LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON. N. J. PRESENTED BY Hr. Hoel Lav/rence. McQueen Division BS.i85 Section >^0- 1653 v.? EngrtiTsci iy. Wm.D, Simtli. after Sir J.Eeviiolcis TMIE M©ILX IFIAMHILT; ^;b\e.N.T. Enc^\\2.'r^. X^^-^:. (\^-^c^r-\7J^d . THE NEW TESTAMENT OF OUR liORD A]VD SATIOIJK JESUS CHRIST: ACCORDING TO THE AUTHORIZED VERSION ; WITH EXPLANATORY NOTES, PRACTICAL OBSERVATIONS, AND COPIOUS MARGINAL REFERENCES. BY THOMAS SCOTT, RECTOR OF ASTON SANDFORD, BUCKS. STEREOTYFX! EDITZOir, WITH THE AUTHOR'S LAST CORRECTIONS AND IMPROVEMENTS: NEWLY ARRANGED AND CJREFULLY REVISED. VOL. IL HARTFORD: S. ANDRUS & SON 1853. PREFACE TO THE EPISTL.es IN GENERAL., TO ST. PAUL'S EPISTLES, AND TO THE EPISTLE TO THE ROMANS. THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS. We now enter upon the epistolary part of the New Testament, concerning which it may be profitable to make some previous remarks. — The epistles are letters, written either to individ- uals, to particular churches, or to several churches; or they are catholic epistles, that is, cir- cular letters to the churches in general. It is supposed that ihey were all written by one or other of the apostles; and, excepting the epistle to the Hebrews, and the epistles ascribed to John, each has the name of an apostle prefixed to it. The apostle Paul's name is affixed to thirteen epistles, and the epistle to the Hebrews has generally been ascribed to him: that of Peter, to two; those of James and Jude, to one each. Now, if they were actually written by the apostles, what shadow of reason can there be in the opinion, which numbers maintain, that they are not to be considered as of equal authority with the gospels? The gospels in- deed record the words and actions of Christ; but the human testimony, by which these vvords and actions were recorded, might even be thought inferior to that of the epistles; lor neither Mark nor Luke were apostles: and we have as i'ull proof that the epistles were divinely in- spired, as that the gospels were. Various reasons may be assigned, why many truths should be more obscurely delivered, during our Lord's ministry than afterwards, of which he ga'.e several intimations: (Notes, Matt. 10:27,28, v. 27. Luke 12:49—53. John 16:12,13.) and where are we to look for the full and explicit declarations of "the whole counsel of God," but in the writings of those, whom the Lord Jesus selected as the depositaries of his truths; to whom he gave "the keys of the kingdom of heaven;" to whom he promised to give the Holy Spirit, "to teach them all things, and lead them into all truth;" and whom "he sent" to make known his gospel, even "as the Father had sent him?" {Notes, Matt. 16:19. John 14:25, 26. 20:19—23, vv. 21—23.) If the doctrine of the apostles was the unadulterated and entire truth of God, and altogether of divine authority, as they preached it; why should it not be so when they committed it to writing? and if it was not the unadulterated entire truth, but either redundant or defective; then Christianity was corrupted or mutilated, even from the first. It must also be observed, that it is impossible, that we can know what the apostles preached, except from what they themselves wrote, or what others wrote concerning them: and can we suppose that their own writings are of less authority, than the writings of others on the same subject? If there be any ground for making this distinction, between the gos- pels and the apostolical writings, how is the church "built on the foundation of apostles and prophets?" {Notes, Eph. 2:19—22. Rev. 21:9— 21, v. 14.) 'Hence then it follows, that 'what the apostles have delivered in these epistles, as necessary to be believed or done by 'Christians, must be as necessary to be believed and practised in order to salvation, as what 'was personally taught by Christ himself, and is contained in the gospels.' Whitby. Most of the epistles, especially those of St. Paul, were written to those churches, the planting of which is recorded in the Acts of the Apostles: and the history so entirely coincides with them, even in the most minute particulars, and evidently without the least design or aim at coincidence; that the more carefully they are examined, and compared with the history, the more evident will it appear, that both are indisputably genuine. This has been clearly shown ROMANS. by the learned Dr. Paley, in his HorcB PauUnce: and I am decidedly of opinion, that all the genius, sagacity, and care of any number of the most able men who ever lived, would be ab- solutely insufficient to forge a history, and a number of epistles, so manifestly frank, artless, and often immethodical; and yet to make the one so completely to confirm the other. If ever books had such internal evidence of being genuine, that no reasonable man, after a diligent examination of them, could doubt of it, these are the books. But if the epistles be genuine, they must be inspired, and also prove the divine original of Christianity, — Our Lord, not only foretold his own death and resurrection, and that before the destruction of Jerusalem, and in that generation, the gospel should be very extensively preached; but he promised to invest his apostles and disciples with miraculous powers, and especially with the gift of tongues, in order to accomplish this object. — 'Now I desire to know, whether any thing of this nature 'was ever undertaken, or laid as the foundation of their credit, by any other authors of any 'doctrine, religion, sect, or heresy,? Whether they ever made their own violent death, and 'resurrection, the foundation of their veracity,? Or promised the like powers and assistances, 'when they were risen, to those who should promote, or should embrace their doctrine? Or 'whether that, which no man else durst undertake, was not performed by the holy Jesus so 'effectually, as that his doctrine presently prevailed, and was received throughout the world, 'in spite of all the opposition of men and devils made against it; and wrought in Chiistians 'such a lasting faith, as time, and vice, though most concerned to do it, was never able to de- 'face.?' Whitby. — To the fulfilment of these promises, the apostles (especially St, Paul,) in these epistles continually refer, as to facts most certainly known by those, to Avhom they wrote; and which none could deny or question. They appeal to the churches, whether thej* themselves had not exercised these miraculous gifts among them, nay, conferred them on others: they argue with them, from these gifts, as to the truth of their doctrine, Avhen here- tics perverted it; they appeal to these gifts, as deciding between them and their opposers, they lay down rules, for the behavior of the churches in respect of them; and they sharply reprove several instances of misconduct in this particular. Can it then be doubted, that sup- posing the epistles genuine, these miraculous gifts were publicly exercised and conferred, and that all knew them to be so.? And if this were the fact, was not the promise of Christ ful- filled.? Is not Christianity from God.? And can it be supposed, that the writers, who exer- cised and coriferred these powers, in so conspicuous a manner, were left to themselves, with- out the inspiration of the Holy Spirit, in addressing the churches on the most important subjects, and transmitting their doctrine to posterity.? The epistles in general are written in language which shows, that if genuine, they must have been known by the churches, to which they were addressed, during the life of the writers: but can it be supposed, that such facts were spoken of as undeniable, during the lives of the writers; and yet, that no one of their opposers, either heretics or persecutors, (not to say their friends,) knowing that no such facts had taken place, should stand forth publicly to deny or confute them.? — It is also undeniable, that most of the epistles were known, at a very early period, to other churches, as the writings of the apostles whose names they bear. In a short time translations were made of them into other languages, copious quotations were taken from them, and homilies, or expositions, were made on them. The churches, with one con- sent, acknowledged them as the word of God; and neither heretics, schismatics, nor opposers of the gospel, denied that they were the genuine writings of the apostles, and the standard records of Christianity, But had these epistles, bearing the name of this or the other apos- tle, been brought forward after their death, when no one, either in the church specially ad- dressed, or in other churches, had ever before heard of them; can it be conceived, but that they would have been rejected as spurious.? It is evident the claim would have been absurd, and the imposture manifest. Had they not been known during the life of the writers; at what time, or in what manner, could it have been possible to palm them on the church, and obtain them the credit of apostolical Writings,? The epistle to the Hebrews, not bearing the name of St, Paul; that of James, which it seems at that time, as well as in later ages, was supposed irreconcilable with the doctrine of St. Paul; the second epistle of Peter, which probably was written just before his martyrdom, and was not generally known till after his death; and the second and third epistles of John, in which he only styles himself "the elder," were not for some time received by the churches, as genuine; but this shows the scrupulous caution of the primitive Christians in this respect; and further inquiry, together with internal evidence, at length obtained the admission of them into the sacred canon. (Prefaces to the epistles to the Hebrews, James, the second of Peter, and the three epistles of John.) Yet very many writings, which, in some places, and for a time, were admitted as apostolical and divine, were afterwards, on fuller investigation, reject- ed, and most of t'nem have sunk into oblivion. The epistolary part of the New Testament, while it more fully shows the accomplishment of the ancient prophecies, concerning the establishment of the Messiah's kingdom, than even the historical part has done; contains also many remarkable prophecies, several of which have already received as remarkable an accomplishment; butsome still remain to be fulfilled. {Notes, Rom.U:lThes.2:\—\% 1 Tim. 4:1— 5. 2 Tim. 8:1— 5. 2Pe<. 2:3:) Thisalso con- stitutes an irrefragable proof, that they were written by inspiration of that God, who sees the end from the beginning. Finally, it will appear, as we proceed, that the writers of these epistles speak of themselves, and of each other, as authoritatively dehvering the truth and will of God to mankind. Even the exceptions, (as they are supposed to be,) in a few instances, more undeniably established the general rule; for why should an apostle intimate, that he only gave his own opinion, and nut 4] CHAPTER I. a divine and authoritative injunction, zn a particular case; unless conscious, and ; ■' ss de- manding liis readers to allow, tliat in all other cases, lie "spake as moved by the Hoi , uhost?" But if they advanced these claims, what alternative is there, between admitting tliL'm to the full extent, or decidedly rejecting them? That is. What alternative is there, between receiv- ing the apostolical epistles as the infallible word of God, and the standard of truth and duty; and wholly rejecting them as bold impostures? Had no such claims been advanced; it might have been allowed, that they were good men, right upon tlie whole, yet erroneous in some things: yet on this supposition where shall we find a divine standard of Christianity? But as the case is, either they are infallibly right, their doctrine divine, their writings tlie stand- ard by which all other doctrines must be tried; or they claim for themselves and each other, what they had no right to claim. I would be very cautious, in venturing on this ground; but I am fully persuaded, and often feel most deeply grieved by the assurance, that far more injury is done to the cause of truth, by a half-hearted allowance, that the epistles (or other parts of scripture) are genuine, authentic, and instructive, but possibly in some things erro- neous; than by all the open attacks of infidels. For these plausible statements leave us no standard of truth and duty; no way of discriminating between true doctrine and heresy; no divinely appointed exhiltition of the Christian religion, with which all other exhibitions must be compared, and admitted or rejected as they agree or do not agree with it. In the Acts of the Apostles, a history, or specimen, is given of the manner, in which the apostles and their fellow-laborers fulfilled the former part of their risen Lord's commission given to them just before his ascension, "Go ye therefore and teacW (or make disciples of) "all na- tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." In the epistles is more fully shown the particulars, and the way, in which they executed the latter part of it; "Teaching them to observe all things whatsoever I have commanded you." (Notes, Malt. 28:19,20. Mark 16:14 — 16.) The former therefore is more exactly suited to the case of missionaries, and persons in similar circumstances: the latter to stationary pastors and their flocks, as far as they are true believers. Both, however, are essentially requisite to an accurate and comprehensive view of Christianity, and of the office and duties of its ministers. The peculiar doctrines of the gospel are here more explicitly stated and explained, and their practical tendency more argumentatively shown, than in the historical books. The distin- guishing truths, here laid down, have been kept in view through the whole of the preceding exposition : and it will therefore be unnecessary formally to answer those, who have endeavor- ed to reconcile this part of. the scripture, with systems of a contrary nature and tendency. It may, however, be proper to say, that the author has considered with much attention both Dr. Taylor's key to the epistle to the Romans, and the eminent Mr. Locke's comment on several of the epistles: but, deeply convinced, that both of these publications "darken counsel by words without knowledge;" he can only on some incidental matters deduce instruction from them. In general, if the various terms, used in scripture concerning Israel as a nation, be in the same, or nearly the same, sense to be applied to Christians under the New Testament, where is the type and the antitype? Where is "the true Israel," as distinguished from "Is- rael after the flesh?" And where are we to learn either the character, privileges, or duties of true believers? Several of the epistles were written on special occasions, but others were not. These special occasions, however, were of such a nature, as gave the most i'avorahle opportunity lor ex- plaining doctrines, enforcing precepts, and giving admonitions and counsels, of the greatest importance to the church oi" Christ in every age. Nor has any thing ever yet been devised, more suited to render "the word of God of no effect," than the notion, that we have little or nothing to do with this and the other part of scripture, and can conclude nothing general from it, because it was "written on a particular occasion." We begin with the epistles of the apostle Paul, who wrote, as well as labored, more abundant- ly than all his brethren. Fourteen of his epistles are reserved for our instruction. In all his writings we perceive evident proofs of a sound judgment, a talent for close reasoning, a lively imagination, and fervent affections: sometimes, yet not so often by far as many have supposed, he induces a measure of obscurity by long parentheses. All his abilities and endowments, however, were directed and superintended by the Spirit of inspiration. The epistle to the Romans is placed first, though some others were written before it: but it was addressed to the Christians, who resided in the capital city of that great empire, which then lorded it over the whole known world; and the epistle itself is one of the longest, and most comprehensive, of all that were written by the apostle. It is not knoAvn when, or by whom, the gospel was first preached at Rome; but it is conjectured, that it was carried thither by some of those .Tews, who were converted at the day of Pentecost. (Jets 2:10.) Paul, how- ever, had not vet visited that city; but, as 'the apostle of the Gentiles,' he deemed it proper to use this method of establishing the believers in the faith; and of giving them such a conn prehensive view of the Christian religion, as might put them upon their guard against false teachers, of various descriptions.— This epistle is the only part of the scrijiture, in which di- vine truth is delivered in a systematical method: and it is a proper model for any one, who intends to compile a body of divinity. After the introduction, the apostle opens his subject, (as it is -reasonable to begm systematical treatises,) by showing man's relations and obliga- tions to God his Creator, and his apostasy from his worship and service: he proceeds to prove the universal sinfulness of both Gentiles and Jews, and the impossibility of any man's jiisti- fving himself before God, by his own obedience. Having brought the whole world in guilty, deserving of wrath, and shut up under sin and condemnation; he proceeds to state the meth- ROMANS. od of salvation by the mercy of God, through the redernption of ^"J Son ^«."^j^;^'? .y^^^^f iustifiration bv faith in his blood, and the imputation of his righteousness, as "the righteous- ness of God whi^iun^^^^ Tiiis he proves, illustrates, and ex- Sifiesve^yfX: he next proceeds to show that this way of justification is closely con- Sed wilhTancti^fication, and^evangelical obedience: he then states ^he believer's experience and conflicts; and displays his character, hopes, and privileges: and at length he If ads our reflections back to the source of these blessings, in the eternal ^l^^^^^'^"' ^"J^JX'r'fion T> and mercv of God Having thus stated and proved doctrines, and answered objections to them's dfscussed severd^estions respecting^he caUing of the ^-ti^s and the rejec^^^^^^ of the Jews, he applies the whole discourse by a variety of practical exhortations, precept., and instructions, enforced by evangelical motives And, having ^o^^l^fd upon some Pa^ lars, suited to the circumstances of those times, he concludes with affectionate salutations, cautions and prayers, and with ascribing glory to God our Saviour. A. D. 61 CHAP. I. The apo«tI«r shows his apostolical authority, and the great suhject of his ministry, 1 — 5. He sahites the Christians at Rome, 6, 7; thank- ing God on lh«-ir acrocint, and praying for them; «p»?cially that he iDight come and preach among them, 8 — 15. The gospel is the pow- er of God to salvation, and shows the only way of juslificalion, It!, 17. All men of every nation are exposed to the wrath of God, for acting in opposition to the light afforded them, 1 8 — 23. A just but awful de- scription of the Gentile world, as given up, hy the just displeasure of God, to the grossest idolatries, the most deerading licentiousness, and the most atrocious iniquities, 24 — 32. "TJAUL, ''a servant of Jesus Christ, r^ *= called to be an apostle, "^ separated unto ^ the gospel of God, 2 (Which *'he had promised afore by his prophets in s^the holy scriptures,) 3 Concerning ^ his Son Jesus Christ our Lord, 'which was made of the seed of David, ''according to the flesh; 4 And * declared to be ' the Son of God with power, ™ according to the Spirit of ho- liness, by the resurrection from the dead: Note. — According to the custom of those times, the apostle began this epistle, by prefix- ing his name and distinguishing title. (Notes, Acts 15:22—29, v. 23. 23:25— 30, v. 26.) The Christians at Rome would receive this letter from Paul, who was also called Saul, and had been a persecutor of the church; but who now regarded it as his honor and happiness, to be "the servant of Jesus Christ, and his called apostle;" having been "separated," and ap- pointed, by the choice and effectual calling of God, to preach his gospel to the world, and to spend his subsequent life in promoting it. {Marg. Ref. a— e.— Note, Gal. 1:15—24.) This doctrine was no new discovery or inven- tion, but the fulfilment of the promises made in the sacred scriptures by the prophets; and it respected the Son of God, even Jesus the Sa- viour, the promised Messiah, the Prophet, Priest, and King of the church, whom all be- lievers acknowledged and obeyed as their Lord. a Acts 13:9. 21.40. 22:7,13. 2C: 1,14. k 9. 15:16. 16:18. John 12: 26. 13:14—16. 15:15.20. Acts 27:23. 2 Cor. 4:5. Gal. 1:10. Phil. 1:1. 2:11. 3:6,7. Til. 1:1. Jam. 1:1. 2 Pet. 1:1. Judel. Rev. 1:1. 22:6,9. c 5. 11:13. Acts 9:15. 22:14, 15.21. 26:16—18. 1 Cor. 1:1. 9: 1,|'6— IS. 15.8— l0.2Cor. 1:1. 11:5. 12:11. Gal. 1:1,11—17. Eph. 1:1. 3:5—7. 4:11. Col. 1: 1,25. iTi'ii 1:1,12. 2:7. 2 Tim. 1:11. Tit. 1:1. Hel). 5:4- d Lev. 20:24—26. Num. 16:9, 10. Deut. 10:8. 1 Chr. 23:13. Is. 49:1. Jer. 1:5. Acts 13:2— 4. 1 Tim. 1:15,16. Heb. 7:26. e 9,16. 15:16,29. 16:25. Mark 16:15,16. Luke 2:10.11. Acts 20:24. Eph. 1:13. 1 Thes. 2:2. 2 Thes. 2:13,14. 1 Tim. Ml. f See on Luke 24:26,27. Acts 10:43. 26:6. g 3:2. Ps. 119:140. Dan. 10:21 2 Tim. 3:15,16. 2 Pel. 1:20,21. Rev. 22:6. A. D. 61. He was descended from David, according to the flesh, or in his human nature: but he had also been declared, or determined, to be the Son of God by that divine power, which raised him from the dead. {Marg. Ref. d — k.) — The expression, "according to the Spirit of holi- ness," has been generally interpreted to signify, "according to his divine nature;" but it is not used in that sense in any other place, nor doe.s it obviously convey that idea. Others therefore explain it of the conception of Jesus by the Holy Spirit, on which account he was called "the Son of God:" but this does nothing more than state, what he was "according to the flesh," or in his human nature; whereas the apostle clearly intended to show his divine na- ture, as the "only-begotteu Son of the Father;" and the antithesis as well as the context, evi- dently requires this. Our Lord indeed wrought all his miracles by the Spirit of God, which was "given to him without measure:" but the apos- tle plainly speaks of "the Spirit of Holiness," in immediate connexion with the demonstra- tion, that Jesus was the Son of God, which arose from his resurrection from the dead. Now, the pouring out of the Holy Spirit on the wit- nesses of his resurrection, and all the stupen- dous effects which followed, both in respect of them, and of those on whom they laid their hand, were a divine attestation to their testi- mony: and thus Jesus, who was crucified for affirming that he was "the Son of God," was "declared," or "determined to be the Son of God, with power by his resurrection," according to the demonstrationof that event, arising from the divers powers, signs, and miracles, which the Spirit of God enabled the apostles and prim- itive Christians to perform. (Marg. Ref.\,m. — Note, Heb. 2:1 — 4, v. 4.) It may also be ob- served, that the Holy Spirit had foretold, by the prophets, that the Messiah would be the Son of God, as well as the Son of David; and also that he would be put to death, and rise 9. 8:2,3,29—32. Ps. 2:7. Matt. 3:17. 26:63. 27:43. Luke 1:35. John 1:34.49. 3:16—18,35,36. 5:25. 10:30,36. 20:20,31. Acts 3:13. 8:37. 9:20. 1 Cor. 1:9. Gal. 4:4. Col. 1:13—15. 1 Thes. 1: 10. 1 John 1:3. 3:8,23. 4:9,10, 15. 5:1,5,10— 13,20. Rev. 2:18. 2 Sam. 7:12—16. Ps. 89:,16,37. Is. 9:6,7. Jer. 23:5,6. 33: 15— 17,26. Am. 9:11. Matt. 1:1,20— 23. 9:27. 12:23. 15:22. 22:42 —45. Luke 1:31—33,69. 2: 4—6. John 7:42. Acts 2:30. 13:22,23. 2 Tim. 2:8. k 8:3. 9:5. Gen. 3:15. John 1: 14. Gal. 4:4. 1 Tim. 3:16. I John 4:2,3. 2 John 7. * Gr. di you. tj Epli.4:5. Til. 1:4. 2 Pet. 1:1. Jude 3. X 11:2.5. 1 Cor. 10:1. 12:1. 2 Cor. 1:S. 1 Thes. 4:13. T lT.2;t— 2R. Acts 13:21. 2 Cor. 81 1:15,16. z 15:22. .icts 16:6,7. 1 Thes. 2: IP,. 2 Thes. 2:7. a Is. 27:6. J.>hu 4:36. 12:24. 15- 16. Col. 1:6. t Or, in i/oii. b 15:18— 20. Acts 14:27. 15:12. 21:19. 1 Cor. 0:2. 2 Cor. 2:14. 10:13—16. i Tlies. 1:9,10. 2: as well as against the fear of persecution. — It has been seen how his prayers for "a prosper- ous journey" to Rome were answered by his being sent thither as a prisoner! {Notes, 15: 22—33, Acts 18:18—23. 25:— 28:) I serve. (9) Autqfvo). Matt. 4:10. Acts 24: 14. See on Luke 2:37. — Without ceasing.] AdialEimMq. 1 Thes. 1:3. 2:13. 5:17. Jdiu- Xeimoc, 9:2. Ex « priv. 5in, et leiTioi, linquo. —Mention.'] Mveiuv. Eph. 1:16. Phil. 1:3, 1 Thes. 1:1. 3:6. 2 Tm. 1 :3. Philem. 4. A uraoftai, memoro. — / might have a prosperous journey, (10) Evodwd-T/aoiiiui. 1 Cor. 16:2. 3 John 2. Ex Ev bene, et 6do;, iter. — Gen. 24: 12,48, Sept.—Ilong. (11) Eni^offuK 1 Cor. 5:2, 9:14, Phil. 1:8. 2:26, 1 Thes. 3:6. 2 Tim. 1:4. 1 Pet. 2:2, Enino^ipo;, Phil. 4:1. Ex em, et nox^fo), cupio. — Gift.] Xaqiuiut. 5:15,16. 6:23. 11:29, 12:6, 1 Cor. 1:7, 7:7, 12:4, 2 Cor. 1:11, 1 Tim. 4:14. 2 Tim. 1:6. 1 Pet. 4:10, A /agtc, gratia. — May be com- forted together. (12) Svfxnaquxhji^jjvai. Here only. Ex aw, nuQa, et xahsb), voco. 1 3 Now " I would not have you ignor- ant, brethren, ^ that oftentimes I purpos- ed to come unto you, (^but was let hither- to,) ^ that I might have some fruit * among you also, ^ even as among other Gentiles. 14 I am •= debtor both to the •' Greeks and to the Barbarians, * both to the wise and '"to the unwise. 15 So, s as much as in me is, ''I am ready to preach the gospel to you that are at Rome also. [Pradkal Ohservationi.'\ Note. — The apostle next showed, that he I had repeatedly purposed to come to Rome; ibut that he had been hindered hitherto, by his multiplied engagements, and by the opposition made to his ministry: because he was exceed- lingly desirous to have some fruit among the i Romans, as well as among the other Gentiles: 'for, as he had been converted in a most extra- I ordinary manner, and entrusted with a dispen- sation of the gospel; he thought himself bound to do every thing which he possibly could, to ■promote the salvation of men in general, es- ■pecially among the Gentiles. {Marg. Ref. x — b.) This was a debt; which he owed both to the civilized Greeks or Romans, and to the rude barbarians; and indeed to the learned and unlearned of every nation, from the Avise phi- losopher to the untutored laborer. {Marg. Ref. c — f.) With this view of his obligation, he was ready, according to his ability and oppor- tunity, to preach the gospel at Rome also: though in that haughty and magnificent capi- tal, he might encounter more contempt and oji- position, than in other j)laces; and though his address might be less suitable to the fastidious taste of its refined inhal'iitants. {Marg. Ref. g, h.) I purposed. (13) TZ^of flfwj/r. 3:25. Eph. 1 :9. 13,14. 2 Tim. 4:17. c 8:12. 13:8. Gr. .4cls 3:15. 13: 2—4. 22:21. 26:17,18. 1 Cor. 9 16— 23. 2 Tim. 2:l0. d Acts 28:4. 1 Cor. 14:11. Col 3:11. e 22. 11:25. 12:16. 16:19. Matt. 11:25. Luke 10:21. 1 Cor. 1: 19—22. 2:13. 3: IE, 19. 2 Cor. 10:12. 11:13. Kph. 5:1.5— 17 .T:ira. 3:17,18. f rrov. 1:22. ft:5. Is. 35:8. 1 Cor. 14:16.23.24. Til. 3:3. e 12:18. 1 Kinas8;18. Mark 14 " 8. 2 Cor. r:12. h Is. 6:8. Malt. 9:S«. .Tohn 4:34. Ads 21:13. 1 Coi.9:17. 2Cor. 10:1.5,16. A. D. 61. CHAPTER i. A. D. 61 IlQod-saig, 8:28. Jlcts 11:23. Ex ti^o, ct ti- xhj/ui, pono. — IVas let.] Exmlv&rjv. Matt. 19: 14. Jlcts \\M. 16:6. 27:43. See on ^c/s 28: SI.— A debtor. (14) Ocfsileirig. 8:12. 15:27. Matt. 6:12. Luke 13:4. Ga/. 5:3. kho(feiU>, debeo. — To the barbarians.'] BnQGaQoig. See on Acts 28:2. — Unwise.] AvoTjioig. See on Luke ^4 -.'lb. — As much as in me is. (15) To y.aT fue. 12:18. — lam ready.] n^oif^vjuov. See on Matt. 26:41. 16 For • I am not ashamed of ^ the gos- pel of Christ: ' for it is the power of God unto salvation, '" to every one thathelieveth; "to the Jew first, and also to the Greek. Note. — However the noble, the learned,, or the proud, n)ight despise the doctrines of the gospel; and especially that of salvation by faith in the righteousness, atonement and interces- sion of a Jew, who had been crucified as a de- ceiver by his own countrymen; the apostle was in no Avise "ashamed of" it, but \v;is ready to glory in his belief of it before ail ni'n : he knew indeed, that the power of God offended, and was displayed by, that doctrine, f )r the salva- tion of every believer, not only from merited condemnation, but also from the power of his corrupt passions and habits, from the bondage j of Satan, from the love of the world and the, fear of men, and from all sin and misery: so^ that, while Jewish rabbles, and pagan philoso-', phers, had tried in vain to reform men's lives; the despised gospel of Christ, wherever it had- been preached, had been rendered extensively: successful for that purpose. {Marg. Ref. i — 1.) This had first been evidenced among the Jews, in the conversion and holy lives of multitudes, who had before borne very bad characters: and afterwards it had produced similar effects; among the Gentiles, vast numbers of whom had been turned from their Immoralities and idolatries, to the holy worship and service ofj the true God. (Marg. Ref. n. — Notes, John 12:27—33, v. 32. 1 Cor. 1:20—24. ^ Cor,\ 4:7. 10:1—6, vv. 4,5.) — "It is the power ofj God unto salvation." 'To whom.'' To all that 'believe. Now it is plain, that it is not merely! 4he power of God manifested in outward mira- 'cles, that is there spoken of; for miracles were| 'wrought upon and in the presence both ofi 'them that believed not, and them that did be-' 'lieve. The power of God, there spoken of, I 'is a power felt only by them that believe: so' 'that whatever the enemies of the free grace of i 'God may .. suggest; it cannot be meant ofj 'those extraordinary manifestations of power, 'in healing men's bodies, &c. but of that in-! 'ward teaching and drawing of the Father, ofj 'which the pro])hets foretold, that it would be 'bestowed in a large manner in gospel-times.' j Dr. Maclaurin. {Notes, JoAn 6:41 — 46, vv. 44,45,60—65, v. 65.) | i IV. 40:n.lO. 71:l5.1t:. 119:413. Mark 8:13. I.iike 9;2ii. 1 Cor. 2:2. 2 Tim. 1:8,12,16. 1 Pet. 4: 16. k 15:19,29. I.uke 2:10,11. 1 Cor. 9:12,18. 2 Cor. 2:12. 4:4. Gr. 9:13. Gal. 1:7. 1 Tim. I:U. 1 10:17. Ps. Il0;2. Is. 53:1. I Oor. 1:18— 24. 2: (. 14:24,25. 2 Cor. 2:14— 16. 10:4,5. Co). 1: Sfi. IThes. 1:5,6. 2:13. Heb. 4:12. lu 3:22,20. 9:33. 10:4,11. Mark ld;li".. .lulm 3:lo,|ii,i)u. 6:35, Vol. M. I am not ashamed.] Ovx enaiaxwofini. 6: 21. 2 Tim. 1 :8,12,16. See on Mark 8:38. 1 7 For therein is " the righteousness of God revealed ^ from faith to faith: as it is written, '' The just shall hve by faith. Note. — In the gospel, God had revealed, not only the righteousness of his perfect character and government, and the righteousness requir- ed by his holy law, but that also which he had appointed, provided, and introduced, for the justification of sinners before him. This might be called "the righteousness of God," for other reasons; but especially, because it consisted of the perfect obedience unto death of that glori- ous person, who is "God manifested in the flesh." 'This phrase, in St. Paul's style, doth 'always signify the righteousness of faith in 'Christ Jesus' dying, or shedding his blood for 'us. ... This righteousness consists not in our 'sanctification, but in our justification, or ab- 'solution from our sins past, through faith in 'the blood of Christ, shed for the remission of 'sins.' Whitby. — 'Therein is the righteous- 'ness, which is of the free grace of God, 'through Jesus Christ, revealed to be wholly 'of faith.' Locke. {Marg. Ref. o.)— The texts referred to, if duly considered, will pre- 'pare the reader to expect something still more ^appropriate, in this most remarkable expres- jsion; and a far higher privilege to believers, than these concessions, which are of no small importance, point out to us. (Notes, 3:21-^ 26. 2 Cor. 5:18—21, v. 21. Phil. 3:8—11, v. 9. 2 Pet. 1 :1,2.) This "righteousness of God !is revealed from faith to faith;" it is altogether I of faith, from first to last, and without any re- spect to other distinctions, and the faith which I receives it, is capable of continual augmenta- j tion : or rather it is revealed from the faithful- ness of God in his word, to the faitfi of the 'believer: as by faith alone is the sure testimo- |ny and faithful promise of God received and ■appropriated: according to the doctrine of the [prophet, that the truly just or righteous man I "shall live," or- be accepted and saved, "by faith," and not by works : or "the just by faith shall live;" no other justice, or righteousness, except that by faith, can bring the possessor to eternal life. {Marg. Ref. p, q.— Notes, Hab. ,2:4. Gal. 3:10—14, v. 11. Heb. 10:35—39.) From faith to faith.] Ex niqeMg eig Tugir. — \ntcic,fidelitas; 3:3. Matt. 23:23. Acts 17:31. \Gal. 5:22. \ Tim. 5:12. Tit. 2:10, 18 IT For 'the wrath of God is revealed from heaven against all 'ungodliness and I* unrighteousness of men, " who hold the truth in unrighteousness. 19 Because ''that which may be known, of God is manifest * in them: for God hatli-; Ishowed tY'unto them. 40,47. 7:38,39. 11:25,26. Gal. 3:22. 1 Pet. 2:6. J John 5. 10 —13. n 2:9,10. 3:29,30. 4:9—12. 9:24. 10:12. 15:8,9. I.iike 2:30—32. 24:47. Acts 11:18. 13:46,47. 18: ."i.e. 20-2). 2R:20. 28:17—28. Gal. 2:15,16. 3:28. E|.h. 2:11 —17. Col. 3:11. o 3:21. 10:3,4. Is. 45:24,25. 46i 13. 51:8. 54:17. 61:10. Jer. 23: 6. Dan. 9:24. 1 Cor. 1:30. 2 Cor. 5:21. Gal. 5:5. Pl.il. 3:8, .lohn 1:16. 2 2 Thbs. 1:3. Tit. 1: 9. 2 Pet. 1:1. p 3:3. P9..8-l:7. Cor. 3:18. 1,2. q Hab. 2:4. Gal. 3:11. Ileb. lO: 38. 11:6,7. r 17. 2:5,6. 4:15. Num. 32:14. Dent. 29:20—28. 2 Kin^s 22: 13. .Ter. 4:8. Lam. 2:22. Ez. 7: 19. Zeph. 1:1 8. .John 3:36. Acts 17:30,31. Gal. 3:10. Epli. 5:6. Ciil. 3:6. Rev. 6:16,17. 19:15. » 5:6. I Tim. 1:9. Til. 2; 12. 2 Pet. 2:5.6. 3:7. Jude4,15,)8^ I 29. 2.8,9. 6:13. Dent. iQo:,faluus. Matt. 5 -.ii.— Uncorruptible. (23) Jqifuoju. \ Cor. 9:25. 15:52, 1 Tim. 1:17. 1 Pet. 1:4,23. 3:4. Ex u priv, et q'i^uQTog, corruplus, 1 Cor. 15:53,54. 1 Pet. 1:18. A q^^etQui, corrumpo, — Into an image made like.] Ev d^uofjifuiri eixofo: Eixbiv, 8:29, Matt. 22:20, 1 Cor. 11:7, i5:49, 2 Cor, 3:18. 4:4. Co/. 1:15. 3: 10. Heb. le.l. Rev. 13:14,15. 14:9,11. 24 Wherefore ™ God also gave them up to uncleanness, "through the lusts of their own hearts, °to dishonor their own bodies p between themselves; 25 Who 'J changed ■■ the truth of God ' into a lie, and worshipped and served ' the m Pi. 81:11,12. Hos. 4:17,18. M.ill. 15:14. Acts 7:42. 14:16. 17:29,30. Eph. 4:18,19. 2 Thcj. 2:10,11. n 6:12. Eph. 2:3. I Thcs. 4: 5. Jam. 1:14.15. 4:1—4. I Pet. 1:14. 2:11. 4:2,3. 2 Pel. 2:18. 1 John 2:1.5,16. Jude 18. o I Cur. 6:13,12. 1 Thc«. 4:4. 2 Tim. 2:20—22. p 27. Lev. 18:22. q 23. r 18. 1 Thej. 1:9. John 5:20. I Is. 44:20. Jer. 10:14,|5. 13: 25. 16:19. Am. 2:4. Jon. 2:?. Hab. 2:18. I 23. Mall. fi:24. 10:37. 2 Tiin. 3:4. 1 John 2:15,16. [n A. D. 61. ROMANS. A. D. 61. creature * more than the Creator, " who is blessed for ever. Amen. 26 For this cause God - gave them up unto ^ vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves ^ that recompense of their error which was meet. Note. — The fallen race of men, having thus dishonored God by wilful apostasy and idolatry; he left theni, under the influence of Satan, to debase themselves by the most unnatural and abominable lewdness. This did not so much result from the prevalence of animal inclina- tions, (for the very brutes are kept from exces- sive and unnatural practices,) as from "the lusts of their own hearts," which madly sought sat- isfaction in sensuality, when they had lost the favor of God and happiness in him. Thus they disgraced their bodies, by using them to perpe- trate with each other the most detestable pol- lutions: even those bodies, which the Creator had formed with most exquisite contrivance and good-will;' as might best render them accom-- modated to the purposes of their own comfort and usefulness to one another, and to be the in- struments of the soul in his worship and ser- vice. (Marg. Ref. m — p.) This was permitted judicially; because they had exchanged "the truth of God," which had been made known to them, respecting his nature, perfections, and worship, for the basest falsehoods and delusions of the devil, and the sophistical conclusions of their own vain reasonings: and, inconsequence, they had rendered divine honor to creatures, in preference to the infinite Creator, who is in himself "most blessed for evermore;" whom all rational creatures ought to adore and bless; and whose praises are celebrated by all the inhabit- ants of heaven; while saints on earth repeat a cordial Amen to them. {Marg. and Marg. Ref. q — u.) — The idolaters first joined creatures with God in their worship, or adored them as mediators; then they used images to represent tlie invisible Object of their adoration; and at i^Migth the meanest of the creatures engrossed the whole of it. The Lord therefore, being ])rovoked to jealousy by this base apostasy and ingratitude, gave them up to the vilest passions and inclinations; so that they were left to prac- tise such unnatural lusts, as are not fit to be mentioned, except as a stigma on human na- ture, and to enhance the grace of our redemp- tion. And this was a judgment "meet" for , uch a crime: as they had so dishonored Godj through their pride and carnal enmity, it was * Or, riiiher. u (V..5. I's. 72 19. 1!5:1,2. 2 Cor. 11:31. Epli y:2l. 1 Tim. 1: n,i7. I See ov 24. y Gen. 19:.j. Lev. 13:22—28. Dfut. 23:17,1S. Jiids;. 19:22. 1 Cor. 6 9. Eph. •t:lU. 5:12. I Tim. 1:10, Jiide 7. T 23,24. .16,21. Jot) 21:14 15. Prov. 1: 7,22.29. 5:12,13. 17:16. .fer. 4:22. 9:6. lioi. 4:6. AcU 17: 121 23,32. Rom. 8:7,8. 1 Cor. 15: 34. 2 Cor. 4:4—6. 10 5. 2' Thea. 1:8. 2:10—12. 2 Pel. 3: 5. t Or, ncJrnmuledge. b Jer. 6;30. 2 Uor. 13:5—7. 2 Tim. 3.3. Tit. 1:16. + Or, a mind void nf judgment. c K|)li. 5:4. rhi'eiii. 8. d 3:10—19. J.,h 1.5:16. Jer. 17:9. Alait. 15:19. jlUik 7- 21,2?. 1 Cor. 6.9,10. G:.!. .5; 19—21. Epii. 6:3—6. I'd. proper for them to be left to dishonor them- selves, and to expose their own shame; that the consequences of their apostasy, and th^ blind- ness of their boasted reason, as well as the fil- thiness of their hearts, might be known to the whole intelligent creation. (Marg. Ref. x — z.) — Those unnatural crimes and vile affections, which are most scandalous at present, and care- fully concealed, or most severely punished, were openly avowed among the Greeks and Romans, even in their politest ages: and their most ele- gant and celebrated poets have defiled their compositions by the mention of such detestable amours, without anj'^ expressions of abhorrence, or even of disapprobation; nay, often in a way, which sanctions them, and almost wins the un- wary reader to palliate, or even approve them ! Uncleanness. (24) yly.a^aqotnv. 6:19. Matt. 23:27. 2 Cor. 12:21. Gal. 5:19. Eph. 4:19. 5:3. Col. 3:5. 1 Thes. 2:3. 4:7. Ex «, priv. et xn&utQO), purgo. — To dishonor.'] Th anfia- l^taiynv. 2:23. Jlctsb.Al. See on Lute 20:11. — Changed. (25) MfTijlhiSntv. 26. Here only. Ex /iieTu, et uXuuao), 23. — Worshipped.'] Eof- Gaad^rjoav. Here only. — ^eGaafiu- See on ^c/s n :23.—More tha7i.] "Rather than." Marg. TJitQit. Prcelerito Creatore. 'Thus Hilary ren- 'ders the clause with purity and elegance.' Beza. — Blessed for evei'more.] EvlnjijToc eig ing ttiMvag. 9:5. {Marg. Ref. u.) — Vile affec- tions. (26) riad^ii uTifiiac. — riaifog, Col. 3:5. 1 Thes. A:b. Not elsewhere, .^rt/zm, 9:21. 1 Cor. 11:14. 15:43. 2 Cor. 11:21. 2 Tim. 2: 20. — The natural use. '\ Ttjr qivatyyt' /Qijaiv, '2T.— 'Pvatxog, 27. 2 Pet. 2:12. Not elsewhere, >I'vaixo)g, Jude 10.— A q^vaig, 2:14,27. 11:21, 24. Eph. 2:3, et al. — Xoi]aig. Here only. A XQaouai,utor. — Burned. (27) Ei;Fyuvit-ijauf. Here only. — Lust.] Trj oQfiFt. Here only. Ab oQeyot, 1 Tim. 3:1. 6:10. — That which is un- seemly.] Tiji> ixo/)jfioavvj]v. Rev. 16:15. — yia- Xiiubir, 1 Cor. 12:23. Ex « priv. et ayi]fia, species, 1 Cor. 7:31. — Recompense.] ylyjtino- ^luv. 2 Cor. 6:13. Ex am, pro, et fuad^og, merces. — Error.] nhxvr^g. ^ee on Matt. 27:64. 28 And even ^ as they did not like to f retain God in their knowledge, God gave them over "^ to | a reprobate mind, to do those things which are " not convenieiit; 29 Being ^ filled with all unrighteousness, fornication, wickedness, covetousness, mal- iciousness; full of envy, murder, debate, deceit, rftalignity; * whisperers, 30 <■ Backbiters, s^ haters of God, de- spiteful, proud, '' boasters, ' inventors of evil things, ^ disobedient to parents, 31 ' Without understanding, '"covenant- breakers, II without natural affection, im- placable, unmerciful; 3:5—9. 1 Tim. 1:9,10. 2 Tim. 3:2—5. Tit. 3:3. Rev. 21:8. 22:15. e Ps. 41:7. Prov. 16:28. 26:20. 2 Cor. 12:20. f Prov. 25:23. 5 8:7,8. Num. 10:35. Deul. 7: 10. 2 Ohr. 19:2. Ps. 81:15. Prov. 8:36. John 7:7. 15:23, 24 Til. 3:3. Ii 2:17.23. 3:27. 1 Kings 20:11. 2 (.'lir. 2.5:19. W. 10:3. 49:6. 52:1. J 1:1. 97:7. Acl.i 5:36. 2 Cor. 10:15. 2 The.s. 2:4. Jam. 3:5. 4:16. 2 Pet. 2: 18. Jiide 16. Ps.99:8. 106:39. Ec. 7:29. Deiil. 21:18— 21. 27:16. Prov. 30:17. Ez. 22:7. Malt. 10:21. Luke 21: 16. 2 Tim. 3: 15:4 2. I 20,21 2 3:11. Prov. 18:2. K Jer. 4:22. Mall. 1.5:18. m2 Kiiiiji 18:14, ic. Is. 33:8. 2 Tim. 3:3. II Oi, u> soeiiible. A. D. 61, CHAPTER I. A. D. 61. 32 Who " knowing the judgment of God, that diey which commit such things are " worthy of death, not only do the same, hut * have pleasure in them that do them. Note. — Men, in all ages and nations, had shown a disposition and decided purpose to dis- card from their minds the knowledge of the true God. Having no delight in him, they did not endeavor "to retain him in their knowl- edge."— Not approving the knowledge of Je- hovah, men in every age and nation had been and were prompt to run into idolatry. This was an evident fact all over the Gentile world. — The glorious perfections, spiritual worship, and holy service of God, by no means suit-j ed the proud, sensual, carnal heart of fallen| men: so that, as with one consent, they pre-| ferred the basest idols to him, because more congenial to their dispositions, and consistent with their favorite pursuits. (Marg. Ref. a.) In righteous judgment God gave them up to "a' reprobate mind," (rejectuig God, and rejected by him,) that they should foolishly and per-' versely prefer the most shameful and pernicious practices, to those which are decent, honorable, and becoming rational creatures. Thus they were left to commit those crimes, which were utterly inconsistent with reason, nature, and their own and each other's welfare. (Marg. Ref. b, c.) Nay, they proceeded to such lengths in wickedness, that their whole hearts and lives were filled with every kind of fraud, oppression, j extortion, and iniquity: they practised all for- nication, incest, and adultery without remorse: they delighted in mischief for its own sake: they i rapaciously amassed wealth by every means in their power, however mean, iniquitous, and oppressive: they revenged every injury with desperate, implacable, and pertinacious malice: they envied all, who were more honored or prospered than themselves: they were prompt to commit murder, or engage in any kind of bitter contests, and to every species of deceit and malignity, or habitual mischievousness, as delighting in the misery of others. Secret cal- umnies and slanders were employed to ruin the characters of their neighbors or rivals: they were "haters of God," and of his authority, law, justice, service, and providence, and de- spiteful to i.is worshippers, and to each other. They were proud of their genius, sagacity, learning, possessions, and exploits; they idolized then\selves, in boasting of their virtues or per- formances, and in wholly seeking their own glory in the most ostentatious manner. They invented new species of cruelty, treachery, lux- ury, impiety, idolatry, sensual gratification, and magnificence. They cast off" all regard to pa- rental authority, and despised, injured, or even murdered their aged parents, as the emperor Nero did his mother Agrippina. They acteO in many things, as if they had been destitute of common sense, by the indulgence of their headstrong passions: they violated without scruple the most solemn treaties, covenants, and oaths: they sinned away natural affection, and even exposed their new-born infants, leav- ing them to perish without remorse or censure. O 18.21. 2:1—5,21—23. I • 6:21. Deut. 17:6. 21:22. 2 Sam. 12:5—7. 1 Kings 2:26. Heb. l0:-9. Rev. 16:6. that they might not have the trouble or ex- pense of bringing them up; and in many |ilaces they put to death their parents, when they be- came helpless and burdensome. They were implacable in their resentments, and unmerciful in their dispositions: so that, besides the cruel carnage of their ambitious wars, the indiscrim- inate slaughter which often attended the tak- ing of cities, and the frequent murder of their vanquished enemies; their public diversions consisted in beholding gladiators fighting to- gether, till hundreds were sometimes massacred before their eyes; or in seeing slaves and crim- inals fighting with wild beasts, and often de- voured by them. Nor did the principal peir sons, whether men, or women, of the highest rank, and most cultivated manners in other re- spects, absent themselves from these horrid spec- tacles! (Marg. Ref. d — m.) Nay, even those among them, who were most fully convinced that these things were criminal, and deserving of condemnation and death according to "the i judgment of God," not only continued to prac- jtise them, but also delighted in, honored, ca- jressed, flattered, preferred, or even deified, such 'persons, as were most notoriously addicted to them. (Marg. Ref. n, o.—Note, 2 Tim. 3:1— 5.) — The history of the Greeks and Romans, especially of the latter, about the time when ;the apostle wrote, abundantly illustrates this horrid descrij)tion of their general character, from which even their philosophers and moral- ists were by no means excepted. And not only their indignant, but their easy good tempered satirists, and their other poets and orators, drew such pictures of the public morals, as abun- dantly show that the apostle has not used any hyperbole, in this animated and awful descrip- tion.— It might easily be shown, that the mor- als of idolatrous nations, if judged according to the immutable standard of the divine law, are at this day not at all better than the descrijition here given of the Gentile world. — Have pleas- ure, &c. (32) 'This, say the Greek commenta- 'tors, is much worse than the bare doing of ,'them: for a man may do them by the power I 'of temptation; and by consideration become i 'sensible of his folly, and repent of it: but when 'he is arrived at that height of wickedness, that 'he not only approves, but delights in seeing 'the like things done by others, he demonstrates 'such a strong affection to them as is incura- 'ble.' Whitby.— T\\i^ apostle, however, is show- ing what need the Gentiles, and all men, had of the grace of the gospel; and not that they were incurable by it: and in fact multitudes who once had answered this description, after- wards embraced Christianity, and became "a peculiar people zealous of good works." They did not like. (28) Oi.-x Fdoxiuuaur. 2: 18. 12:2. 14:22. See on LuA'e 12:56. — Repro- bate.] JSoxifiof. 1 Cor. 9.27. 2 Cor. 13:5—7, 2 Tim. 3:8, Tit. 1:16.- l*rov. 25:4. Is. 1:22, Sept. Ex «, priv, et doxi/iog, probalus, 16:10. — Convenient.] KuifTjxovTu. Acts 22:22. — Wickedness. (29) florrjQin. See on jliarA- 7 : 22. — Covetousness.] Ilhorf^nt. See on Mark 7:22. — Maliciousness.] Kitxin. Acts 8:'2'2. 1 Cor. 5:8. Eph. 4:31. Col. 3:8'. Tit. 3:3. Jam. 1:21. 1 Pet. 2:1,16.— Envy.] U't^ovo. Mall. Or, consent -with thtm. V%. 50: 1 18. Hos. 7-3. Mark 14: lO, | [13 \. D. 61. ROMANS. \. D. 61, 27:18. GaZ. 5:21. P/tj7. 1:15. 1 Tm. 6:4. JHt. 3:3. Ja7n. 4:5. 1 Pet. y. Here only. Ex ftti, et fvoiaxoi, invenio. — Without understanding. (31) ylawFing. See on 21. — Covenant-breakers.] jiavvd-fisg. Here only. Ex u priv. et awTid^iifii, paciscor. — Without natural affection.] ^Igooyug. 2 Tim. 3:3. Not elsewhere. Ex « priv. etgo^jji, 'quod 'de insito a natura mutuo impensissimi amoris 'affectu usurpatur, quo parentes sobolem am- 'plecti et fovere solent, et liberi vicidsim paren- *tes prosequuntur.' Schleusner. — Unmerciful.] ytt'e).FT]ftovuc. Here only N. T. Prov. 5:9. 11: 17. 17:11. Sept.— The judgment. (32) To dt- xaioHia. 2:26. 5:16,18. 8:4. Luke\:&. Heb. 9:1,10.— Gen, 26:5. £x. 15:25,26. De«^ 30: 16. Sept. A diyaioo),justum declaro aliquem. — Have pleasure.] Ji^vvFvdoxaot. See on Acts 8:1 PRACTICAL OBSERVATIONS. V. 1—7. "A servant of Jesus Christ" is the highest style of man ; and that of a minister or an apos- tle, only specifies the jjarticular service in which he is employed; but the Christian slave is "a servant of Christ," as truly as the apostle. — All those who are thus distinguished have been "called" out of a state of darkness and aliena- tion from God, and "separated" from their sin- ful connexions, by divine grace; and thus taught to believe, love, adorn, and promote the gospel of God. This gospel, though often treated as a new doctrine, and is new to those who have never before heard or read it, has comprised the whole hope of sinful man from the fall of Adam; and was promised by the jirophets many ages before it was published by the apostles oi" Jesus Christ. He is the great Subject of the gospel, being "the Son of David," and "the Son of God," according to the testimony of the Spirit of holiness by the prophets, and the demonstra- tion of his resurrection from the dead by the power of God, attested by the same Spirit. "From his fulness have all" his servants "re- ceived;" he gives grace to the sinner, and qual- ifies the believer, or the minister, for the work allotted to him: but in vain do any claim au- thority in the church, as successors to the apos- tles, when their lives evince that they have not received regenerating grace; and when instead of bringing others to "the obedience of faith," they themselves are evidently disobedient and unbelieving.— The end of the gospel-ministry is to bring sinners, of all natioris, to obey the commands of God, by believing in his Son, and submitting to his authority; that his nnme'may be glorified in their salvation and tlia'i. they may become a peculiar i)e()ple to show forth liia 14] praises. Happy they, who are thus "the called of Jesus Christ to be his saints," beloved of God and devoted to him ! They should often recollect their character and privileges, that they may be excited to act consistently; and they should cordially desire and pray for an in- crease of "grace and peace" to all their breth- ren in every place. Without grace there can be no substantial peace: in proportion as grace is communicated, peace may be expected; and when grace shall ripen into perfect holiness, peace will become complete fruition. These then are the great blessings, which we should seek for ourselves, our children, our friends, and all around us, in preference to all earthly possessions or prosperity: and they must be sought from the mercy of God our Father, by faith in the Lord Jesus Christ, and by reliance on his merits and mediation. V. 8—15. Zealous Christians are always ready to thank God, in behalf of all others who partake of the same invaluable blessings, in which they tliem- selves rejoice: and we should cultivate this pious and benevolent disposition, that we may present our grateful tribute to the Lord, not only for our friends, or such as have been con- verted by our means; but for strangers also, and for all concerning whom we hear a good report. Indeed if we "serve God with our spirit in the gospel of his Son," we shall be sure to approve our hearts before him, as deep- ly concerned for the peace and prosperity of hu church: and we should also without ceasing, in our daily prayers, make mention of our fel- low Christians, and the success of the gospel all over the world. Yet alas! most of us must own with shame, that we are not so earnest or particular in this respect, even in our narrow circles, as Paul was, in respect of his most ex- tensive connexions, and with all his urgent and multiplied engagements. But we siiould en- deavor to imitate him, even as he imitated Christ: and we ought to long for opportunities of usefulness, as worldly men do for a prosper- ous trade, or occasions of distinguishing them- selves and acquiring celebrity: and count that the most successful journey, or undertaking, in which most good has been done or attempted; though it have exposed us to hardship, loss, or peril. We should earnestly request the Lord, that by his will, such opportunities may fre- quently return; though we know not in what manner our prayers may be answered : we should readily impart to others, what God has entrusted to us; whether to supply their tem- poral wants, or to promote their spiritual com- fort and establishment: we ought to rejoice in making others joyful; and should peculiarly take pleasure, in communing with those, who believe, hope for, and experience the same things as we do. But purposes, resulting even from this happy and excellent state of mind, may often be retarded and disappointed; nor ought we to be discouraged or desist on this account. We should still desire and expect the opportunit}"- of "bringing forth fruit," though we have been "hindered hitherto:" and, while we ought to be thankful for the least usefulness, we should not say of any measure. Let this suffice us, as long as we have lit all li and strength for labor, and so inucii yet ren ains to ';be done before "all nations" are brought ■'to A. D. CI. CHAPTER I. A. D. 61. the obo(]ienco of faith." Being redeemed by the blood, and converted by the grace, of the Lord Jesus, we are altogether his: and for his sake, we are debtors to all men, to do them all the good we can; to whatever nation they be- long, or of whatever complexion, rank, capaci- ty, or education they are. Nor ought we to deem such services any great thing; but merely our bounden duty, our debt of devoted obedi- ence to God, of gratitude to Christ, and of love to our neighbors and our brethren. V. 16—21. We ought not for a moment to allow of that absurd and hateful shame, which the enmity and contempt of the wicked against tlie gospel often excite in our minds. On the contrary, we should glory in the doctrine of the cross; and be ready to profess or preach it, in any place, or before any description of men, accord- ing to our ability and our call in Providence; as knowing, that it is "the power of God unto salvation to every one that believeth," and that no sinner can be saved in any other way. It is indeed evident to this day, that learned spec- ulations, and supposed rational schemes, or the elegances of admired orators, are not attended in general with that power, which converts sin- ners from impiety and immorality, to the love and service of God : but this effect is produced in some good measure, wherever the despised gospel is preached, even though it be in a homely manner, and by persons of inferior abil- ities, erudition, and elocution. For by the gos- pel is "the righteousness of God revealed;" his way of justification and sanctification is opened; and sinners are taught to trust in him, and to come before him, by faith in his mercy, through the righteousness, atonement, and intercession of his beloved Son. He will therefore honor this doctrine, because it honors his perfections, law, and government, and because it is his own appointment: and they who devise other schemes may put forth their own power to make them successful, if they can; but God will not own or countenance them. — The gos- pel is "worthy of universal acceptation:" "for the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men;" and all have been, in some degree at least, ungodly and unrighteous. No man can plead, that he has fulfilled all his obligations to God and to his neighbor; nor can any one truly say, that he has not "held the truth in unright eousness," or that he has acted up completely to the light afforded him. — Whatever may be pleaded to the contrary, it is a certain fact, that atheism, infidelity, impiety, and idolatry spring from human depravity, not from unavoidable ignorance or mistake. The heathen nations might have known enough of God from his works, and the benefits conferred on them, to have excited their admiring love and gratitude, and to have influenced them to adore and obey their Creator and Benefactor; had they not shutout the light, or sinned in opposition to it: so that even they "were without excuse" in their apostasy and idolatry, however succeeding rebels against God may have vindicated and justified them. But, instead of glorifying him in humble gratitude, according to their measure of information, their pride and enmity induced them to indulge vain conjectures and reason- ings; till their professed and boasted wisdom led them into the most palpable and degrading folly and stupidity. Thus idolatry, the stigma of man's understanding, was introduced and propagated, through the wickedness of his heart; and rational creatures exchanged the worship of the glorious Creator for that of brutes, reptiles, or inanimate images: and they continued to wander from God, till all traces of true religion must have been wholly lost, had not divine revelation, and especially that of the gospel, prevented it. V. 22—32. Whatever speculators may assume, of the sufficiency of man's reason to discover divine truth and moral obligation, or to regulate men's practice; stubborn facts confute the flattering hypothesis: and as far as God has in awful displeasure left men to themselves, they have dishonored him by the most absurd idolatries and superstitions, and degraded themselves by "vile affections," and abominable lusts; nor is it generally expedient to mention the enormi- ties, to which they, who, "liking not to retain God in their knowledge," preferred their own inventions to his holy worship, have been given up; when, being left to "a reprobate mind," their deluded judgments, their perverse wills, and their depraved passions, have reciprocally helped to corrupt, and have been corrupted by, each other. A most horrid view of the moral character of the Greeks and Romans, even amidst all their prosperity, politeness, and eru- dition, is here set before us by the apostle: and the student, who judges of characters and ac' tions by the law of God, wiW perceive, that our own historians, orators, and poets, amidst all their flattery and false coloring, adduce such facts, and nriake such representations, as fully prove the apostle's picture to be a real and striking likeness, and no caricature. Nay, the most illustrious and celebrated persons among them may be produced, as most exactly an- swering to this horrid description ! — It must in- deed be thankfully acknowledged, that Chris- tianity has had considerable effect on mankind in general, in giving them more just notions of excellence, and in humanizing their manners, especially in respect of war: so that b.Tttles sometimes in later ages are scarcely more fierce and bloody, than the diversions of the savage Romans were. Our laws and customs also re- strain, and drive into dark recesses, those abom- inations, which stalked abroad with horrid ef- frontery among the Pagans. There are also great numbers of real Christians among us. Yet, after all, what multitudes, even in this land, seem to be the original of the picture be- fore us! They are full of all unrighteousness, and commit ail uncleanness with greediness; or they gratify their enormous avarice by frauds, oppressions, extortion, and cruelty; or they are full of envy, deceit, contention, ambition, os- tentation, malice, or malignity. Some rush upon murder from a diabolical pride and re- venge, which they call honor; others vent their malice by whispering calumnies and slanders, to ruin their neighbor's reputation. IM ultitudes are so ingenious in contriving new species of fraud, perjury, impiety, or dishon'^sty ; that leg- islators cannot keep i)ace with thcni, in devis- ing new statutes to counteract their villany. While disobedience to parents is, alas! shame fully connnon; children are often as shamefully ri5 A. D. Gl, ROMANS. A. D. 61 turned over to hirelings, anil neglected by their parents, as if they were "without natural af- fection:" and it is too obvious, that numbers are implacable and unmerciful to those, whom they can exult over or oppress with impunity. Thus men show themselves to be "haters of God," and his holy service: not only by doing- such things as he has forbidden, and adjudged deserving of his wrath; but by applauding, and taking pleasure in the company of those, who blaspheme his name and trample on his author- ity, as though they were the most worthy, generous, and excellent of the human race: while the pious servants of God are proportion- ably despised and shunned. These are they, who would discard revelation, and who count ♦*the preaching of the cross foolishness." But their conduct demonstrates their need of it, and that it is a remedy which they must avail them- selves of, or perish. — Finally, we may here ob- serve, that religion moderates and regulates natural affections, but excess of depravity ex- tinguishes them: that it is a proof of more de- termined impiety, for men to take pleasure in the company of the enemies of God, than to commit many crimes, whilst the heart and con- science protest against them: and that it is a peculiar cause for gratitude, if we have been restrained from these enormities, to which by nature we are as prepense as any others of our apostate race. CHAP. II. Thosi> who judge nlhers, and yet transgress themselves, are inexcusa- ble, and cannot escape the judgment of God, 1 — 6. The measiire of his deidings with Jews and Gentiles as it will appear at the day of judgment, 7 — 16. The apostle solemnly expostulates with the .Tews, who trusted in the law, and yet broke it; and shows that ex- ternal forms will not profit, without a renewed heart and internal piety, whicli God would accept even in the uncircumcised, 17 — 29. THEREFORE "^ thou art irtexcusable, ^ 0 man, •= whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; ^ for thou that judgest doest the same things. 2 But we are sure that ^ the judgment of God is according to truth, against them which commit such things. 3 And ''thinkest thou this, ^ 0 man, that judgest them vvliich do such things, and doest the same, ^ that thou shall escape the judgment of God.'' Note. — The apostle is commonly supposed to have here passed from the state of the Gen- tiles, to animadvert on that of the Jews: though some think that the heathen philoso- phers and moralists were also included. He, however, seems to have expressed himself in a general manner, that he might include all those, tot every nation, sentiment, or description, •♦who hold the truth in unrighteousness," or 'Object to "the righteousness of God by faith," •{Notes, 1 :17— 20.) and who are ready to judge and condemn others, though guilty themselves. a 1:18— JO. h 3. 9:20. 1 Cor. 7:16. .Tam. 2:20. e 26,27. 2 S.m. 12:5—7. Ps. 50: 16—20. Mall. 7:1-5. 23:29— 31. Luke 6:37. 19:22. John 8: 7—9. Jam. 4:11. i) 3,21—23. t 5. 3:4.5. 9:14. Gen.lR:25. .Tob 34:17—19,23. Ps. '1:4,7,8. 11:5 16] —7. 36:5,6. 96:13. 98:9. 145: 17. Is. 45:19,21. Jer. l2:l.Ez. 18:25,29. Dan. 4:37. Zeph. 3:5. Acts 17:31. 2 Thes. 1:5—10. Rev. 15:3,4. 16:5. 19:2 f 2 Sam, 10:3. Job 35:2. Ps. 50- 21. Matt. 26:53. g 1. D.in. 10:19. Luke 12:14. 22:58,60. Of these, the Jews were the most notorious: for they disdained and abhorred the Gentiles as profane, abominable, and utterly excluded from the favor of God; and they thought them- selves a holy people, entitled to all their privi- leges by an unalienable right. Yet, while they would join with the apostle in showing the inexcusable wickedness of the Gentiles, they were equally or more "inexcusable:" for they proudly arrogated, and severely exercised the office of a judge, though the sentence, which they denounced on others, actually condemned themselves; as they might be proved guilty of the very same crimes, or such as Avere of simi- lar malignity. {Marg. lief, a — d.) They copied the vices of the very heathen, whom they condemned; like them they acted in oppo- sition to the light afforded them; and they were unthankful, rebellious, and uniighteous, even as the Gentiles w^ere. But they, and all other persons in the world, whosoever they were that acted in this manner, must be re- minded, that assuredly, "the judgment of God," according to the truth of his word, and the real character and conduct of men, would be executed on them: and instead of meeting with favor on account of their external advan- tages, or their condemnation of sin in others, their punishment would be enhanced by these very circumstances. For could any man sup- po.se, that when he had committed the same crimes, which he judged deserving of punish- ment in others, he should himself escape the judgment of God.' This intimated to the un- believing Jews, that personal and national judgments awaited them, unless they fled for refuge to the grace of the gospel. {Marg. Ecf. e—h.— Notes, Matt. 3:7—10. Luke 12: 47,48. Heb. 2:1—4. 12:22— 25.)— 'These Gen- 'tiles were by the Jews reputed as unclean, 'great sinners, and so incapable of salvation. ... 'To these Jews the apostle in this chapter di- 'rects his discourse, proving here, that they 'who lived under the law wanted this justifica- 'tion as much. as others, being also great sin- 'ners; and in the following chapters, that neith- 'er they nor the Gentiles could obtain this jus- 'tification by the law.' Whitby. — The outward wickedness of the Jews was enormous at this time, as Josephus ha.? shown: in this sense they copied the worst crimes (gross idolatry excepted,) of the despised Gentiles; and their superior advantages rendered their conduct still more atrocious. {Notes, Matt. 7:1 — 5. Jam. 4:11,12.) Inexcusable. (1) ^^ynrtoloytjioc. See on 1 :20. — We are sure. (2) Oidufnr. "We know." — Judgment.] K^i^a. 3, 3:8. 5:16. 13:2. 1 Cor. 11:29,34. See on Matt. 'iS -.14. — Thinkest thoul (3) Aoyitrj; 26. 8:18. 1 Cor. 4:1.— "Dost thou calculate.'" 4 Or ' despisest thou "^ the riches of his goodness, ' and forbearance, and long-suf- fering; not knowing that '" the goodness of God leadeth thee to repentance.'' h 1:32. Ps. 56:7. Prov. 11:21. 16: 5. Ez. 17:15J8. Matt. 23:33. 1 Thes. 5:3. Heb. 2:3. 12.25. i 6:1,15. Ps. 10:11. Kc. 0:11. Jer. 7:10. E/.. 12:22,23. Ala.i. 24:48.49. 2 Pet. S3. k 9:2.i. 10:12. 11:33. Ps. 86:5. 104:24. Kph. 1:7,18. 2:4.7. 3: 8,16. Phil. 4:19. Col. 1:27. 2:2. 1 Tim. 6:17. Tit. 3:1—6. 1 3:25. 9:22. Ex. 34:6. Num. 34: IS. Ps. 78:38. 86:15. Ts.C3:7— . 10. 1 Tim. 1:16. I Pet. 3:20. m Job 33:27—30. Ps. 130:3,4. 15.30:18. Jer. 3:12,13,22.2a E/.. 16:63. IIos. 3:.5. Luke l5 17—19. 19:5— 8. 2 Pel. 3:9,15 Rev. 3:20. A. D. 61. CHAPTER II. A. D. 61. 5 But " after thy hardness and impeni- tent heart, " treasiirest up unto thyself wrath against i' the day of wrath and '' revelation of the righteous judgment of God; 6 Who '■ will I'ender to every man ac- cording to his deeds; [rratic-,/ obsc-vaHons.] Note. — The Gentiles were without excuse, because they were unthankful to their Creator and Benefactor. (iVo/yffror//TOC. 3:12. 11:22. 2 Cor. 6:6. Gal. 5:22. Eph. 2:7. Cof. 3:12. Ta A'o'/cor, Luke 6:35. Eph. 4:32. 1 Pel. 2:3.— Ps.34:8. Sept.—ForOearaiice.] --/ro/;/;. 3:26. Not elsewhere. Ah hvf'/m, sustineo. — Long- suffering.^ MuxooO-v^HKi. 9:22. 2 Cor. 6:6. Gal. 5:22. Eph.\:-l. Col. 3:12, el al. niuy.on- {f^vu^ur See on Malt. 18:26. — Hardness. (5) ^y.ltjQOTijT((. Here only N. T. — Deut. 9:27. Sept, A ay.XijQog, durus. — hnpenilenl.^ .4/ii-- jixpoyiop. Here only: Ex u, priv. et iifiat'oi-or See on Matt. 3:2. — The righteous judgment.^ ^ixaioxotatitg. Here only. 7 To them who, ' by patient continu- ance in well doing, seek for ' glory, and honor," and immortality, ^eternal life; 8 But unto them that are ^ contentious, ^ and do not obey the truth, but ^ obey un- righteousness, "^ indignation and wrath; 9 •= Tribulation and anguish, upon ev- ery *' soul of man that doeth evil, *^ of the Jew first, and also of the * Gentile: . 10 But '"glory, honor, ^ and peace, ''to every man that worketh good, to the Jew first, and also to the f Gentile: I 1 1 For ' there is no resj)ect of persons I with God. I Note. — The apostle here gradually proceeds to a more explicit mention of the Jews, whom I he especially intended to "conclude under sin." (Gal. 3:22.) According to the whole tenor of |scrii)ture, as well as the dictates of common sense, no sinner can do well, till he rej)ents, I submits to God, and seeks mercy from him. I The Jew who did this, must have respect to jthe types and ])romises of a Saviour, with which the law of Moses was replete, as well as jto the precejitive part of it; and he alone, who jdid this, would peribrm any spiritual obedience. UNote, Ex. 19:5.) If then there Avas a man, jany where, who embraced by faith the revela- ition of "glory, honor, and immortality," [through the promi.sed Messiah, made in the word of God, and was earnestly desirous of obtaining this blessing; if he sought the in- heritance, by repenting, "ceasing to do evil, learning todoAvell," attending on the ordinan ces of God, obeying his commandments, and Heb. 5:9. 11:8. 1 Pet. 3:1. 4: 17. a John 3:18—21. 2 Thes. 2:l0 —12. Heb. 3:12,13. b 9:22. Ps. 90:11. Nah. 1:6. Heb. 10:27. Kev. 14:10. 16:19. c Prov. 1:27,28. 2 Thes. 1:6. d Ez. 18:4. Mall. 16:2«. e 10. 1:16. Am. 3:2. Mall. II: 20—24. Luke 12:47,48. 1 Pet. 4:17. * Gr. Ureek. r 7. 9:21,23. 1 Sam. 2:30. Ps. 112: 6—9. Prov. 3:16,17. 4:7—9. 8: 18. Luke 9:48. 12:37. John 12: 26. I Pel. 1:7. 5:4. g 5:1. 8:ti. I4:I7. 1.5:13. Xuni 6:26. Job 22:21. Ps. 29:11.37: 37. Is. 26:12. 32:17. 48:18.22. 55:12. 57:19. Jer. 33:6. Matt. 10:13. Luke 1:79. 2:14. 19:42. Jolin 14:27. 16:33. Gal. 5:22. Phil. 4:7. h Ps. 15:2. Prov. 11:18. Is. 32: 17. Ads 10:35. Gal. 5:6. Jam. 2:22. 3:13. \ Gr. (Jreck. i Dent. 10:17 16:19. 2 Chr. 19: 7. Job 34:19 Prov. 24:23,2-1. Matt. 22:16. Luke 20:21. Act» . 10:34. Gal. 2:6. Eph. 6:9. Col. 8:25. 1 PeL 1:17. [IX' A. D. 61. ROMANS. A. D. Gl, fhus waiting patiently for the completion of nis promises; and if lie proved his sincerity, by paiience under trials, and perseverance in well d ling, amidst temptations and difficulties; — liiis man would surely be made partaker of eternal life, according- to the constitution of the most gracious covenant of God in Jesus Christ; whatever measure of explicit knowl- edge he might be favored with, or under what- ever dispensation he might live. {Marg. Ref. St-x.) But, as all transgressors of the law are under condemnation; so those Jews, or others, who disputed against the Lord's meth- od of saving sinners, and his sovereignty in dispensing unmerited favors; whose "eye was evil, because the Lord was good;" who were angry at the kindness shown to returning prod- igals"; (Note, Luke 15:25—32, v. 32.) and, who refused to obey the truth, by embracing tlie gospel and submitting to the promised Sa- viour; choosing rather to "obey unrighteous- ness," and continue the slaves of sin and Sa- tan: all these j)ersons would surely sink under the indignation and wrath of their offended Judge. For "tribulation and anguish" of spirit must be the inevitable portion of "every soul of man, who worketh evil;" and the Jew will have the first and most severe lot in this condemnation; though the unbelieving and disobedient Gentile will not be exempted. {Marg. Ref. y — e.) On the other hand, that "glory, honor, and peace," which God confers on the objects of his peculiar love, will certain- ly be given to "every man that worketh good," as one who "idjeyeth the truth." (8) The Jew indeed had the first proposal of this mer- cy; but no Gentile was excluded from the full participation of it, "for God is no respecter of persons." (Marg. Ref. f — i. — Notes, Jlcts 10:1— 8,34,35.)— It is evident that the apostle did not mean, that either Jew or Gentile could be saved by his own works, without faith in Christ; but that, "by obeying the truth," and by that "patient continuance in well doing" which springs from faith, the Gentile would )btain eternal life; and without this, the Jew must fall under wrath and condemnation. To suppose he meant, that any man, who heard the gospel without believing it; or who had any part of revelation sent to him, yet rejected it, could be saved; would absurdly make the apostle advance principles subversive of his own grand argument throughout the whole epistle, and of his doctrine in all his epistles. He had many reasons, for first proposing his doctrine in this covert and practical manner. He thus avoided giving immediate disgust to ■the Jewish reader, previous to the more ex- iplicit declaration of the gospel, for which he ".was here only making way: he intimated, that "those, who really best understood and obeyed the law, would most readily embrace the gos- pel; and that the Jews did not refuse to "obey ithe truth" from love to the holiness of the law. ;k. 14,15. 1:18—21,32. Ez. 16;49, SO. Malt. 11:22,21. Luke 10:12 15. 12:47,48. John 19:11. Acts 17:30.31. \ 16. 3:19,20. 4:15.7:7—11.8:3. Deut. 27:26. 2 Cor. 3:7—9. Gal. 2:16—19. 3:10,22. Jam. 2:10,11. Rev. 20:12— 15. m25. Deut. 4:1. 5:1. 6:3. 30:12 —14. Ez. 20:11. 33:30—33. MVi. 7:21—27. Luke 8:21. 118' Jam. 1:22-25. 1 John 2:29. 3:7. n 3:20,23. 10:5. Luke 10:25—29. Gal. 3:11,12. o 3:30. 4:2-5. Ps. 143:2. Luke 18:14. Acts 13:39. Gal. 2:16 5:4. Jam. 2:21— 25. p 12. 3:1,2. Deut. 4:7. Ps. 147- 19,20. Acts 14:16. 17:30. Eph 2:12. ^ ' q 27.1:19,20. ICor. 11:14. Phil. but from "obedience to unrighteousness." Patient continuance in well doing. (7) 'Ynojunnji' i-oy:; ir^adu. "The perseverance of a good work." '■Ynof^iopi], 5:3,4. 8:25. 15: 4,5. See on Luke 8:15. Ab vnouevw, maneo, sustineo. — Immortality.'] yfqiha^oaiui', 1 Cor. 15:42,50,53,54. Eph.GiM. 2 Tim. 1:10. Tit. 2:7. Jffi^uoTo;. See on 1:23. — Unto them ivho are contentious. (8) Tote tS fQixfsKt:. 2 Cor. 12:20. Gal. 5:20. Phil. 1:16. 2:3. Jam. 3:14, 16. EQte, 13:13.— Tribulation. (9) Ohij>ig. 5:3. 8:35. 12:12. Matt. 13:21. 24:9. John 16:21,33. Rev. 7:14, et al. A^liOoi, premo. — Jlnguish.] ^itroxb)om. Rom. 8:35. 2 Cor. 6:4. 11 -.IQ.— Deut'. 28:53,55,57. Sept. Ex qei'og, angustus, et x^"(i'h regio. A strait place, and painful confinement without relief; as in a dungeon, or the stocks. — That doeth.^ Ta y.uieQyu:ouFrfi. 1:27. 4:15. 5:3. 7:8,13,15, 17,18,20. 15:i8. Phil. 2:12, et al. Ex xujaet efjya'Cojiiai, 10. See on John 6:27. — Respect nf persons. {11) nQoai-mohnpiu. Seeon ^ciCslO:34. 12 For as many ^ as have sinned without law, shall also perish without law; and as many ' as have sinned in the law, shall be judged by the law; 13 (For '" not the hearers of the law are just before God, " but the doers of the law shall be ° justified. 14 For when the Gentiles, p which have not the law, *i do by nature the things con- tained in the law, these, having not the law, '■ are a law unto themselves : 15 Which show the work of the law ' written in their hearts, * their * conscience also bearing witness, and their thoughts f the mean while " accusing or else excusing one another;) 16 In the day when " God shall judge the secrets of men, ^ by Jesus Christ, '^ according to my gospel. [Practical observations.] Note. — No Gentiles could be found, who had perfectly acted according to the light of their own dispensation; so that none of those could be justified by their own obedience: yet, as they had "sinned without law," or without the advantages of a written authenticated rule for their conduct; they would "perish without law;" and be consigned to a milder punishment than the wicked Jews would be; who having sinned "in," or under, "the law," would be judged by the law, and fall under the awful curses denounced in it against the disobedient. (See on Note, 4 — 6.) The Jews indeed were apt to imagine, that the reading and hearing of the law, together with some attention to the legal ceremonies, would justify them before God, and atone for all their violations of the moral precepts: just as many professed Chris- tians expect to be justified by some general at- 4:8. r 12. 1:32. s 1:18,19. * Or, the coyiscicnce ur. R:1.2. .lam. 4:17. Or. tiicrf (Ac things th :l diifh-. Phil. 1:10. murg. 1 Thes. S:2l. Hel.. 5:14. 15:4. Ps. 19:5. 119:9^—100, 101,105,130. Prov. 6:23. 2 Tim. 3:15-17. f I'K.v. 2U:12. Is. .5:21. SC: 10. Matt. f;:23. 15:11. 2S;ll!— 2.'. Mark 1U:1S. .Inhn 7:4t>— 49. :!: 34.10,41. 1 Cor. 3:18. 4:10. ii 1,2. Rev. 3:17,18. 119 A. D. 61. ROMANS. A. D. 61. art a guide of the blind, ^ a light of them which are in darkness, 20 An instructer of the foolish, ^ a teach- er of babes, which hast ' the form of know- ledge and of the truth in the law. 21 Thou ^ therefore which teachest an- other, teachest thou not thyself ? thou that preachest a man should not steal, ' dost thou steal ? 22 Thou that say est a man should not commit adultery, "" dost thou commit adul- tery? thou that abhor rest idols, ''dost thou commit sacrilege.'' 23 Thou ° that makest thy boast of the law, through breaking the law dishonorest thou God.^ 24 For P the name of God is blasphemed among the Gentiles through you, i as it is written. Note. — In order to understand this chapter, it should constantly be kept in mind, that the apostle is combating the prejudices and pre- sumption of the Jews, to whom he expected the epistle would be shown, and whose influ- ence he knew would be employed, to unsettle the minds of the believers at Rome. The Gentiles are therefore introduced, by way of illustrating the argument, and not in order to show in what way they may be justified. I (Note, 12 — 16.) — The apostle here immedi- ately addressed himself to any Jew, who was willing to take up the argument. He supposed him to rest his hope of acceptance on the law, and this with great quietness and satisfaction; and to "boast of God," as standing in a cov- enant-relation to him. He thought himself well acquainted with the will of God; and, as an expert casuist, he could "distinguish things which diflfered," and give the preference to such as were more excellent, having from his youth been instructed out of the law. (Marg, Ref. a — e.) In this confidence he thought himself qualified to guide and enlighten the bliHd and benighted pagans; and to instruct such as became proselytes, whom he deemed foolish, and mere babes, compared with him- self; as he had got a complete knowledge of the whole law, having the form of it in his memory and mind. This, however, was a mere semblance, and outside appearance of the spiritual knowledge, and true meaning of the law, which, rightly understood, would lead him to trust in the promised and typified Redeem- er, and not in the law itself. In this form he rested, without even attempting to obey all the precepts of the law, according to his own exposition; as if his work had been to instruct others, and not himself! or as if he meant to insult the great Lawgiver, by studying his commandments in order to break them ! (Mars;. i?e/. f—i.—iVo, glorior. — Approvest the things that are more excellent. (18) Joxiua- L.£ic T« dtttffifQovia. Phil. 1 :10. — ^oxiuu'Co), i:28. 12:2. 14:22. See on Luke 12:56.' Jiu- cpeQot'ju, Matt. 6:26. 10:31. 12:12. 1 Cor. 15:41. 'Ut ... dijudicare possitis, quse sint 'probanda, et conveniant religioni Christiana;, necne.' Schleusner, on Phil. 1:10. — Being in- structed.] Kaji^/nuevo:. See on Luke 1 :4. — A guide. {19) 'bdijyot^. See on Matt, lb :1 4. — An instructer. (20) nttidavTiji. Heb. 12:9. Not elsewhere N. T. — Hos. 5:2. Sept. A rxuig, puer. — The form.] Tijv fjooifoiair. 2 Tim. 3: 5. Not elsewhere. A /joQ(pij, forma, Phil. 1:^,1 .— Thou that abhnrrest. (22) 'O Bdthia- Go/ufvo;. J?er. 21 :8. Not elsewhere. HSi-lvyiui, Matt.14.\b. Luke 16:15.— Dost thou commit sacrilege?] 'leQoavXeig; Here only. 'li-Qorrti- Aoc. See on Acts 19:37.- Breaking. (23) g Is 4'1:il.9.l0. Matt, t: U'. .iU. I.uke 1:70. A.U2(i:ll!. n.il. 2: I. 5. b Mntt. n 25. 1 Cor. 3 1. T;eh. 5:1.'J. I Pel. 2:2. i 6:17. 2 Tim. 1:13. 3^5. Til. 1: k Ps. 50:16—21. Matt. 23:3, tc. Luke 4:23. 11:46. 12:47. 19:22. I Cor. 9:27. Gal. 6:13. Til. 9. 1—7. 1 Is. 56:11. Fz. 22:12,13,27. Am. 8:4—6. Mic. 3:11. Matt 21:13. 23:14. mJer. 5:7. 7:9.10. 9:2. E/.. 22: II. Matt. 12:39. 16:4. .lam. 4:4. 'n Mai. 1:S,14. 3:S. Mark 11:17. o 17. 3:2. 9:4. .Trr. 8:^.9. Mall. I 19:17-20. Luke 10:26-29. 18:11. .Iohn5:45. 9:28,29. .Tarn. 1:22, &c. 4:16,17. p Is. 52:5, Lain. 2:15.16. Kz. 36:20—23. jAlalt. 18:7. 1 Tim. 5:14. 6:1. Tit. 2:5,8. q 2 Sam. 12:14. 201 A. D. 61. CHAPTER II. A. D. 61. nuouGuap-j^g. 4:15. 5:14. Gal. 3:19. 1 Tim. 2:14. Heb. 2:2. fJuouGuTijc, 25,27. Jam. 2: 9.11. Ex TTUQd, et Bitiroi, gradior. — Dishonor- est thou?] JTifiu^eig; See on 1 :24. 25 For '■ circumcision verily profiteth, if thou keep the law: 'but if thou be a breaker of the law, thy circumcision is made uncir- cumcision. 26 Therefore, * if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circum- cision? 27 And shall not uncircumcision which is by nature, " if it fulfil the law, * judge thee, who '' by the letter and circumcision dost transgress the law.^ 28 For ^ he is not a Jew which is one outwardly; ^ neither is that circumcision which is outward in the flesh: 29 But he is a Jew ** which is one in- wardly, 'and circumcision is that of the heart, ^ in the Spirit, and not in the letter; •^ whose praise is not of men, but of God. Note. — Tlie .Jews, though chargeable with the grossest violations of the moral law, confid- ed in circumcision, as if it had secured their covenant-relation to God. But the apostle showed them, that while circumcision, and the means of grace connected with it, would be very advantageous to the conscientious Jew, Avho copied the example of Abraham; (Note, 3:1,2.) especially in bringing him acquainted with the oracles of God, and preparing him to receive the gospel; it could not profit the pre- sumptuous transgressor, who rested in it, and neglected that "righteousness by faith" of which it was the seal. (Note, 4:9 — 12.) If a man cleaved to the law, he must perfectly obey it, in order to justification; circumcision made "liim a debtor to fulfil the whole law;" and his transgressions cast him out of the covenant of God, as if he had never been circumcised. (Marg;. Ref. r, s.—Note, Gal. 5:1—6.) On the other hand, if an uncircumcised Gentile should regulate his conduct according to the righteousness prescribed by the law; ought be not to be deemed a true worshipper of God, notwithstanding his uncircumcision? Such Gentiles, as were taught by divine grace thus to love and serve God, Avould, like Cornelius, embrace the gospel when proposed to them: and thus in uncircumcision, the external natu- rrd slate of man, they, being made partakers of an inward spiritual change, would judge and condemn the Jew, who, having the letter of the law and the outward circumcision, liad no inward disposition to obedience. (Marg. Ref. t—x.— Notes, Acts 10:1—8. Gal. 6:11 — 16'. Phil. 3:1— l,v. 3.) For, in fact, that man was not to be counted a Jew, or one of the chosen people of God, who was only so in his outward profession or descent; nor was r 28,29. 3:1,2. 4:11.12. Dc-nt. SO.K. .Ter. 4:4. Gal. 5:3—6. R:15. Eph. 2:11,12. t 23. .ler. 9:25,26. Acts 7:51. t Ts. S6:f.,7. Matt. 8:11,12. 15:28 AcL« 10:2—4,34. 11:3, &;c. 1 Cor. 7:18,19. Phil. 3:3. Col. 2:11. u R:4. 13:10. Mall. 3:15. 5:17— 20. Acts 13:22. Gal. 5:14. X Ez. ]R:4fi— 52. Malt. 12:41, 42. Heb. 11:7. y 20,29. 7:fi— 8. 2 Cor. 3:6. I 9:6— 8. Ps. 73:1. 19.1:9—15. 48:1,2. Hos. 1:6—9. Malt. 3:9. John 1:47. 8:37—39. Gal. 6:15, that the true circumcision, the valid seal of the covenant, "which was outward in the flesh." But he was the real Jew, or child of Abraham, who had the inward disposition of his believing and obedient progenitor; and that was "the true circumcision," which was wrought in the heart by regeneration, according to the spirit- ual meaning, and not the mere letter, ut' the law; producing an inward ctmformity of the judgment and affections to its holy precepts. (Mars:. Ref. z—d.—Notes, Gen. 17:9—12. Leu. 26:41,42. Deut. 30:1— 10, v. 10. Jer. 9:25,26.) This indeed men could not see, or would not approve and commend, hut rather despise and hate; but God would approve, commend, and value it. So that, though the outward seal had been for the time necessary; yet the inward grace, or the thing signified, was always far more excellent: and the former was now superseded by the Christian dispensa- tion, and could be of no use to those who tena- ciously adhered to it. (Marg. Ref. e. — Notes, Acts 7:51—53. Gal. 4:8—11,21—31. Heb. 10:26,27. 1 Pet. 3:1—4, v. 4.) Uncircumcision. (25) ^^y.go6ugia. 26,27. 3: 30. See on Acts 11:3. — The righteousness. (26) Tu 8iy.(tn,ifiaTa. See on 1 :32. Luke 1 :6. — Be counted.] yinyia&ijoejai. 3. 3:28. See on 4:3. — Outwardly. (28) Ef toi fpicveooi. Matt. 6 :A,6,1S.— hiwardly. (29) Ev toj xqvtitw. 16. Matt. 6:4,6,18. 1 Cor. 4:5. 1 Pet. 3:4.— In the spirit, and not in the letter.] Ev mcv- j.tuTi, ov yQuuiiuii, '■11. 7:6. John 3:6. 2 Cor. S:Q.— Praise.] Emnvoc. 13:3. 1 Cor. 4:5. 2 Cor. 8:18. Phil. 4:8. 1 Pet. 1:7. 2:14, et al. EnuivEoj, Luke 16:8. PRACTICAL OBSERVATIONS. V. 1—6. The censures which men pass on their neigh- bors, who perhaps justly deserve them, may render themselves more inexcusable, while "they do the same things, and yet trust in themselves that they are righteous, and despise others." — The branches of man's disobedience are numerous, yet they all spring from the same root: nor can any one judge another to be deserving of divine wrath, without at the same time condemning himself: for, though lie may not have committed exactly the same crimes; yet he has been guilty of the same apostasy from God, and rebellion against him; and is equally chargeable with sinning against his better judgment in various ways. Fre- quently, superior advantages render a man's apparently lighter offences more aggravated, in the sight of God, than the more scandalous sins of his worse educated neighbor, against which he veliemently declaims. We are in- deed very incompetent judges of the compara- tive heinousness of men's conduct: but it is certain that "the judgment of God is" and will be "according to truth," against all who break his law, and reject his grace. To him we ought to leave others, and to be chiefly concerned to judge ourselves, and to seek mercy according to his blessed gospel, that his truth in fulfilling liev. 2:9. a Jer. 9:26. Rom. 4:10—12. 1 Pet. 3:21. b 1 Sam. 16:7. 1 Chr. 29:17. Ps. 45:13. Jer. 4:14. Matt. 23:25— 2S. Luke 11:39,40. I7:2l. John 4:23,24. 1 Pet. 3:4. c L»e(il. 10:16. 30:6. Jer. 4:4. Vo\. 2:11,12. d 27. 7:6. 14:17. Juhu3:S— 5. Phil. 3:3. c John 5:44. 12:43. 1 Cor. 4:5. 2 Cor. 10:18. 1 Tbes. 2:4. 1 Pet. 3:4. [21 A. D. 61, ROMANS. A. D. 61 his promises may secure our salvation. — If our fellow-sinners cannot stand before us in judg- ment; how shall Ave, who are guilty of the f^ame things, escape the righteous condemna- tion of a heart-searching God? In deciding against them we pass sentence on ourselves; and "if our heart condemn us, God is great- er than our heart and knoweth all things." (iYo/e.s, J«m. 'i:8— 13. 1 John S:1S— '24, vv. 18 — 20.) — The excuses, which numbers make f )r their misconduct, may very commonly be turned against them: nor would men in general be so daringly wicked, were it not for their ex- perience of the Lord's forbearance, and their general notions of his mercy! {Note, Ec. 8:11 — 13.) But those who thus "despise the rich- es of his goodness and forbearance," and grow more bold in rebellion by that kindness which should "lead them to repentance," will find at last that they have been "sinning against their own souls;" and that their "hard and impeni- tent hearts" have led them "to treasure up wrath against the day of wrath and revelation of the righteous judgment of God." — Indeed this is the daily employment of every unbeliev- er; and he adds to his store, with a rapidity of increase, proportioned to his crimes and abused advantages! He himself will certairdy reap the harvest which he now sows, and the longer! he is spared in the long-suffering of God, the' more terrible will be the day of righteous retri-' bution,if he continue to the end in this de- structive course. (Notes, Luke 7 :40 — 43. Gal. 6:6—10, vv. 7,8. 2 Pet. 2:4—9.) V. 7— 16. The questions concerning justification, per- sonal election, and efficacious grace, should be kept distinct from those, which relate to the character and conduct of the righteous and the wicked. If a man cannot be satisfied with an earthly portion, but aspires after "glory, honor, and immortality;" and if he seeks this inherit- ance, by faith in the promises of God, and "patient continuance in welldoing;" he doubt- less is in the way to eternal life. But if men contend against the precepts and sanction of God's holy law, and his decrees and dispensa- tions, his truths and ordinances, or blame any thing rather than their own sins; if they "do not ohey the truth, but obey unrighteousness," and live in allowed violations of the divine law: no doubt they are in the broad road to destruc- tion; and, proceeding in that path, "indigna- tion and wrath" will overtake them, to what- ever church or sect they may belong, or what- ever creed they may subscribe. Indeed, "tribulation and anguish" must come upon all impenitent evil-doers: but "glory, honor, and peace" will be awarded to all, "who are taught by the grace of God, to live soberly and right- eously, and godly in this present world;" "for there is no respect of persons Avith God." (Notes, Tit. 2:11—14.) Whatever may now be objected to this, from some doctrines 'ill un- derstood, or from appearances in providence which are misinterpreted; it will be made man- ifest to all the world, in the day when "God shall judge the secrets of men by Jesus Christ;" as he has assured us he will, in his holy o-q's- pel. Then those who, not having the written word, have sinned against the dic^tates of theirj own consciences, will be proved guilty, and' condemned by that rule: tliose who have sin-! 2.31 ned against the law of God, which was made known to them, will be judged and punished according to that law: and the professors of the gospel will be shown to have been either true believers or hypocrites, according to the effects produced by the truth on their minds, and hearts, and conduct. (Notes and P. O. jyiatt.<2b:31—4(i.) For if the very Gentiles were "a law unto themselves" and each other, when they acted contrary to "the work of the law written in their hearts;" how absurd must it be for any man, to expect acceptance with God by a written law, Avhich he hears and dis- obeys; or by the gospel, when he does not practically believe it! No man can indeed be justified by his own obedience, because all men deviate from their rule: yet the nearer they act in conformity to their principles and con- victions, the lighter will be their condemnation; and the greater the distance there is between their known rule, and their alloioed practice, the more aggravated must b their gudt; when the secrets of men shall be brought to light, and all these infinitely important concerns shall be determined by the omniscient, most right- eous, and yet most merciful Judge. V. 17—29. The Jew, who "rested in the law, and made his boast of God," and was proud of his supe- rior knowledge and attainments, will at the last day be more deeply condemned, than the blind Gentile whom he so greatly disdained: and numbers, 'who call themselves Christians,' land have learned many right notions of the gospel as a system, and so deem themselves I the children of God, though they "obey not the truth," will perish more dreadfully than their more ignorant neighbors, who have sin- Ined against less light and inferior advantages. Indeed the sermons which many preach, and the books which they publish, will testify against them; and it behoves ministers espe- cially, to be most awfully jealous over them- selves in this respect: for it is far more conge- nial to the self-flattery of our hearts and our worldly lusts to instruct others, than to bear the yoke ourselves. Many teach their hearers the truth and will of God, who never teach themselves; they lay down good rules, but never practise them: and the discoveries of the great day will show, that some, who ap])eared to be "the guides of the blind, and the light of such as sat in darkness," were indeed dis- honest men, adulterers, or sacrilegious merce- naries. Numbers despise their ignorant neigh- bors for resting in a dead "form of godliness," and yet they themselves trust in "a ibrm of knowledge," which is equally lifeless and inef- ficacious: and many glory in the gospel, whose unholy lives dishonor God, and cause his name and truth to be blasphemed among his enemies. In short, no forms, ordinances, or notions can profit us, without regeneration by the Holy Spirit; which will always eventually lead us to seek an interest in "the righteousness of God by faith." The distinction between truth and error, and betAveen divine institutions and human inventions, is indeed immutable and most important: yet a man maybe alive to God, who maintains some errors, cleaves to some superstitions, and forms impro])er conclu- sions in respect of some divine ajipointmejils: while another, avIio is ver}' clear in his notions, A.. D. 61. CHAPTER III. A. D. 61. and exact in externals, may be "dead in sin," "unciicumcised in lieart;" and, through the letter and the outward lorm, he may deceive himself, and be a scandal to the gospel. For he is no more a Christian now, than he was a Jew of old, who is one outwardly; "neither is that baptism, which is outward in the flesh:" but lie is the real Christian, who is inwardly a true believer, with an obedient faith; and the true baptism is that of the heart, by "the washing of regeneration and the renewal of the Holy Ghost," producing a spiritual mind, and a cordial subjection to the truth, in its holy import and tendency. A Christian of this char- acter will seldom be much approved by zealots of any party, any more than by the world at large: but he will be accepted of God, and at length welcomed with the praise of God, "Well done, good and faithful servant, enter thou into the joy of thy Lord." CHAP. III. The advnnlages which the Jews possessed, 1,2. The unhelief (jf some does not render the (nith of God of no effect, 3, 4; who is just in pun- ishing sin, though he takes occasion from it to display his own glory 5 — 8. Passages from the Old Testament adduced to prove that thf Jews, as well as others, are " all under sin," tt — 19; so that no flesh is justified hy the deeds of the law, 20. The "righteousness of God without the law," is "unto all and upon all that believe," without any difference, 21, 22. As all have sinned, whether Jews or Gentiles; all must be justified by the free grace of God, through faith in Christ, and the redemption of his blood, that God may be glorified, and boast- ing excluded, 23—30. This establishes the law, 51. WHAT "" advantage then hath the Jew.'' or what profit is there of cir- cumcision.'' 2 ''Much every way: chiefly^ 'because that unto them were ^ committed ^the ora- cles of God. Note. — If disobedient Jews could not be ac- cepted, and if obedient Gentiles might be sav- ed; it would be asked, "What advantage has the Jew" above the Gentile.'' or in what respect does circumcision profit him.? (Jtfarg. Bef. a. — Note, 2:25—29.) The whole Old Testament implied, that God had peculiarly favored the posterity of Abraham; and the law, together with the "seal of circumcision," had been sup- posed to convey some special privileges: and did the apostle mean to level all these distinc- tions, and to prove that the Jews had no ad- vantage from their relation to Abraham, and their national covenant.'' To this he replied, that they, as a collective body, had doubtless much benefit from them in every way. (Note, 9:4,5.) The law and circumcision could not in- deed save them in their sins, or by their own efficacy; yet they gave them most important advantages for obtaining salvation. The stat- ed ministry of the priests, the occasional mes- sages of the prophets, the ordinances of the temple, the worship at the synagogues, their education in an acquaintance with the true God, and at a distance from gross idolatry, the many good examples w^hich were set before them, and the dispensations of Providence re- specting them, were means of grace, which probably were made effectual to the conversion and salvation of more persons in that one na- tion, from age to age, than were converted in « 2:25—29. Gen. 26:32. Ec. 6: 8,11. Is. l:;i — 15. ]\Ial. 3:1-1. 1 Cor. 15:32. Ileh. 13:9. h 3. 11:1,2,15—2.3,28,29. C 2:18. 9:4. Deut. 4:7,8. Nell. 9:13,14. rs. 78:4-7. 147:19,20. Is. (.:20. liz. 20:11,12. I.uke 16:29—31. John 5:39. 2 Tim. 3:15—17. 2 Pet. 1:19—21. Uev. 19:10. all the rest of the world. But especially "the oracles of God," the sacred writings of Moses and the prophets, were "committed to them;" and the written word of God had been continu- ed among them through their several genera- tions, to direct them how to seek acceptance with God, and to walk before him. In them the Messiah was promised, and the various par- ticulars of his character, miracles, redemption, and kingdom, were typified and predicted: among the Jews he made his api>earance in the appointed time; in him the scriptures were ful- filled before their eyes, and numbers of them had believed in him, and found salvation by him. (Marg. Bef. h—e.)— Oracles, &c. (2) Some thinkthe scriptures are thus called, with reference to the oracular answers, which the high priest delivered, when he consulted the Lord by the breast-plate of judgment; (Note, Ex. ^28:30.) implying that they were as immediately and entirely the word of God, as the oracles thus delivered had been. — 'This 'is so remarkable and important a testimony to 'the divine inspiration of the Old Testament in 'general, that it can leave no doubt concerning 'the full persuasion of St. Paul on this head.' Doddridge. — Committed, &c.] Or, "they were entrusted with the oracles of God." — 'The ora- 'cles of God were deposited with the Jews, not 'to keep to themselves, but to publish them to 'all the world besides; but because they did not 'this work sufficiently, it is Christ's api)oint- 'ment to the apostles, that they should disperse 'themselves unto all nations, and so bring them 'to the knowledge of his will.' Hammond. — It behoves Christians in every age to remember, that the scriptures are thus committed or en- trusted to them also, in order that they may communicate the blessing to all around them, and to all who shall come after them, and to all men, throughout the earth, by every proper means, to the utmost of their ability; and to preserve them uncorrupted and entire, for this purpose. In this latter respect, the Jews have fulfilled their trust, to a degree of t^xactness, which could never have been previously ex- pected: {Note, Prov. 22:12.) and, while their frivolous and minute exactness, in many things, is apt to excite contempt; their /amiess, in pre- serving the sacred text from intentional altera- tion, is evident in almost all passages, even where their own rejection of the Messiah ap- pears most criminal. It is the present plan of their Rabbins, to fright the people from reading such portions of the scripture. JVhat advantage ... hath the Jew? (1) Ti 10 nsQtaaor t» ludutii; Malt. 5:47. John 10: 10. — 'Quie igitur est prtestantia Judsei.?' Schleusner.— Profit.] Jhfi-leui.^ Jude 16. Not elsewhere. ShftleM, 2:25. — Were committed. (2) EnigFu^i/ottr. Luke 16:11. John 2:24. 1 Cor. 9:17. Gal. 2:7. 1 I'hes. 2:4. 2 Thes. 1: 10. 1 Tm. 1:11. Tit. 1:3.— The oracles of God.] Tu loyiu T» Sea. See on Jicls 7 :38. 3 For what '"if some did not believe: ^ shall their unbelief make the faith of God without effect.'' i 1 Cor. 9:17. 2Cor. 5:19. Gal. 2:7. 1 Tim. 6:20. e Acts 7:38. Heb. 5:12. 1 Pet. 4:11. f 9:6. 10:16. 11:1—7. Heb. 4:2. 11:29. Num. 23:19. I Sam. 15: 29. Is. 51::mO. ,55:11. 6,5:15, IC. Jer. 33:24— 26. Matt. 24: 3,5. 2 Tim. 2:13. Heb. 6:13- 18. [23 A. D. 61. ROMANS. A. D. 61. 4 ''God forbid: yea, 'let God be true, *" but every man a liar; as it is written, ' That thou mightest be justified in thy say- ings, and mightest overcome when thou art judged. jVo^f.— What if some, if even the greater part of tiie nation of Israel, from worldly and ambitious motives, had obstinately and wicked- ly rejected this divine Saviour? Did their un- belief render the faithfulness of God ineffectual.' He had fulfilled his promises to their fathers; and if they would not receive and submit to the "Seed of Abraham," and the Son of David, could they plead that God had failed of his word, because he would not continue his spe- cial favor to them, notwithstanding their disobe- dience and atrocious wickedness.' (Notes, 17:8 —15. LttAre 1:46— 55,67— 75.) "God forbid," that such a thought should be allowed in any one's mind! Let the thought be abhorred; let every man rather humbly acknowledge the ve- racity and faithfulness of God; though it should require him to suppose that all men were liars, hypocrites, or deceivers, as every one in some degree must be allowed to be. (Marg. Ref f —k.—Note, Ps. 62:8—10.) Let the blame of the rejection of the Messiah rest on them, and their hypocrisy, and not be supposed to reflect upon the faithfulness of God: even as David, when he had committed grievous offences, ac- knowledged that God was, hy his crimes, "jus- tified" in his declarations concerning the despe- rate wickedness of the human heart: and that the humiliating event was permitted, to display more clearly the truth, justice, and mercy of God; and that he might be fully vindicated from all those presumptuous charges, by which men venture to arraign the testimonies of his word, the threatenings of his law, or the dis- pensations of his providence. (Marg, Ref. 1. — Note, Ps. 51 :4.) The quotation is exactly from the LXX. The faith of God. (3) Ttir nigiv ra G.-ii. See on" 1:17. 2 Tim. 2:13.— Make ...of none effect.] Karixnytjaei. 31. 4:14. 6:6. 7:2,6. Lu/re 13:7. 1 Cor. 1 :28. 2:6. 6:13. 13:8,10,11. Heb. 2:14, et al. — God forbid.] My ytvono. 6. 6:2. See on Luke 20:16. 5 But '" if our unrighteousness commend the righteousness of God, "what shall we say.'' " Is God unrighteous who taketh ven- geance? (P I speak as a man.) 6 1 God forbid: '" for then how shall God judge the world .'' 7 For ** if the truth of God hath more abounded through my lie unto his glory; t why yet am I also judged as a sinner? 8 And not rather., (as " we be slander- ously reported, and as some affirm that we say,) ^ Let us do evil, that good may come? whose damhation is just. [Practical Obsei-uad'ons.] h 6,31. 6:2,!5. 7:7,13.9:14. 11:1, 11. Liike 20:16. 1 Cor. 6:15. Gal. 2:17. 3:21. 6:14. I Deul. 32:4. .Iol)40:8. Ps. 100: 5. 119:160. 138:2. Mio. 7:20. John 3:33. 2 Cor. 1:18. Tit. 1: 2. Heh. 6:18 1 John 5:10,20. Rev. 3:7. ;24] k I's. 62:0. 116:11. I Job 36 3. Ps. .51:4. Malt. 1 1 • 1 3. m 7,25,26. 5:8,20,21. n 4:1. 6:1. 7:7. 9:13,14. o 2:5. 3:19 9:18—20. 12-19 D«ut. 32:39— 43. Ps. 58:10 u' 94:1,2. Nah. 1:2,6—8. 2Thes 1:6—9. Rev. IS.3,4. 16:5—7] Note, — To the foregoing conclusion of the apostle, the Jews or other cavillers might re- ply, that if "their unrighteousness" gave occa- sion to the more illustrious manifestation of the divine justice, or rather to the showing more evidently the necessity and excellency of "the righteousness of God" for man's justification; would he not be unrighteous, if he took ven- geance on them, for those actions which even- tually occasioned the more conspicuous display of his glory.' (Marg. Ref. m — o. — Note, 5:20, 21.) This objection the apostle adduced "as a man," an unbeliever, who purposed to justify himself, and find fault with the sentence of God against hinp. {J\Iarg. Ref. p.— Note, 9:19-21.) — In fact, the wickedness and obstinate unbe- lief of the Jews fully proved the need, which all men have of "the righteousness of God by faith;" and also his justice, in punishing them for their sins, and in the sentence of the law against all transgressors: and thus in every sense it "commended his righteousness." Yet the thought, that it would be unjust in him to take vengeance on them, ought to be rejected with abhorrence: for, if he could not justly punish those crimes which made way for the display of his glory, liow could he judge the world.? {Marg. Ref. r.—Note, Gen. 18:23- 26.) In that case he never could inflict ven- geance on any criminal: for he will take occa- sion, from the rebellion of all fallen creatures, however distinguished, to display his own glo- rious perfections to the greater advantage; though the intention of transgressors, and the natural tendency of their conduct, are diamet- rically contrary to both. So that this proves still more fully the malignity of sin, as com- mitted against a Being of such infinite wisdom, power, and perfection, that he effects good to his creation, and glory to himself, by occasion of those very actions, which naturally tend to the destruction of his creatures, and the dis- honor of his name. {Notes, Gen. 50:20. Is. 10: 5—14. 55:8,9. Eph. 3:9-12.)— This objection might for substance be stated in another way: 'Su[)pose the truth of God, in his predictions, 'promises, or denunciations, should be more 'abundantly manifested to his glory, by any 'man's telling a wilful lie: why should the liar 'be punished for giving occasion to the display 'of God's glory.'' Yei every one must see, that the lie thus told was directly contrary to the truth of God, and merely the occasion of dis- playing it: and the event could not deduct from the malignity of the lie. {Marg. Ref. s, t. — Notes, Gen. 12:11—16. 27:6—29.) If it were in any case admitted, that a violation of the law of God ceased to be criminal, because his glory was eventually promoted by it; then the slanderous report, circulated concerning the Christians by those who, misunderstanding the doctrine of salvation by grace, affir.med that they said, "Let us do evil, that good may come," would indeed be established as a general principle; and as the rule of main's conduct, in- stead of the holy and perfect law of God. But, in fact, the condemnation of those who thus 18:20. p 6:19. 1 Cor. 9:8. Gal. 3:15. (| Sec on 4. r Gen. 18:25. Job 8:3. 34:17— 19. Ps. 9,8. 11:5—7. 50:6. 96.13. 93:9. Ads 17:31. s Gen. 37:8,9,20. +t:l4. .50:18— 20. E.\. 3:19. 14:5,30. 1 Kins;! 13:17,18,26—32. 2 Kings 8: 10—15. Matt. 26:34,69—75. t 9:19,20. Is. 10:6,7. Acts 2:23, 13:27—29. u Mntt. 5:11. 1 PpI. S:16.17. V 5;20. 6:1,15. 7:7. Jule4, A. D. 61, CHAPTER III. A. D. 61. pervertc^d the jo^ospei, or who committed sin that g'ood might come from it, was most right- eous. The blame of their sins belonged only to themselves; tiie honor of the good done by occasion of them, to God alone. {Marg. Rcf. ii, X.) — Different opinions indeed are advanced concerning the persons, of whom the apostle SMid, "whose damnation is just." Some inter- pret it of the Jews and others who reject the gospel : hut this proposition, though true, seems not to rise out of the context, or belong to the argument. Others apply the awful sentence to the calumniators, who charged the Christians with saying, "Let us do evil that good may come:" but the clause, "as we be slanderously reported, &c." is, I think properly, included in a parenthesis, that it may not interrupt the main subject. The apostle evidently intended to sliow that God may justly, and will certain- ly, punish those sins, which yet eventually prove the occasion of more conspicuously mani- festing his glory. Now, if this were not the case, it might be said, "Let us do evil that good may come:" but on the contrary, whatever; blasphemers may assert, this proposition is so] contrary to the real nature and genius of the| gospel, that every intelligent minister or Chris- tian will be forward to allow the condemnation of those, who thus encourage themselves in sin, under a vain imagination that good will follow, to be undeniably righteous. {Note, 6:1,' 2.) The floodgates of hcentiousness are opened by such a view of the gospel. — Yet even appa- rently religious persons often tolerate, nay, zealously promote, practices which cannot be denied to be deviations from truth and integri- ty, and vindicate them, because good is thus done. In this way, however, the standard of integrity is (dreadful to say!) fixed lower, in some particulars, among numbers who are zeal- ous for the gospel, than among respectable] worldly people; wlio are, by noticing these' things, exceedingly prejudiced against evangel-, ical truth. — Nay, the same false principle is brought forward, in another and more fashion-r' able form, when utility, and not "the law of; God," is made the standard of morality, and a main principle of reasonings on moral obliga- tion. It is, on these accounts, most obvious to suppose, that the apostle meant, though in a cursory manner, to bear a most decisive testi- mony against a maxim, which, carried to its consequences, is destructive of all practical re-] jigion; and against those Avho, professing Chris-, tianity, countenanced and acted according to it. ! Commend. (5) :Suvtci](n. 5:8. 16:1. 2 Cor.\ 4:2.6:4. 7:11. (Note, b:7— 10, v. 8.)— The righteousness of God."] Qs-u dixuioawrjv. See on 1:17. — Who taketh ve7igcance.^ EniqieQuv Tiyi' ooyijv. "Bringeth the wrath." 2:5. See on 1:18. — Lie. (T) H'evaj.iaji. Here only. — Wev- cv;, 4. Jo/m 8:44,55. 1 Tim. 1:10. Tit. 1: 12. — We he slanderously reported. (8) Blaa- (fijUHfied^a. 2:24. 14:16. See on Matt. 27:39 J — Is just, '\ EvSixov fzi. Heb. 2:2. Not else- Avhere. Ex fv, et Sixij. See on ^cts 25:15. 9 IF y What then? ^ are we better than they? No, in no wise; for we have before * proved both Jews and Gentiles, "that they are all under sin; Th ere is " none 10 "^ As it is written, righteous, no, not one: 1 1 There is ^ none that understandeth, '^ there is none that seeketh after God. 12 They srare all gone out of the way, they are together '' become unprofitable; ' there is none that doeth good, no, not one. 13 Their "^ throat is an open sepulchre; ' with their tongues they have used deceit; '" the poison of asps is under their lips: 14 Whose " mouth is full of cursing and bitterness: 1 5 Their " feet are swift to shed blood . 16 Destruction and misery are in their ways; 1 7 And P the way of peace have they not known : I 18 There is *• no fear of God before j their eyes. I Note. — The apostle here resumes his subject from the second verse. The advantages of the Jews were many: (Note, 1,2.) but were they "better" than the Gentiles, or more able : to justify themselves before God by their own J works, or without "the righteousness of faith.''" No, in "no wise;" for "we have before lodged the indictment against both Jews and Gentiles, I that they are all under sin." (Marg. and \Marg. Ref. y—a.~Notes, 1:18—32. 2:) They had all, in manifold instances, violated the I known rule of their conduct, and were under condemnation as transgressors, unless delivered by the mercy and grace of God according to the gospel. To this indictment, on which the I Gentiles had been convicted, the Jews pleaded, 'Not guilty:' and therefore, besides the evi- dence already brought against them from no- ]torious facts, and the nature of the case, the apostle produced several passages of the scrip- tures against them. In these, it was not inti- mated that circumcision, the written law, the ceremonial observances, or the national cove- nant, would excuse their crimes, or entitle them 'to the favor of God; as the unbelieving Jews vainly imagined. And if these charges were true of the greater part of the nation in form- ^er times; could it be supposed, that the Jews, when the apostle wrote, were better hy nature, or merely as circumcised, or as having the law, than their fore-fathers had been.'' It was ex- pressly written of them, that in themselves, y 5. 6:1.5. 11:7. 1 Cor. ]0:19. 14:15. I'hil. 1:18. /. 22.23. Is. 65:5. Luke 7:39. 18:9—14. 1 Cor. 4:7. * Gr. cArii§-5' in his sight: ^ for by the law is the knowledi e of sin. [Practical Obscn'dtioi.s.] Note. — It was well known, that the things which were written in the law (or in the Old Testament,) were immediately addressed to those "who were under the law," and had the benefit of divine revelation; or to the nation of Israel, and not to the Gentiles. (Marg. Ref. T.—Note, 2:12—16.) This was intended to silence the objections of the Jews, who broke the law in which they rested; and indeed in this manner "every mouth must be stop- ])ed," and "all the world must become," or be proved, "guilty before God:" as it was not supposed that the Gentiles were more free from guilt, than his peculiar people Israel. So that, in fact, every sinner's plea must be silenc- ed; either in thia life as a humble penitent be- fore God's mercy-seat, or as a condemned criminal before his judgment-seat. (Marg, Ref. s, t.) From these premises it evidently followed, that no one of the whole fallen race could be justified before God, by his own obe- dience to the law: for by the law sin is discov- ered, exposed, and condemned. The straight- ness of that perfect rule detects and makes known the crookedness of men's dispositions and actions; and it must therefore convict the transgressor as guilty, instead of pronouncing him not guilty, or a righteous person. (Marg. Ref. u — z.) — Every attentive reader must ob- serve, that the apostle uses the word "law" in various meanings; which is rather to be con- sidered as the defect of human language, than the result of ambiguity in his style. But the context generally shows how the word is to be understood: and common sense, united with a teachal^le spirit, will usually determine this far* better than critical learning; which is too often employed to perplex what is plain, rather than to clear up what is obscure. The nature of the argument requires us to suppose, that the apostle means the sacred scriptures in generitl, when he says, "Whatsoever the law saith :" fur the quotations are not from the law of Moses, and it is evident the whole Old Testament was 2. God. I X Jol) 25-4. Ps. 1,'}0:3. 145 u 28. 2:13. 4:13. 9:32. Acts 13: | Jam. 2:20—26. 39. Gal. 2:16,19. 3:10—13. 5: I y Job 15:15. 25:6. 4. Tit. 3:5— 7. Jam. 2:9.10. z 7:7— 0. Gal. 2:1 J. 26] A. D. 61. CHAPTER III. A. D. 61 f'lus spoken of, (Note, John 10:32—39, v. 31.) When he spoke of the Jews, as "under the l;i\v," he evidentlv meant the whole legal ilis|)ensation, by which they were disting-uished from the Gentiles. But when he says, "by the law is the knowledge of sin," lie must be un- der.-;food of the moral law especially, the ex- tent, spirituality, and excellency of which shows what things are sinful, and how evil sin i..;: whereas the ceremonial law rather gave the knowledge of salvation, by prefiguring the shedding of that atoning blood, and the com- munication of that sanctifying grace, by which sin is taken away. (Notes, 7:7 — 12. John 1 : 17. 2 Cor. 3:7—11. Gal. 2:17—21, v. 19.)— Indeed this subject seems capable of an easy solution. If there be any law, Avhich a man has perfectly kept, he may doubtless be justifi- ed hy it: and surely no man can be justified by a law, which condemns him for breaking it! But, there is no law of God, which any man has kept; therefore no law by the deeds of \vhicli a man can be justified. The Gentile broke the law of his reason and conscience; the Jew broke the moral law; and even the attempt to justify himself by observing the cer- emonial law, contradicted the very nature and intent of it. And as to that 'new law,' which requires sincere obedience as the condition of justification; those, who dream of it should show us when it was promulgated, where it may be found, what it requires, whom it can condemn, or whom it can justify. When this is done, it may be worth while to prove, that it "makes void" both the law and the gospel; that it introduces a neiv, vague, and unintel- ligible rule of duty, which every man may in- terpret according to his own inclinations; that it introduces boasting, and unites together Pharisaical pride and antinomian licentiousness. (Note, 29 — 31.) Yet this vague unscriptural notion, which is replete with such complicated absurdities, so well suits men's natural indo- lence of thought, in matters of religion; serves so conveniently to reconcile a quiet conscience Avith a worldly life; and so coincides with their enmity against both the holiness of the law, and the humiliating doctrines of the gospel; that perhaps it deceives more souls, than all other false systems of religion ])ut together, in tliis superficial dissipated age. — 'Bylaw, which 'is the publishing of the rule with a penalty, 'we are not delivered from the power of sin, 'nor can it help men to righteousness; but by 'law we come experimentally to know sin, in 'the power and force of it, since Ave find it pre- 'vail upon us, notwithstanding the punishment '■)f death is annexed to it.' Locke. — 'The 'knowledge of sin, being chiefly by the moral 'law, (7:7.) shoAvs, that the apostle excludes 'that,, as well as the ceremonial law, from justi- 'fication: and evident it is, that the antithesis 'runs all along, not between moral and cere- 'monial works; but between works in general. 'and faith. (20,22,27. 4:2,6. 9:32. 10:5,6.)' Whitby. — "No Jiesh," means none born of fallen Adam's race. (1—4,9. JoAn 3:6. Notes, oi_<2(3. Ps. 143:2.) May be stopped. (19) 'I^ouy)]. 2 Cor. 11:10. Heb. 'll -.33.— (Notes, Ez. 16:60—63, v. 63. 36:31. Zech. 12:9 — lA.)— May become guilty before God.'] "Become subject to the judg- ment of God." Marg. J frrjKft v^odiy.O::, •/.. i. I. Here oul^'. See on tvSixog, 8. — Be justified. (20) Jty.uion'hjaeTai. 4. 2:13. 4:2. 5:1. 8:30, 33. Luke 7:29,35. 10:29, et al.—Ps. 143:2. Sept. 21 IF But now " the righteousness of God without the law is manilested, ''being wit- nessed by the law "^ and the prophets ; 22 Even the righteousness of God, '^ lohich is by faith of Jesus Christ, '^ unto all ^and upon all them that believe: ^ for there is no difference; 23 For ''all have sinned, and 'come short '' of the glory of God: 24 Being 'justified freely by his grace, "' through the redemption that is in Christ Jesus ; 25 Whom God hath * set forth "to be b. propitiation ° through faith in his blood, p to declare his righteousness for f the remission of sins that are past, through the forbearance of God; 26 To declare, / say, at this time his righteousness; i that he might be just, '" and the Justifier of him which believeth in Jesus. Note. — The apostle, having "shut up all men under sin," (Note, Gal. 3:19— 22, v. 22.) pro- ceeds more explicitly to exhibit "the righteous- ness of God by faith," (Note, 1 :17.) Avhich had been manifestly declared by the preaching of the gospel. This is the righteousness, which God had appointed, provided, and introduced, in the Person of his Son. It Avas "Avithout the laAV;" having no dependence on any man's per- sonal obedience to the laAV, being entirely a dis- tinct thing: no past obedience being in the least taken notice of as having any influence in the sinner's justification; and his subsequent obedience being intended for other purposes. It .had nothing to do Avith the ceremonial laAV, ex- ■cept as it Avas the substance of some of itsshad- OAVs: for the Jew, who accepted of this right- eousness, Avould place no dependence on these externals; and the Gentile convert was not re- quired to be circumcised, or to keep' that laAV, Yet it had been "Avitnessed by the law and the prophets:" the ceremonies tyjiified it; the very strictness of the moral law and its aAvful curses, being compared Avith the promises of mercy to sacrifice Avas offered, this righteousness intro- a 117. S;in.2l. 10:3,1. Gen. l.i;G. Is. -1,5:24. .7 er. 23 5,0. r'AlO. Dan. 9:24. 1 Cor. 1: 31. 2 Cor. 5:21. 2 Pet. 1:1. D llful. 18:15—19. Luke 21:44. .!oliri 1:4.5. 3:1 1,15. 5:48,47. AiU 26:22. HeK 10:1—14. c 1:2. Ach 3:21—25. 10:43. 2":23. I I'H. 1:10,11. d 4 3—13.20—22. 5:1. 3:1. Pl.n 3:9. t 4:0,11,22. Gal. 2:16. 3:6. .tani. 2:23. f Is. G1:10. Milt. 22:11,12. Luke 15:22. Gnl. 3:7—9. g 2:1. 10:12. Acts 15:9. 1 Cor. 4:7. Gal. 3:23. Col. 3:11. h 9—19. 1:28—32. 2:I,SiC. Gal. 3:22. 1 John 1:8-10. i Hftl). 4:1. k 5:2. 1 Thes. 2:12. 2 Thes. 2: 14. 1 Pet. 4:13. 5:1,10. 1 .5:16—19. I Cor. 6:11. Eph. 2:7—10. Tit. 3:5—7 ni 5:9. Is. 53:11. Mall. 20:28 Eph. 1:6,7. Col. 1:14. 1 Tim. 2:6. Til. 2:14. Heb. 9:12— 11. 1 Pet. 1:18,19. Hrv. .5:9. 7:14. * Or, forcordah^cd. Ads 2:23. 3:18. 4:28. 15:18. 1 I'et. 1:18 —20. Rev. 13:8. n Ex. 25:17—22. Lev. 16:15. Heh.9:5. G)-. lJohn2:2. 4:10. 0 5:?,9,11. Is. 53:11. John 6:47, 53—58. Col. 1:20—23. Heb. 10:19.20. p 26. Ps 22:31. 40:10. £0:6. 97:6. 119:142. 1 John 1:10. f Or, pussivg oner. 23,24. 4:1 —8. Ileb. 9:1.5— 22,25,26. 10: 4. 11:7.13,17,.19,40. Kev. 5:9. 13:3. 20:15. q Dent. 32:4. P.9. 85 10,11. Is. 42:21. 45:21. Zeph. 3:5,15. Zech. 9:9. Rev. 15:3. r 30. 4:5. S:C)3. Gal. 3:8—14. [27 A. D. 61, ROMANS. A. D. 61 sinners, implied it; the promises and predic- tions of the Messiah bore witness to it; the laith and hope of ancient behevers recognized it; and tlie whole Old Testament, rightly un- derstood, taught men to expect and depend on it. {Marg. Ref. a— c.) This "righteousness of God by faith in Jesus" is accounted, or im- puted, to all believers without exception: yea, it is "put on them" as a robe: for the words "unto all and upon all," seem incapable of any other consistent construction. {Marg. Ref. d —i\— Notes, 4:4— 8. la. 45:^3— 25. Jer. 9,3:5, 6. Dan. 9:24. 1 Cor. 1:26—31. 2 Cor. 5:18— 21, V. 21. Gal. 3:26—29. Phil. 3:8—11, vv. 8, 9. 2 Pet. 1 :1,2.) Nor is there, in this respect, any difference between one man and another, however otherwise distinguished; as "all have sinned, and come short" of rendering to God the glory due unto him, all have lost his glori- ous image, and all have forfeited that glorious felicity, which was annexed to perfect obedi- ence as its reward. (Marg. Ref. g — k. — Notes, 5:1,2. Ps. 73:23—28, v. 24. 1 Pet. 5: 10,11.) Therefore, whatever the nature or degree of men's crimes may have been, or whatever their nation, rank, or capacities, "there is no difference," as to the way in which they must be justified before God. Every be- liever is not only pardoned, but honorably ac-j quitted, as one against wliom no charge can be; supported; and "accounted righteous," or en- titled to the reward of righteousness. (Notes, 4: 6—8. 8:32—54.) This is by the free gift ofl God, which he bestows on the believer, wholly} from his own infinite grace and mercy; not only without his deserving it, but directly con- trary to hisdeserts, which the apparent tautolo-, gy, "freely, by his grace," seems to denote. This, grace is honorably exercised, "through there-' demption thatis in Jesus Christ," or through the ransom and meritorious obedience unto death, of the incarnate Son of God, as our Surety: fori God the Father had before set him forth to be a propitiatory sacrifice; he had appointed him to be Mediator, as "God manifested in the' flesh," for that purpose; he had openly "laidj on him the iniquities of us all," and exacted! the punishment from him; and he had exhibit- ed this transaction to the world by the gospel,! that through him sinners of every nation might approach God, on a propitiatory, or mercy-seat, and find acceptance by iaith in the Saviour's atoning blood. {Marg. Ref. 1 — o.) This method Avas taken, in order "to declare" and manifest the perfect righteousness of God; even in the very act of pardoning the innumerable sins of believers, remitting the punishment due to them, and accounting those righteous who in themselves were not so. Indeed, whatever the Jews might suppose, this was as necessary in respect of their believing progenitors, as any other sinners. For, in remitting the punish- ment, justly merited by the sins committed in times past "through his forbearance," God was not propitiated in any degree by the repentance or subsequent good works of his servants, which could not satisfy his justice; nor did he ultimately regard the legal sacrifices, which "could not take away sin:" hut he had dealt with them as looking forward to the engage- ments of the divine Surety of the new cove- nant, and the atonement which he was at length to make. In the fulness of time, therefore, this 28] sacrifice was offered, this righteousness intro duced, and this method of justification publish- ed to mankind; that God might be clearly known to be a just and righteous Governor, and yet "the Justifier" of every one "who be- lieved in Jesus;" which he could not otherwise have been. {Marg. Ref. p — r. — Notes, Prov. 17:15. 24:24,25.) For justice in a governor requires, that every man be dealt with accord- ing to his real character and actions; except some expedient can be adopted, for maintaining the authority of the law, and the credit of the administration; and to indemnify individuals, while mercy is exercised to those who deserve punishment. So that ancient believers had been admitted to the reward of righteousness, as well as exempted from the punishment de- served by their sins, for the sake of that prom- ised Redeemer, who had engaged to pay their ransom, and bring in an infinitely valuable and everlasting righteousness tor their justification: nor would it otherwise have consisted Avith the infinite justice of God, to have dealt with them in a manner, so very different from tli':>ir real deservings, nay, contrary to them. {Notes, Heb. 11:1—16,39,40.) This is evidently the apostle's argument; and the concluding verses might be thus translated: "Whom God hath before appointed to be a propitiation, through faith in his blood, for a demonstration of his justice, on account of the passing by of sins, that had been committed in former times, through the forbearance of God : / say, for a demonstration of his justice, in this present time, in order that he might be just, and the Justifier of him that believeth in Jesus." — 'Dr. 'Hammond saith the word ihxuioc is here to be 'rendered clement and merciful, and that it is 'commoidy taken in that notion, and seldom in 'that oi' vindictive justice : but in opposition to 'this I assert, that the word dtxaiog is used 'about eighty times in the New Testament, and 'not once in that sense of clemency and mercy. '...He himself produces but one place, {Matt. '1 :19.) where, says Dr. Lightfoot, men torment 'the word dt)ch. 2:?— 10. I t 9:I1,.02. 10:5. 11:6. Gat 2:16. ■ 7:21,23,25. 8:2. Mark 16:16. I John 3:36. Gal. 3:22. i John 5: 11.12. I —18. 5:2 1. 6:40. Acls 13:3 1 Cor. 6:11. Gal.2:l«. 3:0,11 — 14,24. I'hil. 3:9. Til. 3:7. y 1:16. 9:24—26. Gen. 17:7,R. 13.19:23—25.54:5. .Icr. 16:19. 31:33. Ho3. 1:10. Zech. 2:11. 8:20—23. Mai. 1:11. Mali. 22: Ref. u, X.— Notes, Mark 16:14—16. John 1 10—13. 3:27—36, vv. 35,36. 1 John 5:11,12.) — By ivhat laxol (27) 'Or, "by what doc- 'trine:" as the Hebrew word Toruh is some- 'times used for the doctrine which anyone pre- 'scribes.' Beza. Toruh is indeed used with great latitude; even much greater than the word r.oiio;, lavj, is in the New Testament. (Notes, 19,20. Ps. 19:7—11. 119:1.) Boasting. (27) 'H xiKu/tjatg. — 'Id. quod Ti '7TQ0fxf>f'f^"'i (^)' Schleusner. 15:17. 1 Cor. 15:31.' 2 Cor. 1:12. 7:4,14. 8:24. 9:4. 11:10, 17, 1 Thes. 2:19. Jam. 4:16. See on 2:17.— It is excluded.] E^exleiad^rj. Gal. 4:11. Not elsewhere. — Law.] No/utt. 7:23,25. 8:2. — We conclude. (28) ^ioyiQo/ne&u. 6:11. 8:18. Heb. 11:19. See on 2:3. 29 Is he ythe God of the Jews only.? Is he not also of the Gentiles.'' Yes, of the Gentiles also: 30 Seeing it is ^ one God, which shall justify the circumcision by faith, and uncir- cumcision through faith. 31 Do " we then make void the law through faith.'' ''God forbid: yea, "^we es- tablish the law. Note. — Could any man suppose, that the great Creator of all was the God of the Jews only .'' Was he not also the God of the Gentiles .' Being the Proprietor, Governor, and Benefac- tor of the whole earth; when all men had alike apostatized from him, it was meet, that in re- vealing a way for their recovery and reconcili- ation, he should suit it to the general case of all the nations; though special reasons might require a temporary restriction of it: for his object would be to receive worship from his creatures, in different parts of the world, and to become their Father and Portion. (Marg. Ref. y.) In fact, he was "the God of the Gentiles," as well as of the Jews; nor were, even external privileges to be restricted to the Jews any longer: seeing the same one, living, and true God, who had formerly justified, and did at that time justify those of the circumcis- ion who believed, by faith, and not by their legal services, and left unbelievers under con- demnation; was ready, with equal regard, to justify uncircumcised Gentiles, through faith in Christ, when they were broue^ht thus to re- ceive him. (Marg. Ref. ?,. — Note, Gal. 2:11 ^16.) And if any should object, that this doctrine of "faith made void the law," as if it had been given in vain; the apostle absolutely denied the charge, and would by no means have a thought of this kind to be allowed of On the contrary, he strongly maintains, that this fully "establishes the law" in all its honor and authority; neither abrogating it, nor dis- gracing it, nor altering it to a nearer level with man's present state and abilities. (Note, Ps. 119:126.)— The doctrine of faith indeed hon- ors and fulfils the ceremonial law; and showed the proper intent of it, and of the legal dispen- 32. Gal 3:14,25—29. Eph. 3: fi. Col. 3:11. r. 23. 4:11,12. 10:12.13. Gal. 2: n— 16. 5:6. G:15. Phil. 3:3. Col. 2:10,11. a 4:14. Ps. 119:126. Jer. 8:8,9. Malt. 5:17. 15:6. Gal. 2:21. 3: . 17—19. I) Sie on 4. c 7:7—14.22,25. 8:4. 10:4. 13:8 —10. Vi. 40:8. Is. 42:21. Jer. 31:33.31. M;itt. 3:15. 6 20. 1 Cor. 9:21. Gal. 2: 19. 5:18—23. Heb. 10:16. Jam. 2:S— 12. [29 A. D. 61. ROMANS. A. D. 61. sation: but then, this was only hi order to the final abrogation of them. But tlie moral law ivas fully established in honor and authority, lioth in respect of its precepts and sanction, by the perfect obedience and propitiatory suffer- ings of the incarnate Son of God: so that its immutable obligation, excellency, and equity, could not have been so fully shown, either by the perfect obedience of the whole human spe- cies, or by the destruction of every transgres- sor. Nor is any man justified by faith in Christ, who does not condemn himself, as just- ly deserving the wrath of God, for breaking liis holy law. Moreover, it is given into the hands of every believer, as his rule of grateful obedience, by Avhich he is to regulate his tem- ])er and conduct, and examine all his actions; that in every thing, in which he deviates from this perfect st-andard, he may repent, and seek forgiveness through the blood of Christ. Yea, it is written in his heart, bv the regeneration of t])e Holy Spirit; {Notes", Jer. 31:31—34. Heb. 8:7 — 13.) and the believer's love to it, and delight in obeying it, are the evidences of his justification. (Notes, Jam. 2:14 — 26.) So that the doctrine of faith in every way magni- fies and establishes the just, holy, good, and spiritual law of God, in all its honor and au- thority; while all other schemes of justification disgrace it, or weaken its authority and obliga- tion, as if its precepts were unreasonably strict, and its penalty unrighteously severe; so that God would not be just, if he dealt with rhen; according to it. We therefore knoiv what the apostle's doctrine was: because we knovj whati doctrine is objected to, as "making void the! law;" what doctrine is perverted by hypocrites and antinomians, as loosening man's obliga- tion to holy practice; and what doctrine, when duly understood and truly believed, "establish- es the law" in the completest manner, and gives the most efficacious motives to all holy obedience. Do v)e make void. (31) KuiaQyufiEP. See on 3.— We establish.] '/gw/tfy. 10:3.11:20. 14:4. 2 Cor. 13:1. Jude 24. PRACTICAL OBSERVATIONS. V. 1—8. We ought always to distinguish between our advantages, and our deservings; and between the means of becoming accepted and holy, and that grace which teaches to profit by those means. — It is a favor of inestimable value to have "the oracles of God" transmitted to us: yet numbers, who are thus^ distinguished, con- tinue in unbelief to their deeper condemnation. {Notes, Luke 12:47,48. John 3:19—21.) — As the promises of God are made to believers alone; the unbelief of some or many professed Christians, cannot make "the faithfulness of God of none effect:" for he will fulfil his prom- ises to his people, and execute his threatened vengeance on hypocrites and apostates. But, while pride and enmity, "charge God foolish- ly," humble faith says, "God forbid! let God be true and every man a liar:" and the believ- er will give him 'credit for his truth and justice, even where his dispensations are enveloped in clouds and darkness. Indeed, the humble Christian readily decides against every man's pretensions or Ofiinions, when they reflect on the veracity, or militate against the word, of God: knowing that every man is fallible, de- ceitful, and unholy; but that the Lord can 30] neither mistake, nor deceive, nor be deceived; and that he will be justified from every charge, and will overcome in every contest, or contro- versy, which his rebellious creatures may pre- sume to enter into with him. The nature and desert of sin, and the motives and purposes of the sinner, remain precisely the same; when the only wise God has taken occasion from them to manifest more conspicuously his own glory: and his justice also will be glorified in punishing the transgressors. — It has often been "slanderously reported" of Christians, that they say, "Let us do evil, that good may come," and "Let us sin on, that grace may be glorified:" but, if we be true believers, we know that duty belongs to us, and events to God; and that we must not commit any sin, or speak one falseliood, on the hope, or even the assurance, that God would gloriiy himself by means of it. But, if any habitually speak and act in another manner, without all doubt "their damnation will be just;" and those who love the truth of the gospel, should be extremely careful to avoid all appearances, which may give plausibility to such disgraceful slanders against our holy religion. V. 9—20. Let us remember, that many and great as our advantages are, Ave are no better in the sight of God than benighted heathens, if not worse; except grace have made us to diffei; and then to grace the whole praise is due: tor it is proved, beyond contradiction, that we are all, in ourselves, "under sin." {Notes, Eph. 2 :1 ,2. Tit. 3 :4 — 7.) — The scriptures adduced in these verses, too exactly describe the bulk of nominal Christians: their want of coniormity to the law of God, and of understanding in the great concerns of religion, and their indisposi- tion to seek with earnestness and decision after his favor and image: their unprofitableness, and working of mischief, instead of doinff . good; their filthy, profane, dissembling, slan- derous, boasting, and flattering words; their oaths, perjuries, curses, and bitter revilings: their revenge, murders, duels, fightings, and delight in Avar; their mischievous and destruc- tiA'e courses, and their ignorance of the Avay of peace and holiness, too evidently prove, that "there is no fear of God before their eyes." So that he, Avho examines the state of society, even in this Christian country; nay, he who inquires seriously into the disposition of his own heart, and the tenor of his past and pres- ent life, comparing them with the holy laAV of God; Avill easily perceive, that his mouth, and "every mouth must be stopped, and all the Avorld must be brought in guilty before God." HoAV plain then is it to common sense, that "by the Avorks of the Uiav shall no flesh be justified before God !" V. 21—31. Blessed be the Lord, that he has not left our fallen race "shut up under sin," Avithout hope or help. For "now the righteousness of God without the laAV is manifested:" and those alone are truly Avise, Avho plead guilty at his mercy-seat; and seek "that righteousness of God by faith in Jesus Christ, which is unto all and upon all that believe," Avithout any differ- ence. Proud men Avill be offended at this, and strive to establish some distinction, between themselves and more scandalous or vulgar sin- A. D. Gl. CHAPTER TV. A. D. 61. ners: but they labor in vain; for "nil have s]n- ned and come short of the glory of God;" and the meanest and most guilty of tlie human species, who comes in God's ap])ointed and manifested way, shall be "justified freely by his grace through the redemption" of his Son: wliile all, who persist in the attempt of justifv- ino- themselves, will assuredly perish under the wrath of God. (Note, 10_:i— 4.) This is a ])lan equally suited to glority the justice, holi- ness, and mercy of our God; and to give en- couragement to the broken-hearted self-con- demned criminal. Thus all they, who of old "obtained a good report," found righteousness and salvation: thus the believer's ielicity is se- cured, "boasting is excluded," despair obvia- ted, and the Lord shown to be the God of all nations, with equal regard; making no other distinction in liis final decision, than that which subsists between believers and unbelievers. And, whatever Pharisees, Sadducees, or infi- dels may object; whatever Antinomians, or Enthusiasts may plead, or profess; the doc- trine of faith establishes the law in its real honor, and lays the true foundation for all holy obedience; and this doctrine alone "establishes the law." CHAP. IV. Jiislificnli.in by faith proved, from (he example of Ahraham; and ihe words o( David, 1 — 8. Abraham was justified before circumcision, (whicli was "(he 5eal of the riE,h(coiisness of faith,") tlial he might be the father of all believers, whether circumcised or not, 9 — 12. Tiie promise was not ei\en to liini ihioiigh the law, else it had been \ oid; but, beinc; "of faith hy grace," it is sure to all his spiritual seed, in every age and nation, 13 — 17. The nature and strength of that faith, by which he was justified, 12 — 22. This was recorded, not for his sake only, but tu show that all who believe in Christ, as cru- cifi'jd and risen, are justified in like manner, 23 — 25. HAT ''shall we then say that ^ Abra ham our father *^ as pertaining to the flesh hath found ? 2 For if Abraham ^ were justified by works, '^ he hath loliereof to glory, *"but not before God. 3 For ^'what saith the scripture.'' ^ Abra- ham believed God, and it was ' counted un to him for righteousness. Note. — The apostle had generally stated, that the mercy shown to believers of old was vouchsafed with reference to the righteousness and redemption of Christ; (Note, 3:21—26, vv. 25, 26.) but he here proceeds to show this more esi)ecially, in respect of Abraham, the most renowned progenitor of Israel. — 'From 'this single example of Abraham, as deservedly 'selected from among all the fathers, the apos- 'tle intended to draw a conclusion, which would 'necessarily take in all believers. And tiiat he 'might do this fairly, he intimates, at the very 'entrance of the question, that he did not pro- 'pose Abraham merely as one of the number 'of believers, but as the father of the church; 'that he might properly reason from the father 'to his children, the foundation of which he 'lays in the thirteenth verse. ... In whatever 'way Abraham, the father of believers was 'justified, in the same must all his children (that 'is, all believers,) be justified: but Abraham 'was not justified, and made the father of the a 6:1. 7.7. 8 31. . 16. Ileb. 12:9. b h. 51:2. Matt. 3.9. Luke 3:8. d See o>i 3:20— 2n.— Phil. 3:9. 10:24,25.29—31. .lohn 8:33.37 c 3 27. 15:17. Kx. r!:9. .ler. 9; — 4l,.53,5G. Acts 13:26. 2Cor. ! 2.0,2 1- 1 ("or. 9: IP. 2 Cor. 5; 11:2? I '2. 11:12,30. 12:1—9. Gal, 'faithful, by any of his own works, either pre- 'ceding or following his faith in Christ, as '|)romised to him; but merely by faith in 'Christ, or the merit of Christ by faith impu- 'ted to him for righteousness. Therefore all 'his children become his children, and are justi- 'fied, not by their works, either preceding or 'following their faith; but by faith alone in the 'same Christ, who was at length to come; ... 'and thuf. they are at present justified, and shall 'be to the end of the world.' Beza. — The ori- ginal seems to connect the words, "according to the flesh," with the verb "found." "What shall we say, that Abraham, our father, hath found according to the flesh.''" and some would explain it exclusively of his circumcision. 'By virtue of his obedience to God's command, 'in circumcising his foreskin. (1 Cg7\ 10:1.8. '... 2 Cor. 5:16. ... 11 :]8. ... Phil. 3:3,4.)— In 'this the Jews had the greatest confidence of 'being acceptable to God, ••• declaring that no 'circumcised Jews go to hell.' Whitby. — The apostle had doubtless respect to these arrogant prejudices of his countrymen, in this argument: but if circumcision exclusively had been in- tended; he would scarcely have allowed, that Abraham might have had whereof to glory, if he had been justified by his obedience in that single instance, and not by his faith. It may, therefore, be concluded, tliat all those formal and proud works, however distinguished, by which men "born of the flesh," but not ''of the Spirit," in every age, seek justification be- fore God, were intended, by the words "ac- cording to the flesh." (Mors;. Ref. a — f. — Notes, John 3:6. 2 Cor. 11:16—23. Phil. 3: 1—7. 1 Pef. 2:23— 25.) Did Abraham find righteousness, or justification, in this way.-* Surely not: why then should any man, Avho allows this, seek to be justified by such works.'' — As all really good works are "the fruits of the Spirit," and none else are called "good works" in scripture, at least in the New Tes- tament: and as it is especially the office of the Holy Spirit, to convince men of sin, and to glorify Christ: it may be indisputably inferred, that "the fruits of the Spirit" are never ex- pressly and allowedly depended on fir justifi- cation. (Notes, John \Q:^—\\. Gal. 5:1 — 6,22—26. Eph. 2:4— 10.)— Yet, even the prop- osition, 'Good works are the fruits of faith, and 'follow after faith,' in Christ; though a general truth, may admit of some exception, in such cases as that of Cornelius. (Note, Acts 10:1, 2.)__.2I. 14:21. Matl. 6:30. 8:28. I4:,ni. Mark 9:23,24. .John 20: 27,28. I Gen. 17:17. 18:11—14. lleh. 11:11—19. b Num. 11:13—23. 2 Kings 7: 2,19. 2 Chr. 20:15—20. Is. 7:9. Jer. 32:16— 27. Luke 1: 13,45. c Is. 35:4. Dan. l0:19. 