews, i. 64 ; of the Ten Tribes, 
 ii. 48 ; of Judaea, ii. 309 ; of Jeru- 
 salem, ii. 288, 289 ; of the Edom- 
 ites, ii. 23 ; of Abraham, i. 239 ; 
 of Jacob, ii. 24 ; of Esau, ii. 25 ; 
 of Moses, ii. 28 ; of David, i. 21 ; 
 of idolatry, i. 93 ; of Eoman legis- 
 
365 
 
 lation, i. 305; of the doctrine con- 
 cerning the person of Christ, i. 23, 
 ii. 13 ; conceruing His death, i. 
 226, ii. 251 ; concerning sin and 
 the fall, i. 298 ; faith and justitt- 
 cation, i. 274; predestination, i. 
 500 ; the sacraments, i. 320 ; pur- 
 gatory, ii. 75 ; miracles, ii. 291 ; 
 tlie church, ii. 313; the millennium, 
 i. 4G5 
 
 Holiness, i. 357, 362 ; diflEerent kinds 
 of, ii. 123, 124 
 
 Holy City, ii. 290 ; sepulchre, ii. 289 
 
 Holy Spirit, the, i. 24, 30, 282, 283, 
 415, 416, ii. 2, 3 ; called the Spirit 
 of Christ, i. 437, 438 ; and of the 
 Father, i. 441 ; dwells in believers, 
 i. 436, 443 ; is God's seal upon 
 them, i. 443 ; His office, i. 448, 
 483, 484 ; His character, i. 450 ; 
 the Author of Christian hope, ii. 
 279 ; operates as Christ's Agent, 
 ii. 288 
 
 Homer, i. 15, 107 ; the influence of 
 his writings oft the Greeks, i. 57 
 
 Homoiousios, ii. 13 
 
 Homoousios, ii. 13 
 
 Honoui', i. 138 ; to be rendered to 
 magistrates and others, ii. 208 
 
 Hooker, his views as to church 
 government, ii. 177 
 
 Hope, Christian, i. 263, 273, 280, 
 481, 482, ii. 184, 185, 267, 278 ; 
 false hope, ii. 278 ; characteristics 
 of the true, ii. 278 ; its origin, ii. 
 280; Christ our hope, ii. 277; God 
 the God of hope, ii. 278 ; the Holy 
 Spirit its Author, ii. 279 ; hope 
 capable of increase, ib. ; believers 
 to abound in it, ib. ; its value and 
 importance, ib. 
 
 Hoj)e, goddess of, ii. 278 ; her temple 
 at Rome, ii. 280 
 
 Horace, i. 112 
 
 Horites, the, ii. 25 
 
 Hormisilas, bishop of Rome, ii. 14 
 
 Horpe-Khroti, an Egyptian deity, i. 
 179 
 
 Horus, i. 179 
 
 Hosea, his age and prophecies, ii. 47 
 
 Hospitality, ii. 186, 187 ; of early 
 Christians, ii. 187 
 
 Hottentots, religion of, i. 95 
 
 Hours, wliere first mentioned, ii, 
 220 ; how counted and named, ib. 
 
 House-congregations, ii. 330, 331 
 
 Household, ii. 326, 327, 3.30 
 
 Hugo of St Victor, his views of the 
 
 death of Christ, i. 226 ; of the 
 
 sacraments, i. 324 ; of the church, 
 
 ii. 313 ; claimed the cup for the 
 
 laity, i. 327 
 Human instrumentality, ii. 287 
 Human nature, depravity of, i. 390, 
 
 391 
 Human sacrifices, i. 117 
 Humanity of Christ, early denied, 
 
 i. 23 
 Hume, ii. 291 
 Hunger, i. 510 
 Huss, John, his views of the church 
 
 and the Christian priesthood, ii. 
 
 313 
 Hussites, i. 327 
 
 Hymn-book of Jewish church, ii. 273 
 Hymns, their use in the early church, 
 
 ii. 273, 274 ; by whom composed, 
 
 ib. 
 Hypocrisy of Pharisees, i. 175 
 Hyrcanus, ii. 309 
 
 Ichneumon, the, i. 179 
 
 Idols, i. 176-180 
 
 Idolatry, progressive steps of, i. 90, 
 
 93 ; productive of uncleanness, i. 
 
 105 
 Idumaea, ii. 26 
 Idumseans, ii. 25, 26 ; their hostility 
 
 to Israel, ii. 26 
 Ignatius, ii. 176, 274, 277 ; his saying 
 
 in regard to the church, ii. 313 
 Ignorance, ii. 66, 135 
 Illyricum, ii. 290, 292 
 Image of Christ, i. 495 ; of Jupiter, 
 
 i, 101, 102, 103 ; of Diana, i. 103 ; 
 
 of Isis, ib. 
 Image- worship, i. 100, 102 
 Images, i. 100, 101, 103 ; first made 
 
 by the Egyptians, i. 97, 103 
 Immersion, i. 324 
 Immortality, i. 139 
 Imprisotiments of Paul, ii. 323, 324 
 Imputation, i. 244, 247, 248, 268; 
 
 familiar to the Jews, i. 245 
 " In Clirist," i. 412-414, ii. 324-326 
 " In the Lord," ii. 325, 328, 329, 344, 
 
 345 
 Incas, the, of Peru, i. 95 
 Incense, spiritual, ii. 285 
 
im 
 
 InduIiJCenccs, ii. 75 
 
 Indfl oiling siu, i. 394, 396, 397 
 
 Infallibility claimed by the Popes, 
 ii. 313 
 
 Infant baptism, history of, i. 325; 
 arguments in favour of, i. 326 
 
 Infirmities, of the weak, ii. 263 
 
 Ink, ancient, ii. 345 
 
 Inkhorn, ii. 345 
 
 Innate depravity, i. 307 
 
 Innocent III., i. 327 
 
 Inquisition, the, i. 510 
 
 Institutions of Justinian, i. 366 
 
 Instruments, i. 342, 344, 345 
 
 Instrumental music in churches, ii. 
 274, 275 
 
 Intercalary month, ii. 296 
 
 Intercession of the Spirit, i. 485, 487 ; 
 of Christ, i. 507, 508 ; of believers, 
 ii. 100 
 
 Intercessory prayer, i. 49, ii. 100, 306 
 
 Intermediate state of the dead, ii. 75 
 
 Intoxicating drink, ii. 223 
 
 Invocation of angels, i. 516 
 
 Inward man, i. 402 
 
 lona, presbyters of, i. 33 
 
 Irenseus, ii. 288 ; his views of Christ, 
 ii. 13 ; of His death, i. 226 ; of 
 presbyters or elders, ii. 176 ; of 
 the fall, i. 298 ; of the millennium, 
 i. 465 ; of predestination, i. 500 ; 
 of Christ's descent into Hades, ii. 
 75 ; his language in regard to the 
 Lord's Supper, i. 326 ; censures 
 the bishop of Rome for disturbing 
 the church's iieace, ii. 335 
 
 Isaac, i. 261, ii. 16, 17 ; a type of 
 Christ, ii. 16, 18 
 
 Isidore of Pelusium, i. 500 
 
 Isis, i. 103, 178, 179 
 
 Israel, ii. 8, 51 ; application of the 
 term, ii. 93 ; distinction between 
 the true and nominal, ii. 15, 16 ; 
 conversion of, ii. 135, 136, 139 ; 
 enemies for oiir sakes, ii. 140, 141 
 
 Israelite, ii. 8, 15 
 
 Isthmian games, ii. 314 
 
 Isthmus of Corinth, ii. 314 
 
 J. 
 