11:32. II.i!;. 2:4. Zerh. 8:9,13. 1 Cur. 16:13. 2 Cor. 12:10. Epii. 6: 10. 2 Tim. 2:1. d 8:,38. 2Tim. 1:12. Heh. 11:13. e 14:4. Gen. Ii;:l4. Ps. 115:3. dren, according to the common course of na- ture; and Abraham was now grown old and unlikely to have any. (Notes, Gen.M:b — 8, 17. 1S':9— 12.) But" though tried by such long delays, and discouraged by such immense diffi- culties, he did not weakly "stagger at the prom- ise through unbelief;" he did not hesitate most confidently to expect, that God would be as good as his word: and being marvellously strengthened in faith, he gave glory to God, and honored all his perfections, by a lull assur- ance that he was able to perform what he had promised: and therefore "his faith was im- puted to him for righteousness." That is, hi,': faith was thus approved to be genuine, meet to form the relation between him and the pre- dicted Redeemer; and thus it marked him out as a proper person, to be justified by the ever- lasting righteousness which the INIessiah would introduce. {Marg. Ref z — f. — Notes, Gen. 17: 17. Heh. ll:ll'^12.)— It is evident from the whole context, that Abraham's faith did not justify him, by its own merit or value, but as interesting him in Christ: for, though the sin- cerity of his faith was manifested on this occa- sion, he had actually been justified long before; and his example would not in any way aptly illustrate the Christian's justification by the righteousness of Christ, and not by that of his own faith, if we do not thu.s understand it. — A very common perversion of this passage must not pass ijnnoticed. Many speak of "hoping against hope;" not that God will fulfil his prom- ises to believers, notwithstanding all difficulties and improbabilities; but that themselves are believers and shall be saved, contrary to the evidence of their tempers and lives: and this is often the grossest presumption and fanaticism imaginable, though sometimes in a measure countenanced by those who are not aware of its tendency. — So shall, &c. (18) From the LXX, but it accords to the Hebrew. {Gen. 15:5.) Against hope. (18) Uuq' ei.nidu. ''Beyond hope." 14:5. Luke 3:13. 13:2,4. 1 Cor. 3:11. Gal. 1:8. Heb. 11:11.— Dead. (19) iTfpexQb}- ^evov. Col. 3:5. Heb. 11:1-1.— The deadness.] Trjv vey.Qoiaiv. 2 Cor. 4:10. Not elsewhere.-He staggered not. (20) Ov diexQid^i;. 14:28. See on Matt. 'il:21.— Was strong.] Eridin'^fiMi^/j. Acts 9:22. Eph. 6:10. Phil. 4:13. 1 Tim. 1: 12. ^ Tim. 4:17. Heb. 11:34.— Being fully persuaded. (21) n'Ai]Qoq>oQijdeig. 14:5. See on Luke 1:1. Notes, 1 Thes. 1:5—8. Heb. 6:11,12. 23 Now ^it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it sliall be imputed, '' if we believe on him that raised up Jesus our Lord from the dead; 25 Who ' was delivered for our offences, ^ and was raised again for our justification. Note. — The history of Abraham, and of his justification, "was not written for his sake Jer. 32:17.27. Matt. 19:26. I.iike 1:37. 2 Cor. 9:8. f See on 3.6. e, 15:4. 1 Cor. 9:10. 10:6,11. 2 Tim. 3:lfi,I7. Ii 10:9,10. Epfi. l:lf;— 20. Heh. 13:20,21. 1 Pet. 1:21. i 3 25. 5:6—8. 8:3,32. Is. 53:5, 6,10—12. Dan. 9:24,26. Zoch, 13:7. Mall. 20:28. 1 Cor. 15: 3,4. 2 Cor. 5:21. G?\. 1:4. 0: 13. Efih. 5:2. Tit. 2:14. Heh. 9:28. I Pet. 1:18.19. 2:-:4.S:JiJ. 1 .John 2:2. 4:9,10. Rev. 1:5. 5:9. 7:14. k 8:33.34. 1 Cor. 15:17. Ileb. 4:14—16. 10:12—14. 1 Pet. 1: 21. [35 A. D. 61. ROMANS. A. D. 61. alone," or merely to honor his memory; as he had been dead long before Moses recorded it: but it was intended for the instruction of man- kind in all future generations; and of those es- pecially to whom the gospel should be preach- ed. If indeed they believed in that God, Avho had raised Jesus from the dead, and who was able to fulfil his largest promises, their faith would be "imputed to them for righteousness," even as that of Abraham had been: for this faith, if genuine, would form a relation between them and the Lord Jesus, and give them an in- terest in his righteousness, atonement, and in- tercession. For, as Jesus had been delivered up to death, by man as a criminal, but by the Father as a sacrifice for the offences of his peo- ple; so "he had been raised again for their jus- tification." {Marg. Ref.— Notes, 8:.,3 >. 4; 5 24,2.5. 9:3). 10:10. fhil) 2:4. John 3:1(:— 18. 5:24. Acts 13: 38,39. (jal. 2:16. 3:11—14,25. a 4— €. Phil. 3.9. .lam. 2:23— 26'. '. 10. 10:15. Job 22:21. Ps. 35: 8-10. I?. 27-5. 32:17. £4:13. 361 5.5:12. .57:19—21. I»k,. VJ-M .Tohn 14:27. lf,:33. Acts W-.m. 2 Cor. 5:18— 20. Eph. 2-14- 17. Col. 1:20,21. 3:15. Ht4) 13:20. .Jam. 2:23. 6:23. .Ti.hn 20:31. Eph. 2-7. .John 10:7.9. 14:6. Acli 14:27. unto death of our gracious Redeemer, Those who obtain this "blessedness" are most happy, though poor, despised, and afHicted; all who come short of it are most miserable, however wealthy, honored, and prospered. This dis- tinction extends to all nations, sects, or forms of worship; some are justified, and some are not, in all countries, where the great truths of the gospel are known : and this method of "jus- tifying the ungodly" is equally suited to pre- clude the most eminent saints from glorying, and the most atrocious sinners from despairing. V. 9—25. The seal of the Holy Spirit, insanctification, is the inward evidence "of the righteousness of faith:" when the old nature is crucified, and the heart is circumcised to love God, it is evi- dent that we are "the children of Abraham," and walk in his steps: and sacraments will in this case be really seals and pledges of the same blessing. — Blessed be God, that we are not left under the covenant of works. For the more holy and perfect the law, the greater wrath would in that case come upon us: but, as all is "of grace," it is "through faith;" and the promised blessing is ensured to all the chosen seed, wherever dispersed, or however distin- guished. May we then copy the example of Abraham; and, in the midst of perils and diffi- culties, "in hope believe beyond hope;" assur- ed that God is both able and willing to perform his promises to all who trust in him; and wait- ing the accomplishment of them in patient obe- dience. Thus our faith will be "imputed to us for righteousness," through him "who died for our offences, and rose again for our justifi- cation:" and "because he lives, we shall live also, and live forever." (Notes, 5:1 — 10. 8: 32—39. JoAn 14:18— 20. Col. 3:1— 4.) CHAP. V. They who are justified by faith, Iiave peace with God, rejoice in hope, and rejoice and glory in tribulations, I — 5. The alninuant love of God to them wlien sinners and enemies, in *^ reconciling them to himse.'f by the death of his Son," assures them of final salvation, and excites them to rejoice and elory in him, 6 — 11. As sin and death come upon all men by Adam; so the gruce of God, which justifielh unto lite, with all concurrent blessings, conies more abundantly on all believers by Jesus Christ, 12 — 19. The law proved an occasion to the abounding of sin unto death; but this made way for the still greater abounding of grace, as "reigning through righteousness unto eternal life by Jesus Christ," 20,21. THEREFORE ^ being justified by faith ^ we have peace with God •= through our Lord Jesus Christ; 2 By '^vvhom also we have access by faith into this grace '^^ wherein we stand, *'and rejoice in hope of ^ the glory of God. Note. — The apostle, having stated and con- firmed his doctrine, concerning justification, here proceeds more fully to show "the blessed- ness" of those who are justified. (Note, 4:6 — 8.) When the sinner believes in Jesus, his "faith is imputed to him for righteousness:" thus he is justified before God, accounted .1 righteous person, and entitled to the reward of righteousness. {Marg. Ref. a. — Note, 4:23 — Kph. 2:18. 3:12. Heb: 10:19, 20. 1 Pet. 3:18. e 9,10. 8:1,30—39. H:4. John 5:24. 1 Cor. 15:1,2. Eph. 6:13. 1 Pet. 1:4,5. r 5. R21,2.';. 12:12. 1.5:13. Job 19.25—27. Ps. 16:9—11. 17:15. Prov. 11:32. 2 1 hcs. 2:16,17. Heb. 3:fi. 6:18,19. 1 Pet. 1:3— 9. 1 John 3:1—3. 2:7. 3:25. 8:17,18. Ex. 33:18 —20. Ps. 73:24. Matt. 25:2). .Iohn.'i:21. 2 Cor. 3 If!. 4:17. Hev. 3:21. 21:3,11,23. 22:1,5. A. D. 61. CHAPTER V. A. D. 61. 23.) In consequence of this, "he has peace with God ;" the controversy, or hostility, which sin had excited, is terminated hy a bless- ed pacification, through the threat Mediator; and a covenant of amity is ratified between that holy God who had so just cause to treat his re- bellious creature as an enemy, and that rebel who belore was so unreasonably alienated from his beneficent Creator. {Mars;. lief, b, c. — Notes,!— Id. 1 Cor. 5:18—21. Co/. 1:18— 23.) The sinner submits, pleads guilty, seeks mercy, and learns to love and serve God: and his offended sovereign receives him to full fa- vor, and thenceforth behaves to liim as his Friend and Father. The behever, being thus reconciled, considers the cause and people of God as his own, and separates from his ene- mies, that he may be united to his friends: he makes the glory of his God the ultimate end of his habitual conduct: and God protects, coun- tenances, ])rovides for, and communes with him, as his friend: and recjuites the injuries orj favors done to him, as if done to himself' (Notes, Gen. 12:1—3. /s. 41 :8,9. John 15:12 — 16. Jam. 2:21—24.) All this centres in the! Person, mediation, and grace, of our Lord Je-| sus Christ, who has made and preserves this blessed peace. Thus every true believer has' actually found admission into a state of full| favor with God, even as if he had never sinned: in this he "stands" accepted before God, and is secured by his promise and grace from being cast down from it; and he learns to rejoice and glory, in the prevailing, abiding, and realizing hope, of being glorified with God, and glorify-; insr him; of completely bearing his glorious! image, and of enjoying his unspeakable love to all eternity. (Marg. Ref. d— g.— 3 :23. Notes, I 2:7—11. 8:14—17,28—31. Ps. 73:23—28. 2 Cor. 3:17,18. 4:13—18. Rev. 21:22—27.)— The expressions here used may also allude toj the free access of sinners from different nations,' into the full enjoyment of the privileges of j God's people, without any respect to the legal; ceremonies and restrictions, in approaching his mercy-seat. Being justified. (1) Jiy.itiKiO-evTsc. "Hav- ing been justified." 9. 2:13. 3:4,20,24,26,28, 80. 4:2,5.' 6:7. 8:30,33. Malt. 11:19. 12:27. 1 Cor. 4:4. Gal. 2:16,17. 3:8,11,14. 5:4. Tit. 3:7. Jam. 2:21,'24,'25.— By faith.] Ex mgeoic. 1:17. 3:30. 9:30. 10:6. Gal. 2:16. 3:8,11. Jam. 2:24. — .iccess. (2) Tiji' TTQoaayuiyt]!'. Eph. 2:18. 3:12. Not elsewhere. A nqoauyM. adduco. Introduction, as any one is introduc- ed into the presence of a prince, by some per- son of superior distinction, or one appointed for that purpose. {Eph. 2:18. 1 Pet. 3:18. Gr.) — We stand.'] ' Eznixafifv. See on 3:31. — Rejoice.] Kuv/uitii-x'J-tt. 3,11. See on 2:17. {Notes, Ps. 44: 8.' Is. 45:23—25, Jer. 9:23,24. 1 Cor. 1:26—31. Ga/. 6:1 1—14.) "Boasting," or gloryins;, in ourselves is excluded; that, by the free grace of God, we may glory and exult in the hope of heavenly felicity, even during our heaviest trials, and in Christ Jesus, and in God as our God and Portion. glory in knowing that tribulation h ;':3.5— 37. 1 1 23—30 i'lii!. 1:29 12. 1 Pet. i 2 Cor. 4; Jam. 1:3. Matt. 5-.)0— 12. 23. Acts 5; -11. 2 Cor. . 12.9,10. Ept). 3:13. , 2:17,18. Jaji. 1:2, 3; 14. 4:16,17. ;17. Heb. 12:10.11. k 15:4. 2 Cor. 1:4— fi. 4:8—12. 6:9,10. Jam. 1:12. 1 Pet. 1:6,7. 5:10. 1 Josh. 10:24,25. 1 Sam. 17:34 —37. Pi. 27:2,3. 42:4,5. 71:14, 18—24. 2 Cor. 4: P— 10. 2 Tim. 3 And not only so., '' but we tribulations also, ' worketh patience; 4 And '"^ patience, experience; ' and ex- perience, hope: 5 And "'hope maketh not ashamed; "be- cause the love of God is "shed abroad in our hearts by the Holy Ghost, which is given unto us. Note. — The primitive Christians rejoiced, or exulted, "in hope of the glory of God," not only notwithstanding present afflictions, but they even "gloried" in the tribulations them- selves, as the sure pledges of the divine favor, and as means of spiritual improvement. {Marg. Ref. h.— Notes, 2 Cor. 4:13—18. 12:7—10":) For they were assured, from the word of God and from the evidence of facts, that their trials and persecutions produced submission to the divine will, and acquiescence in it, meekness amidst injuries and provocations, "patient con- tinuance in well-doing," and quietly waiting for the Lord in all difficulties, perils, and suf- ferings. {Marg. Ref. i — 1. — Notes, Jam. 1 :2 —4. 1 Pet. 4:12—16.) Their trials indeed might at first excite impatience; but by watch- ing and praying, they would overcome it: and thus they were wrought into a patience of spir- it through trials; as the rough block is wrought into a beautiful statue, by the chisel and labor of the statuary. At the same time this pa- tience produced an enlarged experience; an ex- perimental acquaintance with their own weak- ness and sinfulness, in order to their humilia- tion; of the reality and power of grace in their hearts, after repeated trials in the furnace; {Note, 1 Pet. 1:6,7.) of the faithfulness of God to his promises; and of his readiness to answer their prayers. So that, these painfu! dispensations conduced still further to establish "the hope of glory;" and to assure them,' that this hope would never make them ashamed, by vanishing in disappointment; like tVie baseless confidence of a worldly man, of a Pharisee, an unbelieving Jew, an enthusiast, an antinoniian, or a hypocrite. For the hope of the tried and experienced believer is not only warranted by the word of God, but "sealed" upon his heart by the gift of the Holy Spirit; through whose sacred influences the excellency and loving-kind- ness of God, especially in the work of redemp- tion, are so discovered to him, and poured out through all the faculties of his soul, as to pro- duce a similarity of disposition, a reciprocal love of the divine perfections, a longing desire of the favor of God, a delight in comnuining with him and serving him, a lively gratitude for his benefits, and zeal for his glory: these, being both full proofs of regeneration, the invvavtl "seal of the righteousness of faith;" and earn- ests of heavenly felicity, ensure the Christian's hope from theshame ofdisappointment. {Marg Ref. m, u.— Notes, Is. 45:15—17. 1 Pel. 4:12 — 16.) Many, both writers and preachers, in- terpret this clause ("the love of God is shed 4:1fi— le. m Job 27:8. Ps. 22:4.5. Is. 23: 1.5—18. 4.5:16,17. 49:23. Jer. 17:5— n. Phil. 1:20. 2 Thes. 2: 16. 2 Tim. 1:12. fleh. 6:18,19. n 8.14—17,28. Malt. 22:36,37. 1 Cor. S:3. Heb. 8:liJ— 12. John 4:19. o Is. 44:3—5. E?.. 36 Cor. 1:22. 3:18. 4:1 5:22. Eph. 1:13,14 4:30. Tit. 3:5,6. ;25— 27. 2 . Gal. 4(1. 3:; 6— 19. 37 A. D. 61, ROMANS. A. D. 61. abroad in our hearts,") almost exclusively of the perception and sense of the love of God to us, which is vouchsafed by the Holy Spirit. Yet our love to God, as "the fruit of the Spir- it," writing his law in our hearts, is in fact the only indisputable proof that our hope will never make us asfiamed. The seal and consolations of the Sj>irit are distincfuished, from all enthu- siasticul delusions and false affections, by their permanentlv sanctifying effects: (Notes, 'i Cor. 1:21,22. Eph. 1:13,14. 4:30—32.) no supposed isense of God's love to us, excejit as attended with the consciousness of loving him, can war- rant a scriptural assurance; and the Spirit of adoption is doubtless a Spirit of love to God, as Avell as confidence in him. (Notes, 8:14 — 17,28—31. 1 John 4:19.) It must therefore be evident, that the work of tiie Holy Spirit, in changing our natural enmity against God into supreme love of him, must be intended, either as the primary meaning of the clause, or as the inseparable effect of a genuine sense and perce])tion of tiie love of God to us. — It cannot be supposed, that the apostle mentioned this tri- umphant confidence as the habitual attainment of all justified persons: hut rather as an inval- uable privilege, consequent on justification; which must be sought with diligence, and earn- estness, and actually enjoyed nearly in propor- tion as it is thus sought. — The sufferings of believers, especially from persecution, form a grand objection, to what is spoken in scripture concerning their happiness, in the opinion of men in general. To select, therefore, these very trials, as a special ground of the Chris- tian's glorying and rejoicing, was peculiarly j suited to meet that objection, and to produce a great effect on the reader's mind and heart. (Notes, Matt. 5:10—12. Luke 6:11— '23. .icts 5:41,42. 2 Cor. 4:13—18. 12:7—10. Pfiil. 1: 27—30.) Workelh. (3) KuTFoya':iFT(ti. See on 2:9. 4:1^. — Patience.] 'Y.ioftotijt'. See on 2:7. — Experience. (4) j^oxiuijv. 2 Cor. 2:9. 8:2. 9: 13. 13:3. Phil. 2:22. 'Examen, an aliquidve- re ita sit, ut esse debet.' Schletisner. The proof of any thing, or ])erson, by experiment. ^0X1/11101', Jam. 1:3. 1 Pet. 1*1. ^nxiftn'^o), probo, Luke 14:19. Phil. 1:10. 1 Pet. 1:7.— Is shed abroad. (5) ExyF/uTui. Acts 1:18. 10:45. 6 For 1' when we wei"e yet i without strer]gtb, * in due time '' Christ died for the * ungodly. Note. — It might perhaps be objected to the words "hope maketh not ashamed," that after all, it was not impossible, nor even higldy im- probable, the believer's hope should terminate in disappointment and shame, through the prevalence of sinful propensities, and the power of temptation; and that Satan might, at length, induce him to apostati/e. Some constitutional or habitual iniquity, which in more favorable circumstances had been kept under with great difficulty, might at length obtain the ascen- dency through unwatchfulness, and so destroy him; or he might fall away, in the hour of deatli, or at some other critical season. The J) V.7.. IG.J— ;^ Kph. 2.1—3. Col. 2:13. Til. 3:S— 5. q Lam. !:«. D:in. 11:15. * Or, iw ording lo the time. Gal. 38], 4 4. Hel). 9:26. 1 I'.t. 1:20. r > :e on 4:25.-1 Tlies. 5:9,10. s 5 e 0.1 4:5. — 11:26. P*. 1:1. Til. apostle therefore digresses in order to obviate this objection: and at the same time shows, what abundant reason believers have to love their God and Saviour; and to adore with ad- miring complacency the glory of his grace. When they, who are now "at peace with God," lay in the ruins of the fall, under deserved wrath, and the power of sin and Satan, "with- out strength" to resist their offended Sovereign, or to deliver themselves; when they had neither natural power for so arduous a work, if they had been inclined to it; nor moral ability or incli- nation to attempt it: w^hen thus impotent, and helpless, and dead in sin, they could have no refuge but in the mere compassion of God. They were also "ungodly," and without any proper disposition of heart towards him, nay, every way contrary to his nature, will, and worship; they were too proud even to ask for mercy, or to allow their need of it, and too averse to true religion, to be at all willing to become spiritual worshippers; yet even then "Christ died for them," in their stead, a sacri- fice for their sins, and to make way for their salvation! Some of those indeed, for whom Christ died, had previously gone to heaven; others were godly persons then living on earth; and others had not come into existence: yet they were all considered as "without strength," and as "ungodly," in respect of Christ's dying for them. They all stood, as it were, present before God, according to his omniscience, lijre- knowledge, and pre-determination, in their nat- jUral state of impenitent ungodliness; as Adam, after his transgression: (Notes, Gen. 3:10 — 18.) and Christ, as their divine and righteous Surety, took their sins upon liimself, and en gaged to atone for them, before they knew their own lost condition, and without any solicitation from them. In this sense, he is "the Lamb slain from the foundation of the world." (Mars^. Ref.— Notes, 1 Pet. 1 :17— 21. Rev. 13:8—10.) The believers who lived before his coming, were not only pardoned and saved, through his engagement in their behalf; but their repent- ance, faith, and grace, as the effects of regener- ation, sprang from the same source. (Note, 3: 21—26.) At length, "in due time," the sea- son appointed by the only wise God, above four thousand years subsequent to the fall of Adam, he appeared on earth, and "died for the ungodly;" and by bis Spirit sinneis were, and are, quickened from the death of sin, and so brought to repent, believe, love, and obey: l)ut all blessings come to them, through his atone- ment and intercession. (Note's, Eph. 2:4 — 10. Tit. 3:4—7.) Without strength.] Jaf^evoir. Mark 14:38. Acts 4:9. 5:15,16. 1 Thes. 5:14, et al.—In due time.] K«(tt yaiQor. 'Tempore, a Deo 'definito, mortuus est.' Schleusner. — The un- godly.] AaeGtuf. See on 4:5. 7 For ^ scarcely for a righteous man will one die; yet peradventure for " a good man " some would even dare to die. 8 But God '' commendeth his love to- wards us, '- in that while we were yet sin- ners, Christ died for us. t .fohn 15:13. 1 John 3:16. 11 2 Sam. 18:27. Ts. 112:5. Acts 11:24. X 16:4. 2 Sam. 18:3. 23:11—17. y 20.21. 3:5. E|ih. 1:6—8. 2: 7. 1 Tim. 1:16. z Is. 53:6. 1 Pel. 3:18. 1 John 4:9,10. A. D. 61. CHAPTER V. A. D. 61 9 Much more then, " being now justified by his blood, '' we shall be saved from wrath through him. 10 For if '^ when we were enemies, we were '^ reconciled to God by the death of his Son; much more, being reconciled, •^ we shall be saved by his life. Note. — To illustrate the immensity of this love of God, the apostle shows, that if "a rig^lit- eous man," one of strict integrity, who had conmiitted no ciime against the welfare of tlie community, were about to he put to death through the iniquity and oppression of unjust judges, or in any other way were in danger of losing liis hfe; there would scarcely be found a person, who would consent to die in his stead: though perhaps for "a good man," one of ex- tensive philanthropy, whose life had been and was likely to be a public blessing, some one might even venture to lay down his life. This has in a few cases been done on the field of battle; and perhaps it might be possible to find a man, who would, in such a cause, suffer for his friend, or benefactor, even upon a scaffold. Yet this most rare instance, the very summit of human affection, falls immensely beneath the love of God to us. {Marg. Ref. t — x.) He, who should give up his life in these circum- stances, would do it for a person of superior excellency, or one who had greatly befriended him; and his death would ensure honor and applause to his memory. But the infinitely glorious God had "commended," or set off to the utmost advantage, "his love to us," in that his incarnate and co-equal Son gave himself, to endure the most agonizing and ignominious death, for those who were infinitely beneath him; for his creatures who had rebelled against him, and persisted in that ungrateful rebellion; yea, for impenitent sinners, many of whom had peri)etrated the most atrocious and multiplied crimes to provoke his vengeance, and all of them rebels and ungrateful, whose state of heart rendered them the meet objects of his abhor- rence! Yet, he had freely loved them, and purposed their salvation; and when his justice and holiness, and the honor of his law, ob- structed that gracious design, he so loved them, that he gave his own Son to die a sacrifice for their sins! (Marg. Ref. y,z.— P. O. Gen. ^-2 13— -24. Notes, John 3:16. 15:12—16. I John 4:9 — 12.) Now if this were so; and they, by divine grace, had been brought to repent, and to believe in Christ; and had thus been justified through the shedding of his blood, by faith in that great atonement: "much more" would they be kept from falling again under the wrath of God and perishing in sin, through him who died for them, and rose again. For could it be imagined that he, who so loved them, when enemies, as to die for them, would not save and uphold them by his almighty power, now they were made friends.'' If, wb..^n they were not only destitute of godliness, arfd impenitent transgressors; but enemies to the holy charac- ter, law, sovereignty, grace, providence, and cairse of God, they had been brought into a a See on 1. 3:24—26 1 John 1:7. b 10. l:1fi. B:l,dO. John 5:24. 1 Thes. 1:10. c l.T. 2Cor. 5;lC,2i. Col. 1:20, d 11. m'ire-. 8:f;2. Lev. 6:30. 2 Chr. 29:24. F.r. 45.20. Dan. 9: 24. Kph. 2:16. Heh. 2:17. e John 6:40,57. 10:28,29. 11:25, state of reconciliation, and cordial peace with Him, by the death of his Son upon the cross; (Note, 1,2.) "much more" would they, being thus reconciled, be preserved from falling under the power of sin and Satan, or finally aposta- tizing, "by his life," his intercession, authority, and omnipotent grace. (Marg. Ref. a — e. — Notes, S:S'i—S9. John \0 ■.'26—31. 14:18—20. Col. 3:1 — 4. (He, who had done the greater work for ihem when enemies, would surely do that which was immensely less difficult for them as his friends and children; and the living Lord would complete the purpose of his dying love, by saving all believers to the uttermost, till his finished ransom on the cross should ter- minate in their finished salvation, as "presented faultless before the presence of his glory with exceeding joy." — Tliere could be no danger of a reconciled believer falling under the wrath of God, except on the supposition of his commit- ting sin, and dying without repentance; but had Christ suffered, and humbled himself even to death upon the cross, that he might bring him into this slate of reconciliation ? and would he, after all, so leave him to himself, and in the hands of the wicked one, as thus finally to perish, when his living power could prevent it, without any suffering or self-denial whatever? — Some expositors insert, 'If we be not waiit- 'ing to ourselves.' But first. Is not this unde- niably adding to the scripture.'' (Note, Rev. 22:18 — 21, vv. 18,19.) And, secondly. Does not this inevitably lead us to trust in our own hearts, instead of trusting in God, to "hold us up that we may be safe.?" (Notes, Prov. 28: 26. Jer. l7:9,io. 2 Cor. 7:1. P/w/. 2:12,13. 2 Pet. 1 :5— 10. Commendeth. (8) :Svvigi]ai. See on 3:5, — From wrath. (9) Jno rye oQyi]c. "From the wrath." 1:18.2:5.3:5.4:15.9:22. JoAn3:36. 1 Thes. I '.10. — We VJere reconciled. (10) Ka- Tyi.Xuyi]ii8v. — Being reconciled.] Kaiullayev- Tfc. 1 Cor. 7:11. 2 Cor. 5:18—20. Not else- where. Jnoy.dutU.uuaw, Col. 1:20,21. 1 1 And not only so., ^but we also joy in God through our Lord Jesus Christ, s by whom we have now received the * atone- ment. [Practical Ohscrvatioiis.} Note. — Having such a pledge of future and complete salvation, in the love of God through Christ, and in past mercies experienced; the apostle declared that he, and other established believers, not only rejoiced and exulted in the hope of heaven, and in their tribulations for Christ's sake; but they "gloried in God also," as their unchangeable Friend and all-sufficient Portion: but this was not by the works of the law, as the Jew made his boast in God; but "through our Lord Jesus Christ." For, ac- cording to the law, they were all sinners and enemies, but by Christ they had now "received reconciliation.'"' (Marg. and Marg. Ref. f, g.) This is the proper translation of the sentence, which refers to the whole of the pacification, between God and the believing sinner through the mediation of Christ; and not merely to the atonement, wnich is the ground of it. — In ex- 2. Pliil. a: 1,3. 1 Cor. 2t;. 14:19. 2Cor. 4:10,11. Col. I •16.47. OmI. 3:3,4. Ileh. 7:25. l!ev. ME. | 4:4. 1 Tel. 1 ". f2:l7. 1 Sam 2:1. Pa. 32:11. I g -lohn 1: 1 ?. i :5 )— 58. 33:1.43:4. 104:34. 149:2. Is. | 10:16. Col :'^ 61:10. Hab. 3:1';,13. Luke 1: | * Oi , ceco.CiVi .( on. 10 33 A. D. 61, ROMANS. A. D. 61. actness of language, God receives the atone- ment; and believers, in consequence, "receive the reconciliation." As the apostle and his brethren were confident that the great Peace- maker, who hadefftjcted this reconciliation, "by the blood of his cross," and the power of his grace, would certainly preserve it; they gloried in God through him, as their God, and ever- lasting Portion. — To explain all this of the Gentiles exclusively, as some do, as if the Jews did not want a reconciliation, makes the apostle speak of himself as a Gentile: and in- deed it is so unscripturaland so irrational; that one cannot but be astonished to find men of great learning and talents contend for it. JVe ...joy.] Kav/waevoi. See on 2. — The atonement.'] Tip' xujulhtyrjv. 2 Cor. 5:19. Not elsewhere. A xurulluaaM, 10. 12 IT Wherefore, "^ as by one man sin entered into the world, >and death by sin; and so death passed upon all men, * for that ^ all have sinned ; 13 For 'until the law sin was in the world; '"but sin is not imputed when there is no law. 14 Nevertheless " death reigned from Adam to Moses, ° even over them that had not sinned after the similitude of Adam's transgression, p who is the figure of him that was to come. Note. — In order more fully to illustrate the important subject, the apostle calls the reader's attention to the state of the whole liunian race, from the fall of Adam. He was the federal head, surety, and representative of all his posterity; nor did sin enter, save to the personal condem- nation of Eve, till he also ate the forbidden fruit. (Note, Gen. 3:6.) By that "one man sin entered into the world," to ])ollute and ruin the whole human species; and so "death," spir- itual and temporal, followed and "passed upon all men, for that" (or, "in whom") "all had sinned." In Adam, as being in his loins when he thus aj)ostati7,ed, we all sinned and fell un- der condemnation; his blood was attainted for rebellion; and thence that evil nature originat- ed, from which all our personal transgressions proceed. (Mars;. Ttef. h — k. — Notes, Gen. 2: 16,17. 3:17 — 19.) In proof of this our union with Adam, and our concern in his first trans- gression, which the proud heart of man is prone to deny, or object to, even with blasphemr)us enmity, it should be observed, that for two thousand five hundred years before the giving of the law, sin prevailed in the world, and was punished with death: but sin cannot be imput- ed, where no law is, of which it is a transgres- sion. (.Alarg. Ref. 1, m.—Nole, 4:14—17.) None of the immense multitudes, who died be- tween the fall of Adam, and the promulgation of the law, could personally violate the proliibi- tion, to which the penalty of death had been originally annexed; yet they were included in the sentence denounced agamst Adam, and, after much toil and suffering, "returned to the dii>t vv-lience they were taken." And, though adults might bethought to die for their per- sonal violation of the law of tradition, or of their own reason and conscience; yet, during this long interval, an innumerable multitude had been subjected to death, who had never broken any law, "after the similitude of Adam's trans- gression;" that is, wilfully and deliberately. For the number of infants, who had been cut off, with great pain and agony, previously to their commission of actual sin, had been im- m.ensely great. They were involved in the de- struction of the whole world by the deluge, and in that of Sodom and Gomorrah; and accord- ing to the ordinary course of things, "death reigned over them," before they were capable of actual and wilful transgression. Nor could this fact be accounted for, consistently with the divine })erfections; otherwise than by allowing that they, as one with Adam, had fallen in him under condemnation, through his violation of that covenant, in which he acted as surety for all liis offspring, (Marg. Ref. n — p.) There may indeed be a comfortable hope, that as in- fants die in Adam, without their own personal transgressions, so they will be saved in Christ, without their own personal faith in him, as never living to be capable of it: yet that change must be wrought in them by the regenerating Spirit, which would have produced faith, had they lived longer. Indeed the sufferings and death of infants, in every age, forms an irrefragable proof of 'original sin:' but it was more pecul- iarly so, from Adam to Moses; as that law was not then in being, which in some instances, en- tailed the guilt of the parents on their children, to the third and fourth generation. (Note, Ex. 20:5.) Yet these laws were deduced from the same principle of the oneness between the root and the branches; though only applied in some special cases, while that of Adam reached in general to all his posterity. For lie was "a ; figure," or type, "of him, who was to come," as the Surety of a new covenant, in behalf of I all related to him. (Note, I Cor. 15:45—49.) jIn many respects Adam might be considered as 'the contrast of Christ; but he resembled him, [and was his ty])e, in the divine ])rescience, by i acting as the surety of all related and united to him: for thus Christ acted as the Surety of all his [)eople, who are one with him, and deemed ibis spiritual progeny: (Notes, Ps. 22:30,31. Is, !53:11,12.) and they are interested in his obe- dience, sufferings, victories, and exaltation. — ;'Adam is compared with Christ, both in what j'is similar, and Avhat is contrary. They are I 'alike in this; that each of them shares what he I 'has with his: they are clearly unlike in this, j'that Adam by nature ccmimunicates sin unto I 'death to his posterity; but Christ by grace 'communicates his righteousness to his people,, ['unto life.' Beza. — Many learned men explain I what is said of "death," as meaning only mor- tality: but, do we not all derive a depraved, as jwell as a mortal nature from Adam.' And does I not Christ save his people from guilt and de- [pravity and eternal punishment, and not from mortality.' And would inmiortality, without h ]!1. Gon. S:G. i F:23. (ien. 2:17. 3:10.22— 2-1. K/. 1?;4. 1 (■or.15;2l. Jam. 1.15. Rev. 20:14,15. * O' . in u-hom. 401 k 3:23. — 10 1 Gen. 4:7 21. 13: IS • Jam. 3:2. 1 John 1:8 -11. 6:.5,G,11,12. C: 18:20,21. 1U:4, i.c. 3-2.3fi. 3": 7. 10. m 4:1.5. 1 Cor. lo::6. 1 JolmS: n 17.21. Gen. 48. 5:.? 22. l9.a!S. Kx. ];(;. o f':2.">,22. Kx. I:i2. 12:29,30. Jon. 4:11. [) 1 Cor. 15:2l,i2,45. A. D. 61. CHAPTER V. A. D. 61. justification and sanctification, be a blessing? (Notes, Jo/m 5:28,29, 2 Tim. 1 :10.) If we are oepraved, or "dead in sin," and mortal, as Ad- am's descendants; we must not only die, but be miserable and unholy for ever, without the sal- vation of Christ. (iVo/fs, 6:21— 23. Gt'n. 2:16, 17.) — Death reigned. (14) "Sin reigned unto death." (iVo' by * one man's offence death reigned by one; much more they which re- ceive ^ abundance of grace, and of the ^ gift of righteousness, ^ shall reign in life by one, Jesus Christ: 18 Therefore, as, by fthe offence of one, judgment came "^upon all men to con- demnation; even so by |the righteousness of one, the free gift came upon ''all men unto justification of life. 1 9 For "^ as by one man's disobedience many were made sinners; '"so by the obedi- ence of one shall many be made righteous. Note. — The principal thing, which renders the expositions, generally given of these verses, perplexed and unsatisfactory, arises from an evident misconception of the apostle's reason- ing, in supposing that Adam and Christ repre- sented exactly the same company: whereas Adam was the surety of the whole human spe- cies as his posterity; Christ only of that chosen remnant, which has been, or shall be, one with q IR,17,2U. ls.55:!;,9. .lohn 3:16. 4:10. r 12,1P. Dan. 12.2. Mall. 20:23. 26:28. t 6:23. 2 Cor. 9:15. Heb. 2:9. 1 .Tnhn4:9,l0. 5:11,12. v t 20. Is. 53:11. 55:7. Rev. 7:9, 10,14—17. u Gen. 3:6—19. Gal. 3:10. Jam. Vol. ^I. 2:10. X Is. r:18. 43:25. 44:22. Luke 7:47—50. Acls 13:33,39. 1 Oor. 6:9—11. 1 Tim. 1:13—16. y 12. Gen. 3:6,19. 1 Cor. 15:21, 22,49. * Or, by one offence. I 20. John 10:10. 1 Tim. 1:14. 6 him by faith, who alone "'are counted to him for a generation." (Note, Ps. 22:30,31.) In- deed all men, in consequence of the undertak- ing of Christ, are under a dispensation of mercy, and are "endured with much long-suffering;" they are not left desperate, they have many tem- poral mercies, and they shall all arise to judg- ment. There is likewise such an infinite sulB- ciency in the atonement of Christ, and it is pro- posed to sinners in so general a manner, as a common salvation for all who will accept of it, that a foundation is laid for the most unreserv- ed invitations, exhortations, and expoKtulatJons; and no one will be rejected, who sincerely seeks this salvation. Yet these important truths per- fectly harmonize with the foreknowledge and predetermined purpose of God, in resjiect of the persons, who actually will embrace and obtain the proffered blessings. If we omit the consid- eration of the number, who perish in "the first Adam," or are saved in "the second Adam;" if we wholly leave this to the wise, righteous, and merciful Creator and Judge of all men, as one of those "secret things which belong to him," and not tons; and if we exclusively con- sider the benefits which believers derive from Christ, as compared with the loss sustained in Adam, by the human race: we shall then see the passage open, most perspicuously and glo- riously, to our view. For the thoughts of the supposed immense majority of those, who shall eventually perish, is apt to encumber the mind in these contemplations: I say, supposed; for possibly we shall find our conjectures errone- ous, when the doom of men, through all ages and nations, shall be finally determined. Let us then advert to the apostle's words. ^"The of- fence" of Adam, and its consequences, do not in all things coincide with the "free gift," or the grace, of redemption. Through that one man's single offence, "the many," or the mul- titude, of mankind are dead; under condemna- tion, dead in sin, and exposed to death tempo- ral and eternal. But the infinite grace and mercy of God, and the free gift of righteous- ness and salvation, through that "one man Je- sus Christ," "the second Adam," who is also "the Lord from heaven," much more abound to "the many," even to all the multitude of be- lievers; by bringing them into a far safer, hap- pier, and more exalted state, than that from which they fell in Adam. (Marg. Ref. q— t.) For this gift, not merely answers to the loss sustained by Adam's sin, but far exceeds it in this respect: "the judgment of God" came through Adam's single offence, "upon all men to condemnation; but the free gift" not only delivers believers from that "condemnation," but from the punishment due to their own nu- merous, or rather innumerable transgressions: nor does it place them anew in a state of proba- tion, at all resembling that of Adam before he sinned; but it fixes them in a slate of justifica- tion, even as Adam would have been, if he had stood his time of trial. For if, by "one offence of one man," death acquired a complete domin- ;i Is. 61:10. Phil. 3:9. h 8:39. M;iU. 25:34. 1 Cor. 4:8. 2 Tim. 2:12. Jam. 2:5. 1 Pet. 2:9. Uev. 1:6.3:21.5:9,10. 20: 4,6. 22:5. t Or, one offence. c 12 15,19. 3:19,20. J Or, one righteousness. 3:21,22. 2 Pet. 1:1. d John 1:7. 3:26. 12 32. Acts 13: 39. 1 Cor. 15:22. 1 Tim. 2:4 —6. 1 John 2:20. c 12—14. f Is. 53:10— 12. Dan. 9:24. 2 Cor. 5:21. Eph. 1:6. Rev. 7: 9—17. 41 A. D. 61, ROiMANS. A. D. 61. ion over the whole human race, without a per- sonal trial, in that respect, whether they would be oheilient or not; much more will they, who by faith "receive the abundance of grace," and o"f the gift of "righteousness," be assuredly pre- served in that state of acceptance, and so "reign in life" by the perfect obedience of their one Surety Jesus Christ; without the infinite peril, or inevitably fatal consequences, of being put upon a personal trial of their perfect obe- dience, like that in which Adam had failed, and in which Christ had persevered. {Marg. JS^pf^ u— X.) Man is indeed, in some respects, in a probationary state on earth: but no man is put upon the trial, whether he can obtain ex- emption from the general condemnation of Adam and his seed, by his own personal obe- dience. A trial is made of him, tending to dis- cover the wickedness of his heart by manifold experiments; the trial is made by the gospel, whether the sinner will repent and believe; pro- fessed Christians are tried, whether they are sincere or not; and believers are proved in re- spect of the strength of their faith and grace: yet they are not put upon any probation, with reference to their justification and eternal life; but "are accounted righteous," and appointed heirs by faith alone, througli the righteousness of their One divine Surety; which consisted not, like Adam's offence, in one action, but in a continued and perfect conformity to the whole divine law, through life, and unto his death upon the cross. — Yet, notwithstanding these differences, the similarity is striking and in- structive: for, "as by the one offence of one man, sin entered," and prevailed to the condem- nation of all men; so, by "the righteousness of One," even Christ, grace entered and prevailed to the complete justification of all men, through- out the earth, and during all ages, who are re- lated to Christ by grace and faith, or by regen- eration, and partaking of the life-giving Spirit of Christ; as all men were related to Adam by natural generation. For, as "by the disobedi- ence" of one single person, being a public char- acter, or representative of his posterity, "many were made" or constituted "sinners," and dealt with accordingly, previously to the considera- tion of their personal transgressions: so, "by the obedience of One," who also was a public character, and the rei)resentative of his people, "'many," even the whole multitude of believers, "are constituted righteous" before God, and dealt with as such; even previously to the con- sideration of their personal holiness and obedi- ence; which spring from their spiritual union with Christ, as depravity does from man's natu- ral union with Adam. {Marg. Ref.y — f.) Thus, in many things, the type and the Antitype coin- cide ; though disobedience and condemnation are opposite to obedience and justification. But the believer, being justified "by faith, has his title to life in Christ, who preserves it for him: so that he is not left to peradventures, or to the hazards arising from the mutability of crea- tures, as Adam was: but he is safe by his union with Him, who is "God manifest in' the flesh;" and his future felicity will be proportionably more exalted, in consequence of his endeared g 3:in,20. 4:15. 6:14. 7:5— R. John 1522. 2 Cor. 3:7—9. Gal. 3:19— 25. h 6:1. 2 Cln. 33:3—13. Ts. 25: 421 n. I3. 1:18. 43 24,25. . I er. 3 S —14. Ex. I6:52.(;0— fi3. 3G 25 —32. Mic 7:1^ 19. Matt. 9:1.:;. Luko 7.17. 23.39—43. 1 Coi. relation to the Godhead, in Christ his Brother and Friend. — Much more, &c. (17) Can any thing be "much more" certain, than that all men as one with Adam die."* Yes, it is much more certain that all, who, by faith "receive the abundance of grace and the gift of righte- ousness, shall reign in life with Christ." Enoch and Elijah did not die, but were translated; and multitudes innumerable shall be living when Christ shall come: (Note, I Cor. 15:50—54.) but not one true believer shall come short of "reigning in life with him!" — As it is evident, that all men, in the strict sense of the word, do not "receive abundance of grace and of the gift of righteousness," or obtain "justification of life;" and that "all men," in tliis universal sense, shall not "reign in life," for some shall "go away into everlasting punishment:" so the term must be explained, in the first clau-?e, of all men in Adam, and in the second of all men in Christ, if any consistent meaning is to be affixed to the words (IS): excej)t universal "salvation, with eternal glory," be contended for; as "justification unto life," and "reigning with Christ in life" are jiredicated emphatically of the whole company here desciibed. It may, indeed, be admitted, that the "free gift" is suf- ficient for "all men," and ought to be proposed to "all men;" and if "all men" (IS) be thus understood, as some think it may be, it differs from the "many" in some of the other verses: yet the apostle's argument seems, through the whole, to be concerning the same companies, those in Adam and those in Christ, The offence. (15) To TxttowmvifK/.. 16,17, 18,20, See on 4:25.— T/(e free gift.] To %a- ^tCT,««. 16, 6:23. Seeon l':ll.— Of one.] Ts Frog. 17,19. "The one offence of the one man." — Many.] ' Oi -nolXor ... mg nollng. 19. — "The many" in Adam; "the many" in Christ. Note, Dan. 1^:^,3. — The gift. (16) To 8b}Qrifin. Jam. 1:17. Not elsewhere. /1o)- Qfu, 15,17. See on John 4:10. — Condemna- tion.] KcartxQiua, 18. 8:1, Not elsewhere. — Justification.] /ftxaiuifnt. 18. See on 1 :32. — Justification of life. (18) /Iixuimgiv 'loiyg. See on 4:25. — Disobedience. (19) Tiig ttuqu- xor/c. 2 Cor. 10:6. Hei. 2:2. JIuQay.HO), Matt. 18:17. — JVere made.] Kuiec,ai^i]auv. — Shall ... be made.] Kitracitifi^novKti, Matt. 24:45, 47. 25:21,23. Acts \l -.lb. Tit. lib. Heb.l-.l. 5:1, 7:28. 8:3. Jam. 3:6. 4:4. 2 Pet. 1:8. Ex y.uKf., et iqr/iiu, statuo, constituo. — The obedience.] Tijg vnaxorjc. 1:5. 6:16. 15:18. 16:19,26. 2 Cor. 7:15. 10:5. Philem. 21. Heb. 5:8. 1 Pet. 1:2,14. 'Ytiuxhw, 6:12. 20 Moreover, s tlie law entered that the ofTence might abound: ^ but where .sin abounded, grace did much more abound; 21 That 'as sin hath reigned unto death; even so might ^ grace reign ' through riglit- eousness '"unto eternal life, by Jesus Christ our Lord. Note. — The whole plan, respecting justifica- tion, was fixed and carried into effect, long be- fore the law was given by Moses. (Notes, 4: Heb. 11:1 — 19.) — This "law, including the 6:9-11. Kph. 1:6— 8. 2:1— 5. 1 Tim. 1:13—16. Tit. 3:3—7. i 14. 6:12.14,16. k Johiil;ld,l7. Tit. 211. Ilel). 4:16. 1 Pet. 5:10. 1 17. 4:13. 8:10. 2 Prt 11. m6:23. John 10:2£. 1 John 2- 23. 6.11—13. A. D. 61, CHAPTER V. A. D. 61 whole Mosaic dispensation, "entered" in ac- cession to the preceding- revelations among a few jiersons, compared with the whole poster- ity of Adam: and I'or a short time, compared with the duration of the world: i. e. among the sons of Jacob alone; and above two thou- sand five hundred years after the creation of the world. But, so far from being intended for the justification of those who received it, "it entered that the oflence might abound." The moral law, by its perfection, showed that very many thoughts, affections, tempers, words, and actions were sinful, which otherwise would not liave been known to be so. {Note, 3:19,20.) It evinced the malignity and desert of every sin; and it irritated man's natural corruption, both to hanker after forbidden objects, and to rise in opposition and enmity against its spirit- ual precepts, and its righteous sanction. (Note, 7:7 — 14.) Thus it occasioned transgressions to be multiplied, for it had no efficacy to cure human depravity: (Note, 8:3,4.) and at the same time it aggravated the enormity of sin, seeing it was committed against so express a ileclaration of the divine will. Even the cere- monial law, as considered apart from Christ, multiplied duties, and consequently transgres- sions; as none perfectly kept it, and numbers constantly violated it. (Marg. Rcf. g.) So that the law in every sense "entered," in order to show and condemn man's abounding wick- edness, as an experiment tried with a part of the human race; that the free grace of redemp- tion might be more gloriously displayed, by its superabounding, where sin had most abound- ed; and (like the waters of the deluge,) flow- ing far above the summits of the highest moun- tains of man's guilt and depravity. (Marg. lief, h.— Notes, Gal. 2:17—21. 3:19—22.)— Therefore, as "sin," like some terrific victor and tyrant, had "reigned" with uncontrolled sway, unto the death and ruin of all men, un- der Adam's covenant: (Note, 12 — 14.) even so "grace," or the infinitely free and rich mer- cy of God, might ascend a more exalted throne, and there reign with benign authority, through the righteousness of the Surety of the new covenant, unto the eternal life of all who be- lieved; in virtue of the power and grace of the Lord Jesus Christ. (Marg. Ref. i — m.) — Grace reigns also in the believer's heart: but this is more explicitlj'^ treated on in the ensuing chapter; and grace as reigning upon the throne of God, to justify every believing sinner, how- ever his past transgressions have been multi- ])lied and aggravated, and to complete the sal- vation of every justified believer, is here spe- finllv intended. As "grace reigns unto eternal litV" to those alone Avho are in Christ by faith; 3o tht'se exclusively must be intended, in the whole contrast between the first and the sec- ond Adam. Entered. (20) naQFiorjX&ev. Gal. 2:4. 'Irrepo, ... insuper introeo.^ Schleusner. Not elsewhere. Ex nuQd, fig, et fQxouai. — Much more abound.'] ^ Y^i-neneQiaatvaer. 2 Cor. 7: 4. Not elsewhere. ' YneQnFQiauw;, Mark 1 : 37. Ex vnFQ et TTFQtaaoig, abundanlcr. — Hath reigned. (21) KSuatlFvaFv. See on 14. PRACTICAL OBSERVATIONS. V. 1—11, A most blessed change takes place in the sin- ner's state, however guilty and depraved he has been, when he becomes a true believer: "be- ing justified by faith he hath peace with God," through "our Lord Jesus Christ;" and this will in due time be communicated to his con- science, and dwell in his heart: he has free access to the mercy-seat; he is established in the grace and favor of God; and he may now rejoice and triumphantly exult in the hope of everlasting glory; though he perhaps just be- fore trembled, from well grounded aj)prehen- sions of deserved vengeance. How immense then are our obligations to him, who has made "all things ready" by his agonizing death on the cross; and has made our hearts willing by his regenerating grace! May we act as the covenanted friends of our reconciled God; may we "adorn the doctrine of God our Saviour in all things;" may we study to recommend it to our fellow sinners, and to make grateful returns for his love, by our kindness to our poor felloAV Christians, who are the brethren and receiv- ers of this our rich and bountiful Benefactor' (Notes, Matt. 12:46—50. 25:34—40.) Then we need not be dismayed by temptations and afflictions, or despond and murmur under them; nay, we may "glory" and rejoice in them: tor, though nature feels that "tribulation worketh" impatience, yet grace finds that at length it produces "patience, experience," and hope, even "hope which maketh not ashamed; be- cau.se the love of God is shed abroad in our hearts by the Holy Ghost." This seal of God cannot be broken, and Satan evidently and pe- culiarly fails in his attempts to counterfeit it: for all false affections, and enthusiastic confi- dences, are liable to be consumed in the fur- nace of long-continued afflictions; and they never can communicate that reciprocal, steady, pre-eminent, and abiding love of God in Christ, which no fire can burn, no waters can quench, and which in ten thousands of instances has proved stronger than the fear of death in its most tremendous forms; and has enabled a fee- ble believer to disregard the cruelty of a savage executioner, in comparison of the anguish of [wilfully denying or disobeying liis beloved Lord. Surely be is worthy of all this deyot- ledness from every one of us! If we consider how "helpless, and ungodly," rebellious, and full of enmity against God, we were, when his compassionate eye was first fixed upon us; if we reflect on the salvation purposed for us, the price paid for it, the dignity of our Redeemer, the change wrought in us, before we were will- ing cordially to accept of the free gift, and the privileges most graciously bestowed upon us; we cannot but allow, that the love of God our Saviour "passeth knowledge," and is infinitely beyond example or illustration. (Notes, Eph. 3:14 — 19. l,/oAn3:l — 3.) It is inconceiva- ble, that even God himself could more have "commended his love to us," or have given us more powerful motives and encouragements to bumble submission and grateful obedience. In proportion as we feel the force of tliese motives, we may be assured that we are "justified by the blood of Jesus," and "reconciled to God by his death:" and that we shall be saved from wrath by him, "who was dead, and is alive fi)r evermore, and hath the keys of death and hell." (Notes, John 11:20—27. Rev. 1:12—20.) Though conscious of our own sinlulness, we [43 A. D. 61. ROMANS. A. D. 61, may thus "glory in God through Jesus Christ," as our ahiiighty, unchangeable, and everlast- ing Father, Friend, and Portion; and as hav- ing "received the reconciliation." {Notes, Ps. 48:14. Heb. 11:13—16.) At the same time we shall learn not to disdain or despair of any other sinners: for we shall be conscious, that they are not worse in themselves, or fur- ther from God, than we once were; and that they are equally capable of being reconciled in the same way, whatever their character and crimes may heretofore have been. y_ 12 21. Let us from this portion of the sacred scrip- tures learn habitually to look upon ourselves, and the whole human race, as lying in the ruins of the fall; sinners by nature and practice, exposed to condemnation, and no more able to save our own souls from hell, than to rescue our bodies from the grave. Instead of perplexing our- selves about the awfully deep and incompre- hensible, but most righteous dispensation of God, in permitting the entrance of sin and death; let us learn to adore his grace for pro- viding so adequate a remedy for that awful ca- tastrophe, which we are sure was consistent with all his glorious perfections. {Note, Gen. 2:16,17.) — As our children have evidently, through us, received a sinful, suffering, and dying nature from the first Adam; we should be stirred up, even by their pains and sorrows in lielpless infancy, to seek for them the bles- sings of the second Adam's righteousness and salvation. {Note, 1 Cor. 15:45—49.) Though "the grace of God," and the gift by grace, have "much more abounded" to the many "through Christ," than justice and wrath did through Adam: yet multitudes choose to re- main under the horrid dominion of sin and death, rather than seek the blessings of "the reign of grace!" But there is the fullest en- couragement to every sinner, who comes to Christ for his free and holy salvation; and he "will in no wise cast out" one humble suppli- cant. Let all then flee, without delay, to "this righteousness, by faith in Christ," wliilst grace fills the throne of God, and before the Judge ascends his dread tribunal: let the entrance of the law into the conscience, that sin may be known to abound, impel the sinner to the greater diligence in applying for salvation: let none be discouraged by the view of their enor- mous crimes, seeing there is in Christ "much more abounding grace:" let the unestablished inqiiirer give diligence to make sure his inter- est in the Redeemer; and let the thankful and confirmed believer frequently meditate on his obligations, privileges, securities, and pros- pects. Let him contrast his state in Adam, with his fehcity in Christ: that, while he gives all the glory to divine grace, through that "obedience by which he is made righteous;" he may look at all enemies and remaining ob- stacles, and at "the king of terrors," with a victorious hope; assured that "grace shall still reign through righteousness, unto eternal life, by Jesus Christ our Lord." CHAP. VL Believers cannot "s'm nn that erace mav al oiind," as some would o'iecl- heing "dead to sin," according to the meaning of hiptisni, uliich re- a See 0,1 3:5. I 2;18,19. Jude 4. b IS. 2;4,5. 3:5—8,31. 5:20,21. c See. on 3:4. Gal. 5:13. 1 Pet. 2:16. 2 Pet. | d Gen. 39:9. Ps. 119-104. l 44] presents tliciv rcnformilv to Clnist in liis death, I uiial, resurrectinn, and living nnto God, 1 — JO. They should reckon thentse]\es to be "dead to sin and alive to God," 11; and, as not l>eing ''under- the law, but under grace," Ihcy must not suffer "sin to reign in their bodifs, but yield them to God, as instruments of rightoonsness," 12 — 15. Be- ing "made free fronj sin, and become servants to righteousness," they should serve righteousness wholly. IC — 20. The service of sin is um- fiuilful, shameful, and destructive; but the servants of God have their''fruit unto holiness, and the end eternal life," 21,22. This is the free gij't of God in Christ; but dejtii is the wages of sin, 23. HAT shall we say then.^ ^ shall we continue in sin, that grace may abound.'' 2 "^ God forbid: ^ How shall we that are "^ dead to sin ^live any longer therein.'' Note.— {Note, 5:20,21.) The apostle was aware that his doctrine might seem open to the objection, which is now continually made tc that of"salvation by grace." {Note, 3:29—31.) It might be said, that if we be justified of en- tire mercy, by the imputation of Christ's right- eousness, and the efficacy of his sacrifice, through faith alone, without works of any kind, or in any degree, either before or after believ- ing; are not men set i'ree from all moral obliga- tion, and the flood-gates of licentiousness th rown open.' And, if God take occasion from man's excess in wickedne.s3, the more conspicuously to display his abounding grace: may we not safely, and even on principle, commit more and greater enormities, and continue to work ini- quity without remorse or amendment, on pur- pose that the riches of divine grace may be the more glorified in our salvation.' This is spe- cious: and self-deceived hypocrites, through Satan's suggestions, comment in this manner on the gospel; and so give some color to the cavils of avowed opposers. But the apostle has taught us how to answer all objections, and guard against abuses on this ground. He does not set us an example of keeping out of sight, explain- ing away, or cautiously proposing the free grace of the gospel: but, while he states his doctrine in the most explicit and decisive lan- guage imaginable, he shows also the insepara- ble connexion between justification and sancti- fication. Let "the thought be abhorred," says he, "of continuing in sin that grace may abound." The unbeliever has no part in that grace: and, as the believer is "dead to sin, how shall he live any longer" in the practice of it.' That view of the glory of God, of the holiness and excellency of the law, and of his own guilt and danger, which, as the effi?ct of regenera- tion, convinced him that he needed the salva- tion of Christ, anil made it precious to his heart, led him also to repent, and to abhor all sin. This change, begun in convictions, always humbling and often alarming, was more com- pletely effected by further discoveries of tlie mercy, and experience of the comforts, of re- demption: so that love and gratitude to the di- vine Saviour, and other evangelical principles, concur with hatred of sin, to mortify his af- fections to its pleasures and interests, and to cause him to separate from iniquity, as a dead man ceases from the actions of lile. {Marg. Ref. c— i'.— Notes, John \G:8— 11,14,15. 2 Cor. 5:13—15. Ga/. 2:17— 21. 5:13— 26. J«m. 2:S — 26.) Not only ought this to be the believer's character, but in a measure it actually is so: Tel.TTI. .lohn 3:9. 5:11. 7.4. Gal. 2:19. Col. 3:3. 1 Pet. 2.24. f 2 Cor. 5:14—17 1:1—3. A. D. 61, CHAPTER VT. A. D. Gl, and thus it Tirms the proper evidence, being the insei)aral)le concomitant, of liis justification. This effectually secures him from abusing the doctrines of grace: he may be seduced into sin, but he "cannot live any longer" in the habit- ual practice of known transgression: (Note, 1 John 3:4 — 10.) he cannot take occasion from grace as superabounding, to continue in sin that it may still more abound; but, on the contrary, in proportion to his admiring views of the riches of divine mercy in his salvation, he will be "steadfast, unmoveable, and always abounding n the work of the Lord;" and he will be remiss in duty, at those times alone, when such hopes and affections grow languid and low. — 'The 'benefits of justification and sanctification are 'connected by a perpetual bond; each of them 'flows from Christ, by the grace of God. Sanc- 'tification is the destruction of sin, that is, of 'original depravity; in the place of which the 'purity of a renewed nature succeeds. This is 'the quality, which the Spirit creates in the 'members of Christ our Head. — "Dying unto 'sin," and "living unto God," or Christ, or 'righteousness, answer to each other.' Beza. — It is surprising, that many learned expositors should, without hesitation or proof, interpret the phrase, as if it only meant the out- ward profession made in baptism: and, as if all baptized persons were indeed "dead unto sin." 'Note here, that if the faith, to which St. 'Paul in this epistle doth ascribe justification, 'did not only oblige to, but even comprehend 'evangelical and constant obedience, there could 'be no color for this objection: that therefore 'must be a mistake.' Whitby. Shall we continue. (1) ETTifievy/nep. 11:22. See on ^cts 13:43. — ^re dead to sin. (2) jtned-uvo/nev tt] duaQim. 10. Gal. 2:19. Col. 2:20.3:3. iVofes, Gal 6:11— 14. iPet.'i: 18—25, V. 24. 3 & Know ye not, that so many of us, '' as * were baptized into Jesus Christ, ' were baptized into his death .-^ 4 Therefore ^ we are buried with him by baptism into death; ' that like as Christ was raised up from the dead "' by the glory of the Father, " even so we also should walk in newness of life. \Practical Ohservations,'\ Note. — The apostle, by his introductory ques- tion, most emphatically shows, that all who had been baptized into the name and religion of Jesus, had received the sign, and made the pro- fession, of communion with him, and conformity to him in his death; that, in virtue-of his dying for their sins, they should die to all sin, and have done with their fi)rmer unholy indulgen- ces, pursuits, habits, and connexions. {Marg. and Marfr. Ref.g,h.— Notes, 2:25—29. 1 Cor. 12:12—14. Gal. 3:26—29. Col. 2:11,12. 1 Pe<. 3:21,22. ^ Pet. 1:8,9.) This profession was equivalent to "being buried with Christ," as dead with him. For, as his burial was a 16. 7:1. 1 Cor. 3:16. 5:6. 6:2, 3,9,15,16.19. 9:13,24. 2 Cor. 1".5. Jam. 4:4. Mjtt. 2R 19. 1 Cor 12:13. fi:i!. S27. 1 Pet. 3:21. Or, are. ■15,'?. 1 Cor. 15:29. Gal. 2: 2:,21. l< 3. Col. 2:12 13. 3:1—3. 1 9. 8:11. 1 Cor. 6 :14. 2 Cor. 13:4. Eph. 1:19,20. 25,6. iti.Iohn 2.11,19,20. 11:10. Col. 1:11. n 19. 7:6. 12:1.2. I.^IS.M. 2 Cor. 5:17. G.il. 6:15.16. TCpli. 4:1722—24. 5:3. Pliil. 3:17, manifestation that he was really dead, and an introduction to his immediate resurrection, bv the glorious power of the Fathei, and for the display of his glory: so the baptism of a con- verted Jew, or Gentile, was a professed mani- festation of his death to sin, and to all his carnal expectations, affections, and pursuits, from which he meant to be entirely secluded, as one buried is from the affairs of life; and it was a professed introduction to his walking "in new- ness of life," not only as to his outward actions, but with respect to his inward principles. {Marg.Ref. k— n.— iVo M1.I2. X John 1-1 i;i. 2 Cor. 4 n- n 1. Co;. 3;y,l. 1 Tlies 46] y Ps. 1G:9— 11. 1 Ueb. 7:16,25. Arts 2:24—28. 10:12,13. Kev. incapable of that perversion which is generally objected to it. — Indeed, Christ when "he died unto sin once," (10) was justified as our Sure- ty and Exemplar, in consequence of his death: so that the believer's conformity to his Lord, of which the apostle discourses, is illustrated by the literal translation. — Our old man. (6) Our depraved nature is called "a man," be- cause it comprises a complete system of unholy dispositions and affections, and imparts its baleful influence to the whole soul and body: and the "old man;" because derived from the first Adam, and so in every one jirior to grace, or the image of the second Adam. (Notes, 1 Cor. 15:45—49. Eph. 4:20—24. Col. 3:7— 11.) Planted together. (5) ^vftrpvToi. Here only N. T. — Zech. 11:2. Sept. — A ovpcpvo), Luke 8:7. — Our old man. (6) 'O Trul((iog rjitoiv ur- »QM7To;. Eph. 4:22. Col. 3:9.— /7«A«toc, Luke 5:36,37,39. 1 Cor. 5:7. 2 Cor. 3:14. 1 John 2:7. — Is crucified with him.] J^vrrc^av- Quiitil. Matt, il -.44. Mark \5:3'2. John 19: 32. Gal. 2:W.— The body of sin.] To au)uu iTiQ dfKxQTiu;. Col. 2:11. Notes, 7:22 — 25. Col. i:ll, 12.— Destroyed.] KaTuQy,:f)-i]. 4:14. 7:2,6. See on 3:3,31.— Is freed from sin. (7) ^edixaiojTut, ano Ti]g dfiuQiiag. Jlcts 13:39, 8 Now " if we be dead with Christ, " we believe that we shall also live with him: 9 Knowing that ^ Christ, being raised from the dead, dieth no more; ^ death hath no more dominion over him. 10 For in that he died, ^ he died unto sin once: but in that he liveth, ^ he liveth unto God. Note. — The promise of God to give life, even eternal life, to all who believe, is the sole ground of our hope of obtaining the inestima- ble blessing: but as all who hear the gospel do not obtain it, nor all who profess and seem to believe it; how shall we know, that we, rather than our fellow-sinners, are partakers of the j>romise, except by being conscious of having experienced a 'death unto sin, and a new birth 'unto righteousness.^' If a professed Christian is a stranger to this change, his confidence of "reigning with Christ in glory" is presumptu- ous. But when a man becomes dead to his once most beloved sinful pleasures, and pur- suits; his prospect is clear, and his interest in the righteousness of the Surety is demonstrat- ed. {Marg. Ref u, x. — 'Notes, 5:6—10. John 14:18—20. Gal. 2:17—21.) "Christ rose from the dead, no more" to be subjected to death; seeing the end for which he died was fully answered. He could never have been lia- ble to death, had it not been on account of our sins, imputed to him as our Surety, to expiate which "he died unto sin once:" (Note, Heb. 9 :24 — 26.) but, having accomplished that grand and gracious design, he rose again, and now in our nature, as on^ with the Father, he lives a heavenly life, in unspeakable exaltation and fe- licity, to the glory of the divine perfections and government, by carrying on and perfecting his mediatorial work, "as Head over all things to his church." (Marg. Ref y — b.) In like 5:14. Heh. 2:14,15. 2 Cor. 5:21. Ileb. 9:2 —28. 1 Pet. 3:18. b II. 14:7—9. I.iike 20.38. 2 Cor. 5:15. 1 Ptt. t:6. A. D. 6]. CHAPTER VI. A. D. 61. manner, therefore, in conformity to liis death and resurrection, "we die unto sin," are deliver- ed from its dominion, and rise to a new hfe, to fall no more under that bondage; but hence- lorth for ever to live unto God, and to find hap- ])iness in his lioly service, and in gloriiying- his name. — As the blessed Jesus was in himself wliolly free from sin; it seems impossible to find any satisfactory meaning in the words, "He 'died unto sin once;" unless Ave allow, that he died as an atoning sacrifice for the sins of men which were imputed to him, and that he "bare them in his own bodv on the tree." {Notes, Col. 2:20—23. 3:1—4. Heb. 9:27,28. 1 Pet. 2:18—25, V. 24. 4:1,2.) IVe shall live with him. (8) I'v'Ciiaofiev. 2 6'or. 7:3. Not elsewhere. Ex uvr, et tccM, vivo. — Halh no more dominion. (9) Ovy. en y.voifvfi. 14. 7:1. 14:9. See on Luke 22:25. — Once. (10) EqitnuS.. 1 Cor. 15:6. Heb.l:27. 9:12. 10:10. 1 1 Likewise "^ reckon ye also yourselves to ''be dead indeed unto sin, " but alive unto God ^tlirougb Jesus Clirist our Lord. Note. — The preceding verses declare the character and experience of real Christians, according to their measure of grace: but the apostle here proceeds to exhort professed Chris- tians to evince their sincerity by a suitable con- duct; and believers to live up to their privile- ges, and in consistency with their profession. For this end, let them "account themselves to be dead indeed unto sin," and be influenced by this to a resolute rejection of all its allurements and temptations: and let them consider them- selves, as "alive unto God" through the re- demption of his Son; that they may experi- ence more powerfully the motives of the gospel, to devote all their lives, talents, and capacities to his service, and to seek all their happiness in glorifying him. (Marg. Ref.) Recko7i.] Aoyi'Cea&F. See on 3:28. — Dead unto sin.] Ney-gac irj dftaQtia. Eph. 2:1,5. Col. 2:13. The context clearly shows, that being "dead to sin," or '■from sin," is meant; and not "dead in sins:" and sanctification by union with Christ, not pardon through his atonement, is the benefit insisted on. This appears by the clause "Our old man is crucified with him" (6) : that is, not our persons but our depraved nature and propensities. — {Note, 1,2.) 12, Let ^ not sin therefore reign in your '' mortal body, that ye should obey it ' in the lusts thereof: 1 3 Neither ^ yield ye your members as * instruments of unrighteousness unto sin: but ' yield yourselves unto God, as those that are '" alive from the dead; and "your members as instruments of righteousness un- to God. Note. — 'The vicious affections, like noxious 'weeds, sprout up and increase of themselves C P:18. d Ae on 2. e 13. 1 Cor. 6:20. Gal. 2:19, 20. Col. 3:5—5. f 23. 5:1. 16:27. .Tnhn 20:31. Kph. 2 7. Phil. 1:11.4:7. Col. 3:17. 1 Pel. 2:5. 4:11. J 16. 5:21. 7:23,24. Num. 33:55. i Deut. 7:2. .Tosh. 23:12,13. JuJ^. 2:3. Ps 19:13. 119:133. f::ll. ICor. 15:53,54. 2 Cor. 4:11. 5:4. IG. 2R. R:13. 13:I4. Gal. 5:16, 24. E|ih. 2:3. 4:22. 2 Tim. 2: 22. Tit. 2:12. 3:3. .lani. 1:14. 15. 4:1—3. 1 Pel. 1.14. 2:11. 'hut too naturally; while the graces of the 'Christian temper, exotics in the soil of the 'human heart, like the more tender productions 'of the vegetable world, (though the breath of 'heaven must quicken them,) require on our 'part also, in order to tlieir being preserved in 'health and vigor, constant superintendence 'and assiduous care.' 1Vilberforce''s View of Practical Christianity. — But none therefore suffer sin lo reign in their bodies, (which are indeed become mortal, and which no attention or care or gratification can preserve from the grave,) that they should obey and comply with its corrupt lustings, to the injury of their im- mortal souls. If a professed Christian does this habitually, he can have no evidence of his conversion; as ])rovision is made in the gospel for deliverance from the dominion of sin, as well as from condemnation: and if a real Chris- tian does this in any particular instances, it must weaken his evidence and confidence; and it is the effect of partial unbelief, unwatchful- ness, and forgetfulness of his obligations and privileges. (Marg. Ref. g — i. — Notes, 8:12, 13. 1 Cor. 9:24—27.)' Let then none yield, or consig.'i over, the members, senses, or or- gans of their bodie.^, to be emj'loyed as the instruments, or weapons, of tlie carnal propen- sities of the soul, in doing the work or carry- ling on the warfare of unrigliteousness, by the Icommission of sin; by being inlets to sinful thoughts or affections into the lieart; by com- municating the inward evil to pollute others with corrupt words; {Note, Jam. 3:3 — 12.) or by gratifying any sensual, malevolent, cove- tous, or ambitious inclination. But rather let them "yield" and give up themselves wholly unto God, as alive from the condemnation and death of sin, by his abundant grace; that all their powers of body and soul may be conse- crated to his service, as instruments of his work, in all righteousness, to his glory; or as weapons with which to fight his battles, against sin, the world, and Satan. {Marg. Ref. k — n, —iVof««. 26:53. Eph. 5:27. Co/. 1:22,28. 2 Tim. 2:15. 4:17, e< «/.— J/emiers.] 7>/fAr;. 19. 7:5,23. 12:4,5. Matt. 5:29,30. 1 Cor. 6:15. 12:12, 14. Eph. 4:25. 5:30. Col. 3:5, Jam. 3:5,6. 4:1.— /ns^rwwien^s.] "Arms, or weapons." Marg. 'Onla. 13:12. JoAn 18:3. 2 Cor. 6:7. 10:4/O.T;.t^o//«f, 1 Pet. 4:1. IJuronha, Eph. 6:13. 1 4 For ° sin shall not have dominion over you : p for ye are not under the law, but 1 under grace. 15 '■ What then.'' ^ shall we sin, because we are not under the law, but under grace.'' God forbid. [PracUcnl Observations.] Note. — Hope of victory gives fresh ardor to the courageous: assurance of it would make a coward valiant. The slave emancipated from his yoke, or the captive escaped from his dun- geon, will resist all attempts to reduce him to his former abject state, with a vigor propor- tioned to the prospect of preserving his beloved liberty. Thus the apostle assures believers, that sin shall not resume its hated dominion over them, in order to animate their opposition to its influence, in every instance. He shows, that the ground, for this assurance of final lib- erty and victory, lies in the nature and securi- ties of the new covenant. (Mars;. Ref. o — q. — Notes, 2 Sam. 23:5. Is. 56:1—3. Je'r. 31 :31— 34. 32:39—41. Heb. 8:1— 13.) He could not intend, merely to distinguish between the Mo- saic dispensation and that of the gospel; for all were not slaves to sin who were under the former, nor are all free from sin who live under the latter. But the moral law, as the founda- tion of the covenant of works, in whatever way or degree it is known, is evidently opposed to the covenant of grace. All, who remain under the covenant of works, must be held under "the dominion of sin," and their efforts to emanci- pate themselves be unsuccessful; because no grace is by it promised or communicated to a sinner. (Note, Ex. 19:5.) But the believer passes from under this covenant, to be under that of mercy and grace; and as motives and encouragements are by it supplied, so effectual help is ensured to him, to preserve him from ever again becoming the willing slave of any sin; though he may be grievously harassed, baffled, or even polluted, by ihose temptations and corruptions, to which he once was wholly subjected. (Notes, 7:15—25.) As an objection to this, it is here inquired by some supposed opponent, May Christians then safely commit sm, because "they are not under the law but under grace.?" To this the apostle answers with his usual energetic expression of abhorrence. o 12.5:20.21. Ps. 130:7,8. Mic. 7:19. Matt. \:Zl. .loliii 3.36. Tit. 2:1-1. Heh. 8:10. p 3:19,2:). 7:4—11. Gal. 3:23. 4:4,5,21. 5:18. q 15. 4:16. 5.21. 11:6. John 1:17. 2 Cor. 3:6—9. r Seeon 3:d i 1.2. 1 Cor. 9:20,21. 2 Cor. 7: 1. Gal. 2:17,18. Eph. 2:8— 10. Tit. 2:11—14. Jude 4. 48] t See oil 3. u 13. Josh. 21:15. Matt. 6:24. John 8:34. 2 Pet. 2:19. X 12,17,19—23. y Stc 0,1 1:8 — 1 Chr. 29:12—16. E/ra 7:27. Malt. 11:25,26. Acts 11:18. 28:15. z 1 Cor. 6:9—11. Eph. 2:5—10. 1 Tim. 1:13—16. Tit. 3:3— 7. 1 Pet. 2:9,10. 4:2—5. a 1:3. 2:8. 15:18. 16:26. Ps. 18: A carnal man, taking it for granted that he is not "under the law, but under grace;" hecause of some change of notions or flow of affections, may thus pervert the doctrine of perseverance, as well as that of justification: but the true be- liever cannot; his heart rises against the hated suggestion, and he must reject it with decided detestation: or if betrayed to yield to it in any instance; he must abhor himself, and deeply repent of such horrid ingratitude and perverse- ness. (Notes, 1,2. Gal. 5:16—18. 1 John 3:4 -10.) Under the lato. (14) 'Yno touov. 15. See on 4:15, 16 ^ Know ye not, that "to whom ye yield yourselves servants to obey, his ser- vants ye are to whom ye obey; "whether of sin unto death, or of obedience unto righ- teousness .'' 17 But J' God be thanked, ''that ye were the servants of sin: ^ but ye have obeyed from the heart '^that form of doctrine * which was delivered you. 18 Being then "^ made free from sin, ye became the ^ servants of righteousness. 19 I *^ speak after the manner of men, '"because of the infirmity of your flesh: for 5 as ye have yielded your members servants to uncleanness, and to iniquity ''unto iniquity; even ' so now yield your members servants to righteousness ''unto holiness. Note. — It could not but be known, and ac- knowledged, that all Christians were "the ser- vants of God." (Notes, Is. 54:15—17. John 12:23 — 26.) The apostle therefore demanded, whether it might not be proved, what master any man served, by observing the constant tenor of his conduct. A person may do an oc- casional service for one, to whom he is not ser- vant: but no doubt he is the servant of that man, to whom he habitually yields and addicts himself; and in whose work he spends his time and strength, and skill, and abilities, day after day, and year after year. The case is the same in spiritual matters: a man may profess Chris- tianity, and in some things appear to serve God; and yet habitually addict himself to sinful |)ur- suifs and pleasures. (Marg. Ref. v. — Note, Matt. 6:24.) But every one must be adjudged to be the servant of that master, to execute whose commands he willingly "yields himself;" (Note, 2 Chr. 30:12.) whetherit be the sinful propensities of his own heart, in such actions as lead to death; or the new and spiritual oheili- ence implanted by regeneration, in habitually performing the righteousness required in the law, and daily seeking, and striving, and pray- ing, to b'» TTore and more exactly conformed to it. (Marg. Ref. x.) The apostle, how- ever, not only congratulated the Romans, but 44. marg. 2 Cor. 10:5.6. Ileh. 5:9. 11:8. 1 Pel. 1:22. 3:1. 4:17. h 2 Tim. 1:13. * Gr. whereto ye zL'cre dcfhercd. c 14. Ps. 116:16. 119:32.45. Luke 1:74,75. John 8:32,36. 1 Cor. 7:21,22. Gal. 5:1. 1 PtI. 2:16. d I9,:0,22. Is. 26:13. 51:17. e 3:5. 1 Cor. 9.S. 15:32. Gal. 3:15. f 8:26. 1.5:1. Uth. 4:15. g 13.17. 1 Cor. 6:11. Kph. 2: 2,3. Col. 3:5—7. 1 Pet. 4.2 —4. h 16. 1 Cor. 5:6. 15:33. 2 Tiin. 2:16,17. Ilch. 12:15. i 1.3. k 22. A. D. 61, CHAPTER VI. A. D. 61. likewise thanked God, on account of the change which had taken place in them. They had been the willing devoted slaves of sin, which they nnilbrmly obeyed, by gratifying their various worldly and sensual inclinations, without regard to the authority or glory of God. But they had now cordially obeyed the call of the gospel; they had "been delivered," or "cast into the very fashion of it;" as melted metal receives and retains the exact impres- sion of the mould, into which it is poured. Being thus renewed into the nature of the hum- ble, holy, and loving gospel of Christ; they were set at liberty from the slavery of sin, and "became the servants of righteousness," obeying the dictates of that new nature, which is, as it were, God's representative in the heart, even as sin is that of Satan. These things the apostle stated to the Christians at Rome, by similitudes taken from the affairs of men, "be- cause of the infirmity of their flesh:" which rendered them less capable of understanding abstract reasonings on subjects of this kind; and that he might guard them against these delu- sions, to which their weakness and remaining sinfulness would otherwise expose them. As therefore, before their conversion, they had "yielded their bodies," as the instruments of their souls, to be "the slaves" of uncleanness and injustice; thus continually accumulating guilt, adding strength to evil propensities, and furthering the cause of wickedness and ungod- liness in the world; even so ought they now to devote themselves wholly to be "the servants of righteousness," or to execute constantly the commands of God, the dictates of his Spirit, and the motions of the new nature: that, by progressive sanctification, they might press for ward to perfect holiness; and do what they could to render others also holy and happy. (Marg. Ref. z—i.— Notes, Tit. 3:4—7. 1 Pet. 2:13—17.) Ye were the servants, &c. (17) Hte duXoi Ttjc dftaonag. — That is "Though ye were the servants of sin." 16,20. John S:S4,3b.~That form of doctrine.] Tunov didtf/r^z — Tvnog- See on 5:14. yfii)up/, 16:17. Matt. 16:12. Acts 2:42. Tit. 1 :9,'et al.— Which was deliv- ered you.] "Whereto ye were delivered." Marg, Eig 6i' ttoofiIoO^ijtf. 4:25. — Being... made free. (18) Eiev^fgoiOFrTsc. 22. 8:2,21. John 8:32,36. RXfv^^fqiu, libertas, 8:21.— Fe became the servants.] Ef^iikoid^Tjre. 22. 1 Cor. 7:15.9:19. Gal. 4:3. Tit. 2:3. --/aAoc, 17,20. — After the manner of men. (19) ytvd-Quini- rnr. 1 Cor. 2:4,13. 4:3. 10:13. Jam. 3:7. 1 Pet. 2:13.— Kixt' uvd-oo,7iov, Gal. 3:15.— Ho- liness.] 'Jyianitor. 22. 1 Cor. 1:30. 1 Thes. 4:3,4,7. 2 Thes. 2:13. 1 Pet. 1 :2.— £z. 45:4. Jim. 2:11. Sept. 20 For when ye were ' the servants of sin, ye were free * from righteousness. Note. — The willing slaves of sin, though by no means free from obligations to be righteous, are yet unrestrained by these obligations in ' See on 17. * Gr, to ris:hteousness. m7'.5. Trov. 1:31. 5:i:>— 13. .9:17,18. Is.3:10. .Ter. 17:10. 44:20—24. Gal. 6:7,8. » E/.ra 9:6. .Tob 40:4. 42;6. Jer. 3:3. 8:12. 81:19. Ez. 16:61— 63. 36:31,32. 4.'i:ll. Dan. 9:7,8. 12-2. I.uke 15:17— 21. 2Cor. Vol. ^I. 7:11. 1 John 2:2R. <> 2.3. 1:32. Ps 73:17. Prov. 14: 12. 16:25. Phil. 3: 1 9. Heh. P:i?. Jam 5:20. 1 Pet. 4:17. Rev. 20.14. p See on 14,18.-8:2. 2 Cor. 3: 17. Gal. 5:13. q 7:25. Gen. 50:17. Joh 1:8. Ps. 86:2. 143:12. Is. 54:17. Dan. 7 following their own carnal inclinations. They perform no service to righteousness; they are not influenced by a single regard to the glory or authority of God, in any of their actions; but they uniformly gratify some of their own unholy passions, and seek happiness in so do- ing; or in one way or other, are actuated by selfish motives: so that nothing which they do is "good before God." Free from righteousness."] "To righteous- ness." Marg. ElfuiJeQot ??/ (^ly.atonvrrj. — EX^v!)-F()og,7:3. John 8:33, s'ti. Gal. 3:28. 1 Pet. 2:16. — 'Liber, non servus,...a servitute 'imtnunis.' Schleu^^ner, "The dominion of sin" consists in willingly being slaves to it; not in being harassed by its hated power, and oc- casional prevalence; as an expelled usurper struggling to resume his throne: and being "made free from sin," means deliverance from the "dominion of sin;" not an exemption from its distressing and hated strugglings for victory and dominion; as many erroneously suppose, to their deep disconsolation. {Note, Luke 1 1 : 14—26, vv. 21,22.) 21 "^What fruit had ye then in those things, " whereof ye are now ashamed.'' "for the end of those things is death. 22 But Pnow being made free from sin, and 1 become servants to God, ""ye have your fruit unto holiness, ' and the end ever- lasting life. 23 For Hhe wages of sin is death: "but the gift of God is eternal life, through Jesus Christ our Lord. Note. — The apostle here calls on the Chris- tians at Rome, and on his readers, to declare, what advantages they had acquired in the ser- vice of sin. What was the "fruit" produced by those evil actions, of which, as penitents, they were at len.gth ashamed.'' (Marg. Ref. m, n.~Notes, Jer. 31 : 18— 20. Ez. 16:60—63. 36:31,32.) They could not but know, that vanity, vexation, disappointment, disgrace, dis- ease, remorse, fear, and sorrow, alwaj^s attend- ed or followed sinful indulgences; besides the fatal effects caused by them to others: and therefore, if this life alone were considered, they could have no rational inducement to return to them. But, besides all present bad conse- quences, "the end of these things is death;" and it would be a mere delusion to suppose, that any creed or profession could preserve the habitual transgressor from this condemnation.. (Marg. Ref. o.— Notes, 5:12— 21.) As"death'^" is here opposed to "everlasting life;" and ss- temporal death is the end of the most godly life, as well as the most ungodly; it is clearly/ absurd to restrict his meaning to the deatli of the body: doubtless the aj)Ostle meant the fu- ture state of final misery, in a total separation: from the presence and favor of God, and under his awful wrath and vengeance. (8:13. Notes, Gm. 2:16,17. i?eu. 20:11— 15.) From, tin's. 3:26. 6:20. Gal. 1:10. Col. 4: 12. Tit. 1:1. Jam. 1:1. 1 Pel. 2:16. Rev. 7:3. r Ps. 92:14. John 15:2.16. Gal. 5:22. Eph. 5:9. Phil. 1:11. 4:17. Col. 1:10. s 21. Num. 23:10. Ps. 37:37.38. Malt. 13:40,43. 19:29. 25:46. John 4:36. t 5:l2. Gen. 3:19. Is. .3:11. K^.; lf:4.20. 1 for. 6:9,10. Gal. 3: 10. 6:7,8. Jam. 1:15. Rev. 21: 8 u 2:7. 5:17,21. John;3;14— 17, 36. 4:14. 5:24,39,40. 6:27,32, 38,40,50—58,68. 1028. 17:2. Tit. 1:2. I Pet. 1.3.4. IJdhn 2:25. &11,12. [49 A. D. 61, ROMANS. A. D. 61. condemnation the believer is set at liberty, when "made free from sin;" as the removal of the malefactor's fetters, and the opening of his dungeon, are evidences that his offences are pardoned, and tlie consequence of his reconcili- ation. Then, he "becomes a servant of God :" thenceforth he has "his fruit unto holiness;" i. e. the nature and effects of his conduct are holy: this tends to the increasing "sanctifica- tion" of his own, and also to promote the gen- eral cause of truth and holiness, against that of delusion, sin, and misery; and it terminates in perfect holiness. So that, instead of death, at the end of his course, he is put in possession of everlasting life; of which he had many fore- tastes, in holy consolations, when serving God in newness oi'life. {Marg. Ref. p — s. — Note, John 4:10 — 15.) But, this happy event of his conduct, is not to be considered as a merited reward. Indeed death, temporal, spiritual, and eternal, is the stipend, or stipulated and deserv- ed "wages of sin," even of every violation of God's law: this every man has earned, or de- served, and every unbeliever will receive. But "eternal life is the gift of God" to those who condemn themselves, and renounce all depend- ence on their defective and defiled services, to rely entirely on divine grace, through the right- eousness and atonement of Jesus Christ: and that holiness, which is the meetness for heav- enly happiness, is as much "the gift of God through Christ," as that imputed righteousness which is the believer's title to it. (Mar^. Ref. t,u.—iYo■ une as condemned criminals, not to buy, m liu or earn the favor of God, "which is life eternal;" but to supplicate him, for Christ's sake, to bestow it on us as a free gift; that he may have all the glory, both now and for evermore ! CHAP. VII. The believer's stale. " as dead lo liie law," and united to Christ, that he may serve God 'in newness of Spirit," is ilhistrated by the law con- cerning marriage, I — ti. Through the depravity of human nature, the moral law, though ''spiritual, holy, just, and good," can only oc- casion fin anil death, 7 — 13. The p.iinful conflict of tiiose, who "de- light in the law of God," hut are not able to keep it, 14 — 24; and their prospect of deliverance by Christ, 25. " ~l^ NOW ye not, ''brethren, (for I speak H\. to '^ them that know the law,) how that ^ the law hath dominion over a man as long as he liveth.'' 2 For ® the woman, which hath an hus- band, is bound by the law to her husband, so long as he liveth; but if the husband be dead, she is loosed from the law of her hus- band. 3 So then, ''if while /ler husband liveth she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law: so that she is no adulteress, ^ though she be married to another man. 4 Wherefore my brethren, *• ye also are become dead to the law by ' the body of Christ; ^ that ye should be married to another, even to him who is raised from the dead; ' that we should bring forth fruit unto God. Note. — The apostle had before said, "Sin shall not have dominion over you; for ye are not under the law, but under grace:" {Note, 6:14,15.) and he here proceeds to confirm and illustrate that proposition. In interpreting these verses, the meaning of the word "law" must be first carefully settled. It must be a See on 6:3. b 9:3. 10:1. e 2:17,18. Ezra 7:25. Prov. 6: 23. 1 Cor. 9:8,9. Gal. 4:21. d 6. 6:14. e Geo. 2:23,24. Num. 30:7,8. 1 Cor. 7:4 30. f Ex. 20:11. I.cv. 20:10. Num. 5:13, kc. Dcut. 22:22—2!. Matt. 5:32. .Mark 10:6—12. John 8:,'i— 5. g liulh 1:13. 1 Sanr. 25:39—42. shown, whether the ceremonial law in particu- lar, or the Mo.saic dispensation in general; or the moral law, as requiring perfect obedience in order to "justification of life," be intended, {Note, 3:19,20.) Most expositors exj)lain it either of the ceremonial laAV, or the Mosaic dispensation; but they do not assign any satis- factory reason, why sin must have dominion over a man, as long as he continued under the ceremonial law, or the Mosaic dispensation; or why deliverance from the law, in this sense, by profess-ing the gospel, should ensure his lib- erty from that sliivery: indeed no such reason can be assigned. No doubt, great numbers, under the Mosaic dispensation, were both jus- tified and sanctified, by the mercy and grace of the new covenant; and their relalio:i to the law did not prevent them from being made "free from sin." {Note, Ex. 19:5.) On the other hand, immense numbers remain slaves to sin under the Christian dispensation; and their ex- ternal privileges and profession do not deliver them. {Notes, 2 Cor. 3:7—11. Ga/, 4:21 — 31.) But so long as a man continues "under the law," as a covenant, and seeks justification by his own obedience; he inevitably continues the slave of sin, in one form or other: because nothing but "the Spirit of life in Christ Jesus" can make any sinner "free from the law of sin and death;" {Note, 8:3,4.) and, on the other hand, every one who is delivered from the law, as a covenant, by living faith in Christ, is, by the "Spirit of life" given to him, delivered from the bondage of sin, which shall never more have dominion over him. — The apostle's argument, through all the subsequent parts of this chapter, relates exclusively to the moral law, and refers especially to the tenth com- mandment; as those who explain these verses of the ceremonial law, or the Mosaic dispensa- tion, are constrained to admit: {Notes, 7 — 12.) and though he speaks in the first three verses of the law, in a more general sense; it should be noticed, that he is only illustrating his main subject by an apt similitude. — 'When the apos- 'tle particularly meant the ceremonial, in dis- 'tinction from the moral law, he frequently^ 'spoke of it in diminutive terms. {Eph, 2:15. 'Col. 2:20. Heb. 8:13. 9:10.) ... But none of 'these lessening or distinctive characters of the 'law are found in this epistle, ... to restrain it to 'the ceremonial law, in what is said about jus- 'tification by its works.' Guise. — These re- marks may prepare the way, for that interpre- tation of' this passage, and of the chapter, which, after mature deliberation, I have given. — Many Jewish converts to Christianity resid- ed at Rome, and the apostle, it is probable, more immediately intended these, when he said, "I speak to them that know the law." But several of the Gentiie converts had doubtless got acquainted with the books of Moses. {Marg. Ref. c.) Now, it was well known by them, tliat the law retained its authority over a man, to enforce obedience, or inflict punishment, "as long as he lived." In ordinary cases, death alone dissolved the relation between the Jew ^ and the law: yet, in particular instances, the 1 Tim. 5JI— 14. h 6. 6:I4. Gal. 2:li),20. 3:13. 5:18. Col. 2:14,20. i Malt. 2t:2t;. .lohnf,:51. 1 Cor. 10:16. rich. 10:10. 1 f'el. 2:24. k Ps. 45:10—15. Is. i4.5. tj2:5. Hos. 2:19.20. .Tohn3:29. 2 Cor. 11:2. Eph. 5:25—27. Utv. lf':7,8. 2l:J.I0. I (;;22. Ps. 4.H:ir .John 1.5:0. Gal. 5:22.23. Phil. 1:11. 4:17, Col. 1:C,10. [51 A. D. 61, ROMANS. A. D. 61. law became dead, and lost its authority to com- mand or condemn a man, through his change of circumstances: and when the Jew became a Christian, and understood his Christian lib- erty, liis relation to the Mosaic dispenyation was finally terminated. From this case of a Jew, in respect of the law of Moses, as the condition of the national covenant, (Notes, Ex. 19:5. 24:3,4. Gal. 3:15—18. Hcb. 8:7—13. 9:18 — 23.) they might learn how the matter stood in respect of the moral law, as the con- dition of the covenant of works. The law respecting marriage in particular would aptly illustrate the subject. The married woman was bound to her husband in the strictest bonds; and, while the moral law forbad adulte- ry, the judicial law condemned the adulteress to death: but this law became dead to her, and she to it, by the death of her husband. If be- fore this, she had been married to another man, the law would have condemned her to an ig- nominious capital punishment; but after her husband's death, she incurred no penalty by marrying another man. {Marg. Ref. e — g.) — The apostle does not, in this place, state the precepts concerning marriage, under the Chris- tian dispensation; he merely shows, in one particular, how the case stood under the law: he says nothing concerning divorces or polyga- my; neither does he intimate, that the man would be an adulterer, who took another wife, while his former was living, and not legally divorced: yet our Lord has taught this. (Notes, Matt. 19:3 — 9.) It would therefore be foreign to the apostle's design to interpret his words, as meaning that a woman, who had been equi- tably divorced for consanguinity, which ren- dered her former marriage a nullity, or for any other cause, would be guilty of adultery, if she married again during her former husband's life: for neither the law of Moses, nor the precepts of Christ, inculcate any such thing. — Now the case of the heliever, in respect of the subject under consideration, bore some analogy to that which had been stated. Not only were the Jewish converts "dead to" the Mosaic law, by its virtual abrogation; but all true Christians were become dead to the moral law, as a cove- nant of works, "by the body of Christ," by his incarnation, obedience, and sacrifice on the cross for their transgressions. (Marg. Kef. h, i, —Note, Eph. 2:14—18.) He having thus an- swered its demands as their Surety, it had no further power to condemn; but believers were looked upon as if they had fully endured its sentence, and fulfilled its righteousness, by their Surety and Representative. Thus the relation between them and the law, as the con- dition of a covenant, between God and them, was dissolved, even as marriage is dissolved by the natural or legal death of either party; and this was in order to their being "married to Christ as risen from the dead," that, being united to him, according to the covenant of grace, and made partakers of all his "unsearch- able riches," flu\v might, by "the supply of his Spirit," hunfr r,ith such fruit in their lives, as bore the holy si;unp of God upon it, was meet for his graciou.-; acceptance, and honorable to m 8:8,9. John 3:6 Gal 5:16, 17,24. Eph. 2:3,11. Tit. 3:3. ♦ Or. passions. 1:26. 'J-r. n 3:20. 4:15. 5:20. 1 Cor. 15 56. 2 Cor. 3:6— li. Gal. 3: 10. Jam. I 2:9.10. 1 .Iohn3:4. 0 8—13. Matt. 15:19. (fal. 5: 19—21. lam. 1:IS. p 23. 6:13,19. CV,1. 3:5. Jam. 4:1, his name. — It should be remembered, that ma- ny (probably most) of the Christians at Rome had been Gentiles, who never were under the Mosaic law; and even the Jewish converts were not, as yet, required to renounce it. This consideration fully proves that no mere change of external state is exclusively meant, as many learned commentators have supposed. (Note, Gal. 2:17—21.) Hath dominion. (1) Kvoifvfi. See on 6:9. — ^s long as he liveth.li E(f oaor /onvoi' 'Oj. Either uvd^QWTrs, or vofio;, may be the ante- cedent to the relative here uniierstood. The former is the more obvious construction; but the latter derives support from the context (6). — Which hath an husband. (2) 'YTrmr- dong. Here only N. T. — Num. 5:20,29. Prov. . 6:24. Sept. 'F.to lof mvdQu sau. — She is loos- ed.'] KccTrjoY'jTui. 6. See on 3:3. — She shall he called.] (3) XQi/uaTiaei. See on Acts 11:26. — Ye are become dead. (4) EduvitiwtfijTe. 8: 13. J\fa}(t. See on 1 :18. — In newness of spirit.] El' xitii'OTT/ii Tjt'fvfimoc. See on 6:4, — The oldness of the letter.] fJ(eX(xioji]ii yQn^ufKtToc. 2 Cor. 3:6. See on 2:27. lluluioujc. Here only. TIuhtiQC' See on 6 :6, 7 * What shall we say then ? " Is the law sin,'' God forbid. Nay, "I had not known sin but by the law: for I had not known * lust, except the law had said, >' Thou shall not covet, 8 But ^ sin, taking occasion by the com- mandment, " wrought in me all manner of concupiscence. ^ For without the law sin was dead. Note. — It mig-ht be objected to the above statement, that if those who were "under the law" inevitably remained the slaves of sin, and if none could serve God "in newness of spirit," till they were "dead to the law," and it to them; surely "the law" and "sin" were in reality the same: and would not this cast a vile aspersion on the holy law of God,' (Notes, 1—4, 5:20, 21,) To this objection, the apostle answered, with abhorrence of so blasphemous a thought, by observing, that the law and sin were dia- metrically opposite to each other; and that the former was suited to discover and detect the latter: {Marg. Ref. x,— iVo^e, 3:19,20.) so that, in his own case, he himself should not have known the sinfulness of his thoughts, mo- tives, inclinations, and actions, but by the law. That exact balance detected the deficiency of his obedience, and that perfect standard show- ed the obliquity of his heart and life; {Note, Dan. 5:25 — 28,) as well as proved his sins to be more aggravated and numerous, than he had ever before imagined : yet, at the same time, it contained no provision of mercy or grace for his relief. Thus the most salutary laws of the community shut up the criminal in a dungeon, load him with fetters, and condemn him to death for the contrariety of his conduct to them: but the clemency of the prince alone can give him n pardon and release, — In particu- lar, the apostle observes that, by his natural conscience without the law, he should not have known that "lust," or coveting, was sinful* he should not have supposed, that, while free from adultery, theft, or murder, the desire of a for- bidden indulgence, or an object withheld by Providence, was criminal, even so criminal as t 3:5. 4:1. 6:15. u 8,11,13. 1 Cor. 15:56. •> X 5. 3:20. Ps. 19:7—12. 119:96. * Of, concupiscence. 8. 1 Thes. 4-5. y 13 9. Gen. 3:6. Kx. 20:17. Deut. 5 21. .Tosh. 7:21. 2 Sam. 11:2. 1 Kings 21:1—4. Mic. 2: to expose him to the curse of the law. {Marg. Ref. y.— Notes, Ex. 20:17, Matt. 5:27,28.) Nay, he should not have felt so many lustings, or covetings, if the very strictness of the com- mandment, "Thou shalt not covet," had not given occasion to them. So that "sin," (his depraved nature spoken of as an agent,) trai- torously watching the opportunity of destroy- ing him, "took occasion by the commandment" to excite in his heart "all manner of concupi- scence." The imagination began to rove, and the heart to hanker after forbidden objects; and so he was led to conceive of some greater satisfaction in them, than in those which were not forbidden, {Marg. Ref. z, a,) — That man has no deep knowledge of human nature, or the perverse wickedness of his own heart, who does not observe, or is not conscious, of this irrational propensity, to fancy that there i>s something exquisitely pleasurable, in what is out of our reach, or prohibited. Indeed it seems natural to expect, that it would be so with the posterity of those, who could be ."^ntis- fied with no fruit in the garden of God, except that which he had forbidden: amidst the pro- fusion of Eden perhaps that tree had been dis- regarded, if it had not been prohibited. {Notes, and P. O. Gen. 3:1 — 6.) We readily observe this propensity in others, especially in our chil- dren; though perhaps self-love may make us blind to it in ourselves. — "For without the law sin was dead :" not only the same affections and actions could not have hurt us, if the law had not eiven sin its condemning power; but the sinful principle lay comparatively in a dead or dormant state; as a frozen serpent is inactive and innoxious, till the warmth enlivens it and it recovers vigor; and then, if provoked, its nature becomes apparent. {Marg. Ref. b. — Note, 8:5 — 9,) Thus the spiritual precepts and awful sanctions of the law, excite the de- pravity of the heart by their contrariety to it; as the alkali produces an effervescence by its contrariety to the acid; and so the heart rises in blasphemous enmity to the law, and rushes more impetuously into transgression, — In what sense can this he applied to the ceremonial law, the ordinances of which a carnal mind might readily comply with, provided their relation to the gospel were not perceived? Does the tenth commandment belong to the ceremonial law.' Where is the marked transition, from the cere- monial to the moral law, to be found in this discussion 1 Is not the apostle evidently through- out illustrating one proposition; namely, that 'those who are under the law are slaves to sin.'' The inconsistency of expositors, who set out with confining the meaning to the ceremonial law, or the Mosaic dispensation; and then glide, either imperceptibly to themselves, or at least without hinting it to their readers, to the most spiritual precept of the moral law, mu;it be obvious to every attentive student: and the perplexity which arises from this source is in- expressible.— 'It is sur[)rising to me, that the 'learned Mr. Locke, and some others after 'him, should make the sense of the passage to 'be, "without the law," ' (meaning the law given by Moses,) ' '"'sin is dead," not able to 2. Mall. 5:28. Luke 10:15. | a .Tan. 1:14.15. Kph. 5:3. Col. 3:5. 1 John 2: | h 4 15. John 13:22.21. 1 C 15,16. I 15:56. z 11,13,17. 4:15. 5:20. | f53 A. D. 61, ROMANS. A. D. 61. 'hurt me; or, without the law of Moses, which 'annexes death to transgression, sin is as good 'as dead, is not able to have its will against 'me, and hring death upon me. P'or this is 'contrary to the apostle's ])eremptory asser- 'tions, that "by one man sin entered into the 'wor'd and death by sin;" "that sin was in the 'world until," or all along before, "the law;" 'and that "death reigned from Adam to Moses." '(5:1'2— 14.) How then could it be said, that 'sin was not able to hurt the a])Ostle, or to bring 'death on him, or upon any other Jew, without 'the law of Moses: since "it had reigned unto 'death" so many hundred years before that law 'was given; and we are told, that the very 'heathens, who had only the law of nature, 'knew the judgment of God, that the transgres- 'sionsof that law were worthy of death? {Rom. '1:32.)' Guise. (iVo/es, 2:12— 16. 5:12—14.) Lust. (7) "Concupiscence." Marg. Ti/y e-niifvuuir. 8. 1:24. 6:12. 13:14. The'change of the words in the translation, where the same word is used in the original, often i)er- plexes the reader. Enid^vf/iu, so far Irom meaning exclusively "lust," in the common ac- ceptation of that term, signifies a strong de- sire of any kind; and is used in a good sense; (See on Luke 22:15.) or in a general but evil sense. {Gal. 5:16. Eph. 2:3. 1 Pet. 4:2,3.— Thou shalt not covet.] Ovy. (Tii^^vfiya.'-i;. 13: 9. Mall. 5:28. Luke 22:15. Acts 20:33. Gal. 5:17. Jam. 4:2.— £x. ^0:17 .—Sept.— Occa- sion. (8) JfpoQuijv n. 2 Cor. 5:12. 11:12. Gal. 5:13. 1 Tim. 5:14, Ex ano, et oo/^it}' See on Jlcls 14:5. — Wrought.] KuiftQyuaitio- 13, 15,17,18,20. See on 2:9. {Note, Jam. 1: 13—15.) 9 For '^ I was alive '' without the law once: ''but when the commandment came, ^sin revived, ^and I died. 10 And '' the commandment, which xoas ordained to Hfe, I found to be unto death. 1 1 For ' sin, taking occasion by the commandment, "^ deceived me, and by it slew me. 12 Wherefore 'the law is holy; and ""the commandment holy, and just, and good. Note. — It seems evident, that the apostle in these verses, and in the subsequent part of the chapter, spoke literally of himself, and his own experience. If he personated another man, why did he not give some intimation of his de- sign.'' In another place he I'airly brought for- ward the Jew; (iVo/e, 2:17— 29.) and ambigu- ity is no characteristic of his writings. Indeed, I apprehend, that the more humble and spiritu- al any Christian is, the more clearly will he perceive, that the apostle describes the experi- ence ol' the true believer, from his first convic- tions, to his greatest progress in grace during this present imperfect state. His avowed object is to show that the law can do nothing for a sin- ner, either to^ justif;y or sancti(;y him; and that the believer feels this daily, as long as he lives. "I Avas," says he, "alive without the law once:" c Malt. 10:2"). Luke 10-25—29. \ 3;10. Jiim 15:29. ie:9— 12,21. Phil.3:5,i;. | f 21—23. R: d Mali. 5-21, &c. l5:4— 6. Maik I 5 4,fi. mmg. 7:8—13. ' 19. P 3:19.20. 10:5. P«. 40:12. Gal. | li 10:5. Lev. 18 5. 54] :I0,11. 3:20. he was once a Pharisee, ignorant of the spirit- uality of the law, and only attentive to the out- ward letter ; to the corrupt glosses of the scribes, which were suited to limit and explain away even the literal sense of the command; {Notes, Matt. 5:19—22,33—37,43—48. 15:1— 14.) and to ceremonies and traditions: and, having some general decency of character, with- out any acquaintance with his inward depravi- ty, he concluded that his heart and life were good, and that he was in a state ef acceptance with God. {Marg. Ref. c, d.) But when "the commandment came" to his conscience, by the convictions of the Holy Spirit, and he j)erceived its righteous and extensive recjuire- ments, and its severe denunciations: he found the sinful propensities of his heart, which be- fore seemed dormant, rise against it; and every endeavor, to fulfil its precejUs, showed him more plainly iiis inability to do it. 'The prohibition 'of what we desire makes us think the enjoy- 'ment of it more sweet and valuable; or at 'least provokes "the carnal mind, which is not 'subject to the law of God," to a more fervent 'lusting after it. ... Sin is in scrijjture represeiit- 'ed as an enemy that seeks our ruin and de- 'slruction, and takes all occasions to effect it, '23. ,,, 1 Pet. 2:11.' Whilbxj. {Notes, 7,8. 5:20,21.) Thus his former hopes died away; he found himself a helpless sinner under merited condemnation, and became as a dead man, ex- cept as the gospel revived him from desponden- cy, (iVo. 8:10. i 2;29. 2 Cor. 4:16. Eph. 3:16. Col. 3.9,10. 1 Pel. 3:4. k 5,21,25. o;2. Ec. 7:20. Gal.5- 58] 17. 1 Tim. 6:11,12. Heb. 12:4. •lam. 3:2. 4:1. 1 Pet. 2:11. 1 14. 2 Tim. 2:25,26. m 8:26. 1 Kings 8:38. Ps 6-6 32:3,4. 38:8—10. 119:20,31— fl3, 131,1 43, 17ii. 130:1—3. K/ 'J-.i. Malt. 5:1,6. 2 Cor. 12:7— high degree of sanctification. This tlie apos- tle had attained to: yet he "found another law in his members," the constituent parts of the old man, (Note, 6:5 — 7,) wliich continuallj' enjoined a conduct, or suggested inclinations, contrary to "the law of his mind;" and this tended to "bring him into captivity to the law of sin," and in some cases for a time it produc- ed that effect. This painful conflict was. more grievous to him, than all his other trials: so that Ije was led to bemoan himself as "a wretch- ed man," who was constrained, by a kind of necessity which he found it impossible to es- cape from, to be and to do what he most ab- horred. This extorted a bitter complaint, which neither bonds, nor stripes, nor tortures, could have done; and, with a sort of holy im- patience and eagerness, he exclaimed, "O wretched man tliat I am! who shall deliver me from the body of this death.?" {Notes, 8:18— 23, 2 Cor. 12:7-10,) For the sin "which dwelt in him" clogged his motions, offended his senses, and was a nuisance to him, as a spiritual man; even as if any one should be forced to drag about with him a putrefying corpse, as, by a refinement of cruelty, some have been sentenced to do. He found by ex- perience that he could not deliver himself; and the law, instead of delivering him, seemed to make the case still worse: {Notes, 9 — 12. 8:3, 4,) but this made liim the more fervently to thank God, for the method of salvation reveal- ed through Jesus Christ; which gave him ear- nests and sure hopes, of final and complete de- hverance from this enemy, and a triumphant victory in this spiritual warfare, — "So then," says he, "I myself with my mind" (my pre- vailing judgment, affections, and purposes, as a regenerate man,) "serve and obey the law of God:" but with the flesh, the carnal nature, the remains of depravity, "I serve the law of sin," or that "law which wars against the law of my mind," Before conversion, the whole man serves this law, with a very feeble oppo- sition from conscience, fear, and shame: but, at length, the usurper is dethroned, and grace reigns in the heart. Yet still the usurper lurks in the kingdom, reigns over his own party, makes war, creates immense disturbance, and gains temporary advantages; but he is hated, opposed, proscribed, and shall die, {Note, Gal. 5:'2<2— '26.)— Delight in the law of God. (22) 'This is so sure a trace of real piety, and is 'represented in scripture as in this view so de- 'cisive; that if it be supposed a true rejiresen- 'tation of a character, we must surely allow it 'to have been that of a truly good man,' Dod- dridge. It is especially spoken of Christ; and of the man after God's own heart, as the tvpe of him, (Notes, Ps, 40:6— 8, 112:1. 119:^47, 48,92,97—100,111,) It is the effect of "the law being written in the heart;" and it is the direct opposite of "the carnal mind, which is enmity against God; for that is not subject to the law of God, nor indeed can be." (Notes ^ 8:5—9. Jer, 31 :3 1—34, Heb. S:7— 13. 10:5 18.) "Consenting to thelawthatit is good;" 9. Rev. 21:4. n Deut. 22:26,27. Ps. 71:11. 72: 12. 91:14,15. 102:20. JWic. 7: 19. Zech. 9:11,12. Luke 4:18. 2 Cor. 1:8—10. 2 Tim. 4:18. Tit. 2:14. Ileh 2:15. Or, this body of death. 6:6. £: 13. Col. 2:11. o 6:14,17. Ps. 107:15.16. 116:16, 17. Is. 12:1. 49:9,13. Malt. 1: 21. 1 Cor. 15:57. 2 Cor. 9:1,5. 12:9,10. Eph. .5:20. Phil. 3:3. 4:u. Col. .3:17. 1 Pel. 2.5,9. p 13—24. <3al. 3.17—24. A. D. 61. » CHAPTER Vlt. A. D. 61 "delighting- in" the holy, just, good, and spir- itual law of God; hating all evil; loving all good; and being deeply distressed at not being able to d(j the good which is loved, are all ex- chisively peculiar to the regenerate, and widely different from a heathen's saying in one par- ticular: 'I see and approve the better, but fol- 'low the worse;' which in fact any man might say. 'Araspas' (inXenophon) 'complains of two 'souls contending within him, which contains 'an agreeable illustration of this paragraph.' Doddridge. But in the case of Araspas, the conflict was between ambition and sensual in- dulgence, equally corrupt principles; not be- tween "delight in the holy law of God," and the op])osition of remaining depravity to ear- nest endeavors after i)erfect conformity to it. Indeed, such a conflict as is here described, must exist where sin is hated, and "the law of God delighted in," till holiness is perfected. "Abhorrence of evil" must increase in propor- tion to the love of God and holiness; so that the least degree of evil rising in the heart, and escaping from the lips, in some passionate or vain word, will necessarily more grieve and burden an eminent saint, than perhaps the grossest crimes did before his conversion: even as a speck of dirt gives more uneasiness to a very cleanly person, than the most squalid filthiness does to those, who are used to live in it as their element. {Note, Ez. 1 1 :17 — 20.) — There is, therefore, no need to have recourse to such unnatural expedients in expounding this chapter, as to imagine, that when the apos- tle said, "I myself," he meant some other per- son of a widely different character; or the whole family of Abraham, before and under the law. However these theories have been sanc- tioned by eminent names, they go upon suppo- sitions, for which the scripture gives not the least ground; and which are wholly unprece- dented and unparalleled, in the vi'ritings of any good author, sacred or profane. No doubt, numbers have perverted the Avords of the apos- tle: and it is fairly allowed, that no man, who is not himself engaged in this conflict, can clearly understand his meaning, or fully enter into those feelings which dictated his energetic language. But, as to the former case, those who want an excuse for sin, "wrest the other scriptures also to their own destruction:" (Note, 2 Pet. 3:14—16.) and as to tlie latter, "the secret of the Lord is with them that fear him;" and "tlie heart knoweth his own bitter- ness, and a stranger doth not intermeddle with Ms joy." {Notes, Ps. 25:14. Prov. 14:10.) It cannot be expected, that a man, who never saw war, could enter into the feelings, and fully understand the ardent language, of an experienced soldier, when he related all his conflicts, dangers, hardships, terrors, narrow escapes, victories, and triumphs. But I ap- prehend, that many pious persons exclude themselves from the rich source of instruction and consolation, in their warfare, provided for them in this chapter, either from %ar lest oth- ers should pervert it to bad purposes; or be- cause men of great name have affected to rep- robate the evidently obvious interpretation, and have tried to force some other meaning upon the words, of which it is impossible they can admit. {Notes, Ps. 119:81—83,97—100, 131,173—176.) I delight. (22) ^vrridniaa. Here only. Ex avy, et rjdo/Ddi, detector. 'Hdv;, dulcis. 'Hdia- Tu, 2 Cor. 12:9. — The inner man.'] Toy gaoj uvO-QiDiTOt'. 2 Cor. 4:16. Eph. 3:16. '0 y.Qvn- Toc TTjg xnQdiag (xp&qmtto;, 1 Pet. 3:4. — War- ring against. (23) .-tvTiqQunvouetov. Here only. Ex um, et t^onrFvut, 1 Cor. 9:7. 2 Cor. 10:3. Jam. 4:1. — Bringing into captivity.^ y}i/u(t).ont':iorT(x. Luke 21 :^4. 2 Cor. 10:5. -^t/uix).(jirog, Luke 4:18. — To the law of sin.'\ Tut I'Ofio) jrjg duitoTiag. '2b. 8:2. Seeon 14, and 21. — O wretched man that I am. (24) Tuhn- TiotQng Fyui (tyd'Qoino;. liev. 3:17. Not else- where, Tttlaino>ina- See on 3:16. — Shall de- liver.] 'PvaFrui". 11:26. 15:31. Matt. 6:1S. 27:43. Luke 1 :74. 11 :4. 1 Thes. 1 :10. 2 Tim. 4:17,18. 2 Pet. '2:1,9.— The body of this death.] Tu aojw^ro,- la i)-u>'(iiij iiith. 6:6. 8:6, 13. Col. 2:11.— With my mind. (25) Tio voi. To) vouco T« t'oog fits, 23. — .-Idoxiiiop riiv See on 1:28. — Tu voog u/g auoxog, Col. 2:18. — Me^iiuvjat, livtoiv xui 6 vug xui rj avreiSijaig, Tit. 1 :15. The mind to serve God must be a direct contrast to all these. PRACTICAL OBSERVATIONS V. 1—6. We stand in such a relation to the holy law of God, as the rule of our present conduct and future judgment, that none but he who formed the union can dissolve it: and, unless "we be- come dead to the law by the body of Christ," renouncing all expectations from it, that we may be united to Him, who "died for our sms and rose again for our justification," Ave must inevitably abide under the dominion of sin, and the curse of the law forever. — If, however, we are thus delivered, it is not in order to our being "laAvless;" {Note, 1 Cor. 9:19— 23, «. 21.) but that the Spirit of Christ dAvelling in us may write the laAV in our hearts, and enable us to bring forth the fruits of holy obedience, to the glory of God. Indeed this is absolutely necessary, in order to our serving God Avith that "newness of spirit," which the law itself demands; by enjoining the "love of God Avith the Avhole heart," and the "love of our neigh- bor as ourselves;" for sanctifying grace comes only by the neAV covenant, Avithout which Ave fallen creatures must continue "in the flesh;" and our natural "concupiscence" Avill Avork against the law "to bring forth fruit unto death;" so that nothing more than a forrn^l obedience to the outAvard letter of any precept, can be performed by us, without the renovat- ing, neAV creating grace of the neAV covenant. {Notes, 2 Cor. 5:17. Eph.2:4—10, v. 10.) V. 7—13. It ;.s not the fault of the holy law of God, that it cjinnot justify or sanctify a sinner: nay, it is the necessary effect of its perfection, by which it detects and condemns the least degree of evil, and leaves the transgressor to merited ruin Avithout help or remedy: and the better the laAV is, the more righteous is the doom of those who break it. VV"e should therefore be very careful Avhile showing the impossibility of salvation by the laAV, to avoid all expressions Avhich so much ns seem derogatory to it. On the contrary, Ave ought to bear decided testi- mony to its equity, spirituality, and excellency; and show that it is, on that very account, suited to convince the sinner of the danger of his [59 A. D. 61. ROxMANS. A. D. 61 ease, ana even to render it still worse, so long as he foolishly cleaves to the law, and depends on it. For no man could expect to be either justified or sanctified by a broken law, or ac- cording to a forfeited covenant, were he not ignorant of the law, and of himself as compar- ed with it: so that the proudest Pharisee on earth would from his towering height of vain confidence, sink into despair; if the command- ments of God were once discovered to his soul, in all their spirituality and excellency, without a correspondent view of the salvation of Christ. Ten thousand unobserved transgressions would stand in dread array against him; his former foibles and infirmities, as he thought them, would appear desperate rebellion, ingratitude, and enmity; his admired duties would appear loathsome, through pride, selfishness, and hy- pocrisy; and the dormant lusts of his heart, which secular motives or carnal hopes had re- strained, would burst forth into enmity against God, disdain subjection to his law, "work in him all manner of concupiscence," and concur in slaying his hope and his soul. {Note, John 16:8 — 11.) Thus the law, which was "or- dained unto life, would be found to be unto death;" through the deceitfulness of sin, and the unsuspected and desperate wickedness of his heart; "working death in him by that which was good," and making manifest its own "exceeding sinfulness." Thus a proper know- ledge of the holy law of God is the two-edged sword, which gives the death-wound both to self-righteousness, and to antinomianismj for it is perfectly fit to be the rule of our duty, to be written in our hearts, and obeyed in our lives, for the very same reasons on account of which it cannot justify or save us. V. 14—25. Every believer knows a little of the things spoken of by the apostle in these verses, when he first flees for refuge to the hope of the gos- pel; but his subsequent experience gives him still further insight into them. He is now in a measure "spiritual;" yet, in comparison with the spiritual requirements of the law, and the best desires of his heart, he must confess that he "is carnal and sold under sin;" and he groans under that clog and those fetters, which, as it were, chain him to the earth, and prevent liim frpm mounting heavenward as he longs to do. "He consents to the law that it is good," yea, "he delights in it after the inward man:" he would do the good it requires; he allows of no violation of it; he wants no change in it, but longs to have his heart brought into a perfect conformity to it; he abhors all sin, and would serve God as angels do; he watches, prays, strives,^ and uses every means for this purpose: yet, after persevering in this course, perhaps durmg a long course of years, he finds that he cannot attain to perfection. (Note. Phil. 3:12—14.) Still he sins against his own al- lowance; he does what he hates, and longs to be preserved from: his will oft^n changes, like the weather-cock with the wind: that which on his knees he most ardently prayed against, and dreaded more than pain or death, in the hour of temptation he is betrayed into: his resolu- tions melt like the firm ice before the noon-day sun, and he is counteracted in obeving the dic- 60] tates of "the law of his mind," by "the law of sin," pervading both body and soul; so that he cannot perform that which he is most earnesilv willing to do. (Notes, Matt. 26:30— 33,40,4f, 69 — 75.) His views of the beauty of holiness and the excellency of the law, and of his own obligations to obedience, and his pantings after perfect purity, increase as "he grows in grace:" so that he seems further from the mark than ever, when at the height of his attainments in this present world. He is more deeply con- vinced as he proceeds, that "in him," as a fallen sinner, "dwelleth no good thing;" that, from depraved nature, evil alone can proceed; that the law can only condemn him; and that 'none 'but Jesus can do helpless sinners good.' This conflict sometimes renders him weary of life, and even impatient of living: he could be con- tent to suffer, but he can scarcely bear the thought of continuing a self-abhorred sinner: he groans out frequently, "O wretched man, that I am!" while he drags about with him tlie detested "body of sin and death," from which he can obtain no deliverance: and did he not firmly trust in the mercy and grace of God through Jesus Christ, his case would be most deplorable. But, with this hope, prospect, and support, he manfully sustains the conflict; he rejoices amidst his humiliations; his groans and tears are mingled with hallelujahs, and his con- scious guilt and depravity render the Redeem- er's love, and com[)lete salvation, doubly pre- cious to his soul. His very anguish from such a source is the pledge of his felicity: having wrestled and prevailed for the blessing, and seen the face of Emmanuel in peace, he goes on his way halting. (P. O. Gen. 32:13—32.) His complaints, yea, his unhallowed and deeply re- pented sing, are preparing him for singing more loudly and sweetly, "Worthy is the Lamb that was slain:" and, like the dissonance attending on the tuning of a musical instrument, make way for more delightful melody; when patience shall have had its perfect work, and he shall have "overcome by the blood of the Lamb, and by the word of his testimony." (Notes, 8:32 — 39. i?ev. 7:13— 17.) In the mean time, it shall be graciously pleaded in his behalf, that "it was not he, but sin that dwelt in him." — But, if a man s()eak on this subject with indifference or with satisfaction; if "sin dwelling in him" be the excuse for crimes committed, without remorse or godly sorrow; if he "allow the evil, and desire not the good," presuming that he has all things in Christ; if,instead of consenting to the goodness of the law, condemning himself, and loathing his sins, he depreciates the law and extenuates his own guilt; if his utmost willingness be to escape hell at any rate, without longing to be holy ac- cording to the spiritual and good law of God; if he do not "delight in it after the inward man,'.' nor serve it with the prevailing desire of his mind, but willingly "serve the law of sin :" then doubtless he is "without Christ," whose name he profanes; he is under the law which he hates; and his presumptuous confidence and quietness only prove, that he is given over to "a strong delusion to believe a lie." Nor does this much disputed and abused chapter more evidently condemn the hope of the proudest Pharisee on earth, than it does that of such a professor of evangelical truth. A. D. 61. CHAPTER VIII. A. D. 61. CHAP. vni. Those who are in Chiist. niiil walk :'flcr the Spirit, are free fiom con- deiniiation, 1 — 4. Tile carnal iniiul, ami (he spiritual iniiiil distin- guished, so tliat Ihey only are tlie children of God, who have the Spirit of Christ, are •' led hy the Spirit," and muttiCy the flesh, 9 — 14. '^ The Spirit of adoption" testifies with their spirit, and marks thein as children and heirs of God; thouj;h now exposed to suffeiing, 15 — -18. The creation, through man's sin, is siihjert to vanity, and waits for deliverance at "the nian'festation of the children of God," 19 — 22; who '• groan heing burdened," and are saved in hope, and patiently evpect deliverance, 23 — 25; the Holy Spirit aiding their prayers, and thus rendering them acceptable, 2H,27, All tilings work together for the good of those who love God, as "called accord- ing to his purpose," which springs from their predestination to life, 28 — 31; and is secured iiy the death, resurrection, and intercession of Christ, 32 — 34. Nothing shall separate them fioin the love of God through Christ, 35— SJ. fWlHERE is therefore now ^ no condem- -* nation to them which are ^ in Christ Jesus, '^who walk not after the flesh, but after the spirit. 2 For '' the law of " the Spirit of life in Christ Jesus '"hath made me free from ^the law of sin and death. Note. — The apostle had shown, that the be- liever, being earnestly desirous of obeying the holy law of God, was graciously accepted in Christ; and his failures were ascribed to "sin! dwelling in him," against his habitual and prev-| alent inclination, and so not imputed to him: i and he here proceeds more fully to state this privilege. (Notes,! :\5 — 25.) While men con- tinue "under the law," as a covenant, every . failure is imputed to them for condemnation: but when they "become dead to the law," and one with Cnrist, they are "in him" by faith, | as their Refuge from day to day, and there isi no condemnation for them. All their past sins are blotted out; they are fully justified; and,! continually exercising repentance, and faith inj his blood and righteousness, their lamented transgressions and deficiencies are pardoned. Thus they are preserved from condemnation, and shall be to the end, and for ever. (Marg. Ref.a, h.-Notes, 32-39. 4:6—8. Is. 54:15—17. JoAn 5:24— 27. 10:26—31.) Their character and condtict likewise distinguish them: for, not- withstanding their painful conflict with indwell- hig sin, they do "not walk" after the dictates of corrupt nature, but are habitually influenced by the new principle, communicated in regene- ration: for "that which is born of the Spirit, is spirit." {Marg.Ref. c.) Corrupt nature, "the sin which dwelleth in them," as "the law of sin and death," {Note, 1 •.'ill — 25.) once command- ed their willing service; but regenerating grace, by "the Spirit of life in Christ Jesus," and by means of the gospel, has dethroned the usurper sin, and made them free from his law, by effi- caciously inducing a contrary conduct. {Marg, Ref. e—g.~Notes, 6:16—23. John 8:30—36. 2 Cor. 3:17,18.) So that, though the remaining power of sin greatly harasses them, and in some instances prevails; yet, on the whole, they are enabled successfully to resist its authority, and to "walk at liberty" in obedience to God's com- mandments.— Some explain "the law of the Spirit of life," of the doctrine of the gospel, through which the Spirit is communicated. rather than of his commanding influence in tne believer's soul: but the latter is the more exact contrast to the "law of sin and death," from which he is by divine grace effectually set at liberty. — 'To lie in Christ,' says M, Le Clerc, 'is often used by St. Paul, for being a Christian '... but if he means only Christians by profes- 'sion, or by only being members oi" the Chris- 'tian church; this will by no means agree with 'this place, or any other of like nature: since 'freedom from condemnation and other benefits 'conferred on us by Jesus Christ, will not fol- 'low our being Christians in this sense; but 'upon a lively faith in Christ, our union to him 'by the Spirit, and our being so in him as to be- 'come new creatures. (9. 2 Cor. 5:17. Gal. 5: '6.) ... The Spirit of Christ giving me a new 'life, is now another law, or ruleof my actions, 'freeing me from the motions and power of sin, 'to which I was subject whilst under the law; 'and from the death to which that subjected 'me.' Whitby. — They who "are in Christ," are true Christians; "they walk not after the flesh, but after the Spirit;" this describes thei? character: and it is their grand privilege, that j "there is no condemnation for them." (Notes, ^John 14:18—20. 15:2—8. I Cor. 1:26—31. 2 Cor. 5:17. Ga/. 3:26— 29. PAz7. 3:8— 11.) Therefore. (1) --/of/. "Truly, verily." — In Christ .Jesus.^ Ev Xqiccj L/oo. 16:7. 1 Cor. |l:30. 2 Cor. 5:17. 12:2, Gal. 3:'2S.—Jlfterthe flesh.] KuTu aitQxu. — After the spirit.^ Kiau .nrevfiu. 4,5,13. See on 1 :3,4. — The law of the Spirit of life. (2) '0 ro/nog to Urevjuu- \70g TTjc twrjg. — See on 7:23. — UvEvpa irjc tco- jj/c, 10,11. 1 Cor. 15:45. 1 Pe«. 3:18. "The j Spirit of the life, which is in Christ Jesus." {(Notes, 10,11. Joh7t 4:10—15, v. 15. Rev. ,22:1.) — Hath made me free.] Hlevf^^eQaxre ftf. See on 6:18. — The lata of sin and death.] Tn rojuy TTjg dfAUQTiag xat ra ^avais. See 7:23. 3 For ^ what the law could not do, in that it was weak through the flesh, ' God sending his own Son, "^ in the likeness of sinful flesh, and * for sin, * condemned sin in the flesh; 4 That "' the righteousness of the law might he fulfilled in us, " who walk not af- ter the flesh, but after the Spirit. Note. — The good and perfect law of Go(| was "weak through the flesh," or by means of man's depravity: so that it was "impossible" for it to bring man to holiness or liberty, any more than to justify him: even as the most salutary laws of the land cannot make men honest. They can only declare how they ought to act, and denounce penalties against trans- gressors; but they cannot change the heart: and therefore men's impetuous passions break through the feeble restraint, without regard to 'consequences, as the vehement torrent of a 'swollen river breaks through or overflows the 'mound, which was placed to impede its course. \(Marg. Ref. h.) As therefore, the law was j wholly inadequate to man's necessity; God waa a 33,'!4. 4:7,!!. 5:1. 7:17,20. Is, 54;I7. .Iolm3;lS,19. 5:24. Gal. b 16:7. ,Iohn 14:20. 15:4. 1 Cor. 1:30. 15.22. 2 Cor. 5:17. l2:2. Gsl. 3:23. Phil. 3:9. • 4,14. Gal. 5:16,25. Tit. 2:11 — 14. d 3:27. e 10,11. .Tohn 1:10 1). ae.?. 7:] 38,39. 1 Cor. 15:45. 2 Cor. 3: I 6. Rev. 11:11. 22:1. f 6:18,22. Ps. 5l:l2. .lohri R:52. 2 Cor. 3:17. Gal. 5:1. I Ig 5:21. 7:21,25. h ."5:20. 7:5—11. Gal. 3:21. Ilel). 7:18,19. 10:1—10,14. i 32. John 3:14— 17. Gal. 4:4,5. 1 John 4:10—14. k 9:3. Mark 15:27,28. John 9: I 24. * Or, hy n s-:cr'J!ce Jar sin. 2 Cor. .5:21. Gal. 3:13. I 6:6. 1 Pet. 2:24. 4:1.2. in Gal. 5:22—24. Kph. 5:26,27. Col. 1:22. Heh. 1223. 1 John 3:2. Jude 24 Rev 14:5. u 1. [61 A. D. 61. ROMANS. A. D. 61. j)l?asecl. in infinite mercy, to send his own Son, to as.sume our nature, and appear "in the hke- ness of sinful flesh." Though free from sin, he became subject to those infirmities, to which through sin we are exposed; he was accused of many crimes, and "numbered with transgress- ors;" and he was punished by the Father, as our Surety, as if he had been the greatest of sinners. Thus he was appointed "for sin," or "for a sin-offering;" that God, having "con- demned sin in the flesh," and shown his abhor- rence of it, by the suflTerings of his Son in our flesh, might pardon and justify the believer's person, and execute the sentence of condemna- tion on his corrupt nature, by its crucifixion and destruction; {Marg. Ref. i — 1.) that, as the consequence of this, through his mercy and grace, even the very "righteousness" required by "the law," niiglit be fully written in our hearts, and habitually, in all its parts, perform- ed in our lives, though too imperfectly to jus- tify us; and that, hereafter we might be per- fectly conformed to the holy law, in its sub- stantial requirement of perfect love to God and his creatures, and obey it fully for evermore, {Marg. Ref. n, o.) — Many expositors explain this of Christ, as One Avith his people, having fulfilled the righteousness of the law in their stead; and of its imputation to those, who walk after the Spirit. But the former sense seems more obvious, and best to answer the apostle's design; who was proving, that deliverance from the law as a covenant was necessary, in ofder to our obeying the law as a rule. {Notes, 7 :5,6. Gal. 2:17 — 21.) 'Sanctification, begun in us, *is the sure evidence of our union with Christ; 'which is the richest fruit of a holy life.' Beza. — The completion, however, of sanctification seems especially intended. (Notes, Eph. 5:22 — 27, Col. 1 :21— 23. Jude 22—25.) IVhat the law could not do. (3) To advva- Tov Tii roiiii. Matt. 19:26. Heb. 6:4,18, 10:4. 11:6, -■itiin'ttTFot. See on Luke 1:37. — In the likeness of sinful Jlesh.'\ Ev ouoioiuaji, aaqxog diKioriac. "In the likeness of flesh of sin." l':28"". 6:5. Phil. 2:7,— For sin.] "By a sacri- fice for sin." Marg. fJfoi duaOiiuc. Heb. 10: 6,18.— Leu. 5:11,13. 6:25. Num. 8:8. Ps. 40: 6. Sept. Hv'^Dn- — Condemned sin.] Kuie- T T — ; itQive Ttjt' dfiuoiuti'. See on 7:13. — The right- eousness, &c. (4) To dixuiotuu. 2:26. 5:16,18. See on 1 :32. 5 For they " that are after the flesh do Pmind the things of the flesh; but they that are after the Spirit, '' the things of the Spirit. 6 ''For * to be carnally minded is death: but t to be spiritually minded is ' life and peace. 7 Because ^the carnal mind is enm'ty against God: " for it is not subject to the law of God, " neither indeed can be. 0 12,13. .lolin 3:fi. 2 Cor. 10:3. 2 Pet. 2:10. p 6.7. Mark 8:33. 1 Cor. 2:14. Phil. 3:18,19. q 9,14. 1 Cor. 2:15. Gal. 5:22— 25. Eph. 5:9. Col. 3:1—3. r 13. G:2I,23. 7:5,11. Gal. 6:8. Jam. 1:14,15. * Gr. the mvidins; of the Jlesk. 13:14. Jr. the minding of the Spirit. i:I,lO. 14:17. John 14:6,27.17: 62] t G s 5; 3. GrI. 5:22 t 1:28,30. 5:10. Ex. 20:5. 2Chr. 19:2. Ps. 53:1. John 7:7. 15: 23,24. Eph. 4:18,19. Col. 1:21. 2 Tim. 3:4. Jam. 4:4. 1 John 2:15,16. u 4. 3:31. 7:7—14,22. Matl. 5: 19. 1 Cor. 9:21. Gal. 5:22,23. 8 So then ^ they that are in' the flesh cannot ^ please God. 9 But ^ ye are not in the flesh, but in the Spirit, ^ if so be that the Spirit of God dwell in you. Now if any man have not •^ the Spirit of Christ, '^he is none of his. [Practicul Obseiviitions.] Note. — The discrimination of character, be- fore referred to, is here more fully stated. "The flesh," in this connexion, cannot mean the body, as opposed to the soul: for "out of man's heart proceed adulteries, fornications, and drunkenness;" and, on the other hand, "pride, envy, hatred, are works of the flesh." (Marg. Ref. o.— Notes, Matt. 15:15—20. Gal. 5:19 — 21.) That wickedness, the seat of which is immediately in the soul, is more contrary to the imagp and glory of God, than that in which the bod_y seems more concerned: but indeed the body is no more than the instru- ment, and the soul is the agent, in every sin. (Note, 6:12,13.) The soul of an ungodly man is not "spiritual," but carnal; "that which is born of tlie flesh is flesh." (Note, John 3: 6.) By "the flesh" we must, therefore, under- stand corrupt nature, as derived from Adam to all liis posterity: and perhaps this term is used, because the soul is become the caterer to man's animal appetites, as well as depraved in all other respects; so that the whole man is, as it were, immersed and sunk in the flesh. They therefore who are "born after the flesh," but not "after the Spirit," and who go after the leadings of the flesh, "mind the things of the flesh:" they are sagacious about them; they choose, desire, pursue, savor, and delight in them: they seek their happiness in the riches, pleasures, honors, and perishing vanities of the world; or in things of an unholy nature, or in things which must be left at death, and which bear no relation to heavenly felicity. About these, their abilities, imaginations, contrivance, and time are employed; and they give them a decided preference to "spiritual things," in their habitual judgment and conduct. But those who are "born of the Spirit," and walk after the leadings of the new and spiritual nature, understand, choose, pursue, relish, and su- premely value such things as pertain to the spiritual and divine life, and such as will endure for ever. The favor of God, communion with him, renewal to his image, and a life spent to his glory, chiefly occupy their imaginations, de- sires, plans, and pursuits; and have the pre- eminent place in their choice and conduct, not- withstanding all the opposition from indwelling sin, (Marg. Ref. p, q.— Notes, 1,2, 2 Cor. 4:15-18. CoZ, 3": 1—4.) This habitual preva- lence stamps the character, as carnal or spirit- ual: so that, if a man be "carnal," in the pre- vailing judgment, temper, and affections of his mind, he is under condemnation, dead in sin, and meet for destruction: but if he be "spirit- ual," in the habitual, prevailing temper of his Heh. 8:10. X .(er. 13:23. Malt. 12:34. 1 Cor. 2:14. 2 Pel. 2:14. y 9. 7:5. John 3:3,5,6. i Matt. 3:17. John 8:20. 1 Cor. 7:32. Phil. 4:18. Col. 1:10. 3:20. 1 Thes. 4:1. Heb. 11:5, G. 13:16,21. 1 John 3:22. a 2. Ez. 11:19. 36:26,27. Jolm 3:6. b 11. Luke 11:13. 1 Cor. 6:19. 2 Cor. 6:16. Eph 17,18. 2.22. 2 Tim. 1:1 John 3:24. 4:4. Jude 19- c John 3:34. Gal. 4:6. Phil. 1 Pet. 1:11. d John 17:9,10. 1 Cor. 3:2) 15:23. 2 Cor. 10:7. Gal. Rev. 13:8. 20:15. -?1. 1: 19. —23. 5:24. A. D. 61. CHAPTER VIII. A. D. 61. soul, he IS evidently alive to Goil, ami at peace with him; and the spiritual mind is, in projxir- tion as it prevails, the very essence of life and peace. {Marg. Ref. T.—Note,7 ■A3,14.) The importance ot' this distinction is manifest, "he- cause tlie carnal mind is enmity against God:" man's apostasy originated in his preferring the satisfaction to he found in the creatures through disobedience, to the felicity to be en- joyed in God by obedience. This is in fact the universal idolatry: and men thus preferring self-satisfaction, and created good, to the favor and service of God, not only rebel against him, but become enemies to him, and "haters" of him. For, his holy law demanding their whole heart, and forbidding their favorite pursuits; and all his perfections being engaged to execute vengeance on transgressors; "the carnal mind," disdaining control, be.ng wholly averse from the service of God, and bent on sinful indul- gence, rises in enmity against his authority, precepts, threatenings, power, and perfections. Therefore, "the carnal mind is not subject to Ihe divine law, and indeed cannot be;" it is morally unable to do any thing but revolt against it, and refuse obedience to it. {Marg. Ref. t— X. — Notes, 7:7—12.) An enemy may be reconciled, a carnal man may become spiritual; but "enmity" in the abstract cannot be reconciled, and therefore the carnal mind must be crucified and destroyed: (Notes, 6:5 — 7. Gal. 5:22 — 26.) and, as no rational creature of God can please him, wlio refuses subjection to the holy law; it is evident, that unregener- ate men "cannot please God," in any of their services, by whatever name they are called. Thus evangelical religion is equally remote from self-righteousness, which cleaves to the law as a covenant; and to antinomianism, which re- jects it as a rule: for, not being subject to the law, men "cannot please God." (Marg. Ref, y, z.) — "But," says the apostle, "Ye are not in the flesh, but in the spirit," regenerate and spiritual, and therefore willingly, though not perfectly, subject to the law, "if so be, the Spirit of God dwell in you:" but if any man, Jew, Gentile, or nominal Christian, remain des- titute of the sanctifying Spirit of Christ, he certainly does not belong to him, as one of his accepted disciples, and, dying in that state, he must perish as an enemy of God. {Marg. Ref. c, d.) — If "the flesh" be explained of the body, as distinguished from the soul, or spirit; it fol- lows, beyond all doubt or evasion, that no man can "please God," while he lives in this world; and also that the Romans were disembodied spirits, which is palpably absurd: yet the inter- pretation of other scriptures, concerning the flesh and spirit, by many learned men, xmavoid- ably leads to this absurdity. Nor is it less un- reasonable and uiiscriptural to aver, that living under the Mosaic dispensation was "being in the flesh;" and professing the gospel, especial- ly if miraculous powers were vouchsafed, was being in the spirit. {Notes, Matt. 7 :'il — 23. 1 Cor. 13:1 — 3.) Yet these seem the only ways, by which the above plain and natural in- teyjretation can possibly be evaded. {Notes, JoAn 6:52— 58. 14:15—17,21—24. 17:20—23 2 Cor. 13:5,6.) Do mind. (5) 'Pooniair. 12:3,16.14:6.15: 5. Matt. 16 -.'iS. Mark S -.83. .4c/s 28:22. 1 Cor. 4:6. 13:11. 2 Cor. 13:11. Gal. 5:10. Phil. 1:7. 2:2,5. 3:15,16,19. 4:2J0. Col. 3:2.' A (pQijr, mens. — To he carnally minded. (6) To (fQonjfiie TTjC anoy.n;. 7. — Tobe spiritually minded.] "The nunding of the fleeh:" "the minding of the spirit." Marg. To (fou> i/aa it; mevduToc, 27. Not elsewhere. — Enmily against God, (7) E/f^-Qu fi; Oiov. Luke '23: 12. Gal. b -.20. Eph. 2:15,16. Jam. 4:4.— /s not subject.'] Ov/ vno-iaaaeud. 20. 10:3. 13: 1,5. Jam. A:l. \ Pet. b:b, el al.— They that are in the fie sh. (8) '0^ t-v aaoy.i o/rf^-. 3. 7: 5. Eph. 2:11. — Cannot please God.] Qra^ noFdai a dvt'uvTui. 3,7. 15:3. — Dwell in you. (9) OtxFi. Ev vfiiv. 11.1 Cor. 3:16. See on 7. 17. Evoiy.FM, 11.2 Cor. 6:16. 10 And ''if Christ he in you, *'the body is dead because of sin; s but the spirit is life '' because of righteousness. 11 But if the Spirit of 'him that raised up Jesus from the dead, dwell in you; ''he that raised up Christ from the dead, shall also quicken your ' mortal bodies, * by his Spirit that '" dwelledi in you. Note.— {Note, 5—9.) If the "Spirit of Christ dwell" in a man, "Christ" himself is "in him," by his power and influence, and by his image renewed in him. In this case, though the body is mortal, and must soon die, because of the disobedience of Adam, and the man's personal transgressions: yet "the s])irit is life," has life abiding in it, the soul is alive to God; and has begun its holy felicity, xvhich shall en- dure for ever, through "the righteousness" of the second Adam in whom it is interested. So that when the body drops into the dust, the soul, being perfectly delivered from sin, will enter heaven: and the almighty God, who rais- ed Jesus from the dead, will raise the mortal body also, incorruptible and glorious, by the omnipotence of his indwelling Spirit, Avho will not finally leave his temple mouldering in the dust. {Marg. Ref. — Notes, 3,4. John 4:10— 15,1'. 14. 11:20-^27,OT. 26,27. 2C'or. 4:13— 18.5:5—8. Phil. 1:21—26.3:20,21. 1 Thes. 4:13—18. 1 P^-f. 3:17,18.) Then sin and all its effects will be for ever done with. (Note, 1 Cor. 15:50 — 54.) Several readers may be aware, that another interpretation has been given of these verses, esj>ecially by the cele- brated Mr. Locke, who explains quickening the mortal body, by sanctifying the immortal soul ! But the various, and ofien absurd and unnatur- al interpretations, given to several passages in these chapters by some eminently learned men, would require far more time and room, particu- larly to notice them, and make remarks on them, than the nature of this publication can admit of. In general, when the interpretation is plausible, and supported by probable reasons, the author thinks it incumbent on him to no- tice it, in one way or other: but when, on care- e John 6:5fi. 14:20,23. 15;5. 17: 23. 2 Cor. 13:5. Eph. 3:17. Col. 1:27. f 11. 5:12. 2 Cor. 4:11. 5:1—4. 1 Thes. 4:16. Heh. 9:27. 2 PeL 1:13,14. Rev. 14:13. g John 4:14. 6.54. 11:25,26. 11:1 19. 1 Cor. 15:45. 2 Cor. 5:6— 8. Phil. 1:23. Col. 3:3,4. Ilel). 12:23. Rev. 7:14—17. h 5:21. 2 Cor. 5.21. Phil. 3-9. i 9. 4:24,25. AcU 2:24,32,33. Eph. 1:19,20. Heb. 13:20. 1 Pet. 1:21. Ic 2. Is. 26:19. Ki. 37:14. .lohn 5:2S,29. 1 Cor. 6:14. 15:16,20 —22,51—57. 2Cor. 4:14. Phil. 3:21. 1 Thes. 4:14—17. 1 Pet. aiR. Rev. 1:18. 