 Jacob, ii. 23 ; liis history, ii. 24, 25 
 •Tacobelhis of Misa, i. 327 
 James, the Lord's l)rother, ii. 231 
 Jansenists, 1. 500, 501 
 
 Jason, ii. 343 
 
 Jealousy on the part of the Jews, ii. 
 117 
 
 Jebus, ii. 289 
 
 Jehovah, meaning of the name, i. 20, 
 29 ; not used by the Jews, i. 181 
 
 Jerome, his views as to bishops and 
 presbyters, ii. 176 ; of Christ's 
 death, ii. 251 
 
 Jerome of Prague, i. 327 
 
 Jerusalem, ii. 288 ; its other names, 
 ib. ; its history, ii. 288, 289 ; popu- 
 lation, ii. 290 ; present condition, 
 ib. ; its early church, ii. 301 ; siege 
 and destruction by the Romans, ii. 
 33, 130, 131 ; its wickedness the 
 cause of it, i. 180 ; Paul's journey 
 to, ii. 299 
 
 Jesse, ii. 276 
 
 Jesus, meaning and origin of the 
 name, i. 7, 11, 225, 209 
 
 Jews, i. 188 ; diflerent kinds of, i. 
 05 ; their history, i. 64 ; laws, i. 
 66; delusions, i. 127, 128, 150, 151; 
 privileges, 1. 146, 162, 193, 194; 
 hopes of justification, i. 150, 151 ; 
 character, i. 162, ISO ; sects, i. 163; 
 sufferings, ii. 51, 130, 131 ; miser- 
 able condition, ii. 115, 116 ; our in- 
 debtedness to them, ii. 302 
 
 Jewel, bishop, his views of Christ's 
 death, ii. 251 
 
 Jewish, Christians, ii. 231 ; priests at 
 Rome, ii. 231 ; festivals, ii. 235, 
 237; Sabbath, ii. 237; form of 
 thanksgiving at meals, ii. 240 ; war, 
 ii. 58, 130, 131 ; zealots, ii. 335 
 
 John, bishop of Ephesus, ii. 277 
 
 bishop of Antioch, ii. 14 
 
 II. , bishop of Rome, ii. 14 
 
 of Paris, i. 32 
 
 of Salisbury, ii. 313 
 
 Johnson, Dr, his advice in regard to 
 the Scriptures, i. 17 
 
 Joint-heirs with Christ, i. 457, 458, 460 
 
 Joints, the, i. 81 
 
 Jones, Sir William, his eulogium of 
 the Scriptures, i. 17 
 
 Josephus, i. 195, ii. 130 
 
 Joshua, a tj'pe of Christ, i. 7 
 
 Joy, i. 292, ii. 184, 278 ; in the Holy 
 Ghost, ii. 253, 254 ; its importance 
 to believers, ii. 278 ; to ministers 
 and preachers, ii. 309 
 
 Journey, Paul's, to Spain, ii. 297, 
 298 ; to Jerusalem, ii. 305, 30C 
 
367 
 
 Journeys, duty in regard to, i. 48 
 
 Judaga, ii. 308, 309 ; its former popu- 
 lousness, ii. 512 ; state after the 
 war, ii. 53, 54, 131 ; its history, ii. 
 309 
 
 Judah, the kingdom of, ii. 55 
 
 Judaizers, ii. 332-335 
 
 Judas Gaulonitis, ii. 207 
 
 Jude, ii. 293 
 
 Judge, the, i. 158, 159, 186, 215 
 
 Judging others, i. 125, 126, ii. 232, 
 233 ; to be avoided, ii. 232, 247 
 
 Judgment, the, i. 200 ; public, i. 158, 
 1.59 ; the work of the Godhead, i. 
 158 ; ascribed to Christ, ii. 244 
 
 Judgment-seat of Clirist, ii. 244 
 
 Judson, Dr, ii. 292 
 
 Julian the Apostate, i. 18 
 
 Julian, bishop of Eelanum, i. 298 
 
 Julianus, i. 366 
 
 Julius Ccesar, ii. 202, 309 
 
 Junia, ii. 223, 224 
 
 Jupiter, i. 178, ii. 106; his statue at 
 Ulympia, i. 101-103 
 
 Jupiter Capitolinus, ii. 289 
 
 Just, i. 72, 149, 230 
 
 Justification, way of, shown in the 
 Gospel, i. 150, 231 ; various aspects 
 of, i. 235 ; ground of it, i. 27, 272, 
 505; confounded with sanctitica- 
 tion, i. 274 ; different views in re- 
 gard to it, i. 274 
 
 Justify, meaning and use of the term, 
 i. 150, 231 ; how justified, i. 216, 
 231, 505 
 
 Justin Martyr, i. 326 ; his views of 
 the millennium, i. 465 ; of predes- 
 tination, i. 500 ; of Hades, ii. 75 ; 
 his language in regard to the Lord's 
 Supper, i. 326 ; defence of the 
 Christians, ii. 198 ; account of 
 Christian worship, ii. 237 ; appeal 
 to miracles as stUl wrought in the 
 church, ii. 291 
 
 Justinian, i. 366, ii. 14, 202, 289 ; his 
 code and institutions, i. 300 
 
 Kalimiki, ii. 314 
 
 Kant, his views of Christ's death, i. 
 
 2'jXi ; of miracles, ii. 291 
 Karaites, the, i. 66 
 Killing the prophets, ii. 101 
 " K illin g times," i. 512 
 
 Kindred, ii. 323 
 
 " King of the Jews," ii. 276 
 
 Kingdom of Christ, ii. 122, 220, 276 ; 
 
 of God, ii. 252-254 ; of Israel, ii. 
 
 48, 51 ; of Judah, ii. 55 
 Kinsman, ii. 323,327,343 
 Kirjath-sepher, ii. 344 
 Kirk, or church, ii. 322 
 Kiss, ii. 331, 332 ; its practice in the 
 
 early churcli, ii. 332 
 Knowledge, i. 79, ii. 65, 66 ; of God, 
 
 i. 78, 79, 83, 84, 92 ; of the law, i. 
 
 216 ; degrees and progress in it, ii. 
 
 281 ; different kinds of it, ii. 135 ; 
 
 contents of spiritual knowledge, ii. 
 
 281 
 Krishna, i. 18 
 
 Lactantius, i. 283 ; his views of the 
 body, i. 298 ; of the millennium, i. 
 465 
 
 Land of Israel, ii. 50 
 
 Language of the Epistle to the Ro- 
 mans, i. 2 
 
 Laodicea, ii. 131 
 
 Later.an Council, i. 327 
 
 Latimer, bishop, his views of Christ's 
 deatii, ii. 251 
 
 Lavater, his view of miracles, ii. 
 291 
 
 Law, meaning and use of the term, i. 
 147, 164, 168, 169, 219, 233, 234, 
 364- 400, 401, 415, 417, 418; be- 
 lievers not under it, i. 346, 348 ; 
 its summary, ii. 211 ; its fulfil- 
 ment, ii. 211-213 ; its end and ob- 
 ject, ii. 68, 69 
 
 Law of God, i. 216, 418, 424, 433 ; 
 established by the Gospel, i. 238, 
 402 ; its spirituality, i. 389 
 
 Law of Moses, i. 169," 173, 219, 315, 
 ii. 9; read in the synagogue, i. 149; 
 150 ; its liistory, i. 150; why given, 
 i. 378, ii. 9 
 
 Law of the mind, i. 404, 405 ; of sin, 
 i. 404, 405, 409, 417, 418 ; of death, 
 i. 417, 418 ; of righteousness, ii. 57, 
 58 
 
 Laws of Rome, i. 365, ii. 204; of the 
 Twelve Tables, i. 123, 365, ii. 202 
 
 Lead, used in writing, ii. 345 
 
 Lechajum, ii. 314 
 
 Lent, its origin and history, ii. 233 
 
368 
 
 INDEX. 
 
 Leo, the Emperor, his edict regarding 
 
 the Lord's-day, ii. 237 
 Letter, as opposed to spirit, i. 187, 
 
 190, 376, 377 
 Letters of the alphabet, ii. 344 
 Letters of the apostle, ii. 288 ; of re- 
 commendation, ii. 311, 312 
 Libanien, ii. 285 
 Libation, ii. 240, 2S5 
 Liberty, true and false, i. S-'SO ; await- 
 ing the sons of God, i. 469-472 
 Life, meaning and use of the term, i. 
 
 139, 310, 430, 440, 441 ; eternal, i. 
 
 139 ; from the dead, ii. 121, 122 
 Light, in a figurative sense, ii. 218, 
 
 219 ; armour of, ii. 218 ; of the 
 
 world, i. 171 
 Limborch, Philip a, i. 501 
 lyimbus, ii. 75 
 
 Linus, bishop of E,ome, ii. 277 
 LitersB formatse, ii. 186 
 Live, meaning of the term, i. 72; 
 
 with Christ, i. 336 
 Living Christianity, ii. 312 
 Locke, John, his saying in regard to 
 
 the Nevf Testament, i. 17 
 Logos, the, or Word of God, i. 29, 
 
 307, ii. 13 ; sometimes identified 
 
 with the Holy Spirit, i. 283 
 Lombard, Peter, his views of the 
 
 death of Christ, i. 226 ; of faith, 
 
 i. 274 ; of the Sacraments, i. 324 ; 
 
 of the Lord's Supper, i. 327; of 
 
 election, i. 500 
 Long-sufifering of God, i. 129, ii. 42. 
 Lord, meanina; and use of the term, 
 
 i. 20, 22, 270, ii. 84 ; our Lord, i. 
 
 270 
 Lord Herbert, his system of deism, 
 
 i. 92 
 Lord Rochester, i. 17 
 Lord Shaftesbury, i. 92 
 Lord's-day, the, ii. 337 
 Lord's Supper, i. 250, 326 ; different 
 
 views of it, i. 326 
 Lordship of Christ over the world, 
 
 i. 255, 256 ; over dead and living, 
 
 ii. 243 
 Lothaire II., i. 366 
 Love of God, i. 281, 518 ; of Christ, 
 
 i. 509 ; to one another, ii. 210 ; to 
 
 all men, ii. 211, 212 ; a debt due 
 
 to all, ii. 210 ; the fulfilment of the 
 
 law, ii. 210, 211 
 Love-feast, primitive, ii. 182, 322 
 Lucina, L 179 
 
 Lucius, one of Paul's companions, ii. 
 343 ; bishop of Cenchi-aea, ii. 277 
 
 Luther, his views of baptism, i. 325 ; 
 of the Lords Supper, i. 327 ; of the 
 death of Christ, ii. 251 
 
 Lutherans,, i. 501; their views re- 
 garding the person of Christ, ii. 14 
 
 Lycurgus, i. 56 
 
 Lying, i, 197 
 
 M. 
 
 Maccabees, the, i. 64, ii. 309 
 
 Macedonia, i. 56, ii. 290, 300 ; its 
 ancient name, ii. 302 ; its inhabit- 
 ants, ib. ; its history, ib. ; ancient 
 churches, ii. 300 
 
 Macedonius, i. 30, 283. 
 
 Magi, i. 89, 97, 103, ii. 231 
 
 Magicians, Piiaraoh's, ii. 287 
 
 Magistrates, ii. 200,201, 207; duty 
 in regard to them, iL 200 
 
 Magnus, i. 33 
 
 Maimonides, i. 171 
 
 Man, wonderful constitution of his 
 body, i. 80 ; his place as a creature, 
 ii. 37, 38 
 
 Manes, i. 23 ; ii. 3.35 
 
 Manichseaus, i. 18, 298 ; their prac- 
 tice in reference to the church, ii. 
 313 
 
 Maniclipeism, i. 423, ii. 335 
 
 Marauatha, ii. 7 
 
 Marathon, battle of, i. 50 
 
 Marcellus, bishop of Ancyra, i. 283, 
 ii. 14 
 
 Marciou, i. 18, ii. 262 
 
 Marcionites, i. 326. 
 
 Marcus Aurelius, i. 99, ii. 198 
 
 Marinus Sauutus, first introduced 
 instrumental music into churches, 
 ii. 274 
 
 Marius, i. 117 
 
 Mark the Evangelist, ii. 293 _ 
 
 Marones, bishop of Tripolis, ii. 277 
 
 Marriage, i. 366, 368 ; taken spirit- 
 ually, i. 366-371 ; sanctified, ii. 
 319, 330 ; forbidden by early here- 
 tics, ii. 334 
 
 Martial, i. 112 ; his Epigrams, i. 114 
 
 Martyn, Henry, ii. 292 
 
 ]\Iartyr, Justin. See Justin. 
 
 Marryr, Peter, ii. 251, 
 
 Martyrs, i. 512-514 
 
 Martyria, ii. 322 
 
INDEX. 
 
 369 
 
 Mary, daughter of Eliezer, ii. 131 ; 
 of Eome, ii. 322 
 
 Marys, the, of the New Testament, 
 iL322 
 
 Mass, sacrifice of the, i. 326, ii. 157; 
 contrasted with the preaching of 
 the Gospel, ii. 283 
 
 Masses for the dead, iL 75 
 
 ]\Iassacres of Christians, i. 512 
 
 Matthew the Apostle, ii. 293 
 
 Matthias, ii. 293 
 
 Maut, an Egyptian deity, i. 17S 
 
 IVIayhew, i. 34 
 
 Meals, practice at, among the Ko- 
 mans, 224-240 
 
 INIeat-offering, typical, ii. 283 
 
 Meats, distinction of, ii. 248, 249, 
 252, 230 
 
 Mede, his view of the millennium, 
 ii. 220 
 
 Medicated wine, ii. 223 
 
 Melancthon, views of, regarding 
 man's nature, i. 299 ; regarding 
 Christ's death, iL 251 ; Clirist's 
 kingdom, ii. 220 
 
 Members of the body, i. 342, 373, iL 
 165 ; of the church, ii. 1G6 
 
 Menoeceus, ii. 7 
 
 Menno, i. 325 
 
 Mennonites, views of, regarding jus- 
 tification, L 274 ; the sacraments, 
 i. 324 ; baptism, i. 325 
 
 Mercury, i. 178 
 
 Mercy, ii. 29, 30, 34, 272 
 
 Blercy-seat, i. 227, 229, 248 
 
 Messiah, meaning of the term, i. 8 ; 
 His sufferings substitutional, i. 220; 
 views of the Jews in regard to a 
 Messiah and His sufferings, i. 220, 
 229, 232, 272 ; their figment of a 
 twofold Messiah, i. 23; Messiah 
 believed by the older Rabbies to be 
 already come, i. 232 ; and to be the 
 subject of the 53d chapter of 
 Isaiah, ii. 90 
 
 Mezuzah, the, i. IBS, 189 
 
 Midrashim, ii. 95, 96 
 
 Military life, Paul's frequent allusion 
 to, ii. 214 
 
 Millennium, i. 465, ii. 220 ; seventh 
 of the world, ii. 217 
 
 Miltiades, i. 5C 
 
 ]\Iilton, his testimony to the Scrip- 
 tures, i. 16 
 
 Mind, meaning and use of the term, 
 i. 427-432 
 VOL. II. 
 
 Minister, meaning and application of 
 the term, ii. 204, 205, 207, 208, 
 271, 272, 283, 284, 299, 303 
 
 Ministrae, ii. 312 
 
 Ministry, oflBce and work of the, i. 
 31, iL 283 
 
 Miracles, wrought by the apostle, ii. 
 287, 288 ; their use and import- 
 ance, ii. 288 ; insufficiency for 
 faith, ib. ; in themselves no proof 
 of truth, ii. 287; evidences of their 
 reality, ii, 288 ; miracles jirobable, 
 ib. ; distinguished as "signs and 
 wonders," ii. 290 ; views regarding 
 them, ii. 291 ; appealed to by early 
 Christians, ib. 
 
 Mishna, i. 18, 165 
 
 Missions, sketch of the history of, i. 
 33 
 
 Mission-societies, iL 330 
 
 Missionary journeys of the apostle, 
 i. 4 
 
 Missionary societies, i. 34, 35 
 
 Mithra, i. 94 
 
 Mnephis, L 179 
 
 Moffat, Eobert, ii. 292 
 
 Molma, i. 501 
 
 Moloch, i. 177, iL 108 
 
 Monophysites, i. 23, ii. 14 
 
 Monotheism, i. 92 
 
 Month, an Egyjitian deity, L 179 
 
 Months, when and how distinguished, 
 ii. 296 
 
 Moon, the great divinity of the 
 Arabians and others, L 94 
 
 Moral depravity, i. 298, 307 
 
 Moral law, i. 216, 378 
 
 Morrison, Robert, ii. 292 
 
 Mortification of sin, i. 446, 447 
 
 Moses, his history, ii. 28 ; a type of 
 Christ, ii. 29; his prophetic song 
 iL 274 
 
 Jlother, twofold sense of, ii. 329 
 
 Mother of God, title given to Mary, 
 i. 23 ; how brought into use, ii. 14 ; 
 by whom opposed or disaiDproved, 
 ib. 
 
 Mother-night, ii. 239 
 
 Mount Zion, iL 61, 62, 289 
 
 Murder, prevalence of, i. 180, 211 
 
 Muscles, the, i. 81 
 
 Music in the church, ii. 274 
 
 Myconius, Oswald, L 327 
 
 Mystery, meaning and application of 
 the term, ii. 134, 135, 348, 349 ; name 
 given to the sacraments, i. 324 
 2 A 
 
370 
 
 INDEX. 
 
 Mysteries, Pagan, i. 67 ; of Eleusis, ib. 
 Myths, ii. 291 
 
 N. 
 
 Nakedness, i. 510 
 Narcissus, ii. 327 
 Natural depravity, i. 390, 398 
 Natural functions, ii. 165 
 Natural relationships, ii. 323 
 Natural religion, i. 78-S6 ; insuffi- 
 ciency of, i. 87 
 Nazarenes, ii. 357 
 Nazarites, ii. 259 
 Neith, an Egyptian deity, i. 179 
 Nepos, i. 465 ; a composer of hymns, 
 
 ii. 274. 
 Nero, i. 60, 120 ; his cruelty to the 
 
 Christians,^ 510, ii. 198 
 Nerves, the, i. 82 
 Nestorians, the, i. 34, ii. 14, 48 
 Nestorius, bishop of Constantinople, 
 
 i. 23, ii. 14 
 New Testament Scriptures, i. 15, 16, 
 
 19 
 Newness of spirit, i. 376, 377 
 Newton, Sir Isaac, his views of the 
 Scriptures, i. 17 ; his humility, i. 
 55, ii. 147 
 Nicetes, ii. 277 
 Nicetius, author of the Te Deum, ii. 
 