11:11 —13. I rj:12. 1 Cor. 15:53. 2C 5:4. * Or, bccifitst oJ\ m 9. John 7:3;',,39. 14:17. [63 A. D. 61, ROMANS. A. D. tl, ful investigation, it appears to him, that this is not the case; he is contented to pass it over in silence. He beheves, that few, who have im- partially considered the subject, will refuse to join liini in the following verdict, concerning Mr. Locke's interpretation : 'He hath said noth- 'ing of weight against this sense.' Whitby. That is, against the sense above given of the passage. — In no book, which the author has read, does the pride of human reason opposing the express testimonies of God, and striving to wrest them from their obvious meaning, appear so prominent, as in most parts of the great Mr. Locke's exposition of St. Paul's epistles. Dead because of sin: ... life because of righteousness. (10) A'^FXQOf di d^aonuv ... • tw?; 6iu Slxuiouvi'ijv. Notes, 5:15 — 21. — Shall ... quicken. (11) Zoionou^aei. 1 Cor. 15:45. See on JoAn 5:21. — Mortal.'^ Optjiu. See on 6:12. 12 Therefore, brethren, " we are debtors, not to the flesh, to live after the flesh. 13 For if "ye live after the flesh, ye shall die : p but if ye i through the Spirit do mortify the deeds of the body, ye shall live. Note. — As death and all misery originated from man's preferring his own inclinations to the will of God; and as all felicity is communi- cated by the renewal of the soul to holiness; so 1 Christians should not consider themselves to be "debtors to the flesh," thougfh it still lives and works in them. They have already ruined themselves, by complying with its suggestions; and they can owe it nothing, now that Christ has rescued them from merited destruction. (Marg. Ref. n.) But we thus become debtors to an immense amount unto him and his grace Our debt of sin as paid, by the death of Christ on the cross for us, and so freely pardoned to us, becomes a debt of grateful love: and our past neglect and sin render us the more indis pensably bound to do what we possibly can for his glory, the good of our brethren, and of our own souls also. For indeed, if any habitually live according to its corrupt lustings, they will certainly perish in their sins, notwithstanding their profession of the gospel ; but, on the other hand, if, througli the influences of "the Holy Spirit," and according to the tendency of the new nature, they deny, subdue, and i)ro- ceed to extirpate their sinful lusts; and so to mortify those inclinations and affections, which thence arise, they prove themselves "alive to God through Christ," and their spiritual life will abound till perfected in eternal happiness. • {Marg. Ref. o, ^.—Note, 6:21— 23.)— The natural appetites of the body need only to be moderated, regulated, and s^ubordinated; but the carnal desires "of the body of sin and death," the "old Adam," "the flesh with its affections and lusts," must be extirpated, and all its actings terminated. {Notes, 6:5 — 7, 7: o 6:2—1^. : Cor. G:19,20. 1 Pet. 4:2,3. 0 1,4—6. 6 21,23. 7;5 Gal. 5: lil— 21. (j;8. E()li. 5:3—5. Col. 3;5,G. Jam. 1:14,15. n 2. 1 Cor. 9;27. Gal. 5:24. Kph. 4:22. Col. 3:5—8. Tit. 2: 12. 1 Pet. 2:11. a 1. Kph. 4:.,0. 5:13. 1 Pet. 1: ■ 22. 64] r 6,9. Ps. M3:I0. Prov. 8:20. Is. 48:16,-7. Gal. 4:6. 5:16,18,22 —25. Eph. 5:9. s 17. 2 Cor. 6:18. Gal. 3:26. Epb. 1:5. 1. John 3:1,2. Rev. 21:7. t Ex. 20:19. Num. 17:12.1.'5. I.ukc 8:28,37. John 16:3. Ads 2.37. lfi:29. 2 Tim. 1:7. Heb. 2:15. 12:18—24. Jam. 2:19. 1 22—25. 1 Cor. 9:24—27. Col 2:11,12. 1 Pet. 2:11.) This must be done by the Holy Spirit, working in us both "to will" and "to do," what God commaiids; (Note, Phil. 2:12,13.) yet we are to do it through him, and by depen- dence on him, which is energetically enforced by the words; "if ye, through the Spirit, &c." (Notes, Eph. 4:30-32. 5:15—20. 1 Thes. 5: 16—22. 1 Pet. 1:22. Jwrfe 20,21.) Debtors. (12) Oqidi-na. See on 1:14.— To live after the flesh.] Tu xitnt aaoxu 'Cijf. 1,5, 13. (Notes, 1—9.)— Do mortifif.\l3)' Qai'u- THTF. 36. See on 7:4. — The deeds of the body.] Tu; Txou^fiQ 18 aotuiao;. 6:6. 7:24. Col. 2:11. /7o«f«, 1 Cor. 15:42,50. GaZ. 6:8. Col. 2:22. 2 Pet. 1 :4. 2:12,19.— The glorious lib- erty.] Ttjv flpvi'feQiur rr/g ()()Sij:. "The liber- ty of the glory." 18.-1 Cor. 10:29. 2 Cor. 3:17. Gal. 2:4. 5:1,13. Jam. 1 .25. 2:12. 1 Pet. 2:16. 2 Pet. 2:19.— Groaneth. (22) 2"u- c^Fi'd'CFi- Here only. Ex aur, et ci-rix'zo), 23. Marie 7:34. 2 Cor. 5:2. Heb. 13:17. Jam. 5: 9. — Travaileth in pain together.] ^^vrmStri-i,. Here only. Ex (mr, et uidiroi, parturio. Ab oiihr, dolor partus. — The first-fruits. (23) Tiiv unuQxW- 11:1uiii-rn:, Phil. 3:10. — The image.] Tijc'er/.ovoz. 1 Cor. 11:7. 15:49. 2 Cor. 3:18. 4:4. Col. 1:15. 3:10. Heb. 10:1. See on 1:23. — The first-born.] IIooitoiohoi'. Matt. l:^b. Col.lAd. ife6. 1:6. U:28. 12:23. Rev.l.b. 32 He 1 that spared not his own Son, but '■ delivered him up for us .all, * how shall he not with him also freely give us all things.'' 33 Who * shall lay any thing to the charge "of God's elect.'' ^ /f is God that justifieth. 34 Who >' is he that condemneth? ^ It is Christ that died, yea, rather that is risen again, " who is even at the right hand of God, ^ who also maketh Intercession for us. Note. — The omnipotence and omniscience of God had been, in the preceding verse, opposed to the puny effcirts of every enemy: here, his former benefits are shown to be assured pledges of final felicity, to all real Christians. The ho- liness of God and man's sinfulness seemed to bar the way to man's happiness; but the free love of God to them, when rebels and enemies, induced him to "give his own Son" to be their Surety and Sacrifice, who willingly assumed their nature, in order to bear their sins: and in this, the Father "spared him not, but deliver- ed him up" to agony, ignominy, and death; notwithstanding his personal dignity and excel- lency, the perfection of his obedience, and his own inconceivable love of him. (Marg. Ref q, r.— Notes, 5:6— 10. /s. 53:7— 10. 2 Pe^ 2 :4— 9.) Thus he bore the curse in the stead of all his people, and so expiated their guilt, evea when they were enemies: and having, in virtue of that atonement, and his own eternal choice, called them into a state of peace with him, and taught them to love and obey him; how can it be supposed, that he will now withhold any thing from them.^* {Marg. Ref. s. — Notes, Ps. 84:11,12. 1 Cor. 3:18— 23. £pA. 3:20,21.) All things in heaven and earth, the universal crea- tion, yea, the everlasting enjoyment of the Creator himself as their Portion, are not so great a di.splay of his free love to them, as the gift of his co-equal Son to be the atonement on^ the cross for their sins; and all the rest neces- sarily follows upon their union with him, and interest in him. {Note, John 3:16.) The em- phasis is evidently here laid, not on Christ as incarnate, being given up to death for us; but in God's giving his o%ij7i Son to become incar- nate for such a purpose. {Note, John 5:17,18.) — Who then "can lay any thing to the charge of God's elect;" to the charge of those whose election is manifested, by their bfing called to 3:26. Is. 50:8.9. Gal. 3:8. 1. 14:3. .loh 31:29. Ps. 37: S3. 109:31. .Fer. 50:20. 4:25. 5:6—10. 14:9. J oh 33: 21. Matt. 20.28. John 14:19. Gal. 3:13,14. II eh. 1:3. 9:10 —14. 10:10—14,19—22. 12:2. 1 Pet. 3:18. Hev. l:".;-.. a iMark 16:19. Acts 7:56— >.a. Coll 3:1. Ilch. 8:1,2. 1 Pet. 3: 22. b 27. Is. 53:12. John 16:23,26, 27. 17:20—24. lieb 4:l4,l5. 7:25. 9:24. 1 John 2: 1,2. [69 A. D. 61. ROMANS. A. D. 61. the fellowship of Christ? wlien it is God, against whom they have sinned, who has at such a price completely justified them' {Marg. lief, t —x.—Note, 1,2. 7s. 50:7—9. 54:15—17.) Sa- tan may accuse them, th^ world may revile them, their brethren may suspect and censure them, their own consciences may reproach them wit!) many sins; the law may convict and con- demn them, for many former and later trans- gressions: but God himself pleads their cause; he pronounces them righteous, silences their accusers, pacifies their consciences, clears their characters, and shows the law magnified, and justice satisfied, in the obedience and sufferings of their Surety; and who then can make good any charge against them.'' {Note, Zech. 3:1 — 4.) If they look forward to the day of judg- ment; who shall then condemn them.' The Judge himself will be the same Person who loved them, died ff»r their sins, and rose again for their justification: (Note, 4:23 — 25.) and who now at the right hand of the Father ever liveth to plead in their behalf, and to exert his almighty power for their benefit! Even now, I he presents their services fijr acceptance before! his Father's throne; he quashes all accusations' brought against them, he defeats the machina- tions of their enemies; he manages all things, for their good, and is perfecting his work in them: and will he then forsake the work of his own hands, and at last condemn them to hell.' It is impossible! (Marg. Ttef. y — b. — Notes, ls.\ 54:6—10,15—17. Luke 12 -.Si— 34, v. 32. John 17:1—3. 2 TAes. 2:13,14. He6. 7 :23— 25.) j Spared not, (32) Ofx fqpf tawro. 11 :21. 2 Pet. 2:4,5. See on ^cts 20:29.— Hi« oum So7i.] ' Th iSiu vm. See on 1 Cor. 7 :2. — Freely give.^ XaQKTFTHi. 1 Cor. 2:12. See on Lw/ec 7:21,1 42. — Shall lay any thing to the charge. (33) Eyxuleaei. See on Acts 23:29, 35 Who *^ shall separate us from the love of Christ.'' ^ shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword.'' 36 As it is written, * For thy sake we are killed all the day long; we are account- ed as *" sheep for the slaughter. 37 Nay, ^ in all thpse things we are more than conquerors, through '* him that loved us.. 38 For ' I am persuaded, ^ that neither death, nor life, nor angels, ' nor principali- *ties, nor powers, nor things present, nor things to come, 39 "" Nor " height, nor ° depth, nor any other creature, p shall be able to sepai'ate us from 1 the love of God, which is in Christ Jesus our Lord. Note. — As infinite and unchangeable power and love, are engaged in behalf of all believers, c 39. Ps. 103:17. Jer. 31:3. John 10:28. 13:1. 2 Thes. 2: 13,14.16. Rev. 1:5,6. il 17. 5:3—5. Mali. 5:10—12. 1023—31. Luke 21:12—13. .lohn 1S:33. Acts 14:22.- 20:23, 24. 2 Cor. 4:17. 6:4— lO. 11: 23—27. 2Tim. 1:12. 4:16— 18. Hell. 12:3—11. .lam. 1:2 — 1. 1 Pt't. 1:5—7. 4:12—14. Rev. 7:14-17. 70] e Ps. 44:22. I4l:7. John 16:2. 1 Cor. 15:30,31. 2 Cor. 4:11. f Is. 53:7. Jer. 11:19. 12:3. SI: 40. AcU 8:32. g 2 Chr. 20:25—27. Is. 25:8. 1 Cm: 15:S4,,57. 2 Cor. 2:14. 12:9,10. 1 John 4:4. 5:4,5. Rev. 7:9,10. 11:7—12. 12:11. 17:14. 21:7. h Gal. 2:20, Kph. 5:2.2.5—27. 2Thes. 2:1U. 1 John 4. 10,13. I and the mercy already sliown them is greater than all that which is further needful; thej'^may even triumph on the field of battle, and exult amidst their conflicts and groans: for "who ^ shall separate them from the love of Christ," I who has chosen, redeemed, called, and justified them.' Shall trials, persecutions, or calamities of any kind, degree, or continuance.' Shall the sword of war, or that of the executioner.' In- deed it had been written of old, that the harm- less people of God were, and would be, butch- ered like sheep. (Marg. Ref. c — f — Notes, 5: ,6—10. Ps. 44:17— 22. Jo/m 16:1— 3. Eph. 3: 14 — \9,vv. 18,19.) But, instead of being sepa- rated from his love by these events, they would be brought to the more complete enjoyment of it: and so not only escape unhurt, or barely come off victorious; but they would al.so be made "more than conquerors," even immense gainers, by tlieir sufferings, through the sup- porting grace of their loving Saviour. {Marg. Eef. g,h.— Notes, 2 Chr. 20:22—25. 82:27— ,29.) Indeed, the apostle wa.s fully "persuaded," or assured, that neither the love of life, nor its ! snares and trials, nor the fear, agony, or sepa- j rating stroke of death in any form, nor the nia- ^chinations of evil angels, or of all the princi- palities and powers of darkness, or the ungodly persecuting princes of this world; nor any pre- sent calamities, or future unknown changes or undiscovered scenes; neither the height of j>ros- perity, nor the depth of adversity; neither the highest created power, nor the deepest plots of subtle enemies; nor any creature, nor all crea- tures, shall ever jirevail to separate true be- lievers "from the love of God in Christ Jesus" towards them: as his purposes are unchangea- jble, his engagements irrevocable, and his power invincible. {Marg. Ref. i — q. — Note, 1 Cor. 3:18 — 23.) — It is frivolous to say, that sin, being no creature of God, may separate the believer from his love, notwithstanding all this: for such a restriction wholly invalidates the passage. Tribulation, persecution, the terror of death, the frowns or smiles of the world, and the machinations of evil spirits, have not the smallest tendency to "separate us from the love of God," except as they prove occasions of sin. Professed believers in such circum- stances often forsake God and perish; but "all his saints are in his hand," and "are ke])t by his power through faith unto salvation:" so that they either resist and overcome every temptation; or if baffled and foiled, they are brought back by convictions and corrections, with penitent tears and fervent supplications; and they dread suffering chiefly, because they fear lest it should prove tlie occasion of indwell- ing sin gaining some victory over them. {Notes, Luke <22:3\— 34. John 10 ■.26—31. 1 Pet. 1:3 — 5.) — If a man take encouragement to sin from such assurances, he renders it extremely prob- able that he has no. interest in them: no one can triumph on this ground, who has not scrip- Rev. 1:5. i 4:21. 2 Cor. 4:13. 2 Tim. 1:12. Heh. 11:13. k 14:8. 1 Cor. 3:22,23. 15:54— 58. 2 Cor. 5:4—8. Phil. 1:20 —23. I 2 Cor. 11:14. Eph. 6:11,12. Col. 1:16. 2:15. 1 Pc-t. 5:8— 10. in Eph. 3:18,19. n K.r. 9:16,17. Ps. 93:3,4. Is. 10: 10—14,33. 24:21. Uan. 4:11. 5:18—23. 2Thes. 2:4. Rev. 1.3:1—8. o 11:33. Ps. 64:fi. Piov. 20:5. Mall. 24:24. 2 Cor.2:ll. 11:3. 2 Thes. 2:9—12. Rev. 2:24. 129. 13:14. 19:20. 20:3,7. p John 10:28—30. Col. 3:3,4 q 35. 5:8. John 3:16. 16:27. 17: 26. Eph. 1:4. 2:4—7. Tit. 3: 4—7. 1 John 4:9,10,16,19. A. D. 61. CHAPTER VIII. A. D. 61, tural evidence of his conversion and his love to God; {Note,^S — 31.) or take the warrantable cnml'ort of them, except lie is, at present, striv- ing against sin, and harassed by fears lest some future event should give that detested and dreaded foe, a fatal advantage over him. We must not therefore take the cordials from the weary and almost fainting combatants; because others unwarrantably seize upon them, and fatally intoxicate themselves with them. Shall separate. (35) Xoioinei. 39. See on Matt. 19:6. — Distress.] ^^tevo/otqiu. See on Z:^.— Nakedness.} rviifOTij;. 2 Cor. 1 1 :27. Bev. 3:18. fvuio^, Malt. 25:36,38.— For thy sake, &c. (36) Exactly from Sept. Ps. 44: tfi.— We are killed.] (-iuraTHin-.fit. 13. 7:4.— Slaughter.] J^qnyi/.:. Jlcls 8:32. Jam. 5:5. — We are more than conquerors. (37) 'Ytifqu- xuifiei'. Here only. — I am persuaded. (38) IJs- nsiafiLU. 'Certus sum.^ Schleusner. 14:14. 15: 14. Luke 20:6. 2 Tim. 1 :b,l' hath he mercy on whom he will have mercy ^ and whom he will ^ he hardeneth. Note. — 'Mercy presupposes misery and sin, 'or the voluntary corruption of the human race: 'and this corruption presupposes a creation in 'purity and uprightness.' Beza. — Moses him- self had written as strong language concerning the sovereignty of God in showing mercy, as the apostle used^ when Jehovah declared, "I will have mercy on whom I have mercy; and I will have compassion on whom I have compas- sion;" for the latter clause is in the present tense; which implies, that he would by no in- fluence be induced to alter his fixed purpose of showing mercv, or executing vengeance. {Marg. Ref. p.— Note, Ex. 33:18,19.) In the case of Jacob, it indeed appeared, that he was willing to obtain the blessing, and he ran at his mother's word: thus he prevented Esau; and Isaac, contrary to his purpose, blessed him : but the whole transaction was disgraceful, and merited the indignation rather than the favor of God. {Marg. Ref. q.— Notes, Gen. 27:1 — 29.) The estabHsliment, however, of the covenant with Jacob, and his posterity, did not originate from this "willing or running," but from the electing love of God; whose purpose respecting him had been made known many years before.— Thus believers greatly desire the salvation of Christ, and labor to secure it p 16,1R,19. Ex. 33:19. 34:6,7. Is. 27:11. Mic. 7:18. q 11. Gen. 27:1—4,9—11. Ps. 110:3. Is. 6S:1. jMall. 11:25, 26. Luke 10:21. .Tolin 1:12,13. 3:8. 1 Cor. 1:26—31. Kph. 2:4,5. Piiil. 2:13. 2 Thes. 2: 76] 13.14. Tit. 3:3— 5. Jam. 1:18. 1 Pet. 2:9,10. r 11:4. Gal. 3:R,22. 4:30. s Set on Ex. 9:16. t 1 Sam. 2:7,8. Eslli. 4:14 J, 10:5,6. 45:1—3. Jtr. 27:0,7. yet these desires are streams from the fountain of electing love. They "were by nature chil- dren of wrath, even as others: but God, who is rich in mercy, for his great love wherewith he loved them, even when they were dead in sins, hath quickened them together with Christ." {Notes, John 15:12—16. Eph. 2:3—10. Tit. 3:4 — 7.) Thus he makes them willing by re- generation; and they are inclined and excited to the diligent use of means, and through these they are made partakers of salvation; the sin- fulness, attending their very diligence, being graciously forgiven. {Note, Phil. 2:12,13.) Whereas they, who are not thus willing and diligent, are not made unwilling by any posi- tive act of God; but their unwillingness is the consequence of their own pride, self-will, love of sin, and aversion to God and holiness. It springs from innate de{)ravity, and is increased and strengthened by habits of disobedience; and can never be removed, except by an act of almighty power, which God cannot be bound in justice to perlbrm for any of his rebellious creatures. Men are indeed naturally willing to be saved from misery, and made happy; and are often very diligent in proud and unbeliev- ing endeavors to obtain their object: {Note, 10: 1 — 4.) but this is widely different frtnn a cor- dial willingness, to be saved from sin as well as misery, and made holy and happy, in the hum- bling method of the gospel: diligently to use all the means, freely to submit to all the priva- tions, and patiently to endure all tlie self-denial, requisite in order to obtain it. — This subject might be further illustrated by the case of Pha- raoh. God, the Creator, advanced him in his providence to great authority and prosperity, and spared his life through the several plagues of Egyjjt: but, at the same time, he lel't him to harden himself in enmity and rebellion. Now God had declared, that he intended this on pur- pose that in his destruction he might make known his own power and glory throughout the earth. {Marg. Ref s — x. — Notes, Ex. 4: 21. 7:13. 8:15. 9":13— 16.) So that it must be allowed, that God has mercy on such of our apostate race, as be sees good; and that "he hardeneth whom he will," by leaving them to themselves, and under the power of Satan; by ordering his dispensations respecting them in such a manner, as he knows will exasperate their enmity and embolden their presumption; and by judicially sentencing them to final ob- duracy, that his justice in their punishment may become the more conspicuous. {Note, 2 Thes. 2:8 — 12.) — As Pharaoh perished in des- perate rebellion against God, who can deny, that his ruin was eternal, as well as temporal; personal, not national? — 'This hardening also 'is voluntary, because the Lord, offended by 'their depravity, makes use of their own will, 'in executing this judgment on those whom he 'hardens. Then follow the fruits of this hard- 'ening, namely, unbelief and sins, which are the 'real causes of the condemnation of the repro- 'bate.' Beza. — I will have mercy, Sac. (15) From the Sept. {Ex. 33:19.)— Even for this Dan. 4:22. 5:ir— 21. u Kx. 10 1,2. 14:17,18. 15:14,15. 18:10.11. .Tosh. 2:9,10. 9:9. 1 Sam. 4:8. Ps. 83:17,18. Prov. 1(1:4. Is. 37:20. X John 17:20. y 15.16. 5:20,21. Epb. 1:*;. T, 1:24—28. 11.7,8. i^ei; nn Kx. 4:21. 7:13. Dent. 2:30. Jwh. 11:20. Is. C.^17. Mall. 13:M, 15. Acts 28:26—28. 2 Thes. 2: 10—12. A. D. 61. CHAPTER IX. A. D. 61. same, &c. (17) This varies considerably, from the Sept. and p'wes a lar more energetic trans- lation of til e Hehrew. (Ex. 9:16.) I will have compassion. (15) Oiy.iFioiiOoi. Here only N. T.— Ex. 33:19. /s. 27:11. Sept. Otyrioiioii- See on Luke 6:36. — I raised thee up. (17) E^i,yrii)u UF. 1 C'oj-. 6:14. Not else- wliere. — I mii^ht show.] EriiFiSoiaai. 2:15. 2 Cor. 8:24. Eph.2,:l. 1 Tm. 1:16. Tit. <2:10. 3:2. Heb. Q-AO.— Ex. 9:16. Sept.— Might be declared.] Jiuyy^h]. Jlcts 11:^6.— Ex. 9 -.IG. Lev. 25:9. Sept.— He hardeneth. (18) Jiz.l);- Qvrei. Heb. 3:8,13. See on Jlcts 19:9.— £a;. 4:21. 7:3. 9:12.10:27. 11:10. 14:8,17. Sept. 19 Thou " wilt say then unto me, ^ Why doth he yet find fault.'' for who hath resisted his will.'' 20 Nay but, " 0 man, '' who art thou that * repliest against God.'' '^ Shall the thing formed say to him that formed if. Why hast thou made me thus.'' 21 Hath not *^the potter power over the clay, of the same lump to make ^ one vessel unto honor, and another tmto dishonor.'' [Practical Obsn-vations.\ Note. — The unhumbled opposer would be sure here to object and cavil, and to inquire, 'why the Lord blamed or punished Pharaoh, or 'indeed any man, for his sins. Who had re- 'sisted his sovereign will and appointment.-' 'Even they, who most rebel against his pre- 'cepts, fulfil his decrees: his will is therefore 'universally done, and no creature makes any 'opposition to it!' — As if the secret purpose of God were, or possibly could be, a rule of duty to his creatures! Or as if a man could intend to do the will of God, by breaking his express commandments, out of enmity to him, and to gratify his own lusts! {Marg. Ref. a, b.) To this presumptuous objector (and such objectors are very numerous, when both the avowed en- emies, and the false friends, of these doctrines are included,) the apostle answered, by de- manding of him, (a man, a sinner,) "who he was," that he should count himself authorized to "reply against God," and to charge him with injustice, or want of wisdom, for those things which he had expressly spoken and done. (Notes, Job 33:12,13. 34:10—30. 42:1—6.) Was it proper for the creature to call his Cre- ator to an account, for having formed him as he saw good.^ Would not men allow the infi- nite God the same sovereign right to manage the affairs of the creation, as the potter exer- cises in disposing of his clay, when of the same lump he makes one vessel to a more honorable, and another to a meaner use.-* (Marg. and Marg. Ref. d—g.— Notes, 22,23. Is. 45:9,10. 64:6—8. Jer. 18:1—10. 2 Tim. 2:20—22.) Would they give the "only wise God" no credit for his justice, wisdom, truth, and good- ness, when they could not fully comprehend them.'' Would they not infer, from his infinite perfection, that he could not do wrong, how- ever it might appear to them.-* And could there be any danger from the exercise of abso- a 3:8. 1 Cor. 15:12,35. Jam b 3:5— 7. Gen. 5020. .loli 9:12 —15,19.23:13 14. P«.7(i:in. I,. 10:0,7. 45:10,11. Dan. 4 35. i\I;ir!< I 1:21. Acts 2:23. c 2:1. Mic. P-: .Tnin. 2:20. d .!ol) 33; 13. 36;' ;3. 3>;:2,3. 40.2, lute sovereignty by infinite wisdom and excel- lency.^ would thoy dare to dictate to the Lord, to determine wliat he ought to do, or to call him to pn account for what he liad done.' (Note, 11:33— 86.)— The apostle could not mean, as it is plain from the whole context, that God might justly make innocent creatures miserable by prerogative, vvliich some seem at least to suppose: for he goes upon the suppo- sition, th;>t the sovereignty of God is tliat of infinite wisdom, justice, truth, and goodness: and that he always decrees to do, what is the most proper to be done. The words, "I will have mercy, on whom I will have mercy," im- ply that all desei-ved wrath; so that "the lump of clay, in the hands of the potter," must re- fer to men already existing in God's foreknow- ledge as fallen creatures. But the apostle in- tended to repress the arrogance of ignorant presumptuous worms, who venture to speak about injustice,' cruelty, and tyranny, in dis- coursing of their offended Creator and Judge; who decide, by vain reasoning in their own minds, how the infinite God ought to act; and then forgetting who He is, and Avho they are, charge him foolishly, and say, that if such and such doctrines be indeed true, then God is — but their words ouglit not to be repeated. This very common practice is such a compound of arrogance, irreverence, and folly, that it seems the most glaring proof of human deprav- ity, which even this wicked Avorld exhibits; especially when it is added, that pious men sometimes appear, in the violence of controver- sy, to be betrayed into it. — It is wonderful that the great Mr. Locke should confidently assert, that the apostle here speaks of men nationally, and not personally, in reference to their eternal state; when the rejection of the Jewish nation, with the reservation only of "a remnant ac- cording to the election of grace," Avas the apostle's main subject, to illustrate Avhich all the other examples are introduced. This rem- nant consisted of a small number of individu- als, not of a nation; and the Gentile converts were individuals out of their several nations, forming, with tlie Jewish converts, the Chris- tian church; and not whole nations, or one whole nation, cliosen as a collective body, to succeed to the external advantages, which the nation of Israel had forfeited: and surely "the vessels of mercy before prepared unto glory," which the apostle next mentions, must have been chosen, not to external advantages, but to eternal life! (Notes, 8:28—31. 2 Thes. 2: 13,14. 1 Pet. 1:1—5.) Why doth he ... find fault? (19) 7\ fiF/irrr- rai; Mark 7:2. Heb. 8:8.— Hath resisted.] Jv,fFqi]-KF. 13:2. See on Luke <2\:lb.—His loill.] Tm BovhjiinTi (tviu. Jlcts 27:43. — A Ba- li], consilium, '^cts 2:9.3. Eph. l:l\.—Nay but. (20) MFriir yF. Luke 11 :2S. Phil. 3:8.— Repliest.] ' O ttfKtnoxcni'njiFrn;. ?iee on Luke J4.5_ — The thing formed.] 7'o Tilacriut. Here only N. T. — To him that formed.] 7V.j 77 A«- mn'Ti. Here onlv N. T. Is. 29:16. 45:9, Sept. — The potter. (21) ' 0 y^onmr-. Malt. 17:7, 10.— /.s. 29:16. 41:25. Sept.— Lump.] Tu cpu- ouauTog. 11:16. 1 Cor. 5:6.7. Gal 5:9. 5.J^ 42.2—'!. Malt. 20:15. lets 21.IR. 45-U— 11. Or, a'lS-.verest fi^niii. .loli Ifi: I f ll.!"!. I«. R4:f). .Tcr. I'':3 — C. 3. Tit. 2:9. or dispntest with 5 22.23. .ler 22 23. Mm. r,:8. God. 1 Cor. 1:20. I Tim. 6:5. Acts 9:15. 2 Tiin. 2:20,21. [77 A. D. 61. ROMANS. A. D. 61. 22 What \( God, ''willing to show his wrath, and to make his power known, ' endured with much long suffering '' the vessels of wrath * fitted to destruction; 23 And that he ' might make known the riches of his glory on the vessels of mercy, which '"he had afore prepared unto glory; Note. — Suppose that God Avas pleased, (as in the instance of Pharaoh,) in order more con- spicuously to display his powerful wrath against his enemies, to endure their provocatiohs with jiatience and forbearance for a long time, till they had acted out the desperate wickedness of their hearts, and filled up the measure of their sins, and so become ripe for signal vengeance; what injustice could there be in this? In allu- sion to the potter's vessels, they were in them- selves "v^essels of wrath;" and their wicked dispositions and actions rendered them, "fitted for destruction." Nor could they have been preserved from destruction, but by an act of omnipotent power, as well as by the exercise of unmerited mercy: this, God was not bound, and did not see good, to bestow; and indeed they were too proud and wicked to ask or de- sire it, or even to accept it, or own their need of it. They "despised the riches of that long- suffering" which spared them; they "treasured up wrath" in the impenitence of their hearts; and at length they received their due recom- pense. {Marg. Ref. h, i.—Note, 2:4—6.) On the other hand, should the Lord choose to dis- play the abundance of his glorious power, truth, and love, in his dealings with some of the same lump, whom he had selected to be "vessels of mercy;" what was this to others? These were not in themselves more meet for holy felicity than the former: but he was pleased to prepare them before for it, by his regenerating and sanc- tifying grace; as well as to make them capable of actively glorifying him here on earth. But did his free love to them imply injustice to others? Their cause for gratitude was immense: but had those, who suffer no more than they de- serve, any ground for complaint? while he with- holds from none their due, he has surely a right "to do what he will with his own." (Mars:. Ref. I, m.—Note, and P. O. Matt. 20:1—16, vv. 10 — 16.) — The different language used con- cerning "the vessels of wrath," and "the ves- sels of mercy," is of the greatest importance in stating this doctrine solidly and scripturaily: the former are "fitted for destruction;" it is not said, that God had fitted them. For he saw them, in themselves, both deserving wrath, and fit for the place of torment, and the society of fallen angels: but God himself "had afore pre- pared rhe vessels of mercy," for that glory to which he intended to advance them. The term "vessels of mercy,'" implies, that they too had deserved wrath; and the "preparation for glo- ry," shows that in themselves they had been h 17. 1:18. 2:4.5. Ex. 9:16. Ts. 90:11. Prov. 16:4. Rev. 6:16, 17. I Num. 14:11,18. Ps. 50:21,22. Ef. 8:11,12. Lam. 3:22. 1 Pet: 3:20. 2 I'et. 2:3,9. 3 8,9 15. Jiide 4. Rev. 6:9—11. k 2). 1 Thes. 5:9. * Or, mnde np. Gpn. 1516. Matt. 23:31— 3 . 1 Thes. 2:16. I 2:4. 5:20.21. E|ih. 1:6-8. 2: 4,7,10. 3:3,lG. Col. 1:27. 2 78] Thes. 1:10—12. in 1 Chr. 29:13. Luke 1:17. Kph. 2 3-5. Col 1;I2. 2 Thes. 2: 13,H. 2 Tim. 2 21. Tit. 3:3— 7. 1 Tel. 1:2—5. n 8:28— :10. 1 Cor. 1:9. Ileh. 3: 1. 1 Pet. .5:10. Rev. 19:9. o 3:29.30. 4:11,12. 10:12. 11:11 — 13. 15:8-16. Gen. 49:10. Ts. 22:27. Arts 13:47,48. 1.5:14. 2i:l7— 20. G.il. 3:28. Knh. 2- U— 13. 3:C— 8. Col. 3:11. unprepared. (Notes, Eph. 2:1—10. Tit. 3:3 -7.) His power. (22) To dwarov avrs. ' Omni- 'potentiam ejus.' Schleusner. — The vessels of wrath.] ^y.avij OQyijg. 21,23. 2 Tim. 2:20,21, O^yilS- See on 1 -.18.— Fitted.] "Made up." Marg. Kiai]Qria/neva. See on Matt. 21:16. — Destruction.] yl7J0)letuv. JoAra 17:12. ^cts 8:20. 2 Thes. 2:3. 2 Pet. 2:1,3. S:7.— The vessels of mercy. (23) 2^y.Fv>j f Afoc. See on ,Mcts 9:15. — Which he had afore prepared.] 'A TTQnijToiftuoei'. Eph. 2:10. Not elsewhere N..T.— Is. 28:24. Sept. 'Ut declararet im- 'mensam suam benignitatem, erga homines sibi 'caros, quibus destinata est felicitas futura in 'regno Messiae.' Schleusner. — Glory.] JoSar. 2 Cor. 4:17. 2 Tm. 2:10. 1 Pet. 5:4,10. The words used in these verses uniformly relate to eternal perdition or felicity. 24 Even us, "whom he hath called, ° not of the Jews only, but also of the Gentiles.'* 25 As he saith also i' in Osee, ^ I will call them my people, which were not my people; and her '' beloved, which was not beloved. 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. 27 " Esaias also crieth concerning Israel, " Though the number of the children of Israel be as the sand of the sea, ^ a remnant shall be saved: 28 For he will finish the f work, ^ and cut it short "in righteousness: because a short work will the Lord make upon the earth. 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. Note.— (Note, 22,23.) "The ves.sels of mercy," or converts to Christianity, had been called from among the Gentiles, as well as the JcAVs. (Marg. Ref. n, o.—Note, 8:28—31.) This gave great offence to the unbelieving .Jews; yet their own prophets had expressly foretold it. Hosea had predicted, that they would "be beloved" of God, as his people, who "had not been beloved:" (Notes, Hos. 1:8 — 10. 2:21 — 23.) and Isaiah had shown, that only a remnant would be saved from the innumera- ble multitudes of Israel; and that God would finish his work with that nation, in a righteous, but compendious manner; or by taking a short account of the chosen people among them, and consigning the rest to just destruction through- out the whole land: (Notes, Is. 10:21—28.) p Hos. 1:1,2. Hosea. q Hos. 2:23. 1 Pet. 2:10. r 1 7.— Ez. 16:8. John 16:27. s rios. 1:9.10. t 8:16. Is. 43:6. John 11:52. 2 Cor. 6:18. Gal. 3:26. I JohnS: 1—3. u Is. 1:1. Isaiak. X See on Is. 10:20—23. y 11:4—6. Ezrp9.8,l4. Is. 1:9. 10:20,21. 11:11. 24:13. Jer. 5: 10. Ez. 6:8. Mic. 5:3—8. t Or, accoui t. z Is. 28:22. 30:12—14. Dan. 9: 26,27. Malt. 24:21,22. a Ps. 9;S. 65:5. Is. 5:16. \iii 17:31. Rev. 19:11. b Is. 1:9. 6:13. Lam. 3:22. c Jam. 5:4. d Gen. 19:24. Is. 13:19. Jer. 49: 13. 50:40. Lam. 4:6 .'Vrii. 4.11. Zepli. 2.6. iWom, UomortiJi. 2 P«t. 2:6. Judo 7. A. I). Gl. CHAPTER IX. A. D. Gl. and tlirit except a seed, or "a vciy small rem- nant," hail been left; the nation would have been destroyed like Sodctm and Gomorrah. (Marg. Ref. p—d.—Note, Is. 1:7 — 9.)— A remnswit of Israel, reserved by God for himself, while the rest were given up to just punish- ment, demonstrates, that the election, however understood, was persona/, not national. — I will call, &ic. (25,26.) Hos. 1:9. 2:23.— Not ex- actly, either from the LXX, or from the He- brew: but the variations are immaterial as to the general meaning; yet, on the whole, more nearly according to the Hebrew. — Though the number, &c. (27 — 29.) The case is the same in these quotations. {Is. 1:9. 10:21—23.) Nothing can be more clear, than that the in- spired writer intended to give the general sense of the scriptures, in such a translation into the Greek, as was proper; yet, as the Romans were chiefly conversant in the Septuagint, he used the words of that version, except when there was a good reason for varying from them. — 'From comparing the original with the Sep- Huagint, no one can deny, that the Greek in- terpreters have in fact rendered the passage 'very negligently, as far as words are concerned. 'Should any one ask, why the apostle neverthe- 'lessused that translation; I answer, that he did 'this very properly, because those to wliom he 'wrote had been used to that translation; and 'that, as far as the sentiment is concerned, in 'support of which Paul adduced this testimony, 'the Greek interpreters had preserved it suffi- 'ciently faithful. Nor does it signify any other, 'either in the Hebrew or the Greek, than that 'God had determined to render the number of 'an ungrateful people extremely small,' Beza. Jl remnant. (27) To xuTalFtfi/ita. Here only N. T.—Is. 10:22. 14:22. 37:30. Sept. A y.a- lixlciTiM, Is. 37:31,32, Sept.— The work. (28) "The account." Marg. Aoyov. Matt. 18:23. Heb. 4:13. — Cut it short.'\ ^vi'TSfiroiy. — A short.] l"vvTfT^ii]fAevop. Here only N. T. — Is. 10:23. Sept. 30 What '■ shall we say then.? That ^the Gentiles, which ^ followed not after right- eousness, have attained to righteousness, •• even the righteousness which is of faith. 31 But Israel, which ' followed after the law of righteousness, '* hath not attained to the law of righteousness. 32 Wherefore.'' ' Because they sought it not by faith, but as it were by the works of the law: for '" they stumbled at that stum- bling-stone; 33 As it is written, "Behold, I lay in Sion a Stumbling-stone, and Rock of of- fence: "and whosoever believeth on him shall not be * ashamed. Note. — The apostle having shown, that both the purposes and predictions of God were ful- filled, in the rejection of the unbelieving Jews, and the calling of the Gentiles, here proceeds e See on M. 3: .5. f MR— 32. 10:20. Ts. 65:1.2. 1 Cor. f. 9— 11. Kph. 2:12. 4: 17— in. 1 i'et. 4:3. g PI. Prov. 1.-:D 2!:21. Is.51:l. ! Tini. U:;l. b 1.17. 3.i;2. 4:9,11,13,22. 5:1. 10:10. Gal. 3:B. 5:5. Pliil.S:fl Ileb. 11:7. i 30,32. 10:2—4. Gal. 3:21 Phil. 3:6. k 3:20. 4:14,15. 11:7. Gal. 3: 10,11. 5:3,4. Jam. 2:10,11 to sliow by wliat means the things had been effected; for this also illustrated the argument, that the Lord had acted righteously, and the .Jews wickedly, in the whole concern. The Gentiles, who before lived in the grossest reli- gious ignorance, idolatry, and vice, without at all "following after righteousness," had sud- denly, through the surprising grace of God, been brought into a state of acceptance with Him, being called to partake of "the righteous- ness of God bv faith." {Marg. lief\^—h.— Notes, 1:17. 3:21—26.4:9—12. Gal. 3:26— 29. Phil. 3:8—11. Heb. 11:7. <2 Pet. 1:1,2.)— But Israel who had the law, both that which contained the rule of righteousness, and that which shadowed forth the way of justification; and who had sedulously paid regard to it as "tlie law of righteousness," "had not attained to the law of righteousness." Not living up to their law, they were not justified, but con- demned by it; yet, cleaving to it, they rejected Christ and his salvation. {Marg. Ref. i — 1. — Note, 10:1 — 4.) Wherefore tlien had they failed of acceptance.'' Was it merely through God's decree.^ Or did he refuse to receive them, in the same way as the Gentiles were justified? That was by no means the case: but they re- fused to seek the blessing "by faith," as an un- merited favor ; and persisted in claiming it "by the law," as a matter of right. This they did, "as it were, by the works of the law:" they did not think that they perfectly kept the law, but they expected to make up their deficiences in one respect, by abounding in others; or by repentance, and amendment, and the legal sac- rifices; or by superstitious additions, and ob- serving the traditions of men. Thus they sought the blessing from that law, which de- nounced a curse upon them; and refused, to trust in him who was raised up to bless them. At this stumbling-stone they fell, as it had been predicted that they would. Their obstinate pride and unbelief were the immediate cause of their ruin; and God had decreed, in righteous- ness, nothing more than to give them up to the lusts of their own hearts. {Marg. Ref. m — 0.— Notes, Is. 8:11—15. 28:16. 1 Pet. 2:7,8.) — Some expositors think, that the apostle had reference to a race, in which the Jews, with all their advantages, were so far from coming in before the Gentiles, that they were left at a great distance behind : "for the last shall be first, and the first last." {Note, Matt. 19:29, 30.) — Mr. Locke and many otiiers argue, that the apostle only meant, that the Gentiles here ypoken of, as those whom God had called (24), iiad embraced the true religion; not that they were actually and individually brought into a state of salvation: but surely, if they "attained to righteousness, even the righteousness which is of faith," they were justified persons, "chil- dren of Abraham," children of God, and heirs of heaven; and they had befi)re been spoken of "as vessels of mercy, pi-epared before unto glory." Though all, who professed the gos- pel, were not of this character, yet none else were partakers of "the righteousness which is 1 416. 10:3. Mall. 19:16—20. John 6:27—29. Acts 16:30—34 1 .rohn 5:9—12. mll:ll. Matt. 13:57. Luke 2: 34. 7:23. iC.ir. 1:23. n Ps. 118:22. Is. 8:14,15. 28:16. Matt. 21:12,44. 1 Pel. 2 7.R. o 5:5. 10:11. Ps. 2.'-"2 S.'IO. Is. 45:17,26. 54:4. .Toel 2:26,27. Phil. 1:20. 2 Tioi. 1:12. I .John 2:2n. «• Gr. confounded. 1 Pet. 2:6. 79 A. D. 61. ROMANS. A. D. 61, of faith." — It is also granted, as these learned expositors maintain, that the deahngs of God with the Jews, and not his general conduct to- wards mankind at large, as to their eternal con- cerns, is the primary subject of the chapter but the dispensations of God with Israel are ex plained, illustrated, and justified, on such prin- ciples, as establish in the clearest manner, the method of his dealings with mankind at large. And if we are not allowed to infer gen- eral conclusions, from the commands, testimo- nies, promises, and dispensations of God to Israel, in respect of individuals; it does not ap- pear, how we can use the scriptures, or a great proportion of them at least, either for doctrinal or practical purposes; either for encouragement, warning, or "instruction in righteousness." — "Whatsoever things were written aforetime, were written for our learning." — "All these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come. There- fore let him that thinketh he standeth, take heed lest he fall." (Notes, 15:4—7. 1 Cor. 10:1 — 12.) — The Jews, as a nation, had out- ward privileges; and so have Christians, as a' collective body. Most of them trusted in these outward privileges, and rejected the salvation of Christ; and so do the bulk of professed Christians. A remnant, however, believed and were saved, while the rest were hardened and rejected: the case is the same with professed Christians. This remnant was "the election of grace;" and so is the remnant of true Chris- tians. (Notes, 24—29. 11:1—6. Matt. 11:25, 26. John 6: 36—40.)— Behold I lay, &c. (33) Nearer to the Hebrew than to the LXX. (Is. 8:14. 28:16.) Have allained. (30) KanlnGe. John 12:35. Phil. 3:12,13. 1 Thes. 5:4. Apprehend, over- take, lay hold of. — The righteousness which is of faith.] Jiy.i/.toaunji' irjf fy. TTigeoig. 32. 10: 6. See on 3:30. — The law of righteousness. (31) ]\'oiior liixtnnavi'}]:. See on 3:27. (Note, 3:27,'28.)— They stumbled. (32) JTooaexoi)'- uv. 14:21. Luke A:U. Jo/m 11:9,10, \ Pet. 2:8. — Stumbling-stone.] Aid or rrnooxo/uuuTn:. S3. 14:13,20. 1 Cor. 8:9. 1 Pe^ 2:8'.— O/ offence. (33) J^y.ui'ihtXu. See on Matt. 16:23. — Shall not be ashamed.] Ov xaiuiayvv&i^ae- jiii. 5:5. 10:11. — lOxiuia/vrt^r], Is. 28:16. Sept. (Note, Is. ^8:16.) PRACTICAL OBSERVATIONS. V. 1—5. The command of "loving our neighbor as ourselves," and the exam|)le of Christ, require us to mourn over obstinate transgressors, es- pecially when near to us "according to the flesh;" at the same time, that we vindicate the justice of God in his dealings with them. (iVourpose of him," who "vvork- eth all things after the counsel of his own will;" and not because they were better, by nature, or of themselves, than others. For "the Lord hath mercy on whom he will have mercy," and "it is not of him that willeth, or of him that runneth, but of God that showeih mercy." (Notes, John 1:10—13. 3:7,8.) There is, however, abundant encouragement to the dili- gent use of the means of grace, which God has appointed. The promises, invitations, and ex- hortations of scripture, are perfectly consistent with the secret purposes of God. Where there is a willing mind, and humble diligence in seeking him, the blessing will certainly be given: and the happy believer will, in due time, ascribe even this willingness to electing love. But if men wilfully harden themselves in disobedience and impenitence; God will show his power and vengeance in their destruction, and cause all their abused prosperity to increase their condemnation, and his own glory in it. — Who could have previously tliought, that any of our race would have presumed to say, that "there is unrighteousness with God!" to quar- rel with his judgments, and plead that "none hath resisted his will" or counsel! Shall crim- inals cite their offended Sovereign to their blas- phemous tribunal.-* If they do, let them see to it, for "evil is before them." "He that sitteth in heaven will deride" their folly, and "vex them in his hot displeasure." He will proceed with his own plan, exercising his holy sover- eignty as he sees good; and distinjruishing be- tween those who adore, and those who blas- pheme, the depths which they cannot lathom: and he will number with the latti-r, all those who profess to believe thi' d()ctrin"s in question, and then Uike occasion froni t'l^ni to sir, with greater presumption. But sur'iv, nil wli i love A. D. 61, CHAPTER X. A. D. 61. and fear God, however such truths may dazzle and dismay them, should reverently keep si- lence hefore him. And even if they hear them stated u nscript urally or licentiously ; they should take care what words they use in disputing against those who pervert the truth; that they may not appear to countenance the impieties of infidels and ungodly men. In short, modes- ty, caution, humility, and profound awe of the holy Majesty of God, should restrain and guide the tongues and pens of all, who speak or write on these subjects ; however satisfied they may be with their own views of them: and every sentence which is written or spoken, in a man- ner, which on any supposition, imputes injus- tice to God, is a proof of the pride and irreve- rence of the writer or speaker. V. 22—33. The descendants of fallen Adam are in them- selves "vessels of wrath," and God's long-suf- fering towards them is very wonderful: yet the practice and habits of disobedience renders them still more and more "fitted for destruc- tion." But "the vessels of mercy" were orig- inally of the same lump; and that new creation, by which they are "afore prepared unto glory," is as great a display of the riches of God's grace and mercy, as the inheritance which he freely bestows upon them. If we have expe- rienced something of this change; surely, in our own case, we must allow that the Lord alone has made us to differ: {Notes, 1 Cor. 4: 6,7. 1 5 :3 — 1 1 .) and, instead of disputing against that free elec.ting love, whence all our happi- ness flows, we should be employed in adoring his pardoning mercy and new-creating grace, or in "giving diligence to make our calling and election sure;" while those Avho know nothing of this change ought to be far otherwise em- ployed, than in disputing either for or against this doctrine. Let them "strive to enter in at the strait gate," before the door be for ever shut; and leave the discussion of these abstruse questions to those, who are walking with God in the way to heaven. — As many of us have now obtained mercy, and are the people and children of the living God, who once were far off from him; so we may pray, and hope, and take encouragement to use diligently all proper means, that this may be the case with others throughout the earth. For alas! even among the vast number of professing Christians, it is to be feared that only "a remnant will be sav- ed;" and the Lord will be righteous in the de- struction of an immense majority. Blessed be his name, that he has left us also a seed of true believers, to preserve our land from being as Sodom and Gomorrah; yet this will not pre- vent very many individuals from perishing with still deeper destruction. While numbers "care for none of these things," and perish through open impiety: and while some are snatched from among them, by an unexpected conver- sion, and "pass from death to life," through the righteousness of faith and the grace of the gospel; others, who seem intent on "following after the law of righteousness," attain not to a 9:1—3. Ex. 32:10—13. 1 Sam. 12:23. 15:11,35. 16:1. Jer. 17: 16. 18:20. Li.ke 13:34. John 5:34. 1 Cor. 9:20—22. b 2i;or. 3:3. Gal. 4:15. Col. 4:13. ( 2 Kings 10:16. .Tiihn 16:2. Acts 21:20,28.22:3,22. 20:9,10. Gal. 1:I4. 4:17,18. Phil. 3:6. a 3. 9:32. Ps. 14:4. Prov. 19: 2. Is. 27:11. 2 Cor. 4:4,6. Phil. 1:9 c 1:17. 3:22,26. 5:19. 9:30. Vt. 71:15,16,19. ls.51:6,8. 56:1. it, "because tliey seek it not by faith, but as it were by the works of the law;" by an indis- tinct observance of an imaginary rule, and ex- pecting to atone for sin by forms, sacraments, alms, and superstitions, and by some general notion of Christ's making up the rest. On "this stumbling-stone" how many fall, and lose the race! Being offended at the humbling, levelling doctrines of free grace, they even make the precious Foundation for our hope, which God himself has laid, and on which "whoever trusts shall never be ashamed," (Note, I Cor. 3:10— 15.) "a Stone of stum- bling, and a Rock of offence;" and so perish with an aggravated destruction. — From such a downfal, good Lord, deliver us ! Amen. CHAP. X. The aposde again shows his earnest desire of IsraePs salvation^ testify ing thai they had zeal, staling wherein it was erroneous, and distin- gnbhing between the righteousness of the law, and that of faith, 1 — 11. He inainlains that .lews and Gentiles are, in this respect, on equal terms, 12,13; that the gospel must be preached to the Gentile* in order to their believing in Christ, 14 — 18; and that the prophets had foretold the rejection of the Jews, and the calling of the Gen- tiles, 19—21. BRETHREN, ''my heart's desire and prayer to God for Israel is, that they might be saved. 2 For •*! bear them record, 'that they have a zeal of God, ^ but not according to knowledge. 3 For they being ignorant of * God's righteousness, and going about ^to estabhsh their own righteousness, have not ^ submit- ted themselves unto the righteousness of God. 4 For "* Christ is the end of the law for righteousness to every one that believeth. Note. — Aware of the offence which his doc- trine would give the Jews, and even many of the Jewish Christians; the apostle repeated his protestation, of his earnest desires, and fervent prayers, for the salvation of his people; not- withstanding their prejudices against him, and the persecutions which he had endured from them. (Note, 9:1 — 3.) — He was also ready to bear testimony in behalf of the Jews, that they had "a zeal of God;" or a very great zeal, in things relating to God and religion. They were very zealous for the worship of God, according to the law of Moses, as they understood it; but this zeal was misguided and ignorant, founded on a misconstruction of the law itself, and oC the national covenant; and so leading them fatally to oppose the kMiffdom and salvation of the promised Messiah. (Jlarp:. Ref. a— d. — Notes, Jets 22:1—5. 26:9—11. Gal. 1:11— 14. Phil. S:l~7.) For they, not knowing the perfect justice of the divine char- acter, law, and government; and the nature of that righteousness, which God had provided for the justification of sinners consistently with his own glory, had sought by various devices to "establish their own righteousness," as the Jer. 23:5,6. Uan. 9:24. John 16:9,10. 2 Cor. 5:21.2 Pet. 1:1. f 9:31,32. Is. 57:12. 64:6. Luke 10:29. 16:15. 18:9—12. Gal. 5: 3,4. Rev. 3:17,18. 5 Lev. 26:41. Neh.9:33. Job 83:27. Lam. 3:22. Dan. 9:6— 9. I.uke 15:17-21. h 3:25—31. 8:3.4. Is. 53:11. Malt. 3:15. 5:17,18 John 1:17. Ads 13:38,39. 1 Cor. 1:30. Gal. 3:24. Col. 2:10,17. Heb. 9:7—14. 10:8— li Vol. M. 11 [81 A. D. 61. ROMANS. A. D. 61. meritorious ground of their justification; in doing which, they had refused to submit to the justice of God in their condemnation, and to seek righteousness as his free gift by faith alone. {Marg. Ref. e—g.— Notes, 1:17. 3:21 — 26. 9:30—33.) — The expression "estabUsh their own righteousness," seems to be taken from a person, who allows that his house is out of repair, and in some danger of falling; but will not be convinced that the foundation is de- stroyed, and that it must come down, and be entirely rebuilt on a new foundation. He therefore endeavors, by props and buttresses, and various repairs, to make the house stand : but all his expense and labor are thrown away; and, if he persist in his vain endeavor, it wil' be likely to fall down, and bury him in its ruins (Note, Matt. 7:24—27.) Thus tlie Jews (and immense numbers in every age do the same for substance though in varied forms,) when convinced of defects in their moral right- eousness, endeavored to repair them, by cere- monial or sujierstitious observances: nor would they be convinced, that they were building on a false foundation; that they must totally give over these vain and perilous endeavors; and come for a gratuitous salvation to Christ by faith, even as the poor Gentiles did. To this they would not submit; because they did not know, that Christ was "the end" and scope of the law, for the justification of all believers. The strictness and sanction of the moral law showed men their need of salvation by grace, through faith; and the ceremonies shadowed forth Christ and his work, as fulfilling the righteousness, and bearing the curse, of the law : so that, even under the law, all who were justi- fied before God obtained that blessing by faith, which interested them in the perfect righteous- ness of the promised and divine Redeemer. (Marg. Ref. h.— Notes, Is. 45:20—25, 51:4 —6. 54:15—17. Jer. 23:5,6.)— Some argue, that if the apostle had in the preceding chapter meant, that the rejection of the Jewish nation was absolutely decreed, he would not have prayed for them; but it may be answered, that he knew a remnant was excepted: he did not know to what number tliis remnant might ex- tend, and his "good will," or benevolence, to- wards them was so strong, that he prayed for the conversion of Israelites, in a way which impli- ed a longing desire that they all might be saved. Had it depended on him, this would have been the case: he prayed according to the knowledge which he had, and left secret things to God; adoring his wisdom and justice, even in those events which were contrary to the feelings and desires of his heart. — The author of these notes can answer for one, that his firm belief of per- sonal election and the divine decrees, does not in the least interfere with his joining heartily in that prayer of our excellent liturgy, 'That 'it may please God to have mercy upon all men.' (Notes, Jer. 14:10—12. 15:1.) My heart's desire. (1) 'H evdoxia rjjg e/uj/c xuQtiiug. See on Matt. 11 ■.'2G.— That they might be saved.] Eig auxrjqiuv, "The good i Lev. 18:5. Neh. fl;29. Ez. 20: 11,13,21. Luke 10:27,25. Gal. 3:12. k 3:22,25. 4:13. 9:31,32. Phil. .':9. Heb. 11.7. I Ittiit. 30:11— 13. Prov. 30:4. in.ri.lin 3:12,13. 6:33,32,50,51, 62] 58. Eph. 4:8—10. Heb. 1:3. n 4:25. lieh. 13:20. 1 Pel. 3:18 22. Rev. i:18. o Dent. 30:14. p 17. 1:1G,17. 15.57:19. Mark 16:15,16. Acts 10:43. l.^>:38,39. 16:31. Gal. 3:2,5. 1 Tim. 4:6. will of my lieart, and prayer to God for Israel, is unto salvation." — Jl zeal of God. (2) Zijlor 0f». Phil. 3:6. Col. 4:13. See on Ja?n. 3:16. — Being ignorant. (3) .^•/roHvieg. See on Jlcts 17:23. — Going about.] Z?/T«i'Tfc. "Seeking." — To establish.] Sir^aui. 3:31. 14:4. "Make to stand." — To the righteousness of God.] T>] dixuioavvi] T8 0SH. See on 1:17. — The end. (4) Telog. Phil. 3:19. 1 Tim. 1:5. The final cause: the end proposed and intended. 5 For Moses describeth the righteous- ness which is of the law, ' That the man which doeth those things shall live by them. 6 But "^ the righteousness which is of faith speaketh on this wise, ' Say not in thine heart, Who shall ascend into heaven.'' (that is, ™ to bring Christ down/ro?n above;) 7 Or, Who shall descend into the deep.'' (that is, " to bring up Christ again from the dead:) 8 But what saith it.'' ° The word is nigh thee, even in thy mouth, and in thy heart: that is, P the word of faith, which we preach ; 9 That 1 if thou shalt confess with thy mouth the Lord Jesus, "■ and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For ^ with the heart man believeth Hmto righteousness; "and with the mouth confession is made unto salvation. 1 1 For the scripture saidi, " Whosoever believeth on him shall not be ashamed. [Practical ObscT-vations.] Note. — Moses had repeatedly shown the righteousness, which the law demanded of £. man, in order to his justification; and his state- ment proved, that without a sinless obedience to every precept, no man could be accepted ac- cording to the law; and thus it effectually cut off" all transgressors from every hope, in this way. (Marg. Ref. i. — Notes, Lev. 18:5. Deut. 27:26. Ez. 20:11. Luke 10:25—29. Gal. 3:10 — 14.) But "the righteousness of faith" might be introduced, as using the words of Moses, on an especial occasion. (Note, Deut. 30:\l — 14.) — The self-condemned sinner is not called on to perplex himself with inquir- ies, how this righteousness maybe found: or to ".say in his heart. Who shall ascend into heaven," to fetch down one who may intro- duce such a righteousness.' For Christ lias al- ready come down, and finished that work. Nor is he put upon inquiring, Who shall de- scend into the grave, or the place of departed spirits, to bring back the crucified Saviour from the dead.' for that also was already done, and he was exalted at the fight hand of the Fatiier, to confer the blessing on all who in true faith applied to him for it. Nor was the informa- tion, respecting the means of obtaining it, at a 1 Pet. 1:23.2.5. 14:11. Matt. 10:32,33. Lukr 12:8. John 9:22. 12:42,43. Phil. 2:11. 1 .lohn 4:2,3. 2 John 7. S:34. John 6:69— 71. 20:26— 29. Acts 8:37. 1 Cor. 15:14— 18. I Pet. 1:21. 5 Luke 8:15. John 1:12,13. 3:19 —21. Heb. 3:12. 10:22. t Gal. 2:16. Phil. 3:9. u 9. 1 John 4:15. Rev. 2: 13. X 9:33. Is. 28:10. 49:23. 1 Pet. 2: A. D. 61, CHAPTER X. A. D. 61 distance, that men should travel into far coun- tries to inquire after it, as philosophers often did, or as the queen of Sheha. (Note, 1 Kings 10:1,2.) On the contrary, it "was nigh to them," in "the word of faith," which the min- isters of Christ were sent to preach; it was in the mouth of all who professed the gospel, and in the hearts of all who believed it. {Marg. Ref. k — p.) In short, if a man confessed faith in Jesus, as the Lord and Saviour of lost sin- ners, and really ."believed in his heart, that God had raised him from the dead," in attesta- tion of having accepted his atonement, he should certainly be saved, by the righteousness of Christimputed to him through faith. (Marg. Ref. q, T.—Note, 4:2.S— 25.)— That faith, by which a sinner is made "the righteousness of God in Christ," has its seat in "the heart" of a humble penitent, and produces cordial desires after him and love to him: and the bold confes- sion of his name and truth, among enemies, and in the face of danger, evidences a man's faith 'to be genuine, and gives a sure hope of complete salvation, according to the prophecy before referred to. {Marg. Ref. s — x. — Notes, 9:30—33. /s. 28:16.)— The distinction between "confessing with the mouth," and "believing in the heart," shows that the apostle was dis- coursing, not of a mere profession of Christian- ity, but of the genuine sincerity of him, who made that profession. {Notes, Mark 16:14 — 16. 1 Pe<, 3:21,22.) On the other hand, those who refused to make this open profession, in times of persecution, had no reason to conclude, that in their hearts they truly believed in Christ, for righteousness and salvation. 'Justification 'is here expressly ascribed to faith, not as in- 'cluding works, but only as being that princi- 'ple, which, when it is cordial and sincere, will 'certainly produce them.' Whitby. {Note, Matt. 10:32,33.)— The man which doeth, &c. (5) Nearly from the LXX, which accord to the Hebrew. {Lev. lS:b.)—Say not, &c. (6—8.) The apostle here takes the general sentiment, and expresses it in his own language; which is not exactly according either to the LXX or the Hebrew. {Deut. 30:12—14.) The righteousness which is of faith. (6) 'H ex niqsotg dixuioavviT. See on 9:30. {Notes, Phil.3:S~U. Heb. \\:1.)— The deep. (7) Ti]v (((juaaop. See on Luke 8:31. 12 For y there is no difference between tlie Jew and the Greek : for the same ^ Lord over all is " rich unto all that ^ call upon him: 1 3 For *= whosoever shall call upon the name of the Lord shall be saved. 14 How then ^ shall they call on him in whom they have not believed ? * and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher.'' y 3:22,29,30. 4:11,12.9:24. Acts 10:34,35. 15:8,9. Gal. 3:28. Eph. 2:18— 22. 3:6. Col. 311. z 14:9. 15:l2. Acts 10:30. 1 Cor. 15:47. Phil. 2:11. Rev. 17:14. 19:16. a 2:4. 9:23. 2 Cor. 8:9. Eph. I: 7. 2:4,7. 3:8.16. I'hil. 4:19. Col. 1:27. 2:2,3. b Ps. f!6:5. 145:18. Is. 55:6. .\cl5 9:14. 1 Cor. 1:2. c Joel 2:32. AcU 2:21. d 1 Kings 8:41 — J3. Jon. 1:5.9 — 14,1C. 3:5—9. Heb. 11:6. Jam. 5:l5. e 1:5. 16:25,26. Mark 16:15,16. Luke 24:46,47. John 20:31. Acts 192. 26:17,18. 2 Tim. 4: 17. Tit. 1:3. fjer. 23:32. Matt. 9:3!?. 10:1 — 6. 28:18—20. Luke 10:1. John 20:21. Acts !l: 15. 13:2—4. 22: 21. 1 Cor. 12:28.29. 2 Cor. 5: 18—20. Eph. 3:3. 4:11,12. 1 15 And *" how shall they preach, except they be sent.' as it is written, s^How beauti- ful are the feet of them that preach '' the gospel of peace, ' and bring glad tidings of good things! 16 But "^ they have not all 'obeyed the gospel: for Esaias saith, "" Lord, who hath believed * our report.'^ 1 7 So then " faith cometh by hearing, "and hearing by the word of God. Note. — In respect of the subject of which the apostle was discoursing, there was "no differ- ence" between Jews and Gentiles: for as none of them could be justified by their works, or saved in unbelief; so the infinite Creator and Governor of the world, being rich and plenteous in mercy towards all who humbly call on him for salvation, would never exclude from justifi- cation any who believed in his Son. {Marg. Ref y-ls,,— Notes, 3:27—31.) Thus the prophet had foretold, concerning the times of the Messiah, that "whosoever should call on the name of the Lord would be saved." {Notes, Joe/2:28— 32. ^c/s2:14— 21. 9:10—14, 17— 22.) The Jews in general called upon Jeho- vah for temporal deliverance, and eternal sal- vation, even while they rejected Christ; but they called in vain: this therefore could not be the' intent of the prophecy. By "calling on the n&me of the Lord," we must understand, eith er invoking the Lord Jesus personally, as the incarnate Word, the co-equal Son of God, "God manifest in the flesh;" or calling upon the Father, by faith in the Son, and through his intercession : but the former sense best ac- cords to the apostle's argument, and is by far the most obvious construction of the words. All believers thus "called on the name of the Lord Jesus;" {Marg. Ref. c. — Notes, 1 Cor. 1:1,2.) and none else would, that is, humbly and sincerely: therefore all, whether Jews or Gentiles, who thus sought help from him, would be saved. But how should any call on the Lord Jesus, the divine Saviour, who had not believed in him.'' Or how could any be- lieve in him, who had never heard of him or his salvation.' Or how could the Gentiles hear the things pertaining to Christ, if none of the Jews, to whom they were immediately reveal- ed, were sent by God, and by his church, to preach to them? Why then should the Jews blame the apostle and others, for engaging in this needful and benevolent work, to which God called them.'' {Marg. Ref li—i".— Note, 1 Thes. 2:13 — 16.) — The necessity and impor- tance of preaching the gospel had been stated in strong terms by the prophet. (Marg. Ref. p;—\,— Notes, /s." 52:7,8. John 12:37—41.)-- He had poetically described even the feet of those who proclaimed the gospel of peace, to be beautiful: and though the Gentiles had not generally welcomed the salvation of Christ, any 40^ Pet. 1:12. c; See on Is. 52:7. Nah. 1:15. his. 57:19. Luke2:14. AcU lO: 36, Kph. 2:17. 6:1.5.. i Is. 40 9. 61:1. Lnke 2:10. 8: I. Acts 15:26. k .'3:3. 11:17. John 10:26. AWs 26:24. IWh. 4;2. 1 Pet. 2:'.. 1 i-.a. 2:8. 6:17. 1 ft 26. Is. .50:10. Gal. 3:1. 5:7. 2 Thes. 1:8. lied. 5:9. 11.8. IPet. >-22 "Vl m Is. 5;1:1. John * Gr. the hearing of us; or, our prettching. n 14. 1:16. Luke 16:29—31. I Cor. 1:18—24. C.l. 1:4— K. I Tbes. 213. .2ThM. 2:13.11. Jiim. 1:18—21. I Pel. 1:23— 2i. 2- 1.2. 0 .ler. 23.21^.29 Mark 4:24. Luke 8:11,21. 11:2:^ 2 Cur. 2; 17 Heb. 4:12,13. Rev 1:9. 83 A. D. 61. ROMANS. A. D. 61 more than the Jews, so as to receive it with an obedient faith; yet that too had been intimated by the same prophet, when he expressed his grief, and surprise, at men's general inattention to the glad tidings of salvation by a suffering Messiah. {Marg. Ref. k—n.— Note, Is. 53:1.) Even the phrase which he used, when he cal- led the gospel " our report," confirmed the foregoing argument, that faith generally came by men's hearing a report of Christ, brought to them by the faithful preaching of the word of God. This is the means which God has appointed, and chiefly blessed for this purpose, and it is therefore man's duty to use it in ex pectation of his blessing. The Christian church seems, during many ages, to have for- gotten her obligation to send the gospel to the nations; but it has in our days been brought to remembrance. May it be acted on more and more! — The manner, in which the apostle ap plies the words to Christ, which Isaiah spoke of Jehovah, forms a strong proof of our Lord's Deity.— Feet, &c. (15) 'The feet of those 'who have travelled far, in a hot country, 'through rough and dusty roads, present a 'spectacle naturally offensive: ... nevertheless, 'the consideration, that the persons themselves 'are, to us, the messengers of peace and felicity, 'would make us behold with delight this indi- 'cation of their embassy. Haud indecoro pul- 'vere sordidos. Horace.' Campbell.-'The whole passage most clearly shows, that without calling on Christ none can be saved, that with- out faith none can call on him; and without the preaching, or publication in some way of the gospel, none can believe in him. — The awful state of the heathen nations, and our imperious duty towards them, can hardly be more strong- ly slated, nor the opinion of those who argue that multitudes will be saved by Jesus, who never heard of his name, more energetically reprobated. — How beautiful, &c. (15) From the Hebrew, omitting, "upon the mountains." 'The Sept. seems much corrupted here.' Ran- dolph. {Is. b'2:7.)— Lord, who, &c. (16) Ver- batim from the LXX, which add, "Lord," not found in the Hebrew. {Is. 53:1.) Difference. (12) yfiuqolrj. See on 3:22. — Beautiful. (15) ' Rquioi. Matt. 23:27. Jlcts i-.'i.—Is. 63:1. Sept.— That preach the gos- pel of peace.] Tmv evaYyeXit^ofievur eiQTjVTjr. Jlcts 10:36. Eph.<2:n.—Is.b2.7. Sept.— Our report. (16) "The hearing of us," or "our preaching." Marg. Tij axoi] rjjUMv, 17. Luke 7:1. JoAn 12:38. ^cis 17:20. Gal. 3:% Heb. 5:11.— is. 52:7. 53:1. Sept. 1 8 But I say, p Have they not heard ? Yes verily, •« then' sound went into all the earth, and their words ""unto the ends of the world. 19 But M say, Did not Israel know.^ I First Moses saith, I will provoke you to jealousy by them that are no people, and by a " foolish nation I will anger you. 20 But Esaias is ^ very bold, and saith, * I was found of them that sought me not; p Acts 2:.5~n. 26:20. 28:23. q 1:8. 15:19. Ps. 19:-1 Matt.24: 14. 26:13. 28:19. Mark 16:15, 20. Col. 1:6,23. r Pi. 22:27. 98:3. I».24:I6. 49: 6. 52:10. Jer. 16:19. 18. 3:26. I Cor. 1:12. 7:29. 84] 10:19. 11:22. 15:50. t 11:11. See on Deut. 32:21. Hos. 2:23. I Pet. 2:10. u 1:21,22. Pa. 115:5— E. 1$. 44- 18—20. .ler. 10:8,14. 1 Cor. 12: 2. Til. 3:3. t Proy. 28:1. Ij. 58:1. Eph. 6: ' I was made manifest unto them that asked not after me. 21 But to Israel he saith, " All day long I have stretched forth my hands unto ^ a dis- obedient and gainsaying people. Note. — As then, the "hearing of the report" concerning Christ was absolutely necessary to faith in him, and salvation by him; could it be said, that the Jews had not had an opf)ortunity of hearing it.' Indeed the g'ospel had been so generally and extensively diffused, that the words of David, respecting the instructions conveyed to all nations, by the luminaries ol' heaven, (as typical of "the Sun of righteous- ness,") might be well applied to what had al- ready taken place. {Marg. Ref. p — r. — Note, Ps. 19:3 — 6.) — The Jews especially had almost universally heard the gospel. The apostles, the seventy disciples, and others, by the ex- press command of the Lord, preached in the cities and villages of Judea and Galilee,, for a long time, before they went to the Gentiles: and even Paul, the apostle of the Gentiles, con- stantly first preached to the Jews, in every city whither he went. Very few of that nation therefore could plead, that they had had no op- portunity of hearing this report: and their un- belief was the effect, not of ignorance or want of instruction, but of obstinate enmity against the truth. Again, could Israelites plead, that no intimations had previously been given, that God intended to cast them oflf for their unbe- lief and disobedience, and to take others in their stead.' Even Moses, in that prophetical song which all the people were commanded to learn throughout their generations, had represented Jehovah declaring, that he would excite them to jealousy by those who had been no people to him, and raise their indignation by his favors shown to a nation, which had been despised as foolish, because idolatrous. {Marg. Ref. s — \i.— Notes, Deut. 31:19. 32:21.) This had been most remarkably accomplished, in the vir- ulent opposition to the gospel, which the call- ing of the Gentiles had excited in the Jews: when it should have stirred them up to a pious emulation, not to be surpassed in faith and ho- liness by those who had before been so ignorant and far from God. — Isaiah also, in very bold lan- guage, which must have given very great offence to his contemporaries, had introduced Jehovah declaring that he wasiound as a Saviour, and ac- ceptably worshipped, by those who just before had not so much as sought for him; and that he had freely bestowed his favor and conferred his special grace on those, who had not pre- viously made any inquirifs after him: but in respect of Israel, he declared, that "he had stretched out his hands" full of blessings, and with most earnest and affectionate invitations, to a "disobedient and perverse people." {Marg. Ref. X — b. — Note, Is. 65:1,2.)— TAe»r sound, &c. (18) From the LXX, which vary from the Hebrew, having sound instead of line. {Ps. 19:4.) — / will provoke, &c. (19) From the Sept. {Deut. 3^:21.)— I was found, &c. (20, 19,20. y 9:30. Is. 65:1. zIj. 49:6. 52:15. 55:4,5. Matt. 20:16. 22:9,10. Luke 14:23. 1 .luhn 4:19. Prov. 1:24. li. 65.2— 5. .Ter. 2&4. 55:15. MaM.20:J— 15. 21- 33—43. 22:3—7. 23:34—37. Luke 24:47. AcIj 13:46,47. b Deut. 9:13. 31:27. 1 Ssin. 8: 7,8. Neh. 9:26. ,Irr. 44:4— 6. Acts 7:51,52. 1 The*. 2:16. I Pet. 2:8. A. D. 61. CHAPTER XI. A. D. 61. 21.) This agrees with the LXX, only trans- posing- the words. — It varies little from the Hebrew. (Is. 65:1,2.) Their sound. (18) ' 0 cp&oyyog aviwv. 1 Cor. 14:7. Not elsewhere N. T.—Ps. 19:4. Sept. 0iV^f "/jo/ZKi- See Jlcts 2:4. — The ends.l^ Tu .iFiutTu. Matt. \'i-A. 11:11. 1 Cor. 10:22.— Deut. 32:21. Sept. — Ex nuq», et ^j/Aow, quoJ a iyloc, fervor, emulatio, &c. — I will anger.] IIuooQylui. Eph. 6:4.— Deut. 32:21. Sept. lldonQyiafjo;. Eph. 4:26. — Is very bold. (20) JtiotoIuu. Here only. — Manifest.'] E/Jcpavijc. See on Jlcts 10:40. — I have stretched forth. (21) EScnFTacru. Here only N. T.— Is. 65:2. Sept. PRACTICAL OBSERVATIONS. V. 1—11. Faithful ministers bear most affectionate good will to those, from whom they receive the great- est injuries; and offer their fervent and perse- vering prayers for the salvation of the very persons, against whom they denounce the wrath of God, if they persist in unbelief. — Careless and shameless profligates, infidels, and blas- phemers are not the only persons who throng the broad road to destruction, but many also who have "a zeal for God" and religion. (Note, Matt. 7:13,14.) While therefore we should inculcate earnestness in that most important concern; we must also insist upon the absolute necessity of its being regulated by the word of God; without which even the most self-denying earnestness can do no more, than speciously de- ceive and ruin the souls of men. — Sinners could never persist in their vain endeavors to repair the baseless edifice of "their own righteous- ness;" if they knew either the justice of God as a Governor, or his righteousness as a Saviour. (iVo' their table be made a snare, and a trap, and a stumbling- block, and ^ a recompense unto them: 10 Let * their eyes be darkened, that tiiey may not see, ^ and bow down their back alway. [Practkal Obsenations.] Note. — What then was the precise state of the Jewish nation ? In general they had not ob- tained tfiat "justification unto hfe," which they sought for; because they clave to their own de- vices, and rejected the gospel of God: (Notes, 9:30—33. 10:1—4.) but "the election" or the chosen remnant among them, had obtained it, while "the re*;t were blinded:" so that the re- jection of the latter was the punishment of their sins; but the calling of the former was neither the consequence, nor the reward, of their own works. "The election," here mentioned, as distinct from Israel, God's chosen people, (that is, an election within an election,) clearly marks the difference between an election of a people to special external privileges, and a personal choice of individuals to eternal life: and it rel'utes unanswerably the reasonings of those, who would confine all these scriptures to the former kind of election, and exclude the latter, (Marg. Ref o — q.) — This judicial blindness of the enemies of Christ, had been clearly foretold; and might have been previously expected. (Notes, Deut. 29:4. Ps. 69:22—28. Is. 6:9,10. 29:9-12. Acts 1 :20-22.) These scriptures have already been explained in this sense: but we may add, upon the version here given of David's words, that the provision made for the souls of the Jews (as well as their temporal plenty,) was in righteous judgment, made the occasion of their being more deeply ensnared in guilt, and sinking under more dreadful condemnation, as the recompense of their unbelief; till at length they were totally blinded, and given up as 0 3:9. 6:15. 1 Cor. 10:19. Phil. MS. n 9:31,32. 10:3. Prov. 1:28. I.iikc 13:24. Heh. 12:17. q 5. 8:28—30. 9:23. Eph. 1:4. 2 Thes. 2:13,14. 1 Pet. 1:2. r Is. 6:10. 44:18. Malt. 13:14, 15. .fohii 12:40. 2 Cor. 3:14. 4:4. 2Thcs. 2:10— 12. * Or, hardoned. See on 9: IS. • U. 29:10. t Or, rcnwrse. 1 Utiit. 29.4. Is. 6:9. Jer. 5:24. Ez. 12:2. Mark 4:11,12. Luke 8:10. Acts 28:26,27. u 2 Kings 17:34,41. 2Cor. 3:14, 15. X Ps. 69:22. y Deut.6:l0— 12. 32:13—15. 1 Sam. 25:36—38. ,Iob 20:20— 23. Prov. 1:32. Is. 8:13,14. Luke 12:20. 16:19—25. 1 Tim. 6:17—19. r Deut. 32:35. Ps. 28:4. Is. 59: 18. 66:6. Hell. 2:2. a 8. 1:21. Ps. 69:23. Zech. 11; slaves to the op])iessIon of their enemies, to be bovvfd down continually with the heavy bur- dens laid u|)i)n them: an emblem of tlu-ir base and ruinou:: bondage to sin and Satan. (Marg. Ref. Y—h.— Notes, Lev. 26:31—45. Deut.'=lS: 15—68. Dan. 9:25—27. Matt. 21:40—44. 23: 29—36. 27:24,25. Acts 3:22,23. 7:51 — 53. 1 Thes. 2:13— 16.)— GotZ hath given, &c. (^) 'Tliis by no means implies, that God infuses 'any new viciousness; but that he, as a just 'Judge, delivers up those, who are destitute of 'his grace, unto Satan and to their own lusts, 'to be more and more blinded.' Beza. Thit« venerable reformer certainly adopts, what is generally called the supra-lapsarian doctrine; and ventures on expressions, which few modern Calvinists (as they are called,) would subscribe: yet he by no means admits those consequences, which numbers, who "speak evil of what they unuerstand not," indiscriminately charge on all, who hold the doctrine of personal election to eternal life. (Notes, Ex. 4:21. 2 Thes. 2:8— 12.) The apostle seems to have given the sense of the several prophecies to this effect referred to, rather than the exact words from the Sep- tuagint, or a literal translation from the He- brew. 'The Septuagint, after the usual way 'of this translation, puts the optative,' (or rather, the imperative,) 'for what is, in the 'Hebrew, the future.' Randolph. This is, I apprehend, often done very improperly: but here the context requires it: as several verbs, in the same passage, are imperative. {Ps. 69:22 —28.) The election. (7) '// exloyij. 5. See on 9:15. — Hath obtained.] Enemxtv. Heb. 6.15. 11:33. Jam. 4:2 —Were blinded.] "Harden- ed." Marg. EnixiQLoxtijOav. See on Mark 6: 52.— Slumber. (8) "Remorse." Marg. Ka- TuvvS.^Mc. Here only N. T. — Is. 29:10. Sept. KuTurvaau)- See on Acts 2:37. — A recom- pense.] ^4riixnodo^uix. See on Luke 14:12. — Be darkened. (10) Sxoxia&iiToiaav. 1:21. See on Matt. 24:29. — Bow down.] J^uyxa/nyj- ot'. Here only N. T.—Ps. 69:23. Sept. Ex avr, et y.uumM, fiecto. Ill say then, " Have they stumbled that they should fall .'' God forbid : ^ but rather through their fall salvation is come unto the Gentiles, ^ for to provoke them to jealousy. 12 Now if the fall of them be '"the riches of the world, and the | diminishing of them the riches of the Gentiles, how much more s their fulness ! 13 For I speak to you Gentiles: in as much as I am •* the apostle of the Gentiles, I magnify mine office: 1 4 If ' by any means I may ^ provoke to oiiinlation them which are ^my flesh, and '" might save some of them. 17. Eph. 4:13. 2 Pet. 2:4,17. Jude 6,13. b Deut. 28:64—68. Is. 51:23. 65: T2. c Er. 18:23.32. 33:11. d 12,31. Acts 13:42,46—48. 18: 6.22:18—21. 28:24—23. e 14 10:19. f 15,33. 9:23. Eph. 3:8. Col. 1:27. I Or, decay, or, loss. g 25. Is. 11:11 — 16. 12: 60:66: 8—20. Mic. 4:1,2. 5:7. Zech 2:11. 8:20—23. Rev. M:!.";— 19. h 15:16—19. Acts 9:15. 22:J1 26:17,18. Gal. 1:16. 2:2,7-9. Eph. 3:8. 1 Tim. 2:7. 2 Tim 1:12. i 1 Cor. 9:20-22. 2 Tim. 2:10 k 11. I 9:3. Philemon 12. m 1 Cor. 7:16. 1 Tim. 4:16. Jam. .5:20. [87 A. D. 61. ROMANS. A. D. 61, 15 For if " the casting away of them be " the reconciling of the world, whui shall the receiving of them be p but life from the dead r [PractUul observations.] Note. — The apostle had shown that Israel was not totally "cast off;" (Note, 1 — 6.) and he next inquired, whether the nation in general had so stumbled, as finally to be excluded from all further share in the blessings covenanted to their fathers: or whether God had no further end in that mysterious dispensation, than merely their fall and ruin. He would by no means admit either of these suppositions: for it actu- ally appeared, that the Lord intended, "through the unbelief" of the Jcavs, to communicate his salvation to the Gentiles. The persecution of the Christians in Judea drove them into other regions: and the Jews, in every place rejecting the gospel, excited the preachers more speedily and openly to address the Gentiles; by which means, very large multitudes had been "turned from idols to sei"ve the living God." {Notes, ^c<«8:l,4. 11:19— 21. 13:42—48. 1 Thes. 1:9, 10.) Yet even this was suited to excite the Jews to a holy jealousy, and an emulation with the Gentile worshippers, in zeal for the service of Jehovah, and earnestness in seeking the bless- ings of the Messiah's kingdom; though it too generally had the contrary effect, through their pride and prejudices. {JSIarg. Ref. c — e. — Note, 10:18—21.) If then "their fall" had been over- ruled for "the enriching of the world" in gen- eral with the blessings of the gospel; if the diminution of the numbers of that long-favored people,by the exclusion ofso large a part of them from the visible church, and the subsequent judgments inflicted on them, was the occasion of communicating such rich blessings, to im- mense numbers of the benighted Gentiles; how much more would their conversion, when the whole nation should, in one full body, acknowl- edge their long despised Messiah! For this, they have ever since been preserved a distinct people, almost by a continued miracle: {Notes, iVum. 23:9. Jcr. 30:10,11.) and as their con- version will fulfil so very many ancient proph- ecies concerning their restoration, and will probably be effected by the fulfilment of many other prophecies; so it will doubtless exceed- ingly conduce to the conversion of the remain- ing heathen nations. {Marg. Kef. f, g. — Notes, Lev. 26:40—42. Deuf. 4:29— 31. 30:1 — 10, 7s. 11:11—16. 63:15—19. 64: Jer. 32:39— 41. Ez. 84:23-31.36:25—27,31. 37:25—28. 39:23— 29. Hos. 3:4,5. Joe/3:9— 21. .^ni. 9:13— 15. JVfic.5:7— 9. 7:18—20. ZepA. 3:14— 17. Zech. 8:20—23. 10:5—12. 12:6—14.) Paul, address- ing himself to the Gentile converts, (though he was aware that many both of the Jewish Chris- tians and the unconverted Jews would read his arguments,) spoke •in the character of "the apostle of the Gentiles," by the special designa- tion of Christ; and aimed to commend and magnify that office, as honorable to himself, and most important for the good of mankind. At the same time, by a most judicious and deli- n 1.2.11,12. n 5:10. Dan. 9:24. 2 Cor. 5:18— 20. Eph. 1:10. Gul. 1:20,21. p Kz. 37:1—14. Rev. 11:11. 20:4—6. q En. 22:29. 23:16,19. Lev. 23: 10. Num. 15:17— 21. Dout. :88] 1G:4. 2S:10. Neh. 10:3.5—37. Prov. 3:9.10. Ez. 41:30. Jam. 1:18. Rev. 14:4. r 17. Gen. 17:7. Jer. 2:21. 1 Cor. 7:1 t. s Ps. 80:11—16. Is. 6:13. 27:11. El. 15:6—8. Matt. 8:11,12. cate turn, he represented his zeal lor the con- version of the Gentiles, as animated by the de- sire of stirring up his brethren the Jews, whom he regarded as "his own flesh," to emulate their faith and aspire to their privileges; that thus he might be instrumental in saving some of them also, though he knew that the sentence denounced upon the nation was irreversible. {Marg. Ref. h-m.)-The English word "pro- voke," being now fixed in common use to the idea of exciting indignation, is very apt to))er- plex the reader's mind, and to prevent his clearly seeing, that the apostle spoke of excit- ing them to holy, and not to unholy passions; the latter indeed was generall}^ the event of his conduct, but contrary to his intentions. {Note, Heb. 10:23 — 25.) — As, therefore, the righteous rejection of the unbelieving Jews had proved the occasion ofso large a multitude of the Gen- tiles, throughout the world, being reconciled to God and walking at peace with him; what would their future reception into the church introduce, but such a change as would resemble a general resurrection of the 'dead in sin to a 'life of righteousness,' in every part of the world; and a pro})ortionable increase of spiritual life to all who before had believed.'' This event will accomplish so many prophecies, in so open and signal a manner, that infidelity in every form must be finally confuted and-silenced: and the attention of the most heedless must be excited to the astonishing display of the pow- er of God, in performing his word: and, as "he delighteth in mercy," he will effectually concur with these impressions, by pouring out his Holy Spirit to convert the nations, and to render genuine Christianity universally triumphant; probably to a very great degree by ministers and missionaries of converted Is- rael. {Marg. Ref. n— p.— iVofes, Rev. 19:11 —21. 20:1—6.) Stumbled. (11) Emmauv. Jam. 2:10. 3:2. 2 Pet. 1:10. — Their fall.] T(o nviMP nafjun' Toiuaii. 12. See on 5:16. — To provoke.] Eig TO nuoM'CtjXotaui. 14. See on 10:19. — The di- minishing. (12) To Tirrrjiin. 1 Cor. 6:7. Hi- Tuotiiti, 2 Cor. 12:13. — Fulness.] To nhjQw- /<«.' 25. 13:10. 15:29. Eph * -^3.— The cast- ing away. (15) 'H anoSokti see on Acts 27: 22 — The receiving of them. j 'H n^oahjiptg. Here only. 16 For ^if the first-fruit be holy, the lump is also holy: "■ and if the root be holy, so are the branches. 1 7 And if * some of the branches be bro- ken 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; 18" Boast not against the branches: but if thou boast, ^ thou bearest not the root, but the root thee. 1 9 Thou wilt say then, The branches 21 43. .lohn 1.5:6. t AcU 2:39. Gal. 2:15. Eph. 2:11-13. 3:6. Col. 2:13. * Or, Jor them. u Deut. 8:3. Judg. 9:8,9. Ps. 52:"!. Zcch. 4:3. John 1:16. Rev. 11:4. X 20. 3:27. 1 Kings 20:11. Plov. 16:18. Matt. 26:33. Luke 18. 9—11. 1 Cor. 10:12. T 4:16. Zech. 8:20—23. Joli» 10:16. Gal. 3:29. Enh. ».19 20. A. D. 61. CHAPTER XI. A. D. 61. were broken off, ^ that I might be graffed in. 20 ''Well; ''because of unbelief they were broken off, *^ and thou standest by faith. '' Be not high-minded, ^ but fear: 21 For '"if God spared not the natural branches, take heed lest he also spare not thee. Note. — The apostle here speaks of Israel, as the visible church of God, the repository of his oracles and ordinances; the vineyard which he had inclosed and planted, but which he was now about to leave desolate. (Notes, Is. 5:1 — 7.) The attentive reader wilt readily per- ceive, that relative holiness, or consecration to God, is here exclusively meant. "The first- fruits" of the dough, being presented to God, sanctified, as it were, the whole lump to the use of his people: {Mar^. Ref. q. — Note, Lev. 23:10—14.) thus the patriarchs, "the first- fruits" of Israel, being chosen and set apart with their seed after them, as "a holy people to the Lord," through all their generations; a measure of this relative sanctity attached to their posterity, notwithstanding their rebellions and visitations; in consequence of which, all their males were circumcised on the eighth day, as the professed people and worshippers of Je- hovah. (Notes, 1 Cor. 7:10 — 14.) But another similitude more aptly illustrated this subject: "if the root" of the tree were "holy," the branches must be supposed to be the same. Now Abraham w^as, as it were, the root of the visible church in all subsequent ages. After Ishmael and the sons of Keturah had been broken off, the tree grew up in Isaac: then Esau being broken off, it shot forth abtindance of branches, in Jacob and his twelve sons. When any Gentiles were converted, or prose- lyted, they were "grafted into this tree" by circumcision, as long as the legal dispensation lasted; (but by baptism after the Christian dis- pensation entered;) and they, with their pos- terity, were from that time considered as branch- es of the tree, a part of the visible church as springing from Abraham, (Marg;. Ref. r — u.) Notwithstanding all former rebellions, the Jews were the branches of this tree, till as a nation they rejected the Messiah; (though the most of the ten tribes had long before been broken off;) but after that, their relation to Abraham and to God, was, as it were, suspended. They were broken off from the olive-tree in immense multitudes: they were cast out of the church, as the children of the bond-woman, or as pro- fane Esau: (Notes, Gal. 4:21—31. Heb. 12: 15 — 17.) neither they, nor their posterity any longer retained even the outward seal of the covenant; for circumcision lost its validity, and baptism became the sign of regeneration, and "the seal of the righteousness of faith:" and they were thenceforth deprived of the ordinan- ces of God. (Notes, 4:9—12. John 15:1—5.) At the same time, the Gentiles "were grafted" into this tree, in their room : by professing faith in Christ, and being baptized into his name, they were admitted into the visible church of I 11,12,17.23.24. a .John 4:17, IR. Jam. 2:19. H 3:3. Acts 13:46,47. 18.6. Heb. .■$12,19. 4:6,11. C 5:1,2. 2 Chr. 20:20. Is. 7:9. Vol. ^ I. 1 Cor. 16:13. 2 Cor. 1:24. Col 2:7. 1 I'et. 5:9,12. d la. 12:16. Pj. 13R:6. Prov 23:26. 13.2:11,17. Hah. 2:4. Zeph. 3:11. Luke 18:14. 2 Cor. 12 God, and attained a relative holiness; thty were favored with the means of grace, and the ordinances of God, "for their good, and that of their children after them," as the Jews tl))- merly had been; and multitudes, who liad licjii the branches of the wild unfruitful olive-tree, were thus made heirs of Abraham's fiitli, ho- liness, and blessedness. (Notes, Gal. 3:-2G — 29. Heb. 6:16—20.) Yet the Gentile Chris- tians ought by no means to copy the Jews by becoming proud of this distinction; or boasting over those who had been broken off to make room for them. But if any of them were dis- posed to do this, they should recollect that they were not the root of this well-cultured, fruitful tree; nor had they naturally sprung from it, but of free grace had been grafted in to share its advantages, Abraham's race had derived no spiritual good from them; but they derived all from Abraham's race: and indeed all the knowledge of the true God and of true religion in the world to this day is derived from them. — The Gentile converts might indeed say, that "the natural branches had been broken off" to make way for them, and it was true that God had thus preferred them; yet it was not on ac- count of their works, but of entirely free grace. "Through unbelief," the effect of pride, "the Jews had been broken off," and "through faith" the Gentiles had been grafted in: they ouglit therefore to beware of self-confidence, self- preference, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should apostatize from God and forfeit their privileges. For if he had not spared the natural branches; they ought surely to fear lest they too should be broken off. (Marg. Ref. x— f.) — This doubtless refers to the collective body of professing Christians, and not to individual believers: though the atter are preserved, through humility and holy fear. It has also a peculiar prophetic energy, when we consider it as addressed to the Roman church, which so soon after, attempting to domineer over other churches, to be the me- tropolis of the Christian world, and at length to be infallible, fell through pride and presump- tion; till it became "the mother of harlots, and of abominations of the earth," (Notes, Rev. 17:1 — 6.) — It is obvious to observe, that, though the illustration of grafting excellently suited the apostle's purpose, yet the effect, in the case before us, is the reverse of that in natural grafting: for there, the good cion com- municates its changing efficacy to the wild stock; here, the stock imparts its efficacy to the corrupt branches, which by divine power are grafted into it.— The apostle's reasoning, in this place, strongly evinces the oneness of the visible church under every dispensation; and the change of the initiatory ordinance since the coming of Christ is manifest: his statement therefore implies more substantial arf uments in favor of infant-baptism, than has generally been supposed. — 'We ought indeed to glory in 'God; ...but not so as to despise the Jews, 'whom it becomes us rather to excite to a holy 'emulation. ... And they doubtless do suffer, 'and will suffer, the punishment of this neglect- 10:5. 2 Thct. 2:4. 2 Tim. 3: 3—5. Jam. 4:6. 1 Pet. 5:5,6. Rev. 3:17. 18:7. Prov. 28:14. Is. 66:2. 1 Cor. 10:12. Phil. 2:12. Ileb. 4:1. 1 Pet. 1:17. 17,19. 8:32. Jer. 25:29. 43:12. I Cor. 10:1—12.2 Pet. 2: 1— a. JiideS. [89 A. D. 61. ROMANS. A. D. 61. 'ed duty who at this day call tneraselves Chris- 'tiaiis, and yet, impelled only by their own 'wickedness and perverseness of mind, by all 'means vex tliat holy people, (as it respects 'their fathers;) and also harden them more and 'more, by setting before them the examples of 'the basest and most insane attachment to idols 'But indeed, I would daily and most willingly 'thus j)ray for the Jews: O Lord Jesus, thou 'indeed justly avengest the contempt of thyself, 'and that ungrateful people is worthy of thy 'severest judgments; but, O Lord, remember 'thy covenant, and pity them for thy name's 'sake And grant unto us, the most unwor- 'thy of all men, whom nevertheless thou hast 'distinguished by thy mercy, that, making pro- 'ficiency in thy grace, we may not be the in- 'struments of thine anger against them; but 'that rather, both by the knowledge of thy 'word, and by the example of a holy life, we 'may through the power of thy Spirit, recall 'them into the right way: that thou mayest be 'glorified for ever by all nations and people. 'Amen.' Beza. The first-fniit. (16) 'H uTjaoyt]. See on 8:23. — The Imnp.] To (fvnituit. See on 9:21. —Be broken off. (17) ESfy-lcaf^rjnuv. 19,20. Here only. — .M wild olive-tree.^ JyQifhiio;. 24. Here only. — JVcrt graffed in.] Erey.tv- TQiat^i/g. 19,23,24. Here only. Ex fr, et xfv- 7(jot', quicquid pungit.-Wilh Iheni partakest.] i:vyxoi>'uivoi f-ysvu. 1 Cor. 9:23. Phil.lil. Rev. 1:9. — The fatness] Tij; nioiipo;. Here only N. T. — Judg. 9:9. Sept. — Boast not against. (18) M)] y.(naxuv/o). Jam. 2:13. 3: 14. — Zech. 10:12. Sept. Ex yuru et xi>.v;(ito- fiai, glorior. See on 2:17 — Well. (20) Ka- ^Mg. Mark 7:9. — Be not high-minded.] Mij viltijXocpQOPei. 1 Tim. 6:17. Not elsewhere. Ex vipiiloQ, altus, (12:16. See on Luke 16: 15.) et cfooi'ew, 8:5. 12:3. See on Matt. 16: 23. — Spared not. (21) Ova Eipeiouio. See on 8:32. 22 Behold ^ therefore the goodness and severity of God: on them which fell, sever- ity; but toward thee, goodness, '' if thou continue in his goodness: 'otherwise thou also shalt be cut off. 23 And they also, ^ if they abide not in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou ' vvert cut out of the olive- tree which is wild by nature, and wert graf- fed contrary to nature into a good olive-tree; how much more shall these, which be the natural branches, be graffed into their own olive-tree! [Pructical Ohsoi-alions.] Note. — Instead of glorying over the rejected Jews, or gdorying in themselves, the Gentile converts onght to contemplate, with admira- tion, awe, and gratitude, the unmerited "good- ness," and the righteous "severity" of God: on the fallen Jews, "severity," but to them- selves, most astonishing "goodness." Yet it was proper to add, "if they continued in that goodness" that is, if in humble faith they re- ceived, and lived in persevering dejiendence on the grace displayed in the gospel. (.Marg. lief, g—l— Notes, John 8:30—36. 15:3—11. Jicls 11:23,24.14:21—23. Co/. 1:21— 23. I John 2:26—29. Jude 20,21.) But if any of them, either personally or collectively, were unbeliev- ing and presumptuous, and renounced the truth, they too would be "cut off." Whereas if the Jews Avere not obstinate in their unbelief, they would be "grafted in again;" which might be easily accomplished by the divine power. For if God had taken the Gentiles, as "branches of the wild olive-tree," the descendants of those, who lor so many ages had been ignorant and licentious idolaters; and had, by his word and Spirit, "grafted them in" among his own people and worshippers; doubtless he would much more in due time graft the Jews, the natural branches, into their own Olive-Tree. — This was spoken prophetically, both respecting the apostasy of the Roman church, and the fu- ture conversion of the Jews. (Marg. lief k, I— Note, 2 TAes. 2:3,4.)— 'This "grafting in 'again," seems to import, that the Jews shall 'be a flourishing nation again, professing Chris- 'tianity in the land of promise; for that is to 'be reinstated again in the promise made to 'Abraham, Isaac, and Jacob. This, St. Paul 'might, for good reasons, be withheld from 'speaking out here: but in the prophets there 'are very plain intimations of it.' Locke. The goodness. (22) XQijgoirjrn. See on 2: 4.— Shall be cut off.] Exxonijori. 24. Malt. 3:10. 5:30. 7:19. 18:8, et al.— Severity.] .^no- TOfiiur. Here only. Ex «7to, et tf/iii'oi, seco. JnoTottM;, 2 Cor. 13:16. Tit. 1:13. 'Ad ver- 'bum, resectio, a cutting off, as the gardener 'cuts off, with a pruning knife, dead boughs, or 'luxuriant stems.' Leigh. The apostle evi- dently refers to the preceding breaking or cut- ting off of the unbelieving Jews. — By nature. (24) KuTtt (f,voiv. 21. — Contrary to nature.] JJuQu (fvtjir. See on 1 :26. — Jl good olive-tree.] KalXitlutof. Here only. 25 For "' I would not, brethren, that ye should be ignorant of " this mystery, ° lest ye should be wise in your own conceits; •' that * blindness in part is happened to Israel, i until the fulness of the Gentiles be come in. 26 And so "" all Israel shall be saved: as it is written, ' There shall come out of Sion the Deliverer, ^ and shall turn away ungod- liness from Jacob: 27 For " this is my covenant unt; tl em, ^ when I shall take away their sins. g 2:4,5. 9:22,23. Num. 14:18— 22. Deut. 32:39—43. Josh. 23:15,16. Ps. 58:10,11. 78:49 —52. 136:15—22. Is. 66:14. h 2:7. Luke 8:15. John 8:31. 15:4—10. AcU 11:23. 14:22. 1 Cor, 15:2. Gnl. 6:9. 1 Thes. 3:5,8. Ileb. 3:6,14. 10:35—39. 1 John 2:19. Jude 20,21. i r.7.. 3:20. 18:24. 33:17—19. Mntl. 3:9,10. John 15:2. Kev. 2:5. k Zech. 12:10. MaU. 23:39. 2 Cor. 3:16. I 17,18.30. m Ps. 107:43. Hos. 14:0. 1 Cor. 10:1. 12:1. 2 Pel. 3:8. n 10:25. E[)h. 3:3,4,9. Itev. 10: 7. o 12:10. Prov. 3:5— 7. 26:12,16. I3. 5:21. p See on 7,8. 2Cor. 3:14 16. * Or, hardness. q Ps, 22:27. Is. 2:1—8. 72:8—14,17. 117: 60:66:18— 23. Mir. 4:1,2. Zech. 8:20—23. 14:9— 2). Luke 21:24. Rev. 11:15. 20:2—4. r Is. 11:11-10. 45:17. 54:6-10. Jtr. 3:17—23. 30:17-22. 31: 31—37.32:37—41. 33:24—26. Ez. 34:22—31. 37:21—28 39: 25—29. 40: — 48: Hos. 3:5. Joel 3:16—21. Am. 9:14,15. Mic. 7: 15—20. Zeph. 3:12—20. Zech. 10:6—12. s Ps. 14:7. 106:47. Is. 59:20. t Malt. 1:21. Arts 3:26. Tit. 2: 14. u Is. 55:3. 59:21. Jer.31:31 — 34. 32:38-40. Kfcb. 0:8—12. 10:16. X Is. 27:9. 43:25. Jcr. 50:20. Ez. 36:25—29. Hos. 14:2. John 1: 29. 90] A. D. 61, CHAPTER XL A. D. 61. 28 As concerning the gospel, >' they are enemies for your sakes: '" but as toucliing the election, " they are beloved lor the fathers' sakes. 29 For ^ the gifts and calling of God are without repentance. 30 For "" as ye in times past have not be- lieved God, yet have now '' obtained mercy *^ through their unbelief; 31 Even so have these also now not * believed, *" that through your mercy they also may obtain mercy. 32 For s God hath f concluded them all in unbeliet, ^ that he might have mercy upon all. Note. — Perhaps the apostle was aware, that "the m_ystery of iniquity already wrought," in tlie church at Rome; and therefore labored the more t(i check its fatal progress. (Note, 2 Thes. 2:5 — 7.) He would not have them remain "ig- norant" of the mysterious purposes of God, re- specting his ancient people, lest their present a(lvantag(;ous distinction should render them proud of their own wisdom. {Notes, 12:14 — 16. Prov. 3:5—8. 26:12,16. Is. 5:21.) The Lord, in righteous sovereignty, had permitted "blindness in part" to happen even to Israel : not a partial, hut a total hiindness in spiritual things; but it extended only to a part of the nation, for "the election" was preserved from it. {Note, 7 — 10.) This would continue to be the case, till the happy period arrived, for the conversion of the lulness of the Gentiles. {Note, Luke 21 :20 — 24.) In the intermediate ages, immense numbers would be gathered into the church; but, about the time of the last great harvest of the nations, "the blindness" will be removed from Israel, and the nation saved from its rejected and dispersed state, and be brought in a body to embrace the gospel: ])robably it will be restored to the holy land, and most of the Jews at least will become true believers. {Marg. Ref.m — r. — Note, 11 — 15.) This accords to a ])rophecy, which predicts the spiritual coming of Christ, to "turn away from" the nation of "Israel ungodliness," impenitence, unbelief, and enmity to his kingdom and salva- tion; that, by thus removing the guilt and power of their sins, his covenant may again be ratified with them. {Marg. Ref. s — u. — Note, Is. 59:20,21.) — The Jews indeed by their re- jection of the gospel, and their indignation at its being preached to the Gentiles, were consid- ered as "enemies" to God; which was over- ruled for the caUing of the Gentiles through special love to them: yet, in regard to the orig- inal election of that people in Abraham, and the immense number of elect persons, who are yet to spring from them, they are still to be fa- vored, for the sake of their piousfathers. {Notes, V 11,30. Matt. 21:43. Acts 13: 45,46. 14:2. 18:6. 1 Thes. 2: 15,16. z 7. Is. 41:8,9. a Gen. 26:4. 28:14. Lev. 26:40 —42. Deut. 4:31. 7:7,8. 8:18. 9.5. 10:15. Ps. 105:8—11. .fer. 31:3. Mic. 7:20. Luke 1:54,.55,6S— 75. b Num. 23:19. Hos. 13:14. Mai. 3.6. c 1 Cot. 6:9—11. Eph. 2:1,2,12, 13,19—21. Col. 3.7. Til. 3:3— 7. d 31. 1 Cor. 7:25. 2 Cor. 4:1. 1 Tim. 1:18. 1 Pet. 2:10. e 11—19. * Or, Obeyed. See on 10:16. { 1.5,25. z 3:9. Gnl. 3:22. t Or, shul them nil up together. h John 1:7. 12:32. 1 Tim. 2:4— 6. 1 Prov. 25:3. Eph. 3:18. Is. 6:13. 65:8—10. Matt. 24:21,22.) For God will, in his persevering love and kindness to that race through all aaes, show that, how- ever be is said to repentof his threatenings and judgments, and is thus better than his word; yet he never repents, or is said to re])eiit, of his special gifts, or distinguished favors, ])roniised to fallen man, or conferred on him. So that, as the Gentiles, who had once no knowledge of God, had at length "obtained mercy, through the unbelieP' of the Jews, and by means of preachers of that nation; even so the unbe- lieving Jews might at length "obtain mercy, through the mercy" shown to the Gentiles, antl at length receive the gospel from them, and from preachers raised up among them. For God had alternately left both of them in unbe- lief, shut up as in a prison, for the appointed time; in order, that at length he might have mercy on them all, by bringing both Jews and Gentiles, even all nations, to the knowledge of his salvation by faith in Jesus Christ. {Marg. Ref. y — h.) — The principal conversion of Jews, in the times of the apostles, had taken place before this epistle was written; and it is evi- dent that the conversion predicted is yet future. — There shall come, &c. (26,27.) Not ex- actly, either from the Sept. or the Hebrew; yet tbe general meaning is the same, and the variation does not at all affect the argument. It is, however, most evident, that the apostle, even when writing to the Gentiles, who in gen- eral had no copy of the Scriptures but the Septuagint, did not uniformly quote from it {Is. 59:20,21.) Wvse in your own conceits. (25) i7«^' sav- joig cpQori/iioi. 12:16. 1 Cor. 4:10. — Prov. 3:7. Sept. — Blindness.^ nwQoiatQ. See on Mark 3:5. — The fulness, &c.] To nXij^otjuu. See on 12. Note, 11—15. — The Deliverer. (26) 'O ^vo^tevog. 7:24. 15:31.— is. 59:20. Sept. — Without repentance. (29) ^fierafie- hjru, 2 Cor. 7:10. Not elsewhere. Ex o priv. et iueTu/iiF).ofttti, me pcenitet. — Have not be- lieved. (30,31.) "Not obeyed." Marg. Hnsi- S^rjauTF. See on JoAji 3:36. — Unbelief] Jnet- &eia. 32. Eph. 2:2. 5:6. Col. 3:6. Heb. 4:6.— Hath concluded. (32) "Shut them all up together." Marg. ^wexXetae, See on Gal. 3:22. 33 0 ' the depth of the '' riches both of the wisdom and knowledge of God ! ' how unsearchable are his judgments, and his ways past finding out! 34 For *" who hath known the mind of the Lord.'' or who hath been his counsellor.'' 35 Or " who hath first given to him, and it shall be recompensed unto him again.'' 36 For ° of him, and through him, and to him, are all things: p to whorn be glory for ever. Amen. k 2:4. 9:23. Eph. 1:7. 2:7. 3:8,10,16. Col. 1:27. 2:2,3. I .lob 5:9. 9:10. 11:7—9. 26:14. 33:13.37:19,23. Ps. 36:6. 40:5. 77:19. 92:5. 97:2. Ec. 3:11. Dan. 4:35. mJobI5:8. 36:22,23. Is. 40: 13. .ler. 23:18. 1 Cor. 2:16. n Job 35:7. 41:11. Matt. 20:15. 1 Cor. 4:7. o 1 Chr. 29:11,12. Ps. 33:6. Prov. 16:4. Dan. 2:20—23. 4: 3,34. Matt. 6:13. Acts 17:25,26, 28. 1 Cor. 8:6. Eph. 4:6—10. Col. 1:15—17. Rev. 21:6. p 16:27. F». 29:1,2. 96:7,8. llS: 1. Is. 42:12. Luke 2:14. 19:38. Gal. 1:5. Eph. 3:21. Phil. 4: 20. 1 Tim. I:i7. 6:16. 2 Tim. 4:18. Heb. 13:21. 1 Pel. 5:11. 2 Pet. 3:18. Judc 25. Rev. 1: 5,6.4:10,11.5:12—14. 7:10— 12. 19:1,6,7. [91 A. D 61. ROMANS. A. D. 61. Note.— 'The apostle breaks forth in this ex- 'clamation, as filled with astonishment, at the 'exceedingly admirahle wisdom of God; which, •he also thus teaches, should be piously and rev- *erently adored, and not profanely and curiously 'searched into, beyond the boundaries of rev- 'elation.' Beza. — St. Paul had gone as far, in unravelling, illustrating, and vindicating, the mysterious purposes and decrees of God, as was suitable or profitable: yet he well knew, that much darkness and difficulty must still rest on them; and that presumption, pride, and unbe- lief would still multiply inquiries and objections. (Notes, 2 Pet. 3:14—16.) Thus he gave no countenance, either to those who, with absurd arrogance, attempt to reduce all possible exis- tence, truth, and knowledge, to the measure of their own intellect, and to believe no more than they can comprehend; or to those, who know no end of speculating, and of arguing from re- vealed truths to unrevealed causes and conse- quences, as they suppose them to be. Instead of this, he closed the subject, by breaking forth into admiration and adoration of the unfathom- able depth, and infinite treasures, of the wisdom and knowledge of God. His views are im- mense and eternal; and his reasons, for every part of his vast designs, are taken from him- self, and his purpose of glorifying" his own per- fections: {Marg. Ref. k. — Notes, Prov. 16:4. Eph. 1:3—8,13,14. 2:4—10. 3:9—12.) to us, therefore, they must be impenetrable and inex- plicable, but they are all consistent with the riches, or infinite abundance, of his justice, truth, love, and mercy. His judgments and decrees, and his wisdom in them, cannot be ful- ly investigated, or comprehended, by any cre- ated being; much less by us fallen creatures. His dealings with his creatures cannot be "traced out;" for they are an immense deep, where his footsteps cannot be known or traced. We should then be satisfied to understand, and receive by faith, the information which he graciously reveals: and to believe, that he acts with perfect wisdom, justice, truth, and good- ness, when we cannot comprehend what he is doing; or when his dispensations seem to us, not reconcilable to these his essential perfec- tions. This must be the duty of created intel- ligences: for what being has an intuitive ac- quaintance with the mind of the great Creator, that he should be able to discover his unreveal- ed designs? Or, who can say, that he has counselled the most High, and therefore under- stands his intentions, and can unravel his de- c ees? Or who has Jirst given any thing to the Lord.' or rendered him any service, previous to his having received so much from him, as to be bound by the strongest obligations to devote his all to him? If any can prove, that the Lord is thus indebted to him, he shall certainly be recompensed: but all such claims, and all men's disputations against his decrees, dispensations, truths, and precepts, involve in them the most irrational arrogance, nay, the most horrible blasphemy. {Marg, Bef. m, n.— Notes, Job 41:1—11, V. 11. /s. 40:12— 17. Jer. 23:18. Dan. 4:34—37. 1 Cor. 2.14—16.) For o/Him, as the self-existent, all-sufficient, and eternal Fountain of being and perfection, all creatures were originally derived: by and through Him they all subsist, are provided for, and dispos- ed of: and to Him they all are, or ought to 92] be, wholly devoted; and in one way or other, they all shall proclaim, or display, the glory of his perfections, and the honor of his great name. (Marg. Ref. o, p. — Notes, Col. 1:15 — 17. Heh. 1:3,4.) Instead therefore of murmur- ing and objecting, all men should, and all be- lievers Avill, most cordially say, '^To Him be glory forever. Amen." On the depth. (33) Jl Suaog. 8:39. 1 Cor. 2:10. Eph. 3:18. Rev. '2:^4.— Unsearchable.^ yfvs^FQevt'tjTu. Here only. Ex a priv. et f ?<■- QFvruoi, scrutor omni studio, 1 Pet. 1:10. — Past finding out.] ^-treSi/i'iugoi. Eph. 3:8. Not elsewhere. Ex a priv, et e^i)(t'iu'coi, in- vestigo, quod est ab I'/t'oz, vestigium. — Coun- sellor. (34) ^v/jSuXoc. Here only N. T. — Is. 40:13. Sept.— Hath Jirst given. (35) TJ^of- dojxfr. Here only. — It shall be recompensed ... again,] yiPTunodoif^TjasTut. See on Luke 14:14. PRACTICAL OBSERVATIONS. V. 1—10. God never "casts away those, whom he hath foreknown," and "predestinated to be conform- ed to the image of his Son;" and if this seal of conformity to Christ be affixed to our souls, we may be assured of his everlasting favor, and all the felicity which springs from it. (Notes, 2 Cor. 1:21,22. Eph. 1:13,14.) We may also cheerfully hope, that he "has reserved for him- selP' a far larger proportion of believers in the worst of times, than fall under our cognizance, or comport with any of our computations: and, instead of "making intercession against" the multitudes of worthless professors of Christian- ity, with whom we are on all sides surrounded; we should still hope and pray, that "a remnant according to the election of grace," may yet be gathered even from among them. For, as our salvation originated wholly from the grace of God, so we may expect to see that grace abound in the conversion of the chief of sin- ners, of every description. But, while the whole glory of salvation must be given to the grace of God, sinners perish for their own wickedness: (Notes, Jam. 1:18 — 18.) and those who seek his favor in unauthorized ways, will never obtain it. Numbers are thus left to be "blinded," and given up to "the sj)irit of slumber," and to presumptuous confidence; till all their advantages are so misused, that they help to ensnare and harden them, and bind them fast in the bondage of Satan: and it is only by the mercy of God, that any of us are preserved from these various strong delusions, which might justly have been awarded us, as the recompense of our pride and ungodliness. V. 11— 15. The Lord over-rules the fall and ruin of some, to the salvation of others. His awful judgments, on daring transgressors, frequently warn their companions or neighbors to "flee from the wrath to come:" and on the other hand, the conversion of notorious sinners some- times excites others to inquire after Christ and salvation. But what extensive, permanent, and most glorious effects may be produced, in the whole creation of God, through eternal ages, by the fall of angels and men, by redemp- tion in Christ, and hy the dispensati,placeo. —Reasonable.] Aoyixtjp. 1 Pet. 2:2. Not elsewhere. A loyn;, ratio, sermo: xura Inynv, according to the word, or reason. — Service.] AuTQtiar. See on 9:4. JoA?i 16:2! r Ex. 23;2. Lei-. i:;.29,30. Deiil. i;:n— 14. Jolm7;7. 14 31. 15; 19. 17:14. 1 Cor. 3:19. 2 Cot. 4:4. 6:14—17. Gal. 1:4. Knil. 2:2. 4:17—20. J;mi. 1:27. 1: 1. 94] 1 Pot. 1:13. 4;2. 2 Pet. 1:4. 2: 20. 1 .1(.hn2;l,i— 17. 3:13. 44 5. 5:19. Rev. 12:9. 13!! 13:14. Ps. 51:10. K/. 1P:11 3J.2G. 2 Cor. 5 17. Eph. 4-22. 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 God. Note. — In thus wholly dedicating themselves to the service of God, Christians must go en- tirely against "the course of this world," and incur the censure, ridicule, or enmity of un- godly men, which will often greatly interfere with their worldly interests.- {Note, Eph. 2:1, 2.) They ought not therefore to seek happiness from the world; or conform to the maxims, customs, and fashions of mankind in general. They must not comply with common usages, as to their pursuits or employments, in any respect; where such usages are contrary to the holy commands of God, the spirit of the gospel, the interests of piety, the prosperity of their own souls, and the improvement of their talents. In all these things the reproach of singularity is honorable, the want of it suspicious; and to he fashionable is to be unchristian. — A serious regard to this, and a i'ew other maxims of a similar nature, would soon show men, in what things they must "not be conformed to this world:" and would convince them that, on the one handfaffected singularity, in things minute or indifferent, comes far short of the spirituality of the exhortation;' and on the other hand, that they excuse their vain amusements, splendid decorations, expensive feastings, eager pursuits of wealth, power, or distinction, waste of time, and other parts of their conduct; because they love tlie friendship of the world, "savor earthly things," and cannot endure self-denial, or the cross; not because they can fairly prove that the maxims and customs of the world, in these respects, are so agreeable to the spirit of the gospel, that they may safely conform to them. (Marg. Ref. L— Notes, 8\5— 9. Ps. 1:1—3. Prov. 9:1—6. Matt. 16:24—28. 1 Cor. 10:29 —33. 2 Cor. 6:14— 18. EjsA. 5:8— 20. Phil. 3: 17—19. Col. 3:16,17. Jam. 4:4—6. 1 John 2: 15 — 17.) In order to escape these and other snares, the apostle called on the Christians at Rome, "to be transformed by the renewing of their mind." (Marg. Ref g. — Notes, Eph. 4: 20—24. Co^. 3:7— U.) This "transformation" of the soul into the holy image of Christ; this daily renovation of the understanding, judg- ment, and affections by the power of the Holy Spirit, is the only effectual cure of "conformity to this world;" because it produces conformity to "the spirits of just men made perfect;" and a capacity for delighting in such society and employments, as most resemble the inhabitants. 1 worship, and joys of heaven. Animated, urgent, and affectionate exhortations to seek this inward transformation, as essential to duty and happi- ness, are the appointed and proper means of leading Christians to plead the promises, and attend on the ordinances of God, in order to attain unto it more and more. Thus they "prove," or make trial of, and experience, the happine.ostle next exhorted the Chris- tians at Rome, to see to it, that their professed love of each other was sincere, and free from dissimulation and from that unmeaning and deceitfid compliment, with which the world abounded, notwithstanding its selfishness. — This hollow show of affection, the counterfeit of genuine love, they ought by all means to avoid: and to be cordial, faithful, liberal, com- passionate, forgiving, and kind in their whole temper and conduct. (Marg. Ref c. — Notes, Jam. 2:14—18. 1 Pet. 1:22. 3:8—12. 1 John 3:18 — 24.) Depending on divine grace, they must also learn liabitually to detest and dread all kinds of evil; and to love and delight in ev- ery thing good, kind, excellent, or useful; and to cleave constantly to it, whatever opposition or temptation they met with. By a holy kind of natural affection for their brethren in Christ, the effect of regeneration and progressive sanc- tification, they should delight in every exercise of mutual love. In deep humility, and a dis- position to animadvert on their own faults, and to notice the gil't^ nnd graces of others, they ought to prefer u,\.\ honor one another, yield that respect and precedency to others which ambitious men claim to themselves; and readi- ly honor, and induce others to honor, the esti- mable conduct of their brethren, who, on one account or another, were disregarded or dis- couraged. (Marg. Ref. d — h. — Notes, 3 — 5. 1 Cor. 12:15—26. Phil. 2:1—4.) Whatever business any of them were called to, they ought to avoid slothfulness, and to do it In a skilful, diligent, and assiduous manner, from love to Christ, and zeal for the honor of the gospel, with "fervency of spirit, as serving the Lord" c 2 Sam. 20 9,10. Ps. 53:21. 1'rov. 26:25. Ez. 33:31. Matt. 26:49. .lolin 12;6. 2 Cor. 6:6. 8:8. 1 Thes. 2 3. .Jam. 2:15,16. 1 Pet. 1:22. 4: a. 1 John 3:18—20. d Ps. 34:14. 36:4. 45:7. 97:10. 101:3. 119:104, les. Prov. 8:13. Am. 5:15. Heb. l.:9. c Acts 11:23. 1 Thes. 5:15. Heb. 12:14. 1 Pet. 3:10,11. f .Tohn 13:34,35. 15:17. 17:21. Acts 4:32. Gal. 5:6,13,22. liph. 4:1—3. Col. 1:4. 1 The». 4:9. 2 Thes. 1:3. Heh. 13:1. 1 Pet. 1:22. 3:3,9. 2 Pet. 1:7. 1 John2 9— 11. 3:10— 18,23. 4: 11.20,21. 6:1,2. Vol. M. * Or, in tht love oj^ the brithren, S, Johl:4. Ps. 133:1. h Gen. 13:9. Matt. 20:26. Luke 14:10. Phil. 2:3. 1 Pel. 5:5. i Ex. 5:17. Piov. 6:6—9. 10:26. 13:4. 18:9. 22:29. 24:30—34. 26:13—16. Ec. 9:10. Is. 56:10. Matt. 25:26. Eph. 4:28. 1 Thes. 4:11,12. 2 Thes. 3:6— 12. 1 Tim. 5:13. Ileli. 6:10,11. k Malt. 24:12. Acts 18:25. Col. 4:12,13. Jam. 5:16. 1 Pet. 1: 22. 4:3. Rev. 2:4. 3:l5,1fa. 1 1 Cor. 7:22. Eph. 6:5—8. Col. 3:22—24. 4:1. Tit. 2:9,10. m 5:2. 15:13. Pa. 16:9— 11. 71: 13 in their most ordinary employments. {Marg. Ref. i— I— Notes, Eph. 6:5—9. Col. 3:22— 25.) This would ennoble every business, and render it acceptable to God: and it would re- dound to the credit of the gospel, if every Christian acxjuitted himself better in the busi- ness which he undertook, than other men did. — They were also called on "to rejoice in hope" of that glorious inheritance, which the ))romise of God ensured to them: and thus to bear up under their various trials, with submission, con- stancy, cheerfulness, and meekness. And as they could do none of these things of them- selves; they oughtto persist in constant earnest prayers,notwitlistanding all the discouragements which they would feel, and the temptations with which they would meet, to render them slack in thatdutv. {Marg. Ref. m — o. — Notes, Eph. 6:18— 10." Phil. 4 -.o—l. 1 Thes. 5:16— 22.) Not only the wealthy, but all of them ac- cording to their ability, ought to distribute to the necessity of their poorer brethren; and hos- pitably to entertain in their houses such as were driven out by persecution, or came as strangers from other cities, or were in any way destitute; trusting in God to provide for the expense thus incurred. — Given to, &c. (13) 'Stay not till occasions of this kind force them- 'selves upon you; and much less till importuni- 'ty extort the favor, as it were, against your 'will; but, like Abraham, look out for proper 'objects of such a bounty, and follow after them 'to bring them back to your houses.' Dod- dridge. {Marg. Ref. p, q. — Notes. Gen. 18:1, 2. 19:1. 1 Tim. 3:2. Heb. 13:1—3. 1 Pet. 4: 9—11. 3 John 5—8.) Without dissimulation. (9) ylvvTroy.onog. 2 Cor. 6:6. 1 Tim. 1:5. 2 Tim. 1:5. Jwm. 3:17. 1 Pet. 1:22. Ex a priv. eivTioy.Qiai;, Luke 12:1. — Abhor."] JnogvyavTec. Here only. HTvyrjTn.:- See on Tit. 3:3. "To detest with dread and horror." — Cleave to.] KnlXw- /uFvoi. See on Matt, 19:5. — Be kindly aff'ec- tioned. (10) :e. 1 Cor. 13:3. i/J-w,(/tor, JoAn 13:26,27, 30. — Give him drink.] Hoti'Cf nvTor. Matt. 25:42. — Prov. 25:21. Sept.— Thou shalt heap.] ^wo&vanc. 2 Tim. 3:6. — Prov. 25:22. — Sept. — Evil: ... good. (21) Tu y.uy.u' ... t&j nyu&co. "The evil,''' "the good." PRACTICAL OBSERVATIONS. V. 1—8. Surely they strangely misunderstand tlie doc- trines ivhich'the apostle teaches, who suppose them inconsistent with exhortations, and in- struction in all the several duties of Christiani- ty; or as inimical to the practice of them! The same inspired writer, who most fully establish- es, and most earnestly argues for, the doctrines of grace, is also most exact and particular in exhorting Christians to their various duties. Those who seem afraid that his doctrine may tend to licentiousness, will be equally averse to the impracticable strictness of his precepts: and many, who profess to be zealous friends to the former, are apt to find fault with the latter as legal, when echoed by the faithful preachers of the gospel. But the mercies of God, appre- hended by faith, and experienced in the heart, and exciting by divine grace reciprocal love and gratitude, form the grand motive to all willing obedience. (Notes, Luke 7 -AO— 50. 2 Cor. 5: 13—15. 1 John 4:19.) The love of Christ/^ abounding in our souls, will cause us earnestly to desire, that our bodies also (the work of his creating power, and the purchase of his re- deeming blood,) should be "presented to him as a living sacrifice:" that he may be magnified in and by them, whether by the actions and sufferings of a devoted holy life, or by "laying doAvn our lives for his sake;" which is in every respectour "reasonable service." (Notes, Phil- 1 .]9 — 26.) May we then, with a willing minrf, bring our bodies to be washed, and Cdusecrated to the Lord, as instrun)ents of righteousnes-s unto him ! — The tran.-^diu-mation of the soul, by "the renewing of the Holy Ghost," produces so holy a judgment and taste, and such heav- enly auctions, that it will readily siiow us-iu what respects we mu^t avoid conformity to th5 A. D. Gl. ROMANS. A. D. 61. world: and it will lead us to an equal distance from useless singularities, and from timid, car- nal, and dishonorable compliances. But, if the world possess a large share in the heart, some excuse will be invented lor indulging the favorite inclination. — Experience will convince us, and this alone can do it effectually, how good and pleasant "the acceptable and perfect will of the Lord is:" so that the more we refuse conformity to a vain and wicked world, that we may walk with God in his holy ways; the more indifferent we shall grow to the former, and the greater delight we shall take in the latter. — Every avenue of the soul should be guarded against pride: and repeated warnings on this subject are needful to all men, especially to those who are in any respect consjncuous. (Notes, 2 Cor. 12:7—10. P. O. 1 — 10.) If indeed we soberly estimated our endowments, and compared them with our deserts; if we duly considered from whom, and for what, we have received them, and how far we have come short of a proper improvement of them; they would all conduce to our humiliation, as well as the increase of our gratitude: and thus we might know and improve our talents, and yet be covered with shame for not having better improved them. But we are apt to shine in (yjr own eyes, and "to think of ourselves more highly than we ought to think:" and this leads us to neglect the glory of God, and our duty as "members of the Body of Christ;" and to indulge emulation, ambition, contests for pre- cedency, contempt of others, and discontent with our own proper place and service. Let us then watch and pray against these perni- cious evils; and, whatever our gifts or situation may be, let us endeavor to occupy with our talent, humbly, diligently, cheerfully, and in sim- plicity; not seeking our own credit or profit, but the good of many, both temporal and eternal. V. 9—16. It is our duty, and should be our constant endeavor, from "undissembled love," to exceed in evident benevolence, kindness, and courte- ousness, all those appearances, which polite selfishness assumes; and to be really as ready to oblige and be serviceable, as polite Avorldly people profess to be. Thus, "abhorring all evil," "cleaving to all good," and delighting in every exercise of brotherly love; being in our element, when contributing to the comfort of others; and habitually ready "in honor to prefer others to ourselves;" we shall "adorn the doc- trine of God our Saviour," and it will appear amiable in the eyes of those with whom we live. — While religion cuts the sinews of that selfish activity, which keeps the world in motion, it supphes its place by still more efficacious prin- ciples. (iVo obedience; they must very commonly indeed be engaged in opposition to "the existing au- thorities." But the apostle's design Avas to mark out the plain path of duty to Christians, however circumstanced.-'The resistance, which 'consists in non-subjection, or a refusal toyiehf 'actual obedience to the law of the superior, can 'only be allowed, when the matter of the law 'is sinful, and so forbidden by the higher Power; 'not when it is judged inexpedient or nnprofi- 'table only: for of this, subjects are not to 'judge, but the lawgiver only; in that they 'lawfully may, and therefore to avoid scandal 'and punishment, and from respect to him who 'is God's vicegerent, ought to obey; even as 'servants ought to obey their froward masters, 'and children their parents, in all lawful things, '(Col. 3:20. 1 Pet. 2:18.) ... and this fromcon- 'science towards God. ... No resistance of ihe 'higher powers by force, can be allowed to any 'who have not the power of the sword. ... For 'he that thus uses it, takes the sword without 'authority, from him "to whom belongeth ven- 'geance;" ... and so without authority from 'Him to whom this power of the sword origin- 'ally belongs. ...Where a people iiatli conferred 'not an absolute power, but a government ac- 'cording to the law, they must be supposed to 'have reserved to themselves a power necessary 'to preserve their laws.' Whitby. — Thus in mixed governments, there are legal and coiisti- tutional methods, by which the encroachmenis of one part of the government upon the rights of the others, may be resisted. But Chiistians, in private stations, have not much concern in this: and complicated jcases may possibly arise, in which no previous rules or counsels can give adequate direction. Submission in all things lawful, to the "existing authorities," is our duty at all times and in all cases; though in civil convulsions, and amid great revolutions, and sudden changes in governments; there may f re- Luke 20:47. Jam. 3:1. [101 A. D. 61, ROMANS. A. D. 61. qiiently, for a season, be a difficulty in deter- mining- wliich are to be considered as the "ex- istino- authorities." — To claim the protection of the law, against the illegal violence even of magistrates, is not "resisting the jwvvers that be." {Notes, Acts 16:35—40. 22:22—30. 25: P — 11.) — The word rendered damnation, prop- erly s\gm?[es judgment : and is by many exposi- l!)rs explained exclusively of the punishment inflicted by the magistrate: but the apostle is sjieaking of our duty to God, in obeying mag- istrates; which if we neglect, be will call us to account for it, and finally condenm us, except U'e repent. — Some have urged, against the in- terpretation here given, tliat if this be indeed the rule of our religion, it lies open to the charge of abetting tyranny, and being inimical to civil liberty. But I apprehend, that this is not the case: for all the crimes committed by usurpers, tyrants, and oppressors, are at least as severely condemned in scripture, as those committed by rebels and traitors. Now a reli- gion cannot justly be regarded as abetting tvr- annv, or as inimical to civil liberty, which deacninces the severest vengeance of God on those who act tyrannically, and unjustly deprive men of liberty. The apostle was not writing a treatise on politics; but teaching a company of private Christians their duty. Had he been called on by Nero, or any other oppressive ruler, as he was by Felix, he would doubtless have "reasoned with liim on righteousness, temper- ance, and a judgment to come:" (Note, Jlcts 24:24 — 27.) and had he been sent immediately by God to rulers, as the ancient prophets were; be would doubtless have plainly told them their duty, and protested against particular instances of their tyranny and oppression, in the "spirit and power of Elijah," and of John the Baptist, when he said to Herod concerning Herodias, *'It is not lawful for thee to have her." (Notes, 1 Kings 21:17—25. Matt. 14:3—5.) But it shnidfl be very seriously considered, on the other hand, whether the charge of being sedi- tious, and "hurtful to kings and provinces," has not in every age been brought against the zealous worshippers of God.? (Notes, Ezra 4: 12—24. Lxifrc23:l— 5. ^c/s 16:19— 24. 17 :5 — 9.) Avhether this lias not been, and is not at this day, the main pretext of persecutors; and of those who would exclude the preachers of the gospel out of their several districts.' and whether the necessity, Avhich is laid on Chris- tians "to obey God rather than man," is not in many cases likely enough to exasperate the spirit of haughty princes, without openly avow- ing, that there are other cases, in which we are not bound to obey them .-"-cases, which in fact call their right to authority in question, and directly impeach their wisdom and justice. Surely this is suited to increase tliat jealousy against the ministers, missionaries, and professors of the gospel, in the minds of rulers, in all parts of the world, which to this day forms one grand barrier to the propagation"^ of Christianity; a barrier, insurmountable except by the power of God. Had the ])rimitive Christians explained the aiiostle's doctrine, with so many exceptions, and limitations, and cautions, as numbers do at present, and acted accordingly; and bad ■ I'"- 82T2:^ir~p7o7r24;23r24: 31:8,FI. Ec. 3:2-5. Is. 1:17. •lor. 5:28. E/.. 22:27 Mir. 3: 1—1,'). iJcMit. 2.5:1. I'rov. 14:35.20: 2. Ec. 10:4— f.. Jer. 22:15— 1£ i'\ I'tt. 213. 3:lS,l4. h 6. 1 Ki.i-is !0:9. 2 C!ir. 10:5 102 Christianity assumed that political aspect, which it has generally borne in latter ages, (arising from the circumstances ol' the limes;") nothing but a constant succession of miracles could have prevented its extirpation, by the rage of its numerous persecutors. But, in this respect, the apostles, and primitive ministers and Christians, and their successors for some ages, when situated "as lambs amidst wolves," were indeed "wise as serpents and harmless as doves." Yet they did not escape the charge of being seditious: but where do we read of an accusation brought against them as abettors of tyranny and enemies of liberty.? Be subject. (1) ' Y.TOjoaoKJi'J-oi. 5. Luke '2: 51. 1 Cor. 15:28. £p^. 5:21,22,24. Co/. 3:18. Tit. 2:9. 3:1. Jam,. 4:7. 1 Fet. 2:13,18. 5:5. —Higher.] 'Ynf-Qi-x'KJw;- Phil. 2:3. 3:8. 4:1 . — 'Y.-ifQo/ij, 1 Cor. 2:1. Tim. 2:2. — Powers. (1) E^aa'uu;. 2,3. Matt. 2S:\8. John 1:12. The word signilies aulhoriiy, political author- ity rather than power: but they who argue tnat it means lawful authority, seem to forget, that it is used lor the dominion of the devil, ./fiefs 2G: 18. Eph. "from conscience' sake" towards God. (.Mnrg;. Kef.) If the ruler abuse his authority, God will call him to an account for it; there are in many countries legal and constitutional checks upon those, who attempt to introduce tyrnnny: and on great occasions, the people will sometimes, Avith one consent, arise against a cruel oppressor, and subvert his government; as the Romans did against Nero, who was condemned by the senate to die, as an enemy to mankind, with the approbation of the whole world. But Christians are seldom called on to take any active or leading part in such trans- actions. If laws be unreasonably formed, or iniquitously executed; this should be endured as a cross laid on them, till ihey, who are le- gally authorized, apply a remedy to the evil; or nothing more be attemjjted than by peace- able and respectful petitions. And if we be^ required by human authority to sin against God, we must steadfastly refuse obedience, and cheerfully and meekly endure the consequence, well satisfied with the blessings ensured by the promise of God, to those "who suffer for right- eousness' sake." {Notes, Matt. 5:10—12. Jlcts 4:13—22, 5:29—31. 1 Pet. 3:13—16. 4:12— 16.) I In vain. (4) Eixij. Matt. 5:22. 1 Cor. 15: 2. G'aZ. 3:4. 4:11. Col. 'i:\%.—^ revenger.'l Exdiy.og. 1 Thes. 4:6. Extiixrjcn;- Seeonl2:[ 19. — For wrath. (5) ^la jip' oQ-pjv. The} wrath before mentioned. 4. — For conscience^ sake.'\ JtH TTjv avvEidijaiv. 1 Pet. 2:19. See on Acts 1^:1. 6 For, for this cause " pay ye tribute also: for they are God's ministers ° attend- ing continually upon this very thing. 7 Render p therefore to all their dues: tribute to whom tribute is due; custom to whom custom; i fear to whom fear; 'hon- or to whom honor. [P„u:tkal OUcrvations.] Note. — For sinnlar reasons it is the duty of Christians to pay taxes also: because as the advantages of government are great, so must its expenses be very large. Rulers are "the ministers of God," in providence, wiio are call- ed '"to attend constantly to this very thing." It is proper, and for the good of the peo])ie, that they, their families, and attendants, should appear in dignity and splendor: they are, and ought to be, taken from the highest ranks in the community; as the temptations of such ex- alted stations must in general be irresistibly strong, to those who have been educated in comparative indigence. (Notes, Prov. 28:3. 30:21—23. Ec. 10:5— 7,16— 19.)— Both gov- n K/ra 4:13,20. 6:R. Noll. 5:4. Mall. 17:21—27. 22:17—21. Mark 12:14—17. Luke 20:21 — 2J. 23.2. o 12:3. Kx. 18:13—27. Kent. 1:9 —17. 1 Sam. 7:lfi,l7. 2.S.im. 8:15. 1 Oil. 18:14. .lob 20:7— ernors and governed are fallen creatures; and therefore selfishness can by no method whatev er be excluded. Some excess ot' expenditure some improper accumulation of treasure, some waste of it, in proviiling for relatives and de j)endents, may be expected, though not justifi ed. — Taxes must therefore be imposed, aiul ought to be scrupulously paid. {Maris:. Ref. n.) Sometimes they will be oppressive, or very heavy; but this grievance should be patiently endured, till it be constitutionally redressed. So that it is the will of God, that his vvorshipj)ers and servants render to rulers, the tribute, cus- tom, excise, or impost, demanded legally from them,withas much exactness, as they would pay any other debt. {Note, Matt. 22:15—22.) They must use no collusion or fraud; they should not hesitate or murmur: and all smug- gling, or dealing in contraband goods; all with- holding or evading duties imposed on any com- modity; and every species of this kind ol" im- position, is a direct rebellion against the |)rovi- dence and most express commandment of God, And, however it may be palliated or varnished over; it is not merely a defalcation of the rev- enue, but likewise a robbery of all who pay taxes. For such collusions will not jirevent the sum required from being raised u])on the public: so that, when one tax falls short anoth- er is impo.sed; and when he, Avho should pay five pounds, pays but three, his more conscien- tious neighbor must pay seven instead of five, and is therefore directly robbed of forty sliil- lings. At the same time, all the atrocious crimes of the whole body of smugglers, and others who combine to defraud the revenue in a great variety of ways, are abetted by every one, who puts his hand to such a dishonest business. {Note, Ex. 20:15.) In this case, to declaim about the vices and extravagances of rulers, is to add one sin to another; {Notes, 2 Pe<. 2:10,11. Jmc?^ 5— 10.) the.^e things never were worse than in the days of Nero; they are inseparable from human nature; the great Lawgiver was aware of them, when he gave the commandment; and if no man ])aid a tax, till the character and administration of all con- cerned in managing public business, and the disposal of the public money, and the tax itself, met his full approbation; none would ever be paid, by the selfish and unreasonable ])art of the community, and the jiublic exigences could never be answered. This subject is tlie more enlarged on, because the arguments and examples, of some avaricious professors of the go.spel, draw in well meaning people to wound their consciences and disgrace the cause of re- ligion, by evading or refusing taxes, in a disin- genuous and fraudulent manner; which is as contrary to simple truth, as to common honesty. — Moreover, tiie apostle enjoins on Christians, to render "fear," or reverence and "honor," to those to whom they are due, on account of their authority, rank, or any other civil distinction; neither supposing, that religion requires a stiff and rude singularity, in refusing customary ti- tles or expressions of honor and respect to su- |)eriors; {Note, Luke 1 :1 — 4.) nor that it al- lows that petular^ce and scurrility, with which p Luke 20:25. i| lev. 19:3. 1 Sam. 12:1B. Prnv. 21:21. E|)h. 5.33. 6:5. 1 Vel. 2:lu. K\. 2,::12. Lpv 10 52. Kph. H:2,3. 1 Ti.u. 5:3.17. 6:1. 1 Pet. 2:17. 3:7. 103 \. D. 61, ROMANS. A. D. 61. many delight to vilify the characters and con- duct of their rulers, and those in high stations. Their faults should in general be regarded with candor and silence; (for their situation is con- spicuous, and their temjjtations very great;) and, though the honor due to their rank and au- thority may consist with disapprobation of their conduct; yet not with reviling and defamation of them. The same ^ authority which com- mands children to honor their parents, com- mands subjects to honor their rulers; and they should honor them in the same manner. {Mar^. Ref. p—r.— Notes, Gen. 9:20—23. Ex. 20:12. jLu/t-e 20:19—26. 1 Pet. 2:13—17.) Tribute. (6) 1>oqh:. 7. LuArt- 20:22. 23:2, — A (fi'oui, fero. — Ministers.] Aennoyot. 15: 16. See on Luke 1:23. A more honorable title than diuxoi'og. 4. — Attending continu- ally.] nooaitiioiFooi'TFg. 12:12. See on Acts 1:14. — The magistrate's duty is here again plainly shown. ^ — Their dues. (7) Tag o(f€i).((g. Matt. 18:32. Ocpadu), S.— Custom.] Toielog. Matt. 17;25. TeUtviov. See on Matt. 9:9. 8 ^ Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. 9 For this, * Thou shall not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, " Thou shalt not covet; and if there he any other commandment, it is briefly compre- hended in this saying, namely, " Thou shalt love thy neighbor as thyself. 10 Love y worketh no ill to his neighbor: therefoi:e ^ love is the fulfilling of the law. Note. — It cannot be supposed that the apos- tle meant to prohibit the contracting of debts, on any account, which is next to impossible to the greatest part of mankind. Christians are indeed under the highest obligations to pay aU legal demands, without reluctance or needless delay, and with great punctuality: and they should avoid all superfluous expense, and care- fully guard against contracting any debts, which they have not a reasonable prospect of dis- charging. They ought also to stand aloof from all adventurous sjjeculations, or rash engage- ments as sureties for others, beyond their cir- cumstances; and whatever may needlessly in- volve them in debts, and expose them to the dangler and discredit of not "rendering to all their dues." {Marg. Ref. s. — Notes, Ex. 20: 15. Frov. 6:1—5.) Yet, when all such de- mnii Is are answered, and all these rules observ- ed; tlu'v still "owe love" to all men, with the vari.)us duties which result from its enlarged exercise. — The learned Erasmus long since re- marked, that the first clause mi^ht as properly and literally be rendered, "Ye do owe no man any thing, but to love one another:" and though -subsequent commentators, almost wkhout ex- •ception, take the Avnrds imperatively; yet it may be worthy of consideration, whether the indicative construction do noi, far more simply and evidently, accord to the context. The a-postle was exhorting Christians to render to all thoir dues; (7) and, having branched out s 7. Dent. 24:14,1.5. Prcv. 3:27, I 21. i\I;it.. llTia,!.). Mark 10-19 2": Alatl. 7:12. 22 39.40. Luke 18:20. t Ex. 20:12—17. Deul. 5:IG— 1 u 7:7,8. 104] the general |)recept into a tew particulars; he closes, by adding, "Ye owe no man any thing, &c." as if he had said, 'All that I would incul- 'cate is reducible to this; Obey the law of love 'to others, in all its branches, and then you will 'render to all their dues.' (Notes, Ex. 20:12 — 17.) The sense in this construction is obvious and important: but the ordinary interpretation, seeming at least to forbid Christians to contract any debts; and to condemn such, as cannot at present discharge those already contracted, may embarrass the minds of the most upriglit; it requires considerable management in expound- ing it, so as to prevent this embarrassment: and after all, in the literal import, scarcely any so much as attempt to obey it; indeed to num- bers it is, strictly speaking, impracticable. The usual exposition of the next clause, "but to love one another;" 'Be not a debtor to any man of 'ought, but love and atiection, which ye ought 'so to pay, as that ye should have more to pay;' Bp. Hall; is not, to me at least, satisfactory: for why sliould we be allowed so to pome short, in rendering "love to whom love is due;" as to be always there in arrears, and there only? If we daily rendered all that love to our neighbor, which is due to him, we should not remain in his debt. The next day would indeed require a fresh payment, but there would be no arrears due. Upon the whole, therefore, I cannot but; decidedly prefer the indicative construction; "Ye do owe, &c." In short, the whole of what the apostle would inculcate was "love" in its various exercises and effects : so that he who loved another, "actually fulfilled the law," in respect of its requirements towards his neigh- bor; and this "love of our neighbor as our- selves," in obedience to the command of God, would also be the best evidence of our loving him with all our hearts, according to the first and great commandment of the law. (Marg. Ref. u, X.— Notes, Ex. 20:1—11. Lev. 19:18. Deut. 6:5. Matt. 19:16—22. Mark 12:28—34. Luke 10:25— 37.)— The apostle, by thus ap- j)ealing to the moral law as the standard of duty, after having so fully shown that no man can he justified by it, completely, establishes the distinction between the law as a covenant, and the law as a rule; and proves that our deliver- ance from it in tlie former sense, is in order that we might obey it in the latter. — 'Not that 'the law is exactly fulfilled by doing no evil to 'our neighbor: but, because, in Christ's inter- 'pretation, the neglect of doing any good we are 'able, and liave opportunity to do for him, is 'doing evil. (Mark 3:4.) ... For "charity is 'also kind," (1 Cor. 13:4.) and engageth us "by 'love to serve one another." (Gal. 5:13 — 15.)' Whitby. (Notes, 1:13—16. 1 Cor. 13:4—7. Gal.%.\—b. 1 JoAn 3:16,17,) Perfect \o\e, with all its effects, fulfils the command of "lov- ing our neighbor as ourselves:" but imperfect love, for a part of our lives, falls \evy short of this. Owe. (8) OcfFdsTs. Matt. 18 1'iS. Luke 7 : 41, 16:5,7. Philem. 18.— 0(pedi^T7j g, 1:14. 8: 12. — Is briefly comprehended. (9) .^rKxecpu- luiiiTut. Eph. 1:10. Not elsewhere. Ex unt, et xFcpulij, caput. — The fulfilling. (10) y/A/,- Quittu. Plenitudo: fulness. (,ev. I9:1R,34. Mitt. 22:39. I y 1 Cor. 13:4—7. Luke 10 27. Gal. 5:13,14. J:iib. i 8. Malt. 22:4a 2:8—10. I A. D. 61. CHAPTER XIII. A. D. 61 1 1 And tliat, '^ knowing the time, that now '■ it is high time to awake out of sleep: *•■ ibr now is our salvation nearer than when we believed. 12 The '' night is far spent, the day is at hand: let us therefore ^ cast off the *" works of darkness, and let us ^ put on the armor of light. 13 Let '* us walk * honestly, ' as in the day; "^ not in rioting and drunkenness, 'not in chambering and wantonness, "^ not in strife and envying. 14 But "put ye on the Lord Jesus Christ, " and make not provision for the flesh, to fulfil the lusts thereof. Note. — Some think that the apostle here refers to the approaching destruction of Jeru- salem, and the more complete establishment of Christianity which followed; but the ruin of the Jewish nation could not much affect the Christians at Rome: and the situation of be- lievers in this life, as ex{)ecting complete and eternal salvation, is evidently intended. — It be- hoved them to consider how long they had liearti and professed the gospel; and the short- ness of the time, that might yet remain to them, in which to glorify God among men. (Mar^. Ref. a— c— Notes, £c.9:10. Eph. 5:15—20.— iP. O. John9:l — 12.) Thus they would per- ceive, that it was full time for them to shake otfall remaining sloth and supineness, and to attend to every duty with increasing zeal and vigor: as the day of final salvation approached continually, and was then actually much nearer, than when they had first believed in Christ; and consequently their term of remaining use- fulness on earth was proportionably abridged. — The redemption, by which salvation comes to sinners, was finished with the humiliation of the Saviour, and when he expired on the cross. (Note, John 19:28—30.) Salvation becomes jOurs, and is begun, when we come to him by faith: it will be finished as to the soul at the hour of death, and as to the body at the day of judgment; when sin and all its conse. Eph. 4:22,25. Co/. 3:8. Jam. 1:21. 1 Pe<. 2:1.— Let us put on.] Et'dvawfie&u. 14. Gal. 3:27. Eph. 4 ■.'24. Col. S-.ll.—Honestly. (13) Eva- /ijuoroic. 1 Cor. 14:40. 1 Thes. 4:12. Eva- Xy'fioif. Ma)-k lb:43. ^cv 23:20. Is. 22:12,13. 28:7, Am. 6:4—6. Mall. 24:48— Luke 16:19. 17:27,28.21:34. •or. 6:10 CnK 5:21. Eph. 5: 1 PeL 2:11. 4:3—5. or. G;9. Gal. 5:19. Eph. S: 3—5. Col. 0:5. 1 Thes. 4:.':.— 5. 