 274 
 Nicholas I. , bishop of Eome, i. 283 
 Night, how divided, ii. 220; taken 
 figuratively, ii. 216, 217, 219 ; now 
 far spent, ii. 217, 219 
 Nineveh, its ancient monuments, ii. 
 344,345 , ^. 
 
 Nitzsch, his views of Christ's obedi- 
 ence, i. 226 
 Noum, an Egyptian deity, i. 179 
 Novatian, his views of the church, 
 
 ii. 313 
 Novum Testamentum, or New Testa- 
 ment, when first applied to the 
 evangelical Scriptures, ii. 267 
 Numa, i. 102 
 
 O. 
 
 Obedience to the Gospel, i. 32, ii. 
 351 ; to God's Word, ii. 338 ; of 
 Christy i, 313 
 
 Object of Epistle to the Romans, i. 1 
 CEcolampadius, i. 327, ii. 314 
 Offence, occasions of it in Jesus, ii. 
 61, 257 ; caused by false teachers, 
 ii. 334, 335 
 Offended, ii. 259 
 OflSce, ii. 165 
 Okkam, i. 327 
 
 Old man, meaning of the term, i. 332 
 Old serpent, ii. 340, 342 
 Old Testament Scriptures, i. 14, 15, 
 151, 169, 173 ; how given, i. 193, 
 194 ; how called, ii. 267 
 Olive-tree, ii. 124-126 ; symbol of the 
 
 church, ii. 126, 133 
 Olympiads, ii. 296 
 One God, i. 237 
 Onesimus, slave and successor of 
 
 Philemon, ii. 277 
 Ophel, a part of Jerusalem, ii. 289 
 Optatus, of Mileve, ii. 313 
 Oracles of God, i. 193, 194 ; of the 
 
 heathen, i. 194, ii. 105 
 Oral law, i. 176, 181 
 Oratory, or house of prayer, ii. 322 
 Oi-der of service in early church, ii. 
 
 322 
 Organs, used in Christian worship, 
 
 ii. 274 
 Organism of sin, i. 334, 407 
 Origen, his views regarding Christ's 
 body, ii. 13 ; regarding His death, 
 i. 226, ii. 251 ; His descent into 
 Hades, ii. 75 ; the Holy Spirit, i. 
 283 ; moral evil, i. 298 ; the fall, 
 ib. ; the Lord's Supper, i. 326 ; the 
 millennium, i. 465 ; predestina- 
 tion, i. 500; angels, 1. 517; mir- 
 acles, ii. 291 
 Original sin, i. 294, 297 ; the author 
 of the term (vitium origiuis), i. 298 
 Ormuzd, i. 95, 476, ii. 342. 
 Osiander, his views of justification^ 
 
 i. 275 
 Osiris, i. 95, 90, 178, 179 
 
 P. 
 
 Pachacamac, i. 95 
 
 Pagans, origin of the term, ii. 296 
 
 Palamedes, ii. 344 
 
 Pan, i. 94, 96 ; his image, i. 103 
 
 Pangs of Messiah, i. 476 
 
 Pantheism, i. 90, 94, 98 
 
 Papias. bishop of Hierapolis, i. 465 
 
INDEX. 
 
 371 
 
 Papyrus, ii. 267, 345 
 
 Parabolani, ii. 178 
 Parashioth, or sections of the law, 
 ii. 267 
 
 Parchment, ii. 345. 
 
 Parens, his views of Christ's death, 
 ii. 251 
 
 Parsees, i. 90, 94 
 
 Parthenon, the, i. 93 
 
 Parvati, i. 178 
 
 Pascal, i. 500 
 
 Pasch, ii. 238, 239 
 
 Paschal feast, ii. 238 
 
 Paschasius, Eadbert, i. 327 
 
 Pasht, an Egyptian deity, i. 179 
 
 Passion-week, ii. 238 
 
 Passover, ii. 238 ; section read on the 
 eighth day of the, ii. 277 
 
 Patience, i. 279, 483, ii. 185, 266 
 
 Patriarchs, ii. 11, 123, 124 
 
 Patrick, the Apostle of Ireland, i. 33 
 
 Paul, meaning and use of the name, 
 i. 3, 10 ; his life and labours, i. 3, 
 4, 10 ; his education, i. 10, 11 ; 
 character, L 5, 6 ; physical appear- 
 ance, i. 6 ; fellow-prisoners, ii. 323, 
 324 ; relatives, ib. ; converts, ii. 
 321, 325, 326; defective sight, ii. 344 
 
 Paul of Samosata, i. 23 
 
 Paulinus, a comijoser of hymns, ii. 
 274 
 
 Peace, meaning and use of the term, 
 i. 41, 145, 212, 273, 431, 432, ii. 
 253, 254, 256, 279, 340 ; its origin, 
 ii. 279; how given, ii. 310; peace 
 ■with God, i. 273 ; Jesus our peace, 
 i. 273, ii. 279 ; God the God of 
 peace, ii. 310, 340 
 
 Peaceableness ii. 194 
 
 Pelagius, i. 297, 298; his views on 
 the fall and original sin, i. 298 ; on 
 predestination, i. 500; on the 
 church, iL 313 
 
 Pelagianism, i. 274, 297, 298 
 
 Pelagians, i. 56 
 
 Pelican, his views of Christ's death, 
 ii 251 
 
 Pens, different kinds of, ii. 345 
 
 Pentateuch, i. 15; the Samaritan, i. 
 151 
 
 Peor, i. 106 
 
 Perdition, i. 148 
 
 Pericles, i. 115. 
 
 Peril, i. 510 
 
 Persecution, i. 509-511, ii. 186 
 
 Persian Magi, i. 89, ii. 231 
 
 Persians, ancient, worship of the, i. 
 94, 95 ; their views of the present 
 and future state of the world, i. 
 476 
 
 Persis, ii. 328 
 
 Peruvians, worship of the, i. 94, 95 
 
 Peschito Version, the, i. 195 
 
 Pesukim, or verses, when first used, 
 ii. 267 
 
 Peter, whether the founder of the 
 church of Rome, i. 42 ; the reputed 
 sphere of his labours, ii. 293 
 
 Peter Fullo, ii. 14 
 
 Peter Lombard, his views regarding 
 Christ's death, i. 226 
 
 Peter Martyr, ii. 251 
 
 Peter of Bruis, i. 325 
 
 I'etra, ii. 25 
 
 Pfaff, Councillor, ii. 314 
 
 Phallus, the, i. 67, 96, 106 
 
 Pharaoh, meaning of the title, ii. 32, 
 34 ; the Pharaohs of Scripture, ib. 
 
 Pharisees, i. 163, 165 ; their hypo- 
 crisy, i. 175 
 
 Phebe, ii. 311-313 
 
 Phigaleia, gratitude of its inhabi 
 tants, i. 93 
 
 Philemon, bishop of Colosse, ii. 277 
 
 Philip the Apostle, ii. 293 
 
 Philip ^ Limborch, i. 500 
 
 Philip of Macedon, i. 56 
 
 Philo, i. 29, 65, 195, 307 
 
 Philologus, ii. 330 
 
 Philosophers, ancient, i. 89 ; of 
 Greece, i. 98 ; their views of God, 
 i. 92, 99; their practice, i. 102, 
 112 
 
 Phfenicians, ii. 297, 298 ; the reputed 
 inventors of letters, ii. 344 
 
 Photius, bishop of Sirmium, ii. 14 
 
 Pliotius, patriarch of Constantinople, 
 i. 283 
 
 Phtah, an Egyptian deity, i. 179 
 
 Phylacteries, i. 188, 189 
 
 Pilgrim fathers, i. 34 
 
 Pilgrims to the Holv City, ii. 290 
 
 Plan of labour, ii. 294, 295 
 
 Plants, construction and economy of, 
 
 i. 82 
 Plato, i. 98 ; his views of God, i. 92, 
 99; of nature, i. 99; of future 
 punisliment, i. 123; of man's moral 
 nature, i. 410 ; his practice, i. 93 
 Platonics, their views of God, L 92, 
 
 96, 110 
 Plebiscita, Roman, i. 363 
 
372 
 
 INDEX. 
 
 Pliny, his letter to Trajan, i. 30 ; ii. 
 
 84, 193, 198, 273, 312, 313; his 
 
 views of God and nature, i. 94, 99 
 Ploughing on the Sabbath, ii. 262 
 Poets, their influence in favour of 
 
 idolatry, i. 92, 107 
 Polycarp, ii. 13, 176 
 Polycrates, ii. 335 
 Poljiiheism, i. 95 
 Pompey, i. 64, ii. 309 
 Pope, the, viewed as Antichrist, i. 465 
 Porphyry, i. 18 
 Postscripts to the Epistle to the 
 
 Romans, ii. 343 
 Potter, God compared to a, ii. 39-41 
 Potter's Field, ii. 41 
 Pottery among the Jews, ii. 41 
 Power, divine, indications of, i. 85 ; 
 
 ii. 42 
 Powers, civil, ii, 200, 202; angelic, 
 
 i. 515, 517 
 Prtetor, Koman, ii. 202 
 Praise, what is implied in it, ii. 275 ; 
 
 a part of i^ublic worship, ii. 273- 
 
 275 
 Praxiteles, i. 107 
 Prayer, i. 47, 48, ii. 63, 185, 306-310; 
 
 how to be made, ii. 306 ; to whom 
 
 to be addressed, ii. 307 ; to be 
 
 asked for, ii. 305-307 ; hel2) in 
 
 offering, i. 484, 486 ; when first 
 
 made for the dead, ii. 75 
 Preacher, the, ii. 85, 86 ; his mission, 
 
 ii. 86 ; his ministry, ii. 283 
 Preaching, i. 175, ii. 85 
 Precentor, ii. 274 
 Predestination, meaning and use of 
 
 the term, i. 494, 497 ; history of 
 
 the doctrine of, i. 500 
 Presbyters, ii. 173, 175, 177 ; equiva- 
 lent to bishops, ii. 176, 177 
 Pretermission, i. 228, 229 
 Priapus, i. 96, 106 
 Priest, the true evangelical, ii. 283, 
 
 284, 287; the spii-itual, ii. 284, 
 
 285 
 Priesthood, ii. 284, 287; universal, 
 
 ii. 313 
 Priestly service, ii. 283, 284 
 Principalities, i. 514, 517 
 Printing, invention of, i. 149 
 Prisca, ii. 318, 319 
 Priscilla, ii. 318, 319 
 Private houses used for Christian 
 
 worshi]}, ii. 320 
 Proclus, his views of God, i, 92 
 
 Proconsul, Roman, ii. 201, 202; o! 
 Achaia, ii. 362 
 
 Prometheus, i. 18, ii. 39 
 
 Promise of the Gospel and a Saviour, 
 i. 12, 18 ; traces of it among the 
 heathen, i. 18 ; promise made to 
 Abraham, i. 255 
 
 Promises made to Israel, ii. 9, 10 
 
 Proprjetors, Roman, ii. 202 
 
 Proofs' of authenticity and genuine- 
 ness of the Epistle to the Romans, 
 1. 1 ; of genuineness and divine 
 authority of the New Testament, 
 i. 16; of the Old Testament, L 
 194 ; of Jesus's Messiahship, i. 25 ; 
 of His resurrection, i. 26 ; of the 
 truth of Christianity, i. 28 ; of 
 God's existence and character, i. 
 79, 84-86 
 
 Prophecy, meaning and use of the 
 term, ii. 168, 169 ; gift of, ih. 
 
 Prophecies concerning Christ, i. 13 
 
 Prophets, i. 13, 219, ii. 168, 169, 350 ; 
 of Antichrist, ii. 287 
 
 Proijitiation, meaning and use of the 
 term, i. 227, 229 
 
 Propitiatory sacrifice, ii. 7 
 
 Proportion of faith, ii. 168, 169 
 
 Proselytes, Jewish, i. 323, ii. 230 
 
 Pi-osper of Aquitaiue, i. 500 
 
 Ilpo<TTaTT]s, ii. 316 
 
 Prostitution, i. 106, 107 
 
 Protagoras, his views of God, i. 99 
 
 Protestant doctrine concerning the 
 church, ii. 313 
 
 Providence of God, ii. 149, 151 
 
 Province of Judaea, ii. 309 
 
 Provinces of the Roman Empire, ii, 
 201 
 
 Prudentius of Troyes, i. 500 ; a com- 
 poser of hymns, ii. 274 
 
 Psalms of David, ii. 273 ; sung in 
 the Synagogue and the Christian 
 church, ib. 
 
 Psalter, ii. 273 
 
 Pseudo-Dionysius, i. 516 
 
 PubUcani, ii. 208 
 
 Publicans, ii. 208, 209 
 
 Pulleyn, Robert, claimed the cup 
 exclusively for the clergy, i. 327 
 
 Purgatory, history of the doctrine of, 
 ii. 75 
 
 Purifying fire, doctrine of a, ii. 75 
 
 Purim, feast of, ii. 224 
 
 Puritans, their persecution, ii. 34 
 
 Purpose of God, i. 492, 493, ii. 20- 22 
 
INDEX. 
 
 373 
 
 Pydna, battle of, i. 56 
 
 Vyramid, the great, of Ghizeh, i. 92 
 
 Pythagoras, i. 97, 98, ii. 157 ; his 
 views of God, i. 92, 96, 102 ; of 
 nature, i. 99 ; his practice, L 93 
 
 Pythagoreans, ii. 231 
 
 Pythian Apollo, ii. 105 
 
 Python, ii. 105 
 
 Q. 
 
 Qujestors, Roman, ii. 202, 347 
 Quakers, their views of justification, 
 
 i. 274 
 Quartus, ii. 346 
 Quesnel, i. 500 
 
 E. 
 
 Ra, the sun, i. 179 
 
 Rabanus Maurus, i. .500 
 
 Rabbi, title of, i. 172 ; their ordina- 
 tion, i. 173 ; office and duties, i. 174 
 
 Rabbiea, i. 168, 172, 175; their char- 
 acter, i. 180, 181 
 
 Radbert Paschasius, his views of the 
 Lord's Sujiper, i. 327 
 
 Rameses I. , i. 96 ; the Great, ii. 34 
 
 Ransom, Christ's death a, i. 226 
 
 Rationalists, their views of Christ's 
 death, i. 226 ; of the sacraments, 
 i. 324 ; of miracles, ii. 291 
 
 Ratramnus, i. 500 
 
 Real presence, doctrine of, i. 327 
 
 Rebecca, ii. 19 
 
 Rechabites, ii. 259 
 
 Reconciliation, i. 290, 293 
 
 Redeemer, i. 22.5, 226, ii. 137-139 
 
 Redemption, meaning and use of the 
 term, i. 224, 479 : of the body, i. 
 479 
 
 Reformed Church, their view of 
 Christ's death, i. 226 
 
 Refreshment, spiritual, ii. 274 
 
 Reign of death, i. 309 ; of sin, i. 317, 
 340 ; of grace, i. 317, 318 ; of be- 
 lievers, i. 310 ; of Christ on earth, 
 ii. 220 
 
 Rejoicing, the duty of believers, ii. 
 274 
 
 Remission of sin, i. 228, ii. 189 
 
 Remnant, ii. 51, 52, 106, 107 
 
 Renovation of the earth, i. 476, ii. 
 122, 221 
 
 Repentance, i. 130-132; applied to 
 
 God, ii. 142, 143 
 Reprobate, i. 113 
 
 Responsive singing in churches, ii. 274 
 Restoration of creation, i. 475, 476, 
 ii. 121, 221 ; of Israel, ii. 121, 122, 
 132, 133, 136 
 Resurrection, i. 25, 30, ii. 121, 122 ; 
 different kinds of, i. 272 ; first and 
 second, ii. 220 ; of Christ, i. 25, 
 &c., 269, 271, 272, 329, 370, 506, 
 507, ii. 74, 79 ; the proofs of it, i. 
 26-28 ; that of His members in 
 eluded in it, i. 28 
 Retribution on the Jews, ii. 114 
 Revelling, ii. 223 
 
 Revenues of Roman Empire, ii. 207 
 Riches, meaning and u^e of the term, 
 i. 128, 129 ; of God's glory, ii. 45, 
 46 ; of the world, ii. 118 ; of the 
 Gentiles, ib. 
 Right hand of God, i. .507, 508 
 Rights of Roman citizenship, i. 39, ii. 
 