2 Pet. 2:14.18— 20. .hide 23. mGal. 5:15,21,26. I'hil. 23. Jam. 3:14—16. 4:5. 1 Pel. 2: 1,2. n Gal. 3:27. Eph. 4:24. Col. 3. 10—12. o 8:12,13. Gal. 5:16,17,24. Col. 3:5—?. 1 Pet. 2-1 i. 1 John 2: 15—17. [105 A. D. 61. ROMANS A. D. 61. cause for murmurs and disquietude. — Christians should always remember, that there is "no power, but what is" derived from God; "tliat the powers that be, are ordained of God," though perliaps not according to what ice might think the most eligible plan: indeed he olten scourges guilty nations by delivering them into the hands of oppressive rulers. "Every soul" however is bound to "be subject to the liigher powers:" that while so many, disdaining every yoke, "are not afraid to speak evil of dignities," and want to level all other distinctions, in order that themselves may rise to distinction, by "re- sisting the power and despising the ordinance of God;" there may be also a protest in the land, against turbulent innovators, entered into by a great multitude, "who fear God, honor the king, and meddle not with those that are given to change." (Note, Prov. 24:21,22.) — indeed it is far more agreeable to the pride of man, to rise to reputation, by declaiming against kings and princes; than to be employed in humbling ourselves before God for our own sins, and in diligently mortifying our own corrupt inclinations. But surely, there can be no suffi- cient reason, why ministers of the gospel, and private Christians, should leave their peaceful duties, and bring the truth into disgrace, by becoming volunteers in such services, as apos- tles, evangelists, and martyrs, never intermed- dled with! In our happy"land, however, the advantages derived from civil government are immense; our grievances are comparatively minute, and often imaginary; and rather the fault of human nature, than of our constitution, or public administration. For speculators on this subject (even such as profess to believe the doctrine of man's entire depravity,) almost universally blame this or the other form of gov- ernment, for those evils which in fact are in- separable from fallen nature; and they expect that benefit from the change of forms or per- sons, which can only be produced by the reno- vation of men's hearts to the holy image of God; and the mortification of that inordinate self-love, and idolatrous love of the world, which are universal to mankind. (Note, Is. 32:15. P. O. 9—20.) Let then Christians recollect, that "the world lieth in wickedness," and that they are "strangers and pilgrims" in it; that their time here is short; that it is their wisdom and duty to make the best of things as they find them ; that submission to the providence and command of God requires their peaceable subjection to gov- ernors; and that in refusing this subjection, they rebel against God, and must give an ac- count to him of it. In general our rulers are, what all rulers ought to be, "a terror to evil doers, and not to those who do well;" as the honest and conscientious have nothing to fear from them, but enjoy great security and reli- gious toleration, in what manner soever they choose to worship God; and as, with few, if any exceptions, none are made afraid, but those who ought to fear; even they whom the magis- trate, as "the minister of God, a revenger to execute wrath upon evil doers," must punish, unless he would "bear the sword in vain." So that in every way it is incumbent on us "to be subject, not only for wrath, but also for con- science' sake." — At the same time magistrates may hence learn, from whom, and for what, they have their power, and what account tliev 106] •" must render of it; that they too may attend to their duty in the ftar of God, with "whom there is no respect of persons:" remember- ing the solemn and strict account, which they must render to God, of their inijiortant tal- ents, when it shall be said unto them, "Give an account of thy stewardship, for thou may- est no longer be steward." — It is also incum- bent upon Christians to be exact and exemplary in paying tribute and custom; considering their rulers as "the ministers of God for their trood," and receding from their personal interests for the public advantage. They should therefore avoid all appearance of those covetous and fraudulent practices, by which so many plunder their fellow-citizens, in withholding their share of the public revenue. And they ought also to refrain from contumelious and disrespectful lan- guage, concerning their governors, and set an example of "rendering fear to whom fear, and honor to whom honor is due." Let then those, who eagerly declaim concerning liberty, with- out distinguishing it from licentiousness, seri- ously ask themselves, whether their reasoning can be made consistent with such scriptures as these? Whether Christ, his apostles, or his primitive disciples, ever spent their zeal about such topics? And whether such declamations and frequent invectives against those, whom the scripture commands us to honor and obey, can be for the credit of the gospel, and the benefit of true religion? — As to the efforts, wliich are any where made by those, on whom such trusts constitutionally devolve, to preserve, increase, or assist, the real liberty of mankind, personal, civil, or religious; or to check the career of despotism or oppression, over men of any climate, complexion, or religion; let us zealously forward them with our prayers, and by every means consistent with the peace and good order of the community: and, if we would enjoy the blessing of good government, we should pray earnestly and constantly for our rulers, and all in authority; else we have no just cause to complain of any real or supposed grievances, to which we may be subjected by them. (Notes, 1 Tim. 2:1,2.) V. 8—14. While we rejoice at deliverance from the condemnation of the holy law of God, may its precepts be written in our hearts, and trans- cribed into our lives: that prudence, honesty, and punctuality may mark all our transactions, and regulate all our expenses, and the payment of our debts, and make way for liberal kind- ness to the poor. May we learn to "love all men as ourselves;" and then we shall not only avoid gross injuries to their i)ersons, connex- ions, property, or characters; but we shall do no kind or degree of "evil to any man," but shall study to be useful and beneficial in every relation and station of life. — The longer we have heard and professed the gf)spel, the more should we deem ourselves bound to shake off all sloth : and the nearer our salvation approach- es, the more diligent should we be to finish the work of life, and to go forth to meet our Lord : exulting in the prospect of having speedily done with sin and conflict; and being admitted into the presence of God our Saviour, "where is fulness of joy, and pleasures at his right hand for evermore:" saying, with dying Ja- cob, "I have waited for thy salvation, O Lord." A. D. 61. CHAPTER XIV. A. D. 61. — Emerg-ing from the night of uiiconversion, and the tvvihght of our firtjt glimmering views of heavenly things, and looking forward to the day of perfect knowledge and pnritv; {Notes, iVou. 4:18,19. Hos. 7 -A—S. Jo/m 8:12. Rev. 21 :22— 27.— P. O. Is. 42:13—25.) let us reject and flee from the works of darkness, and "put on the whole armor of light:" let us study to Avalk in a manner consistent with our profes- sion, and honorable to it; to avoid every kind of excess, and inexpedient indulgence, and all spiiitual as well as carnal wickedness: and, in- stead of "making provision for the flesh to in- dulge its lusts;" let us study to "put on the Lord Jesus Christ," to imbibe his spirit, to copy his conduct, to walk in every respect even as he walked. CHAP. XIV. ChrisUans should receive candidly "tlie weak in faitii," and not de- spife or judge one another, in respect of things douhtl'ul or indiffer- ent, 1 — li; but consider their relation and accountableness to Christ, 7 — 12. Exhortations to caution, charity, humility, and self-denial, in using their (Jhristian liberty, 13 — 23. Jr^IM that is " weak in the faith ^ receive Li ye, '^ but * not to doubtful disputa- tions. Note. — Notwithstanding the authority vest- ed by Christ in his apostles, and their infallibil- ity in delivering his doctrine to mankind; differ- ences of opinion prevailed even among real Christians: nor did St. Paul, by an express de- cision and command, attempt to put a final ter- mination to tliem. {Notes, 2 — 6, 14 — 18.) A proposition indeed may be certain and impor- tant truth; yet a man cannot profitably receive it without due preparation of mind and heart. Indeed he muist himself perceive the nature, evidence, and excellency of the doctrine, and the grounds on which it rests, before he can make any good use of it: so that a compelled assent to any doctrine, or conformity to any outward observances, without conviction, would in general be hypocrisy, and entirely unavail- ing. So essential are the rights and existence of private judgment, in all possible cases, to the exercise of true religion! and so useless an incumbrance would an infallible judge be, for deciding controversies, and producing unanim- ity among Christians! {Note, '2 Pet. 1:20,21.) — The apostle had sufficiently declared his mind respecting the ritual law of Moses: and where attention to it was likely to interfere with the simplicity of men's dependence on Christ, he zealously contended against it. • {Notes, 4: 9:30—33.' 10:1—4. GaL5:1—6.) If the method of subsequent ages had been then in use, the persons here spoken of would have been excluded from the church, and anathema- tized as obstinate heretics; or driven for re- lief to their consciences, to sei)arate from those, who imposed on them what they counted sinful: and afterwards they would have been shunned and stigmatized as schismatics. But St. Paul, in all the plenitude of his apostolical authority, could endure bis fellow Christians to differ from him in opinion, as to matters of inferior conse- quence: and, instead of peremptory injunctions, he gave a general rule of the greatest imj)or- tance, lor our conduct in all similar cases. He a 21. 4:19. 15:1. Job4:3. Is. 35: 3,4. 40:11. 42:3. Ez. 34:4,16. Zcch. 11:16. Matt. 12:20. 14: 31. 1H:6,10. Lukel7:2. 1 Cor. 3:1.2. 8:7—13. 9:22. b 15:7. Matt. 10:40—42. 18:5. exhorted the j)astors and members, of the church at Rome, to receive among them, as a brother, the weak believer; and not to perplex him with disj)utations about such things, as might ajipear doubtful to conscientious persons; but to leave him, under the general use of means, and lov- ing instructions, to grow stronger in faith and riper in judgment, by the inward teaching (>{' the Holy Spirit. This general rule applies to many particulars, both resjiecting doctrine, worship and practice. If a man do not profess repentance, and a believing dependence, as a justly condenuied sinner, on the righteousness and atonement of Christ, "Emmanuel," "God manifest in the flesh," and a rehance on the Holy Spirit for teaching and sanctification; it does not appear, that he can properly be re- garded as a believer, or admitted into the com- munion of the saints. {Note, 2 John 7 — 11.) But when these things are professed in words, and not denied in works, a man ought at least to be received as one, who is "weak in the faith:" and more established believers should meekly help him forward, though be may yet be under the power of many prejudices and mistakes. {Note, 15:1 — 3.) — 'The force of the 'apostle's admirable reasoning in favor of can- 'dor and mutual condescension, cannot be ener- 'vated by saying, as some have unhap|)iLv done, '... that there Avas no separation between Jew 'ish and Gentile Christians. — Had the things, 'judged indiflferent by the latter, and apprehend- 'ed sinful by the former, been imposed; a sep- 'aration of communion would have ensued, 'and the schism, on the apostle's principles, 'would have been chargeable on the imposers. 'When it shall please God to awaken in the 'governors of established protestant churches 'such a spirit of moderation and goodness, 'joined with a true zeal for religion; as to leave 'such things in that natural state of indiflfer- 'ence, in which almost all sensible men confess 'it best they should be left, many separations 'will cease of course,' Doddridge. — Thus the guilt of schism is reciprocally charged, by all parties, on their opjionents; and indeed truly, when it is not done exclusively ; or so as to supjiose that all the fault lies on one side. For the same state of mind and heart generally pre- vails, in those who impose unscri{)tural terms of communion: and in those who separate them- selves from their brethren, without sulficient reason; and then endeavor to make the cause of their separation a])pear as cogent as they can, in order to justify themselves. So that, not only 'the governors of protestant establishetl church- 'es,' but the leading men among dissenters, and seceders also, need to be brought, by the illumi- nation and grace of the Holy Spirit, to a fuller knowledge of the scriptures, and more entire conformity to the temper there inculcated. In proportion as men approach nearer and nearer, in judgment and disposition, to the wt^rd of God, they will be brought nearer to each other; as the lines, from tlie circumference of a circle, approximate to each other, and to the centre, proportionably. Then each person concerned (instead of decidedly justifying every particu- lar among those with whom he is connected, and disputing against every thing in use, among John I.'5.20. Phil. 2:29. 2 Jcbn 10. 3 John 3— 10. c 2—5. Or, not to judge his dvuhtfuX thoughts. [107 A. D. 61. ROMANS. A. D. 61. such as he differs from,) will seriously compare all particulars, on every side, with the sacred oracles; and in consequence, will discover, that neither party is entirely right, and neither en- tirely vjrong. And this conviction, avowed and reduced to practice by the leading men, would gradually be communicated to the rest of the body: and would make way for such amendments, retrenchments, and concessions, on all sides, and such fairness, gentleness, and candor, in debating on the controverted sub- jects, as would in process of time effectually terminate our unhappy divisions. But "until the Spirit be poured upon us from on high," it cannot be expected that these events will gen- erally take place. It is, however, highly im- portant, that individuals should Avell consider, from what source contentions in the church, as well as "wars and fightings in the world," ac- tually arise; and what is indispensably neces- sary, in order to terminate them. (Marg. Ref. —Notes, Eph. 4:1—6. Phil. 1:27—30. 2:1— 4. Jam. 1:19—21. 3:13—18. 4:1—3. P. O. 1—6.)— Weak in faith.] 'That is, in the 'knowledge of the benefit of Christ; or the 'benefit to be derived from him.' — Doubtful disputations.] 'The altercations of disputa- 'tions, or the ambiguities of disputations; that 'is, lest he should depart more uncertain than 'he came, through various and perplexing con- 'troversies, or turn aside with a disturbed con- 'science. Erasmus renders it, "not to the de- 'terminations of disputes." ... Yet indeed the 'weak should be received, in order to the deter- 'mination of disputes; that is, that at length, 'by knowing the truth, he may become strong- 'er: but the apostle orders this to be done, 'very gradually, that there may be no conten- 'tion, or vain and unseasonable disputation. ... 'He teaclies, that they should be instructed 'with mildness and lenity; and so, that in those 'things,' (of which he is speaking,) 'we ought 'to accommodate ourselves to their ignorance, 'from regard to the law of charity.' Beza. Him that is weak.] Tov (lattFvuvTu. 2. 4:19. 8:3. 1 Cor. 8:9. — Receive ye.] nooaht^Gu- vsa,9e.3. 15:7. Matt. 16:2"2. Jlcts\7:b. 18: 26. 28:2. Philem. 12. Ex ttqoc, et hnidiO'U), recipio. (Note, Jlcts IS:24—'2S.)— Doubtful disputations.] Ai(ty.oiatig dutXoyiofion'. Jam. 2:4. JiuxoicTfi;, 1^ Cor. 12:10. Heb. 5:14. '^caxQiaig egi, fnigjjiuij diaxQiTiy.ij. Phavori- 'nus,' in Schleusner. A duexotvco, Acts 10:20. JialoYia/jo)i', 1:21. See on Mark 7:21. 2 For one believeth '• that he may eat all things: "^another, who is weak, '"eateth herbs. 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. 4 '^^Who art thou that judgest another man's servant.^ to his own master he stand- elh or falleth: yea, Mie shall be holden a 14. 1 Cor. 10.25. Gal. 2:12. 1 Tim. 4:4. Til. 1:15. Heb. 9: 10. 13:9. e 22,23. f Gen. 1:29. 9:3. Prov. 15:17. Dan. 1:12,16. p 10.15,21. ZecU. 4:10. Matt. 108] 18:10. Luke 18:9. 1 Cor. 8:11 —13. h 13. Matt. 7:1,2. 9:14. 11:18, 19. 1 Cor. 10:29,30. Col. 2:16, 17. i Acts 10 34,44. 15:8,9. k 9:20. Acta 11:17. 1 C;r.4:l. up; for God is able to make him stand. [Pruciical Obscrvftioi.s.] Note. — The apostle next proceeded to ex- em[)lify his general rule, by a particular in- stance. One Christian, either a Gentile con- vert, or a Jew who liad been set free from the prejudices of his nation, believed it lawful to eat any kind of meat, without regarding the distinctions of the law in that respect: another, either a Jewish convert, or one who had imbib- ed Jewish prejudices, would eat only vegetables, (especially when in company with Gentile con- verts,) lest he should unawares eat some un- clean thing. This indeed showed, that he w.is weak and unestablished in the faith and in re- ligious knowledge; yet it evinced him to be conscientious. (Marg. Ref. d — f. — Notes, Dan. 1:8—16. Acts 10:9—16. 1 Cor. 10:23—28.) Here then mutual candor ought to be exercis- ed: the Christian, wIkj knew and used his lib- erty, must not despise his weak brother, as ignorant or superstitious; and so disdain to associate with him, or use contemptuous lan- guage respecting him. On the other hand, the scrupulous believer must by no means condemn his brother, as self-indulgent or lax in his con- duct; or shun him, and sjieak censoriously of him on that account. For God had accepted him, and taken him into his family, without re- garding these distinctions: and it did not be- hove any one to "judge" and condemn "another man's servant," lor those things against which his own master did not object. The professed Christian was only accountable to his own Lord, who would justify or condemn him, up- hold him or leave him to fall, as he saw his real character to be: and, if indeed he was a believer, the power and promise of God were engaged to u|)hold him, and were abundantly sufficient for that purpose. (Marg, Ref. g — 1. — Notes, and P. O. 8:28—39.) Herbs. (2) .lu/«>a. Matt. 13:3^. Mark 4: 32. Luke 11 :42. Not elsewhere N. T.— Gen. 9:3. 1 A"tng-.s 21 :2. Ps. 37:2. Prov. 15:17. Sept. — Despise. (3) ESui^ereiTw. 10. Acts 4:11, et al. Ex f i, et nd-Ftg. i. e. odeic, nemo. See on Luke 18:9. — Servant. (4) Oiyeirji'. Luke 16:13. Acts lOil.-Make him to stand.] :^Tijaui. See on 10:3. 5 One man '" esteemeth one day above another: another esteemeth every day alike. " Let every man be fully * persuaded in his own mind. 6 He that f regardeth the day, " regard - eth it unto the Lord : and he that regardeth not the day, to the Lord he doth not re- gard it. He that eateth, eateth to the Lord, Pfor he giveth God thanks; and he that eateth not, to the Lord he eateth not,' and giveth God thanks. Note. — The case was similar as to the obser- vance of days. Some Christians considered the Jewish sabbaths, new moons, and other solemnities to be still in force, and so required S. Jam. 4:11,12. 1 3. 11:23. 16:25. Dent. 33:27 —29. I's. 17:5. 37:17.24.2S. 119:116,117. John 10.28— 30. Kom. 8:31-39. llel). 7:25. I Pet. 1:5. Jude24. m Gal. 4:9,10. Col. 2:lG 17. n 14,23 1 Cor. 8.7.11. * Or, asiuitd. 1 John 3:19—21. t Or, oh.^ei-i.'Cth. o Ex. 12:14,12. n:2.5. Is. 58.5. Zerh. 7:5.6. p Malt. 14:19. I5:C6 Jclin6:2S. 1 Cor. 10:30,31. 1 Tim. 4:3- 5. A. D. 61, CHAPTER XIV. A. D. 61. by the law of God, and accordingly they re- garded them in a relisrious manner: others were satisfied, that the ritual law was abrogated, and that these ap])ointments were no longer obliga- tory, so that in this respect they regarded every day alike: for we cannot suppose that they did not observe the Lord's day, or any days of fasting and prayer, or thanksgiving. (Notes, Gal. 4:8—11. Col. 2:16,17.) In such matters, it was chiefly necessary, that every man should be fully satisfied in his own mind, as to his duty, and that he acted from proper motives in it. If then a Christian "regarded a day" according to the law of Moses, or consci- entiously set it apart for devotion; he might be supposed to do it from reverence to the au- thority of God. And if another Christian, deeming these distinctions to be superseded, omitted all regard to those days, which the other accounted holy; it should be supposed, that he did it with a view to the honor of Christ, of his legislative authority, and his ful- filment of all the ancient typical observances. In like manner, the believer, who ate any kind of food, should be considered as regarding the will and glory of the Lord in it; while he re- turned thanks both for his food, and for his Christian liberty: on the other liaml, he that refrained from this or the othe- meat, being contented Avith what he did eat, and thankful for it, should be considered as doing it from a self-denying and conscientious regard to the will of the Lord, even though his scruples were judged to be groundless. {Notes, 1 Cor. 10: 23 — 33.) — Fully persuaded in his own mind. (5) ' "Let every man freely enjoy his own 'sentiment;" and go on in his own way without 'impediment or censure.' Doddridge. This interpretation is very ancient; but it does not seem to be the most natural construction of the clause. — 'Let a man have that persuasion of 'the lawfulness of what he doeth, or abstains 'from, as will preserve him from sinning against 'conscience in it. ... Let him not search into the 'judgments and actions of other men, about 'these matters, to condemn them for them.' Whitby. — 'I do not agree with those, who 'think that the apostle meant nothing more, 'than that each person should be careful not to 'do any thing with a doubting or hesitating 'conscience. For it is not enough, that our 'conscience consents to what we do; but it is 'necessary, in the first place, that our conscience 'be certified from the word of God.' Beza. (Marg. Ref. n—p.~Note, 19—23.) One day above another. (5) ' Hueqav nao vuFout" "day above day." — Be fully persuad- ed.] nXi]QO(poQeiai^b). 4:21. See on Luke 1:1. nliiQO(poi)iu, Col. 2:2. 1 Thes. 1:5. Heb. 6: 11. 10:22.- iff that regardeth.] (6) 'O (pQO- viav. 8:5. 12:3,16. ^ee on Matt. 16:23, 7 For 1 none of us liveth to himself, and no man diethjo himself. 8 For whether we live, we live unto the Lord; and whether we die, *■ we die unU) the Lord: 'whether we live therefore, or die, we are the Lord's. q n. 1 Cor. 6:19,20. 2 Cor. 5:15. fi:il. 2:19,20. Phil. 1:20— 21. Til. 2, It. 1 Pet. 4:2. r John 21:19. AcU 13:36. 20: 24. 21:13. Phi. 2:17,30. 1 Thrs. 5.10. • 1 Cor. 3:22,23. 115:23. 1 Thej. 4:14—18. Rev. 14:13. t 13.53.10—12. L"ike24:26. 2 Cor. 5:14. Mel). 12:2. 1 Pet. 1:21. Rev. M.S. u Matt. 28:3. .John 6:22 23,27 —2:). Acts I0:3t),42. Epii. I: 20—23. Phil. 2:10,11. 2 Tim. 9 For to this end * Chi'ist both died, and rose, and revived, that he might be " Lord both of the dead and living. Note. — It ought to be established as an ac- knowledged principle, that no real Christian allows his own humor, indulgence, interest, credit, or ease, to be tlie end for which he lives or acts, as to the general tenor of his conduct, nor does l.e even avoid, desire, or meet death from selfish motives: but whether his life be prolonged, he aims to spend it to the glory of Christ; or whether death be expected, he refers it to him, to be ordered in all resjiects for the glory of his own name. So that whether the Christian lives or dies, he belongs to the Lord, to be disposed of as he pleases; and as the ob- ject of his love, to be taken care of by him in all possible events. (Mar g. Ref. q — s.) For to this very end Christ both died on the cross, and rose again, and liveth in heaven to die no more; that in human nature he might be the sover- eign Lord of all his people, both during their lives and after their death: as they willingly devote themselves to him, and are prompt to labor, suffer, or die for his sake; as he orders all things respecting the time and circumstances of their death, for his own glory and their good; and as, when they die, they are taken to be with him for ever, and be will raise their bod ies to share the same felicity. (Notes, 1 Cor, 6:18—20. Phil. 1 :I9— 26.)— Christ is also th^. Lord of all the dead, and of the living, who do not believe in him: he spares their lives, or cuts them off by death, and executes vengeance upon them as he sees good : yet the former sense seems to have been principally intended. (Marg. Ref. t, u.— Notes, Matt. 28:18. Acts 10:36—43. £jo^. 1 :15— 23. Rev. 1:12—20.) It is worthy of observation, that the apostle most cogently showed professed Christians, what they ought to be and do, by stating the character and aims of true believers, and by teaching them what charity would suppose, concerning their brethren who differed from them, if their conduct were in other respects consistent with their profession. — "The Lord," evidently means Jesus Christ, in these verses; which contain a very conclusive argument in proof of his Deity, and the next verses undeni- ably confirm it: for to what mere creature can we be thus entirely" devoted, without manifest idolatry, and evidently giving to another that supreme affection, which God himself demands.' (Notes, 2 Cor. 5:13—15. Tit. 2:14.) Liveth to himself. (7) 'Euvtco 'Qj. 2 Cor. 5: 15. — Revived. (9) Jve';i](tfv. 7:9. Luke 15: 24,32. Rev. 20:5.— Might be the Lord.] Kv- Qievarj. 6:9,14.7:1. See on LwAre 22:25. 10 But why dost thou judge thy brother.'' or why dost thou " set at nought thy brother.'' >' for we shall all stand before the judgment- seat of Christ. 1 1 For it is written, '■- As I live, saith the Lord, " every knee shall bow to me, and every tongue shall ^ confess to God. 4:1. 1 I'et. 4:5. X 3,4. Lnke23:ll. Acts 4:11. y 2:16. Kc. 12:14. Matt. 25: 31,32. .lohn 5:22. Acts 10: 42. 17:31. 1 Cor. 45. 2 Cor. I Num. 14:21,2^. Is. W.n. .Ter. 22:24. r;/..5:ll. Zeph. 2:9 a Ps 72:11. Is. 4.T.22— 2.5. Phil. 2:10. I!ev. 5:1 1. b 10:9. 1.5:9. Vatt. 10:32. 1 5:10. Judel4,15. Rev. 20: I Juhn4;15. 2.Iohn7. 11—15. [109 A. D. 61, ROMANS. A. D. 61. 1 2 So then ■•' every one of us shall give account of himself to God. [I'rarlical Observalions.] Nole. —Thh suggested aiiollier reason, why Christians should not "judge" or "despise" one anotlierr as tl)ev must all stand in judgment before Christ, when it would be iully made known from what motives every man had act- ed. (Mars:. Ref. y.— Notes, 1 Cor. 4:3—5. 2 Cor. 5:9—12. Rev. 20:11— 15.)— The proph- ecy referred to has been before explauied of Christ, as "Jehovah, our Righteousness." (Marg. Ref. y.—c.--Notes, Is. 45:23—25. Phil. 2:9 11.) — The apostle's transition from""the judgment-seat of Christ," to "giving an account of ourselves to God," shows how familiar it was to him, to understand the pre- dictions uttered by Jehovah, as the words of his divine Lord and Saviour. — Shall confess to God. (11) 'That is, shall adore and acknowl- 'edge me as God.' Beza. {Note, 10:5—11.) — «lf these words, Avhich the prophet certainly 'spake of Jehovah, ... be well applied by the 'apostle to Christ; Christ, must also be the 'Person intended by them: for how could the 'aposi^^le prove, that "every knee must bow" to 'Christ from the words of God, "to me every 'knee shall bow;" if Christ were, in his whole 'nature and essence, as different from that God 'who spake those words of himself, as is a crea- 'ture from his great Creator.?' IVhitby. — As I live, Sac. (11) Neither exactly from the Sept. nor from the Hebrew; but giving the precise meaning of each. (Is. 45:23.) We shall ... stand. (10) IJuoitt^rjao/ne&u. 12:1. See on 6:13. — Judgment-seat.] Toi ^rj- uuxi. John 19:13. 2 Cor. 5:10.— Shall boio. '(11) Kui.ni>Fi. Phil. 2:10. See 11 :4.Shall conjfess.] ESoitoloytjaeiui. Steon Matt. 11:25. — Ofienai, Is. 45:23. Sept. 13 Let US not tlierefore ^ judge one another any more: ^but judge this rather, that no man *" put a stumbling-block, ^ or an occasion to fall, in his brother's way. 14 1 know, ^ and am persuaded by the Lord Jesus, ' that there is nothing * imclean of itself: but to him that esteemeth any thing to be unclean, ^ to him it is unclean. 15 But if ' thy brother be grieved with tJiy meat, "' now walkest thou not f char- itably, " Destroy not him with thy meat, for whom Christ died. 16 Let not then "your good be evil spoken of: n For P the kingdom of God lis not meat and drink; '"but righteousness, ' and peace, and joy in the Holy Ghost. 18 For he that * in these things serveth e Er. 11:0. Malt. U:3fi. 18:23, &c. Luke 16:2. Gal. 6:5. 1 Pet. 4:5. d 4,10. .lam. 2:4. 4:11. e Luke 12:57. 1 Cor. U:13. 2 Cor. 5:14. f 9:32,33. 11:9. 16:17. Lev. 19: 14. Is. 57:11. Ei. 14:3. Matt. 16:23. 18:7. Luke 17:2. 1 for. 8:9—13. 2 Cor. 6:3. Phil. 1: 10. Kcv. 2ll. g 2 Sam. 12:14. 1 "i u. .":M. 1 Jolin 2:1J. liO] h Acts 10:2t. i Set 0-1 2. * Gr. coiiMiKj ,. Act, 10:11,15. 11:8,9. k 13. 1 Cor. 8:7. 1 E?.. 15:22. ICor. 8:12. m 13:10. 15:2. 1 Cor. 8:1. 13:1, 4,5. Gal. 5:13. Phil. 2:2— 4. t Gr. according to charity. n 1 Cor. 8:11. 2 Pet. 2:1. 1 .lohn 2:2. o 12:17. 1 Cor. 10:23,30. 2 Cor. 8:20,21. 1 Thes. 5:22. Christ " is acceptable to God, ^ and approv- ed of men. Note.— {Notes, "l-.l—S. Matt. 7:1— 5. Jam. 4:11,12.) The apostle concludes this part of Ids subject, by exhorting Christians, not to judge, censure", or condemn one another, any more; especially the Jewish converts should not judge their' Gentile brethren: and he then enters on another exhortation, in which the Gentile converts were principally concernetl. This he introduces by using the same word, in somewhat a different sense. Instead of exer- cising their judgment about others, let them learn to act judiciously in their own conduct, that they might not ensnare their brethren, or occasion them to sin: as if a man should heed- lessly lay a stone, or a trap, in another's Avay, which might occasion his falling, or being hurt. This they would be apt to do, by an inexpedi- ent use of lawful things. The apostle assuredly knew, by the revelation of Christ, that no kind of food was any longer polluted in itself: yet if a man supposed the ceremonial distinctions to be still in force, the meat which lie ate, con- trary to his judgment and conscience, would be unclean to him; and he therefore ought to ab- stain, till more fully satisfied. {Marg. Ref. h -.]^,— Notes, Acts 10:9—16. 1 Cor. 8:7—13. 1 Tim. 4:1 — 5.) Now, if a stronger and bet- ter informed believer induced his weaker broth- er, by his example and influence, to eat such things as his conscience protested against, and so to bring guilt and distress upon himself; it was obvious that he did not "walk charitably," kwing his brother as himself. For his conduct directly tended to the ruin of one, for whom Christ died; seeing it tempted him to sin, which naturally leads to condemnation. {Mai-g. Ref. 1 — n. — Note, Jam. 1:13—15.) This does not imply, that the weak brother would actually perish: but the contrast is made between the love of Christ to the weak believer, who shed his blood to save him; and the want of love in his stronger brother, who would not abridge himself of his indulgent meal, from regard to liis welfare; but would rather prove an occasion of sin to him, and so hazard the loss of his soul, than restrain himself in the exercise of his Christian liberty! — Yet, had tlie ajjostles writ- ten in that exact systematical style, which some aflect and require; they would scrupulously have avoided such language. {Note, 2 Pet. 2. 1 — 3.) — Cliristians ought then to be very care- ful not to use their liberty, which Avas good and valuable in itself, in so unguarded a manner, or with such bad effects, as might give occasion to its "being evil spoken of:" tor the privileges of the kingdom of God, no more consisted in meats and drinks, than \ts requirements did: so that a believer, who would use his liberty, at any rate and at all events, laid as undue a stress on the indulgence of the new dispensation, as p Dan. 2:44. Matt. 3:2. 6:33. Luke 14:15. 17:20,21. John 3: 3,5. 1 Cor. 4:20. 6:9. 1 Thes. 2:12. q 1 Cor. 8:8. Col. 2:18,17. Heb. 13:9. r 1.1. 45:24. .ler. 23:5,6. Dan. 9:24. Malt. 6:33. 1 Cor. 1:30. 2 Cor. 5:21. PhiL 3:9. 2 Pet. 1:1. s 5:1—5. 8:6,15,16. 15:13. Is. 55:12. 61:3. Arts 9:31. 13:52. Gal. 5:22. Phil. 2:1. 3.3. 4:4, 7. Col. 1:11. 1 Thes. 1:6. 1 Pet. 1:8. t 4. 6:22. 12:11. 16:18. M.irk 13:34. .Tohn l2:26. 1 Cor. 7 :2. Gal 6:15,16. Cul. 3:21. Tit. 2:11—14. u 12:1,2. Gen. 4:7. Er. f-:?. Acts 10:35. PhiL*4:18. 1 'liin. 2:3. 5:4. 1 Pet. 2; 5. 20. x 2 Cor. 4:2. 5:11. 6 4. 8:21. 1 Tlies. 1:3,4. Jam. 2:18— 26 1 Pet 3:16. A. D. 61, CHAPTER XIV. A. D. 61. a Jewish conveil did on the ceremonial distinc- tions of the old one. To stand justified before God, to be at peace with him, to possess peace in the heart and conscience, and to experience tliat pure joy, which the Holy Spirit communi- cates, are the great privileges of the kinp^dom of God: (Notes,^ Matt. S:2. 6:33,34.) and to walk by faith before him as a reconciled Father, in righteousness, and in cheerful holy obedience, according to the grand requirements of the moral law, by "the sanctification of the Spirit," is the substance of the duties of the kingdom: and he, who in such things serves and obeys Christ, is "accej)table to God," and is approved before men to be a true believer; and should therefore be received as such by his brethren, without respect to difference of opinion or prac- tice in more doubtful matters. {Marg. Ref. p, q. — Note, 1.) — To infer from hence, as some have incautiously done, that a peaceable ex- emplary Christian, who is not too rigid in his sentiments, or tinctured with bigotry, will gen- erally be esteemed and loved by mankind; would imply a censure on Paul, on the other apostles, on the prophets, on the most eminent believers in every age, nay, on Christ himself, as i{ they had not been so candid and liberal as we ought to be: for we know what favor the world showed them. But in fact the men of the church, and not those of the Avorld, are ex- clusively meant. — 'It evidences a cruel mind 'to make greater account of food, than of a 'brother's salvation; Avhich they do, who can 'endure to eat, when it causes a brother to 'offend, and so gives him occasion of turning 'aside from the gospel. ... We ought to copy 'the example of Christ, who, so far from de- 'stroying the weak for food, poured out his life 'for them.' Beza. (Notes, Eph. 5:1,2. Phil. 2:5--8. 1 John 3 -.Hi,!!.)— Grieved. (15) 'The grief is that which arises from the con- 'sciousness of having acted amiss in conformity 'to the example of a superior.' Doddridge. A stumbling-block. (13) IJooay.ofi/iu. 20. See on 9:32* — Ari occasion to fall.] I'y.ui'du- lof. See on 9:33. Matt. 5:29. — I ... am per- suaded. (14) rhnciafuti. 15:14. See on 8:38. — Unclean.] "Common." Marg. Kotvov. See on Mark 7:2. — Charitably. (15) Kniu uyn- nijv. "According to love.'' — Acceptable. (18) EvttQegoc. See on 12:1. — Approved.] Jo-ai- /uog. 16:10. 1 Cor. 11:19. 2 Cor. 10:18. 13:7. 2 Tim. 2:15. Joxi/nt], 5:4. ASo-Aifioc, 1:28. 1 Cor. 9:27. 2 Cor. 13:6. 19 Let us therefore ^ follow after the things which make for peace, ^ and things wherewith one nnay edify another. 20 " For meat destroy not '' the work of God. "^ All things indeed are pure; '^ but it is evil for that man who eateth with offence. 21 It is ^ good neither to eat flesh, nor to drink wine, nor any thing ^ whereby thy brother stumbleth, or is offbnded, or is made weak. J 12:18. Ps. 31:14. 133:1. Malt. 5:9. Mark 9:50. 2 Cor. 13:11. Eph. 4:3—7. Phil. 2:1—4. Col. 3:12—15. Heb. 12:l4. Jait. 3 13— 18. 1 Pet. 3:11. r 15:2. 1 Cor. 10:33. 14:12— 17, 26. Eph. 4:2a. 1 Thes. 5:11, 12. 1 Tim. 1:4. a SeeonlS.- Malt. 18:fi. 1 Cor. G12,13. 8:8,13. 10:31. b Eph. 2:10. Phil. 1:0. c 14. Mall. 15:11. .\cU I0:l5. 1 Tirn. 4:3— 5. Til. 1:1. i. d 15,21. iCor. G:iJ— 12. 10:32, 22 Hast s: thou itiiih.' have //to thyself before God. '' Happy is he that condem- neth not himself in that thing which he al- loweth. 23 And • he that * doubteth is '^ damn- ed if he eat, because he eateth not of faith: ' for whatsoever is not of faith is sin. Nois. — The apostle proceeded to inculcate an assiduous and persevering attention to the interests of peace among Christians; and to all those things by which mutual edification might be promoted. {Notes, Heb. 12:14. Ja7n. 3:13 — 18.) Let then none of those, who un- derstood their Christian liberty, allow their own indulgence in iood to counteract "the work of God," in the conversion of the Jews, the success of the gos]!el, or the sanctification of be- lievers; or to destroy any of his rational crea- tures. Indeed the apostle would have it known, as his decided judgment, (though he had been educated a Pharisee,) that all kinds of meats were alike pure in themselves: yet it would be evil for a man to eat them, when it had a direct tendency to seduce a weak brother into sin. (Marg.^ Rcf. y—d.— Notes, 13—18. 1 Tim. 4:1 — 5.) Nay, so much ought love to prepon- derate over all considerations of this kind, that it would be "good" and right, for a man to abstain wholly from tiesh and wine, and every other indulgence, by which his brother might' be tempted to sin, disquieted in his conscience, or weakened in his hope and the vigor of hi.s obedience. {Marg. Ref. e — g. — Notes, 1 for. 8:7—13. 9:13—23. 10:23—31.) So that. those who had stronger faith, and assuredly believed they might lawfully eat any kind of food, should not make ostentation of it, or imjiroperly seize on every occasion of acting according to it: but rather jiossess it as in the sight of God. who would know their uprightness, w-hen oth- ers judged them on that account. Thus they ought to use their liberty with humility, caution, prudence, and self-denial; and without seeming to prefer themselves, or to despise their w^eaker brethren: and he would be a happy man, who was free from all doubt or self-condemnation, in those things which he allowed himself to do. But if any one doubted whether this or the other indulgence were lawful or not; and yet example, persuasion, or inclination prevailed with him to venture upon it; he would certain- ly commit a sin, for which his conscience would condemn him, and for which God would con- demn him, if he did not repent ol' it. For, as he did it not "of faith," as he was not fully per- suaded in his own mind, that he was allowed by the scripture to do it; he would be guilty of preferring iiis own inclination to the dit-tates of his conscience and the will of God, as he at the time supposed it to be.— In general, everv action must be sinful, which is not done "of faith," as satisfied by our views of the word of truth, that we are acting according to the com- mand or by the allowance of God, and may therefore consider ourselves to be in the way of 33 e 17. 15:1,2. 1 Cor. 8:13. f 13. Mnl.2:3. M.nlt. lti:23. 18: 7—10. Luke 17:1,2. Phil. 1: 10. Ileh. 12:13. Kcv. 2:14. ; 2,5,14,23. Gal. 6:1. Jam. 3: 13. h 7:1.0,24. Arts 24: IS. 2 Cor. I:l2. 1 .lohii 3:21. i 1 C'or. f!:7. * Or, disccmeth m d jtnttuh a difference bctutai menH. k 13:2. 1 Cr. 11:2:(— 31. Or. 1 Tit. 1:15. Heb. ll:t;. [Ill A. D. 61. ROMANS. A. D. 61. his promised blessing. {Marg. lief, g— i.— iYo/e, Col. 3:16, 17.) — It is obvious how grountlless the scruples of some serious persons from this text, concerning the Lord's sujiper, must be: for liie apostle's argument is about a subject entirely of another nature. Let us follow. (19) .^ivixoui^r. See on 12: \3.— Things wherebtj one may edify another.] Tu rr : (jty.n:)<>(n^- r^- Fig tdhjhi;. "Things of edification," &c. 15:2. 1 Cor. 14:3,5,12,26. 2 Cor. 10:S. 12:19. 13:10. Eph. 4:12,29.— otxo- doiifui, 15:20. Ab mxog, domus.— Destroy. (20) Kxjidue. JMatt. 5:17. 24:2. 26:61. 27: 40, el al. Ex xutu, et Ivoi, solvo, John 2:19. Offetice.] nQnaxoiiiuao;. See on 13. — It is good. (21) Ktdoi'.' See on 12:17.— Sjoins a fervent prayer, 8 — 13. He ex- horts the Christians at Home as the apostle of the Gentiles, 14 — 16; and stales his extensive lahors and usefulness, 17 — 21. He avows his purpose of visiline; Rome, in his way to Spain; desires their prayers in respect of his previous journey to Jerusalem, with the contributions of the Gentile converts, 22 — 32; and again prays for them, 33. WE then that are =» strong ^ ought to bear the infirniitJes of the weak, and not to ' please ourselves. a 4:20. 1 Cor. 4:10. 2 Cor. 12: 10. Eph. 6:10. 2 Tim. 2:1. 1 .lohn 2:14. b 14-1. H:or. 9:22. 12:22— 24. Gal. 6:1,Z IThes. 5:14. Vol a I. c See on 3. d 14:19. 1 Cor. 9:19—22. 10:24, 33. 11:1. 13:5. Phil. 2:4,5. Tit. 2:9,10. I 2 Let every one of us ** please his neigh- bor for his good to edification. 3 For even *" Christ pleased not himself: but, as it is written, '' The reproaches of them that reproached thee fell on me. Note. — The apostle here proceeds with the argument of the preceding chapter. He admits that those who knew their liberty, in respect of the distinctions of meats and days, were generally "strong" in faith, as well as sound in judgment, compared with their more scrupu- lous brethren. But, for that reason, those "who were strong," ought not only to "bear with the infirmities of the weak," who were not able to rise superior to them; and not to despise them : but even to bear their infirmities, by patiently submitting to self-denial on their account, and meekly enduring their uncharita- ble censures; while they persevered in endeav- ors to promote their welfare, and to maintain a peaceful communion with them. They should act, as those who travel in a company; when those, who are strong and healthy, pay peculiar attention to the sick and feeble, carry- ing their burdens, waiting for them, and invit- ing them to lean upon their arms. So that, in- stead of pleasing and gratifying themselves, in the indulgent use of their liberty, or giving way to pride, sel(-wiil, or resentment; they ought readily to recede from their own inclina- tions, in order to "please their neighbor," as far as could conduce to his good, or to mutual edification, by obviating his prejudices and gaining upon his affections. (Marg. Ref. a — (i.~Note, Gal 6:1—5.) Thus Christ, from love to sinners, renounced his own ease, com- fort, and reputation; {Marg. Ref. e. — Notes, Matt. 20:24—28. John 13:12—17. Phil. 2:5 — 8.) exposed himself to the reproach and re- vilings of the enemies of God; and lived, in this polluted miserable world, exposed to con- tempt, calumnies, and persecutions, till he finished his sufferings by the ignominious death of the cross, amidst the insults of his embittered murderers: according as it had been predicted of him by David. {Notes, Ps. 69: 8,9,16— 21.)— TAe reproaches, &c. (3) 'How 'inexpressible a grief and burden the sight of so 'much wickedness, must have been to so pure 'and holy a mind, as that of our Lord, it is 'impossible for us fully to conceive: but were 'we more like him, we might, and we certainly 'should, enter more into it, than we generally 'do.' Doddridge. {Note, Heb. 2:16—18.)— The quotation is from the LXX, which exact- ly translates the Hebrew. {Ps. 69:9.) That are strong. (1) ' Oi dvt that we through patience and comfort of the scriptures might have hope. 5 Now * the God of patience •' and con- solation ' grant you to be hke-minded one toward another, * according to Christ 6 That ye may "' with one mind and one mouth glorify God, even "the Father of our Lord Jesus Christ. 7 Wherefore " receive ye one another, 1' as Christ also received us i to the glory of God. [Praclical Observations.] Jfote. — The apostle took occasion from the preceding quotation, to remind the Christians at Romi', that the whole of the ancient scrip- tures had been written for "' Rejoice, ye Gentiles, with his people. 11 And again, ^ Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again Esaias saith, ^ There shall be a root of Jesse, ^ and he that shall rise to reign over the Gentiles; "^ in him shall the Gentiles trust. 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. Note. — In order to unite Jews and Gentiles in one church, and conciliate them to each other, Jesus Christ assumed his human nature among the Jews; he was "made under the law," and was circumcised: and he exercised his personal ministry with unwearied labor and self-denial amoiiff circumcised persons; and he commanded his apostles to preach the gospel to the Jews, in the first place. Thus he fulfilled the predictions and promises, delivered to the fathers of that nation: the Gentile converts could therefore have no plausible excuse for despising them. (Marg. Ref. r — t. — Notes, 9: 4,5. Matt. 15:25—28. Luke 1:46—55,67—79. 24:44—49. Acts 3 -.U— '26. Eph. 2:^4— 18.)— On the other hand, after the ascension of ■h&a— 5. 8:21,25. 12:12. Ps n9:HI— 83. Heh. 6:10—19. 10:55,36. Jam. 3:7 — 11. 1 Pel 1:13. i 13. Ex. 34:R. Ps. RK:15. i Pet. 3:20. 2 Pet. 3:9,15. « 2 Cor. 1 3.4. 7:6. 12:16. 2Chr.30:l2. Jer. 32: 39. V.r.. 11:19. Acts 4:32. I Cor. 1:10. 2 Cor. 13:11. Pliil. 1:27. 2:2. 4 2. I Pet. 3:8. • Or, after the example nf. 3. Eph. 5:2. Phil. 2:4,5. ma— II. Zeph. 3:9. Zech. 13: '1141 9. Acts 4:24. n John 10:29,30. 20:17. 2 Cor. 1:3. 11:31. Eph. 1:3. 1 Pet. 1:3. o 14:1—3. Matt. 10:40. Mark 9: 37. Luke 9:48. p Matt. 11:28— 30. Luke 152. John 6:37. 13:34. q 9. Eph. 1:6—3,12,18. 2Thes. 1:10—12. r 3:26. 1 Cor. 1:12. 10:1929 15:50. ' ■ s 9:4,5. Matt. 15:24. 20-28 John 1:11. Acts 5:25,26. 13:46' Gal. 4:4,5. t 3:3. Ps. 9?:2.3. Mic. 7:20. Luke 1:54-56,70-73. 2 Cor. I: 20. u 16. 9:23,24. 11:22,30. Is. 24: 15,16. John 10:16. Eph. 2:12 —22. 3:1— S. 1 Pet. 2:9,10. X 2 Sam. 22:50. Ps. 18:49. yDeut. 32:43. Ps. 66:1— 4. 67: 3.4. 6R:32. 97:1. 98:3,4. 138: 4.5. Is. 24:14—16. 42:10—12. z Ps. 117:1. a Is. 11:1,10. Rev. 5:5. 22:16. b Geo. 49:10 Ps. 2:4— 12. 22; 27.28. 7?:'— 10,17. Is. 42:1— 4. 49:6. D.in. 2:44. 7:14. Mic. 4:1—3. 5.4. c Jer. 16:19. 17:5—7. Mitt. 12:21. 1 Cor. 15:19. Eph. i. 12,13. 2Tim. 1:12 ./tfnr^-. 1 Pel. 1:21. d 5. Jer. 14:8. Joel 3:16. 1 Tim. 1:1. e 14:17. Ps. 55:12. John 14:1,27. Gal. 5:22. Eph. 1:2. 5:18.19. 2The5. 2:16,17. 1 PH. 1:8. f 5:4,5. 12:12. 2 Cor. 9:8. Heb. 6:11. A. D. 61. CHAPTER XV A. D. 61 Christ, the gospel haJ, by his command, beenj extensively preached among the Gentiles, and: with very great success; that they also might I "glorify God for his mercy," as it had been ex-! pressly predicted by several of the ancient pro- phets. {Marg. lief, u— c. — Notes, Deut. 32: 43. Ps.l8:49. 117: /s.ll:10.) So that the Jewish converts could have no reason to ex- clude or shun the Gentiles, whether they re- garded the will of their ascended Lord, or the prophecies of the scripture. Indeed Isaiah had expressly stated, that the Gentiles would trust, or hope, in that Messiah, who should arise to reign over them: (Notes, Eph. 1 :9 — 14. 1 Pet. 1 :17 — 21.) and hence the apostle took occasion to pray, that God, the Author and Object of lope, would fill them with abundance of all spiritual joy and peace, by enabling them sim- ply to believe in him, as revealed in his beloved Son, and relying on his gracious promises; that so they might attain to an assured, abiding, realizing, and anticipating hope of eternal life, through the sanctifying and comforting energy of the'Holy Spnit. ' (Marg. Rcf. d—f.— Notes, 5:1—5. G«/. 5:22— 26. 2 TAcs. 2:1 6,17.) --Re- joice, &c. (10) 'The Hebrew interjtreters ren- 'der the original, (Deut. 32:43.) "Celebrate, 'O ye nations, his people." ... Certainly the 'nations could not cordially extol the people as 'happy and blessed; unless, affected with their 'felicity, they acknowledged and worshipped 'the same God. ... The apostle, as it were, seals 'all his preceding exhortations with prayers; 'that the Lord would bestow on them the things 'which he commanded.' Beza. — For this cause, &c. (9) From the LXX, and accord to the Hebrew. (2 Sam. 22:50. Ps. IS -.49. )— Rejoice, &c. (10) From the Hebrew: the Sept. has, 'Rejoice, ye heavens with him.' (Deut. 32:43.) — Praise the Lord, &c. (11) Nearly from the Sept. which accords to the Hebrew. (Ps. 117: 1.) — There will be, &c. (12) Nearer to the Sept. than the Hebrew. (Is. 11:10.) 'That 'which is out of the Hebrew rightly rendered, ' "for an ensign," is by the Greek translators 'rendered, ... to bear rule:" because it is the 'office of the king to defend, and by arms to 'protect, his people.' Hammond. Aminister. (8) ziinxoyor. 13:4. Note, Matt. 20:24 — 28. — To confirm.] Ei; to SeGuioKrui. See on Mark 16:'20.—I will confess. (9) ES- ouoloyijoouai. 14:11. See on JVfa<^. 1 1 :25. — Sing-.] WuIm. 1 Cor. 14:15. Eph. 5:19. Jam. 5:13.-2 Sam. 22:50, et al. Sept. Hence 'I'uXuo:, a. psalm. — Rejoice. (10) EvcpQurd-rj- le. See on Luke \'2:\9.— Trust. (12) E}.ntfj. aif. 24. Matt. 12:21. John b ■.45.— Is. 11:10. Sept.— The God of hope. (13) '0 Oeog TTjg f AttkJoc. 12. So, ' 0 Osog Trjg vnofiorrjg X(xi jTjg 7i(tQu)(l7]aeoi)g, 7. 1 4 TF And s 1 myself also am persuaded of you, my brethren, that ye also are '' full of goodness, filled with all knowledge, ' able' also lo admonish one another. 15 Nevertheless, brethren, ^ I have writ- g Phil. 1:7. 2 Tun. 1:5. Pliiltm. 21. Hch. 6:9. 2 Pet. 1:12. 1 John 2:21. h I'hil. 1:11. Col. 1:8—10. 2 Pet. ]:,5— 8. 1 Col. 3:16. 1 Thes. 5:11.14. Tit. 2:3,4. Ileb. 5:12. 10:24, 25. Jii.le20— 23. k Heb. I«:22. 1 Pet. 5:12. lJohn2:12— 14. 5:13. Judc 3—5. 1 1 Tim. 4:6. 2 Tim. 1:6. 2:14. Tit. 3:1. 2 Pet. 1: 12—15. 3: 1.2. m 1:5. 12:3,6. 1 Cor. 3: lO. 15: 10. Gal. 1:15,16. 2:9. Eph, 3:7,S. 1 Tim. 1:11—14. 1 Pet. 4:10,11. 2Ptt. 3:15. ten the more boldly unto you in some sorr, ' as putting you in mind, '" because of the grace that is given to me of God, 16 That "I should be the minister of .lesus Christ to the Gentiles, " ministering the gospel of God, that ''the * ofrering up of the Gentiles might be acceptable, i being sanctified by the Holy Ghost. 17 I have therefore, '^'whereof I may glory through Jesus Christ * in those things which pertain to God. Note. — The apostle, being about to conclude his epistle, shows the Romans on what grounds he, who had never seen them, had been in- duced to address them in so earnest and copious a manner. This did not arise from any doubt that he entertained concerning them: for he was persuaded, that they were so replete with that "goodness," that kind and affectionate spirit, which he had inculcated, as well as with knowl- edge in every part of the gospel, as to be able to "admonish one another," without other as- sistance. Nevertheless he had written with the more confidence to them, on several most im- portant subjects, to put them in remembrance of their duties and their dangers; (Note, 2 Pet. 1:12 — 15.) because God had peculiarly favor- ed him, in appointing him to be the apostle and the minister of Christ to the Gentiles. (Marg. Ref. g—\,— Notes, 1:5—7. 11:11—15. .ids 9:15,16. Gal. 2:6— \0. Eph.SiQ.) His special ministry required him to preach the gospel among the Gentiles in general, and to super- intend their affairs, (as the priest among the Jews used to do the sacrifice, or the burning of incense,) in order that their persons, and ser- vices, might be presented to God in an accep- table manner, by the hands of the great high Priest within the veil, being sanctified by the gifts and graces 6f the Holy Spirit; and he therefi)re thought himself called on to attempt this service towards them also. (Marg. Ref. m—q.— Notes, 12:1. Is. 66:19—23. Phil. 2: 14 — 18.) For in this important trust he had some ground of glorying; not in himself, but in the unmerited and rich favor of Jesus Christ towards him; not in carnal things, but in those which pertained to God and his worship, (Marg. Ref r.) Goodness. (14) Jya&Mavvrjg. Gal. 5:22. Eph. 5:9. 2 Thes. I .11.— To admonish.] A»;- i^FTfiv. Acts 20:31. I Cor. 4:14. Co/. 1 :23. 3:16. 1 2'hes. b .11,14. 2 Thes. 3:1b. Ex mg, mens, et Tii^tjfu, pono. — The more boldly. (15) To).ui]QnTeQOt'. Here only. Tnhtuoi, IS.— In some sort.] Jtto /if-nng. 24. 1 1 :25. — Putting you iti mind.] Ennrninuri^oxMf. Here only: Ex BTXi, et arceitifn>,axui, 1 Cor. 4:17. — The minister. (16) ' A^uitnyov. See on 13:6.— Ministering.] 'houoym-iit. Here only. Ex iFQFvg, sacerdos, et fo-/or, opus. — The offcr- in by word and deed, 19 Through '^ mighty signs and wonders, " by the power of the Spirit of God; ^ so (hat from Jerusalem, and round about unto lllyricum, I have *= fully preached the gospel of' Christ. 20 Yea, "^ so have I strived to preach the gospel, not where Christ was named, lest I should "" build upon another man's founda- tion: 21 But as it is written, *"To whom he W3S not spoken of, they shall see; and they that have not heard, shall understand. [Practical Observations.] Note. — The apostle's success had corres- ponded to the importance of the trust delegat- ed to him. He would not dare to speak of what "Christ had not wrought by him," in bringing the heathen nations to obey the truth, "by word and deed." It seems that some teachers were forward to do this: but he would not venture to do himself, what he condemned as folly and sin in other men. (Marg. Ref. t — yi.— Notes, 2 Cor. 10:12—16.) What had been done was entirely the work of Christ; but he had chosen to make use of him as his instru- ment. "Christ hath wrought by me." (Notes, Mark 16:19,20. Jets 15:12. i Cor. 3:4—9.) In other places it is said, "God wrought by him:" here "Christ wrought by liim." His preaching had been attended with extraordinary miracles, wrought "by the power of the Holy Spirit," whose divine agency had also disposed the hearts of the hearers to embrace the gospel. So that from Jerusalem, in a very extensive circle of several thousands of miles, even to lllyricum on the borders of Italy, he "had fully preached the gospel of Christ," and instructed large multitudes, with great accuracy in that holy doctrine. {Marg. Ref. z— c.) "indeed it had been his ambition to carry the glad ti- dings of salvation to those, who had not before heard of Christ; and thus, to face the dangers and hardships of making the first assault on the kingdom of Satan, in every place. Nor was he disposed, in general, to "build on the founda- tion" laid by other ministers, who were com- petent to carry on the work which they had happily begun; but rather to fulfil the scripture, which foretold, that many nations and rulers T""'i ^"^"^ ^"'^ "nderstand those things, which they had before been strangers to. (Notes, Is 02:13-15. 1 Cor. 3:10— 15.) -'Probably, in •mentioning this, he may glance on those false apostles, who crept into cliurches which he •had planted, and endeavored to establish thei own reputation and influence there, by alien! rrov. 25; 14. 18. 11:31. Mark 16:2X 12. 2l;l9. Cor. 3:1— 3. 1:5. 6:17. 1 8—20. 116] 2 Cor. 10:13— | 12:6. JihIo 9. Arts 14:27. 1.5:4, I 1 Oor. 3.6—9. 2 6:1. 16:26. .Malt. 28: 10.4,5. Heb. 5:9. U-S y Col 3:17. 2The9.2:17. Jam. 1:22. iJohn 3:18. z Acts 1-1:10. 15:12. lO.iP, 19. 11.12. 2 Cor. 12:12. Gal. 3:5: Arts 26:20. 2 Cor. Hel). 2:4. a Mall. 12:28. •■Vets 1:8. 1 Cor. 'ating the hearts of his own converts from him, 'their spiritual father: while, like some in our 'own days, ... they built on his grand and noble 'foundation, an edifice of wood, and hay, and 'stubble. 1 Cor. 3:12.' Doddridge. — Byword and deed. (18) 'By the manner, in which he 'hath enabled me to speak, and the things 'which he hath strengthened me to periorm.' Ibid. As there is no preposition in the Greek, the clause may be rendered, "In word and deed," and applied, as above, to the obedience of the Gentiles: and this seems better to accord with the general language of scripture. (Marg, Ref. y.) — Unto lllyricum. (19) 'I do not think, 'that these words necessarily import, that St. 'Paul had penetrated into lllyricum; ... but 'rather that he had come to the confines of 'lllyricum; and that these confines were the 'external boundary of his travels. ... lllyricum 'adjoins unto Macedonia, measuring from Je- 'rusalem towards Rome, it lies close behind it. 'If therefore St. Paul traversed the whole 'country of Macedonia; the route would neces- 'sarily bring him to the confines of lllyricum. 'Now the account of St. Paul's second visit to 'the peninsula of Greece is contained in these 'words. "He departed for to go into Macedo- 'nia, and when he had gone over those parts, 'and had given them much exhortation, he came 'into Greece." This account allows, or rather 'leads us to suppose, that St. Paul, in going 'over Macedonia, ... had passed so far to the 'west, as to come into those parts of the coun- 'try, which were contiguous to lllyricum, if he 'did not enter into lllyricum itself. The history 'and the epistle therefore so far agree; and the 'agreement is much strengthened by a coinci- 'dence of time. At the time when this ep'stle 'was written, St. Paul might say, in conformity 'to the history, that he had come unto Illyri- 'cum: much before this time he could not have 'said so; for upon his former journey into Ma- cedonia, his route is laid down, from the time of his landing at Philippi, to his sailing from Corinth; ... which confines him to the eastern 'side of the peninsula, and therefore keeps him 'all the while at a considerable distance from 'lllyricum.' Paley. — To whom he, &c. (21) From the Sept. which accords to the Hebrew. Is. 52:15. I will not dare. (18) Ov joXfJijaot. Matt. 22:46. JVJrtrA: 15:43. .^c^s 5:13. Phil. 1.14. Jude 9. — To make ... obedient.] Ecc vnixyntjv. 16:26. See on 1:5.— Round about. (19) Kvx- Aw. Mark 3:34.6:6. Luke 9 :l<2. Rev. 4:Q. 7:11, — I have fully preached,] Me TrfTihjot/i- •AFvui. 8:3. "Have fulfilled, &c." viz. the great object of my apostolical office. — Strived. (20) fl^doTifiut^iepov. 2 Cor. 5:9. 1 Thes. 4:11. A cpdoriuog, honoris cupidus; quod ex q-tlf-oi, amo, et tiuij, honor. 'It signifieth a high am- 'bition to preach the gospel.' Leigh. The apostle's was indeed a noble ambition. — Was named.] .Qrou^a^r;. Jets 19:13. 1 Cor 11. Eph. 1:21. 3:15. 5:3. 2 Tim. 2:19. 22 For which cause also ^ I have * much hindered from coming to you. 12:4— 11. 1 Pet. 1:12. 1)24. Acts 9:2.S,29. 13:4,5,14, . 5:1, been 51. M;6,20,2l,25. 16.6—12; 17:10,15. 18:1,19. 19:1. 20:2, 3,R. c Acts 20:20. Col. 1:25. 2 Tim. 4:17. d 2 Cor. 10:14—16. e 1 Cor. 3:9—15. Eph. 2:20— 22. I Is. 52:15. 65:1. g 1:13. I Thes. 2:18. " Or, maj y wiryt, or, oftciitimci. A. D. 61. CHAPTER XV. A. D. 61, 23 But now having no more place in these parts, '' and having a great desire these many years to come unto you; 24 Whensoever ' I take my journey into Spain, I will come to you; for I trust to see you in my journey, ^ and to be brought on my way thitherward by you, ' if first I be somewhat filled * with your company. 25 But now '" I go unto Jerusalem, to minister unto the saints. 26 For " it hath pleased them of Ma- cedonia and Achaia to make a certain contribution, for ° the poor saints which are at Jerusalem. 21 It hath pleased them verily; Pand 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. 28 When therefore I have performed this, 1 and have sealed to them this fruit, "■ I will come by you into Spain. 29 And I am sure that when I come unto you, I shall come ^ in the fulness of the bles- sing of the gospel of Christ. Note. — As the Romans were already favored with the gospel, it did not accord with the apostle's plan to leave his more urgent employ- ment to go among them: and this with other reasons, had long "hindered" him from visit ing them. Bnt, as he had now hrought the churches which he had planted, to establish- ment in the faith; and as he had no immediate call to any new scene of action, in the parts where he had before labored; so he])urposed to gratify the strong desire, which he had for many years experienced, of going: to Rome. {Marg. Ref. g, h.—Note, 1:8—15^.) But he also pur- posed a journey into Spain, a large country still much further to the west, where probably the gospel had not at that lime been preached. In his way he designed to stay fi)r a time at Rome; and when he had in part satisfied his affection- ate desire of communing with the believers there, he expected they would help him for- ward toward Spain. — '"In some degree:" for 'I know, that if I were to indulge my own af- 'fection for you, my visit would be much long- 'er, than the views of duty elsewhere will per- 'mit.' Doddridge. {Marg. and Marg. Ref. i — I.) But, in the mean time, he must take a long journey in the opposite direction, in order to perform an important service to the poor Christians at Jerusalem, for whom the Gentile converts had raised a liberal contribution. {Marg. Ref. m—o.— Notes, Jets 24:10—21. 1 Cor. 16:1,2. 2 Cor. 8:9:) This they had done willingly: hut indeed they were "debtors to them" to a very great amount. Fof the Jewish preachers had first carried the gospel among them; and the primitive believers at Jerusalem had impoverished themselves in pro- li 32. 1:10—12. 1 Thei. 3:10. 2 Tim. 1:4. I 28. Acts 19:21. k Arts 13:S. 21.5. 2 Cor. 1:16. 1 1:12. 1 Cor. 16:5—7. * lii . mth you. 32. m26— 31. Acts 18:21. 19:21. 20:lt;,22. JiAT. 1 Cor. 16:1— 3. Gal. 2:10. n Acts 11:27—30. 2 Cor. 8:9. Gal. 6:6—10. o I'rov. 14:21,31. 17:5. Zech. moting that doctrine, the blessing of which thev now shared with the Gentiles. {Notes .^c/s 2:44— 47. 4:32—37. 11:27—30.) It was' therefore, the bounden duty of the Gentile con verts to communicate to the JeAvish Christians, of their temporal abundance. {Note, 2 Cor. 9: 6 — 12.) When therefore he had performed this service, and had affixed his seal, as it were, to this good fruit produced by the Gentiles, in or- ' der to conciliate the minds of their Jewish brethren; he intended to pass by Rome to Spain. {Marg. Ref. s.) And whenever he should be permitted to come to them, he knew, and was confident, that he should be employed to communicate to them, an abundant supply of those spiritual gifts, consolations, and bles- sings, which are conveyed to sinners by "the gospel of Christ:" so that they would certainly be edified, established, comforted, and increas- ed in numbers, by his coming, his preaching, and the miraculous powers which he should be employed to impart to them. {Marg. Ref. s.) — Thus the apostle never lost sight of his ob- ject, or let slip any opportunity, of inculcating mutual kwe between the Jewish and Gentile converts. — It is not known, whether the apos- tle ever accomplished his intended journey into Spain. But as Clement, writing from Rome, in the first century, said that he preached ... 'to the utmost bounds of the west;' it is most probable that he did. Re, however, went to Rome in a far different manner than he had proposed. {Notes, Acts 21: — 28:) — I go vJitn Jerusalem. (25.) 'Here at length ... but 'fetched from three different writings, we have 'obtained the several circumstances, ... which 'the epistle to the Romans brings together; viz. 'a contribution in Achaia for tlie Christians at 'Jerusalem; a contribution in Macedonia fT>r 'the same purpose; and an approaching jour- 'ney of St. Paul to Jerusalem. We have these 'circumstances, each by some hint in the pa.s- 'sage in which it is mentioned, or by the 'date 'of the writing in which the passage occurs, 'fixed to a particular time; and we have that 'time, turning out, upon examination, to be in 'all the same; namely, towards the close of St. 'Paul's second visit to the peninsula of Greece.' Pafcrj. — This fixes the writing of this epistle to a particular part of the narrative ol" the apos- tle's labors: but there is some difficulty, in de- termining in what year those events took place. Some date them A. D. 58, others A. D 60, or 61. / have been ... hindered. (22) Erexonro fujv. Acts 24:4. Gal. 5:7. 1 Thes. 2:IS. 1 Pet. 3:7. Ex er, et yonTui. Matt. 21:8.— Much.] "Many ways," or "often times." Marg. Tit TxoUu. — In these parts. (23) Ev lotg^cliuitanuTOi:. 2 Cor. 11:10. Ga/. 1:21. Clima. A kIivlo, inclino. — A great desire] EjiiTio&utr. Here only. Eninod^yot;, 2 Cor. 7:7. Eninotyiiio;, Phil. 4:\. Enmottfor See on 1:11. — To be brought on my way. (24) JTonTrfaqf^ijrai. See on Acts 15:3. — A ... con- tribution. (26) Koiroii'iar. 1 Cor. 1:9. 10: 16. 2 Cor. 13:13. Ga/. 2:9. Heb. 13:16. 1 JoAn 1:3,6,7. A xom-wj's a», 27. i9(/- j',(7«//ero;. JV/a«. 27:66. JoA?i 3:33. 6:27. 2 'Cor. 1 : 22, et al. 30 Now I beseech you, brethren, * for the Lord Jesus Christ's sake, " and for the love of the Spirit, " that ye strive together with me in your prayers to God for me; 31 That >' I may be dehvered from them that * do not beheve in Judea; '^ and tliat my service which / have for Jerusalem, may be ^accepted of the saints; 32 That ^ I may come unto joy " by the will of God, ^ and you be refreshed. SS Now ^ the God of peace you all. Amen. JSote. — Tlie apostle regarded his journey to Jerusalem as of so much importance, that he ought not to deeUne it: yet he was fully aware that it would be attend'ed with great danger and difficulty, through the enmity of the Jews, .and the strong prejudices even of the Chris- tians in Judea against him; which neither his zeal in their behalf, nor the liberality of the Geniile converts could counterbalance. (Notes, Jlcts 19:21,22. 20:1—6,22—24. 21:7—26.) He therefore besought the Romans, "for the sake of Christ" their common Lord, and for that love's sake which the Spirit of Christ had wrought in their hearts to each other, (accord- ing to his own most loving nature and conduct towards them,) earnestly to unite in prayers for him, that he might be protected from the malice of the unbelieving or disobedient Jews, who would otherwise disappoint all the plans which he had formed; and that the prejudices of tlie Jewish believers might be so removed, that they might accept and take in good part the service which he went to perform. {Marg. Ref. t — a.) That so, if the Lord pleased, he might come to them, not grieved and disappoint- ed, but "with joy" and comfort: and also that his spirit might be refreshed and enlivened by joining with them in thanksgivings to God, and by what he witnessed of the grace bestow- ed upon them. In the mean time he prayed, that "the God of peace" as reconciled to be- lievers in Christ, and as disposing them to live together in peace and harmony, might be with them all, for their comfort, and to prevent all disputes and divisions among themselves. {Marg. lief. h—d.—NotesAQ-.n—W. 2 Tiin. 4:22. Heb. 13:20,21. 'If Paul, saith Esthius, 'might desire the prayers of the Romans, why 'might not the Romans desire the prayers of 'Paul? I answer they might desire his prayers, 'as he did theirs, by a letter directed to him to t 2 Cor. 1.5,11. 12 lO. 1 Tim. 8:ir,,!4. 2 Tim. 4:1. u I's. !;:<;!'>. riiil. 2:1. X (uii. 32 ;^— ■J'.'. 2Cr.r. 1:11. E|>h. fi;in,20. Col. '2:1.2.4:12, 13. I Th«. 5:2.5. 2Thes. 3:1. V Act? -1:27— Ul. 22.2!. 23.12— 1 118] 24. 24:1—9. 25:2,3,24. 1 Tiles. 2:15,l!i. * Or. are tlUo'^edknt. ■L 23.2fi. 2 Cor. 8:4. 9:1. a .\rls 21 :17— 26. 1)23 24. 1:10—13. •AcU27:1, 41 — 13. 2S:15,u;'30,31. Phil. 'pray for them. He adds, If they might desire 'his prayers for them when living, why not 'when dead, and reigning with Christ.^ I an- 'swer, Because they could direct no epistle to 'him, or any other way acquaint him with their 'mind.' Whitby. — hove of the Spirit. (30) This may denote the love of tlie Holy Spirit, shown to us, in quickening, sanctifying, and comforting us. (Notes, Ps. 14.^:10." Col. 1: 3—8.) Strive together. (30) ^vn/yMviauatfin. Here only. 'To wrestle together with.' Ex avr, et uyoivi'Cnttui. See on Luke 13.24. Jyio- I'la, Luke 22:44. Ayoir, Phil. 1:30. Col. 2:1. Note,, Gen. 32:24.— .¥ay be delivered. (31) 'Pvad-bi. See on 11 :26. — That do not believe] "Are disobedient." Marg. Tmv (/nfid-avTutv. 10:21. See on John 3:36. — May with you be refreshed. (32) ISvi'ut'unnvao)/nin vfur. Here only. Ex avr, et (trarruvoitai. See on Matt. 11 :28,29.— T/^e God of peace, &c. (33) Marg. Ref. e,i\—Note, He6."l3:20,21. PRACTICAL OBSERVATIONS V. 1—7. The powerful of this world often domineer over the weak, but it ought not to be so in the church of Chri.st: (Notes, Matt. 20:24—28. Luke 22:24 — 27.) on the contrary, every one, in proportion as^he is strong in faith and grace, should be tender, patient, and compassionate to the feeble-minded, to those "who are compas- sed with infirmities;" ))erplexed in their views; hara.ssed with scruples, doubts, and temptations; and unable to enjoy the peace and comfort of the gospel, while they appear to walk in the obedience of it. Even if their infirmities be attended with a degree of bigotry, censorious- ness, or peevishness; we ought still to bear with them and pity them, and submit to self- denial for their good: and, instead of "pleasing ourselves," whatever may become of them, we ought to give up our own humor and inclina- tion, as far as we can "please them for their good unto edification;" though we must not be men-pleasers, or helj) to deceive them by our flatteries and compliances.— If any man deem himself "strong," and he be at the same time disposed to revile, despise, condemn, and reject the weak and scrupulous, because they cannot accede to his Aviiole system: it is evident that pride and selfishness are stronger in his heart, than faith and grace; and that he has more of "the knowledge that puft'eth up," than of the "love that edifieth;" or, of "the wisdom which is from above." (Notes, I Cor. S:l— 3. 13:4 — 7. Jam. 3:13 — 18.) He is the most advanc- ed Christian, who is most conformed to Christ, and most willing to renounce his own ease or indulgence, and to endure reproach and suffer- ing, after his example, and in prosecution of that great design for which he shed his blood: and it", in doing this, he be reviled by zealots and uncharitable bigots, he may with humble accommodation use the Redeemer's words; "the*reproac]ies of them that reproached thee, are fallen upon me." For whati^v "■ Is written, either in the Old or the New T.-.-iiment, is in- 1:12-14. rr.\'.l2X 13:11. Phil. 4:9. 1 c Ads 18:21. 1 Cor. 4:19. .lam. Thes. 5:23. 2Thes. 3:16. Heb 4:15. 13.20. J Prov. 25:13. 1 Cor. 16:18. 2 f 16:24. Ruth 2:4. Matt. 1:28 Cor. 7:13. IThes. 3:6—10. 28:20. 2 Cor. 13:14. 2 Tim 2 Tim. 1:16. Philem. 7,20. 4:22. e 16:20. 1 Cor. 14:33. 2 Cor. A. D. 61. CHAPTER XV. A. D. 61 tendeJ for our instruction, and may be applied to our case, for direction and encouragement; that, by patient faitli, persevering obedience, and comfort derived from the word of God, 'we 'may embrace, and ever liold fast, the blessed 'hope of everlasting life, as given to us in Jesus 'Christ.' Thas relying on the mercy and truth of "the God of all patience and consolation;" we should pray continually, that we, and our brethren in Christ, may be "like mimled to- wards one another" after his example; that the divisions of the church being healed, all who are called by his name "may glorify the God and Father of our Lord Jesus, with one mind and with one mouth." And till this perfect union shall he effected, we should learn to agree, not- withstanding our differences about non-essen- tials; and to receive one another as brethren, while we hold the great doctrines of salvation for sinners, by the blood and Spirit of Christ; for this will tend greatly to the credit of the gospel, and the glor^ of God. V. 8—21. The whole plan of redemption is so formed, that it is suited to reconcile us to one another, as well as to our gracious God; and we may say of every contention among Christians, "An enemy hath done this." — The fulfilment of an- cient promises and prophecies, in the coming of Christ among the Jews, and in the great suc- cess of the gospel among the Gentiles, and through distant nations and languages, that they might "glorify God for his mercy," and hope in that "Branch from the Root of Jesse," who was raised up to reign over them; should teach us "sinners of the Gentiles" especially to cease from our murmurings and disputings, and to join in grateful praises and thanksgivings to him, who glories in his merciful victories among the heathen, and has called them "to rejoice with his people, Israel." If we would have "the God of hope to fill our hearts with all peace and joy in believing;" (and we can have no abiding holy joy and peace in any other way;) if we would "abound in hope by the power of the Holy Ghost;" we must rely on and pray for the teaching and influences.of that divine Agent; and we must be careful neither to grieve him by our evil tempers or sinful pas- sions; nor 10 quench his sacred fire, by negli gence, or procrastination: for thus we often bring darkness and disconsolation upon our- selves. (Notes, Eph. 4:30—32. 1 Thes. 5:16 — 22, V. 19.)-We should also hope the best of others, and commend what is good in their con- duct: but those who are really most "full of goodness and knowledge, and able to admonish one another," will be most thankful to be re- minded of their duty, and cautioned against danger, by those who are authorized to watch over them; who have "obtained grace to be faithful" in their ministry; and who evidently desire, that the persons and services of their brethren may be "acceptable to God through Jesus Christ, being sanctified by the Holy Spirit." — It is indeed an honor to be employed by the Lord Jesus, and for him to "work by us, in those things which pertain to God," and in rendering sinners "obedient in wonl and deed." But the whole glory must iil'' ' 'ly be referred to him: ostentation should c;uLhdiy be avoided in speaking on such subjects: and it is seldom expedient to mention ourselves, ex- cept as we want to obviate men's [jrejudices against our ministry, when they im])eiie our usefulness. — But indeed, how trivial are the la- bors, and how limited is the usefulness, of most of us, when compared with those of tlie apos- tle; whose ministry was attended "with the power of the Holy Ghost," in so remarkable a degree, and whose unwearied labors would ad- nut of no bounds, but those ol' the human spe- cies, or of his own life ! — It is honorable, when ministers, who have the opportunity, boldly face opj)osition and hardship in carrying the gospel to those places, where "Christ hath not yet been named;" and when they would rather make irru])tions into the uninvaded provinces of Satan's dark domain, than more securely garrison such as have already been torn from him. This is a noble ambition: and in this the genuine missionary far more resembles the apos- tle, than any stated pastor or ruler of the church can do. He is the hero, the most honorable warrior under the banner of Christ, and should be assisted and honored accordingly. But as most of us must, in some measure, "build upon the foundation" that others have laid belbre us; we should at least "take heed how we build thereon," that our superstructure may not dis- grace or expose the good foundation, as too of- ten is the case. V. 22—33. Our best desires may meet with many hin- drances; our well concerted plans maybe disap- pointed; our very prayers may seem to remain unanswered: but, proceeding in the path of duty with self-denying zeal and love, endeavor- ing to conciliate the minds of Christians to one another, and to excite them to emulation in good works; and seeking our comfort in com- munion with God and his saints; all will sure- ly terminate to our advantage: and even the services, which we would have performed and could not, shall be graciouslv accepted and re- warded. (Note, 1 Kings" S:lb—^l.)— The rich believer should deem himself a debtor to the poor; and they Avho hav-e been made par- takers ot spiritual blessings, should count it "their duty" to minister in carnal things to those, through whom they were brought to the knowledge of salvation. (Notes, 1 C'orj 9:7 — 12. Gal. 6:6— 10.)— There is ablessing, "a ful- ness of blessing, in the gospel of Christ," which we should expect to know and to communicate, but with which numbers are totally unac- quainted, and which most of us experience in a degree far beneath what the primitive believers did: especially the degree, in which the preach- ing and labors of ministers at present are bles- sed to the conversion of sinners, and the edily- ino- and rejoicing and fruitfulness of believers, compared with that of former times, is lamen- tably small. We should therefore "strive," nay'wrestle, "together in our j)rayers" i()reach other, that for "Christ's sake," and by "the love of the Spirit,'"' a very great blessing may come u()on the souls of Christians, and the la- bors of miiusters: that envy, prejudice, and a party-spirii may not prevent the i'aithful zeal- ous servants of Christ, from being "acce|)ted by the saints," in their disinterested endeavors to do them good, as alas ! is frequently tiie case, but that they may meet the people, wherever they go, Avith joy, and may by them be refresh- ed; and that the' God of peace mav be theever- [119 A. D. Gl, ROMANS. A. D. 61. present Comforter of all, who "love the Lord Jesus Christ in sincerity." Amen. CHAP. XVI The apostle commends I'liclie (o the Cliiistians at Rome; and sends wliilalioiH (o many hy name, I — lb. He w;irns them against those, who caiised cIMsi.ins and offences, 17—20. He names several brethren, who joined in Iheir salutctions of ihem, 21— 23. H<^ <•""- eludes with prayers for tliem, and ascriptions of glory to God, ..4—27. I" COMMEND unto you Phebe '' our sister, which is *= a servant of the church which is at '' Cenchrea; 2 That ^ ye receive her in the Lord, ''as becometh saints, and that ye assist her in whatsoever business she hath need of you: s for she hath been a succorer of many, and of myself also. Note. — It is probable, that this epistle was sent by Phebe, according to what is generally added at the end of it, in our Bibles; but as these additions are of no authority, and some- times palpably erroneous, they are not here in- serted.— Cenchrea was the sea-port of Corinth, where a separate church was founded, which shows that the apostle wrote from Corinth. (Jets 18:18.) — Phebe acted as a servant, or a deaconess, to the church at Cenchrea, and was probably employed in relieving the needy, and visiting the sick women among them. This she must have undertaken freely, out of love to the work alone, as she appears to have been a Eerson in good circumstances. (Mars;. Ref. ,c.— Notes, 1 Tim. 5:9—16.) The"" Chris- tians at Rome were exhorted to receive her to their fellowship, in a manner consistent with their profession of being the "saints," or holy servants and worshippers of the true God, in Christ Jesus: (Marg. Ref. e, i':) and also to assist and support her in the business, Avhich had brought her thither; as she had been help- ful to many Christians, and to Paul himself, who was not backward to acknowledge his obli- gation to her. I commend. (I) ^wigij/ni,. See on 3:5, — A servant.] /Imaovov. 13:4, 15:8, Matt. 20:26, 23:11. (Note, Acts 6:2— 6.)— ^s becometh saints. (2) jf^iotg tov dyiu)v. Eph. 4:1. Phil. 1:27, Co/. 1:10. 1 TAes. 2:12. 3 Jo/m 6.— Assist.] riuQtxizijje. 2 Tim. 4:17, — Jer. 15:11. Sept. See on 6:13.— A succorer.] 77yog«Tic, Here only. A ttqoii^tj/^i, 12:8. Aquila ' my 3 Greet •• Priscilla and helpers in Christ Jesus: 4 Who I' have for my life ' laid down their own necks: unto whom not only I give thanks, but "' also all the churches of the Gentiles. iVotc,— Aquila and Priscilla had now return- ed to Ronne; though but a short time before liiey had been at Ephesus, (Mar■ God ^ only wise be glory through Jesus Christ for ever. Amen. Note. — The apostle at lengfth concluded the epistle, with ascribing glory to God in such a manner as to direct the faith and dependence of those whom he addressed, to be placed en- tirely on him. He was aware that nothing, but the almighty power of God, could preserve (them from the fatal assaults of their sulitle and potent enemies. But God was able to estab- lish them in the faith, hope, and obedience of the gospel, which had been preached to them; for this accorded to the doctrine of Christ, re- specting the salvation of sinners, and the calling of the Gentiles, preached by him in other churches. {Mai-g. Ref. n, o.) This great mystery had been concealed from mankind in general, since the beginning, and had only been in part revealed to the Jews: but at length it had been openly manifested, according to the writings of the ancient prophets, and by the accomplishment of them; and by the preaching of the gos])el, according to the comniandment of the eternal God, to his apostles and evan- gelists: that it might be made known to the nations, in order to deliver them from their idolatries and iniquities, and lead them to "the obedience of faith." (Marg. Ref. p— x.— Notes,\:\—4. Matt. l3:lG,n, 34,35. 1 Cor. 2:6—13. £p/i. 1:9— 12. 3:1— 12. 3V/. 1:1 — 4.) To this God of infinite wisdom and know- ledge, from whom all wisdom originates, all glory and worship ought to he rendered for ever, through his son Jesus Christ. — By "the only wise God" we must understand the Deity, without respect to the distinction of Persons; or the Father, without excluding the Son or the Holy Spirit; who in many scrijitures are shown to be coequal with the Father, in all ili- vine perfections. But as the Godhead is re- vealed to us, in and by the incarnate Wonl, 3-7. l\iatt. 13:17,35. Luke 10: 23,24. Kph. 3:3,5,9,11. 1 Pet. 1:10—12,20. r Eph. 1:9. Col. 1:26. 2 Tim. 1:10. Tit. 1:2,3. s 1:2. 3:21. 15:4. A r Li 8:32— ,35. 10:13. 26:22,23. (i;il. 3:8. Eph. 2:20. Rev. 19:10. t Malt. 28:19,20. Mark 16:15. Luke 21:41— 47. Acts 13:16, 47. 26:17,18. u 1:20. Gen. 21:33. Deul. 33: 27. lJ.9:6. 40:2;:. ,\iic. 5:2. iTim. 1:17. Heb. 9:14. 13:8. 1 .lohn 5:20. llev. I:!:— 11.17. X Ste on 1:5 1.5:18 Acls (::7. y 11:36. fi:il. 1:4.5. Kph. ,0: 20,21. Pi.il. 4:20. 1 Tiiii. 1: 17. 6:16. 2Tim. 4:18. Ilcli 13:1.5,21. 1 Pet. 2:5. 5:10,11. 2 Pel. 3:18. Kfv. 1:5,6. 4.9- 11. 5:9— 14.7:10— :2. 19.1—:. I 11:.S3.34. Ps. 147:5. Eph. I'-'.B. 3:10. Col. 2.2,3. Juile 25. [123 A. D. 60. I. CORINTHIANS. A. D. 60. our divine Mediator; so we must in him see the glory of God, and our adoration and wor- ship must in the same way be presented, (Marg. Ref. y.— Notes, 1 Tim. 1:17. Jude 22 — 25, V. 25.) To him that is of power. (25) Tco dvrufievoi. Eph. 3:20. Hcb. 5:2. Jude M.—To eslabltsh.] 2:iii'oiS('t. 1:11. See on Luke 9:51. — The vreachins:.^ To y.iiovyuu. Malt. 12:41. Luke 11:32. 1 Cor. 1:21. 15:14. 2 Tm. 4:17. Tit. 1-3— .JVhich was kept secret.] l^cuiyijftfra. Luke 9:36. 20:26. Acts 12:17. 15:12,13. 1 Cor. 14:34.— Since the world began.] Xqocoic ixuxiitoi:. I Tim. 1:9. Tit. 1:1.- The com- mandment. (26) EjTijirpjr. 1 Cor. 7:6,25. 2 Cor. 8:8. 1 Tm. 1:1. Tit. 1:2. 2:15.— Ab eniTuaau), dispono, Luke 4:36. PRACTICAL OBSERVATIONS. V. 1—16. True religion teaches men humbly and frank- ly to acknowledge their obligations, even to those who in many respects are their inferiors; and "it becometh saints," to receive and be helpful to each other for the Lord's sake, as they have opportunity, and to requite the kind- ness which has been shown to any of their brethren. Indeed the whole church is under obligations to those, who venture their lives, or lay themselves out, to preserve or at^sist the useful servants of Christ. If an apostle so kindly remembered each of those, who had "bestowed labor upon him;" much more will the Lord remember all the services, which have been performed from love to him and the gospel, (Notes,Matt. 10:40— 42. 25:34—40. Heb. 6:9,10.)-Seniority infaith gives a real pre- cedency; and the bonds of grace are nearer than thoseof nature.-Christ isasmuch present in the family-worship of those, who meet in his name as in the more public assemblies of his saints. Believers are often found in those families, of v/hich the principals are unconverted: and they should perform their several relative duties, with cheerfulness and a deference to their su- periors, though strangers to the grace of God; {Notes, 1 Tim. 6:1—5. 1 Pet. 2:18—25.) nor are they on account of their low condition less regarded or beloved by the Lord, or by his faithful and zealous ministers. ' V. 17—27. In order to maintain our communion with the Lord and with his saints uninterrupted; those persons must be marked with decided disappro- bation, and avoided, who aim to prejudice be- lievers against each other, to draw them off from faithful pastors, or to seduce them into strange doctrines, contrary to the simple trutlis of God's word. For, notwithstanding their zeal and confidence, as if they alone were the servants of Christ, they evidently do not be- long to our "Prince of peace;" but are the slaves of their selfish interests, sensual appe- tites, or ambition. By their apparent affection and compassion, and by their well-worded de- clamations, they deceive many hopeful injudi- cious persons; and few are absolutely secured from their plausible delusions. While there- fore, Ave give Christians merited commendation for their obedience hitherto; we should use ev- ery proper means to render them "wise to that which is good," and to keep them inexperien- ced "in that which is evil:" as well as to en- courage them and ourselves with the assurance, that "the God of peace will bruise Satan under our feet sliortly," — Every expression of the most endeared affection should be used among believers, but in the most pure and holy man- ner.— Those who honor Christ by showing kindness to his people, will be honored by him, having their names written in the book of life. — True religion does not require men to quit public stations; when they can fill them to the glory of God, and the benefit of his church. — Trusting in the power of God, to establish us in the faith and hope of the gospel; thankfully receiving the revelation of the mystery, which was so long kept secret from mankind; endeav- oring to make known the gospel "according to the scriptures of the prophets, and the com- mandment of the everlasting God," in all parts of the world; and to help all who by scriptural means attempt this, to the utmost of our abil- ity, and with our unceasing prayers; remem- bering that we are called to the "obedience of faith," and that every degree of true wisdom is from the "only wise God;" we should endeavor, by word and deed, to render glory to him through Jesus Christ; that so "the grace of our Lord Jesus Christ may be with us forever. Amen.'- THE FIRST EPISTLE OF PAUL, THE APOSTLE TO THE CORINTHIANS. /.," 1 8 1 1 7V T^T'*^^'' successful preaching at Corinth, has been considered. (Notes, frTc^me^ul'Jr .1". ''''7 ''*''" '*''^^'' ^^ ^^^^ ^he church which he founded there, other teach- ?ian Urrtv and'thn n"^ 1 ^-''^^VP/etensions to eloquence, wisdom, and knowledge of Chris- he CoH.U;inTs we l vT".""'.^ ^'' influence, and the credit of his ministry. Bv these means, reau a tie-in nra ti^ '^f l '""' P"!""'"' '"^^^^^^ '" ''^^'' 'li«P"tes, and seduced into various irregularities in practice, and errors in doctrine.-Mt appears, that this letter to the Corin- 'thians was written by St, Paul, ^^'and that the seventh, and some of the following chapters, in answer to one which he had received from them, (7:1.) are taken up m resolving certain A. D GO. CHAPTER 1. A. D. 60. ♦doubts, and regulating certain points of order, concerning which the Corinthians had... con- 'sulted him. ... Though ... they had written to St. Paul, requesting his answer and directions, 'in these points; they had not said one syllable about the enormities and disorders which had 'crept in among them, and in the blame "of which they all shared; but his information concern- 'ing these irregularities had come round to him from other quarters, ... by more private intel- 'hgence.' Paley. The epistle was therefore written, not only as an answer to the inquiries of the Corinthians by letter; but in order to oppose, and if it could be terminate, the various corruptions, in doctrine and practice, which prevailed, to subvert the influence of the false teachers, and to re-establish the apostle's own authority in that church. By general truths, he, with great address and prudence, made way for a more direct and j)articu"lar opposition to the several gross irregularities and dangerous mistakes, i.ito which they had been seduced. He stated the truth and will of God in various particulars, with great energy of argument and animation of style; he satisfactorily resolved the several questions which had been proposed to him; he, with great tenderness and wisdom, intermixed exhortations and directions with his other subjects; and he concluded with atfectionate and pathetic prayers for them.— Though this epistle is not so systematic as that to the Romans, it is replete with important instruction, and contains the fullest and most interesting declaration and demonstration ot the resurrection of believers, in consequence of the resurrection of their Lord, which is any where to be found. {Notes, 15:) — It is most evident, that the epistle was written by the apostle, when residing at or near Ephesus, and some time before he left that city. (Note 16:5 — 9.)— Learned men generally calculate, that it was written about A. D. 55, 56, or 57.— 'In the ninth year of Claudius, saith Orosius, in the tenth say others, in the twelfth says Dr. 'Pearson, the Jews were banished from Rome; and St. Paul coming to Corinth, finds Aquila 'and Priscilla newly come from thence to Corinth on that occasion. {Acts 18:2.) He stays 'there a year and a half (11); ... at Ephesus three years, {Acts 20:31.) and at«the close of 'tliese three years, he writes this epistle. ... If with Dr. Pearson, you begin them only at the 'twelfth of Claudius, they will end in the third of Nero, A. D. 57.' Whitby. But this learned writer has allowed no time for the apostle's voyage, and journey to Jerusalem, and his progress through the churches of Syria, Galatia, and other parts of Asia Minor; and the same oversight has been fallen into by most of those, whom the author has had the opportunity of consulting, who date the epistle so early. — 'A. D. 54. Paul at Corinth, meets with Aquila 'and Priscilla A. D. 56. Paul departs from Corinth, and passeth to Ephesus; thence he 'sets out towards Jerusalem, ... fie lands at Cassarea, goes down to Antioch, and comes into 'the regions of Galatia and Phrygia, confirming the disciples in all these places. — A. D. 57. 'Paul returns to Ephesus. ... A. D. 60. About this time a schism ariseth in the church at 'Corinth, which causeth Paul, (now in or about Ephesus,) to write his First Epistle to the 'Corinthians.' Index to the Quarto Oxford Bible, 1794. The person wlio comjjiled this index, seems to place the writing of the epistle subsequent to the tumult at Ephesus, which it certainly was not. {Notes, 16:5 — 9. 2 Cor. 1:8 — 11.) It could not, however, be written long before the apostle left Ephesus; and probably the index above quoted does not allow too much time, for the apostle's progress from Jerusalem to Ephesus. {Notes, Acts 18:18 — 23. 19:8 — 12.) This computation, therefore, the author has fixed on, as more satisfactory than any other which he has seen. — The epistle contains no express prophecies; but nothing can exceed the decided claim to divine inspiration, which the Avriter advances. {Notes, 2:6 — 13.) He either therefore claimed what he was not entitled to; or his epistles are not only genuine and authentic, but divinely inspired. (Preface to the Epistles.) CHAP. I. The apostle salutes the church at Corinth, 1 — 3; thanks God for the i;race and gifts conferred on the Christians residing there, 4 — 7; and expresses his confidence respecting their salvntion, 8,9. He ex- horts tlicm to unity, and re|>roves their dissensions. lO — 16. "The preaching of the cross is foolishness to them that perish, but the pow- er and wndom of God,"to the salvation of believers, 17 — 25. To ex- clude boasting, God has not called the wise, the mighty, or the noble; but the foolish, the weak, and those whom man despises, 20 — 29. Christ is "made of God," to those who are in him, "Wisdom, and Righteousness, and Sanctification, and Redemption," that we may glory in the Lord alone, d0,31. PAUL, => called to be ^ an apostle of Jesus Christ, " through the will of God, and '' Sosthenes our brother, 2 Unto ^ the church of God which is at Corinth, ''to them that are s: sanctified in Christ Jesus, "'called to be saints, 'with all a Pom. 1:1. Gal. 2;7.S. B 3;9. 9:1.2. 15:9. l.a'^e 6:13. John 20.21. Acts 1:2,25,20. 22: 21. Rom. 1:5. 2 Cor. 11:5. 12: 12. Ga). 1:1. Eph.4:ll. 1 Tim. 1:1. 2:7. c 9:16,17. .lohn 15:16. 2 Cor. 1:1. Gal. 1:15,16. Kpb. 1:1. Col. 1:1. d Acts 18:17. e Artsl8 8— II. 2 Cor. •:!. Gal. 1:2. 1 Tiles. 1:1. 2 The*. that in every place call upon the name of Je- sus Christ '' our Lord, both theirs and ours: Note.— {Notes, Rom. 1:1—4. Gal 1:1,2.) There was a party at Corinth, who depreciatetl St. Paul's ministry, and questioned his ajiostoli- cal authority: it was therefore proper for him to begin his epistle with an exjiress declaration, that he was called, "through the will of God" to that high office in the church: and it was conciliatory and condescending, to join Sos- thenes with him, in this salutation ami address; as he meant to reprove many evils, which had crept in among the Corinthians. (Jl/flrg. Iltf. ]) — ,1.) It is ])robaMe, that Sosthmes was one of those, who, having been apjiointed to the ministry, accompanieil Paul in his travels. 1:1. 1 Tim. 3: IS. f .Tilde 1. g 30. 6:9—11. .lohn 17:17— 19. Acts 15:9. 26:18. Eph..5:26. Ilcl). 2:11. 10:10. 13:12. Ii Rom. 1:7. 1 Thes. 4:7. 2 Tim. 1:9. 1 Pet. 1:15 16. i Arts 7:.'.!l.60. 9:1-1. 22:\G. 2 Thes. 2:16.17. 2 Tim. 2:22. k f^:6. Ps. 15 11. Arts Ift36. R"m. 10:12. 14:8,9. 2 Cor. 4:i rhil. 2:9—11. Rev. 19:16. 25 [1^ A. D. 60. I. CORINTHIANS. A. D. 60. (Note, Acts 18:12—17.) The apostle nddress- e.l "the church of God," or the collective hody of Christians, at Corinth, as "sanctified in Christ," which some explain of their having been separated, or set apart for God, in his eternal purpose, as "chosen in Christ to be saints," or holy persons; others, of their being actually sanctified by the communication of his Spirit. (JIarg. Ref. e— h.)— With them he also joined "all that'in every place called upon the name of the Lord Jesus;" who was equally the Lord of the apostle, of Sosthenes, and of every believer. It is probable, that the apostle immediately referred to the other churches in Achaia. The passage, however, shows how inseparable the invocation of Christ was from the profession of Christianity in those days. (Marir. Ref. i,k.— Notes, Acts 2:14—21.9: 10 — 14. Rom.lO:b — 11.) Some would indeed render it, "those, who are called by the name of the Lord Jesus:" but it is evidently incon- sistent with tlie proper construction of the Greek language, thus to render it: and this interpretation, we may confidently assert, would never have been adopted, if the previous oppo- sition of men's minds to the divine adoration of Christ, had uot induced them to liave recoufse to it: though it must be allowed that some have favored it, who by no means denied the Deity of Christ. — To them that are sancti- fied, &c. (2) To explain the terms "sanctified" and "saints," as implying no more than the profession of Christianity, and including all nominal Christians, as many learned men do, would enervate the language of the apostle, and confound the distinction between the form and the power of godliness, which it is his grand object to maintain. No doubt there were unconverted persons, in the several churches, even in those days: but the apostles addressed their epistles to the collective body, according to their profession; thus teaching them what that profession implied : but if they were not truly saints, they were no more in- tended, than if they had not been called Chris- tians. The arguments by which these learned writers support their opinion, would equally prove, that the worst persons in the church at Corinth, were indeed "the temple of the Holy Spirit," the "temple of the living God," and entitled to all spiritual and eternal blessings, equally with true believers. (3:16. 6:11,19. 2 Cor. 6:16.) — 'Even here from the beginning •he lays the foundation of his future reasoning: 'for if the Corinthians, and all other believers, 'were called by one God, and sanctified in one Christ; if tJiey all had, and owned, the same 'Lord; whence did the dissensions arise and 'get strength among tliem, as if Christ was di- •vided?' Beza. Called. (1) KhjTo;. 2. See on Rom. 1:1.— 2 hrough the loill of God.] .4tu iyeh^uuToc Qeu. 2 Cor. 1:1. Eph. i:i,ii. Col 1:1. '2 Tim. 1: 1-— 10 them that are sanctified. (2) 'Hyiaa- //fro.c. 6:11. He6.2:ll. 10:10,14,29. Jude I. See on John lO^^G^jj^ j^^e 1,2.)— That 1 See on Rom. 1:7. — 1 Pet, i:-2. in See 071 Rom. 1;S. 6:17. Ada 11:23. 21:20. n 3. John 10,10. 14:14,16,17,26. 15:26. I Tim. 1:14. o 4:7— 10. Rom. 11:12. 2 Cor. 9:11. Eiph. 2:7. 3:R. p 12:10. 14:5,6,26. Acts 2:4. 2 Cor. 8-7. Epii. 6.19. Col. 4: 126] 3,4. <1 8:11, I3:2,fi, Rom. 15:4. 2 Cor. 4:6, Kph. 1:17. Phil. I: 9. Col. 1:9,10. 2 3. 3:10. Jam. 3:13. 2 Pet. 3:18. r 2:1,2. Acts 18:5. 20:21,24. 22- 18.23:11. 22:23. 1 Tim. 2:6. 2 Tim, 1:8, 1 .Tohii 5:11— 13 Rev,l:2,9.6:9, 12:11.17. 19:10 rail on the name.] Toi; fTny.uhifin'nic to o/o- i((K. Acts 2:11. 7:b9. 9:14. 22:16. Rom. 10: 12—14. 2 Tim. 2:22.— 'This in the New Tes- ' lament is the character of a Cluistian; he is 'one that calleth on this name. ... That these 'words ought not to be rendered passively, ... 'is evident from the Septuagint, Avho still tran.-:- 'late the phrase, D^^ K^tp'j ("he shall call 'on the name,") which is active, by rniy.u'/.ijaf- 'tui Fi' ovo/iiaTt QsH, or f »' ovoauji Kvota. ( GeJi, '4:26. 12:8. 13:4. ... Ps. 79:6. 99:6. 116:4. 'Is. 65:1. Lani. 3:55. Zech. 13:9.) But when 'the phrase runs thus, ^"^H^ Ti/Du j ^'^^t ''^j t|: • I : • ' "thy name is called on us," or, "we are call- 'ed by thy name," it is rendered thus, m nmun 'ail FTTixFxhjTut. ... (Deut. 28:10. 1 Ki7igs 8: '43. 2C7i?-. 7:14. is. 4:1. 63:19. Jer. 14:9. '15:16. Dan. 9:18,19. ^m. 9:12.) ... The dis- 'ciples were first called Christians at Antioch. 'Now before this time, we find not only Ste- 'phen calling on this name, and saying, "Lord 'Jesus, receive my spirit;" and St. Paul bid ' "to wash away his sins, calling on the name 'of the Lord;" ... but Ananias speaks to the 'Lord Jesus of St. Paul, "He hath authority 'from the high priest, to bind all that call on 'thy name:" and of him it is said, "Hedestroy- 'ed them that called on this name in Jerusalem." ' — Dr. Hammond, who here translates this 'phrase passively, doth elsewhere translate it 'actively, the context forcing him so to do. So 'Rom. 10:13. "Whosoever shall call on the 'name of the Lord;" that is, pray and adhere 'to Christ. ... AndJlcts 9:14. "He liath au- 'thority to bind all that call upon thy name:" 'that is, saith he, that publicly own the worship 'of Christ.' Whitby. 3 'Grace he untcfyou, and peace, from God our Father, and from the Lord Jesus Christ. Note.—(Mar!r. Ref.— Notes, Rom. 1:5—7. Eph. 1:1,2. 1 Tim. 1:1,2. 2 Pet. 1:1,2. Rev. 1 :4 — 6.) 'Is not this to desire for them grace 'and peace from God the Father, and conse- 'quently to pray for it.'' Why therefore is it not 'also to desire the same blessings from God the Son?' Whitby; and consequently to pray for them. 4 1™ thank my God always on your hehalf, for ° the grace of God which is given you by Jesus Christ; 5 That ° in every thing ye are enriched by him, p in all utterance, i and in all know- ledge; 6 Even as "" the testimony of Christ ' was confirmed in you. 7 So that * ye come behind in no gift ; " waiting for the * coming of our Lord Jesus Christ: 8 Who shall also ^ confirm you unto the s Mark 16:20. Acts 11:17,21. Rom. 15:19.2 Cor. 12:12. Gal, 3:5, Heb, 2':3,4. t 2 Cur. 12:13. u 4:5. Gen. 49:18. Mall, 25: 1. T.uke 12:36, Rom. 8:19. Phil. 3:20, iThes. 1:10. 2 Tim, 4:3, Til. 2:13. Heli. 9: 28. 10:36,37, Jam. 5:7,8. 2 Pel. 3:12. Jiide21. Gr. revtla^on. Luke 17:30. Col. 3:4. 2 Thc». 1:7, 1 Tim. 6:14,15. 1 Pel. I: IS, 4:13. 5:4. 1 John 3:S. Ps, 37:17.2!i. Rom. 14:4. If!: 25. 2Cor. I;2l. 1 Thes. 3:13. 2Thes. 3:3, 1 Pet, 5:10. A. D. 60. CHAPTER I. A. D. 60. *ncl, Ihat ye may be ^ blameless in ^ the day of our Lord Jesus Christ: 9 " God IS faithful, "" by whom ye were called unto " the fellowship of his Son Jesus Christ our Lord. [Practira! Ohscn-rfllons. ] Note.— (Notes, Phil. 1 :3— 8.) Before the fipostle entej'ed on the iimii-diiite subject of his epistle, he endeavored to conciliate the afiec- tions of the Corinthians, by calling- to their recollection the benefits which they had derived from his ministry. He continually thanked God on their account, for having bestowed his grace upon them, "through Jesus Christ;" by which they had been turned I'rom idolatry, to the faith of the gospel and the worship of God. (Marg. Rcf. m, n.—Nole, Rom. 1:8—12.) They had also been "enriched by him" with all spiritual gifts, and miraculously enabled to speak in divers languages, and filled with abun- dant knowledge of divine things, and a ready elocution in speaking of them. As the testi- mony of Christ had been confirmed among them, by the miracles of the apostle; they too had been enabled to work miracles after they had embraced it: so that they had come behind no other church in any spiritual g\i\, before the new teachers were known among them. (Marg. Ref. o—t.— Note, Gal. 3:1—5.) Thus, they were preparing themselves and each other, as those who waited for the coming of Christ their Lord and Judge; (Marg. Ref. u. — Notes, Matt. 25:14—30. Luke 19:11—27. iThes. 1: 9,10. Heb. 9:27,28.) By the continued sup- plies of his grace he would "confirm them to the end" of their course, in the faith and hope of the gospel; that they might be preserved blameless, in their conduct through Yii'e; and stand completely justified and sanctified in the dav of judgment. (Notes, Phil. 1 :9— 11. 1 Thes. 5:23—28. jMJe22— 25.) This would certainly be the case, if they were what they professed and appeared to be: seeing "God is faithful" to his promises and covenant, which he ratified] with them personally, when he effectually called them to be partakers of Christ and all his bless- ings, and to a life of communion with him. Tlie apostle indeed afterwards intimated his doubts of some of the Corinthians; yet he here addressed them, as being, in the judgment of charity, what they professed to be. — Out of the abundance of his heart he repeats the words, "Our Lord Jesus Christ," so often, that there is a danger of those readers, whose hearts are strangers to the holy affection which occupied that of the apostle, being disgusted with the repetition. — Blameless, Sic, (8) 'He calls them 'blameless, not whom none iiad ever blamed; 'but those whom none could justly blame; that 'is, those who are in Christ Jesus. (Rom. 8: '1,33.)' Beza. Certainly neither spotless inno- y Eph. S.27. Phil. 2:15. Col. 1:22. 1 Thes. 3:13. 5.23. 2 Pel. 3:14. .Iiule 24:25. 1 Phil. 1:G,I0. 2:16. 2 Pet. 3:10. a 10:13. Nnm. 23:19. Dent. 7:9. 32:4. Vs. 89:33—35. 100:5. Is. 11:5. 25:1. 49:7. Lam. 3:22, 23. M.iU. 21:35. 1 Thes. 6:23, 24. 2 Thes. 3:3. Tit. 1:2. Ileh. 2:17. 6:18. 10:23. 11:11. Rev. 19:11. k 24. Ro:d. 8:28,30. 0:24. Gal. 1 IS. I Thes. 2:12. 2 Thes. 2:14. 2 Tim. 1:9. Heb. 3:1. 1 Pet. 5:10. c SO. 10:16. John 15:4,5. 17:21. Rom. 11:17. Gal. 2:20.- Eph. 2:20—22. 3:6. Ilclj. 3:11. 1 John 1:3,7. 4:13. (1 4:16. Rom. 12:1. 2Cor.5:20. 6:1. 10:1. Gal. 4:12. Eph. 4:1. I'hilem. 9,10. 1 I'et. 2:1). e Rom. 15:30. 1 Thes. 4:1,2. 2rhe9. 2:1. 1 Tim. 5:21. 2 Tim. 4:1. . f Ps. 133:1. .ler. 32:39. John 13: cence, nor sinless perfection, nor such a tenor of conduct from their first profession of Chris- tianity, as was wholly unblameable, could be meant: for the apostle blames many things after- wards, Avhich were very general amongthem : yet their renewal to holiness seems intended, and their conduct as harmless and blameless, at least equally with their justification. (Marg. Ref. X, y.— Notes, Eph. "5:22—27. Col. 1:21—23.) 'God will make good his promise, ... if you do 'not fa'l yourselves.' Hammond. It seems, that the system, which this learned writer adopts, cannot be maintained, without "adding to the word" of God; for he and his coadjutors frequently insert a clause of this kind, as if the inspired writers had forgotten it, and had ex- pressed themselves incautiously ! In fact, it is an interiuilation, and as such must be rejected. All professed Christians indeed, at Corinth, would not be "kept by the power of God, through faith, unto salvation;" for some were not true believers; yet all those whom the apostle es|)ecially addressed, would thus perse- vere; namely, "the saints," even those whom God had "called to the fellowship of his Soi< Jesus Christ." (Notes, Rom. 8:28 — 39.) Ye are enriched. (5) F.:ihsu(jthiTi-. ^ Cor. 6:10. 9:11. Not elsewhere N.T. Gen. 14:23 1 Sam. 2:7. Prov. 10:4,22. Sept.—Jf/.urFoi, Luke 1:35. l<2:^l.— Was confirmed. (G) Edt- CutiMxtt], 8. See on Mark 16:20. — Ye come behind. (7) ' Y:::FQi-ia!h urrnauhnptf. Rom. 8:19. 2 Thes. 1:7. 1 Pet. 1 -.I.— Unto the end. (8) 'Ecc rf-hi;. 2 Cor. 1 : 13. Heb.S:6,\4. 6:11. Rev. ^i^G.— Blameless.] Aveyy.hiTu;. Col. 1 :22. 1 Tim. 3:10. Tit. 1 :6, 7. Ab n priv. et eyxideoi, Rom. 8:33. — The fellovjship. (9) Koivmviuv. 10:16. See on Rom. 15:26. 10 IT Now '^ I beseech you, brethren, ^ by the name of our Lord Jesus Christ, ^ that ye all speak the same thing, and that there "be no * divisions among you; but that ye be perfectly joined together in^the same mind, and in the same judgment. 1 1 For ^ it hath been declared to me of you, my brethren, by them xvhich are of the house of Chloe, ^ that there are contentions among you. 13 Now ' this I say, that every one of you saith, ^ I am of Paul; and I of ' Apol- los; and I of '" Cephas; and I of Christ. 13 Is"Ci)rist divided.^ ° was Paul cru- cified for you.' P or were ye baptized in the name of Paul.'' 34,35. 27:23. Acts 4:32. Rom 121G. 15;5.ri. 16:17. 2 Cor. 13: 11. Eph. 4:1—7,31.32. Phil. 1 27. 2:1 — I. I Thes. 5:13. Jam. 3:13—18. 1 Pet. 2:8,9. * Gr. schisms. 11:18. \2:2n. Malt. 9 16. Mark 2:21. Joliu 7:43. 9:16. 10:19. lir. g 11:18. Gen. 27:42. 37:2. 1 Sam. 25:11—17. h 3:3. 6:1—7. Prov. 13:10. 18: 6. 2 Cor. 12 20. Gal. .5:15,21), 26. Phil. :i:l4. 1 Tim. 6:4. 2 Tim. 2:23— 25. Jam. 4:1,2. i 7:29. I5:S0. 2 for. 0:6. Gal. 3:17. V 3:4—6,21—23. 4:6. 1 lb: 12. Arts lR:2t— 2R. 15:1. m 9.5. 15:5. John 1:42. Gal. 2:9. n 2 Cor. 11:4. Gal. 1:7. Eph. 4:5. 0 6:19.20. Rom. 14:9. 2 Cor. 5: 14.15. Til. 2)4. p 15. 10:2. Malt. 2^:19. Arlj 2:38. 10:48. 19;5. [127 A. D. 60. I. CORINTHIANS. A. D. 60. 14 I 1 thank God, that I baptized none of you, but 'Crispus and 'Gaius; 15 Lest any should say that » I had bap- tized in mine own name. 16 And I baptized also the "house- hold of Stephanas: besides, I know not whether I baptized any other. [Practical Obsenations.] Note.— After this conciliatory introduction, the apostle proceeded to the subject, on Avhich he particularly wrote to the Corinthians; and to point out that leading evil, which gave rise to the other evils that he meant to reprove. He besought and exhorted them, by the name, the honor, and the authority of Christ, to cease from "murmurings and disputings;" that they might all join in the same language of faith; avoid all schisms, contentions, or disunion of heart; and be "perfectly joined together in the same mind and in the same judgment," as the different members are compacted iiito one body. — Considering the different capacities, educa- tions, habits, and prejudices of mankind, it seems impossible to avoid all difference of opin- ion: but it is equally true that fallen men will never on earth "love God with all their heart," and "their neighbors as themselves;" yet the rule and exhortation must not be changed on that account. As we have one rule, and one stand- ard oi" truth, and one Spirit to be our Teacher; so, in proportion to our humility, simplicity, and diHgence, we come to be of "one mind and judgment," in the great concerns of religion: and were we perfect in these things, we should also be perfectly united in sentiment and affec- tion. {Note, Jer. 32:39—41.) This will be the case in heaven; and it will at length be so in a great degree on earth. The nearer we come to it, the more we approximate to perfection : all our divisions arise from a sinful cause, which must not be excused; but while this cause sub- sists, we should endeavor to bear with each other in respect of it, and so to "keep the unity of the Spirit in the bond of peace." {Marg. Ref. d~i\— Notes, Eph.4:l—6. Phil. 1 :27— 30. 2: 1 — 4.) Yet we ought continually to pray for the more abundant pouring out of the Spirit of truth and love, on ourselves and all our fellow Christians, that we may be "perfectly joined together in the same mind and in the same judgment." — The apostle gave the Christians at Corinth this seasonable admonition; because he had been informed by those, on whom he could depend, and whom he did not hesitate to mention, that the church in that city was troubled with contentions. They were in a di- vided Slate; and he might say, that every one of them was attached to some particular teacher, in opposition to all others. As if one should profess himself to belong to Paul's company; another, to that of the eloquent Apollos; ano- ther to Peter the great apostle of the circum- cision; and as if others professed themselves the disciples of- Christ alone, to excuse their disre gard lor all bis ministers! {Marg. Bcf. g— m ) —It nas been thought^witlA probability, that H 4. 11:13. 2 Cor. 2;1-1. Ki.l,. f 5;20. Col. 3:15,17. 1 The*. 5:18. 1 Tim. 1:12. PhUcm. 4. r Arts 13:3. I • Rom. 1R:2,';. t .lohn 3:2,:,20. 7:13. 2 Cor. 128] 11:2. u 16:15,17. Acts 16:15,33. X John 4:2. ArlsiO;4K. 26:17,1!!. y -:M,13. 2 Cor. 4:2. 10:3,4,10. 2 Pel. 1:16. * Or, sptich. the apostle does not mention these names, aa really the heads of the parties into which the Corinthians had divided : but in order more em- phatically to mark the evil of the thing itself, and the absurdity of dividing the church, out of a disposition inordinately to honor some partic- ular teacher; or to despise faithful ministers, under pretence of honoring Christ. However respectable the names might be, which were thus used, the thing was indefensible; but it would give less umbrage for him to mention himself, Apollos, and Cephas, than expressly to name the false teachers, who were the authors ofthediscord. (iVou), Cov a&eTi/out. (7s. 29:14.) Of words. (17) "Of s])eech." Marg. Aoys. 18. 2:4. — The preaching of the cross. (18) '0 Ao)'oc 6 Tn guvfjii, 17. — To them that perish.] ToiQ anoUufxfroi;. 2 Cor. 2:15. 4:3. 2 Thes. 2:10. {Note, 2 Cor. 2:14— 17.)— Foo//s/mfss.] MioQia. 21,23. 2:14. 3:19. A fiuigoc. See on Matt. 5 ■.'22. — Which are saved.] Toig aulo- (.tpvoig. See on Jlcts 2:47. — The power of God.] Jvrufag QirH. 24. Rom. \:\&.—I will bring to nothing. (19) .td-ejijaoi. See on Luke 10:16. Jd^BTiioig, Heb.l:l8. 20 Where ^is the wise.'' where is the scribe.'' where is the disputer of this world.'' ^ hath not God made foolish the wisdom of this world.-* 21 For after that, •' in the wisdom of God, ' the world by wisdom knew not God, it pleased God by ^ the foolishness of preaching to save them that believe. 22 For ' the Jews require a sign, and '" the Greeks seek after wisdom : 23 But " we preach Christ crucified, ° unto the Jews a stumbling-block, and unto the Greeks p foolishness; 24 But unto them which are i called, both Jews and Greeks, Christ "■ the power- of God, and 'the wisdom of God. Note.— {Note, Is. 33:17-19.) The phiIo,so- phers, scribes, and disputers of the world, were in general employed in confuting each other's svstems: they scarcely agreed in any thing, except in rejecting and desjiising the gospel: and it was evident that their wisdom and learn- ing had been of little use to mankind. What indeed had they achieved.'' What traces of their success, in meliorating the state of the world,, could be discovered.' Could it bedenied, that God' had exposed the folly of this kind of wisdom, m the most con.spicuous manner.' In his infinite- wisdom, he had left a great part of the world to follow the dictates of their own boasted reasoar and the event had demonstrated, that the vus- 18.2:2. Liikp 24:4H,47. Arts 8:32—35. 10:39—43. 2 Cor. 4: 5. G:il. 3:1. t:l4. Kph. 3:8. Is. 8:14.15. IVI.ilt. 11:6. Liik* 2:34. John 6:.53— (il. Rom. >.32,33. Gal. S:H. 1 Pel. 2:8. p IS. 2:14. I) 2.9. Luke 7:35. Rom. 30. 9:24. r 18. Kom. 1:4,|6. s 30. I'lov. 8:1,22 — 30- 2:3. Col Vol. M. n [1-29 A. D 60. I. CORINTHIANS. A. D. t>0. dom of fallen man was incompetent to find out or retain the knowledsre of God his Creator; so that idolatry, atheism, or skepticism, connected with the most extreme wickedness, was the universal eilect. (Marg. Ref. ^—\ -Notes, Matt ll:i>5,26. Bom. 1:21—32.) When this experiment had been sutHciently tried; "it pleased God" to send forth his apostles and evan^relists, to preach that doctrine, which was derided as "foolishness;" and they delivered their message in the most artless and unadorn- ed manner: yet, behold, most wonderful effects followed ! Immense nmltitudes believed the re- port, were saved from idolatry and iniquities, and became the worshippers and servants ot the living God! (Notes, 1 Thes. 1 :5— 10.) The Jewish scribes indeed, not satisfied with all the demonstrations, from miracles and pro- phecies, that Jesus was the Messiah, as not savoring his s])iritual salvation, demanded "a sign from heaven," and waited for a Messiah, who should "come with outward observation:" (Marg. Ref. \.— Notes, Malt. J[6:l— 4. Lv,ke 17.20 — 23.) and the Greeks required a doctrine adapted to their philosophy, and supported by reasonings and speculations like that of their noted leaders. But the servants of God "preach- ed Christ crucified:" this was the grand pecu- liarity of their doctrine, the centre of their in structions, and the topic on which they de lighted to expatiate, and by motives deduced from it, they enforced all their exhortations. This doctrine of a crucified Messiah; this tes- timony, that he, w4io had been put to death by the rulers of the Jews, as"adeceiver," was their long expected Deliverer and King, to whom all subjection was due, and from whom all bless- ings were to be expected, was "a stumbling- stone to the Jews," who took offence at it, and persisted in unbelief: while the philosophizing Greeks derided, as the excess of folly, the idea that a Jew, and one whom that despised na- tion had crucified with ignominy, should be honored as the Governor and Judge of all man- kind, trusted as the only Saviour from ever- lasting misery, and even adored as the infinite and almighty God. (Marg. Ref. m — p.) But all those, whether Jews or Gentiles, who were "called according to his purpose," {Notes, i?om. 8:28— 31. 9:24—29.) not only saw the power of God, in the miracles by which the gospel was confirmed in the resurrection of Christ, and in the accomplishment of ancient prophecies; and his wisdom in the glorious plan of redemption, as harmoniously honoring all the divine perfections and magnifying the divine law: but they experienced Christ to be "the Power of God and the Wisdom of God," to deliver them from the bondage of sin, and to make them "wise unto salvation;" and they -clearly discerned that he and his gospel were the grana medium by which the power and wisdom of God were displayed; in the subver- t 18,27—29. Ex. 13; 17. 14:2— 4. Josh. 6:2 — 5. Judg. 7:2 8. 15.15,16. 1 Siim. 17:40—51 1 Kings 20; 14,&c. Zech. 4:6, 7. 12:7,8. Rom. 11:33—36. H 20. 2:3—6,13. 3:18—20. Matt. 11:25,26. Luke 10;2l. John 7:47—49. .laui. 3; 1*— 17. I Luke 1:3. Ui: 18:24,25. .John 4:46—53. 19:3f.,3P. AcU 13:7, 12. 17:34. Phil. 4.22. Jam. 1: 9 — 11. 2:5. 2 .lohii 1. T Vs. 8:2. Is. 26.5,G. 29:14,19. 130] sion of Satan's kingdom of idolatry and sin, and in confounding all the subtle devices of him and his servants. (Marg. Ref. q — s. — Notes, Eph. 3:9—12. UoAti 5:9,10,19-21.) The disputer. (20) ^Liui/TiiJii:. Here only, .Sv'0]Ti,oic, Jicls 15:2. — Of this loorld.] Tn inoit'o: uuu. '->:6,S. Matt. 13 -.^'l. Mark 4:\9. Luke 16:8. Rom. 12:2. 2 Cor. 4:4. Gal. 1:4. Eph. 2:2. 6:12. 2 Tim. 4:10.— Made foolish.] Ejnoioavev. — A umok/, 18. Sec on Malt. 5:13. —Il^pleased. (21) Evdoy.i,aiv. Matl. 3:17. LWre 12:32. Rom. lb ■.'iQ, 11 .— Of preaching.] Tii xijovyfiuTog. "Of the preaching." See on Rom. 16:25. — Unto them ivhich are called. (24) Toig xhjToig. 2. See on Rom. 1:1. 25 Because * the foolishness of God is wiser than men; and the weakness of God is stronger than men. {p,aaic,:iohst,-vatio.,t.-\ Note. — Those doctrines and dispensations of God, which proud and presumptuous men decry as foolish and weak, are immensely superior in wisdom, and more efficacitius than all which man ever could devise or attempt for the same or similar purposes. Thus the doctrine of sal- vation by faith in a crucified Jew, which ap- peared to the carnal mind a foolish device; and the preaching of it, by unlearned and obscure persons, which appeared a weak expedient; had, by the power of God accompanying it, done more, in a few years, towards making men wise and holy, than all the learning and saga- city of Jewish Scribes and Pagan philosophers, or the power of armed legislators, had ever been able to effect, or ever would have effected to the end of time. {Ma7-g. Ref. — P. O. Josh. 6:1—14. Juc^^g-. 7:16— 25.) The foolishness.] To fioiQOv. 27. Mbtom- See on 18. — The weakness.] To aa^^fcf;. 28. "That which is foolish:" "that which is weak," 26 For ye see your calling, brethren, how " that not many wise men after the flesh, " not many mighty, not many noble, are called: 27 But God > hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world, to confound the things which aie mighty; 28 And base things of the world, and things w'hich are despised, hath God chosen, yea, and ^ things which are not, ^ to bring to nought things that are: 29 That '' no flesh should glory in his presence. 30 But of him are ye *^ in Christ Jesus, who ^ of God is made unto us " Wisdom, and *" Righteousness, and s Sanctification, and ''Redemption; Zeph. 3:12. Matt. 4:18—22. 9;9. 21:16. Luke 19:39,40. 21; 15. Acts 4:11—21. 6:9,10. 7: 35,54. 17:18. 24:24,25. 2 Cor. 4;7. 10:4,5,10. z Rom. 4:17. 2 Cor. 12:11. a 2:6. Deut. 28:63. Job 34:19, 20,24. Ps. 32:10. 37:35,36. Is. 2-11,17. 17:13,14.37:36.41:12. Dan. 2:34,35,44,45. Kev. 18- 17. b 31. 4.7. 5:6. P.. 49:6. Is. 10- IS. Jer. 9:25. Ron. 3:19,27. 4:2. 15:17. Eph. 2:9. c 12:18,27. Is. 45:17. John 1.5; 1—6. 17:21- 23.Rom. 8:1. 12; 5. 16:7,11. 2 Cor. 5:17. 12;2. Eph. 1:3,4. 2:10. d Rom. 11:36. 2 Cor. 5:18— 21. e 24. 12:8. Prov. 1:20. 2:6. 8: 5. Dan. 2:20. Luke 21:15. John 1:18. 8:12. 14:6. 17:8,26. 2Cor. 4:6. Eph. 1:17,18. 3:9, 10. Col. 2:2,3. 3:16. 2 Tim. 3: 15—17. Jam. 1:5. f Ps. 71:15,16. Is. 45:21,25. 54; I 17. Jer. 23:6. 33:16. Dan. 9: 24. Rom. 1:17. 3:21-24. 4:6. 5:19,21. 2 Cor. 5:21. PhiL S: 9. 2 Pet. 1:1. g 2. 6:1 1. Malt. 1:21. John 17. 17—19. Ai:t3 26:18. Rom. 8- 9. Gal. 5:22— 24. Eph. 2;lO. 5:26. 1 Pet. 1:2. 1 John 5*. h 15:51 — 57. Hos. 13:14. Rem, 3:24. 8:23. Gal. 1:4. 3:13. Eph. 1:7. 4:30. Col. 1:14. Tit. 2:14. Heb. 9:l2. 1 Pet 1:18, 19. Rev. 5:9. 14:4. A. D. 60. CHAPTER I. A. D. 6b. 31 That, according as it is written, ' He that glorieth, let him glory in the Lord. Note. — Tlie peivons, who had been convert- ed to Cliristianity, and then sent lorth to preach the gospel, were a living demonstration of what the apostle inculcated. This the Corinthians might see tor themselves: tor, as the gospel had not been preached to them "with wisdom of words," or Avith a disi)lay of learning and philosophy; but very (vw of" the sages, politi- cians, mighty pxinces, or warriors, or of the noble and honorable of the earth, had embraced it. They had perhajjs heard a few instances of this kind, in which the onniipotence of divine grace had been disiilayed. (Notes, Matt. 19: 2S — 26. ./«?». 2:5 — 7.) The persons, however, whom God had employed in |)reacliing the gos- jiel, seem especially intemlecl; and the words, ''are called,^^ which seem to favor the other interpretation, are not in the original. {Maro;. Ref. u, x.— Notes, Ps. 8:2. Malt. 11:25,26. 21:14—16. 2 Co;-. 4:7. P. 0.7—12.) The apostles, and evangelists, and other ministers, whom God had chosen to publish his salvation to mankind, were not in general called to that service fi*m the schools of the learned, from the covn-ts of princes, or from noble families and eminent stations. On the contrary, they were men whom the world counted "foolish," because not remarkable for eminent talents, and because destitute of human learning: and indeed, such persons were selected for this purpose, that by them -God might confound the proud reasonings and scornful objections of heathen jjhilosophers and Jewish Rabbles. (Marg. Ref. y. — Notes, Matt. 4:18—22. P. O. 12—25. Note, Acts 4: 13 — 22.) He liad chosen "the weak things of the world," namely, men of low birth and mean circumstances, unarmed, unlettered fish- ermen, tent-makers, and others, destitute of authority, power, and influence, not previously renowned for courage and vigor of mind; but gentle and mild in their deportment: that, hav- ing endued them with heavenly wisdom and strength, and enabled them to confirm their tes- timony by stupendous miracles; he might by their holy lives and heroic constancy, their pa- tient sufferings and successful labors, put to shame and confound the mighty of the earth. God had even chosen "the base things of the world," even some, who had previously been of immoral characters, and disreputable profes- sions; that being made wise, holy, and useful in the ministry, by his grace and blessing, they might confound and astonish those, who for- merly counted them even beneath contempt. (Notes, Matt. 9:9 — IS.) Nay, he had raised up eminent ministers from among the Gentiles, who, in the proud language and sentiments of^ the Jews, were considered as scarcely exist- ing, in respect of God and religion; that he might by them confound and shame the Scribes, Pharisees, and unbelieving Jews. (Marg. Ref. z, a.) In short the Lord had ordered every thing, respecting the conversion of sin- ners, the preachers of the gospel, the plan of redemption, and the way of acceptance, in such a manner, as to give no one of the human species any ground of boasting or "glorying in his pre- sence;" either in respect of abilities, learning, i 1 Clir. 16:10,35. Ps. 105:3. Is. 1 4l:H;. 45:25. Jer. 4:2. 9:24. noble birth, privileges, achievements, moral character, or natural good dispositions; or anv other distinction, either before or after conver- sion. (Marg. Ref. h.-~Notes, 4:6,1 . Rom. 3 27,28. 2 Cor. 10:17,18.) Why then should the Corinthians so value these endowments in their teachers, when God had evidently poured con- tempt on them.? — Even that distinction, in which alone they might glory, was not in any respect of themselves. By the gratuitous choic'e and regenerating grace of God, through faith they, sinners of the Gentiles, were "in Christ Jesus," who, by his ajjpointment and free mer- cy was "made," or become, to all believers the whole of salvation. For they being in them- selves ignorant, foolish, guilty, polluted, en- slaved, and condemned; Christ was constituted to each of them "Wisdom;" that, by his word and Spirit, and from his fulness, and "treasures of wisdom and knowledge," they might receive that instruction and counsel, which would ren- der them "wise unto salvation," and fit for every service to which ihev were calleil: (Notes, Col. 2:1—4,8—10.) "and" Righteousness," that being justified by his obedience unto death im puted to them, and "made the righteousness of God in him," they might possess a title to eternal life: (Notes, Rom. 3:21 — 26, v. 22. 2 Cor. 5:18—21, v. 21.) "and Sanctification," that, by the power of the Spirit of Christ, they might be at length renewed to his image, and made perfect in holiness, and meetness for their heavenly inheritance: "and Redemption," that, bj' his power and grace, being delivered from the bondage of sin and Satan, they might at length be completely rescued from all remains and traces of this hateful slavery, and be saved from the condemnation and all the consequen- ces of sin; till, by the redemption of the body from the grave, "death itself should be swal- lowed up in everlasting victory." (Marg. Ref.- e — h.) Thus, they who "gloried, might glory in the Lord," (Jer. 9:23,24.) in his special favor, all-sufficient grace, and inestimable sal- vation; tliough in themselves theyliad nothing to glory in, but every thing to be ashamed of. — Here again the apostle refers to Jesus, "the Lord our Righteousness and Strength," what the prophet had spoken of Jehovah. (Notes, /s. 45:23— 25. Jer, 9:23,24. 23:5,6. Rom. 14: 10—12. Gal. 6:11— 14, v. 14.)— 'They who 'say, that Christ is made our Righteousness by 'his righteousness imputed to us, have the same 'reason to say also, that he is made our Wis- 'dom, by his wisdom imputed to us, &:c.' IVhit- by. There might be some weight in this objec- tion, if this were the only j)a.s.sage of .scripture, by which those who hold "imjiuted righteou.s- ness" prove their doctrine; if there were any other passages in the sacred oracles, which even seem to countenance the notion of imputed wi.s- dom, or sanctification, or redem|)tion; and if the nature of the case were not essentially dif- ferent. Another may pay my debt, and allow me to receive the wages which he has earned, or the reward to which iiis services entitle !iim: thus his payment and his labor may be set down to my account, or imputed to me for my ade- quate advantage: but who can have wisdon), healtli, or libertv, by imputation? (Notes, Rom. 3:4.) 2 tor. 10:17. Gal. o;li,l4. | rhil. 3:3. Ur 131 A. D. 60. I. CORINTHIANS. A. D. 60. He that glorieth, &c, (31) This does not seem to be a direct quotation; but the general meaning of the passage referred to. Jer. 9:24. — Your calling. (26) Ttjv ith,aiv viiotr. 1 -30. Rom. MM. Eph. 1:18. 4:1,4. PM. 3:14. 2 Thes. 1:11. 2 Tim. 1:9. Heb. 3:1. 2 Pet. 1: 10. — Noble.] Evyei'Fig. See on c5c/s 17:11. — The base things. (28) Ta ayfv)]. Here only. '■AyevTjc dicitur, cujus genus est obscurum, seu 'ignoratur, ignobilis, humili et obscure loco 'natus.' Schleusner. Ex « priv. et yet'og, gen- eratio: opponitur rw evyerrjc. — Things that are despised.] Ta ei.nd'evrjaern. 6:4. 16:11. See on Luke 18:9. — To bring to nought.] ' Ivu ... y.uTuQyr]aij. See on Rom. 3:3,31. — Should glory. (29) Kuvyi]orjTai. 31. 3:21. See on Jiom. 2:17. b:'i.— Was made. (30^ Eyevtji^ij. John l:lA.~Of God.] Jno 0f«."From God." — Sanctification.] 'Ayiaqftog. See on Rom. 6: 19. — Redemption.] ..4nolvToi»aiQ. Luke '21:28. Rom. 3:24. See on Rom. 8:""23. PRACTICAL OBSERVATIONS. V. 1—9. The true "church of God" comprises all those, in every place, who are "sanctified in Christ Jesus, and called to be saints;" who call on him as "God manifest in the flesh," for all the blessings of salvation; and who acknowledge and obey him as their Lord, and the Lord of all saints, of all men, and of all creatures: and it includes no other persons. In behalf of all such, we should pray continually, for an in- crease of "grace and peace from God our Fa- ther, and from the Lord Jesus Christ;" we should "thank God, for the grace bestowed on them by Jesus Christ;" with an especial re- membrance of those, with whom we are more immediately connected; and we should rejoice in those gifts and that knowledge, by which "the testimony of Christ is confirmed among them." But ministers, with a mixture of au- thority and affection, should remind their flocks, that an account must be given of all their ad- vantages at the coming of Christ, and call on them daily to wait and prepare for that event. He will "confirm" his true disciples "unto the end;" and they may confidently trust in him to "preserve them blameless to that clay," and to "present them faultless, before tlie i)'resence of his glory, with exceeding joy." But many ap- pear to be Christians, and are endued "with useful gifts, who have not been "called to the fellowship of Christ:" it is therefore highly proper to exhort all who profess the gospel, to prove the reality of their faith, and "the sin cerity of their love;" and to "wait for the com ing of their Lord," by watchfulness, diligence and a careful improvement of their talents.— How striking is the contrast between the Ian guage of the apostle in these verses, and that oi many modern divines ! The name of the Lord Jesus Christ was to him the sweetest melody, or as omtment poured fortli:" (Note, Cant. :3.) they seem to fear nothing so much, as a too frequent, or too honorable mention of him! and, whatever repetitions they may fall into, Z^Ini '"'■? '" f '"'^ "" "^=^"' by too often dargmg upon h.s d.gn.ty and condescension, h.. love and aton.ng suff-erings, his characte; his righteousness and salvation. V. 10—16. Satan has always endeavored to stir up strife! and offices (Note, 2:1. 'among Christians, as one of his grand devices i against the gospel: we should therefore use a.. our influence to prevail with our brethren by the name, and for the honor of our common Lord, to avoid contests of every kind, and as much as possible to "speak the same thing, and to be perfectly joined together in the same mind and judgment;" and we should persevere in praying for this most desirable harmony, and endeavor to promote it. For it must greatly pain every serious and judicious believer, to see or hear of the divisions which take place, through tlie spiritual pride, ambition, selfish- ness, and malignant jiassions, of turbulent and designing men; and through the prejudices^ in- stability, want of judgment, love of novelty, and eager spirit of some real believers. Thus the church is divided into parties; congrega- tions are distracted by intestine contentions; and men are drawn away from their faithful pastors, to rank themselves under the banners of some confident deceiver, who "privily brings in damnable heresies;" couched in plausible language, propagated under specious preten- ces, and varnished over by an ingenuity, which miglit have been far better employed. Thus, professed Christians become 'the disciples of 'men;' and, regardless of the apostle's expostu- lations, they still glory in ranking themselves among the followers of this or the other preach- er: as if "Christ were divided!" or as if that teacher, whom they extol, while they despise others, had been "crucified for them," or "they had been baptized into his name," and vowed to be 'his faithful soldiers unto their lives' end I' We should be very thankful, if we have been preserved from giving sanction or occasion to such disgraceful contests; we should carefully avoid all appearance of seeking our own credit, instead of the glory of Christ; {Note, 2 Cor. 4: 5,6.) and pray continually for "the meekness of wisdom," that we may know how to counter- act the pestilent endeavors of the fire-brands of the church, without giving them any handle or plausible preteiice against us. V. 17—25. Those whom Christ sends to "preach his gospel" are often incapable, and should never be studious, of "that wisdom of words," which men of education and ingenuity, but of a world- ly spirit, admire; nor should the hearers of the gospel look for such worthless decorations of that divine doctrine, which is most beautiful in its native simplicity. Too often "the cross oi' Christ is rendered of none effect," through the vain affectation of the preachers, to recommend it by the studied graces of elocution, or the ostentatious parade of learning and philosophy. Thus its edge is blunted, its convincing ])lain- ness is obscured, its genuine beauty and glory are tarnished; the preacher has his worthless reward, in human applause or useless populari- ty. (Note, Matt. 6:1—4.) But the S])irit of God disdains to set his seal to the word thus preached; it proves the mere shadow of a feast, at which the guests are starved; and an amus- ing display of ingenuity, instead of an assault on "the strong holds"' of Satan by the power of divine truth. Indeed all attempts, to make the real gospel palatable to worldly men, must be unsuccessl'ul : it always was, and always will be, "foolishness" to such as are in the road to destruction: and the only way to render it in- A. D. 60. CHAPTER II. A. D. 60. offensive, is to leave out, or but slightly touch on, the offensive parts of it: and this is too com- monly done, when preachers study to embellish their doctrine and recommend themselves, bv "the wisdom of words, or the excellency of speech." But the true n\inister of Christ is no "man-|)leaser:" he will with "great plainness of speech" deliver his whole message, however it may be derided or reviled; that by it, as a sure touch-stone, men may learn their real state and character. Thus, while to numbers it appears foolish, to "those who are saved" it proves "the power of God." It is his deter- mination to "destroy the wisdom of the wise, and to bring to nothing the understanding of the prudent;" lie will not honor carnal weapons, or self-sutficient teachers; he will pour contempt on carnal wisdom; and will abase, either in dee]) humiliation, or final destruction, all the learned scribes, the wise philosophers, and the eager "disputers of this world." Such persons are indeed commonly found among the despisers or opposers of the doctrine of Christ crucified; but what have they ever done towards rendering the world wise and holy.^ Or what have they to propose so excellent, as to merit a preference to that gospel which they reject, or even to bear a comparison with it.^ Undeniable facts evince the folly of this wisdom; and show thSt, amidst all the displays of the "eternal power and Godhead," with which we are surrounded, human reason, sagacity, and learning know him not, but uniformly lead men to idolatry, im- Eiety, or infidelity: and on the other hand "it ath pleased God," from age to age by "the foolishness of preaching," (the despised doc- trine of salvation by faith in a crucified Saviour, God in human nature, "purchasing the church with his own blood," delivered with unadorned simplicity,) to save multitudes, even all that be- lieve, from ignorance, delusion, and vice; and to make them meet for his heavenly kingdom. For the true minister of God insists especially upon this great doctrine, which is no less a stumbling-block to some, and foolishness to others, at present, than it was in the apostle's days: but which is known and experienced to "be the wisdom and power of God" to all, who partake of the high and gracious calling of God in Christ Jesus. V. 26—31. There is scarcely a stronger demonstration of man's depravity, blindness, and folly, than this circumstance; that neither facts nor argu- ments can repress his arrogance in treating the wisdom of God manifested in the gospel as "foolishness," the power of God as "weakness;" though no human devices or efforts have ever produced effects in the least comparable to those, which have been and are even now wrought by it. Let them then call it folly, enthusiasm, weakness, madness, or what they please: may we show in our lives, that it is a wise, holy, and blessed doctrine; and we shall feel in our hearts that it gives "a peace of God, which passeth all understanding." And though we see, as those before us did, that but "few of the wise, the mighty, the noble of this world" are called to the knowledge of the truth, or em- ployed to promote the cause of righteousness; a Acts 18:1—1. b 4,13. 1:17. Ex 7. Rom. lP:li 4:10. .Ter. 1:6, ' , 2 Cor. 10:10. I 11:6. I:K. Is. fi:20. Acts 20:21. 22: 10. 2 Thes. 1:10. 1 Tiin. 1:1). yet we may j)erceive also, that God emjiloys the foolish, weak, despised, and ignoble of this world, to conf nind the devices, and expose the folly of the wise, to disappoint the designs of the mighty, and to disgrace and bring into con- tempt "the honorable of the earth:" so that in every thing he takes care, that no flesh should glory in his i)resence. — But let us not fear, knowing how foolish, guilty, polluted, and en- slaved we are in ourselves; for by deep convic- tions of this kind the Holy Spirit leads poor sin- ners to believe in Christ, who "of God" and by his special grace "is made to them Wisdom, and Righteousness, and Sanclification, and Redemption:" so that having all in him, they may be satisfied to have nothing as of them- selves; and when most covered Avith shame, and filled with deep remorse and self-abhorrence, they may yet "glory in the Lord and his salva- tion;" and hope to glorify him on earth, and to be preserved as monuments of his love, to praise and glorify him for ever in his heavenly felicity. CHAP. II. The apostle declnrcs, that he had not come among the Corinthiam 'wilh excellency of speecli and wndoin," hut hsd |>reache(l Christ crucified, wilh plainness and hiiinhle diffidence; thai their "faith mis;ht stand in the power of God" alone, 1 — 5. The [;05pel contains the hidden "wUdnm of God" in hringing men to ^lorv, which could not he discovered hy any human sagacilv, 6 — 9; liut God hy his Spirit had revealed it, 10—13. "The natural man" cannot receive it, hecause it is spiritually discerned: hut "he that is spiritual" judgclh all things, "and is judged of no man," II — 16. AND I, brethren, ^when I came to you, came not ^ with excellency of speech or of wisdom, declaring unto you '^ the tes- timony of God. 2 For I determined ^ not to know any thing among you, save Jesus Christ, and him crucified. Note. — When the apostle came, as a Jewish stranger, among the polite, speculating, and li- centious Corinthians; he did not attempt to catch their attention, by afifected elegance or sublimity of language, by the trappings of hu- man oratory, or by the plausible reasonings of philosophy. {j\Jarg. lief, a, b.) For it -was his sole object to declare "the testimony of God," concerning the only way of salvation from eternal misery, and of obtaining eternal life; and a message of such immense imj)or- tance would not admit of these worthless em- bellishments. (./Viar«-. Ref. c— Notes, Ps. 19: 7— n. 119:2, .3. Is. 8:20. Jo/m 3:27—36. 1 John 5:9—12.) Whatever knowledge he therefore possessed, either of Rabbinical or Grecian learning, he "determined" to keep it out ol" sight; and to preach, as if he had known no other subject, than that of Jesus the Messiah, even him who was crucified, and who was gen- erally despised and execrated; and those things which related to redem|)tion for sinners through his blood. This was the centre and subslanre of his preaching: but it is evident, that he did not confine himself wholly to this one topic, so as to exclude other parts of the revealed truth and will of God. F'or we are sure, from his own v.'ritings, that he preached man's relation to God, as his Creator, Benefactor, and Govern- or; the glorious perfections and the holy law 2Tim.l:8. IJohn 4:14. 5:11— I d 1:22— 2.'i. John 17:3. Gal.S:!. 13. Kev. 1:2,9. 19: JO. | 6:14 Ihil. 3:8— 10. fl33 A. D. 60. I. CORINTHIANS. A. D. 60. oC God; the future judg-ment and eternal state of righteous retributions; tlie lost estate of man, regeneration, rejientanee, conversion, the ne- cessity of personal holiness, attention to rela- tive duties; and in short "the whole counsel of God," as the great circumference to that circle, (if which "Christ crucified" is the centre, in which all the lines meet. (J\Jarg. Ref. d. — Notes, 1:20—24. Jlcts 20:18—21,25—27.) But, upon the most mature deliberation, he had "determined to know nothing," even among the refined and philosophical Corinthians, which did not elucidate, recommend, evince, or adorn, this great doctrine of salvation by the cross of Christ. — Declaring. (1) The apostle came as a messenger simply to deliver a message, even "thesuretestimonyof God," without alteration, omission, decoration, or addition; the whole of what he was sent to deliver, nothing more, and in all simplicity. — 'What extraordinary claims 'are advanced, — what pretensions made in this 'chapter! — How pointed is it upon the subject 'of inspiration! If the sacred writers were in 'any degree true men, they were then fully in- 'spired in all which they taught concerning 'religion. The miracles which they wrought 'prove them true men, wliatever their preten- 'sions might be, and their own words show 'what these pretensions were.' IFith excellency of speech. (1) KnrT vttfqo- ^TjV loya. 4. 1:17,18. vneqayrj, 1 Tim. '2 •.'2. Not elsewhere. Ab vnsQe/o), eminco. — De- claring.] KaTay(ello)v. 9:14. 11:26. Acts 4: 2. 13:5. Bom. 1:8, etal. KaxayytXevg. Jlcts n :18.— I determined. (2) ExQiva. ,^c"sunsible. Acts 26:28. Gal. 1:10. h 4:20. .Tohnl6:B— 15. Rom. 15: 19. 1 Thes. 1:5. 1 Pet. 1:12. t Gr. be. i 1:17. 3:6. AcU 16:14. 2 Cor 4:7. 6:7. k 14:20. Gr. .Tol, 1:1. P,. 37:37. >I:.tt. .5:43. 19:21.2 Cor. 1311 Kph. 4:11 — 13. Phil. 3:12—15 Cul. 4:12. lleb. 5:14. .laui 3- the passions, impressing the imagination, and imposing on the judgment. On the contrary, he left the success of it to be produced entirely "by the demonstration of the Spirit," and the exertion of his divine power. Many exposi- tors understand this exclusively oi" t\ie miracles, by which the Holy Spirit powerfully demon- strated the truth of the gospel: or the prophe- cies which were fulfilled in those things, which the apostles preached concerning Jesus and his salvation : but these proofs, however conclusive, without the internal operation of the Holy Spirit, as the author of divine life in regenera- tion, would not have j)roduced true faith; and it is unreasonable to confine the language to those operations, wliich were peculiar to one age, and to e.xclude such as are alike necessary, and alike to be depended on, in every age. (Marg. Ref. I'—h.— Notes, 1 Thes. 1 :5— 8. 2: 13 — 16.) The annexed reason, however, puts it beyond all reasonable doubt, that the latter were ])rincipally intended: for the apostle would use no other arts ol' persuasion, than that plain and faithful addre.ss to the hearts and con- sciences of men, which the Spirit of God al- ways makes use of in convincing them of sin, and in powerfully demonstrating the truth and preciousness of the gospel to their souls: because he Avould not have their "faith to stand on the wisdom of men, but on the power of God." (Marg. Ref. i.— Notes, 1:17—19. 2 Cor. 4:7.) Now that faith, which is produced by outward miracles, and wholly rests on them, is no more saving, or to be depended on than that, which is the eflfect of logical reasoning.? or eloquent persuasions: (Notes, Jlcts 8:9 — 24.) but the faith, which is the effect of the inward and poAverful teaching and "demonstration of the Spirit," rests on the power of God, and is supported by it; and will endure through all trials even to the end. Trembling. (3) TQOftco. JYlark 16:8. 2 Cor. 7:15. Eph.^6:b. Phil. 2:12.— Enticing. (4) "Persuasible." J\Iarg. Ihtit^oig. Here only. A 7TEii}oi, suadeo. — Of man's wisdom.'] ^-ffif^Qot- nivTjc aoq)iuc. 13. 4:3. 10:13. Jam. 3:1. 1 Pet. 2:13. — Demonstration.] Anodeiiet. Here only. Ab anodn^yrvfn, 4:9. See on Acts 2:22. —Stand. (5) "Be." JVIarg. H. "Might not be" dependent on. 6 Howbeit we speak wisdom among •^ them that are perfec^ yet ' not the wis- dom of this world, nor ^ of the princes of this world, that " come to nought: 7 But we speak the wisdom of God in a mystery, "even the hidden wisdom., which God ordained before the world ^ unto our glory: 8 Which 1 none of the princes of this world knew: 'for had they known ?7, they would not have crucified ' the Lord of glory. 9 But, as it is written, * Eye hath not 2. 1 1,1S n Sec n W. 12. 4:4 Job 12 19:11- -28. on 1:2 7S-2. 13:35. 3:4—: 1. 1:9. 5:10. 19. Luke 16:8. 2 Cor. Eph. 2:2. Jam. 3:15. 19,21. Ps. 2:1— 6. 13. 40:23. Acts 4: Is. 48:6,7. M;ili. 11: Pom. 16:25,26. Epii. •?. Co). 1:26,27. 2 1 Pet. 1:11,12. Kev. 13:8. p 1 Pet. 5:1,10. 2 Pet. 1:3. q C. 1:26—28. Malt. 11:25. John 7:48. r I.i.kp 23:34. John ,'?:19— 21. 8: 19. 9:39—41. 12:40—43. 15:22 —25. 16:3. Arl53:l7. 1.3:27. 2 Cor. 3:14. 1 Tim. 1:13. s Ps. 24:7— 10. Acts 3:15. 7:2. Jam. 2:1. t Is. 64:4. John3:16. 1 Pet. 1:12. A. D. 60. CHAPTER II. A. D. GO. seen, nor ear heard, neither have entered into the heart of man, " the things which God hath prepared for '' them that love hiin. [Practical Observations.] Note. — The apostle disclaimed all preten- sions to human wisdom, or learning-; yet he v/oiild not allow his preaching to be realhj "foolishness." (iVo^fs, 1:20— 25.) Indeed, he and other faithful ministers, "spake wis(loni among- those who were perfect;" that is, who were so matured in judgment, experience, and spirituality, as to be able to receive it. {Mars^. Hef. k.—Notes, Phil. S:\-2— 16. Hcb. 5:11 — 14.) To persons of this description, they laid open the rich treasures of the wisdom of God, in his method of saving sinners, and in the dis- pensations of providence: and thus they excit- ed their admiring adoration: and rendered them wise and intelligent in divine things, and, in respect of their true interest and whole duty, far beyond all other persons in the world. If, therefore, the Corinthians had not been initiat- ed into the depths of this divine wisdom, it was, because they were not proper recipients of them. (Note, 3:1-3.) But this wisdom was to- tally distinct from "the wisdom of this world," and even in many things contrary to it, and to that of its princes and rulers; whose sagacity and policy could not prevent the speedy ter- mination of all their grandeur, and their ever- lasting ruin, or that of their subjects and flat- terers. (Marg: Ref. 1 — n.) For it was "the ■wisdom of God in a mystery," even in the mys- terious design of glorifying his holy name and all his perfections, in the redemption of sin- ners, by the incarnation, righteousness, atoning sacrifice, and mediation of his co-equal Son. (Marg. Ref. o, p.— Notes, Rom. 16:25—27. Eph. 3:1—12. 1 Tim. 3:16.) This was or- dained and intended by him, "before the world began," in order to bring his chosen people to everlasting glory: but it bad been entirely hidden from men, except as made known by revelation, and as faith simply received that in- formation. So that the Gentiles, with all their philosophical speculations, knew nothing of this wisdom; the unbelieving Jews, and their most learned Scribes, were wholly unacquainted with it: the Mosaic dispensation had only conveyed some general intimations of it: but the gospel had now discovered it more fully to all who were brought to embrace it. (Note, 2 Tim. 1 :10.) Yet "none of the princes," or great men in the world's estimation, had known any thing of it: nay, their policy was diametrically opposite to it. For had Pilate, Herod, Caia- phas, or the Jewish rulers, imderstood this divine mystery; they would, at least by fear. Lave been restrained from crucifying "the Lord of glory," that divine Person, who, even when he hung upon the cross, was the Lord and "King of glory," God in human nature, the (iovernor and Judge of all the world. {Marg. Ref. q—s.— Notes, Ps. 24:7—10. Jajn. 2:1 — 4, V. 1.) Thus the prophecies had been ac- complished; and what had of old been written Rev. 1:1. z Is. 48:10. .59:21. .Tolin M:26. 16:13. 1 .Tohii 2:20,27. ,, jl. I2:n— 11. Iii.m. R:26,27. y 14:30. Am. 3:7. Matt. 11:25— I b .lob 12:22. Ps. 02:5.6. Dan. 2: 27.13:11. 16:17. Luke2:26. 10: 22. H.Mii. 1 1:.")."?— 36. 21. Eph. 3:3,5. 1 IVt. 1 12. I c I'rov. 14; 10. 20:5;!7. Jer. I7;9. u Ps. 3::19. Matt. 20:23. 25:34. licb. 11:16. X Kom. P.:2&. Jam. 1:12. 2:5. 1 .John 4:19. by Isaiah might be applied to the glorious re- demption now jiroclaimed to mankind, and to the hlessings conferred on those, and jirepared for those, who were taught by the grace ol'lhe gospel to love and obey God; and which far exceeded all, that had been seen, heard, or thought of by men. (Marg. Ref. t — x.^— Notes, 13:8—12, v. 12. Ps. 31:19,20, Is. 64- 4.) Ord'ined. (7) noooioiaey. Predestinated. Note, i^om. 8:28— SI. See on ^can. 5:12,16. Sept. Ex av^, etxgvvoj, ju- dico. sr ' J 14 Eut * the natural man ""receiveth not I 16:44.18. Jam. 3:15. JuJe 19. Gr. m Matt. 16:23. John 3:3—6. P.: 43. 10:26.27. 12:^7,38 Kom. 8:.'i->!. n 12. Johiil4:2n. 1.5;26. 1G;8-1.5. o 1:18,23. John 8:51,62. 10:20. Ads 17:18,32. 18:15. 25:19. 136] 26:24,25. P Prov. 14:6. John 5:44. 6:44 45. AcU 16:14. 2 Cor. 4:4—6.' I John 2.20,27. 5:20. Jude in q 3:1. 14:37. Gal. 6:1. Col. 1:9. ' Or, dKicerMtli. 2 Sun. 1417 1 Kings 3:J— 11. Ps. 25:14". "the things of the Spirit of God; for "they are fooHshness unto hitn: i* neither can he know them^ because they are spiritually dis- cerned. 15 But '•he that is spiritual * judgeth all things, ''yet he himself is f judged of no man. 1 6 For ' who hadi known the mind of the Lord, that he | may instruct him.' * but we have the mind of Christ. Note. — It was not to be expected, that the faithful and solemn jireaching of the gospel would please mankind in general; as "the nat- ural man receiveth not the things of the Spirit of God, for they are foolishness unto him." (Marg. Ref. m — o.) The term here used has occasioned much disputation: but, as it is de- rived from a word, which sometimes at least signifies the rational soul; it may be supposed to have reference to the powers of his mind, as well as to his inferior inclinations. — 'It is op- 'posed to the regenerate man, and to the glori- ^fied, that is, the perfectly regenerated, man. 'A man that hath only natural abilities and per- 'fections.' Leigh. One that has not the Spirit of God. — The apostle's argument absolutely requires, that by "the natural man" we under- stand the un regenerate man, however saga- cious, learned, or abstracted from sensual in- dulgences: for he opposes him to the spiritual man; and the pride of carnal reasoning is at least as opposite to spirituality, as the most grovelling sensuality can be. (Notes, Gal. 5: 19 — 26.) No man, as naturally born into the world, and not supernaturally born again of the Spirit, "can see the kingdom of God," or re- ceive, in iaith and love, the spiritual mysteries of redemption bv the cross of Christ. (Notes, John 3:3— 8. 14:15—17.) To all unregener- ate men, these things will, in one Avay or other, appear "foolishness,''^ uninteresting, unneces- sary, inconsistent, or absurd: and doubtless proud reasoners have scoffed at them, more than ever mere sensualists did. (Notes, 1:20 — 25.) No ingenuity, address, or reasoning of the preacher can prevent this effect; no ap- plication of the man's own mind, except in humble dejicndence on the teaching of the Holy Spirit, can enable him to jierceive th6 real nature and glory of them. "For they are spiritually discerned," that is, by the illumina- ting and sanctifying work of the Spirit of God upon the mind; bv which a spiritual capacity is produced, w'''-!! discerns, admires, loves, and deliefhts in iie divine excellency of heav- enly things, ^\'hen this change has taken place, and a man's spiritual senses have been matured by growth and exercise, he may be called "a spiritual man:" and he perceives the spiritual glory and excellency of every truth and precept in the word of God; he distinguish- es one object from another by a spiritual taste, or a kind of extemporaneous judgment, and so he becomes a comjjetent judge in these matters, let his views, jirinciples, and motives do not Prov. 2;;:5. Kc. i>:5. John 7: s Job 15:8. 22:2. 40:2. Is. 17. Eph. 4:13,14. Phil. 1:10. - vealed in the gos])el. — The same j)rinciple:!, which inlluenced "the princes of the world" \o 'crucify the Lord of glory," still possess ti.e minds of men in general: and avarice, sensu- ality, or pride and andiition of worldly honor and distinction, still lead men to desjiise tho.se good things Avhich "God hath prepared for them that love him," though 'they jiass man's understanding,' and infinitely excel in glory and vaUie wliatever he has seen or heard, or can possibly imagine. Tiiey "are prepared for those who love God:" (Notes, Rom. 8:2S 1137 A. D. GO. I. CORINTHIANS. A. D. 60. _31, V. 28. 1 Jo/m 4:19) nor can we know ourselves to be of this number, except as we are conscious that we do "love God," and de- sire and endeavor constantly to keep his com- mandments. V. 10—16. No man truly understands or properly values divine revelation, except that divine Spirit, "who searchcth all things, even the deep things of God," and who revealed them to the apos- tles, removes the veil from his heart, and ena- bles him to perceive their real excellency. (Notes, and P. O. 2 Cor. 3:7—18.) On this great Teacher we must simply depend, while we seek to know "the things that are freely given by God" to his people, and to obtain the assurance that we belong to that favored com- pany. If indeed we are delivered from "the spirit of the world," and are taken under the guidance of "the Spirit of God;" we shall more and more regard the words of the sacred scrip- ture; and, "comparing spiritual things with spiritual," our holy discernment virill increase, and we shall acquire a faculty in speaking on religious subjects, in language in some degree suited to their divine nature and infinite impor- tance. But Avhoever teaches, or what language soever is employed; "the natural man" will either oppose, despise, or pervert "the things of the Spirit of God:" he cannot cordially re- ceive or rightly understand them: ihey will remain foolishness to him, because he is desti- tute of spiritual discernment. On the other hand, he who is "born of God," however desti- tute of genius and learning, will become spirit- ual, and capable of discerning the harmony and glory of divine truth: he will experience its sanctifying effects in his heart, and produce correspondent fruits in his life. His judgment and conduct will be formed upon the word of God; and those who presume to judge, con- demn, or deride him, for violating the maxims of worldly wisdom, will only show their own ignorance and arrogance. They cannot in- struct him "in spiritual things," by carnal reas- onings: they have not "known the mind of the Lord" Jesus, or they would not condemn him for acting according to it: and they can no more argue him out of his principles, experi- ence, hope, or duty, than a man with good eyes, could be convinced that there is no light from the sun, or that light is neither pleasant or profitable, by the ingenious sophisms of a man who has been blind from his birth. {Notes, Ps.25:14. P. O. JoAn 9:24—41. Notes, 2Pet. 1:19. 1 JoAn 5:9,10. Rev. 2:17.) CHAP. III. Id not impart to the Corinthmns the mvsttrries of the gospel, heraii-e ihey were carnal, 1 3; as ateil from their clissension-, 4. All true niinislers are servants I.oid, 5; who employs them in ciiltiiatin? his field, and in '1 1 e apostle shows, that he dee|j it appear to one I, bnildinshis temple, ami -who alone renders their labors successful, G IhooW tnt^"'"" u"** l"'"^ ""^ °"'y "•'"^ Foundation, and others tried as hvfi?"',n'",'-""^-^ •""''' "" "^ ^^' "'''^ «"^"' «""''' ^^ «;lm u f "h' ^s'';[; "God. 'f^ "" ''"T- ''; "■ ^"^'•">- all thing, helon, to t'h^f „ ho°tre"ct":;v ^"^2^" ^'"^ " "'"" '"' AND I, brethren, could not speak unto you, " as unto spiritual, but •> as unto carnal, even as unto ' babes in Christ I 2:8,15. Gal. fi:l. b a.4. 2:14. Malt. 16:23. Rom 7:14. ; 1 4:20. Ilom. 2:20. Epb. 4:13, | f 1:11 "eM-^ 138] 1 .Tohn2:l2. d neh. 5:12—14. 1 Pet 2-2 - 'ohn 16:12. Heh. 5:11.12.' 11:13. 2 Cor. 12: 2 I have '• fed you with milk, and not with meat: ''for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: *^for whereas there is among you envying, and strife, and * divisions, are ye not carnal, ^ and walk fas men.^ Note. — Many of the Corinthians had been seduced into a mean opinion of the apostle's ministry, because he had not fully instructed them in those abstruse subjects, on which some of their teachers had particularly insisted, and about which they plausibly speculated: he therefore here assigns the reason of his con- duct in this respect. Though they bad been plenteously endued with supernatural gifts and knowledge; (Note, 1:4 — 9.) yet he had ob- served those things in their disposition and conduct, which rendered it improper for him to speak to them, as to "spiritual" men, who were competent to receive the deeper discov- eries of divine wisdom: and thus he was con- strained to address them "as carnal, even as babes in Christ." (Marg. Ref. a— c— Notes, 2:14—16. Matt. 16:21 — 23, v. 23. Pom. 7:13, 14.) For though he looked on them in general as sincere converts, and thus in a measure "spiritual," yet, even till he left them, they were so far from maturity of judgment and ex- perience, and so prone to carnal passions, that he deemed it incumbent on him "to feed them with milk," as the nurse does the infant, "and not with strong meat," which they could not digest. (Notes, Heb. 5:11—14. 1 Pet. 2:1—3.) The simplest truths of the gospel, respecting the sinfulness of man, and the rich mercy of God as shown in redemption by the blood of Emmanuel; with regeneration, "repentance, and works meet for repentance," faith in our Lord Jesus Christ, the necessity and nature of holiness; the influences and fruits of the Spirit; the day of judgment, and eternal happiness and misery; delivered in the simplest, plainest lan- guage, suited them far better, than those deeper mysteries, which led to more speculation, and which afforded the teacher a fairer opportunity of showing liis knowledge, ingenuity, and ca- pacity. On these the apostle did not much in- sist; because he knew the Corinthians could not liear them; (Marg:. Ref. d, e. — Notes, Mark 4:33,34. JoAn 16:12^13.) "and likewise that such instructions would feed carnal pas.sions, instead of faith and love. Indeed, though a ijonsidera- ble time had since elapsed, they were not yet able to receive and make a good use of these sublimer truths, because they were still under the influence of worldly principles. This needed no other proof than their well-known conduct: for, ivhile they envied one another the gifts which God had bestowed on them, and with emulation sought their own credit in the exer- cise of them; (Notes, 14.) while there subsisted eager contentions and lamentable divisions among them; could they deny that they were "carnal," and acted more like men Iif the world, in their competitions and contests for honors and distinctions, or lor the interest of a party, or the credit of a favorite orator or 20. Gal. 5:15,19— 21. Jnm. 3: 16. 4:1,2. * Or.J'iirtinns. S Hos. tn. Mark 7:21,22. Epb. 2:2,3. 4:22—24. lit. 3:3. I Trt. 4:2. t Gr acoordii'g to man A. D. 60. CHAPTER III. A. D. 60. philosopher, than like "spiritual" men? The principles and atlections of "the natural man" were more prominent in their conduct, than the humble, meek, loving, and peaceable dispo- sitions, which spring- from regeneration. — It is evident that by carnal, and as men, the apostle does not here intend tlie prevalence of sensual appetites, but that of malignant jiassions; not the propensities of the animal, but tliose of tht fallen spirit: and this may confiim the inter pretation given of this, and similar words, in other places. {Notes, Rom. 8:1 — 13. Gal. 5 19 — 26.) — As "spiritual" is opposed to "car- nal," it must relate exclusively to the sancti- fying grace of the Holy Spirit; and not at all to miraculous endowments. The Corinthians were enriched with the latter; but some of them seemed altogether destitute of the ibrmer, and the generality of them were but "babes in Christ." Carnal. (1) 2'«^x(xoic. 3,4. 2 Cor. 1:12. See on J?om. 7:14. The apostle considered the Corinthians capable of receiving the simpler parts of "the things of the Spirit of God;" Avhich "the natural man cannot receive." (2:14.) "Carnal," in this place cannot mean more than "natural:" and a man maybe "carnal" in some respects, and yet not altogether destitute of what is "spiritual." — Babes.'\ Nijuioig. 13:11. Matt. M-.'ib. 21:16. i?om. 2:20. Ga/. 4:1.3. Eph. 4:14. Heb. 5:13. I have fed. (2) Etioti- (T(x. 6—8. See on Rom. I'iilO.— Envying. (3) Zj;Ao-. Jets 13:45. Rom. 10:2. 13:13. 2 Cor. 12:20. Gal. 5:20. {Note, Jam. 3:13—16.)— Divisions.'] "Factions." Marg. Ji.yoqaaiut,. See on Rom. 16:17. — Jls men.] "According to man." Marg. Kuiu avd^QO)noy. {Notes, Hos. 6:7. 1 Pet. 4:1,2.) 4 For while one saith, ''I am of Paul; and another, I am of Apollos; are ye not carnal? 5 Who then is Paul, and who is Apol- los, ' but ministers by whom ye believed, ''even as the Lord gave to every man? 6 ' I have planted, "" Apollos watered; but " God gave the increase. 7 So then " neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now P he that planteth, and he that watereth are one: land every man shall receive his own reward, according to his own labor. 9 For '■ we are laborers together with God: * ye are God's * husbandry, ^ye are God's building. [Practical observations.] Note. — The apostle cautiously forbore for the present to mention the false teachers at Corinth, who had done the mischief. Even, if Paul, h 1:12. 4.6. i 7.4:1,2. Lukel:2. Rom. 10: 14,15. 2 Cor. 3:6. 4:5,7. 6:1,4. 11:23. k 10. 9:17. 12:4—11,23. Malt. 25:15. .Tohn3:27. Rom. 12:3— 6. 1 Het. 4:10,11. 1 9,10.4:14,15.9:1,7—11.15:1— 11. AcU18:4— 11. 2Cor. 10: 14,15. « Piov. 11:25. Acts 18:26,27. 19:1. n 1:30. 15:10. Ps. 62:9,11. 92:13 —15. 127:1. Is. 55: 10,11. 61:11. Acts 11:18. 14:27.16:14.21:19. Rom. 15:18. 2 Cor. 3:2—5. 1 Thes. 1 :5. o 132. Ps. 115:1. I5. 40:17. 41: 29. Dan. 4:35. 2 Cor. 12:11. Gnl. 6:3. p 9. 4:6. John 4:36—38. and his beloved brother Apollos, had been set up for the heads ol" the contending ]iarties, the contests of the Corinthians would have proved them to be carnal. {Notes, 1:10 — 16. 4:6,7.) For who were Paul and Apollos.'' Not "lords over God's heritage," but ministering servants to them for Christ's sake; by whose labors they had been brought to believe the gospel, accord- ing to the gift of Goil, both to tlie ministers, and to those converted bv them. {Marg. Ref. \~\.— Notes, Mall. 20:24—28. 2 Cor. 1^23,24. 1 Pet. 5:1 — 4.) — 'For what reason do you re- 'gard either tlie one or the other.' Is it on no 'consideration but that of talents, which they 'have in common with many who are strangers 'to the gospel } Or ought it not to be in a dili'er- 'ent view, even because they are the ministers 'of Christ?' Doddridge. — Indeed Paul had been sent to inclose and plant the Lord's vineyard at Corinth; and when he had done this, Apollos had f()llowed him to water it: but God alone had given the increase, and made the plants to grow and become fruitful. {Marg. Ref. m, n, —Notes, Ads 18:1—11,24—28.) 'The potoer 'of growing, in this sacred agriculture, is nei- 'ther by nature in the plants themselves, nor 'inserted by the diligence of the cultivator: but 'it springs entirely irom the grace and ethcacy 'of the Holy Spirit. ... Not that their labor is 'vain; ... for "faith comes by hearing:" but 'first, God does not use their ministry, because 'he needs either it or them, or is unable to do 'without them: again, they could not perform 'what they do, unless God of his mere mercy 'had constituted them his laborers. But espe- 'cially, because all their work is external, God 'alone claiming to himself exclusively all that is 'inwardly done in man's salvation: that his 'Restorer unto life eternal may be one and the 'same, who was his Creator to this present life.' Beza. Thus neither of the instruments were any thing compared with the great Agent. {P. O. JoAn 11 :28— 40.) Yet both ministers were as one; both acted as servants in the same work, and with the same intention of glorifying God, by seeking the salvation of souls: and they would each receive a gracious reward from their common Master, who was the only competent Judge of their faithfulness and dili- gence. For they were "fellow-laborers of God:" while the church at Corinth was his husbandry, in which he employed and wrought by them; it was "God's building," which he was erecting by their means, according to his own i)lan, for his own glory, and to be his holy temple: and they did the work which he set them to do, and no more. {Marg. Ref. o — t.) Gave the increase. (6) J/viarFv. 7. Matt. 6:28. Mark 4:8. LwAy 12:27. 13:19. John 3: 30. Acts 6:7. 12:24. 19:20. 2 Cor. 10:15. Eph. 4:15. Col. 1:10, et al. — ^re one. (8) 'Er etat. Neuter. "One thing." John 10:30. — Laborers together %vith God. (9) ^'vt'foyot Tou Oeov. "Fellow-laborers of God." See on 4:5. 9:17,18. 1^:58. P». 62:12. Dan. 12:3. Mall. 5:11,12. 10: 41,42. 16:27. Rom. 2:6. Gal. 6:7,8. Ilel). 0:10. 1 Pet. 5:4. 2 .lolin 8. It ev. 2:23. 22:12. r Sec OH C Matt. 9:37,38. M:irk 16:20. 2 Cor. 6:1. S.Iohn 8. 9 Ph. 65:9— 13. 72:16. 80;E— II. Is. 5:1— 7. 27:2,3. 28:24—29. 32:20. 61:3.5.11 Jcr. 2:21. Matt. 13:3—9,18—30,36—42. 20:1—14.21:33—44. Mark 4i 26— 29. John 4:35— 38. l&l, 8. * Or, tUltt^c. t 16. 6:19. Ps. 1IR:22. Am. 9:11- 12. Zecb. 6:12,13. Matt. 16:18. Arts 4:11. 2 Cor. 6:16. Eph. 2:10,20—22. Col. 2:7. 1 Tim. 3:15. 11 cl). 3:3,4. 1 Pel. 2:5. [139 A. D. 60. I. CORINTHIANS. A. D. 60. Horn. 1(3:3. :Sut'F()yovnFc, 2 Cor. 6:1. — Hus- bandnj.] "Tillage." Jlarg. rtcQyior. Here only. J 'i- 0)0)0;, John 15:1. Ex yy, terra, et royor, opus. — Building.] Oiy.oSouij. Mark 13: 1,5>. 2 Cor. 5:1. Eph. 2:21. See on J?o?n. 14: 19, 10 According " to the grace of God which is given unto me, ^ as a wise master- builder, > I have laid the Foundation, ^ and another buildeth thereon. ''But let every man take heed how he buildeth thereupon. 1 1 For ^ other foundation can no man lay, than that is laid, which is Jesus Christ. 12 Now if any man build upon this Foundation " gold, silver, ^ precious stones, ^wood, hay, stubble; 13 Every *" man's work shall be made manifest: for » the day shall declare it, be- cause it * shall be revealed by fire; '' and the fire shall try every man's work of what sort it is. 14 If 'any man's work abide which he hath built thereupon, he sliall receive a reward. 15 If any man's **■ work shall be burn- ed, ' he shall suffer loss: but he himself shall be saved; ""yet so as by fire. [Practical Obscrrutions.] Note. — Thus far the apostle proceeded on the snjjposition, that the laborers were skilful and faithful; but he meant to lead the attention of the Corinthians to some who were not so. He therefore declared, tliat, "according to the grace bestowed on him," (Notes, 15:3 — 11, vv. 10,11. Rom. 12:3—5. Eph. 4:7—10.) he had laid the Foundation of "God's building" among them, like a wise architect; and he knew that it was cai)able of supporting the whole weight of the intended superstructure. But since he left Corinth, "another had builded on" his Foundation; nay, several had been employed in that work: but "let everyone take heed" with what materials, and in what manner, he carried on the building. {Marg. Bef. ?., a.) The apostle knew that no man could lay any other foundation of a spiritual temple, for the glory of God, or for the sinner's hope of salva- tion, than what he had laid in his preaching, and which God had laid in his purpose, and by the gospel; namely, the Person, mediatorial office, righteousness, atonement, intercession, and grace of the Lord Jesus Christ. {Mars:. Ref.h.— Notes, /s. 28:1G. Matt. 16:18. Rom. 10:1—4. Eph. 2:19—22. 1 Pet. 2:4—6.) If a man laid any other foundation than this, lie could not be considered as one of "the fellow- laborers of God." (9) The apostle did not here put the supposition, that this was the case with any of their teachers. Yet, even on this Foundation, very different materials might u 5. 15:10. Uom. 1:5. l'2-.3. 1515 1 Eph. ;i:2— 8. Col. 1:20. 1 Tim" 1:11—14. 1 Pet. 4:11. X 1 Kinss 3:9—11. 2 Chr. 2:12. Dan. 12:3. Malt. 7:24. 24-15 2 Tim. 2:15. y See on 0: 1 1 . 9:2. Zerh. 4:9. Rom. 15:20. Eph. 2:20. Rev. 21:14,19. z 15:11,12. Arts 1R:27,23. 2 Cor. 10:15. 11:13—15. a Ec. 12:9. Luke 11:35. 21:8. Col. 4:17. 1 Tim. 4:1G. Jam. 3:1. Gr. 1 Pet. 4:11. 2 I'd. 140] 2:1—3. b Is. 2;i:16. Matt. 16:18. Ads 4:11,12. 2 Cor. 11:2—4. Gal. 1:7—9. 1 Pet. 2:6— n. c Ps. 19:10. 119:72. Pruv. 8:]0. lfi:16. Is. 60:17. 1 Tim. 4:6. 2X1111.2:20. 1 Pel. 1:7. Rev. 3:18. <" l^-S-1-11-13. Rev. 21:18- e Pniy 30:R. Jer. 23:28. Matt. 15:6—9. Acts 20:30. R„m. 16- 17. 2 for. 2:17. 4:2. Col 28 lU— 23. ITim. 4:1— 3,7. 6-3" be builded: some might carry on the work with "gold, silver, and valuable stones;" others with "wood, hay, or stubble." (Marg. Ref. c — e.) Some, who preached the doctrine of salvation by faith in Christ, would instruct believers from the word of God, in all the great and holy truths of the gospel in due connexion, propor- tion, and symmetry; show them their obliga- tions and duties; ami teach them to evidence their faith, hy sjiiritual worship and devoted holy obedience. Others might substitute false doctrines, human inventions, abrogated cere- monies, and i)hilosoj)hical speculations; or de- duce licentious inferences from the doctrines of grace. (JVo/es, 5:1— 5. Gff/.4:8— 11. Co,'. 2: 8,9.) Thus the building might be deformed and weakened, by such additions and base materials, as would never stand the trial which God had appointed. For the time was coming, when the nature antl value of "every man's work" would be made manifest: the day of judgment would openly declare it. The materials of this spiritual building, and every man's work in it, must be "tried as by fire," during the discove- ries of that solemn season. This will prove them "of what sort they are :" the "gold, silver, and precious stones" will stand the fire, and even be purified by it; and he who has built with these approved materials will receive an abundant rcAvard: but "the wood, hay, and stubble" will be burned; and he, who has spent his time and labor in building with such worth- less materials, will suffer great loss, even in respect of the degree of his future glory; yet, provided he is indeed fixed on the good Foun- dation, he shall finally be saved. {Marg. Ref. f— i.) It will however be, as a man is preserv- ed from the flames of his house, when he escapes naked through ihem, and thus narrowly saves his life with the loss of all his property. So ex- tremely dangerous is it to teach false doctrines, even in connexion with fundamental truths! {Marg. Ref. k — m.) — The extreme absurdity of the papists, in producing this passage, in support of their doctrine of purgatory, is very obvious: but it is to be feared, that the zealous abettors of that doctrine, and many others of a similar nature, will be found to build Avholly without a foundation. {Note, Matt. 7:24—27.) — The day, &c. (13) Marg. Ref g. Master-builder. (10) .'fo/tTtxToiv. Here only N.T. — Is. 3:2. — Ex «o/n;, princeps, et Tfx- iiov, faher. — Buildeth thereupon.] Enoiy.oSo- IJFt. 12,14. Jlcis 20:32. Eph. 2:20.— iYwrn. 32:38. Sept. — Ex em et oty.ndofifiii, edifico. — It shall be revealed, &c. (13) "It is reveal- ed." Marg. Jnoy.ulvTTTe lai. (Notes, 2 Thes. 1 :5— 10, V. 7. 2 Pet. S:10—]S.)— Shall suffer loss. (15) ZriftH)ii)i-afT(xi. See on Matt. 16:26. 16 H "Know ye not that ° ye are the temple of God, and that i' the Spirit of God dwelleth in vou.'' 2 Tim. 2:16— 18. 3:7,8,13. 4:3, 4. Tit. 1:9— 11. 3:9— 11. Heb. 13:9. Rev. 2:14.15. f 14,15. 4:5. 2 Tim. 3:9. C 1:8. Mai. 3:17,18. Rom. 2:5, 6,16. 2 Thes. 1:7— lO. 2Tim. 1:18. 2 Pet. 3:10—13. Rev. 20:12. * Or. is revealed. h Is. 8:20. 2r;:l7. Jer. 23:29. Ez. 13:10—16. i 8. 4:5. Dan. 12:3. MM. 24: 45—47. 25:21—23. 1 Thes. 2: 19. 2 Tim. 4:7,8. 1 Pet. 5:1,4. Rev. 2:8-11. k 12,?3. Rev. 3:18. 1 Ads 27:21,22.44. 2 .lohn 8. m Ain. 4:11. Zech. 3:2. 1 PeL 4:18. .Tu(le2.3. n 5:6. 6:2.3,9.16. 9:13,24. Rom. 6:3. Jam. 4:4. o 2 Cor. 6:16.17. Fph. 2:21,22. II eh. 3:6. 1 Pet. 2:5. p Ez. 36:27. Johal4;l7. Rem. 8:11. 2 Tim. 1:14. 1 Jth;i 4: 12,15,16. A. D. 60. CHAPTER III. A. D. 60. 1 7 If 1 any man * defile the temple of God, him shall God destroy: "■ for the temple of God is holy; which temple ye are. Note. — The metaphor of a buiiding; led the apostle to inquire, whether the Christians at Corinth did not know, that they were "the temple of God," and that the Holy S])irit dwelt in them. {Marg. Ref. o, y*.— Notes, 6:18—20. Is. 57:15,16. John 14:21—24. Rom. 8:10,11. 2 Cor. 6:14—18. Eph. 2:19—22. 1 Pet. 2:4— 6.) — The indwelling of the Holy Spirit con- stitutes "the temjjle of God:" this is express testimony to his Deity. Now, if any man defiled or profaned the temple of God, he would be exposed to his indignation, and might ex- pect the most terrible destruction; because of the holiness of the temple, as consecrated to God. {Marg. Eef. q, r.) It w^iuld therefore be extremely dangerous lor any one, by false doctrines or a licentious example, to defile the church, or any of its members: and if the teachers were chargeable with a crime of so ag- gravated a nature, they would have reason to fear the severest judgments of God; and would be presumptuous in expecting to be "saved even as by fire." {Note, 10 — 15, v. 15.) — 'They are said by the apostle to defile the 'temple of God, who corrupted the purity of 'the gospel by carnal eloquence; and who rent 'the church hy factions.' Beza. — 'The like 'words used, (6:16 — 19.) by way of dehorta- 'tion from fornication, and (2 Cor. 6:16.) from 'communion with heathen, in their idolatrous 'rites and heathen practices; and by way of 'inducement to "cleanse ourselves from all 'filthiness of flesh and spirit;" (2 Cor. 7:1.) 'more naturally incline us to refer these verses 'to the corrupting of the temple of God, by un- 'cleanness and fornication, or by idolatrous 'practices; both which the Corinthians did.' Whitby. It does not, liowever, appear, that there is any necessity of confining the interpre- tation to this or the- other kind of defilement: and in proportion as the declaration is made general, it becomes more and more important. The verb, rendered "destroy," is the same with that before translated "defile." The Jews polluted the temple of God by their crimes, and were given up into the hands of their enemies as polluted, to be destroyed by them: the tem- ])le was given up to be profaned and destroyed for their crimes : and part of the awful doom of the wicked is thus exi)ressed, "He that is filthv, let him be filthv still." {Notes, 2 Tim. 2:19. 3:l.S.'i?ev. ll:f,2. 22:10—12.) Defile: ... destroy. (17) '/n'i-f/^ff. 15:33. 2 Cor. '7:2. 11:3. Eph.4:'22. Jtide 10. Rev.i9: 'i.— The temple.'] 'Ovuo;. 16. 6:19. See on JoAn 2:19. 18 Let no man * deceive himself: Mf any man among you seemeth to be wise q G;18— 20. Lev. 15:31. 20:3. Num. 19:20. Ps. 74:3. 79:1. Kz.5:n. 7:22. 23:33,39. Zepli. 3:4. * Or, destroy. r Gen. 23:17. Ex. 3:5. 1 Chr. 29:3. Ps. 93:5. 99:9. I«.64:n. Kz. 43:12. • 6:9. 15:33. Is. 44:20. Jer. 37: 9. Luke 21:S. Gal. 6:3,7. Eph. .5;G. 2 Tim. 3:13. Tit. 3:3. Jam. 1:22,2U. 1 .John 1:!!. t 1:18—21. 4:10. R:l,2. Prov. 3:5,7. 20:12. Is. 5:21. .ler. E:S. Horn. 11:2.5. 12:16. u M:ai. 13:4. M:iik 10:15. Luke ia:l7. X 1:19,20. 26. Is. 19:11—14. 29:14 — 16. 44:25. Koui. 1:21, 22. in this world, " let him become a fool, that he may be wise. 19 For "the wisdom of this world is foolishness with God. > For it is written, '^ He taketh the wise in their own craftiness. 20 And again, "^ The Lord knoweth the thoughts of the wise, ^ that they are vain. 21 Therefore let no man ' glory in men; ** for all things are yours: 22 Whether " Paul, or Apollos, or Cephas, ''or the world, or life, or death, or things present, or things to come; all are yours; 23 And 5 ye are Christ's; ''and Christ is God's. Note. — 'The Corinthians were induced to 'eat things offered to idols, in the idnl-teiiij)Ies, 'by men pretending to great knowledge. ... (8: '1,2.) They also introduced among them the 'doctrine of the lawfulness of fornication. (5:1.) ' ... These teachers seem to have been the Nic 'olaitans, who received their doctrine from the 'philosophers.' Whitby. {Note, Rev. 2:14 — 16.) — However this may be, the persons more immediately concerned in the preceding warn- ing, were in danger of despising it, especially coming from one wbom they disregarded, as far beneath them in knowledge and wisdom: but let them not "deceive themselves" in this matter. {Marg. Ref. s.) If any one of them appeared "to be wise in this world;" instead of trusting to such a distinction, "let him be- come a fool," in his own opinion, and in that of worldly men; and indeed this would be abso- lutely necessary, in order to his being made wise unto everlasting life. {Marg. Ref. t, u. — Note, Matt. 18:1 — 4.) For God accounted "the wisdom of this world" to be folly: he ensnared the worldly-wise in their own politics and devices, and he knew their reasonings and imaginations to be vain and worthless. {Marg. lief, ^—h.— Notes, 1:17—25. Job 5:1 2— 16. Ps. 94:10,11.)— Let therefi)re none "glory in men;" as if some eloquent, learned, or saga- cious leader were a great honor to them, and they might value themselves on their relation to him. {Notes, 2 Cor. 10:7— -18. Gal. 4:17— 20. 6:11 — 14.) Whereas on the contrary, "all things were theirs," if indeed they were believ- ers. The abilities, gifts, and services of apostles and ministers, were intended for their benefit; the world, and every thing in it, belonged to them, as far as it coiild do them good; its po.<- sessions would be given them, if really ])rolita- ble; itsenmity would discipline them for heaven: and all providential ajipuinttnents would pro- mote their sanctification. "Life" would be en- sured to them, till their work was done, and they were rijie for their reward; "death," at the appointed hour, would come, as their friend, to deliver them from sin and sorrow, and con- y .h.h 5; 13. z Kx. 1:10. 18.11 Ps 7: 2 S:im. 15: 23. 17:14,23. Eslh.7:10. 1,15. C0:15,Ui. 141:10. a I'». 94:11. b Job 11:11,12. Ps. 2:1. Kom. 1:21. Col. 2:8. r 4—7. 1:12, kc. 4:6. J Kom. 4:13. 3:28,32. 2 Cor. 4:16. Kev. 21:7. e .'i— 8. 9. 19— ;2. K|ih. 4:11.12. r Kom. 8:37—39. g 6:19,20. 7:22. 15: 9,10. Horn. 14:8. Gal. 3 29. 5:24. Ii 8:6. 11.3. Mall 17:18,21. K|ib. 1 e— 11. riiil. 1:21. i23. John 17: 2 Cor. 10:7. . 17:5. John :10. Pliil. 2: [141 A. D. 60. I. CORINTHIANS. A. D. 60. vev them to tlieir Father's mansions; present (■■imCnrf^ and trials would concur in promoting their advantage; and the "future" judgment and its eternal consequences, would he alto- gether in their favor. Thus "all things were theirs," even as much as if the whole property ofthe creation had heen vested in them. {Marg. il,f ^\-^i•—Noles, Itom. 4:13. 8:28— 39. 2 Cor. 4 5 6,13-18. 6:3-10. 7^M. 1 :21-26.) This was and would certainly be the case, if indeed thev belonged to Christ, "the Heir of all things;" aiul were one with him, his chosen and redeemed people, the members of his body, !iis beloved, the trophies of his victories, and the jewels of his crown; and as "Christ is God's," his beloved Son, his appointed Surety, "the Brightness of bis glory," and the grand Medium of displaying all his perfections, in the sight of all worlds, and to all eternity. {Marg. Ref. ff, h.) These were truly honorable dis- tinctions: and they ought to recollect, that by "glorying in men," they acted inconsistently with their relation and obligations to Christ, to whom alone they ought unreservedly to devote themselves. — He taketh, &c. (19) Not from the LXX, but the Hebrew. {Job 5:13.) The Lord knoweth, &c. (20) It is here read "wise men:" both the Hebrew and the LXX have only men. (Ps. 94:11.) Wise. (18) 2ocfoc. 10,19,20. 1:19,20,25, 26. Matt. 11:25. 23:34. J?om. 1 :14, 22. 16:19, 27. 1 Tm. 1:17. Judelb.—Jobb-.m. Sept. — In this ivorld.] Ev iio uiuti'L 7«toj. See on 1 : 20.— .4/00/.] MMQOz.'l:. For thii purpose he had sent I'imolliy unio them, 17; and inltnded to come himself: and I" make trial of the power of those «ho ojipos- ed him, la— 21. ET a man so " account of us, as of ^ ihc iniuisters of Christ, '^ and stew- ards of the '' mysteries of God. 2 Moreover, it is required in stewards, ^ that a man be found faithful. Note. — Lest the Corinthians should con- clude, from what the apostle had said, thai little res[tect or afl'ectlon was due to minisfers; he here showed them, in what estimation they ought to hold them, and by what measure they ought to regulate their regard to them. Whether they were apostles, evangelists, or ordinary pastors and teachers, they ought to consider them, not indeed as lords, but as the "ministering servants of Christ" for their ben- efit, in the highest and most important office: even as the "stewards of the mysteries of God ;" as his Immediate representatives, ajjpolnted by his authority, they should preside in his family, t.ake care of his interest and honor, instruct and direct the services of their brethren, and give every one his portion in due season. (Marg. Ref. h, c— Notes, Matt. 24:45—51. 25:14—30. Luke i 6:1—8. I Pet. 4:9— 11.) Thus they were entrusted, with the mysteri- ous and sublime truths of the gospel, that they might preach them to the people; and apply them with suitable admonitions, exhortations, encouragements, and warnings, acconling to what every one's case required, in order to the conversion of sinners, and the establishment and edification of believers. (Mars:. Rcf. d. — Notes, Matt. \5:\0,U. Kom. 16:25— 27. Kph. 3:1—7. Col. 2:1—4. 1 Tim. 3:16.)— Snnie, by "the mysteries of God," understand also the administration of the sacraments, \vhich were commonly called "mysteries" by the an- cient fathers: 'but though this is a part of the minister's work; yet the external ordinances are not called "mysteries" in scripture; and this name, afterwards given them, helped to lead men to form a wrong judgment concern- ing them, which has in every age, proilticed, and still does produce, most mischievous eftr-cts; by leading men to confound the sign of godli- ness with the thing sitrnified, and will) the power of godliness. 'That which this day is 'generally called a sacrifice, is the sign of the 'true Sacrifice. If the sacraments had not a 1:9. 3:3—9.6:19. Col. 1:26,27. 2:2. 4:3. 1 Tim. .1:9,16 e 17. 7:25. Num. 12:7. I'rov 13: 17. Matt. 25:21^23. Luke 12: 42. 16:10— 12. 2 Cor. 2:17. 4: 2. CoL 1:7. 4:7,17. ri43 A. D. 60. I. CORINTHIAIS'S. A. D. 60. 'certain similitude of those things of which tliey 'are sacraments, they would be no sacraments 'at all: now it is for the similitude or resem- 'blance, that they often bear the name of the 'things themselves.' Jlugustine. Thus bap- /tsm was called regeneration, and the Lord's supper, a sacrifice: till the things signified were lost sight of, and the sign alone regarded, and idolized. And alas! it is so still, not only among Papists, but to a very great degree, in the Protestant, Lutheran, and reformed church- es, with their rulers and teachers.— Now, it was well known, that exact fidelity was the most essential qualification required "in a stew- ard." A man of strict probity, attached to his master's interest, and imjiartial in his conduct towards his fellow-servants, might be a valua- ble steward, though hii accomplishments were but moderate and his address uncourtly; but nothing could compensate for the want of "faithfulness." Thus a minister who, upright- ly and simply, sought the glory of God and the good of souls; and v/ho impartially dispens- ed the truths of God, without respect of per- sons, or regard to his own interest, honor, ease, or indulgence, would be accepted by the Lord, and ought to be valued by believers; though not so eminent in natural endowments, elo- quence, learning, or polite accomplishments; or even in spiritual gifts and attainments, as oth- ers were, who sought themselves in their ad- mired ministrations. Jlccount. (1) Aoyitead-M. See on Rom. 4:3. — The ministers.l 'YntjQsiu;. Matt. 5:25. Luke 1:2. 4:20. Jlcis 5:22. 13:5. 26:16. 'YnriqezeM, Acts 13:36. 20:34.— SfewJarrfs.] Oixovo/iiug. 2. See on LmA:^ 12:42. — The mys- teries.] MvgijQiwr. 2:7. 13:2. 14:2. 15:51. Eph. 1:9. 3:3,4,9. 6:19. CoZ. 1 :26,27. 2:2. 4:3. 1 Tm. 3:9,16. Rev. 10:7. 17:7. See on Matt. 13:11. 3 But with me '"it is a very small thing that I should be judged of you, or of man's * judgment: yea, I judge not mine own self. 4 For s I know nothing by myself; '' yet am I not hereby justified: 'but he tiiat judgeth me is the Lord. 5 Therefore *" judge nothing before the time, ' until the Lord come, '" who both will bring to light the hidden things of dark- ness, and will make manifest the counsels of the hearts: and then shall every man have "praise of God. JVofe.— The apostle counted it "a very small matter," compared with the acceptance of his gracious Lord, what judgment the Corinthians, or any man, formed of him; whether they sup- posed him to be faithful or not; or whether they were offended with him for his faithful- '^rL =*"\^«P»«'^'| l"m because he had not AoT'%'nf\T'vT^ Of speech or of wis- dom Indeed he d,d not rely on his own judg- ment concerning h msel^ hppaii«« kI ^ ^ "^ "■'•'^'•? oecau&e he was aware I 2.1.5. I Sam. lf>:7. John 7:24. * Gr. dy. 3: Ui. 5 Job27:(;. Ps 7:3—5. John 2l- 17. 2i;(.r. 112. 1 .i(,iiii3.;n,2i. i k i\i'itt 7-19 i , ,. o, „ h Jo!, n:2,2). ^5.^A. 2.V4 40- I 2 r « ', ; ^"^''f^-^^- R""'. 1'^. 0..2. .3>3. H3:2 P^o ". h 1 7' li-' «^Vi^' V^™" '^" \AA1 ' '^■*''- Mall. 24:30, 21:2. Horn. 3:19,20 4-2 ' 5 I's. 26:12. 50:6. 2 Cor. 5: of the deceitfulness of the human heart: for though he was not indeed conscious of any unfaithfulness or self-peeking in his ministry; yet this was not sufficient to justify him before God, who often saw that evil in the heart, which pride and self-flattery hid from the man himself. He therefore sought to the Lord to judge him, and so waited for that day when he must appear before his tribunal. {Marg. Ref. f—l— -Notes, 3:10—15. 2 Cor. 5:9—12.) Knowing, however, that many were disposed to think unfavorably of him, through the arti- fices of their seducers; he exhorted them not to judge matters of this importance before the time; but to leave them, till the Lord sliould come to judgment, when characters and ac- tions would appear in another light, than they did at present. (Note, Rom-. 14:10 — 12.) Fo'r the Judge will then both discover the secret sins of men's lives, which they had veiled in darkness from the view of their neighbors; and disclose the motives and intentions, which lay concealed in the impenetrable recesses of the heart; and which would, in numberless in- stances, ajipear to be designing, ambitious, and selfish, when the man's words and works were most specious and plausible. {Marg. Ref. k—m.— Notes, Ec. 12:11—14, v. 14. Rom. 2: 12—16. Hcb. 4:12, 13. Rev. 20:11 — 15.) On the other hand, those holy desires, and pure motives, and secret acts of piety and charity, which men overlooked or slandered, will be shown in the full light of day. (Notes, Ps. 37: 5—8. Matt. 6:1—4.) Then the faithful stew- ard will be proportionably honored, with the commendation of God himself, which would abundantly counterbalance the contem])t and reproach of men: {Marg. Ref. n. — Notes, Matt. 25:19—23. 1 Pet. 1:6,7.) but it will be a day of detection and confusion to all hypo- critical, ambitious, and self-seeking teachers, however admired and extolled, — 'Hence note, 'that Jesus Christ must have the knowledge of 'the secrets of the hearts of all men, subject to 'his judgment; and so must be that God, who 'alone knows the hearts of all men. ... 1 Kings '8:39. 1 Chr. 28:9. Jcr. 17:10.' Whitby. (Note, Rev. 2:20 — 23.) — 'This saying of Paul,' ("Judge nothijig before the time,") 'must be 'restrained to a certain hypothesis: for both 'the spirits are to be tried, and Ave ought to ' "judge ourselves whether we be in the laith." 'The apostle does not even condemn the pri- 'vate judgments of charity; and much less 'either civil or ecclesiastical i)olify. For he is 'not, properly, discnursing about the examina- 'tion of men's doctrine or manners; but rather 'concerning the estimate that is to be made of 'each person by men, which, says he, the Lord 'will at last judge. Finally, when he says, 'that he "knew nothijig by himself;" it must 'be referred to the subject of Avhich he was 'treating, namely, the mini'sterial office; which, 'he testifies, he had fulfi!l<;d among the Corin- 'tliians, with so good a conscience, that he 'could not charge himself with any fraud or 'negligence. ... This wonderfully suited both 'those teachers, who seemed to themselves so 4f;. 1 ThM. 5:2. Jnm. .5:7. 2 Pet. 3:4,12. Ju.le 14. llev. 1:7. 1 3:13. Ec. 11:9. 12:14. MM. 3.18. Luke 12:!— o. Uotii. 2: 10. 2 Cor. 4:2. Ilcb. 4:13. Kev. 20:12. n MM. 25:2i 23. .John 5:44. Rom. 2:7,29. 2 t'oi. 10:18. 1 let. 1:7. 5(4. A. D. 60. CHAPTER IV A. D. 60. 'excellent in comparison of Paul; and those 'hearers, who (like the persons who sat in the 'theatre, in order to confer the crown on the best performer,) so boldly extolled or depress- 'ed whom they would. But indeed, says Paul, 'I cannot pronounce concerning myself, in that 'manner which ve do, concerning me and oth- 'ers.' Beza. {Note, 2 Cor. 1 :12— 14.)— -This 'only forbids our censure*; of things uncertain, 'of which no righteous judgment can be pass- 'ed, because we cannot be certain concerning 'the truth of that judgment; and of things 'which it belongs not to us to judge of. This 'appears both from the words and the occasion 'of them. From the words; for they respect ' "the hidden things of darkness," and "the 'counsels of the heart." ... From the occasion 'of them; they passing their censures on St. 'Paul, and questioning his fidelity in his office, 'of whom they had no authority so to judge, 'nor any occasion so to judge.' Whitby. Should he judged. (3) yffuxQi{)^o). See on 2: 15. — Man's judgment.] "Man's day." Marg. u^j'&obtTTirijs r^ijeQu:. See on 2:4. 'Hufqu, 3: 13. 2 Pet. 3:10,12.—/ knoiv nothing, &c. (4) Oudei' eftuvTco avroiSu. "I am conscious to myself of nothing." Acts 5:2. — 2:vvei8riaig. See on .^cfs 23:1, — Shall bring to light. (5) *T>o)Tiaei. See on Luke 11 :36. 6 And ° these things, brethren, I have in a figure transferred to myself and to ApoUos P for your sakes; i that ye might learn in us not to think of men above that which is written, that no one of you "■ be puffed up for one against asother. 7 For ^ who * maketh thee to differ from another? * and what hast thou that thou didst not receive.^ now if thou didst receive it, "why dost thou glory, as if thou hadst not received if? [Pr. c'.ical Observations.] Note. — In speaking of those, who had been considered as heads of different parties at Co- rinth, the apostle had chiefly mentioned himself and Apollos; and thus to avoid giving offence, he had, as by a figure, transferred the case from the persons principally concerned, to those whom he could not be thought disposed to un- dervalue; that in them, the teachers might learn not to be "wise in their own conceits;" and the j)eople not to think too highly of men, calling them masters, or glorying in being their disci- j)les; and thus esteeming them as something more than servants or stewards, or above what he had written according to the word of God and on other accounts than because of their faithfulness. {Marg. Ref. n — q. — Notes, Matt. 23:8 — 12. JRom. 12:3— 8.) Indeed, both they and the teachers (whom they jdaced in competi- tion with each other, and about whom they were puffed uj),) ought to inquire "who had made them to differ," from their idolatrous neighbors, or their fellow-Christians. Was this difference o 1:12. 3:4—7. 2 Cor. 10:7,12, 15. 11:4.12—15. p 3;23. 2 Cor. 4:15. 12:19. 1 Thcs. 1:5. 2 Tim. 2:10. q Job 11:11,12. Ps. 2:4. 140:3. Is. 2:22. Jer. 17:5,6. Malt. 23:8—10. Rom. 12:3. 2 Cor. 12:6. r 18,19. 3:21. 5:2,6. 8:1. 13:4. Vol. ^L Num. 11:28,29. John 3:26. Col. 2:18. 12:4—11. 15:10. Rom. 9:16— 18. Kph. 2:3—5. 2 Thei. 2: 12—14. 1 Tim. 1:12—15. Tit. 3:3—7. Gr. diilinguishtth thee. 3:5. 7:7. 1 Chr. 29: 1 1— 16. 2 Chr. 1:7— 12. Pior. 2:6. Malt. 19 the effect of their superior merit, docility, or goodness? "What had they, which they had not received" as free gifts, or as talents'com- mitted to their stewardship.' Why then did they "glory" and boast; as if they had been the independent authors of tliose endowments, by which they were distinguished from others; and as if they were authorized to employ to their own glory or advantage, without being accountable to God for them.'* Surely, such self- exaltation must be most absurd, abominable, and sacrilegious. {Marg. lief, r — u.) — It is evident, that the apostle is here more immedi- ately speaking of natural abilities and si)iritual gilts; and not of regenerating and efficacious grace. Yet if we all are, by nature, entirely depraved; if we must be born again, and new created; if it "is God that worketh in us to will and to do of his good pleasure," and if "by grace we are saved through faiili, and that not of ourselves, it is the gift of God;" the apos- tle's reasoning is at least as conclusive, against all kinds and degrees of self-preference on ac- count of our reKgious attainments, and all glo- rying in ourselves and other men, as aaainst that which he was directly opposing. (Notes, 7:25-28. 15:.3-11.) ^ ^ I have in a figure transferred. (6) Meii-a- XtjftujKTa. 2 Cor. 11:13,14. Phil. 3 •.'21. Ex fjeju, et (Tyijfiuii'ui. sumo formam; a ayr,un, 7:31, Phil. I-.S.—Be puffed up.] H>vaa,aifF. 18,19. 5:2. 8:1. 13:4. Col. 2:18. 'Proprie, 'rem aere vel vento info, i. c. vesicam, follem, '&c. .,, Metaphorice, sum animo elato, &c.' Schleusner. — Maketh thee to differ. (7) "Dis- tinguisheth thee." Jliarg-. JtaxotrFi. 11:29,31. 14:29. Acts 15:9, Rom. 14:23.^ Jude 22, 8 Now " ye are full, now ye are rich, ye have reigned as kings ^ without us: ^ and I would to God "ye did reign, that we also might reign with you. Note. — After the apostle had left Corintli, and the church had found more eloquent or flattering teachers, they were satisfied and pleased: they thought themselves rich and happy, and seemed to "reign as kings" Avithout him and his fellow-laborers; who had treated! them as children, and kept them under far more than was agreeable to them. {Marg. Ref. x, y. — Note, 3:1 — 3.) Many of them, it is proba- ble, were in prospero,us circumstances, and ex- empted from persecution; they had abundance of spiritual gifts; they grew vain of their dis-^ tinctions; and they deemed themselves pre-em-' inent above other churches: and thus tliey were led to use this improjior language one among another; but the apostle iiTtimated that they were under a lamentable delusicMi. {Note, Rev. 3:17.) He indeed most cordially desired, that they should be as happy, prosperous, hon- orable, and eminent, as they thouglit them- selves: for then lie knew that he shoidd have comfort in them, and credit among them. If they had really "reigned as kings," he should have "reigned with them;" instead of being 5:14,15. Luke 19:13. John 1:16. 3:27. Rom. 1:5. 12:6. Jam. 1:17. 1 Pet. 4:10. u 5:6. 2 Chr. 32:23—29. Ez. 28:2—5. 29:3. Pan. 4:30—32. 6:18—23. Acts 12:22,23. X 1:.5. 3:1,2. 5:6. Prov. 13:7. 25:14. Is. 5 21. Luke 1:51 — 63. 6:25. Rom. 12:3,16. Gal. Phil. 6:3. Hev. 3:17. 18. Act* 20.29,30. 27. 2:12. Num. ll:'Jil. Acts 26.29. 2 Cor. 11:1. Ps. 122:5— 9. Jer. 2f!:6. Rom. 12:15. 2 Cor. 13:9. 1 Thei. 2:19,20. 3:6—9. 2 Tim. 2:11, 12. KeT.5:10. [145 A. D. 60. I. CORINTHIANS. A. D. 60. despised by them, in addition to all liis other trials and persecutions. (Marg. lief. 7, a.— Notes, Rev. 1:4—6. 5:8—10.) Yc are full.] Kexooi-uiisvoo fcb. Acts 27:38. Not elsewhere. "Ye have b^-en satisfied." — Ye are rich.] Enhuijaiaf. See on Luhe 12:21. — Ye have reigned as kitigs.] EintuihvuuTe. 15: 25. Luke\:^5. 19:14. Rom. b:\4, et al.—I would to God.] (hfelov. 2 Cor. 11:1. Gal. 5:12. Rev. 3:15. Adverbium optandi. — We might ... reign ivith you.] :£viit6uat}.Eva(x)U€v. 2 Tim. 2:12. K\vui',ct ^acrdFin». 9 For '' I think that God hath set forth us the apostles last, "^ as it were appointed to death: for '' we are made a* spectacle unto the world, and *= to angels, and to men. 10 We ^are fools '^for Christ's sake, but ye ^ are wise in Christ; ' we are weak, '^ but ye are strong; ye are honorable, ' but we are despised. 1 1 Even ™ unto this present hour we both hunger, and thirst, " and are naked, " and are buffeted, ^ and have no certain dwelling-place ; 12 And "i labor, working with our own hands: ''being reviled, we bless; ^ being persecuted, we suffer it: 13 Being defamed, we intreat: Hve are made as the filth of the world, and are the off-scouring of all things unto this day. [Practical Obsei~vations.] Note. — It appeared to St. Paul, that God had cliosen him and the other apostles, to bel set apart, like those condemned persons in the gladiatorial shows, who were brought forth last, without any defensive armor, to fight with! each other, or to be exposed to wild beasts, till they were slain in the sight of the spectators; and who, if they escaj)ed at one time, were only reserved to another day of slaughter : being "appointed unto death," and having no hope of more than a short respite. Thus, the apos-' ties were distinguished by a larger share of contempt, hardship, and suffering, tlian any of j their brethren; and were appointed to martyr- dom at the end of their course, and as the only! termination of their trials: that, conflicting with exceedingly urgent difficulties and distresses, in; patient iaith and persevering hope, and sup- 1 ported by omnipotent grace, they might be "a! spectacle" to the whole intelligent creation,' both men and angels; while all holy beings be- held them with solicitous affection and aston-' ishment; and unholy beings with malice, rage, i and disappointment. (Marg. Ref. b— e.) In this conflict Paul and his brethren were count-' ed "fools for Christ's sake;" {Notes, Acts 17:! 18 26:24—29.) not only by unconverted Jews' and Gentdes, but by the Christians at Corinth also; who accounted themselves to be "wise in! Christ," through the admired instructions of h l-.:30— 32. Ci; •1:!!— 12. Phil. 1:29,30. 1 Thes 3:S. c I's. 44:22. Rom. 8:36. 1 Thes. 5:0,10. liev.G:3— 11. d Heh 10:35. 11:3fi. * Gi. theatre. Ads 19:29,31. r Ileh. 1:14. Hev. 7:11—14. 17:G,7. ';''~'^- I ^ ':18— 20,26— 28. 2:14. 3:18. 146] 2 Kings 9:11. iio9. 9:7. 17:18,32. 26:24. S Matt. 5:11. 10:22—25. 24-9. Luke 6:22. Acts 9:16. 1 p'et 4:14. h 8. 10:14,15. Jcr. 8:8,9 ' Tt 2t^or.I0:10. 11:29, S.lO. 13:3,4,9 Acts 12: their speculating teachers, the liberty to which they suj)posed themselves entitled, and the politic methods which they used for escaping contempt and persecution. They thought the apostle, and such as he, Aveak, timid, and scru- pulous Christians, men of feel>!e minds, narrow capacities, and inferior attainments: but they supposed themselves "strong" in faith, of great discernment, and superior to those fears and disquietudes, which troubled others. Nay, it is [)robable that tiiey deemed themselves honora- ble, on account of their affluence, knowledge, and wisdom; and despised the apostle and his friends, as mean and obscure persons. {J>Iars:. Eef. i—\.— Notes, 2 Cor. 10:7—11. 11:1—6, 16 — 20.) Thus, while they lived in plenty, he and his companions in travel, and the other apostles in great measure, continued even "to that day," exposed to hunger and thirst: they ol'ten wanted even suitable raiment to appear in before their auditories: they were buffeted with contempt and cruelty; they wandered about without any settled habitation; and they earned their mean and scanty subsistence by the labor of their own hands. {Marg. Ref. m — p. — Notes, 9:6. Acts 20:32—35. 2 Cor." 1 1 :21— 27. 12:7—15. PA?7. 4:10— 13. 1 T/j<'s. 3:6— 10. 2 Ti'm. 4:9 — 13.) Yet, when they were reviled, they blessed and prayed for those who reproach- !edthem: they endured persecution patiently; ithey returned humble intreaties for slander ancl j defamation. {Marg. Ref. q — s.) But, while [thus rendering good for evil, they were treated as the "filth of the world," and the refuse and scum of the earth, even to that very time: they jwere considered as below contempt, or as wor- thy of execration, as pestilences and nuisances, who ought to be extirpated and purged out of I society; as the common sewer carries aAvay the ; filth and off-scouring of the city, to prevent in- fection and disease. (Notes, Lam. 3:45. Acts j 22:22— 30, 24:1—9.) Some understand the I words of certain human victims, peculiarly mean and vile, whom the idolaters used to offer to I the infernal gods, Avith vehement expressions of abhorrence and execration. I Appointed unto death. (9) Ent&artxTtu^. Here only. Ex ftti, et ■i>uruToc, mors. — A \spectacle.] Qeai^nv. See on Acts 19:29. — 'Honorable. (10) ErSotot. See on Luke 13:17. — Despised.] ^Inuoi. 12:23. Matt. 13:57. Mark 6:4. Ex a priv. et nfitj, honor. — Are naked. (11) rvuiijxFvnuFv. Here only. A j'u//- J'oc, nudus. — Are buffeted.] Kolucf^t'Courfht. 2 \Cor. 12:7. See on Matt. •20:67 .—Have no cer- tain drcelling place.] JqujuuFv. Here only. Ex a \ix\v. et g«r/(c, statio; ab i^ijui. sto, sisto. j — Being defamed. (13) BAdKTcpijtiiiiiFrot. 10:30. ISeeon^Matt. 21 -.Sd.— The filth.] nFoi^eufhio- /trxTu. Here only N. T.—Prov. 21 :18. Sept. jEx nsQt, et H(td-ixiQot, purgo. — The off-scour- ving.] JlFQufnifiu. Here only. Ex nFi)i,e\. ijnuo, \tergo. 'JJeQixuxhtQUit signifies the cart, into 'Avhich the filth of the sAveepings of the streets 'and markets is throAvn; and vile contemptible 'persons are called so figurativeiy. Demosthe- k 3:2. 10:12. 1 Prov. 11:12. Is. 53:3. Lute 10:16. 18:9. 1 Thes. 4:8. m 9:4. 2 Cor. 6:4,5. 11:27. Phil. 4:12. n Rom. 8:35. o Acts 14:19. 16:23. 232. 2 Cor. 11:23—25. 2 Tim. 3:11. p Matt. 8:20. q 9:G. Act? 10:3. 20:34. 1 Thes. 2:9. 2 Thes. 3:8. iTim. 1: 10. r Matt. 5:44. Luke 6:28. 23:34. Acts 7:60. Rom. 12:14,20. 1 Pet. 2:23. 3:9. Jude 9. s Matt. 5:11. 1 Pet. 3:14. 4:12 — 14,i9. t Lam. 3-:45. Acts 22 2 Z A. D. 60. CHAPTER IV. A. D. 60. 'nes calls Escliines [CaS-ctnua. — TleQiifn^if/n is 'well rendered "off-scouring," rejectamenta, 'deter stones.' Leigh. 14 1" write not these things to shame you, but as "^ my beloved sons ^ I warn you. 15 For though '-ye have ten thousand instructers in Christ, yet have ye not many fathers; "for in Christ Jesus I have begot- ten you througii tiie gospel. 16 Wherefore I beseech you, ** be ye followers of rae. 17 For this cause have "^ I sent unto you Timotheus, ^ who is my beloved son, and ^ faithful in the Lord, who shall bring you into remembrance of ^my ways which be in Christ, as I teach every where in every church. Note. — The apostle assured the Corinthians, that he did not thus state his distresses as con- trasted with their prosperity and fulness, in or- der to put thein to shame for neglecting- him, and adding to his trouhles: hut he affectionate- ly warned them, as his beloved children, that their ambition, carnal security, attachment to false teachers, and lamentable divisions, would expose them to great dangers and evils. For, "though they should have ten thousand instructers" to teach them religion, as school- masters are hired to educate other men's chil- dren; yet they would not find them endued with the disinterested, faithful, and prudent af- fection of a father; or entitled to the authority and honor due to a parent. This he regarded as his own character, spirit, and claim: for he had been the instrument of Christ Jesus, in their conversion to the faith, by successfully preaching the gospel to them. As therefore they were his children, he was tenderly solicit- ous'for their welfare: and he must speak with authority as a parent, and had a right to their respectful obedience. {Marg. Ref. u — a. — Notes, 2 Cor. 12:14,15. 1 Thes. 2:1—12.) He, however, would rather beseech them in love, to be "followers of him," in preference to their new teachers; to adhere to the doctrines, regard the admonitions, obey the commands, and imi- tate the example, wliich he had given them. (Marg. Ref. h.— Note, '2 Cor. 6:11— 13.)— For this purpose, not being at that time able to come himself, he had sent Timothy to them, who was his beloved son, converted by his min- istry, resembling him in spirit and conduct, and faithful in the Lord, as "a steward of his mys- teries." And Timothy, when he came, would recall to their remembrance the apostle's doc- trines, and the regulations that he made in every church which he planted; that whatever had been put into disorder since he left Corinth, might be rectified before he came again. (Marg. Ref. c—C— Notes, 16:lO,lh Phil. 2: 19—23. 1 Tm. 1:1,2.) u 9: l5. 2 Cor. 7:3. 12:19. X IS. 2 Cor. 6:11—13. 11:11. 12:14,15. 1 Thea. 2:11. y E/. 3:21. Ads 20:31. Col. I:2R. 1 Thes. 5:14. I 2 Tim. 4:3. a 3:6,10. 9:1,2. Acts 18:4— 11. Rom. 16:20. 2 Cor. 3:1—3. Ual. 4:19. Tit. 1:4. I'liilein. 10—12,19. .lam. 1:16. 1 Pet. 1*23. b 11:1." .Tohii 10:4,5. Phil. 3: 17. 1 Thes. 1:6. 2 Thc.i. 3: 9. Heh. 13:7. 1 Pet. 5:3. c 16:10. Acts 19:21,22. Phil. 2:19. 1 Thes. 3:2,3. d 15. 1 Till.. 1:2. 2 Tim. 1:2. e 2. 7:25. Num. 12:7. Prov. To shame. (14) Ei'TQFrroiy. See on Matt 21 :S7. — Irvarn.] jYnd^eTui. See on ^cts 20:81. — Instructers. (15) Idtidayio-i'tig. Gal. 3:24, 25. Ex 7T(xtg,puer, et ttyoi, duco. — Be ye fol- lowers. (16) DfiiiijTKi yivtath. "Become ye imitators." 11:1. Eph. 5:1. 1 Thes. 1:6. 2: 14. Heb. 6:12. Mifitouui, 2 Thes. 3:7,9. Hcb. 13:7. 3 John 11. 18 Now some ^ are puffed up, as though I would not come to you. 19 But '' I will come to you shortly, ' if the Lord will, and will know, '^ not the speech of them which are puffed up, but the power. 20 For ' the kingdom of God is not in word, but in power. 21 What will ye.'' "'shall I come unto you with a rod.'' or in love, " and in the spirit of meekness.'' Note. — Some of the teachers and' their ad- lierents, at Corinth, were so puffed up with their imaginary importance and superiority, that they were confident the apostle would not venture to come among them, or attempt to in- termeddle in their affairs. (Notes, 5:1 — 5. 16:5 —9. 2 Cor. 1 :15— 24.) But he assured them that he fully intended to come, if the Lord would enable him: and then he would make trial, not of their oratory and admired elo- quence, or "wisdom of words;" but of their power to support themselves, in opposition to liis apostohcal authority, and the miracles which he should perform in confirmation of it. For "the kingdom of God," was not set u]) in the world, or in men's hearts, by well-chosen words or eloquent harangues; but by "the power of God," exerted in working miracles to j)rove the divine original of the gospel, and es])ecially in the efficacious operation of the Holy S])irit to convert the souls of men. (Marg. Ref. h — I. — Notes, i Cor. 10:1—11,17,18.12:14,15. 13:1— 10.) The Corinthians could not but know, that the apostle's testimony had been confirmed among them by miracles. Would tlu\v then choose that he should come to them, with the rod of correction, denouncing spiritual censures, and inflicting miraculous juilgments on the re- fractory, as he had done on Elymas; and as Peter had done on Ananias and Sappliira.' (Notes, 5:1—5. Jets 5:1—11. 13:6—12. 2 Cor. 13:1_4.) Or Avould they, that he should come to them in the spirit of tender love and meekness, to encourage, commend, and comfort them.? This would depend on their conduct, in respect of those evils which he was about to specify; for if they were not remedied, he shoultl be compelled' to exercise a salutary se- verity on the offenders. (Marg. Ref m, n.)— If the Lord will. (19) Note, Jam. 4:1.3—17. Puffed up. (13) F.(fviui that the spirit may be saved in " the day of the Lord Jesus. Note. — After the preceding introductory statements and intimations, the apostle next proceeded to animadvert directly on the most flagrant abuse, which was connived at by the Corinthians. Incest with near relations Avas a crime, which the law-givers, moralists, and even poets in general, among the Gentiles, never named without the most indignant de- testation: yet it was well known and "com- monly reported," that a member of the church at Corinth, lived with his mother-in-law as his wife, probably while his father was still living! (Marg. Ref. a— d.— Note, 2 Cor. 7:12.) But though so scandalous a wickedness had been committed, and escaped censure among them; they were "puffed up" with a vain conceit of gifts and superior attainments, and were not ashamed of it, or concerned about it. Proba- bly, the guilty person was of considerable rank among them, and a zealous adherent of the popular teachers: so that a [larty-spirit, and a most erroneous notion of Christian liherty, se- cured him from the censure of the church. But if the Corinthians in general had been in a truly Christian frame of mind, they would have "mourned over" such an enormity; and hum- bled themselves before God, with earnest i)ravers, intreating him to remove all obstacles, that he who had done this nefarious deed might be separated fr' but with the un- leavened bread of sincerity and truth, [Practic'tl Observatimis.] Note. — It was evident, that the Corinthians had no reason to glory in their eminence and prosperity: for their connivance at the gross wickedness before mentioned was alone suffi- cient to prove, that pure religion had greatly declined among them. (Notes, 1 — 5. 4:6 — 8.) What! did they not know, that "a little leav- en" would soon ferment "the whole lump" of dough.? And that corrupt jirinciples and exam- ples,,if connived at, would difl'use their baleful efficacy through the whole church.? (Note, Matt. 13:33.) The judgment and principles of men woulcl thus be corrupted, their conduct would grow more and more relaxed and even licentious, and they would altogether become a scandalous community. (Marg. Ref. o, p, — Notes, 15:31—34. Heb. 12:15—17.) As the Jews therefore used to search with candles in every corner of their houses, that they might cast out all the leaven, before they made the unleavened bread for the passover; so, ought they to purge out such crimes and oflenders. (Note, Ex. 13:3—7.) Evils of the kind refer- red to, though in some respects congenial with their old state of idolatry, were utterly incon- sistent with the purity of a Christian church; which should be "a new lump;" the members of which should resemble the unleavened bread used at the passover. (Marg. Ref. q, r. — Notes, EpA. 4:17— 19. 5:8—14. 1 Thes.b:4— 11. 1 Pet. 4:3—5.) The Jews, indeed, had only the type and shadow of good things to come, in their appointed feast: but Christ him- self, the true "Passover, had been sacrificed" for his people, to atone for their sins, and to be the spiritual sustenance of their souls. It be- hoved them therefore to "keep the feast, not with the old leaven" of heathen licentious- ness, nor yet with "the leaven of malice," am-, bition, and contention; but with that simplicity and sincerity of repentance and holy obedience, which were the truth and substance shadowed forth bv the unleavened bread. (Marg. Ref. s —y.— Notes, Ex. 12:3—10. Mutt. 16:5— ]"2.) This might either be applied to the habitual Dent. 16:16. Is. 25:6. t Or, holy dny. Ps. 42:4. Is. 30:29. u 1,6. 6:9—11. 2 Cor. 12:21. Eph. 4:17—22. 1 Pet. 4:2,3. X 3:3. Matt. 16:6,12. 26:.1,5. I.iike 12:!. .lohn 18:2C— 30. 2 Coi. 12:20. 1 Pet. 2:1,2. y Josh. 21:14. P». 32:2. John 1: 47. 2Ccr. 1:12. 8:8. Eph. 6- 24. 1 John 3:18—21. A. D. 60. CHAPTER V. A. D 60. feast of communion with God, by faith in Christ, or to their commemorating his death in tlie Lord's supper: and it inchided both perso- nal purity, and the purity of the reiigious so- ciety.— Some expositors confidently maintain, that the incestuous person was one of the teachers who opposed the apostle; or the oppo- sing teacher, sui)posing, that the apostle had a single false teacher in his mind. But in the second e])istle, where he directs the Corinthians to comfort the incestuous person, as brought to (leej) rejjentance, and as in danger of being "swallowed uj) of over much sorrow;" he speaks of "false apostles, ministers ol" Satan, trans- formed into the ministers of righteousness," in a manner which wholly subverts this supposi- tion. (iVo-." 2:5— 11. 7:12.11:13— 15.) — 'Lewdness is the old leaven to be purged 'out; because the Corinthians were infamous 'for it to a proverb.' Whitby. Glorying. (6) Knv/ij^nt. 9:15. See on Rom. 4:2. — Lump.'\ . Eph. 5:26. Tit. 3:5. ,Mch. 10:22. I Pet. 3:21. Rev. i:5. 7:14. h 1:2 30. Acts 26:18. G,il. 5:2'-, 23. 2 Thes. 2:13 1 Pet. 1: 2 22. c Is. 45:25. 53:11. Luke 18:14. Acts 13:39. Kom. 3:24,26— 30. 4:5. 5:1,9. 8:30,33. Gal. 2:16.3:8,11,24. Til. 3:7. Jam. 2:21—26. A. D. 60. CHAPTER VI. A. D. 60. 'of Cliristianity, but faith in Christ dying for 'us; and be the same as ... "in him shall all 'that believe he justified."' Whilby.—'The 'apostle begins with those vices, with which a 'rich and luxurious city abounded, seriously 'warning them, that repentance and forgive- 'ness, justification and sanctification, are joined 'by an indissoluble bond.' Beza. — Inherit, &c. (9,11.)— "The kingdom of God," or "of heav- en," is "entered into," when we truly believe: {Notes, Matt. 3:2. John3:3—5.) that is, the kingdom of grace in tliis life; and all the true subjects of this kingdom, will inherit 'the king- 'dom of glory' in another world, and they alone. (15:50. Gal 5:21. Notes, Matt. 25:'34— 40. Eph. 5:5—7. Jam. 2:5—7.) Shall not inherit. (9) Ou xlijooi'ofnjan(Ti. 10. 15:50. Matt. 5:5. 19:29. 25:34. Mark 10:17. Luke 18:18. Gal. 5:21. Heb. 6:12. 12:17. jRev. 21 :7, et al. — Effeminate.] Muhtxoi. Malt. \ 11:8. 'Pathicus ... muliehria pati assuetus.'i Schleusner. — Abusers of themselves with man-l hind.] ^^qaevoxouTai. 1 Tm. 1:10. Ex «/jCTf;',| viaaculus^ei -aoihj, concubitus. — Covetous, &c.] See on 5:10,11. — Washed. (11) -•Inthuruat^e. Acts 22:16. Ex uno, et kuoi, lavo. Rev. 1 :5. 12 IT All ''things are lawful unto me, but all things "^ are not * expedient: aH things are lawful for me, ^but I will not be brought under the power of any. 13 e Meats for the belly, and the belly for meats: •* but God shall destroy both it and them. Now the body is not for forni- cation, ' but for the Lord; and the Lord for the body. 1 4 And '' God hath both raised up the Lord, and will also raise up us ' by his own power. 15 Know ye not that ""your bodies are the members of Christ.'' shall I then take the members of Christ, and make them the members of an harlot.'' " God forbid. 16 What! know ye not that he which is joined to " an harlot is one body.'' i' for two, saith he, shall be one flesh. 17 But 1 he that is joined unto the Lord is one spirit. Note. — It is surprising tliat expositors should so generally speak of Judaizing teacliers, as tlie authors of the divisions at Corinth: when their jo/«7o.sop/«'.9«7ig- disposition, and their erro- neous notions of Christian liberty, plainly show them to have been speculating Gentile con- verts, who ran into the opposite extreme, and introduced a specious system of antinomianism. As all meats might lawfully be eaten, the cere- monial law being no longer in force; (Notes, 8:7—13. 10:2.'?— 33. Rom. 14:2— 4.) they were disposed to extend the same principle even to fornication, as if that too were only prohibited by the ceremonial law, or as if the moral law also had lost its force ! (Note, Acts 15:19 21.) — This false principle, added to their heathen maxinis and habits, seems to have m;u!e way for their coiuiivance at the conduct of tbe inces- tuous person. (Note, 5:1—5.) Now, says the apostle, admitting tlie truth of this ])osition, that "all things are lawful" to a Christian, which niight be granted in respect of meats: yet "all things are not expedient" to liim; that is, con; iritent with his real benefit, and that of his brethren or neighbors: so that even this liberty nuist be used under certain limitations. {Marg. Ref. d—i\— Notes, Rom. 14:13—23.) Moreover, a Christian should habituate all his natural inclinations to subjection; and not allow them, by unrestricted indulgence, even in law^- tul tilings, to obtain such a power over him, that he cannot retrain when it is requisite tliat he should. {Note, 9:24—27.) Indeed, all kinds of food were created fortlifsup|)ort of the body, and f)r no other pur])ose; and the stomach and bowels were fi)rmed to receive, digest, and con- vert them into nourishment: yet both the meat and the l)ody, in res])ect of its present subsist- jence, will soon he destroyed, according to the apjiointment of God. (Marg. Ref.g,\\. — Note, \Matt. 15:15—20.) But he did not form the body, to be emjiloyed in fornication, and the [promiscuous intercourse of the sexes; which [counteract, and, if universal, would entirely de- i'eat, the design of the CreatiU', in making them 'male and female; namely, the increase of the jliuman species, the proper training up of jChildren, and all the comforts and advantages of relative and domestic life, as springing Ircmi jhonorable marriage. {Note, Gen.'H-.'HA. P. O. \Prov. 5:15 — 23.) Eut even this was a very sub- ordinate end, for which their bodies were cre- mated: as they were "for the Lord," to be em ployed in his service; especially the bodies of |believers were "li)r the Lord Jesus," to be "presented as living sacrifices" to him, and employed as instruments of righteousness to his glory:' {Marg. Ref. i, k. — Notes, Rom. 6:12 — 19. 12:1.) and the Lord Jesus was appointed to be the Saviour, Proprietor, and happiness of the body as well as of the soul: for God had raised him up from the grave, as the earnest of the resurrection of all his people by his ])ower, to glory and immortality. (Notes, Rom. 8:10, 11. 14":7— 9. Phil. 3:20,21.) And did tliey not know that their bodies were thus members of Christ's mystical body, the church.'' (Notes, 12:12—26.) Was it "then meet that the body of a believer, which stood in so high and hon- orable a relation to the Lord of glory, the in- carnate Son of God, should be disgraced and abused by a base intercourse with a liarlot.' They ought to know, that this was to become one body, or flesh, Avith a licentious woman, by a most fiegrading and jjernicious deviation from the original institution of marriage. Whereas, he that was united to the Lord was "one spirit" with him; this union was formed by tliecommu- nicationof the Holy Spirit, and Avasof a s|)iritual and sacred nature, com])rising a conformity of d 10:23. Rom. 14:14. e 8:4.7—13. 9:12. 10:24—33. noin. 14:1.5—23. 2 Thes. 3:9. * Or, pi-nftiible. f 9:27. Rom. 7:11. Heb. 12:15, 16. Judf 12. g Malt. 15:17. Mark7:19.Rom. 14:17. h 10:f>— 5. John 6:27.49. Col. 2:22 23. i r.5,19,20. 3:16,17. Rom. G:12, 13. 7:4. 12:1. l4;7— 9. 2 Cor. 5:15. 11:2. K|)h. 5:23. 1 Thcs. 4:3—7. k 15:1.5—20. Acts 2:24. 17:31. Rom. 6:4—8. 8:11. 2 Cor. 4: It. I'liil. 3:10,11. 1 Thes. 4:l4. I .lohn .5:23,29. fi:G!<,10. 11:25, 2K. Eph. 1:19.20. I'hil. 3:21. ra 19. 11:3. 12:27. Rom. 12:5. Kph. 1:22,23. 4:12,15,16. 5:23, 30. Co!. 2:19. II Cen. 44:17. I,iikc20:lG. Rom. 3:3,4,6,31. 6:2,l5. 7:7,13. Gal. 2:17. 3:21. 6:14. o Gen. 34 31. 3P: 15.24. .Tudg. 16:1. Matt. 21:31,32. Ileb. 11: 31. p Gen. 224. Matt. 19:5,6. Mark 10:8. liph. 5:31. q 12 13. .John 3:6. 17-21—23. Epb 4:3.4. 5:30. I'hil. 2:5. ri65 A. D. GO. I. CORINTHIANS. A. D. 60. iurlo-ment and disposition, and a sympathy of sou!: and could a Christian think of being "one spirit" with Christ, and one flesh with a harlot.^ (Mars;. Ref. m—q.— Note, Matt. 19:3— 6. y Notexpedient. (12)"Not profitable." JV/ar|-. ^vucr^oei 7:35. 10:23. 12:7. Matt. 3:^29,30 18:6. Jo/ml6:7. 2 Cor. 8:10. 1^:1, et al. 'The word importeth such a kind of profit, as 'redoundeth to community: ... as when a great 'many bring every one his stock, and lay them 'together, and make a conmion bank for them 'all. Collalitiu7)i.' Le\gh.— Brought under the power.] ESuaiua&i/aoiKd. 7:4. See on Luke o2:-io.— Shall destroy.' (iS) KuTUQ-pjaei. 13:8, 10. See on Rom. 3:3.— Which is joined. (16) '0 xollotuBvo;. 17. See on Matt. 19:5. 18 ■■ Flee fornication. Every sin that a man doeth is without tlie body; but he that comraitteth fornication ' sinneth against his own body. 19 'What! know ye not that "your body is the temple of the Holy Ghost, which is in you, which ye have of God, "and ye are not your own? 20 For yye are bouglit with a price: therefore ^ glorify God in your body, and in your spirit, which are God's. Note.' — As fornication was so inconsistent with Christian holiness; and as the temptation of the Corinthians to it, from former bad habits, the example of their neighbors, and abundant o])portunities, would be very many; they ought to "flee from it," as from an enemy whom they dared not to face; they should shun all incen- tives to it, and reject every ' thought of it, or solicitation to it, at once, and with j)rompt decision. (Marg. Ref. r.—No>es, 1 Tim. 6: 11,12. 2 Tim. 2:20— 22.)— For it might further be observed, that other sins in general have their chief effect upon the mind, rather than on the body, and commonly injure others more immediately than the man himself: but lewd persons not only sin against God, their neigh- bors, and their own souls, but againsi their own bodies also; dishonoring and abusing them to the basest purposes, and bringing upon them the most painful, loathsome, and destructive diseases. Thus they, as it were, take their bodies, and, by an act of cruelty to themselves, and gradual suicide, present them for sacrifices to the filthiest demons. The case is the same, in some degree, in other kinds of sensual excess; but far more in respect of this vice than any other: as every one must know, who is ac- quainted with the horrible effects of lewdness in populous cities; and with the very great multitudes who are annually cut off", in early life, and in the most deplorable manner imagi- nable, by the various diseases, with which it ■ has pleased God to show his abhorrence of it. (P. O. Proij. 2:10—22. 5:1—14. 6:16—35.)— Moreover, Christians ought to know, that their bodies were consecrated to be "the temples of the Holy Spirit, who dwelt in them," as the gift oi the Father through the Son, to conse- crate them to God, and prepare them for his r Gen. 39:12— 18. Prov. 2.16 — 19. 5:3—15. R:24— 29. 7:5,i:c. 9:16— 18. 2 Tim. 2:22. 1 Pet. 2:11. 156] s Rom 1:21. 1 Thes 45 t 15,16. ' ■ u 3:16. 2 Cor. 6:16. Enh. 2-91 22. 1 Pet. 2:5. ' ' glory; so that in this respect too they were no longer "their own," but the property of God the Spirit, who had taken possession of them as his holy habitation. (Marg. Ref. u, x. — Notes, 3:16,17. John 14:15—17. Rom. 8:10, 11. 2 Cor. 6:14—18. E^h. 2:19—22.) For they had been redeemed, from merited condem- nation and hopeless slavery, by the atoning sacrifice of Christ; who, having thus "bought them with a price," had acquired for himself, and for the Father and the Spirit as One with him, a new and endearing right to them and their services, in addition to that which he had as their Creator. (Marg. Ref. v, z. 7:22,23. Notes, Acts <=10:<2S. 2 Cor. 5:13—15, Tit. 2: 14. 1 Pet. 1:17—21. 2:9,10.) So that, being wholly and on every account the Lord's, they were bound to devote both body and soul to his glory, in every service to which he called them, and to make no other use of either body or soul, than was consistent with that holy and entire devotedness to God. — The language of this chapter is remarkable: "God," the Father, will "raise the bodies of believers by his oion power." (14. Notes, John 5:24—29. Phil. 3: 20,21.) Their bodies are members of Christ, and for him, as he lor them; his property, to be devoted to him, having been "bought with the price" of his blood. And they are also "the temples of the Holy Ghost," and thus his property, so that they are not their own, but God's, to glorify him. Does not all this demon- strate, that St. Paul considered the God, to whom Christians especially belonged, as sub- sisting in three divine persons, the Father, the Son, and the Holy Ghost, to each of whom he shows their peculiar relation.'' This accords with the form of baptism and benediction. {Notes, Malt. 28:19,20. 2 Cor. 13:14.)— 'The 'question, "Know ye not this.'" is repeated six 'times in this one chapter; which may seem to 'carry with it a just reproach to the Corinthi- 'ans, who had got a new and better instructer 'than himself, in whom they so much gloried.' Locke. He that committeth fornication. (18) ' O nog^ vevoiv. 10:8. Rev. 2:14. 17:2. 18:3,9.— /Jo^)- vfM, 13. 7:2. See on Matt. 19:9. lloQvrj, 15, 16. See on Luke 15:30.— Fe are bought. (20) HyoguadijTF. 7:23. 2Pe<. 2:1. Rev^5:9. 14: 3,4.-~A price.] Tifa]g. 7:23. JHa«. 27:6,9. Acts 4:34. 5:2. 19:19. PRACTICAL OBSERVATIONS. V. 1—11. The high privileges and glorious prospects of believers should suggest arguments to them against sin, and for the practice of every duty: that so, a just sense of the dignity gratuitously bestowed on them, so mean and worthless in themselves, may render them superior to the debasing allurements of vice, and the love of worldly vanities. Surely, "the saints" of God, and the assessors of Christ in judgment on men and angels, should not so eagerly contend with each other about secular interests, as to make their appeal to those who are strangers to true religion! Surely, they are competent to decide such comparatively insignificant causes among themselves! If there were not '-'utterlv a fault X 1 Kings 2:):4. 1 Chr. 29:14. Vs. 12.4. 100:3. Kotii. 14:7—9. 2 Cor. 5:15. Til. 2:14. y 7:23. Acts 20:28. Gal. 3:13. Heh. 9:12. I Pet. 1:1?,.19. 2 Pet. 2:1. Rev. 5:9. 10:31. Matt. 5:1fi. Rom. (1:19. 12:1. Phil. 1:20. A. D. GO, CHAPTER VII. A. D. GO. among them," disputes of this kind would rarely occur: and if at any time they hecame una- voidahle, it would be easy to decide them by arbitration, were not professors of the gospel often too tenacious of their supposed right, in secular matters, and partial in their own cause: for real Christians, even of moderate abilities, might generally tietermine these matters with sufficient equity, if they were impartially set before ihem, and unreservedly left to their de- cision. It must, however, be a shame to any religious company, if there is no man among them so wise and faithful, that his brethren dare trust him to determine their secular differences. Indeed, law-suits with "those that are without" need seldom be had recourse to, if Christians were disinterestpd, and forbearing in due meas- ure; and if they would, in all tolerable matters, suffer themselves to be defrauded and injured, for the sake of peace, and the credit of the gospel. (Note, Phil. 4:b— 7.) But "brotlier" would never "go to law with brother before" human tribunals, if there were not a very great fault on one side, or on both: and much delib- eration, counsel, prayer, and endeavor for ac- commodation should precede, before a man "dare" to enter upon so perilous and disgrace- ful a business. But alas! many, who are zeal- ous for evangelical doctrines, not only refuse to bear and forgive injuries, but they "do wrong and defraud, and that their brethren !" Wheth- er such men act in direct opposition to their consciences, or are misled by false princijjles; they should be reminded, that "the unrighteous shall not inherit the kingdom of God:" ibr no one, continuing an adulterer, a fornicator or licentious, a dishonest, covetous, I'raudulent, drunken, or malicious man, can have either title to the holy habitation of God and his saints, or meetness for it. Numbers deceive them- selves and others in these matters ; but the thing is impracticable; and the hope of it, the grossest and most fatal presumption. As many, however, who are now true Christians, were once enslaved to these crimes; so they, who are now the most abandoned, may become Christians: but then they must be "washed, and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God." {Note, Tit. 3:3—7'. P. O. 1—8.) V. 12—20. Satan takes advantage of men's ignorance, pride, and lusts, to drive them from one extreme to another. Thus, when they are led to renounce superstitious scruples, they run into inexpedient or even unlawful indulgences. But "the wisdom from above" teaches a man to guard against mistakes on each side; to abstain i'rom "lawful" things when "inexpedient," when unprofitable or injurious to himself or others; and to exert an authority over his own inclinations, that he may not be "brought under the power of any" of them. This is a difficult lesson, but of the highest importance: and if we consider, how soon all animal pleasures, and our present life, will terminate; the re- flection may teach us moderation in ihe niost innocent gratifications, and arni us against temptations to such as are unlawful, or unsea- sonable, or immoderate. Our bodies should be considered, as "for the Lord," and be devoted to his service, that they may at length share his resurrection, and be made like to liis glori- ous body. (Note, Phil. 3:20,21.) How de- grading then, how base, how ungrateful, how sacrilegious, to make "the members of Christ the members of an harlot!" Or to defile the temple of the Holy Si)irit, and to alienate the Lord's peculiar property, to the vile purposes of fornication ! It is, however, needful to for- tify our minds on every side, against these dan- gerous temptations, by whicli so many eminent men have been cast down, and shamefully overcome: (Notes, Judg. 16: 2 Sam. 11: 1 Kings 11:1—8. Neh. 13:23—30) and in this view, even the horrid diseases incident to those, who thus "sin against their own bodies," may be profitably reflected upon, especially by the young and inexperienced; in order to caution them to flee from so destructive a vice, and to kee[) at the utmost distance from all its fasci- nating allurements. But nobler motives should animate the believer's soul: being united to Christ, "as one spirit," and bought with a price of inestimable value; he should consider him- self as wholly the Lord's, by the most endear- ing and indissoluble ties; that, seeking all hap- piness in his favor, and liberty in his service, be may live wholly devoted to him, and may "glorify him in body and spirit, which are his." CHAP. VII. Directions concerning marriage, as a remedy against fornication*, antl concerning the conduct of husbands and wives In each other, 1 — 3. The single stale has advantages to those who are ca()al)lc of it, 6 — 9. Instructions how to act, when one of Ihe married persons is an unbe- liever, 10 — 16. Every one should abide with God, in the stale m which he was called, 17 — 24. Further intimations of Ihe advantages of a single life, in that troubled state of the church; and a memento concerning the shortness and uncertainly of earthly things, 25 — ait. Directions concerning the marriage uf virgins and widows, 36—40. NOW concerning the things whereof ye wrote unto me : It is ° good for a man not to ^ touch a woman. 2 Nevertheless, ' to avoid fornication, *• let every man have his own wife, and let every woman have her own husband. 3 Let the husband "^ render unto the wife due benevolence: and likewise also the wife unto the husband. 4 The '"wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. 5 Defraud ye not one the other, « ex' cept it he with consent for a time, that ye may give yourselves to fasting and prayers; and come together again, '' that Satan tempt you not for your incontinency. jVoJ:10.1I. b Oen. 20:6. Ruth 2:9 I'rov. (1: c 3. 6:13. Prov. 5:1S, 19. 1 Tin 4:3. d Prov. 18:22. 19:1). 15. Eph. 3:28,33. !e Ex. 21:10. 1 Pet. 3:7. f IIos. 3:3. Malt. 19.9. Mark 10: 1 11,12. g Ex. 19:15. 1 Sam. 21:4,5. .lu 2 1G. Zerh. 7:3. 12:12— U- h Malt. 19:11. 1 Tlic«. aS- [151 A. D. 60. I. CORINTHIANS. A. D. 60. of fornication, others seem to have imbibed the ■sentiments of tne Pythagoreans, or other phi- losopliers; and to have deemed marriage itselt inconsistent witli Cliristian purity, or at least unfavorable to intellectual improvement. On the other hand, the Pharisees generally taught, that it was sinful for a man to live unmarried hevond Ids twentieth year; but at the same time, they laid down many frivolous and super- stitious rules, concerning the conduct of mar- ried persons. In determining, therefore, this matter, the apostle first allowed, that, in many cases and circumstances, it might be profitable, or becoming, for a man to live unmarried, and might render him more useful to others; pro- vided he were able and willing, to live with that entire chastity Avhich the single life requir- ed. Nevertheless, "because of fornications," on account of those propensities which God originally, for wise reasons, implanted in human nature, and which man's sinfulness has render- ed generally too predominant to he kept in abso- lute subjection; in order to prevent fornication, and every kind of lewdness, and to remove the temptation; "let every man have his own wife, and every woman her own husband." In all cases this was allowable; in very many it was far best that it should be so. (Marg. Ref. a — d.) Nor ought they to imagine it a virtue in them to live apart; or that it was even allow- able for one of them to Avithdraw without the consent, or contrary to the inclinations, of the other: but in every respect, they should con- sider mutual compliance andallection an incum- bent duty; and the proper means of living in harmony and purity, and at a distance from temptation; remembering that they had an una- lienable property in each other's person, in respect of all the purposes for which marriage was appointed. {Note, Ex. 21 :7— 11.) This places the husband and the wife entirely on the same ground; and as much forbids him to take another woman, as it does her to cohabit with another man: so that it is absolutely decisive against polygamy. {Notes, Matt. 19:7 — 9. Mark 10:2 — 12.) — Neither ought married per- sons to deprive each other of the appointed pre- servative against temptation: so that they ought not to separate, but "by consent," and that they might be at leisure for the spiritual exercises of fasting and prayer on special occa-j sions: {Marg. Ref. g.~Notes, Ex. 19:10—15,! v. 15. 1 Sa7n. 21:3—6.) and even this should not generally be for any long time; lest Satan should take advantage of their Aveakness, to harass and defile their minds by improper thoughts, or even to tempt them to unlawful actions. To touch. (1) 'Jmeat^ai. 2 Cor. 6:17. Col. 2;21.— Gen. 20:6. Sept.— To avoid /omzca- tion. (2) /tiuiagnooveiitQ. "On account of the fornications." See on Matt. 19:9.— Jfer own ] T'o.'K^W. 4,7. Jo/w 1:42. 5:18.— 'In strict- ness, I have no right to call that idiov, which len^oy in common with others. {Jlcls A-.m. Gr.) .No woman can call any man idio, «^W, ("her own husband,") ... Whom she has 'in common with other women. . In the New 'Testament we have always i8ioc uvrjo, never K)t« •/t.r,/ (his own wife,) ... which is the 'more remarkable, as no such expression occurs • 12 25. 2 Cor. SP.. 11: 17. \\ 12;ll.^^irTqr^ k !l:M5. Acts2G.29. ' 158] 'in the Septuagint. ... For, during that dispen- 'sation, ... things were on a diflerent footing.' Campbell. — The words, rendered "his own wife," are up' nturu yvi'i(iy. 10:31. Gen. 5:22—24. 17:1 1 S.im. 14:45. Col. 3:23,21. A. D. 60. CHAPTER VII. A. D. 60. the contrary, it was proper that every man should continue to serve God, by the improve- ment of those gifts which he had distributed to him, and in tliat situation in which he liad call- ed him. This was the general rule, which the apostle enjoined in all the churches. Thus, if a Jew or circumcised proselyte had been con- verted, let him not deny his circumcision; or refuse that regard to the ceremonial law, which might tend to conciliate his unbelieving breth- ren: but let not the uncircumcised convert sub- mit to that abrogated ordinance, or at all take that yoke upon him. For, in fact, the ditTer- ence was in itself immaterial, unless men placed dependence on these things; but obedience to the commandments of God was the great con- cern. While the Mosaic dispensation contin- ued in force, it was proper that its requirements should be complied with; and it might be still expedient for the Jewish converts to pay some regard to them: but the Gentiles had nothing to do with them, and ought exclusively to re- gard the precepts of the moral law, and the in- stitutions of Christ, from a principle of faith in him, and love to him. (Marg. Ref. b — e.) — It is obvious, that the apostle is rot here speaking of the way of justification, but of the conduct of justified believers. (Mars:. Bef. f, g.— Notes, Gal. 5:1—6. 6:15,16.) The three particulars, whicii here, and in the texts refer- red to, the apostle selects, in this connexion, should not be considered as existing separately. For he who is "a new creature" possesses "faith which worketh by love," and this love constrains him to "keep the commandments of God." (Notes, Johi 14:15—24. 2 Cor. 5:13 — 17.) — It W.1S also advisable in general for every one to abide in that profession, trade, or station, in which the grace of God had called him to the knowledge of Christ; provided it were an honest employment. For the gospel would teach a man how to behave in any con- dition, and patiently to bear its inconveniences. If then any one had been converted in a state of slavery, (which was the common case of the servants in those days, that is, of a very large majority, in many cities and countries,) and he was the property of a heathen roaster; let him be less solicitous about his liberty, than about glorifying God in that trying situation But, as it would frequently deprive him of re- ligious advantages, especially that of meeting with his brethren on the Lord's day, or at oth- er times; and as it wmuld expose him to many temptations; if he was able, or had a fair op- portunity of obtaining his freedom, he would do well to embrace it. The converted slave, hovvever, was called to the noblest liberty, as a freeman of Christ, and emancipated from Sa- tan's yoke: and the Christian, .who enjoyed his outward liberty, should consider himself as "the servant of Christ," his property, and bound to devote himself to him, and obey his will. (Notes, 6:18—20. John8:S0—36. 2 Cor. 5:13 — 15.) But as all Christians had been bought with an invaluable price, to be the Lord's servants; they ought not, by choice, or from secular motives, to "become" the servants of men; because that would interfere with their devoted obedience to their common Lord. I] '28,34,36—38. Ps. 78:63. r 6,10,12,40. 2 Cor. P.:8- 11:17. Vol. M. , 4.2. l.'J:10. 2 Cor. 2:17. 4:1,2. 1 Tiro. 1:12. i 1,8,28,35—38. Jer. 16:2 — 4. 21 Every man therefore ought contentedly to "abide with God," by constantly performing the duties of that situation, in which he was converted to the faith of Christ. — Ministers were, at that time, entirely taken from among the converts to Christ in every church, most of whom had doubtless been previously em- ployed in other occupations; and seminaries f)r educating men for this service were not then known: it is therefore evident that the apostle did not mean to forbid that change of employment; when it could be made advisedly, and on good grounds, as well as from proper motives: and in other respects his general rule might admit of some exceptions. — '^They should 'not change, upon a presumption, that Chris- tianity gave them a new and peculiar liherty 'so to do.' Locke. — The context favors the supposition, that those changes, which some might be induced to make, from an erroneous judgment, in respect of their liberty or duty as Christians, was the primary object, which the apostle had in view: yet his general language seems to imply, that he meant to extend the rule to various other cases. — Dr. Whitby and some others explain the words, "Ye are bought with a price," of those slaves, who had been charitably ransomed at the expense of tlieir fel- low Christians. But their fellow Christians obtained no property in them, by thus ransom- ing them, as Christ does by ransoming us: the advice is general, and not limited to these per- sons; and it is far more obvious to suppose that the apostle used this expression in the same sense, in which he had before employed it. (Marg. Ref. h—o.— Note, 6:18—20.)— Abide with God, &c. (24) 'Neither deserting his master upon pretence of being God's ser- vant, nor doing any thing against the laws of 'God, in obedience to his master.' IVhilby. It may be added; 'But serving God by faithfully, 'diligently, and meekly serving his master, in 'all things lawful.' (Marg. Ref. p.— Notes, Eph.6:b—9. Co/. 3:22— 25. 1 Tim. 6:1— 5. Tit. 2:9,10. 1 Pet. 2:18—25.) But as. (17) El firj. — Some think, that ft //17, belongs to the close of the former verse; and that this should begin Avith sxnqw. — Hath dis- tributed.] EfiBQiaFv. 34. 1:13. i?om. 12:3. 2 Cor. 10:13, et al. — Become uncircumcised. (18) EntaTxaath'i. Here only. Ex e-ni, et anau), traho. — The keeping. (19) TiiQijoic. Here only in this sense, Tijoijcri:, career, Acts 5:18, ct al. A ttjofo, servo. — Free man. (22) "Made free." Marg. Jn^Uvlhon;. Here owX^.— Liber atus, libertate donntus, manumis- sus. Ex ano et f^M/i'/foou, liber.— Be not. (23) Mrj yiffaiye. "Become not." 25 H Now "i concernins virgins, I •■ have no commandment of the Lord: yet I give my judgment, as one that hath •obtained mercy of the Lord to be faithful. 26 I suppose therefore * that this is good for the present * distress, / say, that it is good for a man so to be. 27 Art " thou bound unto a wife.'* seek not to be loosed. Art thou loosed from a wife.'' seek not a wife. Malt. 24:19. I.uke 21:23. 23: 28,29. 1 Pet. 4:17. * Or, neccuily. u 12—14,20." [161 A. D. 60. I. CORINTHIANS. A. D. 60. 28 But and if thou marry, * thou hast not sinned; and if a virgin marry, she hath not sinned. • Nevertheless, such shall have trouble in the flesh: ^ but I spare you. \yracli al Ohservations.] j^ole. — The apostle here resumes his former subject, with especial reference to those Avho had never been married: for he seems to use the word, rendered "virgins," in this latitude, including both unmarried men and women. Christ had given no commandment in this mat- ter, but had left them free to marry, or not, as they saw good; and the apostle had received no special revelation about it. He did not therefore speak authoritatively; but he gave them counsel, according to the spiritual judg- ment which he possessed, as one "who had ob- tained mercy to be faithful," in his steward- ship of the divine mysteries; for he ascribed his faithfulness to the compassion and mercy of God, by a very remarkable expression, "pitied of the I>ord' to be faithful." {Marg. Ref. r, s. — Note, 4:1,2.) — Considering the un- settled state of the church, and the persecu- tions to which it was or might be exposed, he considered it becoming and advantageous for them tc live unmarried; that they might be less encumbered in removing from city to city, and have fewer temptations to shrink from banishment, imprisonment, and death; and that they might be more disengaged, and ready for any service, which should be proposed to them, for "the furtherance of the gospel:" as their anxieties, occupations, attachments, and impediments would be fewer, in the single than in the married state. But if a man were either married, or contracted to a woman under prom- ise of marriage, he ought by no means to at- tempt the violation of his engagements, in or- der to possess more liberty for the service of God: though the unmarried might be counsel- led to avail themselves of their advantages, and not to involve themselves in additionaldifficul- ties, during those distressing times. Yet if either man or woman should deem it best, all things considered, to marry; they would break no la\y of God, and ought not to be blamed for so doing. Indeed, they would probably have additional outward trouble and suffering: but the apostle would not insist on this, or censure their conduct as imprudent; lest he should de- ter some from marrying whose duty it was to marry, or lest he should give occasion to any of representing that state as unholy. (Marg Ref. t.— Notes, 6—9. Jer. 16:2—4. Matt. 24- 19,20. Luke 23:26—31.) 'Here Esthius takes 'care to add, that the apostle must be under 'stood only ...of virgins, who were not under 'a vow of continence:... And on 28. ...Both 'which exceptions, seeing St. Paul, assisted by the Holy Spirit, thought not fit to add, we may presume that he knew nothing of that 'matter.'— Whitby. Virgins. (25) Totv nnQ&svt,)v. 28,34,36,37 Jlfa«. 1:23 25:1. Acts 'iX:h. 5:25— 33. Col. .1:19. 1 Pet. 3:7. k L.ike 2:36,37. 2 C.r. 7:11.12. 8:Ifi.lI:2R. I Tim 3:.5.Til.3 8. 1 6.20. Horn. 6:13. 12:1,2. Phil. 1:20. 1 Thes. 5:2;. under a bushel: on the contrary, it instructed them to "let their light shine before men," by an uninterrupted series of active services, for the glory of God and the benefit of the world. (Note, Matt. 5:14— 16.) Yet he only gave them this counsel for their ])rofit; and would not by any means "cast a snare on them," by persuad- ing those to a single life, who had not a suffi- cient command over their own pa.ssions. He did not mean that this was required of them; but that in some cases it would be comely, and enable them to wait upon God in his ordinan- ces and commandments, without having their thoughts or affections divided and distracted by other cares or attachments. {Marg. Ref. ni — o.) Without carefulness. (32) -^ueQiiivn:. See on Matt. 2S:i4.— Careth for.] Mei/i/iiia. 33,34. See on Matt. 6:25. — There is V difference. (34) MeftiQi^iu. See on \1.— Profit. (35) 2:vftcpeooi'. 12:7. See on 6:12. — Ji snare.\ BQn/oP. — That which is comely.] Tn fva/ij- (lov. 12:24. See on Mark \b:4i.— That 'ye may attend.] Evnijnafdoov. Here only. Ex f\i, bene, 7i()o;, et f()ou, sedes. — Without dis- traction.] .^ni-nnfTcnuTuig. Here only. Ex «, priv. TiEQi, et U7IUM, (raAo.-Seeon Luke 10:40. 36 But if any man think that he be- haveth himself uncomely towards his virgin, if she pass i' the flower of her age, '• and need so require, let him do what he will, '■ he sinneth not: let them marry. 37 Nevertheless he that standeth stead- fast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, doeth well. 38 So then, he that giveth her in mar- riage 'doeth well; but he that giveth her not in marriage * doeth better. Note. — Hitherto the apostle's meaning has been evident; but these verses are not without difficulty. Some explain them of a man's res- olutely continuing in a single state; supposing the "necessity" mentioned, to be matter of per- sonal consciousness, and not any thing arising from the conduct of another: but such a con- struction of the original is, by their own al- lowance, without example. Others would re- fer them to the case of a man, who had be- trothed a virgin, and was in doubt whether he should complete the marriage: but "to marry" is not the same as "to give in marriage." It seems therefore most obvious to explain the passage of a parent, or guanlian, who had the charge of a virgin. If one thus circumstanced thought that he acted unsuitably, in letting the virgin live single, till she had ])asse(l the prime of her life; and if any attachment, or other circumstance, rendered it needful; let him de- termine as he saw good; or, as it may be ren- dered, "as she willeth," without supposing it sinful to allow her to marry. But on the other hand, if a man was established in his judgment, m 2,5— n.2R,.")8. Mntl. I9:l2. n 36. Efih. 5:3. I'hil. 4:8,9. 1 Tim. 1:I0. Til. 2:3. o 33,34. LuKeS:l4. 10:40—42. 21:34 p 1 Sara. 2:^.',. q 9.37. r 2S. « 2. TItK IS:4. t l,l;y.U,C2— 34,37. flG3 A. D. 60. I, CORINTHIANS. A. D. 60. that it was best for his daughter or ward to remain unmarried in those evil times; and if he saw "no necessity," from any thing in her behavior, disposition, or attachments, to devi- ate from his own inclinations respecting her, and he so "determined in his mind" to keep her unmarried, he "did well." So that the parent or guardian, who gave a virgin in mar- riage to a proper person, "did well," and was by no means to be blamed, though she might in consequence be exposed to additional diffi- culties, especially in those unsettled times; on which account, he who did not give his daugh- ter or ward in marriage, did "better;" that is, he acted more for her real advantage, provided she were satisfied in the single state. He behavcth himself uncomely. (36) -^ct/»;- [loveiv. 13:5. Not elsewhere. Jaxrifivtv. 12: 23. — Opposed to evayrj/xon'. See on 35. — She pass the flower of her age.] H vneQcxy/nog. Here only. Ex vnfQ, et ax/iirj, vigor cetatis. — Steadfast. (37) "EdQatoc. 15:58. 'EdQniwfia, 1 Tim. S:i5. Ab /5tf^ster a haughty, self-sufficient, unteacha- ble ttimper; which is diametrically opposite to genuine Christianity, and prevents a man from making any progress in spiritual and experi- mental knowledge and wisdom: whereas, holy attections, and love to God, to heavenly things, and to the brethren, prepare men for receiving lurttier mstruction, and tend to their edification; and to qualify them to edify others also. (Mar^. Rcf. c,d.~Notes, 13:4—7. Eph. 4:11—13 a 10. lO-.lP— 22,28. Num. 25-2 Acts 15:20,29. 21:25. Rev. 2- 14,20. b 2,4,7,11. 1:5. 4:10. 13:2. 14- 20. 15:34. Kom. 14:14,22. Col. 2:13. c 4: 1 P. 5:2,6. 13:4. Is. 5:21. Rom. 11:25. 12:16. d 13;R — 13. Eph. 4:16. e I'rov. 26:12. 30:2—1. Gal. C: 8. 1 Tim. 1:5—7. 6: 1. 1661 f 2:9. Rom. p.;28. .Tarn. 1:12. 2: 5. IPet. 1:8. lJohD4:l9. 5:2, g Ex. 33:12,17. P,. 1:6. 17-3 139:1,2 Nnh. 1:7. Matt. 7:23'. John 1ft, 4. 21:17. Rom. E:29. 11:2. Gal. 4:9. 2 Tim. 2:19. Kev. 2:9,13,19. 3:f!,9,15,16. h 10:19,20. Ps. 1,5:4-8. ir 41. V.-r't\ •'"•'"^'*- 51:17; 18. liab. 2:19,20. Acts 19:26! Jam. 3:13 — 18.) If anyone therefore presumed, that he knew any thing pre-eminently, and so despised warnings and instructions; he certainly knew nothing, in that holy, humble, and sanc- tifying manner, in which he ought to know God, and his truth and will. (Marg. Ref. e. — Notes, 3:18—23. 4:8. Matt. 18:1 — 4.) On the other hand, if any man really loved God, valued his favor, and sought his glory; he was thus evidenced to be "known" and appro\*ed of God. (Marg. Ref. f, g.— Notes, Ps. 1 :4— 6. Nah. 1 : 7,8. JV/a«. 7 :21— 23. JoAn 10:14— 18,26— 31. l?om. 8:28— 31. 11:1—6. Ga/.4:8— 11. 2 Ttm. 2:19.) ^s touching things offered unto idols. (1) UfQiTuiv sidbdo^uTMi'. 4. 10:19,28. See on Acts 15:29. — Knoxoledge.'] 'Hyrwoig. 7,10,11. 1:5. 12:8. 13:2,8. 14:6. Rom. 15:14. 2 Cor. 4:6, 6:6. 8:7. Phil. 3:8. Col. 2:3. 1 Tim. 6: •20.— Puffeth up.] fi'vaini. See on 4:6.— TAc same is known. (3) 'Oiroc f/»'t>)=;«t. c ''This person hath been known." Gal. 4:9. See on Rom. 8:29. 4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, ^ we know that an idol is nothing in the world, and that ' there is none other God but one. 5 For though there be ^ that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but ' one God, the Father, "" of whom are all things, " and we * in him; " and one Lord Jesus Christ, by whom are all things, p and we by him. [Practical Observations.] Note. — In respect of the question proposed, it might be allowed, as well known among Christians, that an idol had no real existence, further than the senseless image, which specif- ically represented "nothing in the world." No such deities existed as those to whom the tem- ples were consecrated; for indeed, there was "one true and living God, and no other than he." (Marg. Ref. i.—Mark 12:82,)-The Gen- tiles indeed had many gods, celestial, terrestrial, and infernal; superior and inferior; who were adored, either as independent gods, or as inter- mediate beings, appointed to authority, in dis- tinct departments, by their supreme deity; and mediators, in some sense, between him and man- kind. (Marg. Ref. h. k.)— But Christians knew, that there was but "one God, the Fath- er; of whom," as the self-existent Author of all things, every creature proceeded, in whom all Christians had their spiritual life and happi- ness, and unto whom they were devoted: and "one Lord Jesus Christ," the appointed "Me- diator-between God and man," the Lord of his redeemed people, and of all things for their ben- efit; by whom all things at first were created, i e. Dent. 3:24. 4:39. 6:4. 32;S9. K 37:16,20. 44:6,8. 45:5,14. Jer. 10:10. Mark 12:29. Eph. 4:6. ITim. 1:17. 2:5. .ludeiS. k Dent. 10:17. Jer. 2:11,28. 11: 13. I>in.5:4. John 10:34. Gal. 4:8. 2 Thes. 2:4. 1 Sec on 4.— J.jn. 1:9. M»l. 2:10. John 10:30. 14:9,10. 17:3. 20: 17. Eph. 1:3. 3:14. 4:6. 1 Pet. 1:2,3. m Acts 17:28. Rom. 11:36. Eph. 4:6. n J(,hii 14:20. 17:21—23. * Or, /or Aim. 6:13. o 12:3. Malt. 11:27. 28:18. John 5:20—29. 13:13. 17:25. Act.i 2: 36. 5:31. Eph. 1:20— 23. Phil. 2:9— 11. Col. 1:16,17. 1 Tim. 2: 5,6. 1 Pa. 1:21. Rev. 1:18. p John 1:3. Ileb. 1:2,3. A. D. 60. CHAPTER VIII. A. D. 60 and by whom believers were redeemed and re- conciled to God. {Marg. lief. I — p. — Note, 1 Tim. 2:5 — 7.)— The Lord Jesus cannot liere hi^ spoken of, in respect of his original nature, as if inferior to the Father; any more than in those texts, which more directly speak of his mediatorial Person, character, office, and au- thority. {Note, John 14:27,28.) The One God, even the Father, signifies the Godhead, as the sole object of all religious worship: and the Lord Jesus Christ denotes the Person of Em- manuel, "God manifest in the flesh," One with the Father and One with us, the appointed Me- diator and Lord of ail; through whom we come to the Father, and through whom the Father communicates all blessings to us, by the opera^ tions of the Holy Spirit. So that this passage proves, that Christ the Mediator is the Object of our worship, as One with the Father and the Spirit, in the unity of the Godhead: and as op- posed to all others to whom divine adoration was rendered, or by whom it was claimed, or to whom it has since been abundantly and idol' atrously rendered by professed Christians (Note, Col. 2:18— 20.)— 'For thou only art 'holy; thou only art the Lord; thou only, O 'Christ, with the Holy Ghost, art most high in 'the glory of God the Father.' Communion Service. None essentially holy, no creature the object of worship, as Mediator, none else ex- alted, with the Holy Ghost, in the glory of "God the Father," except Jesus Christ. {Notes, JoAn 5:24— 29. Phil. i:9—U.) This, at the reformation, was a noble protest against the worship of saints and angels as mediators, by the Papists. The gentiles generally acknowl- edged one Supreme deity; but they surrounded him with such a group of inferior gods and de- mons, that he seemed lost, or neglected in the crowd. Thus it has been in the corrupted Christian church, in respect of "the One living and true God," and the "One Mediator be- tween God and man, the Man Christ Jesus." Though acknowledged in words, they have been and are so surrounded by angels and saints, as mediators and objects of religious worship; that the peculiar honor both of the Father, and of Christ "the Head," has been and still is given almost entirely to creatures. Lords. (5) KuQini. — One Lord. (6) 'Etg Kv- (fiog. Luke 2:11. Jlr.ts 10:36. Eph. 4:5. 7 Howbeit i there is not in every man that knowledge: for some, '' with conscience of the idol, unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But * meat commendeth us not to God: for neither if we eat * are we the better; neither if we eat not f are we the worse. 9 But * take heed lest by any means this J liberty of yours become " a stumbling- block to them that are "^ weak. 10 For if any man see thee ^ which hast knowledge ^ sit at meat in the idol's temple. q 1,10,11. r 9,10. 10:28,29. Rom. 14:14,23. s 6:13. Rom. 14:17. Col. 2:20— 23. Hell. 13:9. * Or, have jue the more. t Or, have JVC the less. I 10. 10:24,29. Matt. 18:6,7,10. Luke 17:1,2. Horn. 14:20,21. Gal. 5:13. 1 Pet. 2:1K. 2 Pet. 2:19. J Or, power. u 10:32. Lev. 19:14. L. 57:14. K/.. 14:3. 44:12. Rom. 14:13 — 15. Rev. 2:14. 12. 9 22. 15.35:3. Horn. 14 1,2. 15:1. 2 Cor. ll:2i. ' shall not the conscience of him which is weak be § emboldened to eat those things which are offered to idols; 1 1 And through thy knowledge ^ shall the weak brother perish, for whom Christ died.? 12 But 'when ye sin so against the brethren, and wound their weak conscience, '' ye sin against Christ. 13 Wherefore, ^ if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. Note. — Christians, who were matured in knowledge and judgment, knew indeed that an idol was the senseless representative of a nom- inal deity, which had no existence: and many of the Corinthians, beingf "puffed up," with the groundless conceit of their own superior attainments, boasted of their own knowledge in this respect, and assigned it as the reason of their conduct, in partaking of the sacrifices, even in the temples of the idols. But, had there been no other reasons, Avhy they should refrain from doing this, {Note, 10:18 — 22.) regard to their weaker brethren, should have sufficed. For, not every professed Christian, no, nor every true believer, had "that knowl- edge:" so that some of them, even to that time, ventured to eat of the idol sacrifices, who retained a superstitious regard to the supposed invisible object of worship. They had an im- pression upon their minds through an associa- tion of ideas not easily dissolved, that they were joining in an idolatrous sacrifice; and thus "their consciences being weak were defil- ed." {Marg. Ref. T.) Now, for what object, in any measure adequate, did the Corinthians thus lead their brethren into temptation and gin.^ "Meat," of whatever kind, "did not rec- ommend them to God;" or give them any reli- gious advantages above those who abstained from it, whether out of scruples of conscience, or regard to their brethren. They ought therefore to be far more cautious and circum- spect, in using, what they considered as their liberty and privilege; and not to act in such a self-confident and imprudent manner, as tended to seduce those into sin, who were weak and unconfirmed in the faith. For if a person of this description saw a Christian, who had the reputation of superior knowledge, "sit at meat in the idol's temple," he would he led to follow his example; and induced to do that, which either brought on him the guilt of acting against the dictates of his own conscience, by eating while he doubted the lawfulness of so doing"; or to commit real idolatry, through an erroneous conscience, thus emboldened to think, that it was not inconsistent with Christianity, to pay some degree of regard to those idols, which they had been used to worship. {Marg. jfgj- s.) — The word, translated "emboldened," is literally "edified:" {Marg.) and thus the 19:4,5. 24:11. y iX z 10 20,21. Num. 25:2. .Tndg. 9:27. .\m. 2:8. a 10 2P.,29,32. II om. 11:14,23. ■; Or. edified. 1. li 1,3. 10:33. 11:1. Rom. 14:15, 20.21. 15:1—3. c Gen. 20:9. 42:22. Ex. 32.21. 1 Sam. 2 25 iMalt. 18:21. d 12: 12. Kx. 16:8. INIaU. 12:49, 50. 18:10,11. 25:4').45. Acts 9:4.5. e 6:12. 9:12,19—23. 10:35. Jit 1. 13;.5. H'.i.i. 14:21. 2 Cor 11:29. 2 Tlie». 3:8,9. [167 A. D. 60. I. CORINTHIANS. A. D. 60. apostle intimated, that, instead of edifying their weaker brethren, "in their most holy faith," \.y their example anil endeavors; they were confirming- tliem in the superstitious regard, which in some degree they still retained for idols- and even inducing^ them to join in those idolatrous rites, by which the worshippers had •'fellowship with devils." (Marcr, Ref. t.) Thus their knowledge, of which they made so ostentatious a display, directly tended to the ruin of "those for whom Christ died:" and, whatever might be the event, through the spe- cial grace of God preventing the fatal conse- quence, yet, by thus giving a wound, mortal in its nature, to a member of Christ's mystical body, they committed a very heinous sin against the Saviour himself; which would not pass without severe rebukes. {Marg. Ref. b. d.—Notes,Ps.bl:4. Acts 9:3— 6.) On this account, the apostle declared, that rather than thus "cause his weak brother to offend," or thus dis|)lease his gracious Lord, he would, to the end of his life, eat vegetables alone, and "taste flesh no more for ever." {Marg. Ref. e.) — The word rendered "weak" often means sick, or diseased: and some learned men ex- plain these verses, not of a doubting con- science, but of an erroneous conscience : that is, not of one, who ate, though he doubted the lawfulness of so doing; but of one, who erro- neously thought he might lawfully partake of the sacrifices, with some degree of regard to the idol, and in expectation of some advantage to himself or fanuly. (Note, Rom. 14:19 — 23.) And indeed, considering the inveterate liabits, of such as had been brought up, and perhaps grown old in idolatry, and likewise the corrupt state of the Corinthian church; it is not un- likely, that some professed Christians retained a hankering after their former usages; espe- cially, as feasting Avith their neighbors and re- lations, on these occasions, would in part ex- empt them from reproach and persecution. The apostle, however, by "a weak brother," seems particularly to mean the man with a doubting conscience; not him with the errone- ous one, at least, not exclusively. — The better. (8) Dr. Whitby, after endeavoring to refute the argument, which some drew from these verses, against conformity to the ceremonies of the church of England, because they doubted the lawfulness of so doing, makes the following important remark: 'Nevertheless, this seemeth 'to press hard on them, who believe that the 'schism of such weak persons, will finally tend 'to their ruin, and render them exiles from the 'flock of Christ; and yet for things indifferent, 'will, in this dreadful sense, cause their weak 'brother to oftend : ... since this they do, for '^that "which commends them not to God," 'which doing they "are not the better, or omit- ting they are not the worse" (8). For if schism and idolatry be equally damning sins, and equally "cause my brother to oftend," and him to perish for whom "Christ died;" we are equally to take heed in both cases lest our power to do the thing indifferent, become "a Stumbling-block to the weak," or the errone- 'ous in their judgment of these things. Fo 'from that, which through his erroneous con- 'science gave occasion to it, is the same, I fear 'the guilt will be the same.' This cannot easily be answered, by those who think non- conformity a fatal schism, and yet require things allowedly indifferent as terms of con- formity. (Note, Rom. 14:13—18, v. 14.) With conscience. (7) Tij avreidijOFi. 12. 10; 25,28,29. See on Acts 23:1.— /s defiled.] Mo- IvveTin. Rev. 3:4. 14:4. Molvo/no;, 2 Cor. 7: 1. — Commendeth. (8) ]htQic,ijai. See on J?om. 3:5. — Are we the better.] "Have we the more." Marg. fJfQiaai-vofjifv. See on Mark 12:44. — Are we the worse.] "Have we the less." Marg. 'Y^i-Q8tteda. 12:24. See on Liike 15:14. i?o«i"3:23. Liberty. (9) "Power." Marg. Ei- aat«. 9:4—6,12,18. John 1 :1^.~ The ^idol's temple. (10) Eidoil^io). Hereonly. Ab fK5ci»Aoi'. 4,7. 10:19. 12:2. See on Acts lb :i9.— Be em- boldened.] "Be edified." Marg. Oixodo/ttrjx^^jj- aeiai. 1. 10:23. 14:4,17. Acts 9:31. 1 2'hes. 5: 11. See on 3:10.— rro«nc?. (12) TvnTovrec. Matt. 24:49. 27:30. Acts 18:17. 21:32, et al. — Ye sin against Christ.] Etg Xoigni' uuuqjk- rfTF. — Comp. Ps. 51 :4. Sept. — Make ... to of- fend. (13) :::xui'u()(xhCft. Matt. 11:6. 13:57. 17:27. Rom. 14:21. See on Matt. 5:29.— While the ivorld standeth.] Etc toj' (ttoint. Matt. 21:19. and Acts 9:4. John 8:35. 14:16. PRACTICAL OBSERVATIONS. V. 1—6. Satan as effectually injures some men's souls, by tempting them to be proud of their intellec- tual powers, as he does those of others, by alluring them to the grossest sensualities. That knowledge, therefore, which puffeth up the possessor, and renders him self-confident, dog- matical, and unteachable, is as dangerous at least, as self-righteous pride; even though an exactly evangelical creed be the object of it: and they, who are elated, because they thus know much about the truth, "know nothing yet as they ought to know;" and need to be sent to school to learn the first rudiments of heavenly wisdom. (Notes, 1 Chr. 28:9. John 17:1—3. 2 Cor. 3:17,18. 4:5,6. 1 JohniiS— 6. 5:20,21.) For without holy affections and divine love, all human knowledge is worthless, and far beneath the attainments of apostate angels: but sanctifying aftections, and humble grateful love, are not only evidences of the Lord's merciful acceptance, but are important steps to a 'good understanding in the way of 'godliness.' The proud speculator is probably at the top of his attainments; but the loving disciple, though comparatively ignorant, shall daily be edified and make progress in heavenly wisdom; so that he shall be abundantly enrich- ed from the fulness of Christ. — While we stead- ily refuse all kinds and degrees of worship to the many, "who are called gods and lords,"" and to those saints and angels which anti- christianity hath devised for mediators; remem- bering, that "to us there is one God, even the Father, of Avhom are all things, and one Lord Jesus Christ, by whom are all things:" let us diligently examine whether we really come to God, by faith in the divine Saviour; and whether we be indeed spiritual worshippers of the living and true God, according to his holy word. (Notes, John 4 ■.'■11~'24. Eph. 2:14— 13. He6, 7:23— 25. 10:19—22.) A. D. 60. CHAPTER IX. A. D. 60. V. 7_i3, If our evidence of conversion is clear and de- cisive, and our views distinct and satisfactory, let us bless God for the consolation; but let us not sujipose that this measure of knowledge and assurance is vouchsafed to all believers; or that we are "better" in ourselves, or more be- loved of God, than our weaker brethren, the younger children of the same family. Let us beware of self-preference on any pretence, and vain-glory, and self-indulgence, and of despis- ing those wlio are disquieted by needless scru- ples; who, though less comfortable, may per- haps serve God more conscientiously and hum- bly than we do. {Notes, Rom. 14:2 — 12.) — Such Christians, as "have knowledge," should also beware of abusing their liberty, and of approaching to the verge, or "appearance, of evil;" lest by any means "this liberty of theirs" should prove "an occasion of stumbling oth- ers," and so of guilt to themselves. For, should a weak believer see one, who is reputed to have knowledge, sitting at some of those feasts, or in some of those places of public concourse, for which many plead; (about as plausibly as the Corinthians did in behalf of eating in the idol's temple;) might he not be tempted to do the same, though contrary to the convictions of his own conscience? and thus, through this man's proud knowledge and carnal self-indul- gence, would the soul of a weak believer "for whom Christ died," be endangered, and his conscience wounded; nay, many who were hopefully inquiring after salvation, may be and doubtless are turned aside and utterly perish. How can men thus "sin against their breth- ren," and violate the law of love, without deep- ly offending Christ and endangering their own souls also.^ What evidence can they have of being true Christians, seeing they act in a manner, which is directly contrary to the spirit of the apostle, who would "have eaten no flesh to the end of life, rather than cause his weak brother to offend ;" and to the mind of him, who shed his precious blood, and poured out his dying prayers, for his misguided murderers.'' (P. O. Bom. 14:13—23.) CHAP. IX. St. Paul asserts and proves his apostolical authority, 1 — 3: and shows that the ministers oi'lhe gospel nave a right to marry; and, with their families, to he supported hy ihc people, 4 — 14: yet, he had not avail- ed himself of this right; artd had in many things waved the exercise of his liherlv, in order to promote the salvation of souls, 15^23. Alluding to the conduct of the contenders in the public games, he proposes to them the example of his own exceeding earnestness in securing tlie incorruptible crown, 24 — 27. AM '^ I not an apostle.^ '' am I not free.'' " have I not seen Jesus Christ our Lord .'' ^ are not ye my work in the Lord .'' 2 If t be not an apostle unto others, yet doubtless I am to you; ^ for the seal of mine apostleship are ye in the Lord. 3 Mine ^ answer to s them that do ex- amine me is this. Note. — Some expositors think, that the apos- tle here began a new subject; and entered upon a 2,3. 1:1. 15:8,1. Acts 9:15. 13:2. 14:4. 22:14,15. 26:17,18. Itom. 1:1,5. 11:13. 2 Cor. 11: 5. 12:11. 12. Gal. 1:1.15—17.2: 7,8. iTim. 2:7. 2 Tim. 1:11. Tit. 1:1—3. b m. Gal. 5:1. C 15:8. Acts 9:3,5.17. 18:9. 22: Vol. M. 6—8,14—21. 23:11. 2ti:ir>— 18. d 3:6. 4:14,15. Act9lS:S— 11. 2 Cor. 6:1. e John 6:27. 2Cor. 3:1—3.12: 12. f Acts 22:1 25:16. Phil. 1:7, 17. 2 Tim. 4:16. Ur. a formal vindication of his conduct among the Corinthians: but he appears rather to have digressed a little from his main subject, in order to illustrate it by his own example, and in dif- ferent Avays; and accordingly he resumed and concluded it in the next chapter. (Notes, 8:7 —13. 10:15— 33.)— He had before declared his readiness to deny himself "the eating of flesh for ever," rather than "stumble his weak broth- er;" aiid he here proceeded to show what he had actually done in this respect, to promote the gcwpel. But in order to state this clearly, it was necessary to prove his apostolical oflice, and that he had a right to a maintenance and (ither privileges in tliat character. He there- fore intjuired, "Am I not an apostle.' Am I not free.'" i. e. as well as the Corinthians, if he chose to exercise his liberty. Indeed lie Avaa aware that some of them would (]uestion his apf)stleship: but could they deny, that he bad seen the Lord Jesus, who rejieatedly appeared to him, that he might be an unexceptionable witness of his resurrection and glory .'' (JMarg. Ref. a— c— Notes, 15:3—11. ./Jc/s 9:3— 7,17— 22. 22:14--21.) And were not the Christians at Corinth "his work in the Lord;" who, by employing his ministry for their conversion, had affixed his OAvn seal to Paul's apostolical com- mission.'' For he certainly wouki not thus have attested a direct imposture. So that they were the last persons, who ought to have made a doubt of this; being themselves the seal and demonstration of it. {Mars;. Ref. d, e. — Notes, JoAn 6:22— 27. 2 Cor. 3:1—3.) This there- fore might serve as a brief but sufficient answer to those, who examined him concerning the credentials of his commission. — Mine answer, &c. (3) 'Namely, what is said in the preceding 'verse: therefore this is improperly by some 'joined to the next verse. ... He adds this by 'the way, as if he had said. So far should you 'be from doubting of my apostleship; that I 'am used to answer those, who call that in 'question, by declaring what the Lord hath by 'me done among vou.' Beza. The seal. (2) 'H o(fQuytg. 2 Tim. 2:19. See on Rom. 4:11. — Apostle ship. '\ Ttjc u7Tocoh]g. Acts 1 :25. Rom. 1 :5. Gal. 2:8.— JVfj/ answer. (3) 'H sfu] (tuo'ko)'ut. See on Acts I'lA.— That do examine me.] Ton; Ffis avaxQivaaiv. See on 2:15. 4 Have ^ we not power to eat and to drink.'' 5 Have we not power ' to lead about ^ a sister, a * wife, as well as other apostles, and as ' the brethren of the Lord, "' and Cephas.'' Note. — It being determined, that Paul was the apostle of Christ; (Note, 2 Cor. 11:1—6.) {he next inquired, whether he had not an indis- putable right to eat and drink at their expense; »and whether he had not the liberty of marrying a believing woman, and of taking her along with him in his travels; receiving from the churches a maintenance for her antl his family TTim. 5:2. g 14:37. 2 Cor. 10.7,8. 12:16— 19. 13:3,.5,10. h 7—14. Malt. 10:10. Luke lO: 7. Gal. fi:6. I Thes. 2:6. 2 Th.5. 3:8,9. 1 Tim. 5:17,18. i 1 Tim. 3:2. 4:3. Tit. 1:6. Ileh. 13:4. k 7 15,39. Cant. 4:9,10 12. 5:1. 2. Uom. U;l. * Or, woman. 1 .Matt. ir,:4t'— 50. 13:55. Mark 6:3. John 2:12. AcU 1:11. Gal. 1:19. m 1:12. Matt. S:14. Mark 1:30. John 1:42. [169 A. D. 60. I. CORINTHIANS. A. D. 6d. also. This several of the apostles did; espe- cially Peter, 'the apostle of the circumcision,' who was attended by his wife, when he vyent to different ))laces to" preach the gospel.— -The words "a sister, a wife," are so determinate, that they leave no doubt, that several of the apostles were married, and took their wives with them to those places, where they more statedly resided. To render them "a sister, a woman," as some do, would form an unmean- ing- tautology, or rather one calculated to mis- lead the reader: for, "a sister" must be a woman: and the latter word would be wholly redundant, if it were not intended to show in what relation she was supposed to stand ; namely, that of "a wife," according to the general ac- ceptation of the word. — {Marg. and Marg. Ref.) 'This declares in effect, that St. Peter •continued to live with his wife after he became 'an apostle; and also tliat St. Peter had no 'rights as an apostle, which were not common 'to St. Paul. A remark utterly subversive of 'popery, if traced to its obvious consequences.' Doddridge. — 'Clemens of Alexandria not only 'saith, that he that marrieth bath the apostles 'as examples, and that St. Peter carried his 'wife with him till his martyrdom: but confutes 'the enemies of matrimony from these words. ' ... Adding that they carried about tlieir wives, 'not as wives, but as sisters, to minister to 'tnose who were mistresses of families, that so 'the doctrine of the Lord might, without any 'apprehension, or evil suspicions, enter into the 'apartments of the woman.' Whithy . The former part of this quotation shows what the records or traditions of the church in the sec- ond century were; the latter is a proof how soon antichristian notions about marriage began to prevail. Power.'] E^aaia. 5,6,12,18. See on 8:9. 6 Or I only and " Barnabas, •* have not we power to forbear working.'' Note. — The apostle further inquired, wheth- er he "and Barnabas" alone were excluded from the right of being supported, without earning their bread by labor. These two emi- nently useful servants of Christ were called to the apostolical office, after the ascension of Christ; and went forth together "to preach among the Gentiles." {Marg. Ref. n. — Notes, Acts 13:14.) The circumstances in which they found themselves, probably, led them to adopt the method of subsisting by their own manual labor, in order to promote the gospel; and they both persevered in it after they separated. {Note, Acts 15:36—41.) But the other apos- tles, beginning their ministry among the Jews, who had been used to support their teachers, were generally maintained by them without working; and were supplied when they jour- neyed to other jilaces, where churches had not been planted. Thus Paul and Barnabas, by not requiring a support, seemed to have lost their right to one; and were generally left to labor, and struggle with difficulties and neces- 13:1,2,50. n AcU 4; 36. 11;22. 14:I2. 15:36,37. o 4:11,12. Acis 1»!;3. 20:34,35. 1 Thcs. 2:9. 2 Thes. 3:7,8. p 2 Cor. 10:4,5. 1 Tim. 1:18. 6: 12. 2 Tim. 2:3.4. 4:7. <| 3:6—8. Dent. 20:0. Prov. 27: IR. Canl. 8:12. r .Fer. 23:2,3. John 21:15—17. 1701 .\ct3 20:2a. 1 Pet. 5:2 s Piov. 27:27. Is. 7-22 I 7:40. Rom. 6:19. 1 Thes. 2:13 4:8. u 14:31. I.. 8:20. Rom. 3:31. X Deut. 25:4. 1 Tim. 5- 18 y Num. 22:28—35. Deut. 514 l'». 101:27. 145:15.16. ,47:8; 9. Jon. 4:11. Matt. 6:20_3o. sities, for want of adequate assistance. — This view of these verses renders their connexion with the foregoing chapter very clear. The apostle was preparing to show the Corinthians, how he waved the exercise of his liberty, in order to do good; that they might see, as in a glass, the impropriety of their selfish exercise of their liberty, "in eating the things offered unto idols." {Marg. Ref. o.— Notes, 13— \8. 8:7—13. Ads 18:1—6. 20:32—35. 2 Cor. 11: 1—6. 12:11—15.) 7 Who 1* goeth a warfare any tune at his own charges.'' who i planteth a vineyard, and eateth not of the fruit thereof.'' '' or who feedeth a flock, and ^ eateth not of the milk of the flock .^ 8 Say I these things * as a man ? " or saith not the law the same also.'' 9 For it is written in the law of Moses, " Thou shalt not muzzle the mouth of the ox that treadeth out the corn. ^ Doth God take care for oxen.'' 10 Or saith he it altogether for our sakes.'' ^ For our sakes, no doubt, //its is written ; " that he that ploweth should plow in hope, and that he that thresheth in hope should be partaker of his hope. 1 1 If we have ^ sown unto you spiritual things, is it *= a great thing if we shall reap your carnal things.'' 12 If ^ others be partakers of this power over you, * are not we rather.'' '^neverthe- less we have not used this power; ^ but suffer all things, lest we should '' hinder the gospel of Christ. Note. — Had the Corinthians objected, as some suppose, that St. Paul, by not receiving a maintenance, seemed to allow that he was not an apostle; it would have been needless for him formally to prove himself entitled to it: but this was absolutely necessary, if he meant tacitly to instruct them by his example, to give up the self-indulgent exercise of their Christian libertv, or privilege, from love to their brethren. (Notes, 1—3. 8:7—13.) He first shows, that be, as well as other ministers of the gospel, had an equitable claim to a maintenance on the principles of natural justice: for who expected others to employ their time, strength, and skill in tiieir service, without affording them a sup- port.' The soldier, when fighting for his coun- try, being thus prevented from attending to his private concerns, had his charges borne by the state. The person, employed in planting a vineyard, was allowed a maintenance from its produce: and he who tended a flock used to eat the milk of the flock, (Marg. Ref. p— r.) Who then could think it equitable to refuse the ministers of religion, while "fighting the good fight of faith," laboring in the Lord's vine- Luke 12:24 — 28. z Malt 24:22. Rom. 15:4. 2 Cor. 4:15. a 3:9. Luke 17:7,8. John 4:35 —38. 2 Tim. 2:6. b Mai. 3:8,9. Matt. 10:10. Rom. 15:27. Gal. 6:6. c 2 Kings 5:13. 2 Cor. 11:15. d 2 Cor. 11:20. e 2. 4:14,15. f 15,18. Acts 20:31— 34. 2 Cor. 11:7—10. 12:13,14. 1 Tbts. 2:6—9. 2 ThM. 3:8,9. % 4:11,12. 6:7. h Gen. 24:56. Neh. 4:8. Luk« 11:52. Rom. 15:22. A. D. 60. CHAPTER IX. A. D. eo. yard and husbandry, and feeding- his purchased fldck, this recompense for their labor? {Notes, 8:4—9. Matt. 9:36— S3. John 4:35—38.21: 15—17. ^^c^s 20:28. 2 Cor. 10:1—6. 2 Tim. 2:3—7. 4:6—8. 1 Pet. 5:1—4.) Ought not those who gave up other prospects of support- ing themselves and their iamilies, that they might, with great peril and hardship, promote the spiritual good of others, to be maintained in a decent and comfortable manner by them.? — 'Chrysostom and Tlieophylact observe, that 'he saitli not, Who goetli to warfare, and is 'not rich.'' Who plants a vineyard, and heaps 'not up gold of the fruits of \i? Who feeds a 'flock, and makes not a merchandise of the 'sheep.' Teaching us, that the spiritual pastor 'should be content with little, and seek only 'what is necessary, not what is superfluous.' Whitby. — But was this merely the dictate of human reason.' Verily the law gave an emble- matical intimation of it, when it forbad the| Israehtes to muzzle the ox, which was employ-' ed in treading out the grain. (Deut. 25:4.) — [ If the ox must not be refused a share of that abundance, which men enjoyed through its: labor; surely the laborious and patient minister! should be supported by those, who received far richer blessings by his diligent and self-denying services. (jVIarg. Ref. s— x. — Notes, Hos. 10: 9—11. 1 Tjto. 5:17,18.) For could it be sup- posed, that God made such particular laws from a regard to oxen.' He indeed required men to be merciful to the beasts, and his provi- dential care and bounty extended to all crea- tures: yet doubtless this prohibition was en- tirely given for the sake of the human species; that none should receive his neighbor's service without wages: and especially for the sake of ministers, that they should he supported in a suitable manner, as a recompense for their use- ful and affectionate labors. Thus, when en- deavoring to propagate the gospel among the Gentiles, or when laboring, amidst great hard- ship and necessities, among unconverted per- sons, where no support could be expected, any more than the oxen had when plowing the ground; they might be encouraged, by the hope of future maintenance, to persevere in the work : and, when employed in furthering the joy and growth of believers, they might be partakers of the expected recompense, and have some refreshment and relief after their hardships, by a comfortable maintenance; as the oxen eat of the corn, when treading it out for the benefit of others. {Mars^. Ref. z, a.) And indeed, if the ministers of Christ had sown the "spirit- ual" seed of the word of God, which was about to produce, for the benefit of the people, the excellent and permanent fruits of salvation; ought they to deem it a great matter, a large expense to themselves, or a great favor to their ministers, if they allowed them to reap a portion of "their carnal things;" which were of an earthly nature and could not long be preserved, and which would prove them also "carnal," if they either tenaciously hoarded them, or luxuriously spent them on themselves.' i 10:18. Lev. 6:lfi— IS. 7:6—3. Num. I8:f;— 20. Deut. 10:9. 18:1—5. 1 Sam. 2:28. * Or, f red. k Sec on 4. 1 See on 12. TO 2 Cor. 11:9— 12. 12:13—18. n Mall. ia:6. Acts 20:24. Pliil. 1:20—2:}. o Rom. 4:2. 15:17. p .)er. 20:7. Am. 3:8. 7:15. Acb 4:20. 9:6,15. 2R: 16—20. n Is. 6:5. I.uke 9:62. Col. 4:17. r iChr. 28:9. 29:5,9,14. Neh.Il: (Marg. Ref. b, c— Notes, Mai. 3:7—12. Rom. 15:22—29. Gal. 6:6—10.) If then ntiier pas- tors, and even the false teachers at Corinth, had been allowed to partake of this jiriviiege, or authority over them, much more was this due to the apostle and his helpers, who first preached the gospel among them. Neverthe- less, they had not availed themselves of this undoubted right ; but had chosen to endure unceasii.g labor, pinching want, and every extremity, "lest they should give any hin- drance to the gospel of Christ," and |)revent its success. Yet after all, the Corinthians would not abridge themselves of the indulgence of a luxurious meal, out of love to their weaker brethren! This is evidently the contrast intend- ed; and a most striking contrast it was. {Marg. Ref. d~h.— Notes, 2 Kings 5:15,16,20—25.) — Thou shall not muzzle, &c. (9) Exactly from LXX. Goeth a ivarfare. (7) I'ronTfverai. — See on Luke 3:14. — Charges.] Oi/mii'ioig. See on Luke 3:14. — Jls a man. (8) Kitju nvO^fidtnov. See on 3:3. — 'This phrase in the New Testa- 'ment doth always signify, to speak, and act, 'and live after the manner of a mere natural 'man, not acting by the guidance of divine wis- 'dom, or not assisted by the Holy Spirit.' Whitby.— Altogether. (10) Tluvrui;. 22. 16: 12. Lu/ce 4:23. ^c. 2:6. 2 Tliw. .".:8.9. y 7:31. 8:9. Rom. 14:15. [171 A. D. 60. I. CORINTHIANS. A. D. 60. jVb Truly, by preaching the gos- pel freely, without putting his hearers to any expense; and by enduring poverty, hunger, and labor, rather than make an inexpedient and improper use of his liberty and privilege, as an apostle of Christ. Thus he evidenced that he acted from the genuine principles of zeal and love, and so enjoyed much comfort and assur- ance of hope in his own soul. — Let it here be carefully noted, that for ministers of religion to insist on their due, and use their liberty, when this hinders their usefulness, is to "abuse their power in the gospel." (Note, 7:29—31.) IVhich wait at. (13) ' Oi nQoaed^evofie;. Here only. See on 7 :35. — Are partakers with.] ^vfjfieQi'c^ovTui. Here only, ^x avr et /neQi^ut' See on 7:17. — Should make ... void. (15) Ke- roiarj. 1 :17. See on Rom. 4:14. — Is laid upon. (16) EnixfiTui. Luke b A. 23:23. JoAn 1 1 : 38. 21:9. Acts ^7 ■.'20. Heh. 9:10.— Willingly^ (17) 'Ey.Mv. i?o?Ji. 8:20. Not elsewhere. — Against my will.] ^'fy.iiir. Here only. — A dis- pensation of the* gospel is committed unto me.] Oixnrouiur TifTTtzevfiai — Otxorofjux- See on Luke 16:2. Oixovouo;. See on 4:1. Ilertia- levuui- See on J?oni. 3:2. — Without charge. (18) ytSunuvov. Here only. — That I abuse not.] Eig TO ^n) y.uT(x/orja(xa&ai. — See on 7 : 31. From ;>'^«o,uut, 12:15. 1 9 For though ^ I be free from all men, yet have " I made myself servant unto all, '' that I might gain the more. 20 And ^ unto the Jews I became as a Jew, that I might gain the Jews; to them that are ^ under the law, as under the law, that I might gain them that are under the law: 21 To ^ them that are without law, as without law, (being *"not without law to God, but tmder the law to Christ,) that I might gain them that are without law. 22 To ^ the weak became I as weak, that I might g^ain the weak: '' I am made all things to all men, that I might by all means ' save some. 23 And this I do "^ for the gospel's sake, ' that 1 might be partaker thereof with yon. Note. — The preceding instance was not the f 7:19,22. Ps. 119:32. Mall. 5:17 —20. Rora. 7:22.25. 8:4. 13:8 —10. Gal. 5:13,14,22.23. Eph. 6:1—3. 1 Thes. 4:1,2. Tit. 2:2 —12. Ilcb. 8:10. g 8:13. Rom. 15:1. 2 Cor. 11:29. Gal. 6:1. h 10:33 i See on 19. k 12. Mark- 8:35. 2 Cor. 2:4. G.il. 2:5. 2 Tim. 2:l0. 125—27. 2 Tim. 2:6. Ileh. 3:1, 14. 1 Pet. 5:1. 1 Jolm 1:3. A. D. 60. CHAPTER IX. A. D. 60. only one, in which the apostle thus denied him- scir. Thougli he "was free" trom every ohh- gation to comply witli other men's incHnations, or to conform to tlieir customs; yet he had vohintarily become as "a slave to all men," or to men of every nation, rank, or religious opin- ion; by renouncing all personal considerations, ) and bearing with their prejudices, mistakes, and infirmities, as far as he could consistently with his duty; in order that he might win over the more to the faith of Christ. {Marg. lief, z — b. — Note, Prov. 11:30.) So that he Cf)nver3ed among the unconverted Jews, as though he had considered the Mosaic law to be still in force: thus he circumcised Timothy, tliat he might give them no offence; (Note, Acts 16: 1 — 3.) and he paid that regard to their rules, which consisted with his duty as the apostle of the Gentiles, without regarding the trouble and self-denial of so doing. By this conduct he endeavored to win upon them, to attend to his doctrine for their good. Even to the Jewish converts, who still deemed themselves under the autliority of the ritual law, he be- came as one of them; and joined with them in their worship and purifications, as far as he could without misleading them; in order that he might soften their prejudices and be made useful to them. He likewise conversed as freely among the Gentiles, as if he had been unacquainted with the law of Moses, in order that he miglit win them over to embrace the gospel. {Marg. Bef. c — e. — Notes, Acts 21 : 22—26. Gal. 2:11—16. 