 209 
 Righteousness, meaning and use of 
 tlie term, i, 68, 73, 244, 247, 310, 
 350, ii. 56, 253, 254 ; of God, i. 69, 
 73, 217-219, 220, 221, 228, 440, 441, 
 ii. 66, 68 ; of faith, i. 251, 256, ii. 
 57 ; of the law, ii. 70; of Christ, i. 
 310, 312, 313 ; our own, ii. 67 ; of 
 life, ii. 253 
 Rioting, ii. 222, 223 
 Rochester, Lord, his remark in re- 
 gard to the Bible, i. 17 
 Rock of offence, ii. 61 
 Roman Empire, i. 56, 116, ii. 200, 
 
 201 ; its revenues, ii. 207 
 Roman legi.slature, i. 365 ; laws, ii. 
 204 ; administration, ii. 204 ; go- 
 vernment, ii. 200, 205; villas, ii. 
 327 ; e^ablishments, ib. 
 Roman Catholic doctrine of the 
 
 church, ii. 313 
 Romans, Epistle to the, proofs of its 
 authenticity and genuineness, i. 1; 
 its date, ib. ; object, ib. ; contents, 
 i. 2 ; language, ib. ; style, ib. ; 
 general character, ih. ; why placed 
 first in the Canon, i. 3; its pecu- 
 liar excellence, ib. 
 Romans, ancient, religion of the, i. 
 102, 114; their character, i. 114, 
 116, 117, 121, 123; wars, i. 116; 
 laws, i. 123, 365 ; customs in re- 
 gard to meals, ii. 224, 240 
 
374 
 
 INDEX. 
 
 Kome, i. 38, 45; its extent, i. 38 ; pub- 
 lic buildings, ib. ; citizenship, i. 39 ; 
 ancient and modern population, 
 i. 39, 59 ; influence, i. 45, 59; moral 
 and social character, i. 59, 60 ; 
 slaves, i. 59 ; early church, i. 38, 
 42, 44, 45, ii. 318, 330, 336; church 
 of, ii. 129, 132, 307 
 
 Root, applied to Abraham, ii. 123- 
 127 ; to Christ, ii. 276, 277 
 
 Eufus, ii. 328, .329 
 
 Rule in the church, ii. 17-3, 176 
 
 Rulers of the synagogue, ii. 175 ; of 
 the church, ii. 176 ; in the state, 
 ii. 200, 201, 204 
 
 Ruling elders, ii. 176, 177 
 
 Rupert, i. 327 
 
 Rutherford, Samuel, i. 511, 514 
 
 S. 
 
 Sabaoth, ii. 55, 56 
 
 Sabseism, i. 90, 94 
 
 Sabbath, its institution and observ- 
 ance, ii. 235 
 
 Sabbaths, Jewish, ii. 235 
 
 Sabellianism, ii. 14 
 
 Sabinus, i. 366 
 
 Sacraments, meaning and use of the 
 term., i. 324 ; different views re- 
 garding them, i. 324, 325 ; number 
 of them, i. 324 
 
 Sacrifice in the Lord's Supper, i. 326 
 
 Sacrifice of the Mass, i. 326, ii. 157 
 
 Sacrifices, their origin, object, and 
 universality, ii. 154, 155, 157; their 
 character, ii. 284 ; those under the 
 law typical, ii. 283 ; spiritual, ii. 
 284 ; human, i, 117 
 
 Sacrilege, i. 176, 180 
 
 Sadducees, i. 163, 165 
 
 Saints, meaning and use of the term, 
 i. 39, ii. 186, 309, 315, 330; how 
 made, ii. 330 
 
 Salt, its vise among the Romans, ii. 
 240 ; with the sacrifices, ii. 284 
 
 Salutations, ii. 332, 343 ; their signi- 
 ficance in the epistle, ii. 317, 343 ; 
 how classified, ii. 343 ; how ac- 
 counted for, ib. 
 
 Salvation, meaning and use of the 
 term, i. 62, ii. 81, 214, 216, 219 ; 
 its means, i. 291 ; stages of de- 
 velopment, ii. 215 ; constant ap- 
 proach, ib. ; completion, ii. 214, 
 
 216 ; importance, ii. 64 ; relation 
 to reconciliation, i. 291 ; to justi- 
 fication, ii. 81 
 Samaritan Pentateuch, i. 151 
 Sanctification, not to be confounded 
 
 with justification, i. 274 
 Sarah, i. 265, ii. 18, 19 
 Sardis, ii. 131 
 Satan, ii. 340-342 
 Saturn, i. 177 
 Saturnalia, ii. 239 
 Saul, meaning and use of the name, 
 
 i. 3, 10 
 Savanarola, i. 274, ii. 313 
 Scandals, ii. 335, 3.36 
 Scandinavians, ancient, their views 
 
 of God, i. 95 
 Scape-goat, i. 219, 232, 248, 271 
 Schleiermacher, his views of the 
 sufferings of Christ, i. 226; of 
 miracles, ii. 291 
 Schoenus, ii. 314 
 
 Schools, Jewish, i. 168-170, 174, ii. 95 
 Scipio, Publius Cornelius, ii. 298 
 Scriptures, meaning and use of the 
 term, i. 14, 18 ; of the Old Testa- 
 ment, i. 14, ii. 350 ; of the New, 
 i. 15 ; their preciousness, i. 16 ; 
 teaching, i. 168, 172 ; written for 
 patience and comfort, ii. 266 ; testi- 
 monies borne to their excellence, 
 i. 16, 17 
 Scruples, ii. 227, 230 
 Seal, to, meaning and use of the 
 
 term, ii. 303, 304 
 Seals, their use in common life, i. 
 250, 252, ii. 304; in a religious 
 sense, i. 250-252 
 Second coming of Christ, i. 465, 475, 
 ii. 121, 217, 219, 220; viewed as 
 near, ii. 215, 216 
 Second imprisonment of Paul at 
 
 Rome, ii. 298 
 Seducers, ii. 337 
 Sedulius, a composer of hymns, ii. 
 
 274 
 Seed of Abraham, L 255, 259, iL 16, 
 
 17,98 
 Seeds, their constitution and develop- 
 ment, protection and dissemina- 
 tion, i. 82 
 Seir, Mount, ii. 25 
 Sejanus, i. 120 
 Self -exaltation, ii. 190 
 Semi-arians, ii. 13 
 Semi-pelagians, i. 298, 500 
 
INDEX. 
 
 375 
 
 Seneca, i. 98, 99; his view of God 
 and the heathen deities, i. 92, 110 ; 
 of the soul, i. 98 ; of natural de- 
 pravity, i. 394, 397, 399 ; of man's 
 fall, i. 476 ; of the destruction and 
 renovation of the world, ii. 221 
 
 Seniores plebis, ii. 177 
 
 Separation from false teachers, ii. 
 334 
 
 Septuagint, the, i. 15, 18, 151, 195 
 
 Serpent, the, traditions regarding it, 
 i. 18, ii. 221 ; old serpent, ii. 340- 
 342 
 
 Serpents, i. 210 
 
 Servant, meaning and use of the 
 term, i. 6, 7, 10, ii. 311 
 
 Servetus, ii. 14 
 
 Service, ii. 308 ; of God, ii. 9, 10 
 
 Set, an Egyptian deity, i. 179 
 
 Sethi I., i. 96 
 
 Seven, a symbolical number, ii. 
 103 
 
 Seven churches of Asia, iL 129, 
 131 
 
 Seven wise men of Greece, i. 98 
 
 Seventh day of the week, ii. 236 
 
 Severity, ii. 130, 132; of God, ii. 
 130 
 
 Severus, ii. 193 
 
 Sexual worship, i. 96 
 
 Shaftesbury, Lord, his system of 
 deism, i. 92 
 
 Shame, a holy and sinful, i. 60, 360 
 
 Shammai, i. 173, ii. 335 
 
 Shekinah, the, i. 102, ii. 8, 10 
 
 Shepherd, the, of Hermas, ii. 330 
 
 Sigsean inscription, the, ii. 345 
 
 Sign, i. 250-252 ; a species of mir- 
 acles, ii. 290, 291 
 
 Signet, i. 252 
 
 Silas, ii. 344 
 
 Simon the Canaanite, iL 293 ; the 
 Cyrenian, ii. 328, 329 
 
 Simonides, ii. 344 
 
 Simple, the, ii. 337, 339 
 
 Sin, meaning and use of the term, i. 
 217, 294-296, 363, 3S0, 387, 421, 
 423, 441 ; dead, i. 380 ; its revival, 
 i. 383 ; its indweUing, i. 396, 417 ; 
 condemned in Christ, i. 421 ; the 
 cause of death, i. 349, 363, 440 
 
 Sing, to, meaning of the term, ii. 
 273 
 
 Singing, a part of Christian worship, 
 ii. 273 ; early modes of, ii. 274 
 
 Sion, ii 137. See Zion. 
 