4:12—16.) He did not however disregard the authority and com- mands of God, but considered himself to be "under the law to Christ," bound to receive the moral law from his hand as a rule of duty; taught by his grace to love it and delight in it; and, as delivered from its curse, engaged by additional motives to yield a prompt obedience to it. (Marg. Ref. f.) — In like manner, he condescended to the infirmities and scruples of "the weak" in faith, as if he too had been weak; abridging himself of his liberty, lest he should grieve or ensnare them; without mak- ing any ostentation of stronger faith or great- er knowledge, or showing any neglect or con- tempt of them. {Notes, 8:7—13. 10:29—33. Rom. 15:1 — 3.) Thus, in every respect, in which he could do it with a good conscience, "he became all things to all men," by an habit- ual, cheerful, patient endurance of their infir- mities, and toleration of their prejudices and mistakes in things unessential; that, by every means which he could devise, "he might save some," from each of the sevnal descriptions of men among whom he lab m;(1. {Marg. Ref. g—\.—Note, 2 Tim. 2:8—13.) This he did . from love to the gospel, and a valuation of its blessings; that he might be a partaker of them himself, and might also share them with nu- merous converts, and especially with the Cor- inthians; not being satisfied, as it were, to be saved himself, without he could prevail for the salvation of others also. {Marg. Ref. k, 1. — Note, John 12:23— 26.)— Nothing could be more suited to shame those whom he addressed out of a selfish use of their liberty, than this statement of his own principles and conduct; or more strongly mark the surprising change which had taken place in him, since the time, vvlien, by cruel persecution, he aimed to make all the Christians every where conform to his own sentiments and practice, in the great con- cerns of religion. I made myself servant. (19) Euttvinv ri^n- i.otuit. 7:15. See on i?oni. 6:18. — Under the law. (20) 'y:\ovofAov. i^om. 6:14,15. — Wilh- oiit law. (21) Jvouo:. Mark 15:28. Luke 22: 37. ^c temperate in all things. Now they do it to obtain a corruptible crown; ■■ but we an incorruptible. 26 I therefore so run, ' not as uncer- tainly; * so fight I, not as one that beateth the air: 27 But " I keep under my body, and bring t'i into subjection; ^ lest that by any means, when I have preached to others, I myself should be ^^ a cast-away. Note. — To illustrate his subject, the apostle called the attention of the people to the Isth- mian games, which were celebrated near Corinth. Did they not well know, that though several racers set out to run for the prize, yet it was awarded to the victorious per- son alone, and the rest were disappointed and in a measure disgraced.' This induced each of them to exert himself to the utmost, in order to be successful. Let then tlie Corinthi:ins do the same in their Christian course: let them run with earnestness, self-denial, and patience, without shrinking from hardships or perils, and without loitering, from attention to worldly allurements; that they might obtain the i)ri7e, which self-indulgent professors of Christianity Avould come short of. {Marg. Ref. n, o.— Notes, Phil. 3:12—14. Heb. 12:1.) They well knew, that every man, who contended ni those athletic exercises, must prepare himself for them by rule, in respect of his diet, and all other things. This would, in many cases, require ])eculiar temperance, self-government, and self-denial, without which no one could expect to succeed. Now, they subn)itted to this for a garland of herbs, or evergreens, which would soon wither and decay, even as the honor m Hos. 12:10. n Ps. \0:5. Kc. 9:11. .Icr. 12:5. 0 26. Gal. 2:2. 5:7. Phil. 2:lfi. 3:14. 2 Tim. 4:7, S. Ueh. li;:!. .Jam. 1:12. Rev. 3:11. p Kph. fi:l2— IR. 1 Tim. 6:12. 2 Tim. 2:5. 4:7. He':. 12:4. q Cial. 5:23. TH. 1:8. 2:2. 2 Pet. I:f!. r 15:54. 2 Tim. 4:"'. Heb. I2:2S. .lam. 1:12. 1 PM. 1:4. 5:4. Rev. 2:10. 3:11. 4:1,11). I 2eor 5:1,8. Pliil. 1:21. 2 Tim I 1:12. 2;.5. Hfh. 4:1. 1 Pel. 5:1. 2 IVt. 1:10,11. I Mall. 11:12. I.ukc 13:24. Kph. fi:l2. Col. 1:29. 'u 25.4:11,12. 6:12.13. R:I3. Hr.m. 8:13. 2 Cor. 6:1,5. 11:27. Col. 3:.='. 2 Tim. 2:22. 1 Pet. 2:!1 13 1—3. P». .';0;lfi. Mall. 7:2l. —■23. I.jke 12:45—47. 13:26 27. 2 Pit. 2:1.'). .ler. 6::;0. l.uke 0:25. AcU 1: 25. 2 Cor. 13:5,6. ri73 A. D. 60. I. CORINTHIANS. A. D. 60. annexed to them must be very transient: but Christians contended with the enemies of their salvation, in hopes of obtaining an "incorrup- tible crown of glory and felicity;" and surely ihey ought not to shrink from any self-denial or snfterilig. {Marg. Ref.\)—r.—'Note, 1 Pet. 1:8—5.) The apostle, as to himself, could truly say, that he did not so run in this race as to leave' the event of it "uncertain," or as will- ing to be left among the undistinguished mul- titude of losers. Nor did he fight, as the pugil- ists used to exercise themselves, when their blows oidy beat the air, having no opponent to contend with; but as they did when actually engaged in the combat. Thus he got the better of his animal inclinations; as they used to sub- due their antagonists,when by violent blows they beat them down to the ground, and kept them under till they yielded the victory. For he not only refused his appetites unlawful or inexpe- dient indulgences; but he habituated them to brook denial in every thing, when there was a call to it: and he inured his body to hard labor and patient sufferings; and thus wore it out, of which the marks and scars might be visible to every one. In this way he sought and pos- sessed the assurance, that he should not, after having preached to others, (like the heralds who called the combatants to the conflict,) be himself rejected, as having no title to the incor- ruptible crown. {Mars;. Ref. s — y. — Notes, ^c- nive at their mere external forms; we must Vie ve- ry careful to warn them against relying on their own performances, and decided in leading them to trust in Christ alone. If we have to do with those, who seem to be "without law," and would endeavor to show them, that true reli- gion requires of us no injurious or useless ob- servances; we must still remember, that we are "not without law to God, but under the law to Ciirist;" and we must not countenance or connive at their loose principles or practices: and, in condescending to the weak and injudi- cious, we must not tolerate those errors or faults, which may either injure them, or dis- grace the gospel. But a sini])le heart, a single eye, and an habitual reliance on God for heav- enly wisdom, will carry a man through such services and past such dangers, as cannot be directed or guarded agamst by any rules. — If, however, we would be regarded as men earn- estly and zealously seeking the salvation of others, we must not be remiss in securing our own. IVe must run the race vigorotisly, if we would have them so to "run that they may obtain." We must endeavor to practise our own exhortations: in "striving for the mastery, we must be tem])erate in all things;" and "in fighting the good fight" we must contend, as those who know they are opposed by real and formidable enemies. Thus subduing our sinful passions, habituating every inclination to sub- mit, "keeping our bodies under, and bringing , them into subjection," we shall best enjoy the assurance, that when we have "preached to others we shall not ourselves be cast-aways;" for this, though tremendous in the extreme, it is to be feared, is not at all uncommon. And when we consider what labor, self-denial, self- abasement, and perseverance, men submit to, for the fading honors and distinctions and cor- ruptible interests of this world, of which con- tested elections in this land give us a striking illustration; it should make us ashamed of shrinking from any hardshiji, abstinence, self- abasement, or suffering, which maybe needful, in securing "the incorruptible crown" and most blessed inheritances for which we are called to contend. Finally, in those ancient contests, and in those of our own days above alluded to, men may without danger or mischief decline the contest: but that "good fight of failh" to which v;e are called, cannot be declined with- out incurring the dire penalty of everlasting destruction. We must engage, and we must conquer, or perish among the enemies of God. CHAP. X. When I«rael came oiil of Kevpl, they all shared in (ho«c Ihinyi, which were sacnmeiilal signs of sjiiritual blessings; jct most of them di; eiru* T'lfiug tnil^vfiTjTac. Here only N.T. — Num. 11: 34. Sept. Eniifvfit^M, Matt. 5:28. Lw/fe 22:15. — To play. (7) TliuUiv. Here only N.T.— Ex. 32:6. Sept. — Commit fornication. (8) UoQievuif/ep. See on 6:\S. — Of the destroyer. (10) 'Yno la okod-Qtviu. Here only. (jXo- ^Q£vo), Heb. 11:28. 11 Now all these things happened unto them for * ensamples: •''and they are writ- ten for our admonition, ^ upon whom the ends of the world are come. 12 Wherefore ^ let him that thinketh he standeth take heed lest he fall. Note. — The apostle further observed, tliat tliose things, Avhich seemed so severe in respect of Israel, were merciful in the object; being in- tended as "examples" to others, warning them to restrain their appetites and passions, and to exercise holy caution and humble fear. {Note, 6 — 10.) Especially they "were written for the admonition" of Christians, "on whom the com- pletion of the ages Avas come;" who had the substance of the ancient shadows, and the ac- complishment of all the prophecies; wiio en- joyed those advantages, which were the end and perfection of the old dispensation; and who lived under the light of the last and most com- plete revelation, which was to be vouchsafed to the world. {Marg. Ref. x, y. — Notes, Rom. 10:1—4. 15:4—7. Heb. 11:39,40. 1 John <2: 18,19.) For, in proportion to their knowledge, privileges, and encouragements, so ought their iholy obedience to be: their guilt would other- Iwise be more aggravated than under the darker dispensation of the law, and would he punished with more terrible judgments. It therefore was proper, that every man, who supposed himself to stand secure in the favor of God, and strong in the faitli of the gosjjel, without being troub- jled by weak and superstitious scruples, should "take heed that he did not fall" away from his 'self-confident profe.'^sion, and at last lie under [the righteous condemnation of God, having 'only "the form of godliness:" or lest he should, '(like Peter, when through self-confidence he neglected to watch and pray,) fall into grievous sin, and thus wound liis conscience, expose himself to severe rebukes, disgrace his profes- Ision, and injure or ruin the souls of others. Num. 14:2,27—30. I6:4I. Ps. 100:25. I'hil.2:l4. Ji!i'» 11.. * Num. 14:37. 10:M— 19. Vol. M. C'lir. 2I:I5. 2 0hr. 32:21. jMall. 13:39—42. Acts 12:23. 2 Thef. 1:7.8. Heb. 11:28. Ret. 23 I 16:1. I * Or, types, X 9:l0. Kiioi. 15:4. iy PliU. 4:5. Heb. 1025.37. I John2:lR. [ t 4 U— 8. 8:2. Pror. 16:18. Malt. I 26:33.34.40.41. Bom. 11-aX R«T.9cl7,lS. [177 A. D. bO. i. CORINTHIANS. A. D. 60. (Marg. Ref.z.~Noles,S:\—3. Prov. 11:2. Malt. 26:30—35,69—75. Rom. 11:16—21.) Admonition. (11) A'iffhaiur. Eph. 6:4. TiL 3:10. AH.'^fifc,*, 4:14. Acts 10 -.m. Rom. 15:14.— The ends of the in or Id.] 7\i rf^hj nor uiojvLOf. Heb.Q-.U.— Thatthinketh. (12) ' 0 Sox{x)v. See on 7 :40. 13 There *'' hath no temptation taken you but such as is * common to man: ^ but God is faithful, ' who will not suffer you to be tempted above that ye are able; but will with the temptation also «• make a way to escape, that ye may be able to bear it. [Practical Obsenutinns.] JSlote. — The Corinthians would be the more inexcusable, should they, through self-confi- dence and unwatchfulness, fall into sin : because "no temptation had befallen them," but such as men in general must meet with, from their own hearts, the suggestions of Satan, and the allurements of the world. {Marg. Ref. a. — Note, Jam. 1 :13 — 15.) For they had not been tempted, by severe persecutions, to deny Christ, or conform to the established idolatry, as many had been and would be. The apostle, howev- er, did not mean to discourage the humble and fearful, by thus mentioning far sharper trials than those which they had met with: for, if indeed they truly believed, the faithfulness of God to his promise and covenant would secure them from being finally overcome by any temp- tation. (^Marg. Ref. b, c— Notes, 1 •.4—9. 1 T/;<'s. 5:23— 28. 2 Tm. 2:8—13.) He would so direct and over-rule every event, and so re- strain the malice of tempters and persecutors, as well as communicate strength proportioned to their trials; that they should never be "temp- ted above what they were able:" but, in one way or other, he would, in his providence or by his grace, make a way for them to escape, that they should be enabled to bear the trial, and come forth out of it unhurt, however sharp or durable it might be. This cannot mean, that all believers should be rendered vic- torious over every particular temptation; be- cause in that case they must all be kept from actual sin, which is contrary to fact and scrip- ture: yet it must imply, that no concurrence of circumstances should ever cast them into such temptation, as would render the commission of sin absolutely unavoidable; and that nothing should ever occasion their final apostasy and condemnation. (Notes, John 10:26—31. Rom. 8:32—39.) — The word rendered, "a way to escape," is suited to lead the reader's thoughts to the case of a poor shipwrecked mariner, who has indeed escaped to dry land; but the winds roar, the billows rage, the tide flows, the cliffs overhang; and death, inevitable death, seems still to pursue him:— when at length he dis- covers an opening, or gate, such as are com- rnon in some places, where the cliff is high and steep; and thus a most welcome outlet, or "way > Jer. 12:5. Matt. 21:21—24 L«k/'(«. See on Rom. 15:26. — Are partakers. (17) Me- lexouer. 21,30. 9:10,12. Heb. 2:14. 5:13. 7: 13. Meroxog, Luke 5:7. 18 Behold "Israel after the flesh: ° are not they which eat of the sacrifices parta- kers of the altar.'' 19 What say I then.? p that the idol is any thing, or that which is offered in sacri- fice to idols is any thing.'' 20 But / say, that the things which the Gentiles i sacrifice they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye "■ cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. 22 Do * we provoke the Lord to jeal- ousy ? * are we stronger than he } [ Practical Obsc'-vntions. ] Note. — The subject might be illustrated by the case of "Israel after the flesh," the whole nation, and not merelv the company of true be- lievers in Israel. (Note, Gal. 6:15,16.) Those who feasted in the courts of the temple, upon the flesh of the sacrifices and peace-offerings, of which part had been burned upon the altar, were understood to have fellowship with Je- hovah and his worshippers, and expected to partake of the benefits arising from such sacri- fices: and was not the meaning similar, when any on* feasted with idolaters in the idol-tem- j)les, upon the sacrifices.? had not he also com- munion with the idol and its votaries.' (Marg. n Rom. 4:1,12. 9:3— «. 2 Oor. 11:11! 22. Eph. 2:11,12. I'liil. 3:3—5. o 9:13. Lev. 3:3— 5,11. 7:11 — 17. 1 S.iin. 2:13—16. 9:12,13. p 1:28. 3:7. fi:4. 13:2 Dctit. 32: 21. Is. 40:17 41:20. 2 Cor. 12: 11. q Lev. 17:7. Deut. 32:1(!,I7. 2 Cl.r. 11:15. I's. 1C6:33,3U. 2 \Ref. n, o.) Would any persons then suppose the apostle to mean, that an idol was a real being to whom worship was rendered.? or that these sflcrifices difft'red materially from other !f)od.? (Marg. Ref. \^.—Note, 8:4—6.) Tims ihe knew that some would sjieculate, to excuse ■ their self-indulgence. But, though the deities, jto which they sacrificed, were nonentities, aiid all the account of their origin and exploits were meie fables, or in a great degree fabulous, being distorted histories of deceased eminent men; yet he must inform them, that their sac- jrifices were actually presented to devils, fallen 'angels, malignant demons; and that these am- jbitious rivals of God were gratified by them, I in proportion as God was dishonored and pro-' jvoked. Perhaps some might suppose, that the name was not essential, and that God was wor- shipped in these rites, though under another title; (as modern speculators have asserted, that Jehovah, or Jupiter, are virtually the same; and that the Su|)reme Being is worship- ped with equal acceptance, 'in every age and every clime;') but the apostle assured them, that these sacrifices were not presented to. God, but to the determined enemies of God and man : and he would, on no account, have his beloved fellow Christians join themselves with demons and their worshippers. (Marg. Ref. q, r.) In- deed, they could not render the ordinances of Christ consistent Avith these abominable rires: and if they attempted it, they would jirovoke the Lord to jealousy, by this familiarity with his detested rivals; as if they were "stronger than he," and could defend themselves against his judgments: even as a woman, though not guilty of gross adultery, must excite the suspi- cion and indignation of her husband, if she as- sociated familiarly with the man, of whom he entertained a peculiar jealousy. (Marg. Ref. s, t. — Note, Ex. 20:5.) — The apostle joined himself in these inquiries, to show how great- ly he abhorred such a conduct, and how lie should dread the consequences of being seduced into it. 'Dare you then, being es])oused to 'Christ, provoke the Lord to jealousy by idola- 'try, which is spiritual whoredom.-' "Are you 'stronger than he," and able to resist him, when 'he shall let loose hisfurv against you.-" Locke. —Devils. (20,21.) Notes, Lev. 17:1—7, v. 7. Deut. 32:17. 1 Tim. 4:1— 5.— Sume writers contend, that this simply means intermediate beings, superior to man, but inferior to God. But are holy angels here included.? Certainly not. Then fallen angels, or wicked spirits, must exclusively be intended: and the worship of the idolaters', though not rendered to |'the devil," in the exact scriptural meaning of the word, which distinir"isli<'s between "the devil, and his angels," (Malt. 25:41.) was rendered to evil spirits, not perhaps by express inten- tion, (though the character and conduct as- cribed to the objects of the pagan worship, renders even this doubtful,) yet eventually: evil spirits were substituted in the place of God, and received the glory due to him. — The scripture knows nothing of demons, in a good sense; whatever heathen writers did, or iearn- Cor. 4 4. U seek his own, but every man another's wealth. 25 Whatsoever is ''sold in the shambles, that eat, asking no question ^ for conscience' sake : 26 For ^ the earth is the Lord's, and the fulness thereof. 27 If any of them that believe not *= bid you to a feast., and ye be disposed to go; •* whatsoever is set before you, eat, asking no question "^ for conscience' sake. 28 But if any man say unto you. This is offered in sacrifice unto idols, ^ eat not for his sake that showed it, and for con- science' sake; ^ for the earth is the Lord's, and the fulness thereof: Note.~{Notes,^:\'i—\l. 8:7—13.) Feast- ing in the idol-temples having been proved to I be direct idolatry; the apostle next proceeded to show, that some limitations must be assigned to their liberty, and expediency and mutual ed- ification consulted, in the use even of lawful things. He exhorted his brethren at Corinth therefore not to seek their own indulgence or satisfaction, exclusively or principally; but to study the spiritual welfare and advantage of their brethren and neighbors, whom they ought "to love as themselves;" and for whose greater good they ought to give up every inferior in- terest or gratification. {Marg. Ref. x, y.) They might, however, be allowed to eat with- out scruple what they bought in the public market; without asking any questions, whether it had been offered to an idol or not: lest they should receive an answer, which might perplex or wound the consciences of their brethren, if their own were out of danger: for, as "the earth and its fulness" belonged to the Lord, they might partake of his bounty without hes- itation, provided they knew no' reason to the contrary. {Marg. Ref. z— b. g.—Note, Ps. 24:1,2.) In hke manner, if an unbelieving iiend or relation invited any of them to his house, and they were disposed to go; (which in many cases would be "lawful," and in some even "ex^pedient-,") let them eat of the provis- ions set before them without asking any ques- nT\x. }■ u ''"'' ii^'ornied them, that this or the other dishjyrasj)anof an idol-sacrifice, let u S^e OH 6.12. 8:9. Rom. 14:15, K f.l. 14:3—5,12,17,26. nom. 14:19. 15:2. 2 Cor. 12:19 Kph. 4:29. 1 The*. 3:11. 1 Tim. 1:4. y 33. 9:19—23. 13:5. Phil. 2- 4.5. r Rom. 14:14. 1 Tin. 4:4. Tit. 1:15. a 27—29. 8:7. Horn. 13:5. 1> 28. Ex. 19:5. Deut. 10:14. •Tob 41:11. Ps. 24:1. 50:12. 1 Tim. 6:17. " |3~y- Luke 5:29,30. 15: H Luke 10:7. e25. 2r,.r ,12. 4:2. 5:11. f Ss<:<,„8;io_i3. Rom. 14:15. 180] them refrain from eating of it : because it would be proper thus to protest against idolatry, and to show their judgment of it, for the benefit es- pecially of him who told them, whether he were a Christian or an unbeliever; and that they might not wound the conscience of any man. And, as "the earth and its fulness were the Lord's;" they could not need such defiled food, but might be supplied with other meat, though they abstained from this. {Marg. Ref. c — f,) — Some versions and manuscripts omit the con- cluding clause : but there appears to me a pecu- liar beauty in the repetition, and it is entirely in the apostle's manner. — Ml things are lawful, &c. (23) 'Tertullian, speaking of women's ap- 'parel, says, 'How much more easily will she ' 'fear things unlawful, who is cautious and ' 'scrupulous in things lawful!' Thus Clement 'also, 'They who do whatever is lawful, will ' 'soon glide into that which is unlawful.' ' Be- za. — Bid you, &c. (27) The words "to a feast," are here needlessly and improperly add- ed. The invitation of a relation or friend, who had not embraced the gospel, does not imply the idea of "a/easf," but merely a social meet- ing and meal. — The earth, &c. (26,28.) From the LXX, who Avell translate the Hebrew. {Ps. 24:1.) In the shambles. (25) Ev /juxeXXo}. Here on- ly. Latin. A mactando. — Asking no question. (27) Mijdtv (tvuy.oii'ovjEg. See on 2:14. — For conscience^ sake.] Jiu ttjv aweidijoip. 28,29. See on Rom. 13:5. — For his sake that showed it. (28) ^i Exeivov jov juijvvaaviu. Luke 20: 37. Jo/m 11:57. Acts 23:30. Not elsewhere. 29 Conscience, I say, ''nat thine own, but of the other; for ' why is my liberty judged of another man''s conscience.'* 30 For, if I by * grace be a partaker, why am I evil spoken of for that ^ for which I give thanks.'' 3 1 Whether therefore ' ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give ^ none offence, neither to the Jews, nor to the f Gentiles, nor to " the church of God: 33 Even ° as I please all men in all things^ not seeking mine own profit, but the profit of many, that they may be saved. Note. — The apostle observed, perhaps with reference to the self-confidence of some at Co- rinth, that he did not so much mean that they ought to abstain for the sake of their own con- sciences, for he supposed them alile to discard all scruples of this kind; but for the sake of other men's consciences, especially those of their weaker brethren. {Note, S:l— 13.) Yet. they would inquire, why their liberty was to be thus judged and restrained, out of regard to other men's consciences; or why they were to be blamed and slandered, in eating those things, 8:16 — 18. Zerh. 7:5,6. Luke 11:41. Ce.1. 3:17,23. 1 Pet. 4:11. in 33. 8:1.3. Rom. 14:13. 2 Cor. 6:3. PhiL 1:10. t Gr. Greeks. n 11:22. Acts 20:28. I Tim. 3: 5,15. o 24. See on 9:19— 23— Rom. 15;2,S. 2 (.'or. 11:28,29. 12: 19. § See on 26.- Ex. 9:29. Ps. 115:16. J cr. 27:5,6. Malt. 6: 31,32. h 32. 8:9-13. Rom. 14:15—21. i Horn. 14:16. 2 Cor. 8:2l. 1 Thcs. 5:22. '^ Or", M.K/A-Ag'iWr/g.. k Horn. 14;6. I Tim. 4:3.4. 1 7:34. Dent. 12:7,12,1.1. Neh. A. D. 60. CHAPTER X. A. D. 60. for whicli they gave thanks, and which they received in a thankful and believing frame oV inind. {Marg. Ref.h — k. — Notes, Rom. 14:2 — 6. 1 Tim. 4:1 — 5.) Thus we may explain the passage, as the oh^ection of the Corinthians to the apostle's directions: but it may be un- derstood as his inquiry: Why should they so incautiously use their liberty, as to give cause for its being condemned, in the consciences of other men? Or why should they so use those good gifts of God, which they received with thanksgiving, as to give cause for slander or offence? (Note, Rom. 14:13— 18.) He there- fore concluded this subject, by admonishing them, "whether they ate or drank," in any place or company, or "whatever they did," to do it all Avith an habitual aim at the glory of God; by considering his precepts, and the pro- priety, expediency, api)earance, and tendency, of their actions, and the construction which others would put upon them; and by acting with prudence, temperance, thankfulness, con- sistency, and charitv in every thing. (Marg. Ref. I— Notes, Luke 11 :41. 'Col. 3:16,17,22— 25.) Thus the whole tenor of their conduct would show the excellency of the gospel, and conduce to win over others to it; by which the! name and perfections of God would be the more extensive .y known, adored, and glorified. This' great end they ought habitually to have in view; whatever interfered with it ought to be avoided; and every interest, pursuit, and in-! dulgence should be rendered subordinate, or! even, if possible, subservient to it. They would | then be careful not to give needless offence to any man; to throw no stumbling-block in the way, either of Jews or Gentiles; and not to; give occasion of sin to the church, or any be-j liever; but to imitate the apostle as he imitated Christ, (Note, 11:1.) and according to what he had shown- them of his principles and con- duct. (Note, 9:9— 27.) For he had endeav-' ored to please men of all descriptions, and in all things, as far as consisted with faithfulness; in nothing consulting his own emolument or sat-- isfaction, but "the good of many, in order to' their salvation." (Marg. and Marg. Ref. m — o. — Note, Rom. 15:1 — 3.) — Neither to the Jews. (32) 'The Jew will b" npt hence to con-; 'elude, that Christianity rend-.^rs you enemies ■ 'to the law and the prophets; the Gentiles, that 'your professed abhorrence of idols is not real, 'and that the practice in which you comply; 'v/ith them is not sinful: and the weak Chris- j 'tian will be tempted by your example, to eat 'these things "with conscience of the idol," (8: '7.) or to fly off from the Christian faith.' By grace. (30) "By thanksgiving." Marg.\ XuQiii. — Giving none offence. (32) Jngocnto-, 7101 yivta&F. Phil.l .10. Gr. See on ^c^s 24:16. ' PRACTICAL OBSERVATIONS. V. 1—5. The mistakes and sins of professed Chris- tians, commonly originate from ignorance of the scriptures, or from a partial attention to them. If this ignorance, either total or partial, were not common, men could not suppose, that forms, ordinances, or assent to doctrines, would procure them a licence to indulge evil passions, or impunity in the allowed practice of sm, — Men may seem to be converted; they may give a specious account ol' convictions, terrors, and comforts in regular succession, and make a credible profession of faith; they may be ad- mitted members of the visible church, where the strictest discij)line is exercised, and statedly hear the most faithful instruction; they may be greatly distinguished by external privileges and gifts; they may be baptized in anij form, and receive the "spiritual meat" and "drink" of the Lord's SLpper, in the purest societies: and yet, not 'feeding on Christ himself in their hearts 'by I'aith, with thanksgiving,' God will not be well pleased with them, but they will die short of Canaan, and perish with the multitude of the ungodly. (Notes, Heb. 3:14—19. 4:1,2.) — So vain are all, even the most scriptural out- ward signs, or sacramental pledges of" salvation, without that " inward and spiritual grace," which is signified by them ! V. 6—13. The examples, recorded in the word of God "for our admonition," who in these latter ages of the world enjoy the full benefit of all preced- ing revelations, should warn us to repress ev- ery evil lusting; to avoid a festive, sensual re- ligion, which gratifies the eye, the ear, the taste; and which connects with "sitting down to eat and drink, and rising up to play:" to keep at a distance from every I'orbidden indul- ;gence: not to "tempt Christ," by running our- I selves into those dangers in which many have jperished; and to avoid all "murmurings and Idisputings," by which the enemy of souls has I made immense havoc in the church. Al>ove all, we should beware of "a haughty sj)irit, [which goes before a fall;" and "while we think we stand," we should trust in God to preserve jus from deceiving ourselves, and from falling by temptation; using every means of security against evils so fatal and lamentable. In these quiet times, we have "no temptation" to re- sist, "but such as is common to man:" and if !we cannot now stand our ground against the I world, the flesh, and the devil, what should we do in the fiery trial of persecution ? If not j)re- pared to give up a trifling interest, or worthless indulgence, for Christ's sake; how should we yield our bodies to the flames in his cause? — : Whether the world smiles or frowns, it is a dangerous enemy: but if we are believers, we shall be enabled to overcome it, with all its ter- rors and fascinations: (Notes, John 16:31 — 33. l./oAn2:15 — 17. 5:4,5.) nor will our faithful God, who "keepeth his covenant and mercy to them that fear him, sufi'er us to be tempted above what we arc able." We may often be alarmed, harassed, baffled, and even cast down; but we shall rise again sui)erior to our foes: for I "with every temptation he will make a way for us to escape, tliat we may be able to bear it." I Yet "his fear put into our hearts" will be one great means of our safety; and the greater our humble jealousy is concerning ourselves, the more we shall escape such falls, as, when not , fatal, are productive of most painful and mis- chievous consequences to ourselves and others. V. 14— 22. I In all cases, we should "flee from tempta- tion," and every occasion of sin; and i>ot fool- ishly or ostentatiously parley with it. — If we would be deemed wise and prudent, let us show our wisdom by a circumspect conduct, and not bv curious speculations.-Our union and commu- [181 A. D. GO. I. CORINTHIANS. A. D. 60. nion Avith Christ and his people, by partaking- of his ordinances, should engage us to avoid all '•lellowship with the unfruitlul works of dark- ness," and ail conlormity to the vanities oi' the world. When we receive the outward signs ol" the body and blood of Christ; we should seriouslv inquire into the sincerity of this pro- fL'ssion "of I'aith in him and his atonement; and of our desire to live devoted to his service, and united to his people, as "one bread, and one body," with him and them. For "the world lieth in the wicked one:" ungodly men are the servants of the devil, and false religion is his worship, however ingeniously numbers may varnish over or deny this awful truth: we can- not unite the service of God with that of dev- ils; or have "fellowship with Christ," and with those enemies, whose "works he wag manifest- ed to destroy:" {Notes, 2 Cor. 6:14—18. 1 John 3 :7 — 10, v. 8.) and they, who aim at such a coalition, are commonly hypocrites in their religion, and only sincere in their idolatrous worship of mammon. If Christians will ven- ture into those places, and join in those sacrifi- ces, to "the lust of the fiesh, the lust of the eye, and the pride of life;" (Note, 1 J0A71 2:15— 17.) which are of no ill repute even in this favored land, they will certainly "provoke the Lord to jealousy:" and, seeing they cannot endure his omnipotent indignation, why should they fool- ishly act as if they were "stronger than he?" and what must eventually be the consequence.'' (Note, Job 40:9—14.) V. 23—33. Let us not be amused and imposed on with "vain words," about the innocence of this or the other worldly pleasure: these apologies are seldom grounded in truth: but if they were, Are such indulgences "expedient.''" Do they tend to edification.'' Do they consist with char- ity.'' Might not the time and money be better employed ? Does not the example grieve or mislead others? Let us not then be so selfish, as to seek our own needless indulgence, in pre- ference to the important good of our neighbors. — While we trust in the Lord for our temporal provision, and thankfully receive it as his gift; let us be careful to use our liberty, or plenty, in such a manner, that we may "avoid the ap- pearance of evil," of excess or selfishness, and of whatever may occasion censure or suspicion; and, that piety, charity, temperance, and pru- dence, may so regulate even our feasts and meals, and every jjart of our conduct, that "whether we eat or drink, or whatever we do, we may do all to the glory of God." Connected with this great end, we should be careful to give no needless "offence," or occasion any pre- judice, in the minds of unbelievers of aiiy de- scription; and not to cause any discord in the church, or disquietude to the consciences even of weak believers: but we should endeavor in all thmgs "to please others" rather than our- selves, as far as it consists with our duty, or can conduce to their profit and salvation; (Note, 2 Cor. 6:3-10. P. O. l_io.) and ^et to dis- please any man, or body of men, when the will and glory of God are evidently concerned. And let us remember, that he, who gives us these admonitions, and calls us to follow him as he followed Christ, was the Avriter of those scrij)- tures, which most I'ully declare the doctrines of free grace, and oi" God's eternal purjwses of special love to his chosen peo])le; which there- fore must consist with these practical instruc- tions, though many are unable to perceive that consistency. CHAP. XI. The aposile cvhorl? llin Corinthians to imitate him, as he imitated Clnist, 1. fie praises them for ohser\iii5 his injunctions, 2. lie gives dicectioni concerning men and women prophesying, 2 — 16. lie blames them lor ahuses in their religions assemblies; especi.illy for their divisions, 17 — 19; and their profanation of the Lord's siipjier, 20 — 22; reminding them of the first institution of it; and showing the danger, and the piinCul efl'ects, arising lioin the partaking of it un- woMliily, 23—34. E '^ ye followers of me, ^ even as I also am of Christ. Note. — This verse is most evidently con- nected with the conclusion of the preceding chapter: it referred to what the apostle had written concerning his own conduct, in the ninth chapter, and it concludes the subject which began in the eighth. (Notes, 8:7 — 13. 9:13—27. 10:29— 33.)— He called on the Cor- inthians to become "imitators of him, even as he imitated Christ," especially In the charitable and cautious use of their Christian libeity: (Note, Rom. 15:1 — 3.) and he thus hinted, that they had in this respect followed others, who had acted contrary to the will and the ex- ample of Christ. (Marg. lief. — Notes, 4:14 — 17. Phil. 2:1—8. 3:17—19. 4:8,9. 1 Thes. 1:6 — 8.) — Followers.] Mi/ntjiai. See on 4:16. 2 Now '■ I praise you, brethren, '' that ye remember me in all things, *" and keej) the * ordinances, as I delivered them to you. 3 But I would have you know, that ^the Head of every man is Christ; s^ and the head of the woman is the man; ''and the Head of Christ is God. 4 Every man praying ' or prophesying, ■^ having his head covered, dishonoreth his Head. 5 But every woman that prayeth ' or prophesieth with her head uncovered dis- honoreth her head: for that is even all one as if she were '" shaven. 6 For if the woman be not covered, let her also bo shorn: " but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For ,a man indeed ought not to cover his head, forasmuch as ° he is the image and glory of God: p but the woman is the glory of the man. 8 For 1 the man is not of the woman; but the woman of the man. 9 Neither was "■ the man created for the a 4:16. 10.33. Phil. 3:17. 1 Thcs. 1:6k 2 Thes. 3:9. Hch. 6.12. b Uom. 15:2,3. Eph. 5:1,2. Phil. 2:4,5. « c 17.22. Prov. 31:28—31. d 4:17. 15 2. e 7:17. 1 Thcs. 4:1,2. 2 Thes. 1821 2:1S. * Or, triiriitioTis. f Kph. 1:22,23. 4:15. 5:23. T'hi\. 2:10,11. Col. 1:18. 2:10, 19. ' e Cien. 3:1B. Eph. 5:22,24. Col. 3:18. 1 Tim. 2:11,12. 1 Pet. 3:1,5,6. h 3,23. 15:27,25. Is. 49:3— 6. 52:13. 55:4. 61:1—4. Malt. 28:18. ,Iohn 3:34— 36. 5 20— 30. 14:28. 17:2—5. Eph. 1:20 —22. Phd. 2:7—11. i 12.10,28. 14:1, ice. k 14. 2 Sam. 1.5:31. 19:4. 1 Luke 2:35. Acts 2:17. 21:9. m Dent. 21:12. n Num. 5:IQ. o (ien. l:2t',27. 5 8:6. .Iain. 3;9. p 3. Gen. 3:16. i\ Gen. 2:21,22. 1 r Gen. 2:18,20,24. A. D. 60. CHAPTER XI. A. D. 60. woman; but the woman for the man. 10 For this cause ought tlie woman to have * power on her head, ' because of the angels. 1 1 Nevertheless, * neither is the man without the woman, neither the woman without the man, in the Lord. 12 For as the woman is of the man, even so is the man also by the woman ; " but ail things of God. 13 "^ Judge in yourselves: is it comely that a woman pray unto God uncovered? 14 Doth not even nature itself teach you, that ' if a man have long hair ^ it is a shame unto him? 15 But if a woman have long hair, it is a glory to her: for Iier hair is given her for a f covering. 16 But if any man " seem to be con- tentious, we have no ^ such custom, neither " the churches of God. Note. — The apostle here entered on another subject: and began to discuss several particu- lars respecting the public assemblies of tbe Christians at Corinth; which, with some di- gressions, he continued to the end of tbe four- teenth chapter. As he was about to reprove various instances, in which they had been greatly reprehensible; he thought it advisable to begin by a general commendation of their conduct, in remembering him and observing his injunctions; though this admitted of some ex- ceptions, or some misconstructions had taken place. {Marg. Ref. c — e.) In the abundance of spiritual gifts bestowed on them, several women had been endued with the Spirit of prophecy, which enabled them, by immediate inspiration, to offer prayers for the congrega- tion, or to giv'e instructions, or even to predict future events: for it is not at all reasonable to suppose, that a woman could be said to "pro- phesy," merely by being present when another prophesied. {Notes, Ex. 15:20,21. Judg. 4:4. 5:1. 1 Sam. 2:1—10. <2 Kings 2'2:^4. Luke 2:36—38. Jets 2:14—21. 21:7—14, vv. 8,9.) This seems to have been the only case, in which women were allowed to s|)eak in public, and in this respect some abuses had crept in. {Notes, 14:34,35. 1 Tm. 2:1 1—14.)— In order to un- derstand what was h;.coniing, in this exempt case; the apostle would have them to under stand, that Christ was the immediate "Head,' or Ruler of every man, whose honor was con cerned in his conduct: and thai the man was the immediate "head" ami ruler of the woman, to whose authority God had subjected her, and who would therefore be disgraced by any im- propriety in her behavior: and that Christ, as Mediator, was subject to God, as his Head and Principal; to whose glory the whole of his ad- ministration, in his mediatorial government, was referred. {Marg. Ref. C—h.—Note, Phil. 2:9—11.) As therefore Christ did the will and sought the honor of God; so the Christian * Th.it is. a covn'iiig in sign that she is under tlit pozucr f:f her huiband. Geii. 20: IG. 24: 6.->. • K^. 5:6. Malt. IS 10. Ileb. I: II. t 7:10—14. 12:12—22 Gal. S.28, u fi:6. Vrov. ie:4. Rom. 11:36. (Itb. 1:2,3. should avow his subjection to Christ, doiiio- hia will and seeking his glory; and the woman should acknowledge her subjection to the man, and, in all things lawl'ul, do what was ])leasing and honorable to him. According to the cus- tom of those days, "a veil" on the head was the token of subjection, and respect to superi- ors: if a man therefore should ))ray or prophesy with such a covering, he would dishonor "Christ his Head," by acting out of character, and ap- pearing as if he was placed in subjection to the woman, instead of in authority over her. On the other hand, it would be inconsistent with mod- esty, and I.er state of subjection, for a woman to lay aside her veil on such occasions: for thus she would seem to forget her place, and to adect authority; which would dishonor the man, whom God had a|)pointed to be as "a head" over her. Nay, this would be so great an im- propriety, that it would be of a similar meaning with the "shaving" of her head; which was a disgraceful punishment, that was sometimes in- flicted on women of bad character. — If then the women persisted in exercising their gifts "un- covered, let them be shorn or shaven:" but if they counted this shameful, let them wear their veils. — Some think that these proj)hetesses had their hair dishevelled, after the manner of the Pythian priestesses of Apollo; and if this was so, it would be an additional rea.son for the apostle thus strenuously to oppose them. — The man indeed, being "the image and glory of God," and appointed as his representative in ruling over this lower world, ought not to be veiled on these occasions. {Marg. Eef. o. — Note, Gen. 1 :26,27.) But the wo'man reflect- ing, as it were, the glory of the man, being formed his counterpart, and the most honorable subject of his delegated authority, ought to avow her willing subjection by wearing the veil. For the woman was not originally creat- ed separately, but taken out of the man; as a part of him, yet inferior to him: neither was the man created for the woman's advantage, but the woman for that of the man. {Note, Gen. 2:18 — 25.) On this account therefore, the woman ought to be covered with her veil, even when praying or prophesying, as an end)lem of her being under the authority of the man. — Many conjectures have been formed concerning the meaning of the following expression, "be- cause of the angels:" but, probably, the apostle referred to the presence of holy angels, who had witnessed the creation of man as sj)ectati)rs, or were even in some res])ects joint worshi])pers with believers, in their jjublic assemhiii-s; wliich therefore ought to be regulated with the most exact propriety, that these heavenly worship- pers might not witness any thine unbeconiing so holy an occasion. {JIarg. Ref. i?.—Nole, Job 38^4— 7.) — But, though the woman had been created for the man, and subjected to him; yet no diflt^rence was made between them in respect of accej)tance in Christ, as they were called together to have fellowsliij> with him. Nor ought the authority of the man to be exer- cised harshly, but in tenderness and love; see- ing that, as the woman was originally "from the man," so the man hath ever since been "by \ in:l,5. I.uki- 12:.57. y 2 Sam 14:26. z 11; .'5.5. t Or, vnl. a 1 Tiai. 6:3. h Act. 21:2l,J4. I c 7:17. 14:33,31. 2:14. 16:1. 1 The [183 A. O. 60. I. CORINTHIANS. A. D. 60. the woman;" born of her, and tended on in in- fancy by her tender care: that, as both were reciprocally means of comfort and benefit to each other, so, they should live together, in liar- mony and aftection. But all things were to be considered, as derived from God; and regulated by him, whose wise appointments ought to be submitted to. (Marg. Ref. t.) The Corinthi- ans therefore might "judge for themselves," whether according to the constitution of the Creator, it would be comely for a woman, to appear uncovered in the act of worshipping him. Even "nature would teach them," that if a man wore his hair long, and tired in the man- ner which custom had appropriated to women; it would be a disgrace to him, and be consider- ed as a j)roof of effeminacy and folly. {Note, fl Sam. 14:25 — 27.) On tlie other hand, long hair, when decently tired according to the cus- tom of the times, would be an honor to a wo- man, being given to her as a natural veil; and to wear her hair short, as men used to do, would appear masculine and disgraceful: and, for the same reason, she ought to wear her veil on her head when praying, that she might keep her proper place and appear in character. These things the apostle stated as decent and proper: but if any of the Corinthian teachers appeared inclinable to excite a contention about them; he would only add, that he and his brethren knew of no such custom as prevailed among them: nor was there any such in the churches of God, which had been planted by the other apostles. (Marg. Kef. c.—Note, 14 :S&— 40.) Keep. (2) Kaip/fTF. 7:30. 15:2. See on J?om. 1:18. — The ordinances.] "The tradi- tions." Marg. Tug -nuQadnafi;. Col. 2:8. 2 r/ies. 2:15. 3:6. See on Matt, lb :2. {Note, 2 Thes. '2:1b.)— The head. (3) ' H y.eulr]. 4, 5. Eph.l:Thes. 5:7.— Gm. 43:34. Sept.—'Me^vtii' ... 'is by the grammarians thought to have its 'original from //fT« t« rf^veir, because of the 'free drinking whicli they indulged in after 'their sacrifices.' Whitby. — Despise ye. (22) KuuKfQoiriie. Matt. 6:24. 18:10. Luke 16: 13. Rom. 2:4. 1 T/m. 4:12. 6:2. Heb. 12:2. 23 For " I have received of the Lord that which also I delivered unto you; Tliat the Lord Jesus ° the same night in which he was betrayed, p took bread: 24 And when he had given thanks, he brake it, and said, Take, i eat: '' this is my body, which is broken for you: this do * in remembrance of me. 25 After tiie same manner also he took the cup, when he had supped, saying, ' This cup is ' the new testament in my blood: this do ye, as oft as ye drink if, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, f ye do show the Lord's death " till he come. 27 Wherefore, ^ whosoever shall eat this bread, and drink this cup of the Loid unworthily, >' shall be guilty of the body and blood of the Lord. 28 But '^ let a man examine himself, ^ and so let him eat of that bread, and drink of that cup. Note. — To remedy the disorders, which pre- vailed in the Corinthian church, the apostle referred them to the original appointment of the Lord's supper; with which he had been made acquainted by immediate revelation from Christ, and which he had faithfully delivered to them when he was at Corinth. This ac- count of the institution of the Lord's supper entirely coincides with that which has been considered, and fully confirms the interpreta- tion given of it. It was of great importance, that it should be here repeated and enforced, that the obligation of the institution, to the end of the world, might be fully ascertained. The words "which is broken for you," are here added, to those recorded by Matthew and Mark; and substituted for "which is tjiven for vou," in Luke's gosjiel. (Marg. Rcf. n— t. — Mark 14:22—25. Luke 22:19,20. Notes, Matt. 26:26 — 29.) The body of Christ, as "broken," in his sufierinffs and death, is rejire- sented by the bread broken: but an unbroken wafer does not rejiresent this most material circumstance. — It is also here added, that as "oft as they drank of the cup," they ought to do it "in remembrance of" Christ; in order that the frequent recollection of his love, his sutTerings, and their obligations to him, might have a proper effect upon their hearts and lives. Ilch. 9:15—20. 13:20. t Or, shuw ye. u 4:5. 15:23. John 21:22. Acts 1:11. 1 Thes. 4:16. 2 Thei. 2: 2,3. Meh. 9:28. 2 Pet. 3:10. 1 .John 2:28. Rev. 1:7. 20:11,12. 22:20. X 10:21. Lev. 10:1—3. 2 Chr. 30:18—20. JIatt. 22:11. Johi. 13:18—27. y 29. I 31. Ps. 26:2— 7. Lam. 3:40. Hag. 1:5,7. Zich. 7:5—7. 2 Cor. 13:5. Gal. 6:4. a Num. 9:10—13. MalL 5:23,24. 24 [18; A. D. GO. I. CORINTHIANS. A. D. 60. Whenever they attended on this sacred ser- vice, thev would "show the Lord's death;" tliat is, profess their faith in it, and declare tha end and ellicacv of it, till he should come to jud 21:27. Ec. 'i:5. Tleh. 5:14. c 32. Kx. l.5:-2f;. Num. 20 12, 21. 21(^9. 2 Sam. 12:11— 1861 IS- 1 Kine;5 13:21—24. Ts 35:1-8. 78^30,31. B9:3l_34, Am. 3.2. lleh. 12:5—11. Uev, J l-;:.51. .\cU 13:36. 1 Thes ■1:11. 'liturgy of Paul and the apostles. ... Shovj (26) 'That is, publicly profess that you believe, and 'embrace it with thanksgiving.' Beza. — From one loaf, our Lord, having broken, gave a por- tion to each person present, and they all drank fiom the same cup, as a token that all believ- ers alike partake of the blessings signified in that sacred ordinance, and have communion with one another, as one in Christ. (Note, 10:14 — 17.) How different this, from a num- ber of people meeting together, to make a meal each separately from the provisions, which they had brought with them! — Much has been written, by some expositors, concerning the love-feasts, which are supposed to have accom- jianied the administration of the Lord's supper in the primitive times, as having given occasion to the disorders, which the apostle here re- proves: but it is not certain, that he at all refers to them; and indeed it is not certain, or very probable that they were at this time in use, {Notes,'^ Pet.'<2h2—\4. Jude \1—1S.) I received. (23) ninQeluGnv. 15:3. Gal.\: 9,12. Phil. 4:9. 1 77ies. 2:13. 4:1, etui.— I delivered.] JTuQF()o)xn. 2. 15:3. Mark 1:13. 2 Pet. 2:21, et al. — In remembrance of me. (24) "For a remembrance." Marg. Etc irjv e/nijv ttvufirijaiv. 25. Heh. 10:3. See on Luke 22:19.— P. O. Ex. 12:43—51. Josh. 4:— Tes- tament. (25) Jiut^ijy.i]. Matt. 26:28. Mark 14:24. Lvke 22:20, 2 Cor. 3:6. Heh. 7:22. 9: 15. 10:29. 13:10, et al.—Ye do shov). (26) Or, "Show ye." Marg. Kuntyy^lleie. 2:1. 9:14. — Unworthily. (27) .4ruttuis. 29. Here only. _^>'«.?(oc, 6:2. — Guilty.] Ero/og. See on Matt. 5:21. — Examine. (28) Joni^uQeiu). 8: 13. 16:3. See on Luke 12:56. 29 For he that eateth and drinketh un- worthily, eateth and drinketh * damnation to himself, ^ not discerning the Lord's body. 30 For this cause ' many are weak and sickly among you, and many "^ sleep. 31 For " if we would judge ourselves, we should not be judged. 32 But when we are judged, ^we are chastened of the Lord, that we should not be E condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And '' if any man hunger, let him eat at home; that ye come not together unto f condemnation. And the rest ' will I set in order ^ when I come. Note. — To show still further the necessity of self-examination, the apostle declared that everyone, who unworthily partook of this sa- cred feast, would "eat and drink judgment to i himself." (Marg.) His very attendance on jthis religious service would offend God, and ex- Iposehim to his righteous judgment; because he I made no proper discriminaticm between the [bread and wine, which represented the Lord's body as offered on the cross a sacrifice for our sins, to be received by faith, and an ordinary e 2S. Ps. 32:3—5. .Ter. 31:18 —20. I.ukc 15:18—20. 1 John 1:9. Rev. 2:5. 3:2,3. f S'-c on 30.— DpuI. S:5. Job .=i: 17.11. r?-A?.—r.o. 3i:-i.r,r. r*. «l;r2.;3.11-:r,.lVuv. 3:n,:2. Is. 1:5. Jer. 7.2 !. Zeph. 3:2. E Horn. 3:19. 1 .loliii 5:19. Ii Sue on 21.22. t Or /iv'aiT. (. i 7:i7 Til. 1-5. U 4:1 'J. ib:2,5. A. D. 60. CHAPTER XI. A. D. 60. meal. This irreverence, being a lioinous crime, would doubtless subject a man to final condem- nation, if he did not repent: but certainly the apostle did not mean, that it was in its' own nature unpardonable; or that it sealed a man's damnation, as very many have supposed: for he was addressing- Christians, and warning them to beware of incurring those temporal judg- ments with which God chastised his otiending servants. — The scruples and consequent neg- lect of numbers, Avho seem in other things to obey Christ, have no ground in this passage, except in the apparent harshness of our trans- lation, in which the word, that signifies "judg- ment," is rendered damnation; antl this com- monly means eternal punishment. Indeed, the conscious unworthiness, and lamented infirmi- ties of those, who desire to express tlieir grati- tude for redeeming love, are widely diflirent from the profanations of these Corinthians, who yet were not at all supposed to have sinned be- yond the hope of pardt)n: and generally they, who deem themselves most unxoorthy, are least likely to receive "unworthily;" whicii is com- monly the sin of the careless, or proud, and self-sufficient. — But the apostle more fully ex- plained his meaning in what follows: for he ob- served, that, on account of these profanations, many of them were visited with enfeebling and wasting sickness; and several had even been cut off by death: which, being called "sleep," was charitably supposed to be that of believers. (^Marer. Ref. c, d.—Note, 5:1—5. 1 Kings 13: 20—32. P. O. 20—34. Notes, 2 Kings 22:15 —20. 2 C'Ar. 35:20— 24.) For, if men would call themselves to an account for their conduct, and humble themselves before God in deep re- pentance; they would escape many temporal calamities, as well as final condemnation: but when Christians were thus judged, and visited 'with divers diseases and sundry kinds of death,' "they were chastened of the Lord, that," being led to rejientance, "they might not be con- demned with the world." {.Marg. Ref. e — g.) — As this was the case, the apostle exhorted them to "tarry" fi)r each other, and to com- memorate the death of their most gracious Lord, in charity and peace, as well as in faith and piety: and let them satisfy their hunger at home, and not think of making a full meal, or a sensual feast, of the Lord's supper; by which they exposed themselves to condemnation and very painful visitations, even when meeting to- gether in the Saviour's name. As to the rest, he purposed to come shortly, and then he would regulate matters by his apostolical authority. — It is manifest, that the custom, which some scru- pulously adhere to, as a matter of conscience, often to the injury of their health, of receiving the Lord's supper fasting, has not the smallest ground in scrijtture, and is in fact a mere super- stition: as is the still much more common no- tion, that irreverence, or even involuntary de- fects and mistakes, in this sacrament, are far more heinous and perilous, than in other acts of worship; or even in administering or receiv ing baptism. — It should also be observed, that the apostle does not speak oi" ivorthy or unwor- thy ])articipants; but oi" eating and drinking unworthily. Not the character of the j)erson, but the manner of receiving the Lord's supper, forms bis direct subject.— 'We do not presume 'to come to this thy table, trusting in our own 'righteousness; but in thy manifold and great 'mercies. We are not Avorthy so much as to 'gather up the crumbs under thy table.' Com- munion Service. The sell-righteous must then receive most unworthily, because he proudly thinks himself ^'or/Zi?/; and that man comes in the most worthy manner, who approaches in deej) humility, j)rofound reverence, simple de- pendence on the mercy ol' God, throujrh the atoning blood of Christ, and lively gratitude for favors so entirely undeserved. 'So is the dan- 'ger great, if we receive the same unworthily: 'for then we are guilty of the body and blood 'of Christ our Saviour: we eat an), duco, Luke 4:1. i?OOT. 8:14. Gal. b :18.— Accursed. (3) "Ana- tliema." Marg. Jvud^i^fia. 16:22. Seeon.^c<« 23:14. Notes, 16:21—24. Rom. 9:1—3. 4 Now ^ there are diversities of gifts, but the same Spirit. 5 And there are differences of f admin- istrations, ' but the same Lord. 6 And there are diversities of opera- tions, but it is the same God which ^ work- eth ' all in all. 7 But " the manifestation of the Spirit is given to every man to profit withal. 8 For to one " is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To'another ° f\iith by the same Spirit; to another p the gifts of healing by the same Spirit; 10 To another '< the working of mira- cles; to another ■" prophecy; to another 'discerning of spirits: to another ^divers Ps. 143:10. I'rov. 2:6. Is. 11:2. 50:4. 59:21. Dan. 2:21. Malt 13:11. Acts 6:3. Eph. 1:17,18. o 13:2. Malt. 17:19,20. 2l 21. Mark 11:22.23. Liike 17:5,r-;. 2 Cor. 1:13. Ilch. 11:33. p Mall. 10:8. Mark6:l3. 16:18. I.iikc9:2. 10:9. Acls3;f— 8. 4: 29—31. 5 15. 10:3y. 19:11,12. Jam. 5:14,15. n 28.29. Mark 16:17,20. Lnkf 24:49. John 14:12. Arts 1:8. Kom. 15:19. Gal. 3:5. Heh. 2: 4. r 13:2. 14: 1,3,5.24 ,31 ,32.r9. Num. 11:25—29. 1 Sam. 10:10 —13 19:20—21. 2 Sam. 23:1, 2. Joil 2:28. Jolm 16:13. Arts 2:17,18.29.30. 11:28. 2l:9,l0. Kom. 12:6. 1 Thci. 5:20. 2 P.-I. 1:20,21. s 14:29. .A.cls 5:3. 1 John 4:1. Rev. 2:2. I 2^—30. 13:1. 14:2 — 1,23.27, 39. .Mark lt:l7. Acts 2:4— 12 10:40,47. 19:6. [189 A. D. 60. I. CORINTHIANS. A. D. 60. kinds of tongues; " lo another the inter- pretation of tongues. 11 But •'' all Uiese worketh that one and the self-same Spirit, dividing to every man Sevei'ally '' as he will- [Praetical Ohscrvntions.] Note.— There was a great diversity in the spiritual gifts conferred on the Christians at Corinth and elsewhere; and some of them were valued Ihr more than others : yet these were all (Vom "the same Spirit," of whose operations the possessors were but instruments and vehi cles. There were also different "administra- tions," or offices, in which men ministered to the benefit of the church, according to the work assigned, and the talents entrusted to them: but they were all the servants of Christ; and were dependent on the same Lord, and ac- countable to him. {Notes, Rom. 12:3 — 5. Eph. 4:7 — 16.) In the effects which followed the exercise of their gifts, whether in miraculous cures, or in the conversion of sinners; the whole was produced by the power "of the same God," who wrought all these changes on the bodies and souls of men, through his Son, and by his Spirit, for the glory of his own great name. (Marp^. Ref.h — k.) But "the manifest- ation of the Spirit," in these extraordinary op- erations, was not made for the credit of the man by v/hom he wrought, but for the advan- tage of the church, and even of those without; that the person, who possessed these gifts, or filled up any office in the church, might profit others: for such gifts were entirely distinct from that gracious state of the heart, which disposes a man to improve his talents of everv kind. (Marg. Ref. m.— Notes, Matt. 25:14—30.) For tlie purpose of thus profiting others, the Holy Spirit conferred on one "the word of wisdom;" by which may be intended such im- mediate discoveries of the grand scheme of sal- vation, attended with such powers of discours- ing about it, as were suited to render other men "wise unto salvation." (Note, Eph. 3:9 — 12.) To another, the same Spirit gave "the word of knowledge;" by Avhich an exact and extraordinary understanding of the Old Testa- ment types and prophecies, and a capacity of explaining difficult subjects, of answering ob- jections, of determining cases of conscience, or of speaking suitable words to different descrip- tions of persons, seems to be meant. (Marg. Ref. n.) Another was endued with a remark- able degree of faith; which rendered him capa- ble of engaging in very perilous services, for which persons of more exact knowledge might be less competent. This kind and degree of faith was distinct from that faith which justi- fies; and so might be considered as "a spiritual gilt," bestowed on certain persons to enable them to profit others. (Mcn-g. Ref. o.—Notc, 13:1—3.) Some were endued with the gift of' pcrlormmg miraculous cures: others were ena- bled to work miracles of divers kinds. Some predicted future events; others had a superna- tural talent of discerning spirits, of perceiving by what principles men were actuated, and of u 30. l'l:2fi— 2R. X 4. 7t7,17. .Ioliii3:27. Rom. 12: 6. 2 Cor. 10:13. Kph. 4:7. y I>:ii). 4:35. :\I:itt. ll:2fi. 20:15. John J:f!. .'1:21. iioni. 9:18. Eph. 1:11. flch.2:4 .Tatn. 1:1R. >. 10:17. U. 12:1,5. Eph. 1: 190] 23. 4:4,12,15,10. 5:23,30. Col. 1: 1 8,24. 2:19. 3:15. a 27. Gal. 3:10. b 10:2. Is. 44:3—5. Kj.. 36-25 —27. Malt. 3:11. I.uke3:lC. John 1:33. 3:5. Art= 1:.5. Uom. t:3-C. t:9-n. Kph. 5:^,1. what services they were capable. Some could speak in various languages, which they had not learned; and others could miraculously inter- pret their words to the hearers, who understood them not. {Marg. Ref. p— u. — Note, 14:26 — 33.) All these endowments the Holy Spirit freely bestowed, in that measure and diversity which he saw good, and to be conducive to the common advantage of the church : so that no one had any ground of glorying over others, or of repining as if he v/ere forgotten in this dis- tribution.— There is indeed much difficulty, at present, in determining precisely what the apos- tle meant by each of the terms here used, which doubtless Avere readily understood at the time when the gifts spoken of were exercised: but the sense which appeared most probable has been chosen; and great exactness on such a subject is not at all necessary. — " All these U'orketh that one and the self-same Spirit; di- viding to every one severally as he will" (11); compared with, "It is the same God, which worketh all in all;" suggests a conclusive proof of the Personality, Sovereignty, and Deity of the Holy Spirit. (Marg. Ref. x, y. — Note, Eph. 1:9—12, vv. 9,11.) Diversities. (4) Jintfjeaeic. 5,6. Here only. A dufiQFO), 11. — Of administrations. (5) "Of ministries." Marg. JinxorioM'. 16:15. Luke 10:40. ^cis 6:4. 12:25. J?om. 11:13. 12:7. 15:31. 2 Cor. 4:1. 5:18. 6:3. 8:4. 9:1. Eph. 4:12. 2 Tim. 4:11, et al. — Of operations. (6) ErfoyijtituToir. 10. Here onlv. Ereoyiui. 11. Phil. 2:13. See on Matt. 14:^.— The manifes- tation. (7) 'H (paveQoiaig. 2 Cor. 4:2. Not elsewhere. A cfuveqow, manifesto. — To profi' ivithal.} TJQog to aufi(fSQor. 6:12. 10:23. — Of healing. (9) Tu/uaToir. 28,30. Here only. Lt- aiQ, Luke 13:32. — Discerning. (10) Jiayoi- aeic. Heb. 5:14. See on Rom. 14:1. — Inter- pretation.] 'EQfirjj'Etu. 14:26. Not elsewhere. 'EQui]v&vor See on John 1:38. — .3s he tvilL (11) Ka^o)s tinlETui. See on Matt. 11:27. A ^Hhj, JctsQ:i3. 4:28. Eph. 1:11. Heb. 6:17. 22 For 'as the body is one, and hath many members, and all the members of that one body, being many, are one body; " SO also 15 Christ. 1 3 For ^ by one Spirit are we all bap- tized into one body, '^ whether we be Jews or * Gentiles, whether ice be *• bond or free; and have been all made *^ to drink into one Spirit. 14 For ''the body is not one member, but many. Note. — The apostle next illustrated the wis- dom and goodness of the Holy Spirit, in his distribution of these gifts, by the similitude of the human body. This, though formed of many members, constituted one harmonious wiiole: while every member had its proper use and capacity, for the common benefit. Thua Christ mystical, or his church as united to him its glorious Head, was one great whole, con- Col. 2:11,12. Tit. 3:4—6. 1 Pa. 3:21. c Rom. 3:29. 4:11. G.nl. 3:23. Eph. 2:11—16,19—22. 3:6. CI. 1:27. 3:11. * Gr. Greeks, d 7:21,22. Eph. 0:R. e CJant. 5:1. Is. 41:17,18. 55:1. Zech. 9:15— 17. John 4:10,14. 6:63. 7:37— 3Cl. f 12,19,20,27,28. Eph. 4:25. A. D. 60. CHAPTER XII. A. D. GO. slsiinn: of many parts. (13 — 'i6. .Mars;. Ref. 7..— Notes, Rom. 12:3—5. Gal. 3:15—18.) For all true Christians had been baptized into Christ's mystical body, by the connnunication of his life-giving Spirit, whether they were before Jews or Gentiles, slaves or freemen; and by deriving continual supjjlies of that same Spirit, in answer to their earnest desires and believing prayers, they were made "to drink into one Spirit," and became more and more of "that mind which was in Christ." (Jvlarg. Ref. b, c— Notes, 10:1—5. Ex. 17:5,6. Cant. 5:1. is. 44:3— 5. 55:1—3. Zech. 9:13— 16, v. 15. John 4:10—15. 7:37—39. Eph. 4:1 — 6. 5:15 — 20, V. 18.) Here the apostle doubtless alluded to the wine used in the Lord's supper; as before to baptism. {Notes, 10:14—22.)— Therefore as tlie body is one, and has one com- mon interest, though it consists of many mem- bers; so Christians should be considered, as in- corporated by faith in Christ, and "the supply of his Spirit." Whereas if they had all pos- sessed the same gifts, they would have resem- bled a detached member, or several of the same kind, ratlier than a regularly organized body. 15 If ^ the foot shall say, Because I am not the hand, I am not of the body; •' is it therefore not of the body.'' 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body.'' 17 If ' the whole body ivere an eye, where ivere the hearing? If the whole were hearing, where loere the smelling.'' 18 But now ''hath God set the mem- bers, every one of them in the body, ' as it hath pleased him. 1 9 And '" if they were all one mem- ber, where icere the body.^ 20 But now are lliey many members, yet but one body. 2 1 And " the eye cannot say unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of you. 22 Nay, " much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honorable, upon these we * bestow more abundant honor; and our uncomely parts have more abundant comeliness. 24 For P our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: 25 That 1 there should be no f schism m the body; but that the members should have "^ the same care one for another. 26 And ' whether one member suffer, all the members suffer with it; or one member be honored, all the members re- joice with it. [I'ractical Observation's.] Note. — From tbe preceding illustration, the Corinthians might see the folly and pernicious- ness of their emulations, covetings, and mur- murs. For, supposing there could be a distinct consciousness in each of tiie members of the liunian body; and should "the foot," dissatisii- cd with its lowly, laborious, and useful station, covet the function and the jiowers ol' the hand; and complain that, as this was not granted, it could not be accounted a part of the bodj' or at all regarded in it, must not every one see that this would be false and frivolous.' The same would be the case, if the ear should repine, because not placed in the oflice, and possessed of the powers, of tlie eye. For if every ])art of the body were formed into an eye, where would be the important sense of bearing.'' In- stead of such monstrous productions. Got! has, wisely and kindly, ]ilaced the members, senses, and organs, in the liuman body, "as it j)Ieased him;" and unspeakahly better than any self- wise counsellor could have directed. The very idea, of every memlier coveting to be the most honored part, is associatefl with that of the destruction of tbe body; which necessarily con- sists of many different members, so formed and placed, as to become one regular whole. (.Marh. S I See on 30. u 7—11. Acti 13:1—3. 193] at I2^r-_r. I-ph.2:20. 4: ■ ■3. Her. 13;I7,24. 1 Pel. Corinth, indeed, "coveted earnestly," or were emulous of the best gifts, or such as were deem- ed most splendid and honorable: but the apostle was about to show them a more excellent way, even that of love; (Marg. Ref. q. x. — Notes, 13:) which would influence them to be content with the gifts already conferred, and to be prin- cipally zealous in making an useful improve- ment of them. (Notes, 14:) — Our translation, indeed, renders the clause as an exhortation; but it may with equal exactness be translated, "Ye do covet earnestly," &c. and so imply a reprehension of the corrupt emulation of the Corinthians: and this certainly coincides far better with the argument of the apostle. For exhorting them to "covet the best gifts;" or those that were most valued, which the Holy Spirit distributed as he saw good; would have sanctioned that ambitious temper, which he evidently aimed to repress. Helps. (28) Avjihmieic. Here only N.T. — Ps. 22:19. 83:8. 108:8. Sept. Ah ondaftOa- vb), Jlcts 20:35. — Governments.] Kv(jEQi'}/aEig. Here only N. T.—Prov. 1:5. 11:14. Kvftfn- vrijrjg- See on Acts 27:11. — Interpret. (30) JiEQfjijvEvuai. 14:5,13,27. LukeM:'il. Acts 9:86. See on 10. — Covet earnestly. (31) Zijka- TP. 13:4. 14:39. ^c4:6.2Cor. 12:4. 2 Pet. 2:18. b r:l. Malt. 2.5:45. Rom. 14- IS. Gal. S:f;,22. 1 Tim. IS « 14:7,8. •d 12:8—10.20. 14:1,6—9- Num 24:15—21. MbU. 7:22,23. « 4:1. Matt. 13:11. Rom. 11.25 16:25. Eph. 3:4. 6:19. Col. 1- 2n. I Tim. 3:16. f 12:9. Matt. 17:20. 21:21. Mark 11:^2,23. Luke 17:5,6. g 1,3. 16:22. Gal. 5:6,22. IJohn 4:R.20,2l. h 3. 7:19. 8:4. 2 Cor. 12: 11. Gal. .134] 6:3. i Matt. 6:1—4. 23:5. luke 18: 22,28. 19:8. 21:3,4. John 12- 43. Gal. 5:26. Phil. 1:15—18. k Dan. 3:16—28. John 13:37. 15:13. Acts 21:13. Phil. 1:20, 21. 2:3. ' lis. 57:12. Jer.7:8. John 6:63. l^^l'^^^.,- H't'. 13:9. Jam. ■" ^IT-^A^^- 2 Cor. 6:6. Gal. o:2..Lph 4:2. Col. 1:11. 3:12. |?;"";|25.S:tO. 4:2. Jam. 3:17. 1 Pet. 4:8. D Neh.9:l7. Prov. 19;22. 01:20 (Marg. Ref. a— n.— Notes, 8:1—3. 12:4—11. Matt. 1 ■.'21—23. 21:21—22. Mark 11 :<20—m. Luke 17:5,6. Eph. 3:1— 7.)— Nay, if from pride, ostentation, or similar motives, he should "give all his goods to feed the poor," even to the starving of himself, from selfish motives; or if, from party-zeal and obstinate attacliment to a system, he should "give his body to be burned" as a martyr; yet, without "love," he could be nothing better than a deluded enthu- siast, or ambitious hypocrite, and should derive no benefit from it. The apostle meant to show, in the strongest instances imaginable, that nothing could prove a man a true believer, who had not love. Some of the cases wliich he states cannot be supposed to have ever existed : yet it seems evident from scripture, that a man might have the largest degree of that faith, by which miracles were performed, without any of the "faith which worketh by love;" and that it is possible for a person to expend all his wealth in alms, and die a martyr not only for error and superstition, but even for the truth, without saving grace! — The word "charity" has been of late so appropriated to one exter- nal expression of love, which yet may be pro- duced from other principles; that it is desirable for the word "love" to be here substituted, ac- cording to the exact meaning of the original, in order to render the passage more intelligible to common readers. — 'It must here be taken in 'the noblest sense, for such a love to the whole 'church, and the whole world, as arises from 'principles of true piety, and ultimately cen- 'tres in God.' Doddridge. Charity. (1) yfynTTijr. 2,3,4,8,13. 8:1. 14:1. Gal. 5:6,13,22, Phil. 2:1. 1 Thes. 1:3, ct al — Sounding.] H/oir. Luke 21 :25. ff'/n^, Acts 2:2. — Tinkling.] Jlulu'coi'. — See on Mark 5: 38. — Cymbal.] KvftGu}.or. Here only. — So that I could remove. (2) 'Slqe fi(-x)-i:^arFtv. Luke 16:4. c/3c never falletb: but whether n 10,13. Liikc 22:32. Gal. 5:6. c 1. 12-.10,28— 30. 14;39. Acls2: 4,11. 19:t;. H Jer. 49;7. Ileh. 8:13. f 12. 2;9. 8:2. .toh 11:7,8. 2R:14. Ps. 40.5. 139:6. Prov. 30-4. 1961 Malt. 11:27. Rom. 11:34. Fph 3:3,18.19. Col. 2:2,3. 1 Tet. 1: 10—12. 1 John 3:2. f 12. Is. 24-23. 60:19,20. 2 C^ur. 5:7,8. U«,v. 21:22 23 2')- 4,5. there he prophecies, they shall fail; wheth- er there be ' tongues, they shall cease: whether there be knowledge, it .shall '' van- ish away. 9 For ^ we know in part, and we prophesy in part: 10 But ^when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, ^I spake as a child, I understood as a child, I * thought as a child: but when I became a man, I put away childish things. 12 For now ''we see through a glass, f darkly; but then ' face to face: ''now I know in part; but then shall I know even as also I am known. Note. — The "love," which the apostle so warmly recommended, "never faileth:" it nev- er loses its value or excellency: it will never be changed for any other thing; nor will it ever fail out of that heart, in which it has taken root: {Note, Eph. 3:14 — 19.) and especially it will endure for ever in heaven. But even "prophecy" would fail: the Spirit of prophecy would soon be withdrawn from the church; the instructions, given by the prophets from im- mediate revelation, would soon be supersed- ed by more ordinary methods; and even the prophecies of the scripture would all at length be accomplished, and, having answered their end, be of no further use. The gift of "tongues" was of no long continuance in the church; and in heaven no acquaintance with human languages will be of any value. Tliat philosophical "knowledge," on which the Cor- inthians prided themselves, soon vanished as a dream: and even that kind and degree of reli- gious knowledge, which is acquired on earth, will be eclipsed by the perfect knowledge of heaven, as the light of the stars by the blaze of noon : or the knowledge, by which some were qualified to teach others the truth and will of God, will at length be of no further use. Here indeed the servants of God "knew in part, and so projjhesied in part:" they had a small por- tion of his ways, works, and counsels made known to them; but when the perfect discove- ries of another world are made, all this is done away, as the useless taper in the day-time. {Marg. Ref. b— f,) This might be illustrated by the difference between the apprehensions of a child, and those of a man. The apostle him- self could recollect, that when he was a child, he had talked in a childish and unsuitable man- ner about the affairs of men; and he had con- ceived of them, been affected by them, and reasoned about them, with much ignorance and misapprehension : but when he became a man, he not only put away his toys and child- ish pursuits, but his childish manner of speak- ing, thinking, and judging; as one ashamed of the impertinence and folly which had mixed with even the little knowledge that he had ac- g 3:1,2. 14:20. Ec. 11:10. Gal. 4:1. * Or, renstyncd. h 2 (.-'or. 3:18. 5:7. .Tim. 1:23. t Gr. ill a riddle. Jud-. 14:12— 19. K?.. 17:2. i Ex. 33:11. Num. 12: R. Malt. a.f.. 18:10. KoTii. 8:13. 1 .lolin 3:2. Rev. 22.4. k 9,10. Jolin lO:lo. A. D. 60. CHAPTER XIII. A. D. GO. quired. Thus on earth, he could conceive and speak only "as a child," about divine things, when his present knowledge was compared with that of heaven. {Marg. Ref. g.) Thougli preserved from all error in delivering the doc- trine to mankind, by preaching or writing: lie was aware, that he should find his views of them inadecjuate, unsuitable, and widely dif- ferent from the real nature and glory ofthose sublime objects of contemplation. For he could here only see them "through a glass darkly;" as by the imperfect reflection of a mirror, or in the obscure description of a riddle. (JS'otes, Judg. 14:10—14. Ps. 49:1—4. Matt. 13:34, 35.) — This view of them by faith, through revelation and by divine teaching, is sufficient for the present state; but it is inadequate and obscure, compared with that view of them, which is obtained by those, who "see face to face;" and who liave an immediate, intuitive, and complete perception of God, of Christ, and of heavenly things. (Marg. lief, h — k.) So that even the apostle's "knowledge in part," of the truths and purposes of God, would be as nothing, when he came "to know, as he was known;" and to perceive tliose objects, with that clearness, fulness, and adequate concep- tion of them, which corresponds to the perfect knowledge of God himself, as far as a finite mind can comprehend infinity. {Note, 1 John 3:1—3.) Faileth. (8) Ey.nimei. See on Rom. 9:6. — Shall fail.^ KuTaQyti't^i/aovTui. 10,11. See on Rom. 3:S. 6:6. Ga/. 5:4. 2 Tim. 1 : 1 0.— /n part. (9) Exfts^Qii;. 10,12. 12:27. Anon^QHQ, Rom. 11:25. — i child. (11) i\^//7r, 15:2. Eph. 4:12—13,29. 1 Thes. 5:11. 1 Tim. 1:4. Jurie 20. b 1.111(6 3:13. Acts 13:15. 14:22. 15:3J. n<.m. 12:8. lTiiei.2: 3. 4:1. .5:11,1 >• 2 Tlics. 3:12. I Tim. 4:13. 6:2. 2 Tim. 4:2. Til. 1:9. 2:f!,9,l5. Ileb. 3:13. 10:25. 13:22. I Pet. 5:12. 31. 2 Cor. 1:4. 2:7. K|>h. 0:22. Col. 4:8. 1 Tlies. 2:11. 3:2. were also endued with the gift of interpreting- his discourse, into the language understood hv his hearers; that so the church might be edified by what he spake. {Marg. Rif. m, o.) It seems that this was not generally the case: in- deed a man might be miraculously enabled to speak in one, two, or more languages, Avhich he had never learned: and yet, being left igno- rant of other languages, he might be unable to explain nis meaning to those, who neither un- derstood the language in which he spake, nor that which was his native tongue. Or per- haps, to counterpoise a gift, which Avas so much calculated to elate the possessors, they miglit be left incapable of giving utterance, with propriety, perspicuity, or promptitude, suiteil to a public assembly, even in their native tongue, to those divine truths which they spake fluently in another language, under the influ- ence of the Holy Spirit: and another man might be miraculously enabled to understand, and interpret into the language of the audience, what was thus spoken, who yet himself might be unable to speak fluently, in the language which he interpreted. Even in ordinary case.'^, clearly understanding a language, and being able to speak fluently in it, are very distinct attainments. — 'Why was tlie gift of tongues 'conferred.' That the mysteries of God might 'be openly made known to more jieople and na- 'tions. Then surely, prophecy, to which the 'gift of tongues was intended to be subservient, 'must be of superior excellency.' Beza. 'This 'therefore was a great abuse of this gift, that 'when they had a mystery revealed to them, 'they did not utter it in a language understood 'by the assembly, but only by themselves: and 'so they did not edify the church by it, though 'it Avas given, as all the other gifts Avere, for 'edification. (12:7.)'' Whitby. — Follotu after. {I) Pursue love. (Note, Heh. 12:14.) 'The 'word dioixBTf properly signifies, to jiursue with 'an eagerne.ss, like that with Avhich hunters fol- 'loAV their game. And it may be intended to 'intimate, how hard it is to obtain, and preserA'e 'a truly benevolent spirit in the main series of 'life; considering on the one hand the many 'provocations Ave are like to meetAvilh; and on 'the other, the force of self-love, which will, in 'so many instances, be ready to break in upon 'it.' Doddridge. Follow after. (1) Jtoiy.eie. See on Ro»i. 12: 13.— Desire.] Z>,l»ie. See on 12:31.— .S>/r//- ual gifts.] Tti Trrfvunnxu. See on 12:1. — Jin unknoAvn tongue. (2) rXoiaoij. 4 — 6,13,18,19, 22,23,27,39. Jicts 2:4. 10:46. — Under stund- eth.] "Heareth." Marg. .-/xiift.—In the. spirit.] JlfeviiuTi. 15,S-2.— To edification. (3) Otitoi')nfn,v. 5,12,26. 3:9. See on i^om. 14:19. —Exhortation.] ]l— 2f.. 12.1030 |> 10:33. 12:7. 13:3. i Prm. T2: 21. .Icr. 1P:19. 23:3-2 .Matt. 1(5:20. -2 Tim. 2:14. 1 <. 3:3. iicli. 13:9. 199 A. D. 60. I. CORINTHIANS. A. D. 60. 1 revelation, or by "' knowledge, or by •prophesying, or by 'doctrine? 7 And ev*en " things without life giving sound, whethet pipe or harp, " except they give a distinction in the * sounds, how shall it be knovv-n what is piped or harped? 8 For >■ if the trumpet give an uncertain sound, who shall prepare himself to the battle? 9 So likewise ye, except ye utter by the tongue words f easy to be understood, how shall it be known what is spoken? ^for ye shall speak into the air. 1 0 There are, it may be, so many kinds of voices in the world, and none of them is without signification- 1 1 Therefore if I know not the mean- ing of the voice, " I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 12 Even so ye, ''forasmuch as ye are zealous of J spiritual gifts, '^ seek that ye may excel to the edifying of the church. [Practical Observations.] Note. — To convince the Christians at Cor- inth, without giving them needless offence, of what he had advanced, the apostle put the case, that if, when he should come to see them, he should merely display his gift of speaking in a variety of languages; of what use would his visit be to them.'' Surely of none; except he spake intelligibly, either by immediate '"'revela- tion" from God, or from his superior "knowl- edge" in the mysteries of" God; {Notes, Eph. S:l — 7.) or by some prophetical message suit- ed to their case; or concerning some "doc- trine," in which they wavered, or were mis- taken. Unless, in some of these ways, (wliich indeed it is difficult to distinguish with exact- ness,) be gave them clear instructions; all that he could say would be an unmeaning noise, even if the languages in which he spake were understood; mucb more if they did not under- stand them. {Marg. Ref. p — t.) For even "lifeless things," which are made use of to give sound, as, for instance, musical instruments, can give no direction to those who are to sing or dance to them, unless a proper distinction be observed in the sounds. And if the trumpet should be blown at random, without any dis- tmction between that sound which calls the combatants to the field, and that which sounds a retreat, and other sounds of different mean- mg; what soldier could understand when to '/prepare himself for the battle.?" If then, an intelligible distinction of sounds was necessary m the ordinary concerns of life, much more must they be so in those of religion. For unless the speakers uttered significant and intelligible words, how could the hearers understand what Avas spoken.? They might as well speak in an empty room, or an unfrequented desert; where q 26—30. Malt. 11:25. 1^:17. 2 Cor. 12:1,7. Epii. 1:17. I'hil. 3:15. r 12;8. 1.3:2,R.9. Rom. 15:14. 2 Cor. 11:6. Eph. 3:4. 2 Pet. 1: 5. 3:18. s Sec o,i 1. 13:2. 2001 :I0, t 2G. Rom. 16:17. 2 Tim 16. 4:2. 2 John 9. u 13:1. X Z. Num. 10:2-10. Matt. U 17. Luke 7:32. * Or, tunes. y Xu:ii. 10:9. Josh. 6:4-20. their words would be lost in the air, and never reach any human ear. (Marg. Ref. u — z.) There were indeed many languages, or dialects, according to tlie different regions of the earth: and each of these was significant to the persons accustomed to it. That circumstance tlierefore ought to be considered: otherwise, even in or- dinary conversation, the speaker and hearer, who did not understand each other, would ap- pear reciprocally barbarians to each other; however expressive, polite, and copious, the languages were in which they spake: and they would be more likely to despise one another, than to profit by the interview, or be satisfied with it. {Marg. Ref. a.— Note, Ids 28:1,2.) In the common concerns of life, it was thus ab- solutely requisite for men to understand each other; and surely the Corinthians, amidst their zeal, and emulous desire of spiritual gifts, ought to act consistently with the common sense of mankind, and desire to excel in those things, by which they might edify the church; and not in such as could only procure to themselves irrational admiration ! — 'At this day, among the 'papists, they are used, in their ser)no7is, al- 'ways to quote the sacred scriptures in Latin, 'without adding a translation in the vulgar 'tongue; nor do they use any other method, in 'the singing and prayers.' Beza. — 'If you, that 'have the gift of strange languages, do not 'speak ... that which the auditors may under- 'stand: (for to that end sure were those lan- 'guages given,) that you might speak to every 'one in his own language; {Acts 2:6.) how 'shall anyone be better for your language?' Hammond. — It should be carefully noted, how decidedl}'^ the apostle prefers those gifts, and that exercise of gifts, which were suited to in- struct and edify others; to those, which were more admired, but less suited to do substantial good. By revelation. (6) E>> uTrnxuXvijiFi. 26. 1 :7. See on Luke 2:32. — By prophesying.] Ev ttqo- (fijTFUi. 22. 12:10. 13:2,8. Horn. ]2:f>. 1 Thes. 5:20. 1 Tim. 1:18. 4:14, et al.— Things with- out life. (7) Tit (ttiw/a. Here only. Ex a priv. et i/'v/rj, anima. — Pipe.] ^4vIoq. Here only. — Piped.] Jvluui-rQi'. Matt. 11:17. — Harp.] Ki&KQu. Rev. 5:8. 14:2. lb:'i.~Harp- ed.] KiifaoiCouFvoi'. Rev. 14:2. — Jl distinc- tion.] JutgolTjf. See on Rom. 3:22. — The sounds.] "The tunes." Marg. f/^^^f^nyyot;. See on Rom. 10:18. — Uncertain. (8) jidijlov. Luke 11:44. ^^(hjlor;, 9:26. — Easy to be un- derstood. (9) "Significant." Marg. Evmjnoy Here only. Ex ev, bene, et oijfiu, signum. — Without signification. (10) Jqutrnv. See on 12:2. — Ye are zealous of spiritual gifts. (12) ZijXmthi fge nvtv^iuToiv. See on 12:31. Z^Aw- T?/g, LuAre 6:15. See on ^c<5 21 :20. 13 Wherefore let him that speaketh in- an unknoivn tongue, '' pray that he may interpret. 14 For if I pray in an unknoivn tongue, •^ my spirit prayeth, but my understanding is unfruitful. .Iiidg. 7:16— 18. Nih. 4:18- 21. Job 39:24,25. Is. 27:1?. Am. 3:6. Eph. 6:11—18 t Gr. significant. 19. r. 9:26. a 21. Acts 2S:2,4. Rom. 1:14. Col. 3:11. b 1. 12:7,31. Tit. 2:14. I Gr. spii-its.—Sce on 32. r 3,4 26. d 27.2R. 12:10,30. Mark 11:24. John 14:13,14. Ads 1:14. 4;29 —31. 8:15. e 2,15,16,19. A. D. 60. CHAPTER XIV. ^A. D. 60. 15 *"What is it then? ^I will pray with the spirit, and I will pray with the under- standing also: I will sing with the spirit, '' and I will sing with the understanding also. 16 Else when thou shalt ' bless with the spirit, how shall he that occupieth the room of the "^unlearned say ' Amen, at thy giving of thanks, seeing he understandeth not what thou say est? 17 For thou verily givest thanks well, •" bi'.t the other is not edified. 18 I " thank my God, I speak with tongues more than you all: 19 Yet ° in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. Note. — If any of the Corinthians would speak in an unknown tong'ue among their brethren, let them pray to be endued also with the gift of interpreting what was spoken, or what others delivered in a foreign language; that their reli- gious exercises might not be a mere display of gifts, without meaning or use. Supposing the apostle should come among them, and pray with the congregation in an unknown tongue; his spirit, or heart, might indeed be very de- voutly engaged in the worship of God, while exercising ihis gift of the Holy Spirit: but, as others could not understand him, so, his own understanding would be unfruitful, having no just and proper exercise, and producing no benefit to his fellow-worshippers. What would then be the proper inference from this observa- tion? Truly, he would pray from the fulness of spiritual ati'ections; and in the sober exercise of his understanding also, by using such words as might edify others, and enable them to join with him. In like manner, when he sang the praises of God, he would endeavor to have his spiritual affections engaged as much as possible; yet he would also consider, as a rational man, Avhat language would be best understood by the congregation. (J\'Iarg. Ref. d — h.) Now if any, neglecting this obvious dictate of discre- tion, should celebrate the praises of God, and return thanks for his mercies, in the most spir- itual and fervent manner, but in an "unknown tongue;" how could he who occupied the place of a private believer, who had neither learning, nor the gift of tongues, give his assent to the thanksgiving, by saying. Amen, as it was cus- tomary among them; {Marg. Ref. h — I;) see- ing he had not understood any thing which was spoken? The one might give thanks in a very ])roper. manner, but the other could derive no benefit from it. — Many indeed of the Corin- thians supposed themselves to excel in this par- ticular gift, and were pleased to make a show of it: but the apostle thanked God, that, as commissioned to preach to the Gentiles, of ' 10:19. Rom. 3:5. 8:31. Pliil. 1:13. g 19. John 4:23,24. Rom. 1:9. Eph. 5:17—20. 6:18. Col. 3: Iti. .IuJe20. h Ps. 47:7. Rom. l2:l,2. I 2,14. k 23,24. 13.29:11,12. John 7: Vol. ^I. 15. Arts 4:13. 1 1C:2I. Num. 5:22. Deut. 27: 15, &c. I Kings 1:36. 1 Chr. 16:36. Ps. 41:13. 72:19. 89:52. 106:4R. Jer. 28:6. Malt. 6:13. 28:20. Mark 16:20. John 21: 25. Rev. 5:14. 22:20. 26 whatever nation, he "spake with tongues more than they all," and was enabled to preach in more languages; the whole praise of which he gave to the Lord. Yet he liad rather "speak five words," or the shortest instructive sen- tence, among believers, in the public assembly, in a rational manner, so that others might un- derstand him, and be edified by what he said; than irrationally to speak ten thousand words, or the most copious discourse, "in an unknown tongue" which could be of no use to them. — Had the apostle lived about the era of the re- formation, and written expressly against the church of Rome; he could not more emphati- cally have exposed the absurdity, and wicked- ness, of worshipping God, and performing all public services in Latin; of which the common jieople understand not one word. No wonder the rulers of that church lock up the scriptures also in an u?iknovm tongue, seeing they must otherwise hear too evident a testimony against them. — IVilh the understanding. (15) That is, say most commentators, so as to he under- stood. This indeed is implied, and principally intended: yet an example of such an use of the words, cannot easily be adduced. But might not the apostle mean, that they, who spoke publicly in a language not understood by the auditors, however fervent their affections, or excellent their gifts might be, seemed to act like men without understanding, or who made no use of their understanding; seeing no man, however irrational and enthusiastical, could act more evidently against the plain dictates of so- ber reason ancj sound judgment? — Does not the apostle's argument, about prayer without any preconceived form, fully show, that if any one prayed, or gave thanks, in a language under- stood by the congregation, the people might, if nothing else prevented, cordially say Amen to his words? And does not this remark suffi- ciently answer many common objections and ar- guments against prayer of this kind? It, how- ever, by no means decides, whether that, or a liturgy, as to public worsliiji, is most conducive to general edification, in the present state of tlie church. My spirit. (14) To Tjrevfiu /mi. 15,32. 2:11. 5:4. Rom. 1:9. 1 Thes. b-.li. —My understand- ing.] 'Ovu; fjii. 15,19. 1:10. 2:16. L«Ay 24:45. Ro7n. 1 :28. 7:23,25. 11 :34. Eph. 4:17,23. Phil. 4:7, et al.~ Unfruitful.] J y.ixQ 77 o;. Matt. 13: 22. Eph. 5:l\. Tit. 3 A 4. 2Pct. 1:8. Jude l<2.— 0fthe unlearned. (16) Tii ti)ii.nH. 23,24. See on Acts 4:13.— The word in Greek writers, in Demosthenes especially, signifies vulgua plebs, the common people, as distinguished from learned men, magistrates, nobles, and public characters. Note, Arts 4:13— '22.— That ... I might teach. (19) '//« x(n>,/riOoi. See on Luke 1 :4. 20 Brethren, i" be not children in un- derstanding: howbeit i in malice be ye children, but in understanding be * men. 21 In '■ the law it is written, ' With men m 4,26. n 1:4—6. 4:7. o 4,21.22. p 3:1,2. 13:11. Ps. 119:99. Is. 11:3. Rom. 16:19. Eph. 4:14. Phil. 1:9. lleh. 5:12,13. q P>. 131:1,2. Matt. 11:23. 18; 3. 19:14. Mark 10:15. 1 Pel. 2:2. * Gr. perfect., or, fifa ripe age. 2:6. Phil. 3:15. r John 10:34. Rom. 3; If., s Deut. 28:19. Is. 28- II. Jer 5:15. [201 A. D. 60. I. CORINTHIANS. A. D. 60. of other tongues and otlier lips will I speak unto this people; and yet for all diat will they not hear me, saiUi the Lord. 22 Wherefore tongues are ' for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, " but for them which believe. 2S If therefore " the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned or unbelievers, >' wHl they not say that ye are mad ? 24 But if all prophesy, and there come in one that beheveth not, or one unlearned, '■ he is convinced of all, he is judged of all: 25 And thus are the secrets of bis heart made manifest; and so, '^ falling down on his face, he will worship God, and report that '' God is in you of a truth \I'racti:al Ohsei-uations -^ Note. — These repeated intimations of the ignorance and childish conduct of the Corinthi- ans, who were evidently in no small degree dis- posed to self-wisdom, are well worthy of notice. {Note, 4:8.) — As they presumed, that they had superior knowledge, let them not he "cliil- dren in understanding;" for it was as trifling and vain, to make a show of the gift of tongues, merely to astonish those who could not under- stand them; as any of the competitions and amusements of children could be. Let them indeed he as infants in respect of malice, and every evil disposition; being of a gentle for- giving disposition, without resentment or ran- cor: but let them be "men in understanding;" as matured in judgment and experience, and capable of acting with propriety and wisdom in all things. {Marg. Ref. p, q.— Notes, 13:8 —12. Rom. 16:17—20.) In the law, or in the Old Testament, God had foretold, that he would speak to Israel "by men of otlier lips, and yet even then they v/ould not hear him." This seems primarily" to have related to the languages of those foreign nations, by whom God intended to execute vengeance on Israel: but it might also denote, that he would instruct them by persons endued with the gift of tongues, to convince them that the persons thus endued, taught the true religion, and were the servants of "the One living and true God," So that this gift, when exercised among such as did not understand what was spoken, was to be considered rather as a rebuke than as a favor: but in its proper use, it was intended tor a sign to unbelievers, in order to their con- version; wbereas, propiiesying was more im- mediately intended for the edification of be- levers. (Marg. Ref. s, t.)-Yet the gift of tongues might be so perverted, as even to prove exceedingly injurious to unbelievers If for instance,_the church at Corinth should be as- sembled in one place; and all, wbo were able, should speak with tongues, several at once t Mark 16:17. Acli 2;n— 12,32— I 3G. I u3. I K II: IS. y Ho?. 9:7. .John 10;20. „.. 2:13. 26:21. 7. 2:15. .loliM i:.n_4i. 420 Acl3 2;37. li-I,. 4.12,13. and others insuccessiouj while the rest did not understand what was spoken: and if any per- son, uninstructed in Christianity, or disposed to reject it, should come in to make observa- tions; would not such irrational and confused proceedings confirm his prejudices, and cause him to conclude, that they were a company of madmen, or frantic enthusiasts.^ {Marg. Ref. y.—Note, Acts 2:12,13.) But if they all prophesied, and one teacher after another, spake by the Spirit of God, in a pertinent, instruc- tive, and convincing manner, on some point of doctrine or practice; the stranger who occa- sionally came among them, would hear from every one, that which was suited to convince his understanding, to awaken his conscience, and to move his affections: he would find his secret objections answered, his secret thoughts divulged, his secret sins reproved, and the real state of his heart and soul made known to him, though before they had been unperceived. And this might be expected, by the divine blessing, to produce a full persuasion of the truth and excellency of the gospel : so that, it would often happen, that the curious or igno- rant despiser would be suddenly changed into a humble worshipper; and that under his deep conviction, he would ev^en prostrate himself in adoration of the living God; acknowledging that the glorious Lord was evidently present, in the midst of the assembled Christians; and evidently spake by them for the instruction of the hearers. {Marg. Ref. z — b. — Notes, John 1 :47— 51, 4:16— 18,28— 30.)— rriZ/i men, &c. (21) Not taken from the Sept. from which it varies as much as any words can differ from others, where the general meaning is similar. It far more accords to the Hebrew; and may be considered as taken from it: 'only what is 'said of God, in the third person, in the He- 'brevv, is here expressed in the first person, 'with the addition of Ir-yei. KvQiog,' (saith the Lord.) Randolph. {Is. 28:11. Notes, Deut. 28:49—57, v. 49. Js. 28:9—11. Jer. 3:15—18.) In understanding. (20) Tmc cpocai. Here only N.T.—Prov. 7:7. 9:4. 11:12. Sept.— Be children.] A''i]ntu'CiTF. Here only. IVijTrtoc See on 13:11. Note, Matt. 18:\— 4.— Be men.] "Be perfect, or of a ripe age." Marg. Telsioi ytv^atl-F. Phil.3:lb. Heb. b:l4. Seeon2:6.— JVilh men of other tongues. (21) Ev ftfqo- yloxTorni;. Here only. Ex Fiecjog, alius, et ylwa- mt, lingua. — He is convinced. (24) ElFy/ETui, See on Matt. 18:15. — He is judged.] JlvuycQi- vsTui. See on 2:14. — Report. (25) yinayYel- Imv. Matt. 2:8. 11:4. 26 How is it then, brethren.'' when ye come together, "^ every one of you hath a psalm, hath a doctrine, hath a tongue, bath a revelation, hath an interpretation. '' Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it he by two, or at the most by three, and that by course; and let one interpret. 28 But if there be no interpreter, let Gen. 44:14. Deiil. 9:18. Ps. 72:11. Is. 60:14. Luke 5:8. R:a8. Rev. M9.. 19:4. I3. 4.3.14. Zcch. t:2Z. c See on 6.-12:8—10. d 4,.5,12. Ren. 14:19. 2 Cor 12: 19. 1.510. Ei.h. 4:l2,lti,29. 1 Thes. 5:11. A. D. 60. CHAPTER XIV. A. D. 60. him keep silence in the church; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and " let the other judge. 30 U any thmg be *' revealed to anoth- er that sitteth by, ^ let the first hold his peace. 31 For ye may all prophesy one by one, that ■' all may learn, and ' all may be com- forted. 32 And ^ the spirits of the prophets are subject to the prophets. 33 For God is not the ^xitJtor of * con- fusion, ' but of peace, as "' in all churches of the saints. Note. — How then oufjht the public assem- blies of Christians to be ordered and conduct- ed? When they came together, all who Avere endued with gifts eagerly seized tiie opportu- nity of exercising them: so tiiat one would begin to sing a psalm or spiritual song; another to tliscourse on some doctrines; another to speak in an unl'tTM(juv. 4:7. 6:5. 11:29,31. J\/aij-iic(ntsi. I 7:15. I.i.Kc2;l4. Iloin. l.'):33. Gal. 5:22. 2 1 liM. 3:16. Heb. 13:20. .Iain. 5:17,10. m 4:17. 7:17. 1I:1G. n Il:.5. 1 Tim. 2:11,12. o 35. 11:3,7—10. Eph. 5:22- 2 (..33. Col. 0:1«. Til. 2:5. I IVt. 3:1.6. p 21. Gen.3:lR. Num. 30:3— 8, 11 — 13. KiXh. 1:17—20. q Kph. 5;2.V-27. 1 I'd. 3 7. r 31. 11:6,14. Eph. 5:12. [206 A. D. 60. I. CORINTHIANS. A. D. GO. priety, and would be scandalous among; their neighbors, lor women to make a practice oi discoursing in the public assemblies; which was contrary to the uniform custom, in the cities of Greece, and in other places. {Marg. Ref.) To he under obedience. (34) 'YnoTuaaeU' ■thu. 3->. 15:27,28. 16:16. Eph. .5:21,22,24. 1 Pel. 2:13,18. 3:1,5. See on i^m, \i:\.— Their husbands at home. (35) Ei' or/.a lu; iSia; uv- doui. See on 7:2. The expression ev oiy.a), rnXv take in the case of unmarried women also, who wouki have some "men" (urdQuc) in the family of whom they might inquire.-.^ shame.] ^4iaXQov. 11:6. Eph. 5:12. Tit. 1:11. 36 What.'' ' came the word of God out fiom you.-^ or came it unto you only.'* 37 If "^ any man think himself to be a prophet, or spiritual, " let him acknowledge that the things that I write unto you are the commandments of the Lord. 38 But •'' if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, ^ covet to prophesy, and forbid not to speak with tongues. 40 Let ^ all things be done decently and in order. Note. — The abuses, here reproved, were pe- culiar to the church at Corinth; yet they count- ed themselves a model for other churches to imitate. Was then theirs the mother-church, from whom the preachers of the gospel had first come forth? or had the word oi' God reached them alone? [Marg. Ref. s. — Notes, Is. 2:2 — 5. Rom. 15:18— 21. 1 TAes. 1 :5— 8.) As it was evident, that neither of these was the case; and as many churches had been planted before the church at Corinth; why did they presume to set themselves up above, or against, the wholesome regulations observed elsewhere? In- deed, some one at least of their ambitious teachers might be strenuous in supporting the innovations, which had been introduced; pro- fessing that he was "a prophet, or a spiritual man," 'that is, one well qualified, by religious 'instruction, to understand and judge about 'spiritual things; as opposed to "the carnal 'man," and "the babe in Christ." ' Beza. If he really were so, let him show it, by acknowl- edging the things, thus communicated, to be the commandments of Christ by his apostle. But if any man was, or professed to be, igno- rant of his apostolical authority, and of the ob- ligation of these instructions; let him continue Ignorant, for it would answer no purpose to enter into any further debate with him. (Marg Ref.t—x.—Notes, Matt. 7:6. 15:12—14 "2 t'^- ^;-^4'15. 1 Tim. 6:1— 5.)— Upon the whole, therefore, the apostle exhorted them to coyei to prophesy," in preference to all other spn-itual gifts, yet not to forbid speaking with tongues: but let all things, relative to their pub he assemblies, be regulated with a strict re- gard to decorum, propriety, and regularity: as this must tend very much 10 their own edifica- • ^l 2^3. Mir. 4:1,2. Zorh. l-l.R. I Uom.^s. 2Cor 10-7 12 11- Acts 13:1-3. 15:35.36. 16:9, 4,12-15. Gal 6 b 10. 17:1,10,11,15. 18:l,i:c. 2 u 7:25,40. Luke ift'lR i Th Cor. 10:13-16. 1 Tl.es. l:R. 41-8 9 Pet "5 9 f'l I ^l' t 8:2. 13:1-3. N.im. 24:3,4,16. "^ ^'^^ ' ^°'"' •*^*^- 204] tion, and the credit of the gospel among unbe- lievers; as well as be most honorable and ac- ceptable to God. (Marg. Ref. y, z.) — To adduce this text, as a direct argument about any particular external ceremonies, used in di- vine worship, (which always appear decent and orderly to those who invent, impose, or are attached to them, and the contrary to those who dissent from thein,) is doubtless wresting it from its proper meaning. (Note, Col. '2:o — 7.) Came it unto. (36) Kinr^viTjOFv. 10:11. See on ^c/s 16:1. — Or spiritual. (37) H Tirevfid- riy-oc. See on 2:15. — Covet. (39) ZtjXhtf. 1. See on 12:31. — Decently. (40) Eva^fij/norwc. See on 15i:23. — In order.] KututuSh'. Col. 2: 5, A Tuaow, Acts 13:48. PRACTICAL OBSERVATIONS. V. 1—12. All our pursuits should spring from "love," as the grand motive; and this we ought to fol- low after, without wearying, though it seem continually to flee from us. — Every endowment or possession is valuable in proportion as it is useful; and all public ordinances should be con- ducted in that manner, which most conduces to the edification, exhortation, animation to duty, and consolation under afflictions, of believers; and to the conversion of sinners. Even fer- vent spiritual affections must be governed by the sober exercise of the understanding ; or else, with the best intentions, men will run into great extravagances, and disgrace the truth which they mean to promote. — What shall I profit others? or, in what respect shall I be prof- ited? are proper inquiries, when we are consid- ering, in what manner to conduct our assem- bling together for religious duties, and even our social meetings. Ministers, especially, should not only study to exercise their gifts, with acceptance and reputation; but inquire in the first place, what peculiar advantage their hearers may derive from the subjects Avhich ihey select, and their manner "of explaining and enforcing them. Alas ! for want of this, many a good speaker in delivering an eloquent and admired discourse, is even more unmeaning than "things without life giving sound:" and if they, who play on musical instruments, made no more exact distinction in their sounds, than many preachers do in their doctrine, and ex- hortation; and in suiting their subjects, and their addresses to the cases and characters of their hearers; they would be unfit even to direct the motions of dancers, much more to call the soldier to arm for the battle. V. 13—25. While we most reasonably exclaim against prayers and worship, in an unknown tongue: and thank God for emancipating us from so ab- surd an imposition: Ave should inquire, whether some, who speak in the language of their na- tive country, do not so affect elegant phrases, sonorous words, or words adopted from other languages, and learned discussions; as to render themselves unintelligible to the common jieo- ple; and, whether this be not quite as irrational, as preaching to Britons in Greek or Latin .lude 17. Hos. 4:17. Matt. 7:R. 15:14. J Tim. 6:3—5. 2 Tim. 4:3,4. Rev. 22:11,12. y 1,3,5,24,25. 12:31. 1 Tins. .5t 20. T. 26—33. 11:3!.— T!ecu- liarities of Christianity, which could not be denied Avithout virtually attempting to subvert the whole system. — Several other appearances of Christ after his resurrection have been con- sidered as recorded by the evangelists; but this account mentions circumstances not before stated, and illustrates that inijiortant subject. I delivered. (3) JLtuidoixu. — First of all.] Ef TTouizni;. "Among the first things." — / re- ceived.] jhtQehJlnt'. See on 11 :23.— .3s. (8) 'Jiani^oi-c. Hereonly. 'Jlu.-rfQ, J\[att.(i:i. — One born out of due time.] "An abortive." Marg. T(o exTooiiiuTi. Hereonly N.T. — Ntcm. 12:12. Job 3:16. Ec. 6:3. Sept".— In vain. (10) Kfr,;. 14,58. 2 Cor. 6:1. Gal. 2:2, e/ al. 12 H Now "= if Christ be preached that he rose from the dead, *• how say some among you that tliere is no resm-rection of the dead.'' 13 But '■ if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, *" tlien is our preaching vain, and your faith is also vain. 15 Yea, and we are found s false Avit- nesses of God; because ''we have testi- fied of God that he raised up Christ': ' whom he raised not up, if so be tiiat the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, ''your faith is vain; 'ye are yet in your sins. 18 Then they also which are •" fallen ■asleep in Christ, are perished. Note. — All the apostles preached the resur- rection of Christ, as an undoubted fact, a fun- damental doctrine, and the great demonstration of the truth of the go.spel. Hoav then Avas it, that some Corinthians ventured to declare, that "no resurrection of the dead" Avas to he ex- pected.^ Probably they argued against the |)os- sibility or credibility of such an event; and then endeavored to put a figurative construction on the testimony of apostles or projihets concern- ing it. This hoAVCA'er amounted to a denial of Christ's resurrection: for that authenticated fact demonstrated the possibility of the dead being raised; it confirmed all that he had taught about that doctrine; and it AA'as an earnest of the resurrection of all believers: so that, to in- validate the resurrection of Jesus avouM sub- vert Christianity itself. (Marg. Ref c— f. — Notes, 20—28.' John 5:28,29. 11:20 — 27.) For this Avas the grand proof that he Avas the Messiah : it attested the acceptance of his atone- ment; and it made Avay for his ascension, in- tercession, and mediatorial kingdom. (Notes, Rom. 4:23—25. 8:32—34.) The whole tiiere- fore of the doctrine, taught by the apostles, Avas so inseparably connected with "the resur- rection of Christ; that, if this could be disprov- h Acts 2:24,32. 4:10,33. 10:39— 42. 13:30—33. 20:21. i 13,20. k 2,14. 1 Ez. 33:10. John 8:21—24. Acts5:3l. 13:38.31'. Hom..'j:10. 8:33,34. Mel). 7:23— 28. 9:22— 28. 10:4—12. 1 Tel. 1:3.21. m B. 1 Thei. 4:13,14. Re». It 13. ■201 A. D. 60. I. CORINTHIANS. A. D. 60. eJ, their preaching would he evinced to he use- less and delusory, and the faith of their hearers groundless and unprofitable. Yea, they would be convicted of bearing false witness in this sacred cause, as if God had needed such base frauds to support religion in the world! which in some respects was "bearing false witness against him." (Marg. Ref. g, h.—Note, Job 13;7 12.) And, notwithstanding all the mira- cles wrought by them, with their self-denying labors, holy lives, and patient sufferings unto death, it would be proved, that they had com- bined together to deceive mankind with a most egregious falsehood! (Note, 2 Pet. 1 :16— 18.) For the general proposition, '^that there is no resurrection," included in it that particular one, "Christ is not risen:" as the resurrection of others could only need a continuation of that same omnipotent exertion, which raised him from the grave. But if Christ were not risen, "their faith was vain," and "they were yet in their sins:" for no repentance or reformation could possibly take away their guilt; and noth- ing could prove that Christ's atonement had been accepted, except his resurrection from the dead. Nay further, they who had died in the faith, and fallen asleep in Jesus, whether by a natural death, or as martyrs, had certainly per- ished in their sins, if Christ was not risen: for, whatever might be urged on other grounds, for the immortality of the soul, there could be no other way of forgiveness, acceptance, and eter- nal life, than througli the efficacy of his atoning sacrifice, the belief of which could not consist with the denial of his resurrection. {Marg. Ref. k — m.) — As the persons spoken of had actually repented, renounced sin, and "walked in newness of Hfe;" they could not "perish in their sins," except through the want of a sac- rifice sufficient to expiate their guilt: and thus the apostle's argument, concerning our Lord's resurrection, demonstrates that he, and the primitive church, universally regarded the doc- trine of the real Atonement of Christ's death, as essential to Christianity. — 'If Christ be not 'risen for our justification, we are yet under the 'guilt of sin : and if so, both body and soul must 'perish after death; and then the liope of Chris- 'tians must terminate with this life.' Whitby. False witnesses of God. (15) 'PevdouitQTv- Qs; T8 068. Matt. 26:60. — ''l'!^vdo(i<((jrvQFot, Matt. 19:18. Rom. 13:9.— Of God.] Kutu tu Qes.— Vain. (17) Muruiu. 3:20. Jlcts 14:15. Tit. 3:9. Jam. 1:26. 1 Pet. 1:18.— /n your sins."] El' Tdi; dituoTKu; vuutv. Jo/m 8:21,24. —Perished. (18) JTTodorTo. 1:18. Matt. 10: 23. JoAn 3:15,16. 17:12. 2 Cor. 4:3. 19 If in " this life only we have ° hope in Christ, we are i' of all men most miserable. [Practical Ohsci-vidinns.] Note. — If the consolations, derived from the hope and earnests of another life, were to be thus torn from Christians, and they had no other benefit from Christ than what related to this present life, they would be "of all men most miserable." Some explain this wholly of n Ps. 17:1-1. Ec. etn. 9;9. Luke 8:14. 21:34. 1 Con 0:3,4. 2 Tim. 2:4. (I Eph. 1:12,13. t The*. 1:3. 2 Tim. 1 12. 1 ret. 1:21. I 4:9--l3. jVInlt. 10:21—25. 24: 9. .lohn 16:2,33. AcU 14:22. 2 Tim 3:12. Rev. 11:13. 208] q Set On -1 — ?.. V 23 AcU 2G:23. Rom. 8:11. t'ol. 1:18. 1 I'ct. 1:3. Rev. 1:5, s 22. Rom. 5 12— 17. t .lohn 11:25.26. Rom. 6:23. u 45—49. Gen. 2:17. 3:6,19 .lolm 5:21—29. Rom. 5:12- 21. the apostles, as exposed to peculiar hardships and sufferings; and as peculiarly guilty in pro- pagating an imposture, if indeed Christ Avas not risen: but there seems no proof that this restriction was intended. It does not follow, that Christians would in fact be more unhappy than other men, if there should in the event, be no future reward; for even then, their hopes of heaven, and that consolation which is thence derived, Avould far more than counter- balance their peculiar trials, self-denials, and hardships: but if this hope and consolation were taken from them; they would indeed be more miserable than other men: having lost their relish for those vain pleasures, which alone could be hoped for, and in which other men with a measure of success, strive to forget their misery; experiencing earnest desires, which must certainly he disappointed; and en- during many peculiar evils, without any pecul- iar support and consolation. — The fact how- ever is, that Christians have not only the hope of a future felicity, but also the earnests, the beginnings, and first-fruits of it, in those holy affections towards God, and that "joy" in him "which a stranger intermeddleth not with:" and therefore they are so far from being "of all men most miserable;" that they of all men j enjoy the most solid comfort, amidst their diffi- jculties and trials, and even in the seasons of the sharpest persecutions. {Marg. Ref. — Notes, Rom. 5:3—5. 2 Cor. 1 :1— 7, vv. 3—6. 6:3 — 10.) — Many of the Corinthians were not aware, what dangerous inferences were fairly deducible from the tenets, to which they had lis- tened; and their false teachers would doubtless disavow them: yet it was proper thus to ex- pose them; that they might be put upon their guard, and not patronize opinions pregnant with such mischief to the souls of men, and so destructive of the animating hopes and com- forts of all believers. Most miser able. "] EIebivoteqoi. J?ev. 3:17. "Most pitiable." Not elsewhere.-£'Aeog, Matt. 9:13, 23:23. 20 H But 1 now is Christ risen from the dead, and become "■ the First-fruits of them that slept. 21 For since 'by man came death, ^by- man came also the resurrection of the dead. 22 For as " in Adam all die, even so in Christ shall all be made alive. 23 But " every man in his own order: Christ the First-fruits; afterward ^ they that are Christ's at his coming. 24 Then ^ comelh the end, when he shall have delivered up " the kingdom to God, even the Father; when he shall have pi t down all rule, and all authority, and power. 25 For ^ he must reign, till he hath put all enemies under his feet. 26 The •= last enemy that shall be destroy- ed is death. X 20. Is. 26:19. 1 Tlies. 4:15— 17. y 3:23. 2 Cor. 10:7. Gal. 3:29. 5:24. I Dan. 12:4,9,1.3. Malt. 10 22. 13:39,10. 24:13. 1 I'et. 4:7. a Is. 9:7. Dan 7:14.27. M:itt. 11: 27. 22:13. Lul^c 10:22. John r;3S. 13.3. 1 Tim. 6:15. Ps. 110:1. Malt. 22:44. Murk 12:36. I.nke 20 42,43. Ads 2: 34,35. Eph. 1:22. lUb. 1:13. 10:12,13. 5.5. Is. 25:8. Hoi. 13:14. PtiU 20:.%-. 2 Tim. I:l0. Ilth. 2:14. Rev. 20:14. 21:1. A. D. 60. CHAPTER XV. A. D. 60. 27 For ^ he hath put all things under! his feet. But when he saith, All things are put under /lim, it is manifest that he is excepted, which did put all things under him. 28 And when '^^ all things shall be subdu- ed unto him, ''then shall the Son also him- self be subject unto him that put all things under him, that God may be ^ all in all. ! [Pmcticnl Obsetfatiotis.] Note. — The apostle, having established the fact of Christ's resurrection; from that fact shows the certainty of our resurrection; and then, from the important questions in the thir- ty-fifth verse, he takes occasion to enlarge onj the glorious change which shall take place in the bodies of the saints; and finally he triumi)hs over death by the consideration of a resurrec-' lion and a glorious inmiortality. This is the! plan, or method, and the coherence of thel parts, in this noble chapter. — In opposition toj the errors above noticed, the apostle "testi- fied," with authority, as fully instructed by immediate revelation, that "Christ is risen from the dead, and become the First-fruits of those who slept" in death; even of all believers who had died from the beginning, and of all who should die to the end of the world. {Marg. Ref. T.— Notes, 3—11,50—54. Dan. 12:2,3. Matt. 27:51—53. 1 Thes. 4:13—18.) He was the First, who arose to die no more; and the most illustrious of all, who ever shall die and arise. He arose as a public Person, as the Surety, the Representative, and the Fore-run- ner, of his saints: his resurrection was a pledge and assurance of theirs; and as "the first- fruits," presented to God, to sanctify and se- cure Jiis blessing upon the whole harvest. (Notes, Lev. 23:10—14. Col. 1:18—20. Jam. 1 :16 — 18.) "For since by man" sin and death entered into the world; so, "by Man," by One in human nature, "came the resurrection of the dead:" and, as in consequence of their relation to Adam, all men are born mortal, and at length die; even so, in and by Christ, shall all be made alive. (Notes, John 11 :20— 27, vv. 26, 27. Rom. 5:12-19.) All men, without exception, through his undertaking being placed under a dispensation of mercy, shall be raised from the dead, that their future state may be according- ly determined: yet none will be finally benefit- ed, except those, who are one with him by faith, and the participation of his life-giving Spirit; and of these the apostle particularly, and almost exclusively, treats in this chapter. (Note, John 5:28,29.) — This resurrection was appointed to take place in due order: Christ himself "the First-fruits:" hereafter, at his coming, his redeemed people will be raised be- fore others; and at last the wicked will arise also. Then "the end" of this present state of things will arrive: and, the solemnities of the final judgment being concluded, Christ, will de liver up the mediatorial "kingdom of God, even to the Father" from whom be received it; hav- ing previously "put down all rule, and all au- thority, and power," which have been placed in opposition to his cause and kingdom. (Marg. Ref. X— a.) For "he must reign, till all ene- d Ps. S:6.7. Alatt. 11:27. 28:lf!. Johnr.:3j. 13:3. Kph. 1:20.21. Phil. 2:9—11 riel>. 1:13. 2:8, Vol. M. 9. 10:12,13. 1 Pet. 3:22. llev 1:18. P.. 2:8,9. U. 39,17. ^:8,9 27 mies" be subjected to him; as it had been pre- dicted concerning him, and the scripture can- not "be broken." (Marg. Ref. h.~Notc, Ps. 110:1.) Of these enemies, "death" will be the last, which will be put under the Redeem- er's feet; when he has finally delivered all his people from this universal conqueror, and en- tirely abolished him. (Marg. Ref. c. — Notes, 2 3Wl:10. Heb. 2:14,15.) For when it is said, that Jehovah has put all things under the feet of Christ; it is evidently meant of all creatures, and with an exception of the great Creator, "who put all things under him." Thus, "when all things shall be subdued" to the incarnate Son, and when the end of his mediatorial authority shall be thus completely answered; "then shall the Son himself," as Man and Mediator, be "subject unto Him, who hath put all things under him:" all the power and authority will be acknowledged to have I been of God, and all the honor will be referred i to him; his absolute kingdom shall then super- sede the mediatorial kingdom of Christ; that God may be acknowledged and glorified, as "all in all;" the first great Cause, and the last End, in every thing, and the Object of univer- sal adoration and obedience. (J\Iarg. Ref d — g.—Note, Phil. 2:9— 11.)— The distinction between the absolute, universal, and everlast- ing kingdom of Goil, the Goverrf?)r of all, and the mediatorial kingdom of Christ, as institu- ted for the benefit of fallen man, is every where implied in scripture. The Father, as the Head of the absolute kingdom, ceased not to reign, when the Son was advanced to the mediatorial throne: as that authority was intended to en- dure only for a season, in order to accomplish certain important ends, to the glory of God in man's salvation. (Notes, Matt. '28:19. John 5:20—30.) After tlie day of judgment, this kingdom will be terminated: Christ, having executed his commission, will cease to reign "over all worlds," as Mediator, having public- ly "delivered up the kingdom to God" in the person of "the Father:" yet he will in human nature retain a peculiar authority over his re- deemed people; and, as One with the Father, he will, with him and the Holy Spirit, reign One "God over all, blessed for evermore:" nor will he any more cease to reign in this sense, when he has given up the mediatorial king- dom, than the Father ceased to reign, when he appointed the Son to that kingdom. For iri this passage, as in some others, the Person ot the Father is mentioned, as filling the throne- and appointing the Mediator; in order to dis- tinguish the absolute authority of God, Irom the delegated authority of the Son in human nature.— 'He saith not that "the Father,"' 'mentioned in the twenty-fourth verse, but that ' "God may be all in all:" and so he seems to 'lead us to "that interpretation of the Godbcud, 'which comprehends Father, Son, and Holy 'Ghost: That the Godhead may govern all 'things immediately by himself, without the in- 'tervention of a Mediator between him an; b Jjhil 12:24. 3:7. Ps. 104:14. Mark 4:2C— 29. A. D. 60. CHAPTER XV. A. D. 60. the soul, from which it would at death be de- livered. Such men, indeed, could not but dis- like the doctrine of the resurrection, and be disposed to argue against it: yet the passage does not refer to objectors of this kind; at least, there is no proof that it does. With what body, &c. (35) Hoioi aunitnt — ^Quali corporeV Schieusner. John 12:33. — Thou/oo^ (36) J(pQov. 2 Cor. 11:16,19. 12: 6,11. See on Luke 12:20. — /( may chance. (37) El Tv/oi. 14:10. Tv/or, 16:6. 39 •* All flesh is not the same flesh: but there is one kind of flesh of men, another flesh o^ beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the ter- restrial is another. 41 There is "^ one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also ^is the resurrection of the dead. It is sown s^in corruption; ''it is raised in incorruption: 43 It is sown ' in dishonor; it is raised in glory: it is sown **• in weakness; it is raised ' in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. [Practical Observations.] Note. — We are here called to reflect on the variety, as well as the wonderful nature, of the works of God, in order to exalt our thoughts concerning his infinite power and wisdom; and thus to silence all objections arising from the difficulties which seem to stand in the way. "The flesh" of diflferent animals (as well as the form of vegetables,) is differently constituted, produced, and supported: yet Ave cannot com- prehend the manner, in which the Creator has made and preserves this difference; though it is evidently intended to fit them for their sev- eral kinds of life, their diverse elements, nu- triment, and uses. Cannot he then raise our bodies, suited to the state intended for them, consistently with our personal identity, and in a manner inexplicable to us.? The same varied wisdom and power of God has formed "celes- tial," as well as "terrestrial bodies;" but the celestial appear far more splendid than the ter- restrial: yet, even among the former, there are different degrees of glory; as they are in themselves, or as they appear to us. The sun is far more glorious than the moon; yet the re- flected light of the moon far exceeds that of the remote stars; and some of them shine more brightly than others. {Marg. Ref. e. — Note, Gen. f:14— 19.) Thus also will it be in "the resurrection of the dead;" the bodies of the righteous will appear as much more glorious than they now do, as the heavenly luminaries d Gpd. 1:20—26. e Gen. 1:14—16. Deut. 4:19. .loh 31:26,27. Ps. K:3. 19:4— 6. 148:a— 5. Is. 24:23. f M—5i. V^n. 12.3. Matl. 13: 43. I'l.il. 3:20.21. Gcii. 3;I9. Job 17:I4. T: 16: 10. 49:9,14. Is. 3S:17. AcU 2:27,31. 13:34—37. Koin. 1: excel a clod of the earth; yet will they shine with different degrees of splendor, like the sun, moon, andstars. {.Marg. Ref. f.) — The body, as born of dying Adam's race, and during its mortal state, and especially as dying, "is sown in corruption;" it tends to corruption, and alter death it is speedily wasted and decayed: but at the resurrection it will be "raised in incorrup- tion," without any seeds of mortality, disease, or decay i.i its constitution; fitted for a state of perfect health, vigor, and activity, to all eter- nity. {Marg. Ref. g, h.—Note, iPet. 1 :3— 5.) Here, during life, at death, and in the grave, the body "is sown in dishonor:" it lives as a condemned criminal; various sufferings and diseases are tlie forerunners of that execution of a criminal, which takes place at death with much ignominy and disgrace; and the wasting state of a dead corpse is very dishonorable in itsell": though the death and' burial of Christ have sanctified the grave to all believers, and his resurrection has assured us that the body shall be "raised in glory." But the triumph over death and the grave will be honorable; the body will be rendered most beautiful an(l glorious; it will be made fit for that heavenly felicity, and those employments in which an- gels are associated; and it will resemble the glorified body of the Lord Jesus himself, the "First-born from the dead." (Notes, 55 — 58. Lw/te20:27— 38, 1'v. 35,36. P/it/. 3:20,21.) "It is" also "sown in weakness:" our manifold dis- eases, and death in which they terminate, are peculiar evidences of human imbecility; and the state of the body in the ground, devoured by worms, and turning to the dust, shows most affectingly how little all men's power and abili- ties can do for them. (Notes, Ps. 49:6 — 15.) But the body of a believer will not only be rais- ed by almighty power; it will also be endued with "power," vigor, and activity, of which we have no conception; and be rentlered capable of such motions, and of producing such efl'ects, as utterly surpass whatever we have heard, seen, or imagined. (Marg. Ref. k, 1.) In short, the body is here sown a "natural," or an animal body: it resembles the bodies of animals, in its wants, appetites, pains, and diseases; and after death it returns to dust as they do: but hereaf- ter it will be raised a "s|)iritual body," cajjable of the spiritual employment, worship, and ha))- piness of heaven; entirely refined from all sen- sual dross and low desires; needing no nxire food, rest, sleep, or recreation; no longer capa- ble of desiring or relishing animal pleasures; and no more a clog to the soul, but a helper to it in all holy exercises. (Notes, Malt. 17:1,2. p. O. 1—13. 1 T/if-v. 4:13— 18.) For there is "a natural body" suited to our state on earth, and a "spiritual body" suited to the heavenly state; nor can these be#in every respect the same. 'In this state, we are Hirced to serve 'our bodies, and to attend their leisure, and 'mightily depend upon them in the ojierations 'of the mind: in the other, our bodies shall 'wholly serve our spirits, and minister unto 'them,' and depend on theij|»and therefore may 'be styled "spiritual." ' Whitby. Celestial. (40) EnuQuriu. 48,49. See on 23.8:21. I k Job 14:10. marg. r». 102 23. h 52—54. Luke 20:35,56. 1 | 2 Cor. 13:4. Pel. 1:4. I I 6:14. MnU. 22:29,30. Murk '2: i Phil. 3:20,21. | 24,25. 2 Cor. 131 Pliil. 3.10. [213 A. D. 60. I. CORINTHIANS. A. D. 60. John 3 ■A'i.— Terrestrial] EniyBia. Q Cor. 5: 1. Phil. 3:19. Jam. 3:15. See on JoAn 3:1 2.— Corruption. (42) InioQa. 50. i?ow^. 8:21. Gal. 6:8. Col. 2:'2'2. '2 Pet. 1:4. A q>i^FiQo>, 33.— Incorruplion.] .4ifihi(jaih in that most solemn and infinitely important crisis, we must now submit to his rule, accept of his salvation, and live to the glory of God through him. Then shall we at leng-th rejoice in all his victories, and participate his glories: we shall exult with immense satisfaction, in the blessed accomplish- ment of the Redeemer's undertaking; and as being with him, our Head in human nature, put under the absolute dominion of our recon- ciled Father, "that God may be all in all;" that he may receive the whole glory of our salva- tion; a'nd that we may for ever serve him, and enjoy his favor, without sin or death; and with- out needing repentance, forgiveness, a sacrifice, or a Mediator, any more to all eternity. v. 29—34. Should we lose sight of the animating pros- pect in the preceding verses set before us; should any one prevail in attempting to argue us out of these our expectations; how must our zeal, diligence, and boldness be enervated, and our rejoicing damped! Who then would step forward to succeed those illustrious sol- diers of Christ, that have nobly bled in the cause of truth.' Who would confess him in this evil world.? Why should we stand amidst dan- gers and alarms continually.' Why should we venture the rage of men, more venomous than serpents, and more subtle than foxes, and more savage than tigers or lions.' Such principles would soon induce us to depart from our con- stancy, and make us exclaim, "What advan- tageth it us, if the dead rise not.'" or even tempt us to sav, "Let us eat and drink, Jor to- morrow we die." Let us not then suffer our- selves to be deceived bv corrujjt reasoncrs; but let us separate from them, and venture our all for eternitv, on the single testimony of "God, who cannot lie." Let us fear associating with skeptical, profligate, or ungodly men; lor "evil communications corrupt good manners: let us warn our children, our juniors, our hearers, to shun them as a pestilence: let us "awake to righteousness, and sin not;" let us not hearken to those, who knov»r not God, in whatever science else they may excel; being assured that this ignorance will be found shameful, in pro- portion to the abilities, opportunities, confi- dence, or profession, of those in whom it is found. V. 35—44. If any are still disposed to start objectioiiSj or make presumptuous inquiries, when trutlii [217 A. D. 60. I. CORINTHIANS. A. D. 60. are sciipturally proposed; let them remember llie appellation, which the apostle, or rather the Holy Spirit, gives to such "wise men of this world." For they may thence learn, that man's wisdom consists in becoming "a little child," and simply believing his Maker. The work's of creation and providence read us daily lectures of humility; as well as teach us to ad- mire the variety of the great Creator's wisdom and goodness. Till we can fully comprehend the whole process, by which a bare grain, cor- rupting in the earth, produces many ears of corn at the harvest; and till we can satisfacto- rily answer all questions, and solve all difficul- ties about it; let us learn to be the pupils, and not assume to be the counsellors of the most High : and let us hold fast the sure hope of a glorious resurrection, without perplexing our- selves about the manner, in which infinite wis- dom and almighty power can effect it. V. 45—58. They, who "shall be accounted worthy" to obtain felicity in the heavenly state, will excel in glory all present splendors, far more than the celestial bodies transcend the terrestrial : and yet they shall exceed one another in glory, as "one star differeth from another;" while Christ, "the Sun of Righteousness," shall infinitely outshine them all. This degraded, corruptible, ' sinful, and dying body, shall be raised "incor- ruptible, immortal, and glorious:" it shall be-' come vigorous, active, and beautiful, beyond conception: this animal body shall be raised spiritual. Here our very souls are carnal: tnere our very bodies will be spiritual. And our "second Adam, the Lord from heaven," will give new and immortal life, as "a quicken- ing Spirit," both to our souls and bodies; that in both, according to our measure, we may bear his image and glorify his name. — As "flesh and blood cannot inherit the kingdom of God;" let us not "sow to the flesh, of which we can only reap corruption:" {Note, Gal. 6:6— 10.) and, as those who shall be exempted from death must be changed, let this reconcile our minds to that change, which death will begin and the resurrection complete in our bodies, when "death shall be swallowed up in victory." Let us seek the full assurance of faith and hope, that in the midst of pain, and in the prospect of dissolution, we may triumphantly exclaim, ^'O death, where is thy sting.'' O grave, where is thy victory.'"' that we may hail the sharpest pangs of dying; and think without emotion on the darkness, the corruption, and the imaginary horrors of the tomb: assured that there our bodies will sleep at ease; that in the mean time our souls will be present with our beloved Re- deemer; and that our bodies will shortly arise, to share that unspeakable felicity.— But "sin is the sting of death," and who can disarm that "kmg ot terrors?" For "the law is the strength ot sin;" and who can answer its demands, en- dure Its curse, or expiate his own transgressions.? Hence the terror and the anguish: hence the wretched cleave to life, save when infidelity, despair,^and rebellion induce madness and sui- /leath is justly terrible to the ess cide. Hence, unbelieving and impenitent: hence, the needl a Acts 11:28—30. 2-117. Rom. 15.25.2t!. 2 ("or. 8:9. Gal. 2:10. b Aels ;i:ll. Knm. 12:13. 2 Cor. 9:12—15. rhileui. 5—7. 218] Heb. 6:10. l.Iohi. 3:17. c Afls 1G:B. 18:23. GM 1-2 tl i-»'i]auvQi'C(»v. JV/a<<. 6:19,20. J^uke 12:21. i?om. 2:5. '2 Cor. 12:14. Jam. 5:3.— Hath prospered.] Evodwiat. See on Rom. 1 :10, 3 And 5 when I come, ^ whomsoever ye shall approve by your letters, them will I send to bring your * liberality unto Jerusalem. 4 And ' if it be meet that I go also, they shall go with me. Note. — Every thing having been previouslj' arranged, the apostle, when he arrived at Co rinth, would send with the bounty of the Cormthians such persons as they approved and would recommend by their letters. Or joining the words, "by letters," with the latter clause, whomsoever they approved, the apostle would send, with letters from himself to the apostles and elders at Jerusalem : but if it was thought more satisfactory to all concerned, he himself would accompany the messengers. (Mars;. Ref.—Notc, 2 Cor. 8:16— 24.) Yoiir liberality. (3) "Your gift." Marg. Ti,v yuoivvfiMV. 15:10. 2 Cor. 8:1,6,7,19, 9: 8,14,15' 5 Now I will come unto you, "^ when I shall pass tbrough Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, ' and winter with you, " that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the g 4:19—21. 11:34. h Acts 6: 1—6. 2 Cor. 8:19—24. * Gt. gift. i Rom. 15:25. 2 Cor. 8:4,19. k Acts 19:21. 20.1—3. 2 Cor. 1:15—17. 1 Acts 27:12. 28:11. Tit. 3:12. m Acts 15:3. 17:15. 20:38. 21:5- Rom. 15:24. 3 John 6,7. n 4:l3. Prov. 19:21. Jer. 10.23. AcU 1831. Rom. 1:10. Jam. 4:15. way; but I trust to tarry a while with you " if the Lord permit. 8 But I will tarry " at Ephesus until P Pentecost. 9 For •> a great ' door and effectual is opened unto me, ' and there are many adversaries. Note.- -The apostle was meditating to make a progress through Macedonia, when he wrote this epistle: and he seems to have given some intimations, that he would go to Corinth in his way to Macedonia, as well as on liis return, though it is not here mentioned. (Note, 2 Cor. 1 :15,16.) He had, however, formed his deter- mination of coming; and he assured his breth- ren at Corinth, that he would make some stay among them, "if the Lord would give liim leave:" for he did not think it sufficient, m(*rely to call on them, as a traveller in his journey, when so many things and of so great irnj)or- tance required his presence among them, (Marg. lief, k — n.) It was, therefore, his de- sign to continue at Ephesus till the least of Pentecost: the rest of the summer he meant to employ in his progress through Macedonia; and then perhaps to spend the winter at Corinth; expecting that the Corinthians would after- wards help him forward in his journey, "whith- ersoever he should go." Perhaps he intended to sail from Ephesus to Corinth first; then after a short stay to go into Macedonia, and after- wards return to winter there. But he thought it incumbent on him to stay some time longer at Ephesus; as great opportunities of service were afforded him; great success attended his labors; and "many adversaries" were excited to oppose him, to terrify or dissuade men from embracing the gospel, or to discourage and mislead the new converts. His presence there- fore was peculiarly necessary; though his dan- gers and hardships were proportionablv increas- ed, (Marg. Ref. o—s.— Note, 15:31— 34.)— It is evident, from the concluding salutation, that the apostle wrote this ej)istle Irom Ephesus, though the spurious addition at the close dates it from Philipjii. It is probable, that the tu- mult made at Ephesus by Demetrius, hastened the apostle's departure; (Notes, »/Jc(« 19:21 — 41.) and his plan seems in other respects to have been circumstantially deranged. (Notes, 2 Cor. 1 :17 — 20,23,24.) — If the Lord permit. (1) Notes, 4:\S—1\. J?om. 1:8— 12. Jam. 4: IS— n.— Pentecost. (S) 'It therefore was the 'following Pentecost that he hastened to be at 'Jerusalem, Jlcts '20AG.' Whitby. —Door. (9) iV'o/e, 2 Cor. 2:12,13. Co/. 4:2— 4. i?ei>. 3:7 —9. Winter with you. (6) Ihinityfiintnoi. See on Acts 11 •.\'i.— By the way. (7) F.y 7iii 1 Tim. 4:12. 15:58. Itom. lfi:2I. 2 T.ir. 6; 1. Phil. 2:19—22. 1 Thn 3 2. [219 A. D. 60. I. CORINTHIANS. A. D. 60. he vvorketh tne work of the Lord, as I also do. 11 Let >" no man therefore despise him: ^ but conduct him forth in peace, that he mav come unto me; for I look for him with the brethren. [Practical Obsenatuns.] ^ole. — Timothy had been sent before the apostle into Macedonia, with directions to visit Corinth: {Notes,A:U-n. Acts 19:21,22.) but such was the disposition of many in that city, that it was necessary to charge them not to be- have improperly to him when he came. For the apostle was apprehensive, that their party- quarrels, and opposition to his authority, would induce them to show so marked a dislike to Timothy, and even contempt of him, as to make him afraid of executing his commission among- them. The apostle therefore assured the Christians at Corinth, that Timothy was faithful and skilful, in "the work of the Lord," even as he was : let none of them therefore de- spise him because of his youth, or his supposed deficiency in "the wisdom of words and excel- lency of speech:" let them encourage and coun- tenance him, in bearing testimony against the evils which had taken j)lace among them: let them not take offence at his faithfulness, or per- mit him to go away, as one v/ho had incurred their displeasure: but let them conduct him forth, in peace and love, on his journey towards Ephesus, where the apostle expected him with the brethren who accompanied him; for both he and the brethren at Ephesus expected him, as one whom they greatly loved. {Marg. Ref. x —7..— Notes, Luke 10:16. Phil. 2:19—2.3. 1 Thes. 4:6—8. 1 Tim. 4:11—16. Ti7. 2:15.) — Probably Timothy returned to Ephesus, be- fore Paul was driven thence. — 'We infer that 'Timothy was not sent with the epistle : for had , 'he been the bearer of the letter, would St. 'Paul in that letter have said, " If Timothy 'come.^"... If he was with the apostle, when he 'wrote the letter, could he say, ... "I look for 'him with the brethren?" ... Timothy was sent 'forth upon his journey before the letter was 'written; but he might not reach Corinth, till 'after the letter arrived there. Jets 19: 21:' Paley. — With the brethren. (11) Either those who had accompanied Timothy into Macedo- nia, or some whom the apostle expected from Corinth. Without fear. (10) yicpoSoJc. See on Luke 1:74. — Despise. (11) ESadsvijai]. See on 1:28. —Hook for.] Exdexouni. 11:33. John 5:3. Acts 11:16. Heb. 10:13. 11:10. Jam. 5:7. 1 Pet. 3:20. 12 As touching ^ our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come ^ when he shall have convenient time. y 10. LiikelO-.ie. 1 Thes. 4:8. 1 Tim. 4:12. Tit. 2:15. t 6. Acts 1.5:33. B 1:12. 3:5,22. Acts 18:24—28. 19:1. Tit. 3:13. bEc. 3:1. Mark 6:21. AcU 24: 25. c Malt. 24:42—44. 25:13. 2f!:4l. Mark I3:y3— 37. 14:37,38 6:18. Col. 4:2. 1 Thes. 5:6. 2 Tim. 4:5. 1 Pet. 4:7. 5:8. Rev. 3:2,3. 16:15. d 15:1,2,58. 2 Cor. 1:24. Gal. 5:1. Phil. 1:27.4:1. Col. 1:23. 4:12. 1 Thes. 3:8. 2 Thes. 2: IS. 0 9:25-27. lSnm.4:9. 2 Sam. 10:12. IChr. 19:, 3. Eph Luke 12:35-40. 21 :36. Eph. | 13-17. 1 Tim! 6:12. 's Tim. 2: 220] Note. — It seems, that a party at Corinth professed themselves attached to Apollos, ia order to cover their opposition to the apostle: (Notes, 1:10—16. Acts 18:24—28.) yet St. Paul greatly desired and exhorted that eminent minister to go among them, with Timothy and Erastus, or with Stephanas and his friends, when they returned to Corinth; (Notes, 15 — 18. .^cis "19:21,22.) being of opinion that his presence would help to allay their disputes, having the most entire confidence in his wis- dom and humility. But perhaps Apollos fear- ed lest his presence should have a contrary ef- fect; or he might be fully employed in another place; or perhaps he thought it right to ex- press his decided disapprobation of the conduct of the Corinthians, by absenting himself till they came to a better temper. However, he wa.s not at all willing to go to Corinth at that time; though he intended to visit them when he could with more convenience and propriety. (Marg;. Ref.) When he shall have convenient time.] ' Oiav evxuiQrjar/. See on Mark 6:31. 13 ' Watch ye, *• stand fast in the faith, ^ quit you like men, '^be strong. 14 Let ^ all your things be done with charity. Note. — The apostle, about to conclude his epistle, called on his brethren and beloved chil- dren at Corinth, instead of presuming on their gifts and privileges, to stand upon their guard against temptations, and be vigilant in avoid- ing the snares of the great deceiver and his servants. He exhorted them to "stand fast in the faith," as they were in great danger, and already began to waver: he reminded them to be valiant and prudent, as it became men, in their conflict with their common enemies; and not to behave like children in disputing with one another, and "envying one another:" he directed them to be "strong in the grace of Christ" for their work and warfare, instead of amusing them5;elves with curious speculations: (Marg. Ref. c — f:) and, above all, he warned them to manage all their concerns according to the dictates of that love, which he had so fully explained, and so pathetically recommended to them. (Marg. Ref. g.— Notes, 13:)— Quit you like men. (13) Marg. Ref. e. — Notes, 9: 24—27. Eph. 6:10—20. 1 Tim. 6:11,12. 2 Tijn. 2:3—7. 4:6—8. 1 Pet. 5:8—11. Quit ynu like men. (13) y/rdoi'Cfu&e. Here only N. T. Dew*. 31 :6,7,23. JosA, 10:25. 2 Chr. 32:7. Ps. 27:14. Nuh. 2:1. Sept.— Fi- vea&e fic urdQag, I r. 12:18. Kom. 16:3,9. Phil. 4:3. 3 John 8. I) S:9. Rom. 16.6.12. 1 Thes. 1: 3. 2:0. 5:12. 1 Tim. 5:17. Heb. 6:10. Rev. 2.3. o 15. p Phil. 2-30. Philem. 13. ' Greet ye one another with an holy kiss. Note.—{Marg. Ref. — Notes, Rom. 16:5— 16,21—33.) — Aquila and Priscilla were at Ei)h- esus, when this epistle was written; but tliey had returned to Rome, before the apostle wrote to the Christians in that city. (Note, Rom. 16:3,4.) 21 The ^ salutation of me Paul with mine own hand. 22 If any man " love not the Lord Jesus Christ, let him be ** Anathema Maran- atha. 22 The = grace of our Lord Jesus Christ be with you. 24 My '' love he with you all in Christ Jesus. * Amen. Note. — An amanuensis had written the rest of the epistle: but tlie apostle thought i)roper to add what follows with his own hand; ami to unite a most solemn and awful warning with his aflectionate salutatiiuis, that it might make the deeper impression. Whatever gifts, knowl- edge, eloquence, or eminence any man possess- ed; or in whatever imaginable way he might be distinguished; yet if "he did not love the Lord Jesus Christ, let him be Anathema Maran- atha." If he had not a cordial love to the per- son, salvation, precepts, cause, glory, and peo- ple of Christ, he was and would be "accursed," until and when the Lord should come; though he did not appear as an open enemy to him and his cause. If his conduct proved that he did not love the Lord Jesus, let him be separated from the church, as "an accursed thing" devot- ed to destruction: and in case he did not after- wards repent, and believe with that "faith which worketh by love;" Christ himself would execute this awful sentence, when he came to judge the world. But if it could not be prov- ed, or was not at all suspected by men, yet it was known to the Lord; and he who had not genu- ine love to the Saviour, certainly abode under the wrath of God, and would at last sink into utter destruction, as a sacrifice to his justice. For he who does not love the divine Redeemer, must be an enemy to the holy perfections and righteous government of God, an unhumbled impenitent sinner, and an unbeliever, under the covenant of works and the curse of tiie law: he must be destitute of all true holiness, incapable of spiritually performing any good work, and unfit for the employment and jileasures of hea- ven: whoever does not "love the Lord Jesus," whether an open unbeliever, or a professed Christian, or an apostate, must certainly be num- bered, at the day of judgment, among the ene- mies of God, and have his portion with them, (Marg. Ref. x—h.— Notes, Matt. 10:37—39. 25:34—46. P. O. 31—46. Jo/m 8:41— 47. 21: 15—17. 2 Cor. 5:13— 15. Eph. 6 ■.'21— 24. 1 Pet. 1:8,9. 1 John 4:19.) — "Maran-atha" is 24. Heb. 13:24. V 2 Cor. 13:12. I Tiles. 5:26. 1 ' Pet. 5:14. 7. Gal. 6:11. Col. 4:18. 2 Thcs. 3:17. a Conl. 1:3,4,7. 3:1—3. 5:16. h. 5:1. Malt. 10:37. 25:40,45. John 8:42. 14:15,21,23. 15:24. 16:14. 21:15—17. 2 Cor. 5:14, 15. 8:8,9. Gal. 5:6. Kph. 6:24. Heb. 6:10. 1 Pel. 1:8. 2:7. I.l(>hn4:l9. 5:1. b Matt. 25:41.46. 2 The*. 1:8,9. Judc 14,15.— 12:3. Acts 23:14. Horn. 9:3. Gal. 1:8,9. Gr. c A« an Kom 16:20.24. d 14. 4:14,lo. 2 Cor. 11:11. 12:15. Phil. 1:8. Rev. 3:19. e Sec on 14:16. Malt. 6:13. 28: 20. 231 A. D. 60. I. CORINTHIANS. A. D. 60. Svriac, and signifies, The Lord cometh. Some Jewish usages^ are supposed to be referred to; but the above is the undoubted meaning of the passage. 'When the Jews lost the power of 'life and death; they used nevertheless to pro- 'nounce an anathema on persons, who accord- 'ing to the Mosaic law, should have been exe- 'cuted : and such a person became an anathema; '... and to express their faith, that God would 'in one way or other interpose to add that efR- 'cacv to his own sentence, which ihey could not 'give it, it is very probable that they might use 'the word Maran-atha, that is, in Syriac, 'The 'Lord cometh;' and he will put the sentence in 'execution.' Doddridge.-The apostle, however, did not write this awful warning (for which he saw too much occasion in the conduct of the Corinthian teachers,) from resentment or harsh- ness of spirit; he therefore expressed his earnest desire that the grace and favor of the Lord Je- sus might be with them, and rest on them; and he concluded by such an assurance of his cordial love to tliem all, in Christ and for his sake, as is not found in any other epistle. To this he annexed his Amen, as assuring them of his sin- cerity in it; notwithstanding the rebukes which he had given them, and the improper treatment which he had received from them. {Marg. Ref. c,d.) Anathema. (22) Jvnd-ei-ia. 12:3. See on Rom. 9:3. — Maran-atha."] Muquvud-n. Here only. — ' Marana-atha, quse latine sonet, Domi- 'nus nosier venit, seu veniet.' Schleusner. PRACTICAL OBSERVATIONS. V. 1—11. It is incumbent on ministers to exhort their people to liberal charity, especially towards their brethren in Christ; and to direct them in the best way of collecting and applying their contributions: and all Christians ought to be "ready for every good work," in proportion "as the Lord prospers" them in their secular concerns. — When a little is weekly appropri- ated to such purposes, it is parted with more conveniently and less reluctantly, than when greater sums are required at once. For it is considered as a part of the weekly expense, and so spared in other things: but without some arrangement of this kind, the fund which should have been reserved for charitable uses is often previously spent on superfluities, and the sum required cannot well be afforded. Those week- ly collections, therefore, which are made by several excellent societies, and, blessed be God, are becoming more and more general; in which even poor mechanics and laborers, nay children, by the constant payment of trivial contribu- tions, raise annually large sums for the relief ot the sick and destitute, and for aiding the dis- tribution of the scriptures, and the cause of missions into all regions; cannot be too warmly recommended. Much real good is done by them; the gospel is adorned and recommended; and the young and the poor are taught to re- trench needless expenses, and to save that they may be able to gtW. Thus habits of the best and most useful kmd are formed, which con- duce eventually hkew.se to their own temporal comfort and benefit: while an excellent exam- ple IS exh.b. ed and the rich are excited to a proportionable hberahty. May such societies be established in all the churches of Christ i These charitable works well consist with the design of the Christian sabbath. — But when the funds are raised, prudent, pious, disinter- ested, and humane persons should be chosen to apply them: nor ought any man to count such a service foreign to his place, except he be ne- cessarily engaged in still more important ser- vices. (Note, Acts 6:2 — 6.) — All our purposes should be formed in submission to the will of God; and our conduct should be regulated by the dispensations of his providence, in connex- ion with the precepts of his word. — Ministers ought not readily to leave those places, in which "great and effectual doors are opened to them," even though there be many adversaries: nay, this circumstance may often render it more incumbent on them to continue in their post, though dangerous and difficult; that they may establish and encourage the weak or wavering. (Notes, Neh. 6:10—14. Acts 6:1— 6.)— It is wonderful that those who attend on the Avork of the Lord, in the most faithful manner, should have cause to fear, even among professors of the gospel; or be in danger of being despised and disquieted by them. Yet the prevalence of party, the influence of corrupt teachers, or the infection of antinomian principles, frequently produce this effect: especially when those who are required to "reprove, rebuke, and exhort with all authority," are young, diffident, or de- ficient in external accomplishments. But senior ministers should use their influence to repress this spirit; that their faithful young brethren may be secured from contempt, enabled to do their work in peace, and receive due kindness from those among whom they labor. V. 12—24. The zealous servants of Christ are commonly harmonious among themselves, even when their injudicious hearers place them in competition with each other. They concur in opposing every error and evil, though they may have different opinions, about the best method of remedying them; and therefore they will leave others to f()llow their own judgment, even when different from their own. — Exhortations to vig- ilance, constancy in duty, steadfastness in the faith, and mutual love, can never be unseason- able. Those who have "addicted themselves to the labor" of love, in ministering to the saints, are most worthy of respect and imita- tion; and not they who are most fluent in speech, and forward to assume the lead in pub- lic concerns. We should also willingly submit to those, who are experienced and mature in the faith of Christ; or who labor to promote that cause, for which the apostles spent and laid down their lives. — Faithful and pious per- sons may supply what is lacking in each other; and their conversation will refresh the spirits of such as are like-minded. — Christians, though divided by seas and mountains, and though they disapprove of some things in each other's creed or practice, will yet cordially love and pray for one another. But they, who "love not the Lord Jesus Christ," can be Christians only in name; and they must certainly abide under an awful curse, which the Lord when he cometh will execute. (P. O. Matt. 20:41— 46.) Our obligations to the divine Saviour, and our rea- sons for loving him, are infinite: yet many, who are called by his name, who profess his , truth, nay, who preach his gospel, are strangers A. D. 61, CHAPTER I. A. D. 61. to this holy love, and only seek their own advantage, credit, ease, or pleasure, in their religious performances. They may conceal this fatal defect from the most discerning of their i'ellovv-servants; but "the Lord when he Com- eth" will surely detect it. Let us then call ourselves to account in this matter, and not be satisfied with any religion, which does not in- clude and express the supreme love of Christ, earnest desires of his salvation, gratitude for his mercies, zeal for his glory, an(l obedience to his commandments. Let us inquire, whether we do indeed "count all things" worthless, com- pared with Christ and his righteousness; whe- ther we be willing to give up worldly objects when they come in competition with him; whether we love his image in his people; and be willing to deny ourselves, that we may com- municate to their wants; whether we love his ordinances, as means of communion with him; whether we rejoice to hear him glorified, and grieve to see him dishonored; whether we allow 'ourselves in any known sin, or the neglect of i any known duty; whether we keep his com- jniandmenls unreservedly and habitually; yet grieve that we keep them not more perfectlv; \lNotes, Joh7i l4:\b—<24. 15:12—16. 21:15— j 17.) and whether we copy his examjile and lonsT I to be conformed to him, being greatly humlilcd by the consciousness of imitating him in so de- fective a measure, and of being so little trans- formed into his holy image. By these inquiries, impartially answered, we may form a good judgment of the state of our souls. — But, while we warn those around us not to deceive thcm- sejves, we should beware of the appearance of anger and resentment. We should atK-ction- ately and zealously long that the grace of Christ may be with those, whom we thus caution; and we ought to assure those oi'our cordial love in Christ, whom we rei)rove and warn in the most plain and solemn manner, and who have acted the most improperly towards us. THE SECOND EPISTL.E OF PAUL THE APOSTLE TO THE CORINTHIANS. t This epistle seems to have been written about a year after the foregoing, while the apostle was on his progress through Macedonia. Having heard by Titus, that his first epistle had pro- duced very good effects on many of the Corinthians; he wrote this also, in order to prepare the way more completely for his visit to them: and it is probable, that he sent it immediately by Titus and some others who accompanied him. (Notes, 2:12,13. 7:5 — 7.) In it he justi- fied himself from the charge of levity, or worldly policy, in delaying his journey to Corinth; and assigned those reasons for this part of his conduct, which could not have been disclosed with propriety, till the effect of his former epistle had appeared. {Note, 1 :1.5— 24.) He also gave directions respecting the restoration of the incestuous person, who had been excommu- nicated. (2:) He then expatiated on his own conduct in the Christian ministry; mtermixing many exhortations with the avowal of his motives and fervent affections, in his sacred work. (3:_l7:) With great address and earnestness he recommended to them the collections tor the self "not a whit" inferior to any of the apostles. He then concluded with various admoni- tions and affectionate good wishes or prayers. (10:— 13:)— These epistles may appear to some readers, less interesting than several others; because they mainly reler to the j)ecu lar circumstances of the Corinthian church; but in fact they are the more instructive on tiiat very account: as directions and admonitions, suited to many of the more ordinary iiiculents of life, are communicated by them; which could not have been so advantageously adducea, in a more general discourse on the great doctrines and duties of Christianity. The most remarkable circumstance in this epistle, is the confidence of the apostle in the good- ness of his cause, and in the power of God to bear him out in it. Opposed, as he then was, the miraculous powers, which he had exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavorable to hin.sel, or to the common cause; he, with great modesty and meekness mdeed, but with equa bold- ness and decision, expressly declares that his opposers and desp.sers were "the ministers o Satan;" and menaces to inflicL on them miraculous judgments ^yhen as many of their de ud- ed hearers had been brought to repentance, and re-established '» ^''« ^"'\»'' «%^''^'; '' " ^ reasonable time be influenced by the use of proper rneans. It is inconceivable ^''-^t a »tr< ger internal testimonv, not only of integrity, but of divine «"^P\^«/'°."' "^^^.^'f t Jn.h « rnn been any thing of imposture among the Christians, it was next to impossible, but such a con- duct must have occasioned the disclosure of it. ^^^ A. D. 61, II. CORINTHIANS. A. D. 61. CHAP. I. The apostle iaiiiles the Corinthians, 1,2; and blesses God for consolations pioporlioned to his tribulations, and deliverance in estreme danger, lateh- vouchsafed to him; being intended for the benefit and comfort of others also, as well as an earnest to him of future deliverances, 3— 11. He rejoices in the testimony of his conscience; and expresses his confidence of their attachment to him, which had induced him topnr- pose a journey to Corinth, 12—16. His delay of this journey did not arise from fickleness, 17,18. He stales the stability of the promises of God through Christ, and the security of believers, 19 — 22; and de- clare!, that he had postponed his visit from lenity towards the Chris- tians at Corinth, 23,24. sTJ AUL, an apostle of Jesus Christ JL^ by the will of God, and ^ Timothy our brother, unto *= the church of God which is at Corinth, with '' all the saints which are in all "^ Achaia. 2 ^ Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 3 s Blessed be God, even ^ the Father of our Lord Jesus Christ, ' the Father of mercies, and ^ the God of all comfort; 4 Who 'comforteth us in all our tribu- lation, ■" that we may be able to comfort them which are in any trouble, by the com- fort wherewith we ourselves are comforted of God. 5 For " as the sufferings of Christ abound in us, ° so our consolation also aboundeth by Christ. 6 And P whether we be afflicted, it is for your consolation and salvation, which is * effectual in the enduring of the same sufferings which we also suffer; or wheth- er we be comforted, it is for your conso- lation and salvation. 7 And "I our hope of you is steadfast, knowing, that "■ as ye are partakers of the sufferings, so shall ye be also of the conso- lation. Note. — The apostle joined his beloved Tim- othy with himself, in this 'Second Epistle to 'the Corinthians;' that he might establish his reputation and inf]uence among them. Hence we learn that Timothy was come to him, from Ephesiis, before he wrote it. (Note, 1 Cor. 16:10,11.) 'He calls Timothy his brother, 'probably, that he might not be despised for his 'youth.' Whitby. He addressed the epistle, not only to the church of God at Corinth, but also to "all the saints which are in all Achaia;" all professed Christians, who are to be consid- ered as saints in the judgment of charity: yet formalists and hypocrites could not be includ- ed, or conjoined in those descriptions of char- acter, and appropriation of privileges and promises, which cannot possibly belong to any except true Christians. (Marg. Ref. a— f — Notes, Rom. 1:1-7. 1 Cor. 1 :l-3.)— Af\er Rom. 1:1—5. 1 Cor. a See 1:1 b Acts 1G:1 Rom. 16:21. 1 Cor 16:10. Phil. 1:1. ii9— 22. Col' 1:1. 1 Thes. 1:1. 2 This. 1:1. Heb. 13:23. c Acts 1S:1— 11. 1 Cor. 1:2. d 1 Cor. 6:11. Eph. 1:1. c 9:2. 11:10. Acts IE:12. Rom. 15:26. 16:5. 1 Cor. 16:15. 1 Thes. 1:7,8. f See on Rom 1:7. — 2 Sam. IS: 2241 20. 1 Chr. 12:18. Dan. 4:1. Gal. 6:IG. Eph. 6;23. g Gen. 14:20. 1 Chr. 29:10. Neh. 9:5. Job 1:21. Vs. 18:46. 72:19. Dan. 4:34. Eph. 1:3. 1 Tel. 1:3. h 11:31. .Tohn 5:22,23. 10:30. 20:17. Rom. 15:6. Eph. 1:3,17. . I'hil. 2:11. 2. Tohn 4,9. 1 P»^. 86:5,15. Dan. 9:9. Mic. 7: k Rem. 15:5. the usual salutation, he abruptly broke forth in thanks and praises to God, "the Father of our Lord Jesus Christ," and of all believers in him, as "the Father of mercies," the Source and Author of every kind of mercy to sinful men, abounding in mercy, and delighting in mercy: and as "the God of^ all comfort," the inexhaus- tible and everlasting Spring of peace, joy, and consolation to all who trusted in him. — 'It is 'observable that eleven of St. Paul's epistles 'begin with exclamatitms of joy, praise, and 'thanksgiving. As soon as he thought of a 'Christian church, planted in one place or an- 'other; tliere seems to have been a f^ow of 'most lively affection accompanying the idea, 'in which all sensibility of his temporal alflic- 'tions, or theirs, were swallowed up; and the 'fulness of his heart must vent itself in such 'cheerful, exalted, and devout language.' Dodd- ridge. (Marg. Ref. g— k. — Notes, Eph. 1:3 —8. Phil. 1 :3— 6. Col. 1 :3— 8. 1 Thes. 1 : 1—4. 2 Thes. 1:3,4. 1 Pet. 1:3— b.)— Good tidings from the churches, which had been plant- ed by him, always animated the apostle; and his heart was now full of satisfaction in what he had lately heard from Corinth by Titus. {Note, 7:5 — 7.) He therefore blessed God for animat- ing and comforting him and his comj)anions in labor, amidst all tlieir troubles and persecu- tions; that they might be able to encourage others who were in trouble, by suggesting the same topics which God had made use of for their comfort. They could also assure their brethren of the sufficiency of divine consola- tions: seeing, in their own case tliey had ex- perienced, that, as "the suflferings of Christ," or, sufferings for Christ's sake, and such as he endured, "abounded" in them; so their "con- solations also abounded" in proportion, by the grace of Christ, and the joy of his salvation. (Marg. Ref. h — o.) When therefore they were afflicted; they considered their painful trials, as allotted them, in order to quality them for their work, in promoting the consola- tion and salvation of their hearers. These blessings were efficaciously communicated to the souls of believers, by means of sufferings similar to those of the apostle: {Notes, 4:13 — 18. Rom. 5:3 — 5.) and the example of con- stancy, patience, and fortitude, which he and his brethren exhibited, helped to embolden their brethren for sufferings, and to animate them in persevering under them; {Note, Phil. 1 :12 — 14.) and their experimental and .sympa- thizing exhortations and instructions led them to beliave properly under their trials, and to derive benefit from them. On the other hand, when the apostle and his helpers were com- forted, their consolati'ms were intended for the encouragement of the people alsti; as tending to illustrate the faithi'uliiess of God to liis promises, and his gracious readiness to support those who suffered for his sake; and by show- ing them how comfort might be found. These 1 7:6,7. Ps. 86:17. Is. 12:1. 49: 10. 51:3,12. 52:9. 66: l2,13.John 11:16,18,26. 2 Thes. 2:16,17. m 5,6. Ps. 32:5,6. 31:2— R. 66: 16. Is. 40:1. 66:14. Phil. 1:14. 1 Thes. 4:18. 5:11. Heb. 12:12. n 4:10,11. 11:23—30. 1 Cor. 4: 10—13. Phil. 1:20. 3:10. Col. 1:24. o Lulte 2:25. Phil. 2;I. 2 Thes. 2:16,K. 1 Cor. 3:21- -23. p 4. 4:15— )>. 2 Tim. 2:10. * Or, un-onght. 5:3—5. 8:28. 12:10,]1. q 14. 7:9. 12:20,21. 1 Thes. 1:3,4. r jMatt. 5:11,12. Luke 22:28— 30. Rorn. 8:17,18. 1 C'r. I* 13. 2 Thes. 1:4— 7. 2 Tim. i- 12. Jam. 1 2— 4,12. 4:17. 5:5. Rom. Phil. 1:19. Heb. Phil. 1:6,7. A. D. Gl. CHAPTER I. A. D. 61. considerations both reconciled zealous Chris- tians to sufferings, and rendered consolations doubly welcome. (Marg. Rcf. p.) The apos- tle's hope, concerning the church at Corinth, in general, was rendered steadfast, by what he had heard, notwithstanding all thathad been reprehensible: as it was evident, that, with only few excejitions, they shared in his sorrows and uneasiness, and were willing to partake of "his sufferings for Christ's sake;" and there- fore he was assured, that they would ])artake also of "his consolation in Christ." — Even the Father of our Lord Jesus Christ, &c. (3) This style seems to be adopted under the New Testament, to distinguish "the one living and true God," from all other objects of worship, without ex'cepting the Supreme Being of Deists and infidels: as that of "the God of Abraham, Isaac, and Jacob," had been under the Old Testament, to distinguish Jehovah, from Baal, or Jupiter, or other imagined deities. (Notes, 1 Kings 18:18—21,36—39. 22:6.) None was the true God, under the Old Testa- ment, but "the God of Abraham, &c." none under the New is the true God but "the Father of our Lord Jesus Christ." (Marg. Ref. h.) The Father of mercies. (3) ' 0 JJanjQ rbit' oixjiQiu<)v. See on Rom. 12:1. Oixtiq/jmp- See on Luke 6:36. — The God of all comfort.'] Oaog nua}]g TTUQaxhjaeoig. Rom. 15:5. lla- QaHlijaiQ. 4,5—7. 7:4,7,13. 8:4,17. See on Ads 4:36. — Who comforteth. (4) '0 nnqnxa- lon'. 6. 2:7,8. 5:20. 6:1. 7 :6,7 ,\S, et al.~ The sufferings. (5) Ta nax^ii/xaTn. 6,7. Rom. 8:18. PAz7. 3:10. Co^. 1 :24. 2 Tim. 3:11. See on Rom. 7:5. — Which is effectual. (6) "Is wrought." Marg. and Ref. Tijq eveqysfXEvrjg. Jam. 5:16. See on 1 Cor. 12:6. Eregyrig ysvij- Tixi, Philem. 6. — Partakers. (7) Koivtuvoi,. 8: '38.- See on Luke 5:10. 8 For we would not, brethren, have you ignorant ' of our trouble, which came to us in Asia, that we were pressed out of measure, above strength, ^ insomuch that we despaired even of life: 9 But we had the * sentence of death in ourselves, " that we should not trust in ourselves, but ^ in God which raiseth the dead; 10 Who y delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; 1 1 Ye also ^ helping together by prayer for us, "^ that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. [Practical Obsenations.] Note. — Some think that the apostle here re ferred to his sufferings at Lystra in Asia Minor {Note, Acts 14:8—12.) but these occurred so many years before, that he would scarcely have thus mentioned them on this occasion. He seems to have written this Epistle from Philip- 9 4:7—12. Acts 19:23—35. 1 Cor. li;32. 16:9. t 4:8. 1 Sam. 20:3. 27:1. * Or, «; iiucr. u 3 5. 4:7. 12:7—10. .loh 40: 14. P<. 22:2a. 44;o— 7. I'rov. Vol. a I. 28:26. .Icr. 9:23,24. 17:5—7. Ez. 33:13. I-ukc 18:0. X 4:13,14. Ez. 37:1-14. Rom. 4:17—25. Heb. 11:19. y I Sam. 7:12. 17:37. JobS:17 pi, or at least when he was in Macedonia: Ephesus was the chief city of Asia, according to the sense in which the apostle always uses that word; {Note, Acts 19:8—12.) and, as he had just before been driven away from Ephe- sus, by Demetrius and the tumult excited by him, it is most probable, that he referred to the urious persecutions during that scene of riot and outrage. {Note, Acts 19:23— 41.)— 'It 'may be iaid, perhaps, that it does not appear 'from the history, that any danger threatened St. Paul's life, in the uproar at Ejihesus, so 'imminent as that; from which in the epistle he 'represents himself to have been delivered. 'This matter, it is true, is not stated by the 'historian in form; but tiie personal danger of 'the apostle, we cannot doubt, must have been 'extreme, when the whole city was filled with 'confusion; when the populace had seized his 'companions; when, in the distraction of his 'mind, he insisted on coming forth amongst 'them; when the Christians who were about 'him would not suffer him; when his friends, 'certain of the chief of Asia, sent to him, de 'siring that he would not adventure himself in- 'to the tumult; when, lastly, he was obliged to 'quit, immediately, the place and the country; 'and "when the tumult was ceased, to depart 'into Macedonia." ... Nothing could be more 'expressive of the circumstances, in which the 'history describes him to have been, at the time 'when the epistle purports to have been writ- 'ten, (than the verses under consideration.) ... 'It is the calm recollection of a mind, emerged 'from the confusion of instant danger. It is 'that devotion and solemnity of thought, which 'follows a recent deliverance. There is just 'enough of particularity, in the passage, to 'show that it is to be referred to the tumult at 'Ephesus.' Paley. — The apostle, however, had been weighed down with distress, which was "out of measure" grievous, from the con- currence of outward dangers and hardships, with inward disquietude, about the state of the churches: so that his burden was insupportable by any strength which he had previously pos- sessed; and he was by them led to despair, of being any longer preserved in life, to execute his plans of future usefulness. {Marg. Ref. s, t.) He even considered himself, as a condemn- ed person, "having the sentence of death" in himself, in that he judged his doom inevitable. Nor indeed had he any method of escape, bpr his own contrivance or efforts, or any conn dence in himself: but he was brought to trust in God alone, who by his almighty nower "raiseth the dead," and was therefore able to rescue him. Accordingly, God had delivered him from so imminent a peril of death, when it seemed even to have taken hold of him; and he still continued to deliver him from the rage of his enemies: he therefore was encouraged to trust, that he would yet deliver him, and preserve his life for future usefulness. {Marg. jtef u— v.— Notes, 1 Sam. 7:12. Ads 26:19 —23. 2 Tim. 4:16— 18.) This he expected in answer especially to the prayers of the Co- rinthians; who, he doubted not, had thus aa- —22. P». 34:19,20. I». 46:3, 4. Acl>20:21,22. 2Tim. 4:17. 2 Pet. 2:9. 1 9:14. I«. 37:4. 62:6,7. AcU 12:5. Kom. l£:30— 32. Eph. 6:18,19. Phil. 1:19. ("I. 4:3. 1 Thei. 5:25. 2 The*. 3:1. Philem. 22. Ilcb. 13:18. Jim. 5:16. a 4:15. 9.11,12. 29 225 A. D. Gl, II. CORINTHIANS. A. D. 61. sisted liim, and would continue to do so: that his life and term of usefuhiess being- preserved, by the prayers of many persons, numbers might also unite 'in blessing God on his account, and for the benefit derived through his ministry. (Marg. Ref. z, a.— Notes, Phil. 1 :19,20.)— In all this he sjuike in the plural number, as join- ino- his feliow-laborers with him; but he doubt- less meant it with special reference to his own case. /5 £, We were pressed. (8) EbuQijitijftev. 5:4. S-e on Matt. 26:43.— Out of measure.] iv'«.9-' vn^o(loh/r. 4:7,17. 12:7. See on Rom. 7 :13. —Insomuch that we despaired.] 'Jlge. eSuno- nii^hii'ui. 4:8. Ex f £, et anoQeo). John 13:22. — The sentence. (9) "The answer." Marg. Jnoy.Qi. 1:11,12. 13:8. Rev. 1:8,11,17. den. 3:15. 22:18. 49:10. Ps. 72:17. li. 7:14. 9:6,7. Liikc 1: 6R_74. John 1:17. 14:6. Acta 3:25,26. 13:32—39. Rom. 6:23. 15:8,9. Gal. .3:16—18,22. Ileh. 6:12—19. 7:6. 9:10—15. 11:13 39,40. 1 John 2:?4.25. 5:11.12. y b. 65:16. Ht6. JohnS.S. Gr. Kev 3:14. 7. 4:6,15. r«. 10^:16. Mntl. fi:n. Luke 2:14. Rom. 11:36. 15:7. Knh. 1:6,12— II. 2:7. S:V-lO. Col. 1:27. 2Thr». 1:10. I lit. 1:12. Rev. 7:12. {2n A. D. 61. II. CORINTHIANS. A. D. 61. 21 Now he which * stablisheth us with you in Christ, and hath "^ anointed us, is God; 22 Who hath also " sealed us, and given the '^ earnest of the Spirit in our hearts. Note.— The apostle's "established" belief of these truths, his reliance on these promises, and constancy in his ministry, were not the result of human wisdom, or outward teaching, or nat- ural firmness and fortitude; hut were effected by the power of God, who had brought the Corinthians also to a steadfast faith in Christ, and to fellowship with him. God had "anoint- ed them," by his teaching and sanctifying grace; and so, removed their natural blindness and prejudice against the truth. (Marg. Ref. a, b.— Notes, 1 John 2:20—29. Rev. 1:4—6.) He had also "sealed them," both to mark them for his own, and to secure them to himself, by enstamping the divine image upon their souls, through the new-creating power of his Spirit; whose graces and holy consolations were the "earnest," pledge, and foretaste in their hearts, of the heavenly inheritance, to which they were called. (Marg. Ref. c, d. — Notes, 5:5 — 8. Rom. 8:14—17,18—23.) From these causes the apostle derived his constancy and confi- dence in preaching the Gospel; and believers were influenced by them to hold fast their faith without wavering. — Some indeed interpret "the anointing," of miraculous powers, and "the seal," of the sacraments; but without any sat- isfactory proof: but it is far more consistent with the tenor of scripture, to explain "the anointing" of such divine communications as belong to Christians in general, and of which none else partake. — Sacraments are but out- ward seals of the covenant, and neither dis- tinguish believers from others, nor secure sal- vation to all who partake of them; {Note, Rom. 4:9 — ^^12.) and miraculous powers have been exercised by very wicked men, and have long since ceased in the church: but the renewal of the divine image on the soul, in sanctificalion, and "the love of God shed abroad in the heart by the Holy Spirit," form through every age a seal and earnest, of a far more distinguishing and permanent nature. {Notes, Rom. 5:3—5. Eph. 1:13,14. 4:30—32^ v. 30. 2 Tim. 2:19.) Which establisheth. (21) '0 ^e6mo)v. 1 Cor. 1 :6,8. See on Mark IQ:<20.— Hath anointed.] 'Oxqiaag. Luke 4:18. Jlcts4:^7. 10:38. Jfe6. 1:9. XQKTfia, 1 John 2:20,27.— PTAo hath sealed. (22) ' 0 a(pquyiaa!xevoi;. Matt. 27 :&&. -See on Rom. 15:28.— TAe earnest.] Aomi- fjo>v. 5:5. £pA. 1:14.— Gen. 38:17. Sept. {Note, Gen. 38:17.) 23 Moreover ^ I call God for a record -ipon my soul, ^that to spare you I came not as yet unto Corinth. 24 Not for s that we have dominion over your faith, but ^^are helpers of your joy: ' for by faith ye stand. ^nf'^ifT^^J'"^ *t"' vindicated his conduct ^nd doctrine from the charge of inconsistency; John 2:20,27. llev. 1-6 c .1ohn6:27. Uom. 4; 1 1 . Enh .:.3.4:^.^Ti™.2:.9. hIv! J 5:5. Horn. S:23. Eph. 1- 14 e 18. n:ll,:i. Rom. l/j. o-.l. J 5. 5. Ps. 37:23.24. P7:.^. 89-4. Is. 9:7. 49:8 62:7. Koiii. lfi:25. Col. 2:7. I Thes. 3:13. 2 Thet. 2:17. 3:3. 1 Pel. 5:10. b P». 45:7. I». ,'59:21. 61:1. .Tohn 3:34. Acts ]0:3«. Rum. 8:9. 1 228] the apostle, in the most solemn manner, called God to witness the truth of what he was about to assert: he desired that he would testify for him, or against him, as he saw the case to be; and he could expect nothing but awful judg- ments "on his soul," if he spake falsely after such an appeal. {Marg. Ref. e. — Notes, 11:7 —12,28—31. Rom. 9:1—3. Phil. 1:7,8.) With this most awful introduction, which is a pecu- liarly solemn oath, on a highly important occa- sion, {Note, Ex. 20:7.) he declared, that he had postponed his visit to Corinth, in order to spare them those censures and miraculous judg- ments, which he feared would have been una- voidable, if he had gone thither immediately on leaving Ephesus. He had not then receiv- ed any information what effect his former epis- tle had produced: he was aware, that time would be required to bring their affairs into a better state; and he thought it more advisable to wait a little longer, that he might at length come, not "with a rod, but in love and in the spirit of meekness." (Marg. Ref. — Notes, 2:1 _4. 10:7—11. 12:17—21. 13:1—4. 1 t'or. 4: 18—21, V. 21.) He did not mean by this to claim any despotic authority in dictating to them, as of himself, what they should believe: or even to in.sist, in a dogmatical manner, on their receiving every particular which he taught them by the command of Christ. He had not thus usurped dominion, or "lorded it over them, in respect of the faith," as the clause maj- be rendered; but had acted hitherto, and was still disposed to act, with gentleness and forbear- ance, as a "helper of their joy" and consolation in Christ, by his instructions, admonitions, and counsels. {Marg. Ref. g, h. — Notes, Matt. 20:24—28. Luke 22:24—27. Phil. 1:21—26. 1 Pet. 5:1 — 4.) Yet he deemed it necessary, as the servant and representative of Christ, to act with authoritative decision, and even sharp- ness, against such as perverted the gospel and corrupted its doctrines; for "by faith" believ- ers stood accepted with God, and were enabled to stand steadfast amidst trials and temptations. {Marg. Ref. t.—Notes, 5:b—8. Rom. 5:1,2. 1 Cor. 15:1,2. Eph. 6:14—17. 1 Pet. 5:8,9.) Those persons, therefore, who perverted the faith, by false doctrines and corrupt practices, were about to take from true Christians that support, by which they stood; to cause them to fall into various evils; to mar their joy; and to do them immense mischief, if not opposed. As "helpers of their joy," therefore, the apostle and his friends must take a decided part against these enemies to their hoHness and comfort. — The tenet, that we are at first indeed justified by faith, but are preserved in a justified state by works, is diametrically opposite to this apos- tolical decision. For a record. (23) Muqtvqu. "A witness." — Have dominion. (24) Kvqifvo/xfv. See on Luke 'HI •.'ib.— Helpers.] ^vr^qyoi. 8:23. 1 Cor. 3:9. See on Rom. 16:3. PRACTICAL OBSERVATIONS. V. 1— 11. The church of God is his peculiar residence, in which he displays his glory and communi- Gal. 1:20. Phil. 1:8. 1 Thes. 2:.5,I0. f 2:3. 10:2.6—11. 12:20. 13:2,10. 1 for. 4:21. 5:5. 1 Tim. 1:20. g Malt. 23:8—10. 2 t: 19. 1 Cor. 3:5. 2 Tim. 2.24— 2b. 1 PcL 5:3. h 2:1—3. Rom. 1:12. Phil. 1: 25,26. i 5:7. Rom. 5:2. 11:20. 1 Cot. l.';:l. Eph. G; 14— 16. I Pel. 5 8,9. A. D. 61. CHAPTER I. A. J). 61. cates his grace: all therefore who belong to it are "saints;" devoted and conformed unto him; and should act, as it "becometh saints." Many persons, however, of a different character in- trude among them; but "grace and peace from God our Father, and our Lord Jesus Christ," belong to the saints alone. — Those who through grace have believed in Christ" should ever be ready to bless and praise our God, even amidst sharp sufferings. He is "the Father of mercies and the God of all comfort;" nor can we expect too much from his infinite compassion and love; or too highly celebrate the praises of what he has already done for us. — We must indeed expect tribulations: they are needful, profitable, and unavoidable; and they, who have been most honored by the Lord Jesus, have also been most conformed to him in sufferings: but he proportions his consola- tions to the troubles of those who simply trust and serve him; and he thus renders them capa- ble of "comforting others, by the comfort with which they are comforted of God." The afflic- tions and consolations of ministers, especially, are often intended for the sake of the people, as well as themselves; that, by their own ex- ample, experience, counsels, and exhortations, they may promote "the consolation and salva- tion of others also." For these blessings are commonly brought home to the hearts of men, and the word of God is rendered "effectual" for every saving purpose, by means of trials and afflictions: and the minister, who is a stranger to sufferings and divine consolations, can seldom duly sympathize with the mourn- ers, counsel the tempted, encourage the deject- ed, or even "bear with the infirmities of the weak." This should reconcile us to our sor- rows and trials, and teach us to seek benefit from them : and it should animate us to more earnest prayer, for proportionable grace and consolation, that we may exhibit an edifying example under afflictions: for assuredly we shall rejoice in heaven on account of the sharpest sufferings, which have been rendered subservi- ent to our salvation, and that of any of those, whom our gracious Lord owns as his friends, brethren, and near relations. (Notes, Malt. 12:46—50. 25:34—40. John 15:12—16. Heb. 2:10 — 13.) — We may form "a steadfast hope" of those professed Christians, who sympathize with the afflicted servants of Christ, and are willing to suffer for his sake; being confident that, as they "partake of the sufferings, they shall also share the consolations" of his gospel. — The Lord, sometimes, permits his children to be pressed "out of measure, even above strength," and to be driven almost to despair of deliverance; that, having "the sentence of death in themselves," they may learn, more simply, to trust in his almighty power and all- sufficient grace. This often occurs in the con- cerns of their own souls: inward temptations and conflicts, connected with outward difficul- ties, fill them with desponding fears and anxie- ties; they are made to feel that infinite mercy and omnipotent grace alone can preserve them from the most terrible downfats, nay, even from final ruin. Thus they are driven from self-confidence, and learn to cast themselves wholly on God: and when he hath repeatedly "rescued them from so great a death," they admire his truth, power, and love; and are en- couraged to hope, that he will yet deliver them, and make them victorious over all their ene- mies. (Notes, 12:7—10. P. O. Job 9:) In such scenes of conflict and terror, especially, we feel that we need the prayers of our breth- ren: and we ought thence to learn to pray for all who are tried and tempted, as well as to unite in thanksgivings with such as have re- ceived gracious deliverances. Thus all our trials and mercies, being mixed with prayers and praises, will terminate in the glory of God, and in our own and each other's spiritual ad- vantage. And even the most afflicted Chris- tian, who is fully assured of eternal felicity, ought to desire and value life; as long as God is pleased to make him useful to the souls of men, and an instrument, either by active ser- vice or patient suffering, of promoting his glory. V. 12—16. If we would have comfort amidst troubles, reproaches, suspicions, and slanders, we must seek for "the rejoicing in the testimony of our conscience," Indeed, provided we are upright in our professed repentance, and faith in Christ and his atoning blood; and careful to serve the Lord "in simplicity and godly sincerity," ac- cording to our places in his church and in the community; and "if we have our conversation in the world, not by fleshly wisdom, but by the grace of God;" we may greatly exult in these evidences of our acceptance in Christ, and our adoption into the family of God; and may take this comfort, as an abundant tounterpoise to every calumny, and even as a sure anticipation of the favorable sentence of our Judge, in the great day of account. (Notes, Jlcts 23:1 — 5. 24:10—21. i?om. 8:14— 17.) Yet we should not wonder, if we are suspected by those per- sons to whom, and for those actions in which, we have behaved most conscientiously. Some- times "simplicity and godly sincerity" may re- quire that line of conduct, which, to superficial or prejudiced observers, will have a contrary appearance: and, on many occasions, a man may be deemed inconstant, because he will Jiot go the whole length of a party, and coincide Avith them in their follies, mistakes, and sins. (Note, 1 Cor. 2:14—16.) W^e should, how- ever, leave our characters in the hands of God; onl}- using proper means to clear them, when the credit of the gospel, or our usefulness, calls for it. — Ministers, and the people who have profited by their labors, ought now to rejoice in each other, as they may expect to do at the last day. Whatever interferes with this recip- rocal joy and affection, should be guarded against: and believers should be very careful, not to grieve, by neglect and unkindness, those faithful friends, to whom, under God, they owe their eternal salvation; and who are concerned for their best welfare, with all the tenderness of affectionate parents. And ministers should desire to visit their beloved people from whom they have been separated, not only for the comfort of their company, but especially that the people may have still further benefit from them, V. 17—24. It is very unjust and uncandid, to ascribe every alteration, in a man's purpose or conduct, to lightness, instability, duplicity, or carnal policy;- especially when his general character bears another stamp, and when there mav be [229 A. D. 61. II. CORINTHIANS. A. D. 61, good reasons for the change which has taken j)lace. If we are thus unjustly censured or suspected, we must make our appeal to God: yet it behoves us to be steady and constant in our conduct and profession, as far as we can, that we may avoid "the appearance of evil." This is peculiarly incumbent on the preachers of "tiie Son of God, Jesus Christ," "the AMEN, the true and faithful Witness;" "in whom all the promises of God" are given and confirmed, in the most steadfast and unchange- able manner, "to the glory of God by us." What he has already done leaves no room for us to douht the exact performance of every promise to all believers. His word, covenant, and dispensations are so ordered, as to give en- couragement to the weakest faith. We may not only say, "Hath he spoken, and will he not do it.'" Has he interposed with an oath, and will he now fail those, who "flee for refuge to lay hold on this hope set before them.'" But "he that spared not his own Son, but delivered him up for us all; how shall he not with him freely give us all things?" Yet unbelief ex- cludes men from the blessing; and many be- lievers come short of comfort, because they are distrustful, and "of little faith." If tlien, we have been "established in Christ" with these ancient believers, it is God that has done this great thing for us. The sacred unction of his grace, the seal and earnest of his Spirit, and those holy tempers and gracious fruits, which attend our confidence and consolations, secure us from delusion in so important a matter, and distinguish genuine holy experience from all the joys of hypocrites, enthusiasts, and apos- tates.— We should never "call God to witness," except on important occasions, and in the most solemn manner; when other ways of ascertain- ing the truth, and avouching our integrity, are' insufficient, and momentous concerns are at stake: yet the example of the apostle, under the immediate inspiration of the Holy Spirit, fully proves that solemn oaths, in some cases, are both lawful and expedient. "The record of God" will be on our souls, either to justify or condemn us: he "will not hold those guilt- less, who take his name in vain;" and we ought so to act, that, in all ordinary cases, "our yea yea, nay nay," may be sufficient to ensure credit to our testimony. {Notes, Matt. 5:33 —37. Jam. 5:12.)— If the apostle did not ex- ercise "dominion over the faith" of Christians; we should by no means "call men master," or "father," or implicitly submit to their decisions and assertions; nor should we ever attempt "to lord it," in this manner, "over" any part of "God's heritage." We ought to remember, that miiusters are the "helpers of the joy" of believers; and we should seek the increasing comfort of our brethren, with prudent and pei-severmg tenderness and affection. Yet as Christians "stand by faith" only, and all their ]oys must flow from the vigorous, uninterrupt- ed, and authorized exercise of that leading principle; so every thing that tends to weaken, m.slead, and subvert the faith of professed Christians, must be watched against and op- posed. Sometimes therefore genuine love, and 6 1:15—17. AcU 11:29. 15:2,37. I c 1: 14 ll-aq P ,0,= 1 Cor. 2:2. 5:3. Tit. 3:12. 1 Cor. 12 26 ° ^ '^^'^• 1 4. 1:23. 7:5— S. 12:20,21. 13: d 1 Cor. 4:21. 5-1 tc ' 10. 1 Cor. 4:21. e 12:21. 13:1,2.' ' ' '230] a wise desire of helping the joy of believers, will dictate sharp rebukes and decided censures of those, who would deceive and' corrupt them. It is, however, best to use more lenient measures, as far as there is a prospect of suc- cess; and to avoid even the appearance of se- verity, if it can be done consistently with pru- dence and faithfulness. CHAP. n. The apostle shows his |iurpose, of not coming lo Corin(h in henviness; and states the gi ief with which he h:id written his former epistle, 1 — 4. He directs thf Corinthians to forgive and restore the incestuous person; as he had forgiven him in Christ's name, 5 — 11. His unea- siness, at not finding Titus at Troas, had induced him to go diiectly into Macedonia, 12,13. He blesses God for the joy and triumph, which had attended his faithful preaching of tlie gospel in ever^ plice, which he distinguishes from that of "many who corrupt the woid of God," )4— 17. UT " I determined this with myself, '' that I would not come again to you in heaviness. 2 For "^ if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me.'* 3 And ^ I wrote this same unto you, ^ lest when I came, I should have sorrow from them of whom*" I ought to rejoice; ^ having confidence in you all, that my joy is the joy of you all. 4 For '' out of much affliction and an- guish of heart, I wrote unto you with many tears; * not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. Note. — The apostle had determined in him- self, that he would not, if it could be avoided, make his intended visit to Corinth till he could go with comfort to himself and his brethren in that city. He expected that he should prevail with them by his epistles, to exclude such as remained refractory, and also recover many who had been drawn aside: and then he would be able to go among them, without that "heav- iness" and distress of mind, which he must have felt, if constrained to re-establish his authority by censures and punishments. When he had before visited Corinth, he had received and com- municated joy; and he was not willing to come the second time in a sorrowful manner. Even his steady friends must have shared the sorrow, if he had been forced to exercise severity; and so his journey must have been distressing to thenn and to him. (Marg. Ref. a — c. — Note, 1:23,24.) He had therefore written before, and he now wrote again, in order that the pre- vailing abuses might be redressed; lest he, should receive sorrow from the very persons, in whose holy and comfortable walking he ought to have rejoicing: and he was confident that they would approve of this plan; as he would not allow himself to doubt, but that "his joy was the joy of them all." The apos- tle certainly knew that this admitted of excep- tions: but it was kind and prudent in him, to express his favorable opinion of the church in general; and to represent the disaffected ])arty to be so small, as not to bear any jnoportion to f 12:11. I Prov. 27:5,6. .ler. 13:15— 17. g 1:15. 7:16. 8:22. Gal. 5:10. | I.nke 19:41—44. Kom. 9:2,S rhilem. 21. Phil. S:li%19. h Lev. 19:17,18. P». 1 19:I3fi. i 7:8,9,12. 12:15. A. D. 61. CHAPTER II. A. D. 61. his friends and adherents. He had indeed written the former epistle, especially those parts of it which contained rebukes, in great affliction, and constrained by "the anguish of his heart," at hearing many distressing reports concerning them; and he had wept abundantly at the painful necessity imposed on him: yet, he had not intended by it to cause them need- 1 ss grief; but rather to convince them of his "more abundant love" to them, by performing this most self-denying and distressing act of Christian friendship; even contrary to their in- clinations, and at the hazard of incurring their displeasure. {Notes, Lev. 19:17. Prov. 9: 7—9.) I determined. (1) ExQiru. 1 Cor. 5:3. See on »3cfs 15:19. — In heaviness.] Ei' Ivjir}. 3,7. 7:10. 9.7. Luke 'ilii^b, et al. — Make sorry. (2) AuTTO). 4,5. 6:10. 7:8,9,11. Jo/m 16:20. 21:17, ef«r/. — That niaketh me glad.] '0 ev- q)Quivu)i'. See on Luke 15:23. — Jlnguish. (4) ^vvoxi]. See on Luke 21 :25. ^vi'ex^''i Luke 12:50.' 22:63. Jlcts \B:b. Phil. 1:23. Note, Jer. 20:7—9. 5 But if ^ any have caused grief, he hath not ' grieved me, but in part: that I may not overcharge you all. 6 Sufficient to such a man is this * pun- ishment, '" which was injiicted of many. 7 So that contrariwise, " ye ought rather to forgive him, and comfort him., lest perhaps such a one should be ° swallowed up with P over-much sorrow. 8 Wherefore I beseech you, ^ that ye would confirm your love toward him. 9 For to this end also did I write, '" that I might know the proof of you, * whether ye be obedient in all things. 10 To Mvhom ye forgive any things I forgive also: for if I forgive any thing, to whom I forgave it, for your sakes forgave fit, in the f person of Christ; 11 Lest " Satan should get an advan- tage of us : for we are not ignorant of his devices. [P,a<:(ic«/ observations.] Note. — (Notes, 1 Cor. 5:) The crime of the incestuous Corinthian, and the connivance at it by the church, had peculiarly troubled the apostle: but he had borne only a part of this grief, as many had shared it with him. This he mentioned, that he might not charge too much criminality on them, or be supposed to intimate that the Christians at Corinth had all alike been culpable in that matter. As to the offender himself, let the rebuke and excommu- nication which had been inflicted on him by "the many," (or by the church and its minis- ters, acting according to the sentence and com mand of the apostle;) suffice for his punish- ment. It appeared to have had a salutary effect: and therefore, instead of further sever- ity, they ought "to forgive and encourage k Frov. 17:25. 1 Cor. 5:1—5,12, 13. I- Gal. 4:12. * Or, cciisuj-c. DX 13:10. 1 Cor. 5:4,5. 1 Tim. 5.20. a Gal. 6:1,2. E|ih. 4',.'i2. Col. iJ:13. 2 Tbes. 3:6,14,15. Heb. 12:12—15. o 5:4. 2S:iin.20;19,20. Ps. 21: 9. 56:1,2. 57:3. 121:3. I'rov. 1:12. Is. 28:7. 1 Cor. 15:.M. p 7:10. I'rov. 17:22. Phil. 2: 27. 1 Thcs. 4:13. q rial. 5:13. 6: l,2,l0. .Iiioiafi^fv- ot'Ti tjftug. Col. 2:15. A &Qi(tti()ng, triumphus, — The savor. "l Tijr nafiijr. John 12:3. Eph. 5: 2. Phil. 4:16. i/e6. 13:16.— Gen. 8:21. 27: 27. Cant. 1:3,11. 2:13. 4:10. Sept.— A sweet savor. (15) EvjjSkx. Eph. 5:2. Phil. 4:18. Ab evotidi];, bene olens. — In them that are sav- ed, and in them that perish.] Ev rotg awtofjs- h Luke 2:34. .7ohn 9:39. Arts 13:45—47.20:26,27. 1 Pet. 2: 7,R. i 3:5,6. 12:11. 1 Cur. 15:10. k 4:2. 11:13—15. Jcr. 5:31. 23: 27—32. Matt. 24:24. 1 Tim. 1: 19.20.4:1—3 2 Tim. 2: 16— 18. 4:3,4. Til. 1:11. 2 Pel. 2:1— ,^. 1 .I(.hn4:l. 2.1(.hn7— II. Jiide 4. Kev. 2:1 1,15.20. 12:9. 19:20. * Or, dca! dtceitfuUy u-Uh. 1 1:12. 4:2. Acts 20:20,27. A. D. 61. CHAPTER III. A. D. 61 voig, xui ev toig anoXlvfievoic. See on 1 Cor. 1:IS.— Who corrupt. (17) "Deal deceitfully with." Marg. KamjlevovTeg. Here only. Ku- nrjlov, Is. 1:22. Sept. — Joi-avTsg, 4:'2. — Sin- cerity.] EthxQivetug. See on 1:12. — In the sight of God.'] KuTsvwniov t« Qeh. 12:19. Eph. 1 :4. Col. 1 .22. Jude 24. PRACTICAL OBSERVATIONS. V. 1— 11. We should always give pain reluctantly, even when it must be done: for, if we are of a truly Christian spirit, we shall share the grief which we occasion. — It is a common case for faithful ministers, to "have sorrow from those, of whom they ought to rejoice;" and to be de- prived of comfort even from the seals of their ministry, through the necessity to which they are reduced of making them sorrowful : where- as "their joy ought to be the joy of all" the people. That part of an affectionate minister's work, which gives most offence, is often per- formed by him with "great affliction and an- guish of heart, and with many tears," and by a kind of painful constraint. So far is he from intending to grieve his beloved people, that he does violence to his own feelings, and ventures their displeasure, from "his abundant affection to them;" and that he may, even against their will, preserve them, if possible, from the dan- gers, to which the artifices of deceivers, and their own inexperience, expose them. Minis- ters of this spirit and character will be careful "not to over-charge their brethren," and not to condemn them harshly or indiscriminately. They do not desire to magnify their own trials, or to multiply their complaints; they would have no censure employed, or continued in force, without evident necessity; they are ready to show kindness, and speak comfort to the penitent; and take pleasure in restoring the most grievous offenders "in the spirit of meek- ness," when it can be done consistently with the honor of the gospel, and the purity of the church; {Notes, Gal. 6:1—5. Jude 22—25.) and they will exhort others to assure the offend- ers of their love, when salutary rebukes or dis- cipline have had their proper effect. — No man indeed has a right to exercise dominion over the faith of his brethren: but, as far as ministers act according to the commandments of Christ, they are authorized to expect obedience from the people : and they may sometimes properly make trial of it; yet they should always be rea- dy to express a forgiving disposition. When church-censures, ministerial rebukes, or the reconciliation of offenders, are regulated ac- cording to the word of Christ, and as in his presence; they are valid, even as if he were present in person to ratify them. — We should always be upon our guard, "lest Satan get an advantage against us : " that subtle enemy knows how to avail himself of our mistakes, whether of ill-timed lenity, or needless severity : he buoys up men with presumption, or urges them to despair; he represents the ministers and professors of the gospel, as licentious, or as over-strict, just as appearances vary; he raises contradictory slanders, to prejudice m^n against the truth, or to destroy the peace of the church. We should therefore study, by attention to the scriptures, by careful observa- 8 2:17. 5:12. 10:R,12. Vol. M. 12:11,19. I 1 Cor. 3:10. 4:15. 30 tion, by watching our own experiences, by con ferring with our brethren, and above all by fer- vent prayer, to get acquainted with " his devices," that we may be competent to coun- teract them, V. 12—17. It is perhaps impossible in this present state, to separate fervent active zeal from an over- anxious solicitude ! and though we should not yield to any thing, which takes us off from our present services; yet it may sometimes be prof- itable for us to recollect, that even St. Paul could have "no rest in his spirit" in preaching at Troas, through his earnest desire to learn the state of the Corinthian church. — If, how- ever, our hearts be right with God, our disqui- etudes will terminate in thanksgivings, our conflicts in victories and triumphs; and the la- bors of the faithful minister will be accepted and graciously rewarded by our God, whether his hearers be saved, or perish. But how dread- ful is the case of numbers, to whom the blessed gospel itself becomes "the savor of death unto death;" and the faithful and affectionate en- deavors of ministers, for their salvation, serve only to seal and aggravate their condemnation! (Notes, Is. 6:9,10. 2 Pei. 3:14—16.) This is a painful thought to the servants of Christ: as they would gladly be "the savor of life unto life" to all, who come within the sound of their voice, or who by any means can be made ac- quainted with their doctrine. — But how should the consideration of the consequences, which must follow on our preaching, to ourselves and our hearers, make us shrink back, as it were, under the consciousness of unworthiness and insufficiency ! especially as so many still adul- terate and "corrupt the word of God," to their own ruin, and that of their deluded followers If this was the case even while the apostles were living, how is it at present.'' and what would holy Paul's verdict be in this day, con- cerning an immense proportion of professed teachers and rulers in the Christian church? May we then inquire how the case is with each of us; may we carefully watch ourselves in this matter; and seek the testimony of our con- sciences, under the teaching of the Holy Spirit, that "as of sincerity, as of God, in the sight of God, so we may speak in Christ!" May the Lord also send forth very many faithful and able ministers into his church, and stop the mouths of all false teachers: and may every Christian learn to distinguish between genuine shepherds, and all kinds of wolves and foxes in sheep's clothing! (Notes, Is. 56:9—12. Matt. 7:13—20.) CHAP. III. To obviate the charge of sPlC-commcndalion; the apostle shows, that the conversion iif the Corinthians was a sufficient attestation cf Christ oiven to his ministry, 1 — 3. He ascribes all his suflicicncy and success To God, 4,5; and shows the glory of the gospel to be superior to that of the law, P-11 : declaring that his plain speaking accoided to the na- ture of his ministry, whic.'i was iess obscure than lh.it of Moses, 12 — 14; stating the blindness of the Jews, which would be removed when they turned to the Lord, 15,lfi; and describing the liberty and pro- gressive holiness, which arose fiom faith in Christ, and the illumina- tion of the Holy Spirit, 17,18. 0 we " begin again to commend our- selves.'' or need we, as some others, ^ epistles of commendation to you, or let- ters of commendation from you.'' b Acts 18:27. 1 Cor. 16;3.- [233 A. D. Gl. II. CORINTHIANS. A. D. 61. 2 Ye "^ are our epistle, written "^ in our hearts, " known and read of all men: 3 Forasmuch as ye are manifestly de- clared to be '"the epistle of Christ, er min- istered by us, written not with ink, but with the Spirit of ''the living God; 'not in tables of stone, '^ but in fleshly tables of the heai't. Note.— {Note, 2:14—17.) The apostle's opponents would be ready to censure the fore- going declaration, as another instance of his "commending himself;" for it is probable, they alleged that liis former epistle contained some examples of this kind: but could the Christians at Corinth in general suspect him of being ac- tuated by so mean and selfish a motive.? Did he or his friends need any human testimony to their character? Was there any occasion for other churches to give them recommendatory letters to the Corinthian church.'' Or that the Corinthians should thus testify to their charac- ter, for the satisfaction of other churches.' This indeed was the case of some, who had come in among them with an ambiguous char- acter and mission, and who wanted and receiv- ed such recommendations; but the apostle had no need of them. For the Corinthians them- selves were his "epistle of commendation;" it was "written in tlieir hearts," (as some read it, perhaps without sufficient authority from manuscripts or copies,) and legible in their lives; so that men of every nation and lan- guage might read and understand the import of it. Or, he so valued this testimonial, and so loved them as the seals of his ministry, that he had this epistle, as it were, engraven in his heart. For they were "manifestly declared to all men, to be Christ's epistle," recommending his apostle's ministry, which he had employed him in framing. This was not written with ink, on ])aper, but by the Spirit of the living God; nor engraven, as the law of the ten com- mandments was, by the finger of God on tables of stones, but "on fleshly tables of the heart;" their hearts having been softened, humbled, and prepared to receive this divine impression, by the new-creating power of the Holy Spirit. (^Marg. Ref. n—k.— Notes, Ex. 24:12—14. 31 :18. 32:15—19. 34:1—4,27. Deut. 4 A3. 10: 1—5. Ez. 11 :17— 20.)— 'In your hearts, made 'soft and pliable, and ready to obey the word, 'by the operation of the Holy Spirit, according 'to the promise. £z. 11 :19. 36:26.' Whitby. {Note, Jer. 31:31—34. Heh. 8:7— 13.)— As the apostle therefore firmly believed them to be true Christians; surely, they could not doubt that he was the apostle of'^Christ: their con- version sufficiently recommended him and his doctrine, and he needed no other testimonial. 1 he language here used is remarkable. "The epistle ()t Christ, ministered by ns." Christ vyrote it, by the apostle, as his amanuensis:— with the Spirit of the hving God." 'written , c 1 Cor. 3- 10. 9:1,2. d 7:3. 11:11. 12:15. Phil e Rom. 1:8. 1 Thcs. l:;. f Ex. 31:18. Rev. 2:1,3,12 18 3:1,7,M,22. ' Z 1 Cor. 3:5—10. h G:16. .Josh. 3:10. 1 Sam. 17- 26. Pt. 42:2. 84:2. Jer. 10:10 Pan. 6:26. Malt. 16.16. 1 Thes. 1:9. Heli. 9:14. i Ex. 24:12. 34:1 1:7. k Ps. 40:8. .ler. 31:33. Ez. II: 19. 30:25—27. Ileb. 8:10. 10: li5. 1 2:14. Phil. 1:6. m Ex. 18:19. 1 Thes. 1:8. n 2:16. 4:7. Ex. -1:10. John 15: 12:9. — 10. 2l:15. Ex. 4:11— 16. Jer. 1:6 Matt. 10:19.20. Luke 24:49. 1 Cor. 3:6,10. What the Spirit does, is done by Christ. (Note, Rev. 2:6,7, v. 7.) Of commendation. (1) JTi/orwr/zo*;'. Here only. Aovvt-gijur See on Rom. 3 lo. — Writ- ten. (2) Eyyeynu/ifiei'Tj. 3. Here only. Ex f >', et yoacfoi, scriho. — With ink. (3) Ahlui'i. 2 John 12. 3 John 13. A /uelag, niger, JSIutt. 5: 36.— /n tables.] Ef nhiivuig, Here only N. T. Ez.U: 14. 36:26. Sept. 4 And ' such trust have we through Christ to '" God-ward: 5 Not " that we are sufficient of our- selves to think any thing as of ourselves; ° but our sufficiency is of God; 6 Who also ■' hadi made us able minis- ters of '' the new testament; '"not of the letter, but of the spirit; 'for the letter killeth, * but the spirit * giveth life. [Practical Observation.] Note. — The preceding considerations gave the apostle "such confidence, through Christ," in his cause and in those things which pertain- ed to God, that he spake to the Christians at Corinth concerning himself and his ministry, in that bold manner which they censured. Not that he or his associates professed any sufficien- cy for so important a trust and work, as "of themselves," or by any natural wisdom, ability, or good disposition, above other men: on the contrary, they were conscious, that they could not in any respect execute their ministry, faith- fully or successfully, if left to themselves; that they could not 'think a good thought' without divine grace: they therefore made no estima- tion of themselves in this great concern; but allowed and were deeply sensible, that all their sufficiency was of God. (Marg. Ref. 1 — o. — (Note, John 1:16.) He indeed had made them "able, faithful," and successful ministers of the New Testament, or covenant, which was rati- fied with believers through the blood of Christ, and ensured to them all spiritual and eternal blessings: and, while they gave him all the glory, they could not but know what he had done for them and by them; and they must not shun to speak with authority and decision in this cause. Nor had they been the ministers only of a mere letter, but of a doctrine, which was accompanied by the operation of the Holy Spirit to render it efficacious: for the mere let- ter would have proved an occasion of condem- nation and death to the hearers; but the Spirit gave life and salvation to them through the gos- pel. (Marg. Ref. p— t. — Notes, Rom. 1:13— 16. 7:5,6.^10:12—17. 1 Cor. 1:20—25. 2:3— 5. 3:4 — 9.) — This is commonly understood re- strictively, of the legal and evangelical dispen- sations contrasted with each other, and the context seems to favor this interpretation: yet it is not satisfactory, as proposed in a general 15:10. Phil. 2:13. 4:13. Jam. 1:17. p 5:18—20. Matt. 13:52. Rom. 1:5. 1 Cor. 3:5,10. 12:28. Eph. 3:7. 4:11,12. Col. 1:2.5— 29. ITira. 1:11,12.4:6. 2Tim. 1:11. q 14. Jer. 31:31. Malt. 26:28. Mark 14:24. Luke 22:20. 1 Cor. 11:25. Heb. 7:22. 9:15— 234] 20. 12:24. 13:20. inarg. r Rom. 2:27—29. 7:6. i 7,9. Dent. 27:26. Rom. 3:20 4:15.7:9—11. Gal. 3:10— 12, 21,22. t John 6:63. Rom. 8:2. 1 John 1:1. * Or, quiikcntth. .John 5:21. Kom. 4:17. 1 Cor. 15:45. Eph. 2:1,5. 1 Pet. 3:18. A. D. 61, CHAPTER III. A. D. 61 manner; for the Mosaic dispensation was not a killing^ letter to all who were under it; nor is the fjospel, in all cases, attended by the life- giving Spirit. But the Mosaic dispensation derived ail its saving- efficacy from the gospel, to which it referred; and, after the publication of Christianity, it became altogether "a killing letter" to those who cleaved to it. {Notes, Gal. 4:21—31. 5:1—6.) For the gospel was "the ministration of the Spirit," and the only doctrine through which life and salvation were communicated to sinners; as the apostle shows more I'ully in the next verses. The moral law indeed is universally "found unto death," to all who remain under it; but the ceremonies and types, together with the prophecies, gave ancient believers a general or indistinct discov- ery of mercy and grace, through the promised Saviour: yet these institutions, to unbelievers, were a mere lifeless form, which left them un- der the condemnation of the moral law, and even added to it. {Notes, Rom. 5:20,21. 7:1 — 12.) But then it was to be remembered, that the gospel itself, and its ministers, are "a savor of death unto death" to unbelievers; who oi'ten make the same formal use of some evangelical truths, and an attendance on Chris- tian ordinances, which the Jews did of the Mosaic ceremonies, and the traditions of the elders: and in this way and in many others, "the letter," even of the New Testament, "kills;" and it only gives life, when accompa- nied "by the Spirit of life in Christ Jesus." {Notes,'2:14—n. Rom. 8:1— 4.)— To under- stand "the letter and the spirit," of a literal and an allegorical interpretation of scripture, is both foreign to the apostle's argument, and also palpably absurd and extremely dangerous. Some parts of scripture are allegorical, and must be so interpreted: but surely /aujs, rfoc- trines, promises, exhortations, and historical facts, must be literally understood by all, who do not purposely seek to misunderstand them ! Such trust. (4) TJenoidijair toiuvttjv. See on 1:15. — Sufficiency. (5) 'H ixavoryg. Here only. From ixuro;, 2:16. 1 Cor. 15:9. 2 Tim. 2:2, et al. — Hath made us able ministers. (6) ' Ixuviiiusv r((ut: Siunoviig. Col. 1:12. ^laxo- vog,Q:4. ll':15,'23. Matt. 20 ■.'2Q. JoAn 12:26. Rom. 15:8. 16:1, et al. — Jiuxonu, 7, 7 But if " the ministration of death, * written and engraven in stones, '' was glorious, so ^ that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, * which glory was to be done away; 8 How shall not '' the ministration of the Spirit be rather glorious .'^ 9 For if " the ministration of condem- nation be glory, much more doth ^ the min- istration of righteousness ^ exceed in glory. 10 For even that which was made do- u 0 See 0/1 s. 6. X 3. Ex. 24:12. 31:18. 3^:l5.Ifi. 19. 34:1. Dcul. 4:13. ry.22. H;0 — 11,15. 10:1—4. Ue^. 1:4. y Deut. 4:8. Nrli. 9:13 I's 19: 7,8. 119:97,127,128,174. Koni. 7:12—14,22. Gal. 3:21. Z Ex. 34:29—35. Luke 9:29— 31. Acts 6:15. 10,11 .14. Kom. 10:4. 1 Cor. 1.*I0^ fi,17. 11:4. li!. 11:2. 44:3. 5!.): 21 .lot-; 2 23 29. .folin 1:17. 7:W. .\ctj 2:17,18,32,33. Rom. 8:9— IK. 1 Cor. 3: IS. 12:4 — 11. Oal. 3:2— 5.H. 5:5,22,23 Kpli. 2:18. 2The.«. 2:13. 1 I'et. 1:2. Jurle 19,20. rious '"had no glory in this respect, by reason of the glory that excelleth. 1 1 For s if that which is done away icas glorious, '* much more that which re- mainedi is glorious. Note. — Tiie Corinthians undervalued the au- thority of the apostle, as "the minister of Christ;" but he here showed them, how far the ministry of the New Testament excelled that of the Old. The moral law alone "was written and engraven in stones;" and it was properly the "ministration of death and con- demnation," by leaving every transgressor un- der the curse denounced by it: {Note, Gal. 3: 6 — 14.) but the unbelieving Jews turned the whole Mosaic dispensation into a mere cove- nant of works, to their own condemnation. Both "the holy, just, and good law," and the ritual institution as connected with it and in- troductory to the gospel, "were glorious:" the whole had the stamp of divinity upon it; and was expressive of the justice, holiness, and truth of God. {Marg. Ref. x, y. c. g,>r-Note, Deut. 32:4.) As an emblem of this, "the face of Moses," when he came down from the mount, with the tables of the law, and the rat- ification of the Sinai covenant, shone in such a manner, that the Israelites could not stead- fastly look at it; which caused him to wear a veil in their presence. {Marg. Ref. z. — Notes, Ex. .^4:27- 35.) This represented the glory of that dispensation, which was to be abolished by the introduction of the new covenant in Christ. {Note, Heb. 8:1— 13.) If then, the ministry of that dispensation, which, consider- ed apart from the gospel, could only leave men under the sentence of deatii, spiritual, tempo- ral, and eternal, was so glorious, and imparted such honor to Moses: how could it be suppos- ed, that the ministry of the New Covenant, through which especially the life-giving sancti- fying Spirit is given to sinners, as the seal and earnest of eternal life, should not be glorious, and honorable to those entrusted with it.'' {Marg. Ref h.— Notes, John 4:10—15. 7:37 — 39.) If that ministry, which in itself tended only to condemnation, contained such a dis- play of the divine glory, as rendered the exer- cise of it honorable; how should not that min- istry, by Avhich condemned sinners are taught the way of righteousness, through faith in Christ, and which contains so full and complete a discovery of the glory and harmony of God's perfections, confer far greater honor on the apostles, who were employed to preach it to the world.'' {Marg. Ref. d — f ) Indeed, the glo- ry of the law, and of the legal dispensation, was so eclipsed by the glory of the gospel which immensely excelled it, as, in this respect, to be comparatively nothing: and after the publica- tion of Christianity, the Mosaic dispensation lost all its reflected glory and divine authority, and became a lifeless letter and form, to those who rejected Christ. {Note, Gal. 4:8—11.) If then, that which was intended to be temporary. c See on 6,7.— Ex. 19:12—19. 20:18,19. Rom. 1:18. 8:3,4. Gal. 3:10. Ilcl). 12. in— 21. d 5:21. Is. 46:13. .Tct. 23:6. Rom. 1:17. 3:2' ,22. 4: 1 1. 5:l5 —21. 1(:3— in. 1 Cor. i:30. Gal. 5:4,5. Pliil. 3:9. 2 Pet. 1:1. e 10,11. 1 Cor. 15:41. Heb. 3:5,6. { Job 25:5. Is. 24:23. Hag. 2: 3,7—9. ArU 26:13. riiM. 3: 7,8. 2 Pet. 1:17. Rev. 21:23, 24. 22:5. g See on a. 7 Heb. 7:2i -25. 8:13. 12:25—29. h 6. 4:1. [2.35 A. D. 61. II. CORINTHIANS. A. D. 61. and at length to be abolished, had been glorious when Moses promulgated it; much more must the gospel, Avhich was intended to continue till the end of the world, as the last and most complete discovery of the divine truth and will, be glorious "in itself, and honorable to those who were entrusted to reveal it to man- kind. (Marg. Ref. g, h.)— 'It should be under- 'stood, that the law,' (of ten commandments,) 'is not considered simply, but as connected •with the ministry of Moses, ... and as apart and 'distinct from the gospel; in which respect, it 'may be said to have been abolished, when the 'ministration of Moses was abolished. But 'thou wilt say, is the ministration of Moses 'abolished in this respect.'' By no means: for •men must always be prepared for the gospel, 'by the preaching of tl)e law. But this I say, 'that the ministration of Moses is in all cases 'abolished, when the manifest grace of the 'gospel succeeds to the figurative preaching of 'the law.' Beza. {Note, John 1:17.) — From this argument of the apostle, it is generally concluded, that the false teachers at Corinth judaized: but it has before appeared, that their leading errors were of a dift'erenl nature; though some might be prone to run into that extreme. The apostle, however, seems to have principally intended "to magnify his office;" and to show from the example of Moses, that the ministry of the New Testament was honor- able, in proportion to the superior glory of that dispensation: and that he, as immediately en- trusted with the important stewardship of the divine mysteries, as an inspired apostle, and as faithful in this service, had a right to demand respect and deference to his authority; which his opponents, whoever they were, refused him, and instructed their followers to refuse him. The ministration of death, written. (7) 'H St-axoviu 18 x^uvaiu, er YQuftuaan'. "The min- istration of the death, in letters." Jutxortu, 8,9. 4:1. 5:18. 6:3. 8:4. 9:12. 11:8. Jets 6: 1,4. Rom. 11:13. 12:7, et aL—rga/jjua, Rom. 7:6. See on Rom,. 2:29. — Engraven.] Evinv- nwfisvTj. Here only. Comp. of £»*, and tutioc, a figure, a type. — Was glorious.] Eyevrji^ij tf Soit], 8,11. — Steadfastly behold.] yfrciiau/.l 13. See on Luke 4:^0. — To be done away.] Tt]r xaxaoyoi^ifvi^v. 11:13,14. See on Rom. 3: S. — Of condemnation. (9) T>/c nuinxotairoiQ. 7:8. KaraxQi/na- See on Rom. 8:1. — That ex- celleth. (10) TrjgvneqSaUaai^g. 9:14. Eph. 1: 19. 2:7. 3:19. 12 Seeing then that we have such hope, •we use great * plainness of speech: 13 And not as Moses, ^ which put a veil over his face, that the children of Israel * could not steadfastly look ■" to the end of that which is abolished: 14 But "their minds were blinded: for until this day remaineth the same veil un- taken away in the reading of the old tes- tament; ° which veil is done away in Christ. I 4:2,3,13. John 10:24. 10:25,29. 1 Cor. 14:19. Col. 4:4. * Or, boldntss. 7:4. 10:1. Acts 4:13,29—31. 9.27,29. 14:3. Eph. G:19,20. Phil. 1:20. 1 Thes. 2:2. 1 Tim. 3:13. k E.T. 34:33—35. 236] 1 18. mRom. 10:4. Gal. 3:23,24. Eph. 2:14,15. Col. 2:17. Heb. 10:1—9. n 4:3,4. Pa. 69.23. Is. 6:10. 29:10-12. 42:18-20. 44-18 SC:10. 59:10. Jer. 5:21. Ez. 15 But even unto this day, when Moses is read, p the veil is upon their heart. 16 Nevertheless i when it shall turn to the Lord, ■" the veil shall be taken away. Note. — Having this hope and confidence, that he was made of God "an able minister" o^ that glorious dispensation, by which "the gift of righteousness," and the "life-giving Spirit" were conferred on men; the apostle used great plainness, liberty, and boldness of speech: de- claring without reserve "the whole counsel of God," and faithfully reproving what was false and sinful, as one who had authority and suffi- ciency from God. His doctrine was not hid in obscurity, or ambiguity, or under types and shadows, as the legal dispensation had been; of which the veil on the face of Moses was a figure or emblem. {Marg. Ref. i, k. — Note, Ex. 35:29 — 35.) As this covering concealed the lustre of his countenance, so the obscurity of that dispensation concealed its real glory; and the Israelites were unable to look stead- fastly to Christ, the great End, Scope, and Substance, of those ceremonies which were shortly to be abolished. {Marg. Ref. 1, m. — Notes, Rom. 10:1—4. Col. 2:16,17. Heb. 9:1 — 14.) Even believers had only indistinct and transient glimpses of that glorious Object; {Note, 1 Pet. 1:10 — 12.) and unbelievers looked no further than the outward institution, except as theyexpecteda temporal deliverer and King. Thus the minds of the Jews were gen- erally blinded by pride, prejudice, and carnal lusts; which formed a veil over their hearts, in addition to that which was thrown over the Mosaic law: and this veil remained to close their minds against the truth, even after the light of the gospel had shown the real import of the legal ceremonies: so that, when the Jews read the Old Testament, the veil upon their hearts prevented them from understanding its true meaning, or deriving any spiritual benefit from it. For "the veil is done away only in Christ;" his doctrine removes it from the writ- ten word: but faith in him, and the teaching or illumination of the Spirit, must remove it from the mind and heart, and enable the believer to perceive the spiritual meaning of the types, prophecies, and promises of the whole scripture. For want of this, the Jews at that time, (and their awful case is the same to this day,) had "a veil on their hearts," when the law of Mo- ses was read among them; nor could all their diligence, attention, or attachment to the law, enable them to understand it in a saving man- ner. But when any individuals among them were converted to the Lord Jesus, this veil was removed from their minds: and this will be the case respecting the nation in general, when they shall, according as it is predicted by all the prophets, believe in their long rejected Messiah. {Notes, Deut. 30 A— 10, Jer. 31 :3l—S4. Ez. 84:23—31. Hos. 3:4,5. ZecA. 12:9— 14. Rom. 11:11— 31.)— Abolished. (13) 'Such an ob- 'lique manner of speaking on this subject makes 'the argument peculiarly striking. It is taken 12:2. Malt. 6:23. 13:13—15. John 9:39—41. 12:40. Acts 2!::26,27. Rom. 11:S— 10.25. 0 4:6. Is. 25:7. Matt. 16:17. Luke 18:31-34. 24:25—27.44 —46. .lohn 8:12. I2:l6. Acts 16:14. 26:18. Eph. J:l7— 20. p Acts 13:27—29. q Ex. 34:34. Deut. 4:30. 30:10. I.ain. 3:4(1. lios. 3:4,5. lloiB. Il:2i6— 27. r Is. 25:7. 29:18. 54:13. Jer. 31:34. Joho 6:45,46. A. D. 61 CHAPTER III. A. D. 61, for granted, as a thing certainly known, and 'quite indisputable, that the Mosaic dispensa- 'tion was to be abolished.' Doddridge. — 'We, •the ministers of the gospel, speak plainly and 'openly, and put no veil upon ourselves, as 'Moses did, whereby to hinder the Jews from 'seeing Christ in the law: but that which hin- 'ders them is a blindness on their minds, which '... remains to this day. ... Their unbelief comes 'not from any obscurity in our preaching; but 'from a blindness which rests upon their minds. ' ... But when their heart ... shall turn to the 'Lord, ... the veil shall betaken away.' Locke. {Note, 4:1—4.) Plainness. (12) "Boldness." Marg. TIuq- QTjain. T :4. See on John 7:4. — Jl veil. (13) Kuh'iftuu. 14—16. Here only N. T.— jEx. 34: 33 — 35. Sept. From xulvmut, to cover. — Minds. (14) T(t vorj/nnru. See on 2:11. — Were blinded.] EnoiQioU^ij. See on Mark 6: 52. — Untaken away.] Mij uvuy.aXvniofMEVov. 18. Here only. Comp. of «»'« and xai.vmuj, 13. — Shall be taken away. (16) UsQiutosiTai. Jets il -.20,40. Heb. 10:11. 17 Now Mhe Lord is that Spirit: and * where the Spirit of the Lord is, there is liberty. 18 But we all, •* with open face, behold- ing "as in a glass '' the glory of the Lord, ^ are changed into the same image from glory to glory, even as * by the Spirit of the Lord. Note. — The preceding argument shows, that the Lord Jesus "is that Spirit," or animating soul, which gives life to the letter of the scrip- tures, and to believers. (6) Without him, doc- trines, promises, ordinances, and command- ments, are a mere lifeless body of religion; the power and life of all and of every part must wholly be derived from their relation to his person, mediation, and grace: and, without faith in him and grace from him, all knowledge, ordinances, or external obedience, constitute only a "form of godliness." In both respects he is, as it were, the soul which animates the body, and gives activity, energy, and value to every part of it. This union with Christ is effected by the indwelling of his "Holy Spirit:" and where this divine Agent, 'proceeding from 'the Father and the Son,' and One with the Father and the Son, inhabits the heart, "there is liberty." He gives freedom from sin and Sa- tan, from condemnation and slavish principles, from the love of the world and the fear of men : lie renders the will free from the bondage of corrupt passions; he enables the believer to find liberty in willing obedience, and in spiritually worshipping God. {Marg. Ref. s, t. — Notes, Ps. 51:12,13. Rom. 8:1,2,14—17. 2 Tim. 1: 6 — 8.) And he gives him confidence and bold- ness in his conduct among men, without re- garding their censures and frowns, or courting their friendship or applause; from conscious in- tegrity and satisfaction of the Lord's accep- tance. {Note, I John 5:4,5.) Thus all Chris- tians, in proportion to their degree of faith and grace, being made alive to God, free from the • 6. John 6;63. 1 Cor. 15:45. I u 13. t Pj. 51:12. Is. 61:1. Rom. | x 1 Cor. 13:12. .Tarn. 1:23. r:2,I5,l6. Gal. 4:6. 2 Tim. I r 4:4,6. John 1:14. 12:41. slavery of sin, and enlightened by the Spirit of the Lord, "behold with open face, as in a mir ror," by faith exercised on divine revelation, "the glory of God" in the Person and work of his Son. And this "glory," beaming upon their souls with translbrming efficacy, (as opaque objects reflect the rays of the sun, and so become in a measure luminous;) they are gradually changed into his image of righteous- ness, purity, truth, and love; growing more and more like their beloved Saviour, in judg- ment, disposition, affections, and conduct, from one degree of this glorious holiness to another; even as by the work "of the Spirit of the Lord;" or "the Lord the Spirit," by which he new- creates the soul; and according to the measure, in which he discovers the glory of God in Christ, and enables a man to behold it with open face and fixed admiration: till at lensfth the work will be perfected, when the view of faith, as in a mirror, shall be changed for imme- diate and perfect vision. {Marg. Ref. u — z. — Notes, 4:5,6. 1 John3:i — 3.) Some expositors explain the "o])en," or unveiled "face," to mean the face of Christ; rendering the words, "We all, in an unveiled face, beholding as in a glass the glory of the Lord, &c." The glory of God in the face of Christ is certainly the object contemplated. The veil on the face of Moses imp^ied, that this glory was but obscure- ly shown by his ministration: but the veil, by the "ministration of righteousness and of the Spirit," is removed; so that the glory of God in the face of Christ is unveiled; and all they, from whose hearts the veil of prejudice, pride, unbelief, and worldly lusts, is taken away, see it clearly and distinctly. If the "unveiled face" be understood of the beholders, this latter "veil" is meant; and the contrast is between them and the unbelieving Jews: but if it be understood of Christ, then the contrast is be- tween the obscure ministration of Moses, and the clear and full ministration of the apostles. As believers they beheld this glory: and through their doctrine, by the teaching of the Holy Spirit, all Christians did and still do behold it. — The holiness of God, as comprising all his moral perfections, in his "glory," and the re- newal of our souls, from those sinful propensi- ties which are our shame, to increasing degrees of conformity to the divine hohness, is trans- formation "from glory to glory," till perfected in heaven. Beholding as in a glass. (18) KuTomoi'c,o- l-iFvoi,. Here only. Yxomxaiom^ov, a mirror, EaomQov See on 1 Cor. 13:12. — Are chang- ed.] MsTitfiOQcpefted-u. See on Matt. 11 1'i. — Into the same image.] Ti]t' nvTTjv eixoru. 4:4. Rom. 8:29. 1 Cor. 11:7. 15:49. Col. 1:15. 3: 10, et al. — From glory to glory.] Jtno doSr]g eig doS'xr. 7—11. 4:6,15,17. 6:8, et al.—As by the Spirit of the Lord.] "As of the Lord the Spirit." Marg. Kud-unsQ uno Kvgia IJyevfiuio;. 6,8,17. PRACTICAL OBSERVATIONS. V. 1—6. Even the appearance of self-commendation is painful to the humble and spiritual Christian; whereas the proud and selfish court applause, Tim. 1:11. Gr. j 4:22—24. C ol. 3:l0. Til. 3: t 5.17. Rom. 8:29. 12:2. 13:14. 5. 2 Pel. 1:5—9. 1 Cor. 15:49. Gal. 6:15. Eph. | » Or,o/M« Lard the Spirit. 17. [237 A. D. 61, II. CORINTHIANS. A. D. 61 and are highly gratified with it. — The conver- sioji ofsinners, and their subsequent holy Hves, are the minister's best "letter of recommenda- tion:" and if these effects be evident and abun- dant, he will generally want no other testimo- nial among real Christians. For his usefulness is manifestly declared, and fully understood, to be the attestation of Christ himself to his min- istry; which attestation is written, by the Spirit of ithe living God, upon the hearts of his peo- ple, and made legible in their lives and actions. — They who profess and are zealous for the holy truths of the gospel should remember, that their tempers and conduct are supposed to ex- hibit the tendency and effect of that doctrine and ministry, which they approve and attend upon. Yet, alas! the prominent appearance of much religious profession is self-confidence, boasting, loquacity, censoriousness, a disputa- tious temper, bitterness, and clamor; with little strictness in the general conduct! "The epistle," thus exhibited to be "read and known of all men," often shows under what sort of a ministry it was formed; though it leaves the reader in great doubt, whether Christ had any part in it, or whether an enemy alone was con- cerned. {Notes, Matt. 13:24 30,36—43.) But many, who attend on the most faithful and practical preachers, exhibit such an epistle, (so to speak,) to the perusal of the church and of the world, as has evident marks of spurious- ness: while numbers charge all the blame on the doctrine and ministry, which are thus dis- graced. But when professed Christians act consistently, obeying the commands and copy- ing the example of their Lord, they honor and recommend the gospel and the preachers of it; and are instrumental in bringing others also to attend on the truth without prejudice. {Notes, Matt. 5:13—16. Phil. 2:14—18. 1 Pet. 2:12. 3:1 — 4,13 — 16.) — Success in this blessed work should inspire our minds with confidence in God: yet we ought always humbly to recollect and acknowledge, that "we are not sufficient of ourselves to think any thing as of ourselves;" that our whole dependence must be on the Lord, both for endowments and success; and that the whole glory belongs to him alone. — It is a very great honor to be made "able min- isters of the New Testament." We should not indeed suppose ourselves to be such, in that pre-eminent sense which the apostle meant: yet, by imbibing his principles, copying his example, and adhering to his doctrine, we may hope that the Lord will, in an inferior degree, qualify us for the same honorable service. — Even the New Testament will be "a killing letter," if exhibited as a mere system and form, without a dependence on the Spirit of God, to give it a quickening energy: yet it is by the blessed doctrine of God our Saviour alone, that th^ ^P!"'^ 's ?'ven to sinful man: so that where this "light of life" does not shine, men remain .w ''^"'' ^"'^ destitute of all that is 'good 'before God.' v. 7 18 The holy law of God, though excellent and glorious m itself^, can only be "the ministration of death" and "condemnation" to fallen man: but just.tying righteousness and sanctifying a 3;f:',l2. 5:]n. b 1 Cor. 7:25. Pel. Clio- Eph. 3.7,a. 1 Tim. 1;13 2381 16. Is. 40:30. Gal. 6:9. Eph 3 13. Phil. 4:13. 2Thcs 3:13. m .rg-. Ueh. 12:3. Kev. 2:3. grace come from Jesus Christ alone, and by the ministry of the gospel. This gracious rev- elation so far "exceeds in glory" the holy law itself; that it even seems to eclipse it, as the noon-day sun does the glimmering stars: so far do the clear light and glory of the gospel ex- ceed those of all preceding dispensations. May Christians then learn to value the faithful min- istry of the gospel, and encourage their "preach- ers to use great plainness of speech," suited to the doctrine with which they are entrusted! and may all preachers study and endeavor a)\er this great plainness and boldness of speech, in all their ministrations; before the rich and pow- erful, as well as among their poorer brethren! May we read the scriptures with continual prayer, to have the "veil removed from our hearts," that we may discover and "steadfastly behold" the Lord Jesus, as "the End of the law for righteousness to every believer;" that so we may profit even by those things which are now "abolished !" May we pray also in behalf of them, whose minds are still blinded by pride, prejudice, and unbelief; especially for the poor Jews, who are preserved a living dem- onstration of the truth of the scriptures, though themselves utterly unacquainted with their spiritual import! May they speedily be turned to the Lord, and "the veil be taken from their hearts !" and while we pray for a blessing on the designs lately formed for attelnpting l,lieir conversion, let us also aid them in every way, to the utmost of our power. — May we always remember, that the Lord Jesus is the Life and Soul, as it were, of the scriptures and of all' true religion: that, being One Avith him, by faith and his in-dwelling Spirit, we enjoy true liberty in the service of God; and that "be- holding with open face, as in a glass, the glory of the Lord, we are changed into his image, from glory to glory, as by the Lord the Spirit!" This transformation of the soul, into conformi- ty to Christ, is the proper evidence and test of spiritual illumination; and without a measure of it, all supposed discoveries and revelations are mere delusion and enthusiasm. May then all, who are called ministers, have the eyes of their understanding enlightened, to behold in this manner the glorious Object of our faith, hope, love, and imitation; and point him out to others, with the same efficacy on their souls also: that so the triune Jehovah, Father, Son, and Spirit, may be glorified in all and by all, now and for evermore ! CHAP. IV. Tne aposlle declares his unwearied zeal and consrioiis integrity, in preaching the gospel, I, 2. "The eoJ of this world blinds the niinds" (i( imhelievers, against the light oi' the divine glory of Christ; which God imparts, hy shining into the hearts of his people, 3 — 6. The weakness and suflTerincs of the aposlle redounded to the piaise of the power of God, 7 — 12. He slates the supports, motives, and pros- pects of glory, by which he and his helpers were induced to perse- vere without fainting, 13 — 18. THEREFORE 'seeing we have this ministry, ^ as we have received mercy, "^ we faint not; 2 But have ^ renounced the hidden things of * dishonesty, ' not walking in craftiness, nor handling the word of God deceitfully; but '"by manifestation of the truth commend- d 1 Cor. 4:5. Or, ihame. 5:12. Rom. 6:21. Eph. e 1:12.2:17. 11:3,6,13— 15. Epb 4:14. 1 Thes. 2:3— o. f 5:11. C:4— 7. A- D. 6i, CHAPTER IV A. D. Gl ing ourselves to every man's conscience m the sight of God. Note. — The apostle, having had such a glo- rious and excellent ministry entrusted to him, as had been describeil; and being- sensible of the abundant mercy which had been shown to him, in his extraordinary conversion and rec- onciliation unto God, and his call to the apos- tleship; did not faint, because of the dangers, difficulties, and sufferings, whicli he had to en- counter: he neither disgracefully declined the service to which he was called; nor fainting sunk imder it. {Mars;. Ref. a — c. — Notes, 2: 14—17.3:12—16. 1 Tim. 1 :12— 16.) But he and his fellow-laborers renounced with abhor- rence all those artful contrivances, by which the priests of the idolaters, or the scribes and priests of the Jews, or corru|it teachers of Christianity, imposed on their followers: served their own dishonorable and dishonest purposes, or concealed their secret crimes. The true servants of Christ did not thus exercise their ministry; with "craftiness" or duplicity, pro- fessing one thing and aiming at another; and covering' avarice and ambition, or sensual in- dulgence, under high pretensions to zeal and sanctity. Nor did they deceitfully model their doctrine, to suit the prejudices and inclinations of men, for their own selfish ends; by keeping back profitable truths, or making such addi- tions and alterations, as might render tlieir preaching less offensive; or by using ambigu- ous and obscure language, that their meaning might not be clearly apprehended. (Note, Acts 20:18 — 27.) On the contrary, they endeavored to set "the truth," as "the counsel of God," before their hearers, in the most manifest, con- vincing, and affecting light; that so, their doc- trine, ministry, and conduct might be "com- mended to every man's conscience," even if his heart rose up against it; that every one might perceive the truth and importance of their mes- sage; and be sensible that both his interest and duty retjuired him to attend to it: and this they did, as "in tiie sight of God," the ever present Witness and Judge of the "thoughts and intents of their hearts." {J\Iarg. Ref. d — f.) — 'What reason can be assigned why they, 'who ... preached the gospel plainly, should 'write the same things to the same persons ob- 'scurely.? ... {Eph. 3:4. Phil. 3:1. 1 Pet. 1:13, '14. 3:1,2.) — "Wliatsoever things were writ- 'ten of ohl time, were written for our learn- 'ing:" {Rom. 15:4.) and surely they who 'wrote afterwards by the same Spirit, wrote for 'the same end, that they to whom they wrote 'might "be wise to that which is good." {Rom. '16:19.) — And if they wrote for our learning 'and instruction, to be sure they wrote plainly 'and clearly as to them; since otherwise they 'wrote not so, as to instruct and teach, but 'rather to confound the reader. Seeing there- 'fore the great end of writing the scripture was 'to instruct the world, in the will and mind of 'God, and the great things of the Christian 'faith; — their writings are an effectual means 'to obtain it; which yet they cannot be, unless 'they are plain and clear, as to the great things g Rom. 2:16. 1 Thes. 1:5. 1 Tim. 1:11. b 4. 2:15,16. 3:14. Matt. 11:2.5. 1 Cor. 1:18. 2 Thes. 2:9—11. I Matt. 4:8,9. J.ilin 12:31. 14:30. 16:11. I Cor. 10:20. Kph. 2:2. 6:12.— 1 John 5:19. Gr. Kev. 2<"l:2,3. k3:14. 1 Km;-! 22:22. Is. 6:lO. John 12: 10. of religion.' Whitby. This was written against the papists, who discourage the reading of the scriptures, because they are obscure, lest the common people should learn heresy from them; and on the same ground they rest the claims of tlie church to infallibility, and the authority of their traditions. But the rea- soning is equally conclusive against all those nominal protestants, Avho suppose that great learning and skill are needful to understand the scriptures, especially the apostolical e|)istles; otherwise conclusions may be drawn from them, which they think heretical; and this is a con- sideration which is become of very great im- portance, in the strange and anti-christian con- troversy of late excited even amoner protestaut ministers and rulers of the church, about the propriety of circulating the holy scriptures alone among mankind in general! . As we have received mercy. (1) Kud^i»; i]lr— rjd-rifiev. Rom. 11:30. 1 Cor. 7:25. 1 Tim. 1: 13,16. 1 Pet. 2:10.— Frtinf.] ExxuxH/m'. 16 See on Luke 18:1. 'It signifieth to shrink back, 'as cowards in war.' Leigh. — Have renounced. (2) JneiTTuiuifiii. Here only N. T.—Joh 6:14. 10:3. Zec/t. 11:12. Sept.— Of dishonesty.'] "Of shame." Marg. ^^njyvijj::. Lulce 14:9. Phil. 3:19. Heb. 12:2. Jude 13. Rev. 3:18.— Craftiness.] IJurBQyia. 11:3. See on Lwfre 20: 23. — Handling ... deceitfully.] John'Tfi.Here only. From doing, fraud. KitnijlevovTeg, 2:17. — By manifestation.] Ev (pui'SQuiaEi. See on 1 Cor. 12:7. 3 But if ^ our gospel be hid, '' it is hid to them that are lost: 4 In whom ' the god of tins world hath ^ blinded the minds of them which believe ' lest the light of the glorious gospel not, Image of God, of Christ, who is '" the should " shine unto them. Note. — If then after all, the gospel, which the apostle preached so plainly, were "hidden," or "covered with a veil," as the Mosaic law had been; if its truth, nature, and glory were con- cealed from any who heard it; those persons were evidently as yet in a lost estate, and in the most imminent danger of final perdition; and the veil must be upon their hearts, through the prevalence of pride, prejudice, and ungodly lusts. {Marg. Ref g,h.— Note, 3:1^— 16.) For Satan, "the god of this world," whom all un- converted men worship and serve in one way or other, prevailed to blind the understandings of numbers who heard the gospel, and disbe- lieved it through love of sin and pride of heart: that so the "illumination of the gospel of the glory of Christ," {Marg. Ref k, 1.) even the Hght which exhibits so clearly the glory of Christ, as "the Image of God," representing and displaying all divine perfections harmoni- ously exercised in the person, character, and salvation of Emmanuel, "might not shine unto them," or within them. {Note, Ps. 119:130.) — Immense multitudes of Satan's subjects are kept from liearing the gospel: others hear, and for a time are blinded by the tempter to oppose or reject it: {Note, Malt. 13:19.) and his 13:8,11,13. John 3:12. 12:35. AcU26:!B. Col. 1:27. I Tim. 1:11. Tit. 2:13. m John 1:18. 12:45. 14:9,10. 15: 24. Phil. 2:6. Col. 1:15. Heb 1:3. n 6. I'a. 50:2. li. 60:1,2. 2 I ft, 1:19. 1 John 2:8. [239 A. D. 61. II. CORINTHIANS. A. D. 61. grand design is, at any rate, or by any means, to keep out this transforming light; yet many, who for a season' were blinded, have been at lengtli converted. But among the number of unbelievers the enemy is permitted, in awful judgment, to blind many to their perdition: and this was peculiarly to be expected by those, who closed their eyes to this light, when apos- tles were the preachers, and their doctrine was confirmed by evident and multiplied miracles. (Marg. Ref. 1 — n.) — 'The fault is not in us, 'or in the obscurity of the gospel, but in their 'own blindness; for we hide nothing from them.' Whitby. — It is astonishing that many of the ancient Christian writers understood the true God to be meant, by "the God of this world. (Marg. Ref.— Notes, Matt. 4:8—11. John 12:27—33. 14:29—31. 16:8—11. Acts 26:16— 18. Eph. 6:10—13. Col. 1:9—14. 1 John 5: 19.) But it is not said on what account this singular title, "the God of this world," was given him. Is he not the God of all worlds, of all ages, of all dispensations.'' And is he not in a more special sense, the God of those who are "delivered from this present evil world.'"' (Gal. 1:4. Notes, John 15:17—21. 17:13— 16.) — This shows also that the authority of the fathers, as expositors of scripture, is not im- plicitly to be depended on : and that the con- cessions of the first reformers in this respect greatly embarrassed their cause, in arguing against the papists. — Blinded. (4) Notes, Ex. 4:21. 1 Kings 22:19—23. Is. 6:9,10. Matt. 13:14—19. Rom. 11:7—10. 2 Thes. 2:8—12. Rev. 12:7—12. '20:1— 3.— Image, &c.] Notes, Jo/m 1:18. 14:7—14. Col. 1:15—17. Heb. 1: 3,4. Be hid. (3) Egi xexcdv/nuevov. Matt. 10:26. Luke 23:30. Jam. 5:20. 1 Pet. 4:8. Kidv/nuu- See on 3:13. — To them that are lost.] Tnt.; nnollv/nfroic. 2:15. Seeonl Cor. 1:18. — The god of this world. (4) '0 -d^fo: t« aiwvog thth. Matt. 13:22. Luke 16:8. Rom. 12:2. 1 Cor. 1:20. 2:6. Eph. '2:'i. 6:12. 2 Ttm. 4:10.— The minds.] Tu voii/iuk/. See on 2:11. — The light of the glorious gospel of Christ.] Tov qiuntaftoj' jy FvayyeXiB tij; do^ijg to XQiqa. 6. Tit. 2:13. — Should shine.] ^vyuani. Here only. From uvyy, splendor, Acts 20:11. 5 For ° we preach not ourselves, but P Christ Jesus the Lord; land ourselves your servants for Jesus' sake. 6 For God, ^ who commanded the light to shine out of darkness, * hath ' shined in our hearts, to give * the light of the knowl- edge of the glory of God " in the face of Jesus Christ. [Praclicai Obstrvatiovs.] Note. — The peculiarity of tlie apostle's min- istry, and that of his faithful associates, was this: they "preached not themselves," they did not seek to exalt or enrich themselves; 'they did not aspire after authority, reputation, or any secular pre-eminence: and they preached • Christ Jesus," as their great Subject, in re- Bpectoilus Person and salvation; and the great J Malt. 3:11. John 1;21— 23. S: 1 27—31. 7:18. .\cls 3:12,13. R- 9,10. 10:2.5,26. 11:11— 1,5. Horn. 15:17,13. 1 Cjr. 1:14,15. 3:5,6. 10:33. Phil. 1:15. 1 Thes. 2:5, 6. Tit. i:i;. 1 Pet. 5:2—5. 2 Pet. 2 3. 240] P MO. Matt. 23:3. Acts 2:36. 5:31. 1038. Uoin. 14:8,9 1 Cor. 1:23. 2:2. 8:6. 12:3.15:47 Phil. 2:11. 1 1:24. ,'i:l4.1.5. Matt. 20:2.5— 27. T.uke 22:25.26. John 13:14, lo. Uoni. 15:1,2. 1 Cor. 9:19— object of their preaching was to exalt and glo- rify him; they declared him to be "the Lord," the Lord of the church, and "the Lord of all;" and they called on menr to accept of his salva- tion, submit to his authority, and become his obedient servants. (Marg. Ref. o, p. — Note, Luke'2:S — 14, v. 11.) But, as to "themselves," they were not only fellow-subjects of all Chris- tians to their common Lord, but they were the willing servants of the church for Christ's sake: they judged themselves to be bound by the strongest obligations, readily to labor, venture, suffer, and submit to the deepest debasement, in doing good to men; as far as the glory of Christ could be advanced by it, or his command required it. (Marg. Ref. q.— Notes, Matt. 20: 24—28. 1 Cor. 9:19 — 23.) This zeal to glorify their beloved Lord made them earnest to be understood in their preaching; which ought to have recommended them to all Christians, in proportion as it excited the enmity and oppo- sition of Satan and his servants. They were induced and enabled to act in this manner, by what they had themselves experienced; for they too might have been given up to be "blinded by the god of this world," and Paul especially was for a time in an awful state of opposition to the light of the glorious gospel : but at length, "that GOD who," in the crea- tion of the world, "commanded Hght to shine out of darkness," (Note, Gen. 1:3 — 5.) had of his sovereign mercy effected a similar change in their souls, where ignorance, error, sin, and misery had before prevailed. By his new- creating Spirit he had removed all obstacles, and caused the light of divine truth to " shine into their hearts;" having prepared the under- standing to admit, and tbe heart to love, the doctrine of the gospel. Thus had he given them "the illumination of the knowledge of the glory of God," by faith receiving "the sure testimony of God," under the teaching of the Holy Spirit: they beheld his glory "in the face of Jesus Christ," in his person, miracles, char- acter, righteousness, atonement, and media- tion; which, being thus steadfastly beheld with open face, as in a mirror, transformed the soul into the glorious image of God exhibited in it. (Marg. Ref. r-u.-Note, 3:17,18.)— The apos- tle seems especially to have adverted to his own extraordinary conversion: yet he evident- ly meant to include the change wrought in the minds and hearts of all other faithful ministers and true believers; which is similar in its na- ture and effects, and effected by the same di- vine power, though not attended by the same miraculous circumstances. — "The god of this world" blinds men's minds, lest the light of the gospel should make known to them "the glory of Christ;" but God enlightens the minds of his chosen people, that they ma}' "]>ehold that glory:" so that this seems the grand distinction- between those whom Satan blinds, and those whom God the Spirit illuminates. — Face. (6) 'The apostle continually alludes to the face of 'Moses, Avhich was not uncovered, (that the 'image of God might be clear,) but covered.' 23. Gal. 5:13. 2 Tim. 2: 10. I r Gen. 1:3,14,15. Ps. 74:16. 13E: 7—9. Is. 45:7. * Gr. is he luAo hath. I Eph. 1:17,18. 5:S. 2 Pet. 1:10. t 4. ;^:l8. Kx. 33:15—23. 34 5— 7. Vs. C3:2. 90:16. Is. 6:1—3. 3.5:2. 40:5. ,60:2. John 11:10. Acl§ 7:55,56. u Luke 2:14. John 1:14. 12:41. 14:9,10. Phil. 2:6. Col. 1:15. Ileh. 1:3. 1 Pel. 1:12. ^ A. D. 61, CHAPTER IV. A. D. 61. Beza. The face of Moses gave a feeble and transient reflection of the glory of God, which was covered with a veil: but the face of Christ, the Image of God, displays it fully and perma- nentlv to those who are divinely illuminated. Note, 3:7— 16.)— "The light of the gospel of the glory of Cinist" (4), and "the light of the knowledge of the glory of God" (6), are spoken of as the same; for "Christ and the Father are One." For Jesus'' sake. (5) Jtu Itjctsv. 11. "On account of Jesus." — Who commanded. (6) '() Binotv. Matt. 4:3.— Gm. 1:3,14. Sept.— Hath shined.] F.luuipi-v. Matt. 5:15,16. 17:2. Luke 17:24. Acts 12:7.— To give the light.] Jlj". ifiujTiafior, 4, Here only. Fyomcfoni'Coi, Luke 11 :36. 1 Cor. 4ib. — In ike face.] Ef nooaoino). 3:7,13,18. See on 2:10. 7 But we have " tills treasure • in earthen vessels, ^ that the excellency of the power may be of God, and not of us. Note.— (Notes, Eph. 3:8. Col. 2:1—4.) This treasure (even "the light of the knowledge of the glory of God, in the face of Christ," and that important ministry which related to it,) was, as it were, deposited in earthen vessels." (Marg. Ref. g.~Notes, JutZg-. 7 :4— 8,16— 22.) Even the apostles and most eminent evangelists were sinners, by nature and practice; their bodies were frail and mortal, as those of other men; liable to the same infirmities, susceptible of pain and suffering, and easily worn down by fatigue and hardship, or pinched with hunger and cold; nor were their minds less susceptible of fear, sorrow, anxiety, and disquietude, than those of their brethren and neighbors. {Notes, Acts\4Al—lS,v.lb. Jaw, 5:16— 18.) They were also conscious of many defects and imped- iments; and destitute of those accomplishments which the world generally admires : they had no wealth or authority; they made no show of superior genius, learning, or eloquence; nor were they delivered from the effects of in- dwelling sin. So far, therefore, from being such illustrious persons as to attract general admiration, thev were treated as "the filth of the world:" (Notes, 8— 12. 1 Cor. 4:9— 13.) and, while their infirmities often rendered them less acceptable even to the churches; their stripes and imprisonments increased the con- tempt with which the proud and self-wise be- held them. This was appointed by God for most important purposes. He could have commis- sioned angels to proclaim the glorious doctrine of the gospel; or he could have put "this treas- ure" into more splendid "vessels," by sending the mo.st eminent and admired of the sons of men to instruct the nations: but it was his plan to make it undeniably manifest, that the supe- rior energy of the gospel, and the wonderful effects produced by it, were wholly owing to the "excellency of his power," as working by that doctrine; and not at all to be ascribed to the superior endowments of the persons whom he employed. (Marg. Ref. z. — Note, 1 Cor. 2: li 1. 6:10. Malt. 13:11,52. Enh. 3:8. Col. 1:27. 2:3. y 5:1. 10:10. .ludg. 7 13,11, 16— 20. Lam. 4:2. 1 Cor. 1:2^!. 4;9 —13. Gal. 4.13,11. 2Tiai. 2: 20. t 3:5,6. 12:7—9. 13:4. 1 Cor. 2: 3—5. Eph. 1:19,20. 2:5,8,9. Col. 2:12. 1 Thes. 1:6. Vol. M. a 1:3—10. 6:4. 7:5. 11:23—30. b 1H,17. 12:10. I Sum. 2S:15. 30:i;. Ps. 5G:2,3. Trov. 14:26. 18:10. Rom. 5:3— 5. P:35— 37. Jam. 1:2—4. 1 Pet. 1:6,7.4:12 — It. * Or, rot altos^ethcr xinthfy^U help, or menvs, P».3^■.S3. John 14:18. 1 Cor. 10:13. 31 3 — 5.) For this end he chose mean brittle vessels, by which to convey this treasure to mankind; that his power might be glorified in iheir preservation, and in the blessed change wrought in multitudes of the human race by their ministry. In earthen vessels.] Ev ogQaxivoig cry.fueaiv. 2 Tim. 2:20.— Lfv. 6:28. 11:33. Num. 5:17. Is. 30:14. Jer. 19:11. Sept. — ^xtvo;- See on Ads 9:^-0. (Notes, J?om. 9:19— 23. i Tim. 2:20 — 22.) — The excellency.] 'Hvneq^olri. 17. See on Rom. 7:13. 8 We are -' troubled on every side, ^ yet not distressed; we are perplexed, but * not in *^ despair; 9 Persecuted, ** but not forsaken; *^ cast down, but not destroyed; 10 Always '"hearing about in the body the dying of the Lord Jesus, s that the life also of Jesus might be made manifest in our body. 1 1 For we which live ^ are alway de- livered unto death for Jesus' sake, that the life also of Jesus might be made mani- fest in ' our mortal flesh. 12 So then '^ death vvorketh in us, but life in you. [Practical Observations.] Note. — It was very suitable to the apostle's design, of re-establishing himself in the affec- tions of his brethren at Corinth, to remind them of his sufferings and his supports in that minis- try, from which they had received such un- speakable advantage. (Notes, 1:1 — 7. 6:3 — 10. 11:24 — 31. 1 Cor. 4:9 — 13.) He and other faithful ministers were "troubled on every side," in every place, from persons of every descrip- tion, and with all kinds of afflictions : yet were they "not distressed," or straitened, as men who had no way of escape or relief. They were "perplexed" with difficulties, and doubted, as men without any counsellors, what course they should take, and how they should endurt; amidst such multiplied trials : yet they were not left to "despair" of help and comfort. The_v were "persecuted," wherever they went: yet the Lord did not forsake them, or permit their enemies to prevail against them. They were even "cast down," in the conflict with temp- tation and persecution: yet they "were not de- stroyed;" but were enabled to rise up again and'to renew the fight, without any material damage to themselves or the cause. (Marg. Ref. a— e.— Note, Ps. 37:23,24.) Thus "they carried about with them" in their bodies "the dying of the Lord Jesus;" in those bruises, wounds, and stripes, which they received for his sake, and from such men as had crucified him: that so, "the life of Jesus," as risen and glorified, might be evidently proved by the pro- tection, deliverances, supports, and consolations afforded to them : which enabled them to pro- ceed with constancy and fortitude in their min- c 1 Sam 31:4. Job 2:9,10. d Ps. 9: 10. 22: 1 . 37:25,23. Is. 62:4. lleb. 13:5,6. e 7:6. Job 5:17— 19. 22:29. Ps. 37:24. 42:5.11. Is. 43:2. f 1:5,9. Rom. R:17,1S. Gal. 6:17. Phil. 3:10,11. Col. 1:24. g 13:4. John 14:19. AcUIS:9,l0. Rom. 8:17. 2 Tim. 2:11,12. Hev. 1:17,18. h Ps. 44:22. 141:7. Rom. 8:36. 1 Cor. 15:3i. 1 5:4. Rom. 8:11. 1 Cor. 15:53,54. k 12:15. 13:9. Acts 20:24. 1 Cor 4:10. Phil. 2:17,30. 1 John 3c 16. [241 A. D. GI. II. CORINTHIANS. A. D. 61. istiy, amidst com])]icated dangers and suffer ings. (JVIrtJ-g-. Ref. f, g.—NoU, 13:l--4.) For while some of their brethren had sealed their testimony with their blood, those "who lived" were continually "delivered unto death," in the persecutions which every where awaited them: that so the power of their ever-living Saviour might be manifested, in still preserving their mortal flesh, in life and fitness for service. {Mavg. Kef. h, I— Note, 1 Cor. 15:31—34.) Indeed death was, as it were, continually at work on the apostle and his helpers, by the hardships which they endured in conformity to the death of Christ: but life had been wrought in the souls of the Corinthians by means of their sufferings; as they were not only exempt- ed from persecutions, but were made partakers of spiritual and eternal life by their ministry. And did it then become them, to augment the trials of their faithful pastors by neglect and disaffection? — 'While you are called to live for 'his honor, we may be said to serve our Re- 'deemer, by bearing for his sake repeated 'deaths.' Doddridge, Not distressed. (8) Ov qevoxo^QUfiFvoi. 6: 12. .Trfi'o/w^fM, 6:4. 12:10. See on i?om. 2: 9. — We are perplexed."} ytnoQtifisvoi. John 13:22. — Not in despair.] "Not altogether without help," or "means." Marg. My s^ano- qafiEvoi- See on 1 :8. — Not forsaken. (9) Ov^i ayxuTulFiTinfiaroi. Matt. 27 -.46. J/ar/c 15:34. Jds 2:27. 2 Tiin. 4:10,16. Heb. 13:5.— Bear- ing about. (10) TleQKfegovT&c. Mark 6:55. Eph.4:34. Heb. 13:9. Jude 11.— The dying.] Tqv 7'fy.oioaii'. Rom. 4:19. Not elsewhere. — Worketh. (12) EyegysiTui. 1:6. Matt. 14:2. Rom. 7:5. 1 Cor. 12:6,11. Phil. 2:13. 13 We having ' the same spirit of faith, according as it is written, "* I beheved, and therefore have I spoken; " we also beheve, and therefore speak; 14 Knowing "that he which raised up the Lord Jesus, -shall raise up us also by Jesus, and i' shall present us with you. 15 For •! all things are for your sakes, that "^ the abundant grace might, through the thanksgiving of many, redound to the glory of God. 16 For which cause 'we faint not; but ^ though our outward man perish, yet " the inward man " is renewed ^ day by day. 17 For ^ our hght affliction, which is but for a moment, * worketh for us a ""far more exceeding and eternal weight of glory; 18 While 'we look not at the things which are seen, but at the things which are not seen: ^ for the things which are seen are temporal; but the things which are not seen are eternal. I Acts 15:11. 1 Cor. 12:9. Heb 11:1, &c. 2 Pet. 1:1. m Ps. 116:10. n 3:12. Prov. 21:28. 0 Is. 2G:19. .lohn H.25,2fi. Rom 8:11. ! Cor. 6:14. 15:20—22. 1 TVs. 4:14. p 11:2. Eph. 5:27. Col. 1:22,28. .Tude24 q 1:1— n. Rom. 2:28. 1 Cor. 21—23. Col. 1:24. 2Tmi.2;10. •'242] r 1:11. 8:19. 9:11,12. Ps. 50:14, 23. Gal. 1:24. Eph. 3:20,21. Col. 3:16,17. Heb. 13:15,16. 1 Pet. 2:9. 4:11. Rey. 4:8— 11. 5:8-14. 19:4—6. s See on 1 — Ps. 27:13. 119:81. Is. 40:29. t 12:15. Job 19:26,27. Ps. 73:26. If- 57:1,2. Malt. 5:29,30. u Rom. 7:22. Eph. 3:16. 1 Pel Note. — The apostle and his fellow-sufferers persevered in their ministry; because they Avere actuated by "the same spirit of faith," which the Psalmist had expressed; when, amidst im- minent dangers and distressing dilTiculties, he had declared his confidence, that God, accord- ing to his promise, would deliver liini out of them all. (Marg. Ref. \—n.—Note, Ps. 116: 10,11.) — They believed most firmly the doc- trines which they ])reached; and therefore nothing could induce them to conceal, retract, or corrupt them. In the daily expectation and anticipation of martyrdom, they were fully as- sured, that God would raise their mangled bodies from the grave, by the ])Ower of Jesus, even as he had raised him from the dead : (Note, 5:1 — 4.) and that he would thus "pre- sent them," with all those to whom their la- bors had been blessed, before his glorious throne, as the objects of his love, whom he at lenarth had made perfect in glory and felicity. (Marg. Ref. o, p.— Notes, 11:1—6. Eph. 5:22 —27. Jude 22—25.) They also fully under- stood, that all their sufferings, as well as their ministerial endowments, were intended to sub- serve the Lord's purposes of love to their breth- ren; in order that the abundant mercy and grace vouchsafed to them might excite very large numbers to thank God, for the benefit re- ceived by their means; and thus conduce also to the display of his glory. (Marg. Ref. q, r. Note, 1:8 — 11.) With these prospects and hopes they were preserved from "fainting," or declining the dangers and difficulties attending on their ministry. (Note, 1,2.) For, "though their outward man perished," their bodies were worn out by fatigue and sufferings, and their lives destroyed by-repeated violences; yet their "inward man," or their souls as born of God, daily became stronger in faith, hope, love, and patience; and were renewed more and more in- to the holy image of God. (Marg. Ref. s — x. —Note, Ps. 73:23—28.) They therefore con- sidered their various trials to be "light aiflic- tion," which ought scarcely to be mentioned, being as nothing, when compared with the end they had in view: and the continuance of their sufferings, though for many years, was but for a moment when contrasted with eternity. (Note, Rom. 8:18 — 23.) Moreover they knew, by faith and experience, that these afflictions were working out for them an increase of future and eternal felicity: both as means, by which God made them "partakers of liis holiness," and ren- dered them more capable of spiritual enjoy- ment; and as he would graciously and abun- dantly recompense those sufferings which they endured for his sake. (Marg. Ref. ?. — b. — Notes, Rom. 5:3—5. Heb. 12:9—11. Jam. 1: 2—4. 1 Pet. 4:12— 16.)— The words here used are far more emphatical, than any translation of them can well he made. There is a repeti- tion of the word hyperbole; by which is gen- erally meant a person's exceeding the limits of 3:4. X Ps. 51:10. Is. 40:31. Rom. 12: 2. Eph. 4:23. Col. 3: 10. Til. 3: 5. y Luke 11:3. z 11:23—28. Ps. 30:5. Is. 54:8. Acts 20:23,24. Rom. 8:18,37. 1 Pet. 1:6. 4:7. 5:10. a Ps. 119:67,71. Malt. 5:12. Rom. 5:3—5. Phil. I:l9. 2 Thes. 1:4—6. Heb. 12:10,11. .lam. 1:3,4,12. b 3:18. Gen. 15:1. Ps. 31:19. 73: 24. Is. 64:4. I.iike 6:23. Rom. 2.7. 1 Cor. 2:9. 1 Pet. 1:7,8. & 10. 1 John 3:2. Jmle 24. c 5:7. Rom. 8:24,25. Heb. 11:1, 25 27. 12:2 3. d Malt. 25:46. 'Luke 16:25,2(1. 5 Thes. 2.16. 1 John 2:16,17,25 A. D. 61. CHAPTER IV. A. D. 61. exact truth, in any animated description or narration: but in the subject on which the apostle spoke, the boldest figures of speech must come short of the marlc. If a man pro- ceeded from one apparent hyperbole to another, and accumulated the most energetic terms as much as possible, he could not fully express the superlative excellency of that glory, honor, and immortality, in which the believer's suffer- ings would assuredly terminate. Compared with it, all temporal afflictions were levity it- self, "a momentary lightness of affliction;" and earthly prosperity mere vanity and emptiness. This glory was substantial, weighty, durable, exceeding description and imagination; and hu- man language must labor in vain to convey any suitable ideas of it. It would even have been an insupportable "weight" to them, until their bodies and souls were prepared by Om- nipotence to sustain it. It was "a weight of glory," a fulness of God; a measure of know- ledge, holiness, dignity, and felicity, in his fa- vor, and presence, and according to his glorious excellency and beauty; adequate to whatever they should be made capable of possessing and enjoying: and all this would be unchangeable and eternal. — In this prospect the apostle and his brethren disregarded visible and sensible objects; they did not aim at worldly honors and advantages; they looked not at them with estimation or desire, as the objects which they aimed to appropriate; but by faith they beheld, and in hope they sought, invisible glories as their great object: being assured, that all visi ble and sensible things, whether pleasant or painful, the good or the evil things of the world, were temporal, or temporary, and would speedily be terminated; whereas the unseen objects which faith realized, were eternal; whether the final happiness of believers, or the final misery of the wicked were considered; and this gave such an incomparable importance m their judgment to unseen things, that noth- ing else seemed worthy of their desires, or of their fears. (Marg. Ref. c, d.) — 'What an in- 'fluence St. Paul's Hebrew had upon his Greek 'is every where visible. Cabad in Hebrew 'sigu'fies to be heavy, and to be glorious. ... St. 'Paul in the Greek joins them, and says, "weight 'of glory." ' Locke. — That the writers of the New Testament frequently hebraize, so to speak, is manifest: but whether this might not in some cases be intentional, may be question- ed. Even the copious Greek, as found in the most admired pagan writers, could not have expressed, in full energy, many of the apostle's exalted conceptions; without some of those sublime allusions and metaphors, which are found only in the Hebrew scriptures, or in the New Testament exclusively. I believed, &c. (IS) From the Sept. which accords with the Hebrew. — The abundant grace, (lb) 'H /agig nleoraauaa. 8:15. Rom. 5:20. 6:1. — Outward man. (16) 'Oeioiur- il-QoiTtoc. — The inward man.] 'O eaoi^ev. 7:5. Luke II ■.S9.—Eaw, Rom. 1 -.ll. Eph. 3:16.— Is reneioed.] ^4i'(txuiriiT(ti. Col. 3:10. ytnexui- vutaic- See on Rom. 12:2. — Light affliction, ... but for a moment. (17) To ttuouvilxhc fluifQov IT,; 6).n!'Fot;. — rinoitviiica. Here only. FAu- (f'jor, Matt. 11:30.' — A far more exceeding.] Kutt' {',-TFQ6nXrji' f (c vTieaOoh/r. 7. See on Rom. 7 :13.~Weight.'\ JJugo;. Matt. W:U. .ids 15:28. GrtZ. 6:2. 1 Thcs. ^:6. Rev. <2:'24.~JVe look. (18) JSxonnfTiMv. Lw/ce 11:35. Rom. IQ 17. Gal. 6:1. Phil.^:4. 3:17.— From ay.nnn,, Phil. 3:14. — Temporal.] riQoay.uiQa. Matt. 13:21. MarkA:ll. Heb. 11:25. PRACTICAL OBSERVATIONS. V. 1—6. They are not proper persons for the sacred ministry of "tlie New Testament," who do not expect the salvation of their own souls from the free mercy of God through Jesus Christ. If we have thus "received mercy," or have a pre- vailing hope of it; we should not "faint" under any tribulations, while employed to recommend it to our fellow-sinners. Indeed divine grace will teach faithful ministers, "to renounce the hidden things of dishonesty, and shame;" they will not "walk in craftiness, nor handle the word of God deceitfully:" and if any, who are artfully imposing on men for their own credit or profit, suppose themselves partakers of the saving mercy of Christ, they are as much de- ceived by Satan, as others can be by them.. For the consistent minister of the gospel avoids all duplicity, and all a{)pearances of it; he nei- ther pays court to any man's passions, nor con- nives at his vices: but endeavors in the most perspicuous and intelligible manner, to declare, and with convincing energy apply the truth, and thus "to commend himself to every man's conscience in the sight of God;" that even, if his heart fight against the truth, his conscience may take the part of the preacher against him- self.— If the gospel, when thus preached, "be hidden" from the hearers; it is evident, that they are still in the way of destruction: and they have reason to do-ead the consequences of their obstinate unbelief; as it is among persons of this description especially, that Satan, the usurping "god of this world," is permitted to blind and harden numbers to their everlasting ruin. It is his great object to retain men in the dark; particiilarly to keep out of their minds, "the light of the gospel of the glory of Christ:" he therefore spares no pains to drive them to a distance from faithful preaching, or by various prejudices to set them against it; or by manifold corruptions to substitute an ineffi- cacious or pernicious doctrine in the place of it. His grand opposition is always made to the personal and mediatorial glory of Christ: for he knows, that no other knowledge, or religious observances, will sanctify, or save those, on whom this divine "light doth not shine;" and that none can perish who are illuminated by it. — But, though many "are blinded," the minis- ter must go on with his work: he must not jireach himself, either as the subject or the ob- ject of his instructions; but he must "preach Christ Jesus the Lord;" dwelling on his love and salvation as his favorite theme, and seek- ing his glory as the great end of his labors: and, instead of aspiring to pre-eminence and authority, he should willingly be "the servant^' of the disciples of Christ, nay of all men, tor his sake, and stoop to any thing which may promote their good. (Note, Gal. 5:13 — 15.) Indeed, this will be the disposition of all those, into whose hearts "God hath shined" by his new-creating Spirit, to "give tbtm the light of his glory, in the face of Jesus Christ." fn proportion to the degree of our sj)iiitual illu- [243 A. D. 61. II. CORINTHIANS. A. D. 61 mination, we shall reflect the image of Christ, even as he is to us "the Image of the invisible God;" and we sliall learn lowliness, self-denial, and love from that admired pattern. But with- out this illumination, the soul remains a dark, confused, and deformed chaos, when genius and science have done their utmost: nor can that knowledge of God and of Christ, "which is eternal life," he obtained in any other way. {Notes, Matt. 11:27. Jolm 17:1—3. 1 John 2:3—6, 2 John 7—11.) V. 7—12. The Lord puts the treasure of heavenly truth into mean earthen vessels. He often employs persons of infirm bodies, moderate abilities, or low rank in society, even such as worldly poli- cy would reject and despise: for, whatever in- strument be selected, he will make it appear, that the "excellency of the power," by which the gospel is made successful, is of "God, and not of men." (P. O. 1 Cor. 2:1—9.) He therefore uses various methods to convince his most useful servants of their own weakness and insufficiency; and sometimes he makes their infirmities visible to others, that they may not give them undue honor and respect. {Note, 12:7— 10. P. O. 1— 10.) These earthen pitch- ers are very brittle: but the rich treasure, which they contain, is often made peculiarly manifest when they are most exposed; and when they are broken to pieces, it is sometimes more abundantly communicated, than it was before. (P. 0. Judg. 7:16 — 25.) — In one way or other, both Christians and ministers must be troubled; and sometimes it will be "on every side." Yet faith and grace will preserve them from deep distress. They may be "perplexed" by various difficulties and complicated discour- agements: yet they will be preserved from ut- ter "despair;" the Lord will not forsake them in their persecutions and temj)tations. Even when cast down by their enemies, they shall not be destroyed; for he will Uft them up again, and enable them to renew the combat. But the troubles and sins of ungodly men, as well as their temporal prosperity, will terminate in everlasting darkness and despair. It is indeed a great honor, though painful to nature, "al- ways to bear about with us the dying of the Lord Jesus," by suffering for his sake, and af- ter his example, from the contempt and enmity of this evil world: and he will show his life and power, by supporting and comforting those, who are thus tried and exposed in his cause. {Note, Matt. 5:10—12.) Indeed, if we by faith are interested in our dying Redeemer, and conformed to him in outward troubles, and the crucifixion of the flesh; we shall, in hope, com- fort, holiness of life, and constancy in his ser- vice, abundantly manifest his power and truth, as risen and glorified: and, as far as we resem- Ine him, we shall be willing and thankful for death to work in us," that life may be given to otfiers by our means; and that many may be induced to live to the glory of God, when our course is terminated, and our warfare ac- complished. V. 13—18. Nothing can be done in the spiritual warfare .n which we are engaged, without the "same spirit of faith,' which animated the ancient prophets, apostles, and martyrs of Jesus: ' shall be timid, hesitating, and wavering in our testimony, unless we can firmly say, "I believed, and therefore have I spoken." But when we are fully assured of the truth, importance, and excellency of the gospel; nothing can durably prevail with us to retract, alter, or conceal the great doctrines, which we are called to preach or profess. Yet true religion does not require us to neglect our real interest. It assures us, that "he who raised up the Lord Jesus will alfco raise up" all his faithful followers, and present them before the assembled world, as those, who have honored him and whom he will honor. Knowing, therefore, "that all things work to- gether for good to those who love God;" giving diligence to obtain the assurance that we are of this number; and being animated by the hope, that our labors and trials will conduce to the benefit of our brethren, and to the glory of the Lord; we shall not faint in our work and war- fare. Even when our bodies waste away by dis- ease, wear out by labor, grow feeble through old age, or are about to perish by persecution and death; the soul may be renewed and grow more vigorous and holy "day by day," and more ripe for the enjoyment of heavenly felicity. — But if the apostle could call his heavy and long-contin- ued trials, "light affliction, and but for a mo- ment;" what must our trifling difficulties appear in the estimate of faith and grace? How shame- ful then is it, that we should (■(uiiplain or des- pond under them! What powerful sujjports and consolations must there be in the hope and ear- nest of heaven, beyond what we have hitherto experienced ! May we then seek to have all our "light and momentary afflictions" sanctified to us; that, by promoting our humility, spiritual- ity, and admiring love of God our Saviour, they may "work for us a far more exceeding and eternal weight of glory!" We know not indeed what we shall be; but the unutteiable nature of the felicity, which we are encouraged to expect, should enhance our value for it. That must be little, which human language can express, or human imagination conceive; but the joys of heaven will be immense and everlasting. {Note, 1 John S -A — 3.) On the other hand, what must be the weight of that misery reserved for the wicked, concerning which the scriptures use the most energetic language; when all the sufferings, which a man is here exposed to, are light and momentary, according to the judgment of the inspired writ- ers! Let us then "look off from the things which are seen;" let us cease to seek for world- ly advantages, or to fear present distresses; let us take warning "to flee from the wrath to come," and give diligence to ensure future fe- licity; for "the things which are seen are tem- poral, but the things which are not seen are eternal." CHAP. V. The apostle clecbres, that the assured lin|)e and earnest desire of bein» present with tlie Lord, when a' sent from the liody, rendeied him in- different as tn this life, 1 — 8: that he labored to approve himself tr> Christ, in the prospect of a future juflgment, 9,10; '^kno^ving the ter- ror of the Lord," he conscientiously persuaded men, 11: that he said this, not as lioasling, but to furnish the Coiinthians with an answer to false pretenders, 12: that the love of Christ constrained him to live no lunger to himself, hut to ( hrisl; and made him dead to all other re- gards, 13 — 16: that all who are in Christ are new creatures, 17: that (rod. in t hrist, recoiiriliiig the world unto himself, had reconciled him and other failhiid preachers, and had 'commilled to them Ihr ministry of reconciliation,'' U',19: and th ;t as ambassadors, they, in the stead of hrist. I es'Mighl men to be reconciled tu (Jod, tlnou^)1 iiij rijjbieousness .nid aton uienl, 20,21 A. D. 61. CHAPTER V. A. D. 61. FOR * we know tliat if ** our earthly house of this tabernacle were ' dis solved, we have ^ a building of God, ^ an house not made with hands, eternal in the heavens. 2 For in this ^we groan, ^ earnestly desiring to be '' clothed upon with our house which is from heaven: 3 If so be that ' being clothed we shall not be found naked. 4 For ^ we that are in this tabernacle ' do groan, being burdened: not for that we would be unclothed, "' but clothed upon, " that mortality might be swallowed up of life. Note. — The apostle, continuing the argu- ment of the preceding chapter, stated that he and other faithful ministers, steadfastly endured persecution, in the assurance of a far happier state, whenever they should be cut off by death {Note, 4:13 — 18.) The body nnight be regard- ed as "an earthly house," in which the sou dwelt on earth, and which must soon "return to the dust whence it was taken:" yet it was "a tabernacle," the unsettled and precarious abode of a i'ew days, rather than a stated resi- dence. {Marg. Ref. a, b. — Notes, 4:7. Gen. 2:7. 3:17—19. Job 4:17—19. 10:8—13. 2 Pet 1:12—15.) This "house," or "tabernacle," was about to be taken down, and the materials of it to be "dissolved:" but when that change should take place, the soul being removed from a mean mouldering tenement, which continu ally needed repairs, and was a constant source of trouble, sorrow, temptation, and sin; would immediately have "a building of God," a habi- tation far superior to all which ever were made with hands, a blessed mansion in the heavens, where God displays his glorious presence, and where light, purity, and felicity are found in full perfection: and this mansion would con tinue to all eternity. {J\Iarg. lief.c — e. — Notes, JoAn 14:2,3. Heb. 11 :8— 10,13— 16.)— As the apostle spoke of what was to follow immediate ly upon the dissolution of the body by death, he must be supposed to mean the state of the immortal soul, before as well as after the resur rection; for the language is figurative, and must not be confined by too literal an interpre- tation.— In this prospect, he and his brethren "groaned, earnestly desiring" to be delivered from their present troubles, and to be clothed with that glory, felicity, and immortality, which might be considered as the garment, as well as the mansion, of the blessed inhabitants of hea- ven. (Marg. Ref. f, g.~Notes, Phil. 1:21 — 26.) This he seems to have longed for, and desired to possess, without passing through death, if it might have been so. He, however, knew that as they should be at length thus ar- rayed, they would not be "found naked" or destitute, when they left this world, and all its a Job 19:2.5,26. Ps. 56:9. 2 Tim. 1:12. iJohn 3:2,14,19. 5:19,20. b 4; 4:7. Gen. 3:19. .lob 4:19. 1 Cor. 15:46—4!). 2 Pet. 1:13, 14. e .loh 30:22. 2 Pet. 3:11. d John 14:2,3. 1 Cor. 3:9. Heb. 11:10. e Col. 2:11. Ileb. 9:11,24. f 4. Rom. 7:24. 8:23. 1 Pet. 1:«,7. g Phil. 1:23. h 3,4. 1 Cor. 15:53,54. i Gen. 3:7—11. Ex. 32:25. Rev. 3:18. 16:15. k 2 Pet. 1:13. 1 See on 2. possessions and accommodations; nor would they experience trouble, want, shame, or any inconvenience for evermore. (Marg. Ref. h, i.) This then must be a most desirable change: for while they were in the frail tabernacle of the body, they "groaned, being burdened" with manifold trials, temptations, and difficulties, from which they longed to be released. {Notes, Rom. 7:22—25. 8:18—23.) Not that they de- sired to be "unclothed," by putting off the body at death, merely in order to be rid of its incumbrance. The prospect of that disso- lution was not in itself pleasing to them; but they would rather be "clothed upon," by being taken immediately to heaven, as Enoch and Elijah had been, "that mortality might" at once "be swallowed up," and lost in life ami immortality: yet the prospect of the conse- quences of death, and the hope of a future re- surrection, reconciled them even to the pangs of the separating stroke. (Marg. Ref. m, n. — Notes, Gen. 5:21—24. P. 0.21—32. 2 Kings 2:11,13. Is. 25:6—8. 1 Cor. 15:50—54.)— The passage, being expressed in metaphors unusually bold, is indeed rather difficult; yet the above seems the evident meaning of it. Nor does it appear, that the apostle intended to express any expectation that the day of judgment and the general resurrection were at hand: or to determine any thing concerning the manner, as to external circumstances, in which the soul subsists, either before or after that solemn season. — The word "naked," may allude to Adam and Eve, after they bad eaten the forbidden fruit, and lost the robe of inno- cence: whereas believers, being "made the righteousness of God in Christ," will not be thus "found naked," in whatever manner they leave this world. (Notes, Gen. 3:7. Is. 61:10, 11. G«/. 3:26— 29. Phil. 3:8— 11.) Earthly. (1) Eniynog. 1 Cor. 15:40, See on Jo/m 3:12. — Dissolved.] Kmulvd^ij. Matt. 24:2. 26:61. 27:40. Jlcts &:14. J?om. 14:20. Gal. 2:18, et al. — Not made with hands.] J/fiQOTTou/ioi'. Murk 14 :bS. Col. 1:11.— We groan. (2) ^j^va'Coiiep. 4. Mark 1 :Z4. Rom. 8:23. He6. 13:17.' Jam. 5:9. ^vqevutixr See on Rom. 8:22. — Earnestly desiring.] Ettitjo- duvTtc. 9:14. See on Rom. 1:11.-^-7^0 he clothed upon.] En.^idvauaO^ui. 4. Here only. ErSuM, 3. — House.] OixijiTiQtor. Jude 6. Not elsewhere. — Being burdened. (4) BanuKerot. See on 1:8. — Be unclothed.] Eydvaixa&at. J/a«. 27:28,31. Mark 15:10. Luke 10 :30.~ Mortality.] To ifniiov. 4:11. Rom. 6:12. 8: 11. 1 Cor. 15:53. — Might be swallowed up.] Kuiunoiti]. 2:7. See on 1 Cor. 15:54, 5 Now he that hath ° wrought us for the self-same diing is God, who also hath given unto us '' the earnest of the Spirit. 6 Therefore i u-e are always confident, knowing that, '' whilst we are at home in the body, we are absent from the Lord: 7 (For ' we walk by faith, not by sight:) 1 3. n Is. 25:8. 1 Cor. 15:53,54. o 4:17. Is. 29:23. 60:21. 61:3. E[)h. 2:10. p 1:22. Num. 13:23— 27. Rom. 8:23. Eph. 1:13,14. 4:30. 1 John 3:24. H 8. Ps. 27:3,4. Prov. 14:26. Is. 30:15. 36:4. Heb. 10:35. 1 Pet. 5:1. Rev. 1:9. See on 1.— 1 Chr. 29:1.5. Ps 39:12. 119:19. Phil. 3:20,21. Heb. 11:13. 13:14. 1:24. 4:18. Deut. 12:9. Rom. 8:24,25. 1 Cor. 13:l2. Gal. 2:20. Heb. 10:38. 11:1, 4.C. 27. 1 Pet. 1:8. 5:9. [2-15 A. D. 61. II. CORINTHIANS. A. D. 61. 8 We are confident, / say, ' and willing rather to be absent from the body, and to be " present with the Lord. [Practical Obse>tQO- riiiiev. See on Bom. 12:3. — Constraineth. (14) I^vr^xei. Phil. 1:23. See on Luke 12:50. 16 Wherefore henceforth ■'' know we no man after the flesh: yea, though we have known Christ after the flesh, ^ yet now henceforth know we him no more. Note. — The apostle and his fellow-laborers, therefore, being under such immense obliga- tions, influenced by such strong motives, and encouraged by such animating hopes, and as- surances of assistance, as had been stated; were powerfully impelled to disregard all con- trary and interfering objects, tliat they might show their love to their most gracious Lord and Saviour. So that, these principles having been matured in them, they "knew no man after the flesh:" they had no respect to men's persons, because of natiorr, sect, rank, or per- sonal attachment, when their obedience to Christ was concerned: they could not accom- modate their doctrine or conduct to the humors of men, from any worldly principles, or be- cause of outward connexions with them, or obligations to them. Nay, they did not now regard their external relation to Christ himself, as being of the same nation with him, or oth- erwise acquainted with him. Even such of the apostles and evangelists, as had personally known him, or been nearly related to him, did in this respect disregard that external tie; when it came in competition with their union with him as believers, and their obedi- ence to him as his servants and ministers. They could not warp their doctrine, or deviate from their instructions, to please the Jews, or the nearest relatives of Christ; any more, than out of respect to their own friends, or to the philosophers, or the princes of the Gentiles. {Marg. Bef. x, y.— Notes, Deut. 33:9. Matt. 12:46-50. Mark S -.SI— 3b] Luke 11 :27 ,18. 1 Titn. 5:21,22.) — Many suppose that the apostle here referred to the Jewish converts, who were displeased with him for admitting the Gentiles into the church, and being earn- est for their coaversion, which they deemed a kind of madness (13): but the Christians at Corinth were chiefly Gentile converts, and they do not seem to have been generally dis- posed to judaize. After the flesh.] Kutu craoxa. 1:17. Bom. 1^3. 8:1,5. 9:5. X^Deut. 33:9: 1 Sam. 2:'29. I 5. Gal. 6;1S. Eph. 2:10. ' Malt. 10:37. 12:48-50. Mark b 16. Is. 43:18,19. 65:17,18. 3:31—35. John 2:4. Gal. 2:5,6. 1 Tim. 5:21,22. Jam. 2:1— 4. 3:17. ) John 6:63. I 19,21. 12:2. Is. 45:17,24,25. John 14:20. 15:2,5. 17:23. Rom. 8:1 16:7,11. 1 Cor. 1: 30. Gal. 3:28. 5:6. Eph. 1:3,4. Phil. 4:21. ' Or, let him be. a Ps. 51:10. E«. 11:19. 18:31. •W-JG. Mall. 12:33. John 5:3, 248] Matt. 9:16,17. 24:35. Rom. 6:4 —6. 7:6. 8:9,10. 1 Cor. 13:11. Eph. 4:22—24. Phil. 3:7—9. Col. 3:1—10. Heb. 8:9—13. 2 Pet. 3:10— 13. Rev. 21:1—5. c John 3:16,27. Rom. 11:36. 1 Cor. 1:30. 8:6.12:6. Col. 1:16, 17. Jam. 1:17. J Lev. 6:30. Ez. 45:15. Dan. 9.24. Rom. 5:1,10,11. Gr Eph. 2:16. Col. l:2i. Ueb. 2: 17 Therefore if any ir.an ^Ze in Christ, * he is '^ a new creature: ^ old things are passed away; behold, all things are become riGVV. [Practical Obso-ccttions.] Note. — The judgment^ experience, and prin- ciples, which the apostle had stated, sliould not be regarded as peculiar to him or his friends, but as the standard of genuine Christianity: therefore, "if any man," whether Jew or Gen- tile, was "in Christ," as a justified believer, he was also "a new creature," or a new creation of God. (Marg. Bef. z.— Notes, Bom. 8:1, 2. 1 Cor. 1:26— 31. Ps. 51:10. Ga/. 6:15,16. Eph. 2:4 — 10.) By spiritual illumination, and its invariable elfects, a new judgment had been produced, with new inclinations, new aflVctions, and purposes; from which new words and ac- tions must proceed. Thus, old desires, inten- tions, expectations, connections, and satisfac- tions "passed away," and were superseded; for, "behold," by the marvellous operation of divine grace, "all things were become new!" (Notes, Bev. 21 :1— 8.) So that the Christian experienced new hopes and fears, joys and sor- rows, desires and aversions; he learned to speak a new language, to choose new compan- ions, to act from new motives, to aim at new objects, and to attend to new employments. Every thing was now cast into a new mould, received a new impression, and took a new di- rection, from the knowledge of God, from faith in Christ and love to him; from humiliation for sin, and hatred of it; and from the desire of holiness, and the hope of eternal life. (Marg. Bef. a, h.— Notes, Ez. 11 :17— 20. 18:30—32. 36:25—27. Jo An 3:3— 8. i?om. 6:3,4.)— The marginal reading, ''Let him be a new crea- ture," can in no way be made to accord with what follows, "Old things are passed away; behold, all things are become new, &c." Jl new creature.] Kuivij xjiotg. Gal. 6:15. Knaic. See on Bom. 8:19. Kuiroz, 3:6. Eph. 4:24. 2 Pet. 3:13, el al.— Old things.] Tu ag- •/Hia. Matt, b .11, 11, 33. Luke 8 -.8 ^%. Acts \b: 7,21. iPet. 2:5. Bev. 12:9.— Ps. 79:8. Sept. 18 And ''all things are, of God, '' who hath reconciled us to himself by Jesus Ciirist, and ^ hath given to us the ministry of reconciliation; 19 To wit, that 'God was in Christ, ^ reconciling the world unto himself, '' not imputing their trespasses unto them; and hath f committed unto us ' the word of reconciliation. 20 Now then we are ^ ambassadors for Christ, ' as though God did beseech you by us: we pray \jou '"in Christ's stead, " be ye reconciled to God. 21 For ° he hath made him lo he sin for e 19,20. Is. 52:7. 57:19. Mark 16:15,16. Luke 10:5. 24:47. Acts 10:36. 13:38,39. Eph. 2: 17. Col. 1:20. f Malt 1:23. John 14:10,11,20. 17:23. 1 Tim. 3:16. g Rom. 3:24—26. 11:15. 1 John 2:1,2. 4:10. h Ps. 32:1,2. Is. 43:25. 44:22. Rom. 4:6—8. t Gr.put in its. 4:7. i 18. k 3:6. Job 33:23. Prov. 13:17. Mai. 2:7. John 20:21. AcU 26:17,18. Eph. 6:20. 1 11. 6:1. 2 Kings 17:13. 2 Chr. 36:15. Neh. 9^29. 13.55:6,7. Jer. 44:4. Ez. 18:31,32. m Job 33:6. Luke 10:16. 1 Cor. 5:4,5. iThes. 4:8. n Job 22:21. Prov. 1:22, ice. Is.27:5. Jer. 13:16,17. 38:20. Luke 14:23. o Is. 53:4—6,10—12. Dan. 9: 26. Zcch. 13:7. Rom. 8:3. (iai. 3:13. Eph. 5:2. 1 Pet. 3:18. 1 John 2:1,2. A. D. 61, CHAPTER V. A. D. 61. us, P who knew no sin; that ^ we might be made the righteousness of God in him. Note. — As the change above described had been wrought by the power and according to the purpose of God; so it bore on it the stamp of his holy image, and led to a proper state of mind, heart, and conduct towards him. Thus "he had reconciled" the apostle and his breth- ren "to himself by Jesus Christ," the great Mediator. {Marg. Ref. c, d. — Notes, Rom. 5: 1,2,7—11. Eph. 2:11—18, Col. 1:18—23.) And, having pardoned their rebellions, subdued their enniity, and "shed abroad his love in their hearts," he had entrusted to them "the minis- try of reconciliation;" that, from adoring love and gratitude to him, zeal for his glory, and be- nevolence to tlieir fellow-sinners, they might spend their future lives in earnest and unwea- ried endeavors to bring their fellow-sinners, "the enemies of God," to partake of the same mercy, and to devote themselves in love to the service of their reconciled God. This ministry implied that "God was in Christ," "manifested in the flesh." (Marg. Ref. e, f.)— The fulness of the Deity dwelt in and was displayed by the human nature, through the incarnation of the eternal Word and Son of God, as One with the Father: that so, being one with man in human nature, he might "reconcile the world unto himself," by his atonement, mediation, and grace; and that sinners throughout the earth, of every nation and description, might thus he encouraged to hope in his mercy, and tauglit by his grace to love his holy perfections, law, worship, and service, to which their carnal minds had before been enmity. {Marg. Ref. h. —Notes, Rom. .5:6—10. 