 Sister, ii. 311 
 
 Skins, used for writing, ii. 345 
 
 Slaves, their number at Rome, i. 59, 
 351 ; and in Italy, ii. 327 ; their 
 treatment at Rome, i, 116, 120, 121, 
 351 ; in Sparta, i. 120, 351 ; in 
 Athens and Corinth, i. 351 ; among 
 the Israelites, i. 351 , 352 ; how 
 made, i. 351 ; how freed, ib. ; how 
 named, ii. 328 ; made Christians, 
 ii. 326, 328 ; slaves of sin, i. 352, 
 3.56, 358; of righteousness, i. 357, 
 358 
 
 Slavery, i. 351 
 
 Sleep, the character of man's present 
 natural condition, ii. 214 
 
 Slumber, spirit of, ii. Ill, 112 
 
 Smyrna, i. 56; view of the church 
 there in regard to Christ, ii. 13 
 
 Socinus, Lelius, and his nephew 
 Faustus, ii. 14 
 
 Socinians, ii. 14 ; their views regard- 
 ing Christ's person, ii. 14 ; His 
 death, i. 226; justification, i. 274; 
 original sin, i. 299 ; the sacraments, 
 i. 324 ; baptism, i. 325 ; predes- 
 tination, i. 501 
 
 Socrates, i. 98, 112; his views of God, 
 i. 92 ; his practice, i. 93 
 
 Sodom, ii. 55, 56 ; the occasioji of its 
 destruction, ii. 56 
 
 Sold, as slaves, i. 390 ; to or under 
 sin, i. 390-392 
 
 Soldiers, Roman, their pay, L 363, 
 364; customs, ii. 214 
 
 Solon, i. 56, 58, 112, 115 
 
 Son of God, applications of the term, 
 i. 19, 28 ; how belonging to Christ, 
 i. 19, 23, 420, 496, 503, 504, ii. 
 269 
 
 Sons of God, applied to believers, i. 
 448, 464 
 
 Song of Solomon, ii. 48 
 
 Sopater, ii. 343 
 
 Sophronius, patriarch of Jerusalem, 
 ii. 14 
 
 Sosipater, ii. 343 
 
 Soul, animal, i. 410 
 
 Souvan, an Egyptian deity, i. 179 
 
 Sovereignty of God, ii. 17, 29, 30, 36 
 
 Spain, ii. 297 ; its ancient names, ii. 
 297, 298 ; its history, ii. 298 
 
 Spanish Armada, ii. 34 
 
 Sparta, i. 56, 57, 120 
 
 Sphinx, the, i. 103 
 
 Spiced wine, ii. 223 
 
376 
 
 INDEX. 
 
 Spine, wonderful construction of the, 
 
 i. 81 
 Spinoza, ii. 291 
 Spirit, application of the term, i. 24, 
 
 413, 440, 441, 446 ; of bondage, i. 
 
 450, 451, 453, 454 ; of adoption, i, 
 
 452-454 
 Spirit-world, the, ii. 73, 74 
 Sponsors in baptism, i. 325 
 Spouse of Jehovah, ii, 18 
 St Thomas, Christians of, ii. 14 
 Stacliys, ii. 326 
 Standard, ii. 277 
 Stephanas, iL 321, 322 
 Stephen, bishop of Eome, i. 326 
 Stoics, i. 97, 98 
 Stoicism, i. 98 
 Strangers, custom of accompanying, 
 
 ii. 298 
 Stratseus, bishop of Smyrna, ii. 
 
 277 
 Stumble, ii. 59, 60, 259 
 Stumbling-block, ii. 113, 114, 247, 
 
 248 
 Stumbling-stone, ii. .59, 60, 61 
 Style, used for writing, ii. 345 
 Style of Epistle to the Romans, i. 2 ; 
 
 of the apostle, ib. 
 Subjection to magistrates, ii. 199, 
 
 206 
 Sublapsarianism, i. 500 
 Subscription of the epistle, ii. 354 
 Substitution, doctrine of, taught in 
 
 the law, i. 219 ; acknowledged by 
 
 the Jews, i. 210 
 Suffering with Christ, i. 459 ; for 
 
 God and Christ, i. 511 
 Sufferings of the Messiah, i. 220, 229; 
 
 of believers, i. 461 ; of early Chris- 
 tians, ii. 198 
 Sunday, i. 95, ii. 337 
 Supralapsarianism, i. 501 
 Supranaturalists, i. 516 
 Swedenborg, i. 516 
 Sword, i. 510, 511, ii. 205, 206 
 Sybil, Cumsean, prophecy of, i. 18 
 Symbol, i. 252 
 Symmachus, his translation of the 
 
 Old Testament into Greek, i. 151, 
 
 195 
 Sympathy, the duty of, ii. 189 
 Synagogues, i. 151 ; service of, i. 150, 
 
 151, ii. 176; minister of, ii. 171; 
 
 ruler of, ib. 
 Synod of Carthage, i, 298 ; of Con- 
 stance, i. 327 ; of Ephesus, i. 500, 
 
 ii. 333; of Valencia, i. 500; of 
 Mayence, ib. ; of Savonieres, ib. ; 
 of Dort, i. 501 ; of Laodicea, L 516 ; 
 of Frankfort, ii. 14 
 
 T. 
 
 Table, ii. 113, 114 _ 
 
 Tablets, used for writing, ii. 345 
 
 Talith, i. 187 
 
 Talmud, i, 18, 65, 166 ; its stories, i, 
 180 
 
 Tammuz, i. 106, 178, ii. 238 
 
 Taoer, an Egyptian deity, i. 179 
 
 Targums, i. 18, 195 
 
 Tarshish, ii. 297, 298 
 
 Tarsus, i. 10 
 
 Tatian, i. 18 
 
 Taxes, ii. 207, 208 ; different kinda 
 of, ii. 209 
 
 Tax-gatherers, ii. 209 
 
 Te Deum, author of the, ii. 274 
 
 Teacher, ii. 169, 171, 172 
 
 Teaching, gift of, ii. 169, 171, 172 ; 
 right of, ii. 172 
 
 Temple, ii. 322 ; of Diana, i. 103 ; of 
 Jerusalem, ii. 53, 131 
 
 Temples, of Greece and Egypt, i. 103 ; 
 first built by Egyptians, ib. 
 
 Temple-furniture, ii. 53 
 
 Ten persecutions, the, i. 510 
 
 Ten tribes, the, ii. 48, 49, 51 ; various 
 opinions regarding them, ii. 99 
 
 TephiUim, i. 189 
 
 Territorial system, the, ii. 314 
 
 Tertius, ii. 344 
 
 Tertullian, liis views regarding the 
 human soul, i. 298 ; original sin, 
 ib. ; infant baptism, i. 325 ; the 
 Lord's Sapper, i. 326 ; the millen- 
 nium, i. 465 ; predestination, i. 
 500 ; the death of Christ, ii. 251 ; 
 His descent into Hades, ii. 75 ; an 
 intermediate state, ib. ; the church, 
 ii. 313, 321 ; the power of the keys, 
 ib. ; his defence of the Christians, 
 ii. 198 _ 
 
 Testimonies borne to the Scriptures, 
 i. 16 
 
 Thales, i. 98 ; his views of God, i. 92 
 
 Thammuz. See Tammuz. 
 
 Thankfulness, i. 43 
 
 Thanksgiving at meals, Jewish and 
 Christian forms of, ii, 240 
 
 Themistocles, i. 118 
 
INDEX. 
 
 377 
 
 Theodore of Mopsuestia, i. 283, 500, 
 ii. 14, 291 
 
 Theodoret, i. 283; his views of the 
 Lord's Supper, i. 326 ; of predesti- 
 nation, i. 500 ; of the worship of 
 angels, i. 516 
 
 Theodosius tlie Younger, i. 366 
 
 Tlieodotion, his translation of the 
 Old Testament into Greek, i. 151, 
 105 
 
 Theodotus, i. 23 
 
 Theophilus, bishop of Antioch, his 
 views of man, i. 298 
 
 Theo]ihilus, tlm-d bishop of Ciesarea, 
 ii. 277 
 
 Therapeutoe, i. 105 
 
 Tliomas the Apostle, ii. 293 
 
 Tliomasius, ii. 314 
 
 Thor, i. 18 
 
 Thotli, an Egyptian deity, i. 178 
 
 Thothmes I., probably the Pharaoh 
 from whom Moses tied, ii. 32 
 
 Thothmes II., perhaps the Pharaoh 
 of the Exodus, ii. 32, 34 
 
 Thothmes III., probably the Pharaoh 
 of the Exodus, ii. 34 
 
 Tl»jus;ind years' period, ii. 221 
 
 Time, of Christ's appearing and death, 
 i. 230, 232, 284 ; character of the 
 present, ii. 213-217 ; to be under- 
 stood by believers, ii. 213 
 
 Timotheus, ii. 342 
 
 Titlies, ii. 208 ; for the poor, ii. 302 
 
 Titus, ii. 51, 53 
 
 Tombs, i. 210 
 
 Tongues, gift of, ii. 169 
 
 Tradition, i. 15; Jewish, i. 16, 18, 
 106 ; Christian, i. 16 
 
 Traducianism, i. 297 
 
 Translations, of the Old Testament, 
 i. 15; of the New, i. 16; of the 
 whole Bible, ih. 
 
 Transub.stautiation, ii. 157 ; first use 
 of tlie term, i. 327 ; progres- 
 sive development of the doctrine, 
 1. 326, 327 ; its establishment in 
 the Romish Cliurch, i. 327 
 
 Trap, ii. 113, 114 
 
 Treasure, i. 133 
 
 Trebonius, i. 366 
 
 Tribades, i. Ill 
 
 Tribes of Israel, ii. 98, 99 
 
 Tribulation, meaninsi and use of the 
 term, i. 143, 145, 509, 510. ii. 185 ; 
 distinguislied from anguish, i. 145 ; 
 278 ; awaits believers, i. 509 
 
 Tribunal, ii. 244, 245 ; different kinds 
 
 of, among the Romans, ii. 245 
 Tribute, ii. 207 
 Tried Christians, ii. 326, 327 
 Trinity of persons in the Godhead, 
 
 i. 29 
 Troglodytes, ii. 25 
 Truth, meaning and use of the term, 
 
 i. 76, 78, 141. 172 
 Tryphena and Tryphosa, ii. 327, 328 
 Tuscans, ancient, their view of the 
 
 creation, ii. 221 
 Twelve Tables, laws of, ii. 220. See 
 
 Laws. 
 Twiss,Dr,hisviewsof the millennium, 
 
 ii. 220 ; of Christ's death, ii. 251 
 Two natures of a believer, i. 392-410 
 Two ijrinciples, worship of, i. 91, 95 , 
 
 in man, i. 394, 410 
 Two Resurrections, the, ii. 220 
 Two souls in man, i. 394 
 Two swords, the, ii. 313 
 Types under the law, i. 219 
 Typhon, i. 95, 179 
 
 U. 
 
 Ulphilas, the Ai)ostle of the Goths, i. 33 
 
 Ulysses, i. 120 
 
 Unbelief, ii. 89, 144 
 
 Uncircumcision, i. 1S4, 189 
 
 Unclean meats, ii. 248, 249 
 
 Uncleanness, i, 104 ; promoted by 
 ancient idolatry, i. 105, 106 
 
 Ungodliness, meaning of the term, 
 i. 76, 77 
 
 Union in prayer, ii. 307 
 
 Unity of God, i. 237 
 
 Universe, proofs of its being under a 
 Divine Ruler, i. 85 
 
 Universal church, ii. 313 ; priest- 
 hood, ib. 
 
 Universalism, i. 500, 501 
 
 Unknown God, i. 57, 92, 110 
 
 Unnatural lust, i. Ill, 112, 114 
 
 Unrighteousness, i. 76, 77 
 
 Ujipcr room at Jerusalem, ii. 320 
 
 Urban IV., i. .327 
 
 Urbane, ii. 325 
 
 Yalentinus, i. 18, ii. 13, 335 
 Valentiniaus, i. 326 
 
378 
 
 INDEX. 
 
 Value of tlie soitl, ii. 64 
 
 Vengeance, ii. 195 
 
 Venus, worship of, i. 106, 107 
 
 Verses, wtien first used in the Scrip- 
 tures, i. 19; ii. 267 
 
 Vessels of wrath, ii. 43, 44 ; of mercy, 
 ii. 45, 46 
 
 Victor, bishop of Rome, ii. 335 
 
 Victoria, Queen, her remark in re- 
 gard to the Bible, i. 17 
 
 Vine, its cultivation, ii. 223 ; its juice 
 before fermentation, ib. 
 
 Vinegar used as a beverage, ii. 258 
 
 Vishnu, i. 94 
 
 Voltaire, i, 476 
 
 W. 
 
 "Waddington, Dean, his views of 
 ministerial orders, ii. 177 
 
 Wages, i. 363, 364 
 
 Waiting of the creation, i, 464, 465 ; 
 of believers, i. 478 
 
 Waldenses, i. 510, 512 ; opposed to 
 the doctrine of purgatory, ii. 75 
 
 Walk of a believer, i. 411, 414, ii. 221 
 
 Wantonness, ii. 220 
 
 Warfare, inward, i. 403 
 
 Watches of the night, ii. 220 
 
 Water as a beverage, ii. 258 
 
 Waterclocks, ii. 220 
 
 AYeak brethren, ii. 227, 229, 330; 
 how to be treated, ii. 228, 229 
 
 Wedlock, sanctified, ii. 319, 330 
 
 Weeks, first trace of, ii. 237, 296 
 
 Weekly division of time, ii. 235, 237 
 296 
 
 Well-doing, i. 137 
 
 Wessel, John, i. 274 ; his views of 
 Christ's death, i. 226 ; of the sacra- 
 ments, L 324 ; of the Lord's Supper, 
 i. 327; of the chm'ch and the priest- 
 hood, ii. 313 
 
 Wild olive-tree, ii. 124, 125, 133, 134 
 
 WiU of God, i. 48, ii. 309 
 
 Williams, John, u. 292 
 
 Willibrod, i. 33 
 
 Wine, different kinds of, ii. 223 ; its 
 preparation, preservation, and use, 
 ib. ; fermented and unfermented, 
 ib. ; when drunk by the Romans 
 and others, ii. 224, 258 ; lawful or 
 unlawful in its vise, ii. 258 
 
 Wisdom, ii. 338 ; of God, ii. 352 
 
 Wise, i. 55 
 
 Wise men, i. 97 
 
 Witness of the Spirit, i. 455, 456 
 
 Women, their relation to Christ and 
 the Gospel, ii. 312, 318, 322, 323, 
 328 ; in the East, ii. 311 
 
 Wonders, a species of miracles, ii. 
 290-291 
 
 Word, the, or Logos, i. 29 
 
 Word of God. See Scriptures and 
 Bible. 
 
 Works, our own, no ground of justi- 
 fication, i. 247 
 
 Works of the law, ii. 59 
 
 Workfellows, ii. 343 
 
 World, meaning and use of the term, 
 i. 256, ii. 158; world to come, i. 
 472, 473 
 
 Worship, i. 46 ; Romish distinction 
 in regard to it, i. 48 ; worship of 
 angels, i. 516 
 
 Wrath, meaning of the tenn, i. 74, 
 77, 133, 258, ii. 205 ; of God, i. 74, 
 77, 133, 289, ii. 42 ; how manifested, 
 i. 74 ; distinguished from indigna- 
 tion, i. 142, 143 
 
 Wretched, i. 405 
 
 Writing, its origin and history, ii. 
 344, 345 
 
 Writings, name given to the sacred 
 books, i. 14, 18, ii. 266, 267 
 
 Wycliffe, John, his views of Christ's 
 death, i. 226 ; of the sacraments, 
 i. 324 ; of the Lord's Supper, i. 327; 
 of Antichrist and the end of the 
 world, i. 465 ; of predestination, i. 
 500 ; of the church and the priest- 
 hood, ii. 313 ; opposed to the doc- 
 trine of xjurgatory, ii. 75 
 
 Xenocrates, his views of God, i. 99 
 Xenophanes, his views of God, i. 92 
 Xenophon, his views of God, i. 92, 
 99 ; his practice, i. 93 ; ills experi- 
 ence, i. 394 
 
 Y. 
 
 Years, how regarded and' reckoned, 
 ii. 296 ; two kinds of, among the 
 Jews, ib. 
 
 Yezidis, or devil worshippers, ii. 238 
 
 Yule, u. 239 
 
INDEX, 
 
 379 
 
 Z. 
 
 Zacchaeus, ii. 277 
 
 Zanchius, his views of Christ's death, 
 
 ii. 251 
 Zeal, religious, ii. 65, 66 
 Zeuxis, ii. 183 
 Zinzendorf, his views of Christ's 
 
 death, i. 226 
 
 Zion, Mount, ii. 61, 62, 137, 138, 
 289 
 
 Zuinglius, his views of the fall, i. 
 299 ; of the sacrairients, i. 324 ; of 
 baptism, i. 325, 326 ; of the Lord's 
 Supper, i. 327; of election, i. 501 ; 
 of church discipline, ii. 314 
 
 Zythos, ii. 223 
 
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