8:5—9.) When there- fore sinners were brought to God, as "in Christ reconciling the world to [limself," in humble faith; he no more "imputed their trespasses unto them," but blotted them out by a free for- giveness. (Marg. Ref. h. — Notes, Ps. 32:1,2. Rom. 4:6 — 8.) This "word of reconciliation" he had committed to those, who once were ene- mies, but who had been reconciled. So that they were now commissioned, as "ambassadors for Christ," to go in his name, and by his au- thority, and declare these encouraging truths to sinners in every part of the world. And tliey were instructed, not only to command them to repent and believe the gospel, and to exhort, persuade, and encourage them to hope in the rich mercy of God through Jesus Christ; but also to declare, that "God did beseech men by them," as the ambassadors of Christ: and they, "in Christ's stead," most earnestly en- treated men, not to reject such astonishing love; but to repent, submit to God, accept his salva- tion, and be reconciled to him, as his worship- pers, friends, and children. {Marg. Ref. i — n.) For it must be certain, that he was entirely willing to be thus reconciled to all, who ac- cepted this invitation: seeing that "He," even God the Father, "had made Him," his incarnate Son, "who knew no sin," but was most perfect- ly holy and righteous, "to he Sin," or a Sin- offering, "for us," who deserved the utmost severity of liis vengeance. So that this holy and divine Saviour, being perfectly willing to suffer as a sacrifice, was dealt with as if he had i. 53:9. Luke 1:35. Tteh. 7: I 5. 6. 1 I'et. 2:22—24. Ijohn 3: | q 17. Is. 45:24.25. Vol. ^I. 32 been altogether a sinner: that thus God's ab- horrence of sin, and his determination to punish it, being so wonderfully displayed, he miglit honorably pardon and justify every believer, as became the righteousness of God in Christ:" dealing with him as if he had been perfectly rigliteous, or "righteousness" itseli"; yea, "the righteousness of God in Christ:" for a far nobler, and more excellent righteousness was thus made his, by the gift of God, for justifi- cation, than any mere creature could ever have performed. {Marg, Ref. o — q. — Notes, Is. 45: 20—25. 53:4—12. Jer. 23:5,6. Dari. 9:24. Rom. 1:17. 3:21—26. 1 Cor. 1:26—31, v. 30. Gal. 3:6—14. Phil. 3:8— 11.)— This verse ' contains most conclusive arguments, in proof of the vicarious sufferings of Christ, as the sat- isfactory atonement to divine justice for our sins; of the imputation of liis perfect righte- ousness to believers, as their title to eternal life; and of his real Deity, whose righteousness becomes theirs for justification, by virtue of ' their union with him. Perhaps stronger lan- guage cannot be used, in declaring these doc- trines, by those who most zealously contend for them. — The preposition here used, is trans- lated "instead," in the preceding verse: "in Christ's stead," or instead of Christ. Thus he suffered instead of us. {1 Pet. 3:18. GV.)— The apostle doubtless spoke primarily of him- self, and his fellow-laborers, as "the ambassa- ^ dors of Christ;" yet, as all faithful ministers are entrusted with tlie same message, by the same authority, so they too are ambassadors, or envoys and messengers for Christ, though to a smaller number of their fellow-sinners. — Some of the professed Christians at Corinth were supposed by Paul to be unconverted, and un- reconciled to God; and he might have tliem in view, when he spake of God's beseeching sin- ners by his ministers. But he was evidently giving an account of his commission and gen- eral ministry, through the nations of the earth: wherever he came, he addressed sinners in this pathetic and earnest manner; and while "he prayed them in Christ's stead to be reconciled to God," it was as if God himself had besought them to lay aside their enmity, and accept of his mercy. — The change of the language, "am- bassadors for Christ," "God beseeches you; we pray you in Christ's stead, &c." shows how familiar it was to the apostle to consider his divine Lord and Master, as One with the Father, in Deity and authority. Who hath reconciled. (18) Tn xandluiav- Toc. 19,20. i?om. 5:10. 1 Cor. 7 :11.— TAe ministry of reconciliation.'] Tijr 5iaxoviuv ryg xajaXluyijC- — Tov Inynr ii/C xuTctlluyi/g, 19. See on Rom. 5:10.— In Christ. (19) Er Xqkt- TO). Rom. 6:23. 8:1. {Note, John 17:22,23.) ^-IVeare ambassadors for Christ. (20) 'YneQ Xgiga TTQeaflsvoiiet'. Eph. 6:20. Not elsewhere. —riosalifia. Luke 14:32. 19:14.— /» Christ's stead.] 'Y-itQ Xoiqii. 21. Bom. 5:8. 8:26. 1 Pet. 3:18. — He hath made him to be sin.] \4fnjtQTtixP eTTOirjOfv. — Rom. 8:3. Heb. 10:6,8. 'JuaQTia is ofien used in the LXX, for "a sin- offering;"' which circumstance is a strong cor- roboration of the doctrine of reciprocal imputa- tion, as most emphatically stated in this verse; 23:6. 33:16. Dan. 9:24. Rom. 1:17. 3:21—26.8:1—4. 10.4. 1 Cor. 1:30. Pliil. 3:9. [249 A. D. 61. II. CORINTHIANS. A. D. 61, our sins imputed to the divine Saviour, and his righteousness imputed to all true believers. — Be made.'] /'n'ojfted^u. "Become." John 1 :14. PRACTICAL OBSERVATIONS. V. 1—8. It is most animating for us to "know," amidst our sufferings, temptations, conflicts, and perils of death, that whenever we die we shall enter into the heavens, and be admitted to an un- speakable felicity: and this evidently may be known, with such certainty, as to produce ha- bitual courage and confidence, even in the great- est dangers and most evident approaches of death, in its most formidable appearances: but our assurance or prevailing hope of this, must be proportioned to the evidence of our conver- sion.— It is not Avorth while to be solicitous about this clay-cottage, or tent, in wliich the soul is now incommodiously lodged, or rather imprisoned because of transgression. We should not then be troubled to feel it, as it were, shake, or to perceive the tokens of its approach- ing dissolution. We must not expect ease or satisfaction, in "this earthly house of our tab- ernacle;" but we should look forward in hopes of "a building of God, a house not made with hands, eternal in the heavens." AVhile "we groan," earnestly desiring admission into this blessed mansion; let us seek to be more and more "clothed upon" with the robes of righte- ousness and salvation: thus we may be sure, that we shall not "be found naked," when dis- lodged from the body. If in the mean time we "groan, being burdened" with manifold trib- ulations and temptations; or if we feel a re- luctance to be stripped by the cold rude handj of death, and would rather choose to pass toj heaven some other way, "that mortality might be swallowed up of life;" it may encourage us to recollect, that even apostles experienced the same troubles and conflicts, and knew some-' thing of the same reluctance. But if the desire ' of having done with sin and sorrow, and espe- cially of beholding face to face our beloved Re- deemer, has given us, in a measure, a victory over our fears, and made us willing, even "to be absent from the body, that we may be pres- ent with the Lord;" we should remember that it is God himself, who hath wrought our hearts into this spiritual and holy disposition; and that these desires and affections are indeed "the earnest of the Spirit," and first-fruits of our eternal happiness. This should excite us to an unremitted courage and confidence in our duty, whatever dangers may obstruct our cours'e. While "absent from the Lord," we may by faith walk with him, and derive support and consolation from him; for thus we may "see him vvho is invisible," and realize those objects which are unseen: and whatever hastens our departure from the body, shortens also our pas- sage to the presence of our Lord, where is lul- iiess of joy lor evermore. V. 9—12 While others labor for wm-ldlv riches, or are ambittom of_ "the honor that cometh from man,' let us aspire after the glory of being ac- cepted by Chnst, m nil our services during life, must all appear' leave the world. As without disguise before ms ju.lcrment-seat let us^ beware ol hypocrisy, and be impartial in 2j0j judging ourselves: and especially let us care- fully acquaint ourselves with him as our Sa- viour, who will shortly be manifested as our Judge; that by his grace we may henceforth do those good things, which he will recompense, as the fruits and evidences of faith and love, in that decisive day. At present we ma?/ "choose whom we will serve," and what Ave will do: but, as we must di^, so we must stand in judg- ment; and no more choice will be left us than is left to the criminal, whether he will or will not, be tried, condemned, or punished for his crimes. The expectation of this solemn time of righteous retribution should render all men earnest and diligent, in "working out their own salvation with fear and trembling;" lest any "should seem to come short of it:" but espe- cially it should excite ministers to be unwearied and laithfulin their Avork : and, knowing what a tremendous day it will be to all the workers of iniquity, they should be the more earnest and affectionate, in their persuasions and warn- ings to sinners, to seek salvation before it be too late. Happy are they, who are warranted to appeal to God, in respect of their faithfulness and zeal in this good Avork; and eA'en to the consciences of those Avho are ofiended Avith their plain-dealing. This m.ay sometimes be necessary, though men may censure it as "self- commendation:" and it is often useful to sug- gest to the people such things, as are proper to be spoken, in defence of the truth and in behalf of faithful preachers; that they may know how to answer the cavils and boastings of "such, as glory in appearance," but are not hearty in the cause of God. V. 13—17. If earnestness to prevent the delusion and destruction of our fellow-sinners, and in the great concerns of the eternal world, bring upon us the charge of being "beside ourselves;" Ave need only inquire, Avhether our conduct be war- ranted by the word of God, and spring from a regard to his authority and glory; and Avhether our most vehement affections and addresses, as well as our more cool and temperate reasonings, are really intended to promote the salvation of souls, if this be the case, we may venture to disregard the contumely: and we should pray for our revilers, that they may indeed "come to themselves," and be delivered from that in- sanity, under Avhich all unbelievers are held. — If our "judgment" concerning our entirely lost estate as sinners, and the love of Christ as dy- ing for our salvation, coincides Avith that of the apostles; we shall feel, in proportion to our faith and hope, the "constraining" influence of his love, powerfully exciting us "to live to him, Avho died for us and rose again." But many shoAV the Avorthlessness of their profess- ed faith and love; by "living to themselves" and to the world: and, alas! the views of most of us are so obscure, our judgments so uncon- firmed, and our love so feeble, that, compara- tively, we live but little to the glory of our gracious Lord. On this account we need to be deeply humbled; and to "jiray Avithout ceasing," that Ave may be enabled to live more zealously and diligently devoted to him. — All partialities, from external relations or connexions, patron- age or obligations, hopes or fears, Avhich temjjt the minister to Avaver in his testimony, or the Christian in liis obedience, are inconsistent with A. D. 61. CHAPTER VI. A. D 61. a proper regard to the Lord Jesus: and in this sense, we should "henceforth know no man after the flesh," whatever claim he may seem to have to our special regard. {Notes, Matt. 10:37—39. Luke 14:25— 27.)— The justified believer is "a new creature" in a new world: his new relation to Christ, to the church, and to heavenly things; together witli his new obliga- tions, interests, pursuits, principles, and satisfac- tions, have superseded those, whicii formerly pre- vailed : yea, "old things have passed away; be- hold, all things are become new." Even the same actions are now j)erformed from new motives and in a new manner, from what they before were; his attention to relative and social du- ties, and his diligence in worldly business, spring from new purposes, and receive a new direc- tion. Nay, when baffled by temptation, he falls into sin; his grief, his shame, his distress, and remorse, are altogether neiv, and such as before he never had experienced. His heart was then stone, now living flesh; and sensibil- ities wholly new arise from this important change. Those who know nothing of this new creation, and so cannot understand these things, are not in Christ, whatever they may presume: and the more evidently it has been and is expe- rienced, the more clearly is a man's justifica- tion proved. V. 18—21. Every good gift comes from God, and to him the whole glory belongs. Even they who are "new creatures," yea, the apostles and mar- tyrs, and all v.'ho are at present perfect spirits before the throne, Avere once "enemies to God by wicked works." This enmity to God began wholly on man's part; but the reconciliation was entirely devised, revealed, and effected by his offended Sovereign. In the person of Em- manuel, in his mediation and atonement, who "was made sin for us though he knew no sin, that we might be made the righteousness of God in him," the foundation of this blessed reconciliation was laid; for "God was in Christ, reconciling the world unto himself. (Note, John 15:12— 16.)— When the kings of the earth appoint ambassadors, they generally send them to those, who are of their own rank society; nor would they deign to send a solemn embassy to their own rebellious subjects, when vanquished, disarmed, and condemned. But "the King of kings and Lord of lords," ap- points ambassadors from himself to us poor apostate worms, and helpless perishing sinners! — Earthly princes select persons of dignity and eminence, to represent their persons and act by their authority, on these important occasions; but the Lord of glory deputes pardoned rebels, and reconciled enemies, to go to their former associates in rebellion, on this embassy of peace! (Note, Is. 55:8,9.) The gracious pro- posals whicli they are instructed to make, and the encouraging terms which they are com- manded to use, are equally expressive of con- descension, compassion, and good-will to men: for the Lord himself, who might justly, and could easily, destroy them for ever, is pleased to "beseech them to be reconciled to him!" This language of our God and Saviour, by his ministers, to his feeble but haughty enemies, a 5:13— 20. 1 Cor. 3:9. 1 c ler. f;:8. Gal. 3:4. Jlel). 12: b Sec on .5:20.-10:1. Matt. 23: 15.25. 37. Itoiii. 12:1. Gal. 4:11,12. ^ :':!,2. Acts 1-1:3. Gal. 2 21. must appear wonderful beyond conception to the holy inhabitants of heaven: yet the recep- tion with which it often meets, and the con- tempt and disdain which it pxcites, must ex- ceedingly increase their astonishment; and it will assuredly satisfy them, concerning the pro- priety and equity of punishing the irreconcila- ble haters of God, "with everlasting (lestruction from his presence.'' The "ambas^r.ddis for Christ," however, must adhere to their instruc- tions, with whatever reception they may meet. They should "magnify their office," antl en- deavor to represent their Lord, by exhibiting his image in their own example, as well as "de- claring his whole counsel." They must con- form to the laws and customs of liis kingdom, and not to those of this evil world; neither fearing the contempt or rage of men, while "in Christ's stead they pray them to be reconciled to God;"nor yet seeking to please men, or ex- pecting any recompense, save from their gra- cious Lord. — On the other hand, let all who hear the gospel, remember that the faithful minister is the ambassador of Christ to themj sent to treat with them concerning "reconcil- iation to God;" and that his Lord will surely punish every insult and injury offered to him, as if done to himself in Person. The refusal of this proffered peace will leave men "the ene- mies of God" for ever: the removal of I'aithful ministers, from such as have slighted their message, is the recall of an ambassador of peace, and the fore-runner of a declaration of Avar. Let sinners then hear the voice of God, "beseeching them to be reconciled to him :" let the trembling penitent rejoice in the assurance, that his application for "peace with God Avill not be rejected." Let professed Christians ex- amine their supposed interest in Christ, the great Reconciler, by inquiring Avhether they are become the friends of God, his cause, and his people: let ministers not only "Avarn men by the terror of the Lord," but beseech them by his abundant mercies, to repent and turn unto him: and let believers consider, Avhether God can now withhold any good thing from them; or Avhether they can venture, lose, labor, or suffer too much, for him who gave his beloved Son to be the Sacrifice for their .sins, that they might be "made the righteousness of God in him." {Notes, 13—15. Mom. 5:7—10. 8:28—31.) CHAP. VI. The apostle earnestly«xliorts the Corinthians, not to receive the grace of God in vain, Tut to seek salvation without delay, 1,2. He most pathetically shows, hy ivhat labors, sufferings and patient en- durance lie, and his bretlireii, sought to render their ministry appror- ed, 3 — lO. He assures them, that he spake of this the mure freely out of the great love, which he bare to tliein, 1 1,12: requiring the like afTection from them, 13. He warns them against intimate connexions with unbelievers, seeing Christians are the temples of the living Goil, )4 16; and encourages them, by the promises of being received aj the children of God, to separate from tinners and from sin, 17, 18. E then as ^ workers together with him, ^ beseech you also that "^ ye receive not '' the grace of God in vain. 2 (For he saith, I have heard thee in *" a time accepted, and in the day of sal- vation have I succored thee: behold, now is the accepted time; behold, noAv is the day of salvation.) 19:42—44. Heb. 3:7,13. w Tit. 2:11. 1 Pel. 4:10.11. Is. 49:3. 61:2. Kz. ifi:8. Luke 4:19. 4:7. [251 A. D. 61, II. CORINTHIANS. A. D. 61. ^ole. — The apostle and other faithful minis- ters, as "fellow-laborers of God,'- {Note, 1 Cor, 3:4 — 9.) employed by him in reconciling the world unto himself, joined their earnest entreaties to the Corinthians also, as they had to others, that they would not "receive the grace of God in vain." The word rendered "grace," signifies any peculiar undeserved fa- vor; and when it is used for the regenerating and sanctifying work of the Holy Spirit, it im- plies that "this is a special undeserved favor. The unspeakable l)ve of God to sinners, in the redemption by his Son and in the appointment of "the ministry of reconciliation;" and the mercy shown to those whom he thus "besought to be reconciled to him;" would be altogether in vain, to all those who "neglected so great salvation." (Marg. Ref. a— d.— Note, Heb. o-i — 4^ t,. 3.) The apostle feared, that this had hitherto been the case of some professed Christians at Corinth: and doubtless many! such would at length read or hear his epistle;] Avhom therefore he most earnestly exhorted | and entreated, not to render all the advantages, set before them ineffectual to themselves, byj persisting in unbelief; but that they would,! without delay, while the word of God was I faithfully preached to them, embrace the pro-! posals of mercy and grace set before them. : For as Jehovah had assured the Messiah, ac- cording to the revelation made by the prophet,' that he had "heard him in an acceptable time, and succored him in a day of salvation," with a special reference to his intercession for the Gentiles, after his exaltation to the mediatorial throne; {Note, Is. 4Q:1 -,8.) so the present sea- son of abundant spiritual advantages might be considered by the Corinthians, as "an accepted time and a day of salvation" to all, who .sought an interest in the blessings of the Redeemer's kingdom. But those who refused the embassy of peace or were satisfied with a formal as-' sent, a dead and unholy faith, might ex])ect to be s[)eedily punished as the enemies of Christ. {Mars;. Ref. e.— Notes, Prov. 1:20—33. Is. 55:6,7. Luke 13:22—30. 19:41—44. John 12:34—36. Heb. S-.l—iS.)— I have heard, inc. (2) From the Sept. which accords to the He- brew, (/s. 49:8.) Workers together with Yt'im. (1) ^vPFgynr- TF,-. 1 Cor. 16:16. Jam. 2:22. See on Mark 16:20.— :fi;rf^j'0(, 1 :24. 8:23. 1 Cor. 3:9.— The context sanctions our version. — Beseech."] riu^uy.uluiiev. 1:4. 2:7,8. 5:20. 8:6.— -r/fo,«f- i^u, 5:20. fixes the meaning to "beseech," f 1:12. P:20. Malt. 17:27. 18:fi. Rom. 14:13. 1 Cor. 8:9—13. 9: 12,22. 10:23,24,32,33. 2:17. 7:11. Acts 2:22. Rom. H:IE. 16:10. ICor. 11:19. 1 Thfcs. 2:3—11. 2 Tim. 2:15. tir. commending-. 4:2. Rom. 5: 8. h 3:6. 11:23. Is. 61:6. Joel 1:9. 2:17. 1 Cor. 3:5. 4:1. 1 Thes. 3:2. 1 Tim. 4:6. > 12:12. Luke 21:19. Rom. 5:3, 4. Col. 1:11. 1 Thes. 5:14. i Tim. 6:11. 2Tim. 3:10. Heb. 12:1. Jam. 5:7 — 10. Rev 19 S:10. k 4:17. Acts 20:23,24. Col. 1-24 1 Thes. 3:3. 2 Tim. 1:8. 31 1 12. 4.5. ' 1 11:9,27. 12:10. Acts 20:34. 1 Cor. 4:11.12. Plul. 4:11,12. m 4:S. Rom. 8:35,36. 1 Tlits. ,3; 7. D 11:24.25. Deul. 25:3. Is. SS:5. Arts 16:23. o 1 Kines 22:27. 2 tlir. 16:10. Jer. C3:l. 37:15,16. 33:6. Mall. 14:3,10. Arts 5:18. 12:4,5.16: 24. 22:24. 23:35.24:27.26:10, 29.28:16,17,30 Eph. 3:1. Phil. 1:13. 2 Tim. 1:8. 2:9. Heb. 11: 56. 13:23. Rev. 2:10. p 1:8—10. Ads 14:19. 17:5. 18: 12—17. 19:2.3—34.21:27—35. 22:23. 23:10. t Or, tossings to and fro. q 11:23. 1 Cor. 15:10. 1 Thes. 2:9. 1 Tim. 4:10. r 11:27. Ez. 3:17. Mark 13:34— 37. Acts 20:31. 2 Tim. 4:5. Heh. 13:17. s Matt. 9:15. Acts 13:3. 14:23. 1 Cor. 7:5. t 7.2. I Thes. 2:10. 1 Tim. 4:12. 5:2. Tit. 2:7. u 4:6. 11:6.1 Ccr. 2:1,2,16. Eph. 3:4. Col. 1:9,10,27. 23. X 1 Cor 13:4. Gal. 5:22. Eph. 4:2,o2. Col. 1:11.3:12. 2 Tim. rather than "exhort." — In vain.] Eig xs-itiv. See on 1 Cor. 15:10. — The accepted. (2) Ev- TjQoadey.To:. 8:12. See on Rom. 15:16. Jexioz, Luke 4:19,24. Phil. 4:18. 3 Giving /no offence in any thing, that the ministry be not blamed: 4 But s in all things * ajDproving our- selves ''as the ministers of God, ' in much patience, in '^afflictions, in 'necessities, in '" distresses, 5 In " stripes, in ° imprisonments, p in f tumults, in i labors, in '' vvatchings, in ^ fastings; 6 By *■ pureness, by " knowledge, by " long-suffering, by kindness, ^' by the Holy Ghost, by f love unfeigned, 7 By '^ the word of truth, by ^ the power I of Go(l, by " the armor of righteousness i'' on the right hand and on the left, I 8 By '' honor and dishonor, by *" evil report and good report: ^ as deceivers, and yet '' true ; 9 As 'unknown, and yd^weW known; ' as dying, and, behold, we live; '" as chastened and not killed; 10 As " sorrowful, yet always rejoicing; as ° poor, yet p making many rich; as hav- ing nothing, i and yet possessing all things. \Pructictd Ohstrvcdions.^ Note. — The apostle and his fellow-labor- ers, while they thus zealously fulfilled their embassy of peace, behaved with the utmost circumspection, that they might "give no of- fence," or cause of stumbling, in any thing; lest their imprudence or misconduct should ex- pose their ministry to censure or contempt, and thus render it ineffectual. They therefore studied, and were enabled, in all things "to ap- prove themselves" such persons, as the minis- ters of a holy God, in so gracious and sacred a service, ought to be. This they did, "by much- patience," resignation, constancy, and perse- vering assiduity, notwithstanding their multi- plied and heavy afflictions. They were not discouraged, or induced to repine or despond, by urgent necessities and perplexing diflicul- ties, even without obtaining a subsistence; or by repeated scourgings and imprisonments, from both Jewish and heathen magistrates; or 3:10. 4:2. y 3:3. 11:4. Rom. 15:19. 1 Cor. 2:4. fJal. 3:2,5. 1 Thes. 1:5,6. 1 Pet. 1:12. I 2:4. 11:11. 12:15. Jiirlg. 16:15. Ez. 33:31. Rom. 12:9. 1 Pet. 1:22. 1 John 3:1?;. a 1:18—20. 4:2. Ps. 119:43. Eph. 1:13. 4:21. Col. 1:5. 2 Tim. 2: 15. Jam. 1:18. h 10:4,5. 13:4. Mark 16:20. Acts 11:21. 1 Cor. 1.24.2:4,5. Eph. 1:19,20. 3:20. Heb. 2:4. c Is. 11:5. 59:17. Rom. 13:12,13. Eph. 6:14. 1 Thes. 5:8. 2 Tim. 4:7. d Ex. 14:22. Prov. 3:1 6. e Acts 4:21. 5:13,40,41.14:11 — 20. 16:20—22,39. 28:4—10. 1 Cor. 4:10—13. f Malt. 5:11,12. 10:25. Acts 6:3. 10:22. 22:12. 24:5.28:22. Rom. 3:8. 1 Tim. 3:7. 4:10. Heh. 13: 13. 1 Pet. 4:14. 3 John l2. Rev. 3:9. g Matt. 27:63. John 7:12. h Matt. 22:16. Mark 12:14. John 7:18. i Acts 17:18. 21:37,38. 25:1 1,15, 19,26. k 4:2. 5:11. 11:6. Acts 19:26 Rom. 15:19. Gal. 1:22—24. 1 1:8—10. 4:10,11. Rem. 8:S6. I Cor. 4:9. 15:31. m Ps. 118:17,18. 1 Cor. 11:32. n 2:4. 7:4—10. Watt. 5:4,12 Luke 6:21. John 16:22. Acts 5: 41. 16:25. Rom. 5:2.3. 9:2. 12: 15. 15:13. Phil. 4:4. 1 Thes. 3: 7—10. 5:16. Heb. 10:34. Jam. 1:2—4. 1 Pel. 1:6—8. 4:13. o See on 4. p 4:7. 8:9. Rom. 11:12. Eph. 3: 8,16. Col. 3:16. 1 Tim. 6:18. Jam. 2:5. Re,'. 2:9. q 4:15. Prov. 16:16. Mall. 6:19 20. Luke 16:11,12. 1 (or. 3:21 —23. 1 Tim. 4:8. Rev. 21:7 252] A. D. 61 CHAPTER VI. A. D. 61. by the tumultuous and overwhelming assaults] of enraged mobs. But they patiently contin-; ued their labors, often spending the nignt, as well as the day, in unremitted toil; and adding religious fastings to those which a!)solute want imposed on them. {Marg. Ref. i'—s. — Note, M .•24 — 27.) To this "patience" they were; ) encouraged by the "pureness" of their motive; and they "approved themselves as the minis- ters of God," by the holiness, temperance, and purity of their Whole conduct. (Notes, Phil.l 4:8,9. 1 TAes. 2:9— 12. Jaw. 3:17,18.) They also showed themselves competent to impart all; kind of divine knowledge and instruction to' the world: (Note, Eph. S:l— 7.) they meek-' ly endured all injuries and insults; not onlyj without seeking revenge, but without remit-' ting tlieir endeavors of doing good to their en- emies, and of showing kindness to all men.; They abounded in the fruits of the Holy Spir- it, and confirmed their doctrine by his miracu-j lous powers; and they exercised those gifts, j disinterestedly and without ostentation, from "unfeigned love" to Christ, and the souls of men. (Mar g. Ref. t — z.) They were "apjirov- ed as the ministers of God," by "the word of truth," which they every where preached with-| out adulteration; and by that "power of God" which rendered it effectual to the conversion of sinners, as well as by the miracles which tliev wrought. (Note, l Thes. 1:5—8.) They were also defended on every side by the com- pact armor of strict integrity, and a universal regard to the righteous commandments of God, from the purest evangelical principles. This fortified them against the assaults of carnal hope and fear, against the frowns and smiles of the world, and against every assault of the tempter. (Marg. Ref. a — d. — Notes, Rom. 13:11 — 14. Eph. 6:14—17. 1 Thes. 5:4— 11.) Thus they passed "through honor and dishonor, through evil report and good report," without being elated by the distinctions con- ferred on them, or depressed by the ignominy to which they were exposed. The calumnies raised concerning them, and the commenda- tions which they received, were alike incapa- ble of drawing them aside from their steady course. The world indeed treated them "as deceivers," who imposed cunningly devised fictions on the credulous: yet they were con- scious of acting in all things as true and faith- ful men, and showed to mankind the true way of salvation. The noble and "haughty of the world, either knew them not, or despised them as obscure persons unworthy of notice; but they were "well known" to multitudes, as the instruments of good to their souls. They seemed continually exposed to death, or even enduring its stroke: yet behold they still lived, by the marvellous power of God. (Marg. Ref. e—\.— Notes, 4:8—12. 1 Cor. 4:9—13.) They were chastened by him, as in a state of tuition, and he used the malice of their ene- mies as the rod of his salutary discipline: but they were "not killed." They had constant reasons to be "sorrowful," both on account of sins and sufferings, and of what they witness- ed in the world and among their brethren; and r Gal. 3:1. Phil. 4:15. 1 7:3,4. 1 Sam. 2:1. Job 32:20. ;;3:2,3. Ps. 51:15. 2:4. )2;1.5. Pa 119:32. Hah. 2:5. Phil. 1:8. u Ex. 6:9. nincg-. .Job 36:16 Prov. 4:12. .Mic. 2:7. X Phil. 1:8. 1 John 3:17. were looked upon as most unhappy men : yet divine consolations rendered them habiiua!!y cheerful, and joyful in the Lord. Thouafli jmor and needy in this world, they were erni)loye(] by God in "making many rich" unto eternal life: and while they had no estates or projierty on earth, they possessed all things, by their rela- tion to Christ and their interest in tlie prom- ises: so that the whole universe, if they had been the proprietors of it, could have afforded them nothing more, as conducive to their real good, than what they actually enjoyed or ex- pected. (Marg. Ref m—q.— Note'^ 1 Cor. S: 18 — 23.) Thus the whole of their temper and conduct, in the varied circumstances through which they passed, combined to show, that their doctrine had a blessed effect upon their own souls; and rendered them holy, beneficent, useful, and happy men. — The animation, sub- limity, pathos, and energy of exjjression, in this beautiful passage, have been generally and justly admired; and it shows how full the apos- tle's heart was of holy affections; and how open and communicative in speaking on these interesting topics. 'This is certainly one of 'the sublimest jiassages that ever was written.' Doddridge. — Making many, &c. (10) 'We 'are continually enriching many with treasures, 'which they would not part with for all the 'revenues of kings and princes.' Doddridge. j Offence. (3) ]l(jo(iy.oni]v. Here only. Ilona- y.oiiiiu, Rom. 9:32,33. Hoooxotttoi, Matt.\:6. John 11:9,10.— £e blamed.] Moi /Laj t e, S:20. Not elsewhere. tMuiiio:, 2 Pet. 2:13. — Approv- ing. (4) "Commending." Marg. ^vngotvTeg. — Distresses.] ^jn'oyntQunQ. 12:10. See on \Rom. 2:9. — Imprisonments. (5) flwluxutg. 11: |23. LukeSilO. Acts 8:3. 16:^4, et al.— 2'ti- mults.] "Tossings to and fro." Marg. Jxu- laquaua;. 12:20. See on LmAv 21 :9.— J'Fc/roT. il Malt. 5;4- 18. A. D. 61. CHAPTER VIII. A. D. 61 5 And this they did, not as we hoped, but " first gave their own selves to the Lord, and ° unto us by the will of God. Note. — The mention, which the apostle had made of his confidence in the Corinthians, gave him an occasion of again introducing the suh- jectofthe collection, that he was making for the Christians in Judea, which takes up this and the following chapter. (Notes, Rom. 15: 22—29. 1 Cor. 16:1,2.) With great delicacy and propriety, he brought this forward hy "in- forming" them, as an article of interesting in- telligence, concerning the admirable conduct of the churches at Philippi, Thessalonica, and Berea, in Macedonia. In extolling the gener- osity of the Christians in these cities, he calls it "the grace of God bestowed upon" men; the cause being thus manifested by the effect. Though the Christians in these cities had been tried with grievous afflictions and perse- cutions, by which they had been greatly im- poverislied: yet "the abnndaiice of their joy," in the Lord and his salvation, had so enlarged their hearts to love him, and his poor disciples whom they had not seen; that a large collec- tion had been made among tliem, and "their deep poverty abounded to the riches of their liberality," and thus illustrated it. So that the apostle testified in their behalf, that they were willing of themselves, not only to do as much as was in their power, even more than could have been expected from them; but that their inclinations were larger than their ability, and they would gladly have done more if they had been able. 'I have performed all, even with an •industry beyond my power.' Demosthenes. {Marg. Ref. c — k.) Nay, instead of needing to be solicited, they had entreated him to ac- cept of their contributions, and to take a part in the charge of conveying them to Jerusalem, and applying them to the intended purposes. In all this, they had exceeded his most san- guine hopes concerning them: for they first de- voted themselves to the Lord Jesus, as his re- deemed and "peculiar people, zealous of good works;" and then "they gave their own selves to the" apostle, and his fellow-laborers, to be directed by them in doing the will of God, ac- cording to his appointment, and in improving their talents to his glory. (Marg. Ref. 1 — o.) — The word rendered grace, is no doubt some- times translated gift; but to interpret '-the grace of God towards the churches, &c." to signify the large subscription for the poor Chris- tians in Judea, as some learned men do, is wholly unprecedented: and the obvious mean- ing, viz. that their bounty to their poor breth- ren, was the effect of the abundant grace of God conferred on them, agrees far better with the simple and reasonable language of scripture on these subjects. (Marg. Ref. b. — Notes, 1 6 —24, 1 Chr, 29:10—19. 1 Cor. 15:3— 11, v. 10.) D 5:14,15. 1 Sam. 1:2:?. 2 Chr. 30:!i. Is. 44:3— 5. ,Ier. 31:33. Zerh. I3:.9. Rom. 6:13. 12:1. 14:7—9. 1 Cor. 6:19,20. o 4:5. 1 Chr. 12:18. 2 Chr. 30:12. p 16.17. n 18. * Oi. ?ift. 4,19. Mar^. 9:5. Phil 4iiR. 1 I'et. 4:10. q Rom. 15:14. 1 Cor. 1:5. 4:7. J4:12. Rev. 3:17. r 1 Cor. 13:2 s 1 Cor. 7:1,2. 13:8. t 7:7. u Phil. 1:9,11. 1 Thes. 4:9,10. 2 Thes 1:3. 1 Pet. 1:22. 2 Pet. 1:5—8. X 6. 9:14. Eph. 4:29. 2 Tim. 2:1. Heb. 12:28. 2 Pel. 3:18. y 10. 9:7. 1 Cor. 7:6,12.25. z 1—3. 9:2. Rom. 11:12—14. Ilcb. 10:24. We do you to wit. (1) rpwQitofisv. Luke 2: 15. John 15:15. 17:26. 1 Cor. 15:1, et at.— The grace ... bestowed on.] Trjv •/'^Q'-^ ••• t/v deSofievTjv ev. 4,6,7,9,16,19. 1:12,15. 9:8,14, 15. 1 Cor. 15:10.— TWaZ. (^) Joxiftri. 2:9. 9: 13. See on Rom. 5:4. — Deep poverty.] 'H v.a- Tu ^ud^uQ TXTOixfKt. — Bud-og, Rom. 11:33. 1 Cor. 2:10. Eph. 3:1S.— Liberality.] "Sim- plicity." Marg. "ylnlojr^TOQ. 1:12. 9:11,13. 11 :3. See on Rom. 12:8. — They were wilting of themselves. (3) Avd-aiqsioi. 17. Here only. 6 Insomuch that p we desired Titus, that as he had begun, so he would also finish in you the same * grace also. 7 Therefore, ^ as ye abound in every thing, in '' faith, and utterance, and * knowl- edge, and in all diligence, and *m your love to us, " see that ye abound in " this grace also. 8 I y speak not by commandment, but ^ by occasion of the forwardness of others, and ^ to prove the sincerity of your love. 9 For ye know ^ the grace of our Lord Jesus Christ, that '^ though he was rich, yet ^ for your sakes ^ he became poor, *" that ye through his poverty might be rich. [Practi al Observations.^ Note. — If the poor and persecuted Macedo- nians had exceeded expectation "in the riches of their liberality," the prosperous and affluent Christians at Corinth would doubtless fully an- swer the apostle's hopes of them. When Titus had before been there, he had begun this good work among them; and Paul had therefore de- sired him to go again and complete it. — By "the same grace also" most expositors under- stand the benefaction itself, and indeed the word may signify the free gift of man, as well as that of God; yet it seems more consonant to the apostle's language, to explain it of the gra- cious influence of the Holy Spirit on their hearts, than of the gift itself, or their act of' grace towards their brethren. {Marg. and "Marg. Ref. p. x. — Notes, 1—5. 1 Cor. 15:3— 11. Eph. 3:8.) As, however, the Corinthians abounded in all spiritual gifts, and in various Christian graces, they would doubtless "abound in this grace also;" and exceed other churches as much, in the largeness of their contributions, as they did in affluence, or in faith, knowledge, utterance, and spiritual gifts. (Marg. Ref. q — u.—Notes, 1 Cor. 1:4—9. 4:8. 12:4—11.) He did not speak this, as a "commandment" how much each person, or the whole companj^ ought to give: but, from the forwardness of their poorer brethren, he took occasion to make trial of their sincerity, in the love which they pro- fessed to Christ and his people, and which would he trusted be satisfactorily demonstrat- ed. (Marg. Ref. y — a. — Notes, Rom. 12:9 — a 24. 6:6. Josh. 24:14. Ez. 33: 31. Rom. 12:9. Eph. 4:15. Miirg. 6:24. Jam. 2:14—16. 1 Pel. 1:22. 1 John 3:17-19. b 13:14. John 1:14,17. Rom. 5:8.20,21. 1 Cor. 1:4. Eph. 1:6—8. 2:7. 3:8,19. c Ps. 102:25—27. John 1:1—4, 10. 16:15. 1 Cor. 15:47. Phil. 2:6. Col. 1:16,17. Hcb. 1:2, 6—14. d Is. 62:1. 65:8. John 12:30. 17: 19. Col. 1:24. e Is. 53:2. Matt. 8:20. 17:C7. 20:28. Mark 6:3. Luke 2.7. 8:3. 9-58. Phil. 2:7,8. f6:l0. Luke 16:11. Kom. 8:32. 11:12. 1 Cor. 3:21,22. Eph. 3:8. 1 Tim. 6:18. Jam. 2:5. Rev. 21:7. [261 A. D. 61. II. CORINTHIANS. A. D. 61. 13. ./«m. 2:14— 18. 1 JoAn 3:18— 24.) For they knew and believed, and, as he was per- suaded, were experimentally acquainted with "the grace" and most free and unmerited love of Christ to sinners, "that, though he was rich" ill all the glory, authority, sufficiency, and feli- city of the Godhead; yet""for their sakes," who were in themselves poor, guilty, polluted, and perishing sinners, "he had become poor," by assuming human nature, being born of a poor virgin in a stable; living in poverty and afflic- tion for many years on earth; and at length entirely impoverishing himself, as it were, to pay their debt, and ransom their souls by his sacrifice on the cross. All this he submitted to most freely, in unspeakable compassion and condescension, that "they by his poverty might be made rich," with all the blessings of salva- tion; the mighty debt of sin having been thus discharged, and the forfeited inheritance of eternal life redeemed, with all things pertaining to their everlasting glory and felicity: and surely they could want no other argument to prevail with them to part, largely and freely, with their temporal riches, for the relief and support of his poor brethren! (Marg. Ref. b — f.— Notes, Matt. 12:46—50. 25:34—40. Eph. 3:8,14 — 19.) — In the judgment of the apostle, Jesus was rich before he was poor; and it was voluntarily and graciously that he became poor for our sakes, &c. But indeed as Man he was born and educated in poverty; he was poor all his life, and "hadnotwhere to lay hishead,"and only became rich after his death and resurrec- tion; and therefore if he was no more than man, he certainly was poor before he was rich, not rich before he was poor. He had begun. (6) JlooerijoSujo. 10. Here only. — Would finish.] EnneXeaii 11. See on 7:1. — By commandment. (8) Kui fnnuytjv. i?om. 16:26. 1 Cor. 7:6,25. l7Vm. 1:1. Tit. 1:3. 2:15. — To prove.] ^oxiuu^iov. ' for honest things, '^ not only in the sight of the Lord, but also in the sight of men. 22 And we have sent with them our brother, ^ whom we have oftentimes prov- ed diligent in many things, but now much more diligent, upon the great confidence which f / hare in you. 23 Whether any do inquire of '' Titus, he '^ is my partner "^ and fellow-helper con- D Ezra 7:37. Nch 2: 12. 31:31. 32:10. Col. 3:17. 17:17. 0 7:7.t2. Phil. 2 20. p 6. Heh. 13:22. q See on S,lO. r 19,22.23. 12:18. t Rom. 16:4. t 1—4. Ads fi:3— 6. 15:22,25. 1 dor. 10:3,4. * Or, gift. See on 6.-9: ''. 11 12. 4:15. 9 12—14. Phil. 4: in,l9. 1 Pet. 4:10,11. X 11 12. IM:ilt 10:16. Rom. 14: IG. 1 Cor. 16:3. Ejih. 5:15. cerning you: or our brethren be inquired of, they are ^ the messengers of the churches, and the glory of Christ. 24 Wherefore, ''show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf. Note. — The cordiality and diligence of Titus in his .>ttention to the Corinthians, as well as his zeal for the good work in hand, were "put," or given, "into his heart" by the Lord; whom the apostle heartily thanked for this interposi- tion in his favor. (Marg. Ref. n, o. — Note, £rra 7:27,28.) Indeed Titus not only com- plied with his exhortation to return to Corinth, irom regard to his authority; but he was so prompt and willing for that service, as not to need solicitation. — The brother who was sent with him is generally supposed to have been Luke, "whose praise was in all the churches," on account of the gospel which he had written, and for many zealous services in the cause: yet whether this was intended by St. Paul, who would be clearly understood by tlie Corinthi- ans, is on many accounts uncertain. The brother, however, had been chosen by the churches of Macedonia to travel with the apos- tle, as their messenger to Jerusalem, with the contributions raised by them; which they were to dispose of, (as the deacons did of the dona- tions of their several churches,) "to the glory of Christ," the one Lord both of the Jewish and Gentile converts; as the honorable evidence of their ready mind to such good works; and so as to cultivate love with their Jewish breth- ren by recij)rocal kindnesses. (Marg. and Marg. Ref. r — u.) This, the apostle had proposed and accomplished, that he might avoid all cen- sure, and suspicion of injustice or partiality, in the disposal of those large sums of money, which had been raised: and that he might, by a prudent foresight, take care that his Avhole conduct should appear honorable, consistent, and unexceptionable in the sight of men, as well as that it should really be so in the sight of God. (Marg. Ref. Ti—z.-Note, Rom. 12: 17— 21,v. 17.)— With Titus and the brother before-mentioned, he had also sent another of his brethren, whom he had frequently found diligent in other services; but he expected ex- traordinary diligence from him on this occasion, as he was animated by the confidence in them, which the apostle had expressed. Some think that Apollos is meant; but this is not probable, for he wanted no recommendations to the Christians at Corinth: indeed curiosity rather than edification, is concerned in determining these questions. — If, however, any of them in- quired who Titus was, that he should take the lead in this business; as the apostle's adversa- ries would be likely to do; (Note, 12:16—21.) let them be answered, that he was "the part- ner" of the apostle, in the sacred ministry, who cordially united with him in all his de.signs, and who was particularly helpful to him in the af- fairs of Corinth, If the other brethren were 1 Thes. 5:22. V Kom. 12:17. Phil. 4:R. I Tim. 5:14. Tit. 2:5,8. 1 Pet. 2:12. /. 2:17. ,5:9—11. M.itl. .5:16. 6:1, 4. 23:5. 1 ThLs. 5:22. a Phil. 2:20—22. ) Or, he bath. h (3,1 6. 7:6. !2;18. c Lulie 5:7.10. Philem. 17. d Phil. 2:^5. 4:3. Col. 1:7. 1 Th.-s. 2:2. Philem. 1,24. 3 John 8. e 19. Phil. 2:25. Gr. f 8. 7:14. 9:2—4. [263 A. D. 61. II. CORINTHIANS. A. D. 61 inquired of; let it be said, that they were the chosen messengers of the Macedonian churches, whose characters, zeal, and conduct in that im- portant service, made them an honor to the gospel, and greatly instrumental in manifesting the glory of Christ. (Marg. Ref. b— e.) It therefore was proper that the Corinthians should show, in their liberality on the present occasion, 15efore these excellent persons, and the churches whom they represented, "the proof of their love" to Christ; and that they deserved those warm commendations, which the apostle had bestowed on them. (Note, 9: 1 — 5.) — It may here again be observed, that there is not the least reason to doubt, but that the messengers, entrusted with the contribu- tions of the Christians for their Jewish breth- ren, were chosen by the suffrage of the church- es: how then is it, that so little satisfactory scriptural proof can be adduced, that the spir- itual pastors were elected in the same manner? (Notes, Jets 6:2— 6. 14:21—23. 1 Cor. 16:3, 4.) — 'It would have been a most ready calum- 'ny against Paul, to have said, that he greatly 'desired the care of these contributions, that 'he might sacrilegiously convert the consecrated 'money to his own use; had he not by every 'means guarded against it. But who, during 'these thousand years, and more, has followed 'this truly apostolical example?' Beza. — Of his own accord. (17) 'Here we see the sweet 'harmony there is betwixt the grace of God, 'and our persuasion and free will. — Titus was 'moved to this work, by St. Paul's exhortation, 'and was also "willing of his own accord," and 'yet "God,"saith the apostle, "put this earnest 'care into his heart." ' Whitby. — "It is God who worketh in us both to will and to do." Concerning free will in this sense, we have no controversy. — AH men, however their wills are enslaved by their lusts, have free agency. More forward. (17) Znadaiox&Qnc. 22. 2 Tim. 1:17. :^niiS,j, 8,16. 7:11,12. Rom. 12: 8. — Of his own accord.] Avd^uioeioz. See on S. — Chosen. (19) XeiQOToryd^fi}. Acts 14:23. — To travel with us.] ^uvey.dijuogTifion'. Ads 19:29. Not elsewhere. — Avoiding. (20) i:tf).- lofisvoi. 2 Thes. S:6. Not elsewhere. 'Maxi- mecaventes.' Schleusncr. -Abundance.] 'AHiyn- TTjTi. Here only. — Providing. (21) Jlijoyoiiiif- voi. See on Rom. I'i-.ll .—Messengers. (23) Jnoainlni. Christ was the apostle of the Fa- ther, {Hcb. 3:1.) the twelve were his apostles; these were "the apostles of the churches." — Show ye. (24) Ei'deiSuai^e. See on i?om. 9: 17. — The proof.] Efdsi^ir. See on Bom. 3:25. PRACTICAL OBSERVATIONS. V. 1—9. By ascribing all "good works" to "the grace of God," vve not only give the glory to him whose due it is; but we also show men where their strength lies, and enable humble believers to read the Lord's special love to them, in the Iruits of their l<3ve to him and to his people. {Notes, Luke 7:44-50. 1 John 4:19.)— Abundant spiritual joy not only supports the soul under great trials of afflictions, but it en- arges the heart in "the work and labor of love:' so that "the depth of poverty," in iov- tul Christians, renders more admirable ''the riches ol their liberality:" for they do more than could have been conceived in their oowp.- 2641 and manifest a still more enlarged good will. How different is this from the conduct of those, who will not concur in any expensive good vvoik, except their reluctance be overcome by an importunity, as uneasy to themselves as to those who solicit them! The happy frame of mind, before described, must spring from an unreserved surrender of ourselves to the Lord, that vve may henceforth live to his glory, as well as partake of his salvation; and then, giv- ing up ourselves to the counsels of his faithful ministers, as far as we are satisfied that they instruct us "by the will of God." — Remarka- ble examples of piety and charity, should be brought forward, in order to excite others to a holy emulation; especially when the inferiority in outward things, of those who exhibit them, renders it less likely that they should be noticed: and such instances will commonly be found very efficacious to this end, among those who are partakers of divine grace. — Those whom God has employed to begin, will commonly best carry on and finish his work of grace in his people. — Such persons as "abound in faith, knowledge, utterance, fervent affections," and attachment to pious ministers, should be ex- horted to abound proportionably in liberality to their poor brethren: and occasion should be taken, from "the forwardness" of some, to ex- cite others to show their love to be genuine; for nothing can evince this, except the fruits of love, in good works to Christians for the Lord's sake. (P. O. Matt. 25:31—40.) "The grace of our Lord Jesus Christ" was not de- clared in kind words only; but "though he was rich, yet for our sakes he became poor; that we through his poverty might be rich:" and they, who truly know and experience the hap- py effects of his grace, will show their love to him and his people, by good works, ;pei' his righteousness reniaineth for ever. 10 Now '■■he that ministereth seed to the sower, both minister bread for your food, and ^ multiply your seed sown, ^ and increase the fruits of your righteousness:) 1 1 Being " enriched in every thing to all * bountifulness, ^ which causeth through us thanksgiving to God. Note. — The Lord would without fail, in one way or other, make up to the givers what they cheerfully expended in the good work, of \yhich the apostle was speaking: for he was "able to make all grace" or gift of unmerited favor "to abound to them;" that so, "having a sufficien- cy of all things" desirable for themselves and families, and being enlarged in faith and love, they might have both a willing mind and abili- ty for every good work. (Marg. Ref. r — u. — Note, 1 Pet. 4:9—11.) Tiius the character and blessedness, mentioned by the Psalmist, would be verified in th<^m: (Notes, Ps. 112:5 — 10.) and their acts of kindness to the poor, from love to Christ, would be accepted works of righteousness, of which the benefit would re- main with them for ever. — The apostle there- fore besought God, who, in his providence, both supplied the husbandman with seed and man- kind in general with food, from the increase of the field; (Note, Is. 55:10,11.) that he would . provide for their wants, in proportion to their seed sown in acts of liberal love; "multiply " to them the ability of sowing more in the same manner; accompany it with a larger blessing to others; cause them to abound more and more in "the fruits of righteousness;" and give them an increase of comfort in their own souls, (Note, Phil. 4:\4— 20.) That so, "being en- riched in every thing," they might be enabled "to all bountifulness," which would occasion numbers to thank God on their behalf; and the apostle would then rejoice to be the instrument of such an honorable and beneficial work. (Mars;. Ref. z—d.— Notes, Phil. 1 :9— 1 1. Heb. 13:15^16. 1 Pe^. 4:8— 11.)— The tenth verse may be thus literally translated: "May he who supplieth seed to the sower, and bread for food, supply and multiply your seed, and increase the productions of^ your righteousness." The sense is thus rendered more obvious, but it is not materially altered. — The word rendered "seed sown," more properly signifies "seed for sowing," that is, enabUng those spoken of to sow plentifully for a future harvest, from the increase of that which they had sown before. — He hath dispersed, &c. (9) From the LXX, which accord to the Hebrew. (Ps. 112:9.) — u 8.2,7- Acts 9:36. 1 Cor. 1558. Eph. 2:10. Col. 1:10. 2 Thes. 2:17. 2Ti(n. 3;17. Tit. 2:14. 3:8,14. X See on Ps. 112:9. y Ps. 112:3. Prov. r:18. 21:21. Is. 51:8. 1 Cor. 13:13. Gal. 5: 3,6. I Gen. 1:11,12. 47:19,23,24. Is. 55:10. a 6. Piov. 11:13 F-.. 11:6. Phi!. 4:17. b Hos. 10:12. Eph. 5:9. Phil. 1:11. 1 Thes. 3:12. 4:10. c 8:2,3. 1 Chr. 29:12—14. 2 Chr. 31:10. Prov. 3:9,10. Mai. 3:10,11. 1 Tim. 6:17,18. * Or, libentlity. Gv. simplicity. 8:2. Gr. lioiii. 12:8. d 12. 1:11. 4:15. 8:10,19. e See on 1. 8:4. f 8:14,15. Phil. 2:25. 4:18,19. Pliilcm. 4—7. Jam. 2:14—16. Ministereth, &c. (10) From the LXX. (Is. 55:10.) Sufficiency. (8) Jvianxeiur. 1 Tim. 6:6. JviuQxij;, Phil. 4:11. — He that ministereth. (\0)^'O e7TixoQiiYni>;opieg. -LuAre 21:24. Rom. 1 :23.— Thought.] A'or/tnu. See on 2:11. — Disobedience. (6) IIuquxoijI'. See on Rom. 5:19. 7 Do " ye look on things after the out ward appearance.'' " If any man trust to himself that he is Christ's, let him of him- self think this again, that, as he is Christ's, ^ even so are we Christ's. 8 For ^ though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, ^I should not be ashamed: 9 That I may not seem as if I would ^ terrify you by letters. 10 For his letters, * say they, are weighty and powerful; '^ hut his bodily presence is weak, ^ and his speech contemptible. 1 1 Let such an one think this, that, such as we are in word by letters when we are absent, "^ such will we be also in deed when we are present. Note. — Some of the Corinthians had been seduced into an ill opinion of Paul, on account of his mean appearance, indigent circumstan- ces, and exterior disadvantages: but would they continue to regard outward appearances, wWch had no connexion with real excellency.'' Or would they value men on account of external accomplishments, plausibility, and self-confi- dence.'' If any man, among those who opposed him, was confident, that he was a disciple and minister of Christ; let him consider that Paul and his brethren were so likewise: and then he would perceive, that he had no ground of self- preference. (Marg. Ref. u — y.) Indeed Paul might have boasted something further of his apostolical authority, which the Lord, in his special favor, had given him for "the edifica- tion" of the church, and the salvation of souls, and "not for their destruction:" though no doubt, this might be occasioned by it in some instances; but the effect would be contrary to its genuine tendency, and the use which he had made of it. (Note, 2:14 — 17.) Nor could this claim of pre-eminence, if he had more de- cidedly advanced it, have made him ashamed: as it was sufficiently authenticated by his mira-" cles, conduct, and success in his ministry; and the effects of it would soon be felt by the re- fractory party at Corinth. Yet he had rather wave this topic, than enlarge on his power to punish opposers; that he might not appear dis- posed to terrify them by his epistles. For some ventured to say, that his epistles were written 270] b 10. 1 Cor. 4:5,19—21. 1 d 11;6. Ex. 4:10. Jer. 1:6. 1 Cor. Gr. saith he, or, saitk one. 11. | 1:17,21.2:1—4. 1. 12:5—9. 1 Cor. 2:3,4. Gal. I e 12:20. 13:2,3,10. 1 Cor. 4:19, 4:13,14. 20 A. D. 61. CHAPTER X. A. D. 61. with much apparent weight of argument, and power of conviction, and contained tiie !an- guafje of authority and firmness; but that "his bodily presence was weak" and feeble, and his elocution "contemptible." (Marg. Rcf. c — d.) —It is recorded, (I determine not how truly,) that the apostle was of low stature, crooked, and bald: some add that he had an impediment in his speech, tliat his voice was shrill and un- pleasant, and his delivery ungraceful. {Notes, 12:7—10. 1 Cor. 2:3—5. Gal. 4:12—16.) However this might be, for probably it is not quite correct, his scrupulous rejection of the studied yrnarnents of the Grecian eloquence, and his plain, modest, and unaffected address, would render "his speech contemptible with many jjersons at Corinth" where these decora- tions were highly valued: though his subjects were ever so judiciously discussed, and his de- livery every way suitable to the occasion. In- deed the very meanness of his apparel would render his appearance "despised by numbers. But he warned such as ventured to speak thus of him, to expect that he would act as decided- ly when he arrived at Corinth, as he now wrote: and would show them, that he was able to assume a firmer tone, and act with more au- thority, and even severity, when he saw occa- sion; though he preferred "beseeching them in the meekness and gentleness of Christ." (Note, Philem. 8—11.) Terrify. (9) ExcpoGeii'. Here only N. T.— Dett^ 28:26. iVa/i. 2:11. Zeph. 3:13.— Sept. —/Excf.oGog, Mark 9:6. 7ie6. ,12:21.— Con- temptible. (10) E^ai^ti'ij/nErog. 1 Cor. 1:28. See on Luke 18:9. 12 For *'we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they, measuring themselves by themselves, and comparing themselves among themselves, * are not wise. 13 But s we will not boast of things without our measure, but ^ according to the measure of the f rule which God hath dis- tributed to" us, a measure to reach even unto you. 1 4 For ' we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching ^ the gospel of Christ: 1 5 Not ' boasting of things without our measure, that is, of other men's labors; but having hope, when your faith is increased, that we shall be | enlarged by you accord- ing to our rule abundantly, 16 To '"preach the gospel in the re- gions beyond you, and not to boast in an- other man's § line of things, made ready to our hand. Note. — The favorers of the false teachers, at Corinth, might think it presumption in Paul to rank himself with such wise, eminent, and eio- f 3:1. 5:12. Jol) 12:2. Prov. 25 27. 27:2. I.uke 13:11. Rom. 15: * Or, wderstnnd it not. z 15. Piov. 25:14. h I4. Malt 25:15. Kotn. 12:6. 15:20. 1 for. 12:11. Eph. 4:7. I Pet. 4:10.11. t Or. line. Ps. 19:4. Is. 2i::17. Koin. iai8. quent men as they were: and he seems in an ironical manner, to refer to this opinion. But he assured them that he could not conscientious- ly copy their example of ostentatious boastings and seif-commendatioii: for they, by "measur- ing themselves," and their endowments and performances with their own erroneous judg- ment of excellency, and with those of each other, and thus "comparing themselves with themselves," without bringing their characters, gifts, and ministry, to the proper standard, plainly proved that they were defective in wis- dom and knowledge, and far from the way of attaining them. {Marg. Ref. f. — Notes, Prov. 26:12. Is. 5:21. Luke IS :9— 14. Rom. 12;3— 5. Phil. 2:1—4.) But the apostle and his friends would not boast of their qualifications or services, in this vague and immeasurable manner; but would speak of them, with refer- ence to the true standard, even that "rule" or line, which marked out the services to which the pr(widence and commandment of the Lord had called them. This "measure," as it re- spected Paul, "the apostle of the Gentiles," had reached even as far as Corinth. For he had not stretched himself beyond his commission, or left his work in other places from haste to come to them, though not within the line of duty, as the false teachers had done; but, i)ro- ceeding regularly in his work of preaching the gospel to the Gentiles, he had at length come as I'ar as to them; and had been the first who taught them the way of salvation. (Marg. Ref. g — k.) — It appears from the history, that to this time Achaia had been the boundary of the apostle's labors in Europe. — He did not therefore boast of interfering with services, which lay beyond the line of his present duty, or seek the credit of "other men's labors;" as their false teachers had done, by intruding among them and perverting them. (Notes, Matt. 13:24—30, 36—43. 1 Cor. 3:10—15. Gal. 6:11 — 14.) On the contrary he hoped, when their faith should be increased even by means of these events, and he could safely leave them to their ordinary teachers, that he should be so "magnified" and helped forward by them, as to proceed with abundant success, to preach the gospel in other parts of the Peloponnesus, or even in the more remote regions of Italy and Spain: according to his rule of laboring for the conversion of the Gentiles, without in- terfering with the duty marked out to other men or "boasting of things made ready to his hand," as if he had actually performed them. (Note, Rom. 15:18— 21.)— 'To the apostles 'God allotted thechargeof converting the world; 'and endued them with gifts suited to the great- 'ness of the work. To them therefore it belong- 'ed to form their converts into churches, and to 'appoint rules for their government. ... The 'province assigned to the evangelists, and other 'inferior ministers, was to assist the apostles; 'to build upon the foundation laid by them; to 'labor in the gospel under their direction; and 'in all things to consider themselves as subor- 'dinate to the apostles. According to this view 'of the matter, the false teacher at Corinth, 'who was but at best an inferior minister of the i 3:1—3. Rom. 15:18,19. 1 Cor. 2:10. 4:15. 9:1,2. k 4:4. Mark 1:1. Acts 20:24. Horn. 1:16. 2:16. 16:25. Gal. 1: G— 8. Col. 1:3. 1 Tim. 1:11. I See on 13.— Rom. 15:20. I Or, magnified in you. m Rom. 15:24—28. § Or, rxde. 13. [271 A. D. 61. II. COR NTHIANS. A. D. 61 'gospel, had in many things acted out of the 'bounds in which he ought to have labored.' Macknight. Kavojv is the instrument by which builders try their work, whether exactly straight or not. The scripture is the canon, by which all instruction must be tried. Make ourselves of the number. (12) EyxQi- vai. Here only. 'Opponitur tw exxQcvsiv iiva, 'hoc est, excludere aliquem.' Schleusner. — The word is used by Demosthenes concerning per- sons chosen to "be a certain number, as a com- mittee, &c. — Jlre not wise.] Ov awinaiv. "Do not understand."— fTzVAouf our measure. (13) TaaiisTQu. 15. Hereonlv.-A ^ct^ov, Matt.T :2. John 3:34. i?om. 12:3.' Eph. 4:7,13,16. Ms- TQSu, 12. Luke 6:3S. — Of the rule.] "Line." Marg. Tu xfti'oi'o;. 15,16. Gal. 6:16. Not else- •jy^here. — We stretch ... ourselves beyond our measure. (14) 'YneQey-Tf-ivojUFv SuviBg. Here only. Ex vneq, et exTFivoi, extendo. — JVe are come.] E(f&uau^ev. Matt. 12:28. Luke 11:20. Rom. 9:31. — We shall be enlarged. (15) "Magnified." Marg. Msyulvvd-ijvHi. See on Luke 1:46. — In the regions beyond.] (16) Eig Ttt TSneQExeiva. Here only. 1 7 But " he that glorieth, let him glory- in the Lord. 1 8 For " not he that commendeth him- self is P approved, ^ but whom the Lord commend-eth. Note. — 'If any teacher boast, let him boast 'of having performed his duty, in the manner 'the Lord hath appointed.' Macknight. Sure- ly this is widely different from "glorying in the Lord!" {Marg. Ref n.— Notes, Jer. 9:23,24. 1 Cor. 1 :2G— 31, vv. 30,31.)— The apostle was constrained to speak of his own labors and suc- cess: but he must remind the Corinthians, that every man who "gloried," ought "to glory in God," as his Portion; and in the Lord Jesus as his whole Salvation, and the Giver of all his hopes, grace, endowments, and usefulness; to whom ail the honor of them was due. If a man could not thus "glory in the Lord," all other glorying must be vain-glory, and end in shame and misery. For that man was not to be considered as "approved," in respect of his Christian profession or ministiy, who could speak eloquently and plausibly in his own com mendation: but he, to whose faithfulness the Lord himself bare testimony, and whose ser vices he commended, by employing him as his instrument for good to many souls, and by giving him the gracious earnests of final ac- ceptance and commendation. {Marg. Ref. o — q.) — Many expositors suppose, that the com- mendation here mentioned was given when God enabled a man to work miracles, or exer- cise spiritual gifts. But many wrought mira- cles and prophesied, who were "workers of iniquity;" {Notes, Matt. 1 -.'il-'iS. 1 Cor. 13:1- 8.) and it could not be properly said, that "thi Lord commended" them. The evident useful- ness of a minister's labors, is a less equivocal testimony: yet the final account, the "Well done, good and faithful servant," and "the re- joicing in the testimony of conscience" in the a I',. 105:3. 105:5. Is.4l:16. 45- 25 65:10. .ftr. 4:2. 9:23.24. Uom. ,5- It. tj- i Cor. 1-2!) ;(!. l-ial. 6:13,14. riiil.SS. Ur. 2721 .7am. 1:9,10. (i"r. 12. 3:1.5:12. T-ro,. 21:2. Luk. lb:15. 18:10—14. mean while, seem especially intended. {Notes, 1:12—14. 5:9—12. Matt. '25:19— 23. 1 Cor. 3:10—15. 4:3—5.) Commendeth. (18) ^vvtgcop. 12. See on Rom. 3:5. — Approved.] Joxi/noc. 13:7. See on Rom. 14:18. Adoxifiog, 13:5. 1 Cor. 9:27. PRACTICAL OBSERVATIONS. V. 1—6. They who meet with unjust and ungrateful usage from those, to whom they are laboring to do good, should frequently and intensely medi- tate on "the meekness and gentleness of Christ." As he was reviled and despised by those, whom he came to save; and among whom he wrought his miracles of love and mercy, "going about doing good;" none need wonder, or be discour- aged, at meeting with a similar "contradiction of sinners," in their Avork and labor of "love," {Note, Heb. 12:2,3.) They should then en- deavor to go on patiently and quietly, after his example, and to "overcome evil with good:" and, even when constrained by duty to reprove and correct, or to exercise authority with firmness and decision; they should do it with reluctance, show a desire to avoid the painful necessity, and manifest a loving and forgiving spiri^t, that all may see how dear "the meekness and gentleness of Christ" are to them. — Min- isters should be careful to avoid all appearance, and to obviate all suspicion, of "walking ac- cording to the flesh:" and those who falsely accuse them of so doing will expose themselves to the displeasure of God. Though encom- passed with ihfirmities and temptations, and subject to manifold imperfections, the servants of Christ are engaged in a warfare which can- not be waged "after the flesh." Worldly wis- dom, affected eloquence, dissimulation, compul- sion, angry disputation, slanders, revilings, and ridicule, are carnal weapons: and, however powerful they may seem to numbers, they will be found useless as straw and stubble in this war; and rather fortify and garrison Satan's strong-holds, than pull them down. For suc- cess against the kingdom of darkness must be expected, "not from might, or power, but from the Spirit of God." The appointed means, hoAvever feeble they appear to unbelief, will be "mighty through God." His power, accom- panying the blowing of trumpets at his com- mand, cast down the walls of Jericho far more speedily and entirely than any engines of war could have demolished them. And "the preach- ing of the cross," by men of faith and prayer, has always been most fatal to the strong-holds of idolatry, infidelity, impiety, and wickedness. Men may, if they be able, give energy to means of' their own inventing; while Satan derides their puny efforts, and "lakes them cap- tive at his will." But God works by his own appointments: by his power the enemy is driv- en from his fortifications, men's "imaginations" are cast down, their "reasonings" and objec- tions silenced, their pride abased, their illusions dissipated; the knowledge of God finds admis- sion into the mind; reverential fear, repentance, humility, faith, love, and gratitude follow; and the whole soul, with all its faculties and opera- tions, is at length "captivated to the obedience p M:4. 13:7. ArU2:22. Iloiii. 14: I q M.M. 2.5:20— 2.'5. .lolin 5:42— 18. 16:10. ICor. I -19. 2Tiin. 44. 1243. Horn. 2.29. 1 Cor. 2:15. 4:5. I I'll. 1:7 A. D. 61. CHAPTER XI. A. D. 61. of Christ." Thus he makes "his people will- ing in the day of his power," and gradually perfects them in obedience and in the beauties of holiness. Yet while the gracious Saviour is ever ready to forgive, and delights in mercy; he is "in readiness to avenge the disobedience" of the impenitent and unbelieving, especially that of hypocrites and false teachers, who cor rupt the church and dishonor his name; and he will at length "make them as a fiery oven in the day of his wrath." V. 7—18. It is peculiarly unsuitable to the character of Christians, though lamentably common, tojudge of men, or look upon things, after "the outward appearance:" as if learning, eloquence, afflu- ence, a graceful person and address, or elegant attire, were evidences of a man's holiness and heavenly wisdom, or the seal of Christ to his ministerial character ! Or as if the want of such embellishments proved a man not to be an emi- nent Christian, or an able faithful minister of the lowly Saviour! Even Paul was "base," in the judgment of the sell-sufficient and accom- plished Corinthians: and though "his letters were weighty and powerful, yet his bodily pres- ence was weak, and his speech contemptible;" so that Satan's emissaries far excelled him in exterior recommendations. This should teach us not to judge of gold merely by its glitter, in which tinsel often exceeds it; but to bring it to the balance and weigh it. — When professors or preachers of the gospel are so confident that they belong to Christ, that they can hardly allow those who do not coincide in their views, or sanction their conduct, to be Christians; and when they treat the most approved characters with supercilious contempt and revilings; their very confidence should excite our suspicions: for it far more accords to that of "the deceitful workers" at Corinth, than to that of St. Paul and his fellow-laborers, which was modest, humble, and candid. The great apostle of the Gentiles, when constrained to mention "the au- thority, which the Lord had given him, for edi- fication and not for destruction," and which he used in the most wise and excellent manner, and with the most blessed success; spake of it with reserve, lest he should seem to boast, or to threaten. Whereas some men appear to be en- tirely out of their element, when they are not boasting of themselves, and menacing divine judgments on all who oppose them; as if they would terrify every one into silence and sub- mission. Let us not "dare to make ourselves of that number," or "to compare ourselves with those who thus commend themselves:" let us leave them to expose their own want of wisdom, humility, and charity, by "measuring themselves by themselves," and all other men by their own standard; "boasting of themselves, without measure" or decency; "intruding into other men's labors," "glorying in things made ready to their hands," and neglecting their own work, that they may spoil that of otiier men. But we a Num. 11:29. Jo*h.7:7. 2 Kings 5-3. Ads 26:23. 1 (or. 4:8. b 4. Acts r;;14. Ileh. 5:2. c 16,17,19,21. 5:13. 12:11. 1 Cor. l:2l. 3:18. 4:10. * Or, ye do benr with me. d Gil. 4:11,17—19. Phil. 1:8. I Tlies. 2 11. e Gen. 21:2—5,52—67 Ps. 45. 10,11. Is. 6J:o. 02:4,5. Ilo«. 2 Vol. M. 19,20. John 3:29. Kom. 7:4. I Cor. 4:15. f F.ph. 5:27. Col. 1:23. g Lev. 21:13— 15. Ez. 44:22. h 29. 12:20,21. Ps. 119:53. Gal. 1:6. 3:1. 4:11. Phil. 3: 1 3,19. i Gin. 3: 1,13. John 8:44. 1 Tim. 2:14. Uev. 12:9. 20:2. k 13—15.2:17. 4:2. Matt. 24:24. 35 should humbly "compare ourselves" with the word of God, and the example of prophets and apostles; and "measure ourselves by the rule" of our duty, the obligations conferred upon us, and the work assigned us: we should be diligent, and "study, yea be ambitious, to be quiet and mind our own business," though in an obscure situation; and thankful for success, according to the measure and rule which God has distribut- ed to us; whether called to preach the gospel, or to serve Christ in any other way; without intermeddling with other men's labors, or boast- ing in services performed by them. We ought likewise to hope for the increase of the faith and grace, even of those who have most failed in their duty to us; to be zealous and bold, in a humble, patient, prudent, loving, and self- denying manner, and rather to be desirous of doing abundant good, than of acquiring great reputation. Finally, let us remember to glory in the Lord our Salvation, and in all other things, only as evidences of his love, or as means of promoting his glory: and, instead of commending ourselves, or seeking the praise of men; let us desire and aspire after "that honor, which cometh from God only." CHAP. XL The aposde e^icuses his self-commendationj because he used it out of "godly jealousy" over those at Corinth, whom he had espoused to , Christ; lest fafse teachers should pervert them, as Satan did Eve, 1 — 3. Their new teachers had not preached another Saviour, or another Spirit, or another gospel, than he had done, 4. He was not at all inferior to the "chiefe*t apostles;" for though ''rude in speech,** he was not so "in knowledge," 5, 6. fie declined being ciiargeable to the Corinthians, not from want of love, but to counleract his op- posers, 7 — 12; who were "false apostles, minbters of Satan," though apparently "ministers of righle<*usness;" even as "Satan transforms himself into an angel of light," 13 — 15. As many gloried, and were borne with, even while over-bearing and rapacious; he would, though reluctantly, "glory also," 16 — 20. A most extraordinary account of his abundant labors, dangers, sufierings, and deliverances, 21—33. w ye could ''bear ' in my folly : and OULD to God with me a little ' indeed * bear with me. 2 For I am ^ jealous over you with godly jealousy; for ^ I have espoused you to one Husband, that*" I may present ?/om as s a. chaste virgin to Christ. 3 But •'I fear, lest by any means, ' as the sserpent beguiled Eve through his subtlety, ^ so your minds should be corrupt- ed from • the simplicity that is in Christ. 4 For if he that cometh "' preacheth another Jesus, whom we have not preach- ed, or if ye " receive another Spirit, which ye have not received, or ° another gospel, which ye have not accepted, ye might well bear f with him. 5 For I suppose p I was not a whit be- hind the very chiefe.st apostles. 6 But though I be ^ rude in speech, yet '■ not in knowledge: * but we have been Acts 20:30,31. Gal. 1:6. 2:4. 3:1. Eph. 4:14. Col. 2:4,S,13. 2 Thes. 2:3—11. 1 Tim. 4:1— 4. 2Tim. 3:1— 9,13. 4:3,4. Tit. 1:10. 2 Pet. 2:1—14. 3:3,17. 1 John2:13. 4:1. Jude4. Kev. 12:9. I 1:12. Rom. 12:8. 16:18,19. m Acts 4:12. 1 Tim. 2:5. n 1 Cor. 12:4-11. Gal. 3:2. Eph. 4:4,5. o Gal. 1:7,8. t Or, with me. p 12:11,12. 1 Cor. 15:10. Ga.. 2:6—9. q 10:10. 1 Cor. 1:17,21. 2:1—3. r Eph. 3:4. 2 Pet. 3:15,16 > 4:2. 5:11. 7:2. 12:12. [273 A. D. 61, II. CORINTHIANS. A. D. 61. throughly made manifest among ycu in all things. J^ote. — The apostle admitted, that in genera self-commendation inipUed folly: yet the case required it of him at that time; and his zeal for the honor of Christ, as well as his love to souls, rendered him an exception to ordinary rules He therefore desired and prayed, that the Christians at Corinth might show a disposition "to bear with him a little," in what they deemed "his folly:" he must, however, venture all consequences; and they must bear with him, whether they approved or disapproved of it. {Marg. lief, a — c.) For he Avas "jealous over them, with" that fervent love and anxious so- licitude f()r their welfare, which sprang from zeal for the glory of God and regard to his au- thority. He had solicited and obtained their consent, to that sacred and blessed union with Christ, which might be called their espousals to the One "Bridegroom" and Husband of the church; to whom alone their devoted, faithful, and obedient affection belonged, and from whom all their felicity should be expected. He there- fore feared every thing, which tended to alien- ate, weaken, and divide their attachment to him; or pollute them, either in body or mind: for his ambition was to present them to Christ at last, "holy, unblamable, and unreprovable in his sight;" as "a chaste virgin" is presented to her intended husband, when the marriage is completed. {Marg. Ref. d — g. — Note, Eph. 5:22 — 27.) But he feared lest, by any means, the false teachers should draw them aside from simple dependence on Christ and obedient love to him, into a false confidence, carnal affec- tions, or disobedience. Lest they should be deluded from that purity of doctrine, that spir- itual frame of mind, and that honorable con- duct, which became this high relation: even "as Eve" in Eden, was beguiled by Satan, in the form of a serpent, to seek happiness in de- parting from God, and disobeying him; being deceived by specious and subtle pretences and insinuations. (Marg. Ref. h — 1. — Notes, Gen. 3:1—6. i?ew, 12:7— 12, «. 9.) The Corinthians were peculiarly exposed to this danger, from those who puffed them up with an idea of their extraordinary knowledge; and seduced them, by artful reasonings, to seek liberty and plea- sure in other things, besides obeying God, and walking with him. Indeed, if any man could possibly have preached "another Jesus," a more gracious and precious Saviour than Paul had declared to them; or could have conferred on them "another Spirit," whose gifts and in- fluences Avere more excellent than those, which the Holy Spirit, through Paul's ministry, had bestowed on them; or if "another" and more suitable "gospel had been preached, than that which they had embraced;" there might have been some reason for their bearing with the new teachers, or even preferring them. Yet, even in that case, it would have become them, to have borne with the infirmities of their first mstructer in Christianity. But the con- trary was manifest: for, whatever they might ihink, he was conscious that he was in no re- spect inferior to any of the apostles, without ■t 10:1. 12:13. Acts 1S:I— 3. 20: 34. 1 Cor. 4:10— 12. 9:6,14— 18. I Thci. 2:9. 2 Thes. 3:8. '2741 u 9. Phil. 4:14—16. X 6:4. 9:12. Phil. 2:25. 14. Ileb. 11:37. excepting Peter, .James, or John who seemed to be the chief of them all: (Marg. Ref m — p. Note, Gal. 2:6—10.) he might, therefore, well be confident, that their new teachers could add nothing valuable to the instructions Avhich he had given. He had indeed appeared among them "rude in speech," and as a person of or- dinary education, ignorant of the rules of elo- quence, and careless res])ecting them: (this might he the case, tliough his discourses were replete with natural pathos, and sound argu- ment:) yet he had shown himself competent in knowledge, to instruct liis hearers in every part of Christianity. — St. Paul's declaration, that he "was not a whit behind the very chiefest apostles," when carried to its conse- quences, is totally subversive of the enormous baseless fabric of popery; which rests entirely (as distinguished from the rest of the professed Christian church,) on the vain imagination, that Peter was supreme over all the apostles; and that the pope, or the Roman church, or both, inherit in some unaccountable manner, and by some unknown title, that supremacy. — Many expositors suppose, that the exjjressions, used by the apostle in respect of his espousing the believers at Corinth to Christ, are taken from Grecian customs; but the language of the Old Testament seems referred to. (Notes, Ps. 45:9—17. Can/. 1:2. Is. 54:5— 10. 62:1—5. Ez. 16:9—14. Hos. 2:18—20. Jo^w 3:27— 36, V. 29.) Others conclude, that one false teacher, and he a Jew, was the author of the disturb- ances at Corinth. But the false teachers (Note, 13 — 15,) seem to have corrupted the gospel ra- ther with heathenism, than Judaism. (Notes, 1 Cor. 5: 6: 8: 10:18—31. 11:17—34.) Would to God. (1) OcfFloi'.' See on 1 Cor. 4:8.- Fe could bear.] Hreixeorh. 4,19,20. See on Matt. 17:17. — In my folhj.] Ti]q acpQo- avrtjc. 17,21. See on Mark i •.'22.— With god- ly jealousy. (2) ZijXco 0f«. See on Rom. 10:2. — Comp. 1:12. 7:10. — I have espoused.] 'Hg- Hoaa^ijv. Here only N. T. Prov. 8;30. 17:7. 19:14. Sept. '^vto, arete jungo.' Schleusner. — Subtlety. (S)nuvnQy 1(1.4:2. See on Lw/re 20:23. — Should be corrupted] fli&ugrj. See on 1 Cor. 3:17. — Simplicity.] 'JnXonjiog. See on 1:12. — I was not a whit behind. (5) Mrjdev v^pqjj- xevai. 8. 12:11. See on Rom. 3:23.~The very chiefest apostles.] Twv vneg Itav unoco- Awr. 12:11. Matt.2:\6. 8:28. 2 Tzm. 4:15, et al. — Rude. (6) Idiunrjg. See on ^cts 4:13. 7 Have I committed an offence ' in abasing myself thai ye might be exalted, because I have preached to you the gospel of God freely.'' 8 1" robbed other churches, taking wages of them.) to do you service. 9 And when I was present with you, '^ and wanted, ^I was chargeable to no man: for that which was lacking to me ^ the brethren which came from Macedonia supplied: and in all things I have kept my- self from being " burdensome unto you, and so will I keep myself. y 12:13. Neh. 5:15. Acts 20:33. I i 8:1,2. See on 8. II— 1 Thes. 2:9. 2 Thc8. 3:E. I a 12:1 1—16. 1 Th«L S:6. A. D. 61. CHAPTER XI. A. D. 61. 10 As ^ the truth of Christ is in me, * no man shall stop me of this "^ boasting in '* the regions of Achaia. 1 1 Wherefore ? '^ because I love you not? ^God knoweth. 12 But ^ what I do, that I will do, '' that I may cut off occasion from them which desire occasion; that wherein ' they glory, they may be found even as we. [Practical Observations.] Note. — The new teachers at Corinth were* distiniafuished from the apostle, by what they received, as well as what they imparted. But would the church be offended with him, be- cause he had "abased himself," in working as a tent-maker for his maintenance, and submit- ting: to many privations and self-denials, that they might "be exalted" to the privileges of God's people, by his preaching the gospel to them, without putting them to any expense? (JV/arg-. Ref. t.) Indeed he had done this, lest he should prejudice their minds; and he might, in some sense, be said even to have "robbed other churches," by receiving money of them for his subsistence, while he was laboring for the benefit of the Corinthians. And when he had really been in want among them, he nei- ther ceased from his ministry through discour- agement, nor yet put them to any charge: but the Christians from Macedonia, especially from Philippi, supplied him with what was absolute- ly necessary. (Marg. Ref. x — z. — Note, Phil. 4:10—20.)' Thus "in all things he had kept himself from being burdensome to them;" nay, he saw cause to determine that he would con- tinue to do so: and as surely as "the truth of Christ was in him," and he faithfully preached it; (Note, 1:23,24.) he was resolved, that no man, by intreaties, arguments, or reproaches, should ever take from him this ground of glory- ing; and that he would receive nothing towards his maintenance, from any one through all the regions of Achaia. If the reason of this fixed purpose were demanded, or if any should im- pute it to his want of love; he would appeal to God, who well knew his tender affection for them. (Marg. Ref. a— c— Note, 12:11—15.) But, indeed, he was resolved to proceed in his present conduct, that he might deprive those of the "occasion" of slandering him, who were ready to seize on every handle against him; (Note, 5:9 — 12.) and to set them a good ex- ample, that, in respect of zeal for the honor of Christ and love of the church, in which they gloried, they might be shown in what manner to make good their pretensions; and learn, that the self-denial and disinterestedness of the apos- tle constituted a far more unequivocal evidence of zeal and affection, than their plausible ha- rangues, joined with a selfish and domineering conduct. (Marg. Ref. d—f.—Note, Jicts 20: 82 — 35.) — It is generally supposed, that the false teachers affected the praise of preaching b ai. 1;23. 12:19. Horn. 1:9. 9:1. Gal. 1:20. 1 Thes. 2:S,10. 1 Tim. 2:7. * Gr. Mis boasting shrtll not be stopped in me. c 12,16,17. 10:15. 1 Cor. 9:15— 18. •J 1:1. 9:2. Acts 18:12,27. Rom. IG:5. 1 Cor. 16:15. 1 Thes. I: 7,8. f 6:11,12.7:3. 12:15. { Sceonh. 10.-12:2,3. Josh. 22: 22. Ps 44:21. John 2:24,25. 21; 17. Acls 15:8. Ileh. 4:13. Rev. 2:23. I, 9. 1:17. Job 23:13. h 1 Cor. 9:12. I Tim. 5:14. i 18. 5:12. 10:17. 1 Cor. 5:6. Gal. 6:13,14. k 15. 2:17. 4:2. Mall. 24:24. Ads 15:1,24. 20:30. Rom. 16: 18. Gal. t:7. 2:4.4:17. 6:l2. the gospel /ref Zy ; but the language, which the apostle al'terwards uses, clearly proves that this was not the case (20). They seem rather to have despised Paul, as degrading himself, and as acting inconsistently with the dignity of an apostle, in laboring, and enduring poverty, in- stead of demanding a maintenance. — As Co- rinth was a rich city, his long continuance there might have been ascribed to mercenary motives, had he not adopted this plan: (Note, 1 Cor, 9:1 — 23.) and as the Christians in Mac- edonia, though far poorer than the Corinthians, yet in part maintained the apostle when labor- ing at Corinth; it might in some sense be said, that they were robbed to exalt their more pros- perous brethren. Have I committed an offence. (7) H dfinqn- ttv eitoiTjau. See Matt. 18:15. 1 Cor. 8:12.— In abasing myself.] Efiavxov rane trior. 12:21. Matt. \%:A. Luke lA-.U. 18:14. Phil. <2:S. Jam. 4:10. 1 Pet. 5:6, et al.—l robbed. (8) Eovli^aa. Here only. From ovXi], spoil, spoti- um. — Wages.] Oipwi'iov. See on Luke 3:14, — I vjas chargeable. (9) KixjsvuQxijaa. 12:13, 14. Ex y.uTu, et vaQxuoi, torpore afficio. ^Ob- Horpui cum alicujus incommodo.'' Bcza. — ' "I 'stunned none of them with my complaints," I 'importuned none of them to supply my wants.' Whitby. — 'He was none of those idle drones, 'who, by their laziness, do even chill, and be- 'numb, and deaden the charity of well disposed 'persons.' Leigh. (Notes, 1 Thes. 2:1—8. 2 Thes. 3:6 — 9.) — Supplied.] nQoouvenAijQw- ouv. See on 9: 12. — From being burdensome.] JfjuQi]. Here only. — No man shall stop me of this boasting. (10) "This boasting shall not be stopped in me." Marg. 'H y.uv/ijaig aviij oo (fQuyt/a&Ttxi etc efie. — w. Matt. 5:30. Bow, 11 :^^,^4, et al.— Occasion.] Tijv ttcpoQurjv. 5:12, See on Rom. 7:8. 13 For such are •'false apostles, ' de- ceitful workers, transforming themselves in- to the apostles of Christ. 14 And no marvel; '" for Satan himself is transformed into an angel of light. 15 Therefore it is "no great thing if ° his ministers also be transformed as p the ministers of righteousness; i whose end shall be according to their works. Note. — It was not to be expected that the persons, to whom St. Paul referred, would in this respect be found like him: as they were indeed "false apostles," who in a lying manner pretended to be sent by Christ; in this and other things "working deceitfully," acting with duplicity, and varnishing over their hy- pocrisy and selfish intentions, by specious pro- fessions; so that their style, manner, and con- duct were an affected imitation of those of the apostles; but their ministry tended to dishonor God, and to deceive souls. (Marg. Ref. k. — Notes, 2:14—17. 4:1,2. Jer. 23:13—27. Ez. Eph. 4:14. Phil. 1:16. Col. 2: 4,8. 1 Tim. 1:1 — 7. 4:1—3. 6:3—5. 2 Tim. 2:17— 19. 3: 5—9. 4:3,4. 2 Pel. 2:1—3. 1 John 2:18. 4:1. 2 John 7— II. Jurif 4. Hcv. 2:2,9,20. 19:20. I Phil. 3:2. Tit. 1:10,11. m 3. 2:11. Cicn. 3:1 — 5. Malt. 4:1 — 10. Gal. 1:8. Rev. 12:9. n 2 Kinss5:13. 1 Cor. 9:11. o 13. Acl» 13:10. Eph. 6:i2. Rev. 9:11. 13:2,14. 19:19—21. 20:2,3,7—10. p 23. 3:9. <) Is. 9:14.15. Jer. 5:31. 23:14, 15. 28:15— 17. 29:t;2. Ez. 13: 10—15,22. Matt. 7:15,16. Gal. 1:8,9. Phil. 3:19. 2Thes. 2:8 — 12. 2 Pet. 2:3,13—22. Jude 4:10—13. [2"/ 5 A. D. 61. II. CORINTHIANS. A. D. 61. 13:1 — 16. 2 Pet. 2:1 — 3.) Nor need it excite wonder, that such wicked men should be so spe- cious in their appearance and pretensions; for even Satan, tlieir master, could disguise him- self, and tempt men in the form oi' a holy an- gel, a messenger from the world of light, in- stead of appearing as the prince of darkness. (Marg. Ref. m, n.— Notes, Matt. 4:3,4. 16: 21 — 23. Gal. 1:6 — 10.) He can delude men with professions of extraordinary illumination, high affections, evangelical truth, revelations, singular sanctity, deadness to the world, aus- terity, or sublimity of devotion, and in various other ways: that so he might undermine or disgrace the whole religion of Christ; hurry men into absurdities and extravagances; lead them to neglect the plain rule of the written word; and change them into enthusiasts, anti- nomians, or superstitious formalists. It was not therefore "any thing great," or difficult, or "marvellous," that "his ministers should be transformed," and assume the appearance of "the ministers of righteousness;" that by them this chief deceiver might impose on men to their destruction : for if they appeared openly, as opposers of the gospel and patrons of vice and impiety, they could not do near so much mischief: even as depredators succeed best, when disguised like honest men, and reputed to be such. But, whatever their professions might be, and however they might be admired and applauded; yet their end would accord, not to their popularity, confidence, eloquence, or sentiments; but to their works, their con- duct in the sight of God, and the effect of their principles among men, (Note, Matt. 7:15 — 20.) — The plural number used in these verses, in which the apostle directly speaks out on a subject, to which he had all along covertly re- ferred, does by no means favor the opinion, that one false teacher was exclusively meant; though one might possess greater influence than the others. False apostles. (13) V^evdanogoXoi. Here only. — Deceitful workers.] EQyuini. dohoi. Johog- Here only. Transforming them- selves.] MeTaa%iifiuTi}^ofievoi. 14,15. See on Rovi. 12:2. 16 IF I >■ say again, ' Let no man think me a fool; if otherwise yet as a fool * re- ceive me, that I may boast myself a little. 17 That which I speak, ' I speak it not after the Lord, but as it were " foolishly, in this confidence of boastinp^. 18 Seeing that "many glory after the flesh, y I will glory also. 19 For ye suffer fools gladly, ^ seeing ye yourselves are wise. 20 For ye suffer, * if a man bring you into bondage, if ' -- mnn it ondage, it a man devour you, if a take of you, if a man exalt himself. a man smite you on the face. [Practical Obsenations.] Note.-mv\ng thus openly decided against TcJniH^Z'"''\? ^PP*^^^"? Ins authority at Corinth, the apostle returned to his subject. * 21—23. 12:6,11. • Or, su^cr me. 1,19. t 1 Cor. 7:6,12 276] 18—27. 8:4. Phil. 3;.l— R i;';'-23. 1U:12_18. Jer. 9: 23,24. I Pel. 1:24 12%f;,9,n. He desired that no one would "think him a fool," or a vain-glorious man, on account of what he said in his own behalf, when the im- portance of the occasion peremptorily demand- ed it of him: yet, if they would form so unfa- vorable a conclusion, let them at least receive him in that character, while "he boasted him- self a little," for a short time, and as to a few things in which he was really distinguished: for he sought their good, and not his own credit, in what he said. He did not indeed speak on this occasion, according to the general precepts or example of the Lord, or what was proper to be imitated in ordinary cases; nor was it an immediate revelation which he was about to declare: but he followed that "same confidence of boasting," which their conduct had imposed upon him, and which the example of some among them seemed to authorize; though they would perhaps deem it foolish in him to do it. As, however, many of them, both the deceivers and the deceived, were in this habit of "glory- ing after the flesh," "he would glory also:" but on other grounds and in another manner, in order to counteract the pernicious tendency of their vain confidence. (Marg. Ref. x.) — Well satisfied with their own wisdom, they were accustomed to bear, with a self-compla- cent joy, the conduct of those who acted fool- ishly; and had, no doubt, often looked down on iiim with this mixture of pity and contempt. (Note, 1 Cor. 4:6—13.) Yet they had not greatly shown their wisdom, in bearing with the false teachers: for they endured it without complaint, at least without being undeceived, if any one brought them into an abject depend- ence on him, and enslaved their consciences to his unwarranted impositions: if he devoured their substance, (as the Pharisees did the wid- ows' houses,) by exorbitant demands under covert specious pretexts; if he took money from them by way of presents; if he exalted himself, as some absolute ruler over them, and behaved in the most insolent manner; nay, if he even smote them on the face, as treating them with contemjit and disdain, in his ungoverned pas- sions. Doubtless, this refers to facts known to the apostle, in which the violent, litigious, ambitious, selfish, temper, of "the false apos- tles," had been evident to all men: yet they were still allowed to retain their influence, through the fascination of their eloquence, and confidence, and the crafty management of their deluded admirers! (Marg. Ref. z — c. — Note, Matt. b:3S— 42.)— Glory after the flesh.] This is by most expositors, without any proof, ex- plained of the false teachers glorying in their Jewish extraction, and in circumcision. But the expression, "after the flesh," according to the apostle's language, implies every thing which an unregenerate man can possess; sq that learning, eloquence, and various other dis- tinctions may be meant; whether Jewish ex- traction and circumcision be included or not. (iVofes, 10:1— 6,17,18. 7s. 40:6— 8. 1 Cor. 1 : 26—31. 3:18-22. Phil.S:\—l. 1 Pe<. 1 :23 — 25.) — 'If subjection to the Jewish rites had 'been that, which the apostle was so zealous 'against; he would have spoken more plainly 1 Coi. 4:10. )i:l. 10 15. Krv. b Horn. 16:17,13. 3:17. The.s. 2:5. 1 24. Gal. 2: !. 4:3,i),25 5:1, c li. .')0:H. Lam. 10. 6 12. 29. I'hil 3:ia 1 A. D. 61. CHAPTER XI. A. D. 61 'and warmly, as we see in the epistle to the 'Galatians: and not have touched it only by 'the bye slightly, in a doubtful expression. Be- 'sides, it is plain, that no such thing was yet 'attempted openly; only St. Paul was afraid of 'it.' Locke. A fool. (16) Jcfqova. 19.12:6,11, See on Luke 11:40. .^cpgoauvT]' See on 17. — Jifler the Lord. (17) Kutu Kvqiov. 18. 1 Cor. 7:6, 40. — Confidence of boasting.] Tiivnoquaet dj^ xuvy^ijaFuig. See on 9:4. — Gladly. (19) 'Hdi- w;. "12:9,15. jyiark 6:20. 12:37 .—Brills; you into bondage. (20) KuiaSuloi. Gal. 2:4. Not elsewhere. — Devour you.] KuTeaitiet. See on Matt. 23:14.— Take of yon.] Auftjjuvei. 12:16. — Exalt himself] Enaioexui. See on 10:5. 21 I speak as concerning reproach, '' as though we had been weak. Howbeit, ^whereinsoever any is bold, (*"! speak fool- ishly,) I am bold also. 22 Are they ^ Hebrews.-* so am I: are they Israelites.'* so ayn I: are they ''the seed of Abraham.'' so am I. 2S Are they ' ministers of Christ.' (I speak as a fool,) •'I am more; Mn labors more abundant, "* in stripes above measure, " in prisons more frequent, ° in deaths oft. Note. — The apostle referred, in what he had said, to the reproach, which these deceivers had cast on him and his friends; as if he had been weak and timid in his conduct at Corinth. They ascribed his modesty, meekness, and self- abasement, to a want of courage, or to a con- sciousness that he had no ajmstoiical authority, and no power to enforce his decisions. Yet in whatever particular any man was bold, as a Christian, a minister, or an apostle, "he was bold also." This he must maintain, though he thus did what on other occasions would be foolish. Commentators generally suppose that in what follows, he meant to compare himself with the false teacher, or teachers, at Corinth; and infer, that these were Hebrews, and want- ed to impose the law on the Gentile converts; of which no trace is found in either epistle. (iVo' in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 In ^ weariness and painfulness, in watchings often, '^ in hunger and thirst, in ''fastings often, in cold and "^ nakedness : n Ads 16:22,23,33,37. 22:24. r Matt. 21:35. Acts 7:58,59. 14: 5,19. Heb. 11:37. Acts 27:41. t Acts 9:26—30. 11:25,26. 13: 14. 15:2—4,40,41. 16: 17: 18:1, 18,23. 19:1. 20:1, &c. Rora. 15:19,24—28. Gal. 1:17—21. u Acts 9:23—25,29. 13:50. 20:3, 19. 21:28—31. 23:12, &c. 25: 3. 1 Thet. 2:15.16 X 1:8—10. Acts 14:5,19. 16:19 —24. 19:23—41. 1 Cor. 15.32. y 32. Acts 9:24. 17:5. z 23. 6:5. Acts 20:5— 11,34,35. 1 Thes. 2:9. 2 Thcs. 3:8. a Jer. 38:9. 1 Cor. 4:11,12. Phil. 4:12. b 6:5. Acts 13:2,3. 14:23. 1 Cnr. 7:5. c Rom. 8:35,36. Heb. 11:37. Jam. 2:15,16. 1277 A. D. 61. II. CORINTHIANS. A. D. 61. Note. — The other apostles had indeed been scouiffed and imprisoned tor Christ's sake, {Notes, Jlcls 4:1—3. 5:17—2.5,40.) yet Paul had endured this pain and disgrace "more I're- qiiently" than they, and had been in danger of death on I'ar more occasions. The Jews had scourged him five times, with the utmost severity ol" which their law and custom allow- ed- lor they were forbidden to exceed forty stripes, and for fear of a mistake, they always confined themselves to thirty-nine. {Note, Deut. 25:2,3.) He had also been thrice scourged by the command of the Roman ma- gistrates, though contrary to their law. {Notes, j-lcls 16:19 — 40.) He had once been stoned, and left for dead; but had been miraculously restored to life. {Notes, Jets 14:19,20. 2 Tim. 3:10 — 12.) He had thrice been sliipwrecked in his different voyages; and at one time he con- tinued a night and a day in the sea, probably on a part of the wreck, in much sutiering and pe.ril. This was previous to his vo3'^age to Rome, when he was again sliipwrecked. {Notes, Acts 27:) Indeed, his other sufferings, recorded in the Acts of the apostles, from the nineteenth chapter to the end, were subsequent to the writing of this epistle: and hence we may nerceive, how very many of his trials and sufferings, as well as of his labors, with the success of them, are no where 'recorded, save in the book of God's remembrance. — He often journeyed from one region to another amidst hardships and perils: sometimes his h'fe had been endangered in passing rapid rivers, or deep waters, which lay in his way; sometimes by robbers, who attempted to plunder and murder him. {Marg. Ref. t. — Notes, Acts 20:1 — 6.) Frequently tlie Jews assaulted him, being enraged by his preaching to the Gentiles; then the Gentiles attempted to slay him, be- cause his doctrine undermined their idolatry. {Marg. Ref. u, x.— Notes, Acts 13:49— 52. 14:5—7,19—23. 16:19—24. 17:5—15. 18:12 — 17. 19:23 — 41.) When he was in any city, his life was in danger from the violence of the multitude, or the iniquity of the rulers; when in journeying he passed deserts, the wild beasts, or wicked men, that infested them, ex- posed him to equal peril: when crossing the sea he was in danger of pirates and tempests; and even when among professed Christians, he was "in peril from false brethren." Thus his life was spent in weariness, pain, and suffering; his incessant labor in preaching the gospel, conversing with the peojile trom house to house, writing his epistles, earning his bread, and attending to his devotions, frequently forc- ed him to pass whole nights without rest. Of- ten he was exposed to hunger and thirst through extreme indigence; and when he had iood, his labors and religious duties led him to abstain from it. He was sometimes exposed to cold, from the inclemency of the weather, and want of proper accommodations; and often had not suitable and decent raiment to cover him, when he was called to appear in public. Yet he still persevered without fainting, in his d 23—27. 1 e Acts 15:36,41. ]8:23. 20.2.18 —35. Roin. 1;14. 11:13. 15:16. 1G:4. Col. 2:1. f 2:4.5. 7:5,6. 13:9. Ezra9:l— 3 Rorn. 12:15. 15:1. 1 Cor. 8: 13. 9:22. 12:26. Gal. G:2. 1 278"! Th«.3:S— S. 5 IS— 1.5. Num. 25:6— 11. Neh. 5:6—13. 13:15—20,23—25. Jchn2:17. 1 Cor. 5:1—5 6-5 —7,13—18. 11:22. 15:12. &r. 3b. Gal. 1:7—10. 2:4—6 14 "work of faith and labor of iOve," {Marg. Ref. z—h.— Notes, 6:3—10. 1 Cor. 4:9— 13^ I was beaten with rods. (25) E^QuiiSiovhiV. See on Acts 16:22. — / suffered shipwreck.] EvixvuytiGu. 1 Tim. 1:19. Comp. of ruv;, and uyvvui, to break. — A night and a day.] I\V/- xi^TjueQor. Here only. — In the deep.] Ev ito Sv- &o}. Here only. — In journeying s. (26) 'Odai- nooKtic. See on John 4:6. False brethren.] Wavdudflcfoi;. Gal. 2:4. — In weariness and painfulness. (27) Ev y.nnw y.ui uoyb^io. 1 Thes. 2:9. 2 Thes.S:^.— Waichings.]' JyQvni'iuig. See on 6:5, 28 Beside ^ those things that are with- out, that which cometh upon me . daily, ^ the care of all the churches. 29 Who ''is weak, and I am not weak.'* who is offended, ^ and I burn not.'' 30 If I "^ must needs glory, ' I will glory of the things which concern mine infirm- ities. 31 The "^ God and Father of otir Lord Jesus Christ, ' which is blessed for ever- more, '" knoweth that I lie not. Note. — Beside the things above mentioned, which "were without," and mainly related to the apostle's bodily sufferings; his mind was worn down by a multiplicity of affairs, which came upon him daily, with the force of a mul- titude; by the care of all the churches of the Gentiles planted by him and others. This lay upon him, filled him with constant solicitude, and employed him perpetually, in forming and executing plans, to promote their peace and prosperity, to counteract the designs of false teachers, and to order all their concerns for the best. {Marg. Ref. d, e.) And in this he so cordially engaged, that he was attentive to the case even of individuals: so that he might ask, What single Christian in all the churches was reported to him, as weak in the faith, and lia- ble to be discouraged, with whom he did not sympathize as "weak also?" or who was stumbling and turned aside; and he was not fired with zeal to recover him, and with a holy indignation against those who occasioned the evil.' {Marg. Ref. f, g.) As it was become necessary for him "to glory;" so he had taken care, in glorying, not to expatiate on his gifts, or the lionors which he had received; but on those things which showed his exposed, des[)is- ed, and suffering condition; the infirmities ol" hi» body and mind; his continual need of divine support; his persecutions, rejiroaches, and de- liverances, and such things as implied his weak- ness, and "the power of Christ which rested on him." Nor did he in this at all exceed strict truth, as those who gloried were apt to do: for "the God and Father of our Lord Jesus Christ," to whom the Sflory and praise belonged of all that was done by him and for him, was witness that he did not lie in any par- ticular, or in any measure. {Marg. Ref, h — 1. —Notes,!— \3. 1:23,24.) 3:1—3. 4:8—20. 5:2—4. 2 John 10,11. .Iude3,4. Rev. 2: 2,20. 3:15—18. h 16— 18. 12:1,11. Prov. 2o:27. 27:2. .Ter. 9:23,24. i 12:5—10. Col. 1:24. k 1:3. .lohn 10:30. 20:17. Kph. 1:3. 3:14. Ci.l. 1:3. 1 Pet. 1:3. 1 Neh. 9.5. Ps. 41:13. Rom. 1:25. 9:5. 1 TlQi. 1- 11,17. 6 16. m See on b. lO. A. D. 61, CHAPTER XL A. D. 61. Those things that are without. (28) Twr nufjey.io:. Matt. 5:32, Acts 26 .'29. — Which cotneth tiponme.]' H emavguaig. See on Acts 24:12.— Care.] MsQi/nfu. Matt. 13:22. Luke 21:34. I Pet. 5:7. See on Matt. 6:25. Tlie anxiety "concerned his infirmities." — 7s of- fended. (29) 2^y.ut'i)(diii£Tai. See on Matt. 5: 29. — I burn not.] Oux fvw nvQ8uut. See on 1 Cor. 7 :9. 32 In " Damascus the governor under Aretas the king kept the city of the Dam- ascenes with a garrison, desirous to ap- prehend me: 33 And through a window in a basket was " I let down by the wall, and escaped his hahds. Note. — The event here mentioned took place soon after the apostle entered upon his minis- try; and was a specimen of what he had ever since heen exposed to. We know nothing more of it, tlian what is here recorded; and in a passage, which has been already considered. {Marg. Ref.—Note, Acts 9:23—30.) The governor. (32) ' 0 fffruQ/ij;. Here only, — Kept ... witM a garrison.] EifK^uoi^t. Gal. 3: 23. Phil. 4:7. I Pet. 1 -.5.— In a basket. (33) Ev auoyorij. Here only. S^:jvoidi, Acts Q-.'-lb. — I was let down.] Exu).(xa&)p'. Josh. 2:15. Sept. See on Mark 2:4, PRxVCTICAL OBSERVATIONS. V, 1—12. The ministers of the gospel must on some occasions submit to the imputations of "folly," rather than omit any thing which is requisite for the good of souls; and when their hearers thiniv their conduct in particular cases indis- creet, they should bear with them; especially if it evidently spring from an excess of zeal and love. They may be "jealous over" the people, with such an affectionate earnestness, as carries theni beyond ordinary rules or per- sonal considerations; while they apprehend that their beloved children are in danger of being, by any means, "corrupted from the sim- pHcity of Christ:" and that conduct, which many censure, may be the effect of pure and holy affections superior to those of other men. It is their grand employment and object, to promote the espousals of souls to Christ; and to preserve those. Who appear to be thus es- poused, from corruption in their principles, spirit, or conduct; that they may "present them as a chaste virgin unto Christ." This will excite in them a jealous fear, lest Satan, who in "the serpent by his subtlety beguiled Eve" in paradise, should deceive them also. For he has agents of all descriptions, who are continually and artfully imposing upon the un- stable and unwary. If then the faithful minis- ter seem over suspicious, and become trouble- some by his watchfulness and warnings; his people f)ught notwithstanding to bear with him. — When any are about voluntarily to leave those pastors, by whom they seem to have been espoused to Christ; they ouglit to inquire, Whether their new favorites can preach another Jesus, another Sanctifier, or another gospel, than those which they have already received. And they should not endure Q 26. AcU 9.24.23. I o Josh. 2.1S. 1 Sam. ]a:l2. those who, without sufficient cause, would alienate them from the instruments of God in their conversion. — Cliristians need not wonder, if confident persons represent their faithful pas- tors as inferior preachers, who are destitute of erudition, eloquence, and power; or in some respects exceptionable or erroneous: as there were not wanting "deceivers," avIio confident- ly said the same things of blessed Paul himself. But it ii far better to be "rude in speech, yet not in" spiritual and experimental "knowl- edge;" and to be manifested throughly in all things, as walking consistently with the gospel, than to be admired by thousands for "excel- lency of speech;" and to be lifted up in pride, to corrupt the church witii heresies, to distract it by furious contentions, and disgrace the gos- pel, by fierce or malignant tempers and an un- holy life. So exceedingly injudicious are many professed Christians, that high confidence, and the language of importance and authority, often go further than the most humble, meek, unassuming, and disinterested deportment! The minister, who is content to be poor, to fare hardly, to "be abased," or to earn his bread, that he "may exalt others" by freely preaching the gospel to them; is often consign- ed to neglect as if guilty of some great offence! While others who assume a magisterial tone, and exalt themselves, are admitted to that con- sequence which they assume; provided they have popular abilities, whatever their charac- ter in other respects may be. Yet it is in real- ity an honor to endure want; without ceasing to labor, or desiring to "become chargeable," where it might prejudice men against the gos- pel. On some occasions, a man should deter- mine not to be deprived of "this glorying;" especially if he at any time judge himself re- quired to mention it. Thus the "appearance of evil" may be avoided, the mouths of gain- sayers may be stopped, an edifying example may be exhibited, and a contrast made to the conduct of mercenary deceivers. This, how- ever, must be done in love and humility, and as in the presence of God: and it may some- times be proper to show, that it does not re- sult from pride, by receiving the kindness of others Avith grateful acknowledgments, where the same reasons do not operate, {Notes, 2 Kings 5:15,16,20—25, 8:9.) It often hap- pens in this way, that ministers "receive wa- ges," as it were, from one set of people, to do service for another: and sometimes the poorer are at the expense of maintaining those who preach to tlie rich. But the minister needs not scruple this, as if "he robbed other churches:" it reflects no dishonor on him, provided he only receive a decent subsistence; and it will re- dound to the credit and profit of those who thus supply him: yet when rich i)rofessors of the gospel know this to be the case, they are not even just if thej'- do not bear the burden themselves; nor generous if they do not copy so noble an example. V. 13—20. Whatever fair show deceivers may make, they will seldom even appear like faithful min- isters, in laboring without any hope of worldly advantage or honor, from pure love to Christ and the souls of men. This is a part of the apostolical character and olficc, which by no means accords to the designs of "false apostles [279 A D. 61 II. CORINTHIANS. A. D. 61. and deceitful workers." — The plausibility of deceivers, and the attractive form which they assume, to seduce men "from the simplicity of Christ," should not excit:^ our wonder; for Sa- tan is continually "transformed into an angel of light," that, under the most specious preten- ces, he may fill the earth with infidelity, heresy, and ungodliness: and under the mask of philos- ophy, morality, or extraordinary austerity, su- perstition, entlausiasm, or new revelations, he does far more extensive and permanent mis- chief, than merely by tempting men to gross enormities. It might therefore have been pre- viously supposed, that some of "his ministers transformed into ministers of righteousness," would be inspired to copy his example; but, if "their end" were to be according to their abili- ties, confidence, or notions, they would have a far better prospect before them than they now can have, when it must be "according to their works." If then any of them could indeed va- cate the law of God, the rule of duty, and the standard of sin and holiness, they would secure an important point; but they will find it in full fl:)rce at the day of judgment : the believer's works, as evidential of his faith and love, will be tried and approved by it; and they, who have habitually done evil under the profession of the gospel, will be condemned as hypocrites. But there is an equal danger on the other side, and it serves Satan's purposes nearly as well, to set up good works against the righteousness and atonement of Christ, and against salvation by faith and grace. In short, the ministers of Satan will be permitted to preach any doctrine, except the holy law of God, as established by faith in Christ, by regeneration and sanctifica- tion of the Holy Spirit: but this is the bane of every false system, and, when clearl^v exhibited, detects Satan, however "transformed into an angel of light." — We have great reason for thankfulness, that the apostle was constrained, though with many retractations, to "boast him- self a little:" for, whatever he might fear, or his enemies might say, his "confidence in boast- ing" has thrown such light on his ministry, character, and history, as will be instructive to the church to the end of the world. Doubtless the Holy Spirit guided his pen, though he seemed not to "speak after the Lord;" for he did not glory in a carnal, a proud, or a false manner, as many do. Had the Corinthians been as wise as they thought themselves, he would have had no occasion to apologize to them for his conduct; for he did not require those indulgences, which they granted to their false teachers.— Indeed if f'aithful ministers, who flatter no man, and pay no court to any man's passions, should attempt to treat their people, as some do, who for their own ends are m other things more complaisant, it would nev- er be endured. It is astonishing, to see how r.T ™fi" ^""^^ ^^'''' followers into bondage; how they devour and take of them;" how Ir. .nf M"*^ '■'^r^^'^h '^^"»' ^« well as oth- ZV.U n ^%^ '" ^^'^ '' ^«'-"« with, excused, ^heCf^ln/"""-"'*^*^^'^ *^^'^ doct'rine suit the lives and consciences of their hearers, and their example encourages them to similar con- duct towards others. Sometimes it may be necessary to take notice of the reproaches of 6uch men, but we must never imitate thdr spirit or conduct. " 280J V. 21—33. What mere man ever united such and so niany grounds "of glorying," as this apostle did.'' How does it fill our minds with aston- ishment, to meditate on this brief enumeration of his labors, hardships, perils, and sufierings', during a long course of years; of his patience, perseverance, diligence, cheerfulness, and use- fulness, in the midst of them; and of his atten- tive and fervent aflecticni towards all the churches, and every individual believer! Next to the history of Christ himself; the dangers, persecutions, cruelty, and treachery, which this most excellent and most useful servant of God, every where, and from all sorts of persons, met with; and the unkindness even of his own con- verts, form the severest stricture on th^ folly and wickedness of mankind, that ever was pub- lished.— We may here see what are the chief preferments in the true church of Christ: and we may ask ourselves. Whether on such terms we should be willing to be "not a whit behind the very chiefest apostles." In this glass our utmost diligence and services appear too mi- nute to be noticed, and our difficulties and trials can scarcely be perceived : the prospect may well shame us out of all our boastings and com- plaints; and lead us to inquire, whether we be really engaged in the spiritual warfare, or are only called tlie soldiers of Christ. Here we may study patience, fortitude, meekness, and perseverance in well-doing; and confidence in God to protect, deliver, and comfort us, in ev- ery possible suffering or danger. Here we may learn to think less of our own ease, inter- est, indulgence, or reputation; and more of the great concerns of godliness; and to sympathize with the lighter sorrows of our brethren, even when more heavily afflicted ourselves. Here we may look, till poverty, reproach, hunger, thirst, watchings, fastings, cold, nakedness, stripes, and imprisonment, appear honorable; and even special privileges, when sustained in a good cause, and with a constant mind. Here we may learn to be content with food and rai- ment, tliankful for mean and scanty provisions, indifferent about all worldly things, ardently desirous of doing good to others, and animated with the hope of success in this work, notwith- standing our manifold infirmities. These we should especially look at, if we are ever con- strained to glory: we should ever keep in view our obligations to the Lord, I'rom whom all our distinctions are received; we should strictly adhere to truth, as in his presence; and we should refer all to his glory, as "the God and Father of our Lord Jesus Christ, who is bless- ed for evermore." CHAP. XII. The apostle relates extraordinary revelations made to him; uhich had rendered such humiliating and distressing experiences necessary, as constrained him to glory, only in hii own infirmities and trials, and in the all-sufficient power nnd grace of Christ, I — 10. As his apos- tleship had been fully pro\ed, the Corinthians ought to have com- mended him, and not to have i.ompelled him to self-coirniendation, 11 — 13. He was about to visit thecn again; but was determined to ad- here to his disinterested conduct; and to spend himself in fervent love to them, though they should on that very account love him the less, 14,15. He shows that those, whom he had sent to them, had acted in the same disinterested manner, 16 — 19; and expresses his fears, that he should be humbled, as well as compelled to use severity, by finding many who had crossly offended, and had not repented, 20,21. a J y i . A. D. 61 CHAPTER XII. A. D. 61. IT is not " expedient for me doubtless ''to gloiy. *I will come to '^visions and revelations of the Lord. 2 I . '' knew a man ^ in Christ about fourteen years ago, (whether ''in the body, I cannot tell; or whether out of the body, I cannot tell: ^ God knoweth;) such an one •' caught up to the ' third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth,) 4 How that he was caught up into ^ paradise, and heard unspeakable words, which it is not f lawful for a man to utter. 5 Of • such an one will I glory: '"yet of myself I will not glory, but in mine in- firmities. ^ For though " I would desire to glory, I shall not be a fool : for ° I will say the truth: but now I forbear, lest any man should think of me p above that which he seeth me to tc, or tliat he heareth of me. Note. — The peculiarity of tiie apostle's cir- cumstances rendered that conduct necessary, which otherwise would not fiave been "exj)edi- ent," or conducive to general profit; and which, it is probable, his opposers would censure, or even deride. {Marg. Rcf. a, b.) He would, nevertheless, proceed to speak concerning "vis- ions" ol'the divine glory, and "revelations" of heavenly things. — It may be supposed, that the false teachers at Corinth made high pretensions in these matters: and insinuated that Paul was not distinguished by them as the other apostles were. — In mentioning the extraordinary vision, or revelation, here recorded, he modestly spoke in the third person; but there can be no doubt that he meant hirpself. He "knew a man in Christ," (Marg. Ref. e.) who fourteen years before had most extraordinary visions. Whe- ther he was "in the body, or out of the body," at the time, God alone knew: but his outward senses were entirely closed, and his whole per- ception was immediately by the powers of his mind: but whether heavenly things were brought down to him, so to speak, as his body lay entranced; (as the case often seems to have been with the ancient prophets;) or whether his soul was dislodged from the body, for the time, and actually taken up into heaven; or whether he was taken up in body and soul to- gether, he knew not. (Marg. Ref. f. — Notes, £r. 8:2— 4. 11:22—25, ^c. 9:24. Rev. 12:5. i Gen. 6:14—20. 1 Kings 8:27. Is. 57:15. k Ez. 31:9. Luke 23:43. Rev. 2:7. t Or, vossible. I 2-4. ID 9,10. 11:30. n 10:8. 11:16. 1 Cor. 3:5,9,10 o 1:18. 11:31. Job 24:25. Horn. 9:1. p 7. 10:9,10. [281 A. D. 61. II. CORINTHIANS. A. D. 61. is represented as being in the same place with "the throne of God and of the lyamb." {Notes, Rev. 2:6,7. 22:1,5.) — Unspeakable.'] Jo^iitu Here only. 'Quae ita explicanda esse arbitror 'et mente percept inaudita et ineffabiha.' Schleusner. 7 And 1 lest I should be exalted above measure, through '' the abundance of the revelations, there was given to me ' a thorn in the flesh, * the messenger of Satan " to buffet me, lest I should be exalted above measure. 8 For this thing " I besought the Lord thrice, that it might depart from me. 9 And he said unto me, ^ My grace is sufficient for thee; ^ for my strength is made perfect in weakness. ^ Most gladly therefore will I rather ^ glory in my infirmi ties, that '^ the power of Christ may rest upon me. 10 Therefore ''I take pleasure^ in in firmities, in reproaches, in necessities, in persecutions, in distresses ^ for Christ's sake: s for when I am weak, then ami strong. [Practical Obsei-vations.] Note. — The apostle was not left to forget, that he was a feeble sinful man, wholly de- pendent on mercy and grace, amidst all his honorable distinctions: his extraordinary and multiplied revelations were therefore soon followed by trials of a peculiarly distressing na- ture, lest they should prove an incentive to spiritual pride. What he saAV in the third heavens must have been, in its own nature, of a humbling tendency: (Notes, Job 42:1 — 6. Is. 6:1 — 5.) yet wheh he came among his brethren, he would be apt to think, however otherwise abased, that none of them had seen or heard what he had seen and heard; or been favored with such visions of God, as this in the third heaven. Thus the vision might have proved an occasion of self-{)reference, which would have induced a long train of evil conse- quences. But his gracious Lord, perceiving the danger, counteracted these effects, by "giv- ing him a thorn in the flesh, &c." {Marg. Ref. q — s.) The expressions, here employed, have occasioned commentators almost as much per- plexity, as the trial itself gave the apostle: but had it seemed good to the Holy Spirit, that our curiosity should be fully gratified in this respect, he would have led the writer to be more explicit; and the general statement is more suited for edification, than if the particular trial had been specified. (Notes, Gen. 32:25— 31 •\?' j2--32.)-"A thorn," fixed and rankling in the tiesh, would give great and constant pain; and some particular trials of the apostle, which began or were augmented, after this remarkable vision, caused a continual uneasiness to his miiid of a similar nature. Probably, these arose q 10:5. 11;20. Deut. 8;14. 17-20 2Chr. 26;)6. 32:25,26,31. Dan! 5:20. 1 Tim. 3:t;. 1—4. Gen. 32:25,31. .Tilde. 2:3. E/. 28:24. Gal. 4:13,14. Joh 2:7. Luke 13:16. 1 Cor. 5:5. u M.ilt. 2f::C7. 1 Cor. 4:11. 282] 5 Deut. 3:23—26. 1 Sam 1,5:11. 2 Sam. 12:16—18. Matt. 20: 21,22. 26.39—44. Ileh. 5:7. y 10. 3:5.6. Ex. 3:11,12. 4l0 -15. Deut. 33:25-27. Josh. 1:9. Is. 43:2. Jer 1-6—9 Malt. 10:19,20. Luk« 21:15^ ICor. 10:13. 1.5:10. (ol 12" 29. 1 Tim. 1:14. Heb. 4:16. "' from the personal defects, of which he was con- scious, which gave his enemies, especially the false apostles, a color lor reviling and deriding him. (A^'o^e, 11 :13 — 15.) These things seemed to him likely to obstruct his usefulness, and they continually reminded him of his weakness and inability to do "any thing as of himself." Thus they were exceedingly unea.sy and mor- tifying to him; and doubtless they afforded Sa- tan "and his angels" an opportunity of tempting him to impatience, and discouraging him in his labors; as well as of exciting carnal men to in- sult and injure him. — Being thus constantly harassed and "buffeted," he thrice besought the Lord Jesus, that this "thorn in the flesh" might be removed from him; (as Jesus had thrice be- sought his Father, that "the cup might pass from him." (Notes, Matt. 26:36—46.) and that "the messenger of Satan" might be compelled to depart: probably supposing, that otherwise he should not be able to proceed in his ministry with any encouraging prospect of success. This seems to prove, that he did not mean his per- secutions, but those infirmities which embold- ened his enemies and the false teachers. (Marg. Ref. X.— Notes, 10:7—11. Gal. 4:12—16.) The Lord, however, did not see good to grant his request: as he knew that this sharp trial was needful to keep him humble, and even to illustrate the power of his own grace. He was therefore pleased to continue his servant under it: but at the same time, he assured him, by immediate revelation, that his grace should cer- tainly be communicated to him, in that meas- ure, which would be sufficient to support and comfort him under the affliction, and to enable him to fulfil his ministry notwithstanding: be- cause his divine power had its most perfect work, and appeared most illustrious, by means of "the weakness" of those, who were thus en- abled to bear and perform such things, as in themselves they were, consciously and evident- ly, unfit for. (Marg. Ref. v, z. — Notes, 4:7. 1 Cor. 1:10—25. 2:1—5.) Thus the apostle's mind had been composed: nay, with heart-felt joy he "gloried in his infirmities;" in order that it might the more undeniably appear, that "the power of Christ" overshadowed, surrounded, and "rested upon him:" seeing he was evident- ly made very successful, in his extensive and important work; though he seemed to be dis- qualified for it, and also placed in such circum- stances, as to render it impossible he should proceed. Christ's omnipotence was glorified through Paul's weakness; and this made him "well pleased" with his infirmities, the re- proaches, necessities, persecutions, and dis- tre.sses, to Avhich he was exposed for his sake. He even counted them sources of pleasure and enjoyment; (Note, Rom. 5:3 — 5.) especially as he found that, in proportion as he was weak, in his own estimation, and that of other men; he was led more entirely to depend on Christ for strength, and so was actually made strong to bear all the sufferings, to resist all the tempta- tions, and to perform all the services, to which /. Ps. 8:2. Is. 3.5:3,4. 40:29—31. 41:13—16. Dan. 10:16—19. Eph. 3:16. Phil. 4:13. Col. 1: 11- Ileb. 11:34. a 10,15. Matt. 5:11,12. b 5. 11:30. r. 2 Kings 2:15. Is. 4:5,6. 11:2. Ztph 3:17. Matt. 2E:18,20. 1 I'et. 4:13,14. d 1:4. 4:8—10,17. 7:4. Acts S. 41. Kom.5:3. 8:35—39. Phil, 1:29. 2:17,18. Col. 1:24. Jam. 1:2. 1 Pet. 1:6,7. 4:13,14. e Sec on 11:23—30. f 4:5,11. Malt. 5:11. ]0:1S. Luke 6:22. .lolin 15:21. 1 for. 4:10. Kev. 2:3. S Su on 9.-13:4,9. Ejih. 6:10. A. D. 61. CHAPTER XII. A. D. 61. he was called. — This passage contains a most express example of prayer to Christ, and of confiding and glorying in him, as the Source of grace and power. (Marg. Ref. a — g. — Notes, Ps. 146:3. Jer. 17:5— 8.)— Had "the thorn in the flesh," consisted of disorders brought on the apostle, by the effect of the visions on his ani- mal frame, he must have "known that he was in the bodij." {Note, 1 — 6.) — He could hardly have rejoiced in the continuance of those gross temptations, of which many of the fathers groundlessly suppose him to speak. (Note, 1 Cor. 7:6 — 9, v. 7.) — The "messenger also of Satan," is so involved with "the thorn in the flesh," in the narration, in the prayer, and in our Lord's answer; that it must mean, either the source whence his infirmities arose, (Note, Job 2:6 — 8.) or the inward temptations which accompanied them. Lest I should be exalted above measure. (7) '/)■« fit; vnFotxiQoiiiiui. 2 Thes. 2:4. Not else- where N. T. Ex vHFQ et uiQM, toUo. — The abundance.'] Trj vneqiwh]. See on Rom. 7:13. — A thorn.] J'xoAoi/'- Here only N.T. — Num. 35:55. Ez. 28:24. Sept. — A messenger of Sa- tan.] Jyyelog J'aT«»'. Matt. 25:41. Rev. 12: 7. — Some tliink, that the reproaches and in- sults of the principal false apostle were exclu' sively intended ; (Note, 11 :13 — 15.) but as in the case of Job, so in that of the apostle, the inivard assault of evil spirits, combined with the outward trials, to harass and distress him. —Buffet.] KoluffiCii- See on JVfaW. 26:67. — Most gladly. (9) 'Hdiga. 15. See on 11:19.— May rest.] Emaxi^vwarj. Here only. Ex ent, et ay.iji'ou), habito. See on John 1:14. — / take pleasure. (10) EvSoxw. See on 5:8. 11 lam '^ become a fool in glorying: ye have compelled me: for I ought to have been commended of you; ' for in nothing am I behind the very chiefest apostles, ^ though I be nothing. 1 2 Truly ' the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13 For what is it wherein ye were inferior to other churches, except it he that "^ I myself was not burdensome to you.'* " forgive me this wrong. Note. — Every topic unavoidably led the apostle to speak of the Lord's special favor to- wards him, even in his most humiliating trials. But if the Corinthians thought that he was "become a fool in glorying," it followed, that they "had compelled him:" for they ought strenuously to have stood up in defence of his character and ministry, when attacked by false teachers, as he was in no respect inferior to the greatest apostles; (11:5.) though he was "nothing" in himself, or compared with his Lord: his credit was of no consequence, apart Irom the glory of Christ; he was greatly dises- teemed; and he was willing to be still more abased, that Christ might be the more glorified. h 1:6. 11:1,16,17. ■ 12. 11:5. 1 Cor. 3:4—7,22. Gal 2:6—14. k 1 Cor. 15:9,10. Epli. 3:8. 1 6:4—10 11:4. Kom. 15:18,19. 1 Cor. 1:5—7. 9:2. 14:13. m 14. 11:8,9. 1 Cor. 9:6,15— 18. n 11:7. o 1:15. 13:1. iCoi. 4:19. 11:34. 16:5. p I'rov. 11:30. Acts 20:33. Pliil 4:1,17. 1 Thes. 2:5,6,19,20. 1 I>ct. 5:2—4. q Gen. 24:35,36. 31:14,15. Prov. Yet, in fact, all the signs and miracles, which distinguished the other apostles, had been wrought among the Corinthians, connected with great patience and perseverance, amidst difficulties and persecutions; especially in con- ferring on them also miraculous powers: nor was there any thing, in which they were less favor4#, than other churches; except that he had i^er burthened them by requiring a main- tenanco. If any of them would censure him, and complain of this, as "a wrong" done them; he must crave forgiveness of this his single offence, though he had fallen into it from a re- gard to their good. Ye were inferior. (13) 'Hjirj&ipF. 2 Pet. 2: 19,20. 'HTTOf, 15. 1 Cor. 11:11 .—1 ... was not burdensome.] Ov xaTeraQxi]aa. 14. Seeonll: 8. — Wrong.] Adixiuv, injustice. 14 Behold, "the third time 1 am ready to come to you; and I will not be burden- some to you; P for I seek not yours, but you: 'i for the children ought not to lay up for the parents, but the parents for the children. 15 And I ■■ will very gladly spend and be spent for * you ; * though the more abundantly I love you, the less I be loved. Note. — The apostle had once been at Cor- inth; and he had repeatedly purposed to come again, and declared that purpose, but he had been disappointed. (Marg. Ref. o. — Notes, 1 : 15,16. 13:1—4. 1 Cor. 16:5—9.) However, the third time he fully expected, that he should visit them: and he had resolved to put them to no expense on his account when he came; as he sought not to share their property, but to win and save their souls. For children were not expected to lay up money, as a future sup- ply for their parents, but the parents for their children: and thus he had determined to do whatever he could to enrich the Corinthians with spiritual blessings, as their father in Christ, without accepting 6t' any other return, than their grateful affection. (Mai-g. Ref p, q. — Note, 1 Cor. 4:14 — 17.) Nay, he was even willing "to spend" his time, talents, health, and strength, among them: yea, "to be spent," and worn out, in his labors for the good of their souls; (Notes, 1 Thes. 2:9—12. '2 Tim. 2:8 — 13.) even though, the more abundantly and fervently he loved them, the less they loved him, and the more neglect and contempt they expressed towards him. (Marg. Ref. r, s.) — A more excellent frame of mind can scarcely be conceived, than that which is described in these emphatical words. (Note, Rom. 12:17—21.) Be spent. (15) ExdmtuvTjd^iiaofnti. Here only. Comp. of ex and danuvub), Mark 5:26. Luke 16:14. Acts 25:^4.— For you.] "For your souls." Marg. ' Yneg iw*; ipv/Mv ij-iwv. See on JVio«. 16:25. 16 But be it so, * I did not burden you: nevertheless, " being crafty, I caught you with guile. 13:22. 19:14. U nr. 4:14,15. 1 Thes. 2:11. 9. 1:6,14. 2:3. 7:3. John 10; 10,11. Gal. 4:10. Phil. 2:17. Col. 1:24. 1 Thes. 2:8. 2 Tim. 2:10. * (^T. your souls. 14. Ileh. 13:17. s 6:12,13. 2 Sam. 13:39. 17: 1 — J. 18:33. 1 Oor. 4:8-18. t 13. 11:9.10. u 1:12. 4:2. 7:2. 10:2,3. 1 Thes. 2:3,5. 2 Pet. 2:3. [283 A. D. 61. II. CORINTHIANS. A. D. 61. ^ote. — Many preachers and writers, without hesitation, quote this verse, as the words of the apostle, g;iving an account of his own manage- ment: and it is to he feared, that it is often used to excuse or commend duplicity, in a va- riety of wavs, by which men allow themselves to impose (.n others by false appearances and pretexts; in order to |)romote, what the^^iink the cause of truth and of God. (Note,'Tinm. 3:5 8.) But iiothint,'' can be more foreign to the true meaning of the passage, as it stands in the context: for it is undeniably the objection, which the apostle supposed his opposers at Co- rinth would make, to the account which he had given of his own disinterested conduct. In this indeed commentators of every kind are almost unanimous. — The false teachers would be ready to answer, that, though the apostle did not openly "burden" the people; yet, being an art- ful man, he craftily drew them in, by various pretences; and so obtained larger sums of them in an under-hand manner, than would have sufficed for his maintenance. (Marg. Ref. — Note, 2 Kings 5:20—25.) I did not burden.] Eyot ov xarsSaQTjaa. Here only. Ex xura, et ^uqfu), gravo. — Crafty.] riuvHoyoQ. Here only, riapuqyin, 4: 2. 11:3. See on Lufce 20:23. 17 Did ^ I make a gain of you by any of them whom I sent unto you.'' 18 I desired *' Titus, and with him I sent a brother: did Titus make a gain of you.'' ^ walked we not in the same spirit.'' walked we not ''in the same steps.'' 19 Again, ''think ye that we excuse ourselves unto you.'' "^ we speak before God dearly *I in Christ: •* but ne do all things, beloved, for your edifying. 20 For I fear, lest when I come shall not find you such as I would, ^ and that I shall be found unto you such as ye would not: lest there hw ^ debates, envy- ings, wraths, strifes, backbitings, ' whisper- ings, "^ swellings, tumults: 21 Jlnd lest, when I come again, ' my God will humble me among you, and '" that I shall bewail many which have " sinned already, " and have not repented of the >' uncleanness, and fornication, and lasciv- iousness which they have committed. Note.- — To this objection the apostle replied, by inquiring, whether they could mention any man whom he had sent among them, by whorn be had made a gain of them.? {Note, 8:16— 24.) Had not Titus, and others, acted in the same disinterested manner that he had done.? And would some still pretend, that they only "made an apofogy" for themselves from sinis- ter views.? To this he would answer that he spakebefore^od^^srevea[ing himself in Christ; X 18. 2 Kings 5:16,20—27 Cor. 4:17. 16:10. y 2:12,13. 7: z 8:6,16—23. Phil. 2:19— 22. a Num. 16:15. 1 Sara. 12:3,4. Neh. 5:14. Acts 2*33—35. Horn. 4:12. 1 Pet. 2:21. b 3:1. 5:12. c See on 11:10,31. d 5.13. 10:8. 13:ia 1 Oor. 9:12 284] —23. 10:33. 14:26. e 15. 7:1. Rom. 12:19. 1 Cor. 10:14. Phil. 4:1. f 21. 13:9. g 1:23,24. 2:1—3. 10:2,6,8,9. 13: 2,10. 1 Cor. 4:18—21. 5:3—5. '^'"'■•l^ll. 3:3,4. 4:6—8,18. 6:7 8 11:16-19. 14:36.37. Gal 5:15,19-21,26. Enh. 4: 31,0.2. Jam. 3:14— 16. 4:1 5. {Note, 1:23,24.) and that he did all things in subserviency to their edification, who were dearly beloved, by him, notwithstanding all their unkindness. {Marg. Ref. x — a.) For he greatly feared, lest when he visited them, after the delays which he had purposely made, he should still find the church far from that pure state whicli he desired; and that they would not find him so gentle among them, as they would have him to be: {Note, 13:1 — 4.) but that he should meet with violent contentions, bitter envyings, mutual wrath and strife, and reciprocal slanders, suspicions, and surmises; while some would swell with pride, ambition, and disdain, or attempt to excite tumults against him, or those in the church who were not of their party. {Marg. Ref. b — k. — rNotes, Rom. 1:28—32." Gal. 5:1^9-21. 2 Tim. 3:1—5.) So that he feared lest his visit to Corinth, like "the thorn in his flesh," would be a trial to him, and a cause of humiliation and dejection, rather than of comfort: and that he should be con- strained to bewail the case of many, who had grievously sinned, and had not repented of their enormities. These last verses show, to what dreadful excesses tlie self-sufficient teachers had drawn aside their deluded followers: and that the incestuous person, who had been brought to repentance, was only one of a considerable number, who had committed crimes of a similar nature; and who persisted so obstinately in them, that there was a danger lest they should unite against the apostle's authority; and so constrain him to use great severity. {Marg. Ref. 1 — p.) — This surely gives us the idea of Gentiles, who professed Christianity, and cor- rupted it with heathen speculations and licen- tiousness; rather than of those, who attempted to impose the laAV of Moses on the Gentile con- verts. Make a gain. (17) EnleovaxTtjaa. 18. See on 2:11. — Steps. (18) f/tcai. See on Rom. 4: 12. — IVe excuse ourselves. {19) yiTioloysue&u. See on Luke \^:11.— Debates. (20) E^eig. See on i?om. 1 :29. — Enmjings.] Zr/loi. 11:2. — Strifes.] Eqid^eiui. Gal. 5:20. See on Rom. 2:8. — Backbitings.] Kimtlulnxi. 1 Pet. 2:1. KuTuluXoQ- See on Rom. 1:30. — Whisper- ings.] 'I'l^votauni. Here only. V'ld^vQigiji' See on Rom. 1:30. — Swellings.] f/waiuiueig. Here only, f/ivatour See on 1 Cor. 4:6. — Tumults.] yty.uiuc.(iauii. 6:5. See on Luke 21 :9. — Who have sinned already. (21) fIi)n7ji(aQi}jy.0T0ir. 13:2. Uncleanness.] Jy.ftd^uQaut, See on Rom. 1 :24. — Lasciviousness.] J4at).yfia. Gal, 5:19. See on Mark 7 -.'22. PRACTICAL OBSERVATIONS. V. 1—10. When we cannot avoid speaking such things concerning ourselves, as seem to imply boast- ing; we should use every method of rendering our conduct in so doing consistent with modes- ty and humility. — Those things, which are seen, and heard, "in the heaven of heavens," are so far above our present conceptions, that 1 Pet. 2:1. i Ps. 41:7. Prov. 16:28. Rom. 1:29. k 2 Pet. 2:18. Jude 16. 1 7. 8:24. 9:3,4. m 2:1—4. Ex. 32:31. Dcut. 9: 15,25. 1 Sam. 1.5:35. Ezra 9:3. 10:1. Ps. 119:136. Jer. 9:1. 13:17. Luke 19:41,42. Rom. 9: 2. Phil. 3:18,19. n 13:2. o 2:5— 11. 7:9—11. 10:6. 1 Cor. 6:9—11. Rev. 2:20— 22. p Rom. 13:13. 1 Cnr. 5:1 .9— li. 6:15 — 18. Gal. 5:19. Eph. 5: .5,6. Col. 3:5. 1 Thcs. 4.3—7. Heb. 13:4. I Pet. 4:2,3. 2 ['el. 2:10—14,18. Jude 7,23. Rev 21:8. 22:15. A. D. 61, CHAPTER XII. A. D. 61. the most eminent believers could not sustain the view of them; except they were cast into such an ecstasy, as not to know whether they •were "in the body, or out of the body:" nor can human language make the result of such vii A. D. 61. II. CORINTHIANS. A. D. 61. witness among them those contentions, envies, slanders, wiiispeiingfs, boastings, and tumults, which not only grieve and humble them, but also disgrace the gospel? {Note, 1 Kmgs22:S. P. O. 1 — 9.) Alas! they are often cast down, and sent to "bewail" the crimes of those, whom they fondly hoped would be a comfort to them; and they are frequently distressed on account of their own mistakes or infirmities, which they fear have tended to prevent their usefulness. But how grievous is it, that such evils should prevail among the professors of the gospel; and that we should still have to lament over many, who have grievously "sin- ned, and have not repented of the uncleanness, and fornication, and lascivioiisness, which they have committed!" Yet we need not despond on this account; for it was so even in the apos- tle's days. But while we observe that "the enemy liath done this;" we should not forget to add, that it was by means oi^ antinomian and self-conceited teachers; and perhaps through our own unwatchfulness, or carnal and unde- cided conduct. CHAP. XIII. The aposlle declares his expectation and purpose of inflicting niiiacu- Jous puniihmenls on those who persisted in opposing his authority, I — 4. He exhorts (he people to sell-exainination, 5; and to disarm him of his power to use sharpness, hy iheir previous repentance, 6 — 10. He concludes with exhortations, salutations, and benedictions, 11—14. THIS is ^the third time I am coming to you. ^ In the mouth of two or three witnesses shall every word be established. 2 1*^ told you before, and foretell you, as if I were present, the second time; and, ** being absent, now I write to them which * heretofore have sinned, and to all other, that, if I come again, I will not spare: 3 Since *"ye seek a proof of ^ Christ speaking in me, ^ which to you-ward is not weak, but is mighty in you. 4 For though ' he was crucified through weakness, "^ yet he liveth by the power of God. For ' we also are weak * in him, "" but we shall live with him, by the power of God toward you. Note.~{Note, 12:14,15.) As the law of God by Moses had prescribed, that no accused person should be condemned, unless two or three witnesses testified against him; so the re- peated warnings given by the apostle, of his purpose to come and inflict punishment on the impenitent offenders at Corinth, would, as it were, testify against them, and make way for those judgments. {Mars;. Ref. h, c. — Notes, iV«m. 35:24— 30. Dew^ 17:2—7. 19:15—21.) Or rather, when at length he should come, he would proceed against them according to that law, or to the rule laid down by Christ for his disciples. {Notes, Matt. 18:15— 18.)— In the former epistle he had before told them of his a See on 12:14. o Num. 35:30. Dcut. 17:6. 19: 15. 1 Kings 21:10,13. Alatt. 18:16. 26:60,61. John 8:17,18. Heb. 10:28. » 1:23. 10:1,2,8—11. 12:20. 1 Cor. 4:19—21. 5:5. d 10. 12:21 286] f 10:8—10. g2:10. Matt. 10:20. 18:18—20. Luke 21: 15 1 Cor. 5:4,5. h 2:6. 3:1 -3. 12:12. 1 Cor. 9:1 —3. i Luke 22:43,44. John 10:18. 1 Cor. 15:43. Phil. 2:7,8. Heb. 5:7. 1 Pet. 3:18. k Acts 2:36. 4:10—12. Rom. 6: purpose: in the preceding part of this epistle he had again warned them, as if present with them; and here again at the conclusion, being yet "absent," and giving them a little longer space to repent, he now wrote, to assure those who had before sinned and continued untract- able, and all others who might countenance them, that "when he came again, he would not spare" the offenders, nor appear so timid and weak as they before had concluded him to be: (iVofes, 10:1— 11. 12:17—21. 1 Cor. 4:18— 21. 5:1 — 5.) especially as some of them boldly demanded "prooP' of Christ's speaking "in him" as his apostle; though this had already been confirmed by no feeble evidence, but by his mighty power working in and among them, in various ways. 'Christ showed his power 'among them, by enabling St. Paul to preach 'the gospel to them, "in demonstration of the 'Spirit and of power," so efficaciously, as to 'convert them to the faith; (1 Cor. 2:4.) in 'that variety of gifts conferred on them, toge- 'ther with the gospel, by which "the testimo- 'ny of Christ was confirmed:" (1 Cor. 1:6.) 'by his ])ower, conspicuous in seconding St. 'Paul's delivery of the incestuous Corinthian 'up to Satan: (1 Cor. 5:4,5.) ... and by the 'chastisements they suffered for communicating 'in the Lord's supper unworthily.' Whitby. {Notes, 2:5—11. 1 Cor. 11 :2"9— 34.)— For though Jesus was crucified, as if he had been only a weak, helpless man; and was despised as unable "to save himself;" yet he was raised from the dead and lived in glory, "by the power of God," to "put all enemies under his feet." In like manner, the apostle and his brethren appeared weak and despicable, as be- ing made like the Saviour; and the power, which they spake of, seemed to be dead, be- cause they did not exercise it: yet they were assured that it would revive, and that they should be evidently quickened, and endued with the power of God, exerted in their behalf to- wards the disobedient Corinthians, by inflicting miraculous judgments upon them. {Note, 4: 8 — 12.) — The language here used to the re- fractory Corinthians contains the strongest proof imaginable, that the apostle was con- scious, that he spake and acted by a divine au- thority; and that he feared no detection, and was certain that his Lord would put all his op- posers to confusion. — In the mouth, &c. (1) 'This is taken from the Alexandrian copy of 'the LXX, only a little abridged, which is an 'exact translation of the Hebrew.' Randolph. {Deut. 19:15.) I told youbefore. (2) nooeiQTjxn. 7:3. Matt. 24:25. Rom. 9:29, et al.—Foretell.l^ Jlooltyo). Ga/. 5:21. 1 Thes. 3:4.— J proof. (3) Joxi- fnp'. 2:9, 8:2. 9:13. See on i?oj?i. 5:4.— /« mighty.] /tvvmei. Here only. Jwarog, 9. 9: 8. 10:4. 12:10. 5 " Examine yourselves, whether ye be ° in the faith; prove your own selves. P Know ye not your own selves, how that 4,m. 16:10. 1 Cor. 11:19. 2 Tim. 2:15.— Jam. 1: 12. Gr. X 3:21. Rom. 12:17. 13:13. Phil. 4:8. 1 Tim. 2:2. 1 Pel. 2:12. V 6:8.9. 10:10. 1 Cor. 4:9—13. z 10. 10:8. Num. 16:28—35. 1 power: and indeed the great desire of his heart 'was their perfect re-establishment in the faith and holiness of the gospel; as a man is perfect- ly recovered from a dangerous malady, or from j the breaking or dislocation of his bones. {Marg. I -Re/, a, b.) Therefore he wrote these things [before he came to Corinth, that they might have time for this complete recovery: le.st, con- trary to his inclination, he should be compelled to use severity, according to his apostolical pow- er which the Lord bad entrusted to him; that, in the use of it he might promote the edification Kings 22:28. 2 Kings 1:9—13. 2:i;S— 25. ProT. 26:2. Mark 9:39. 16:17—19. Luke 9:49— 56. Acts 4:28—30. 5:1—11. 13:3—12. 19:11—17. 1 Cor. 5:4,5. 1 Tim. 1:20. Heb.2:3, 4. 8. 11:30. 12:5—10. 1 Cor. 4: 10. b 7,11. 7:1. Eph. 413. Phil. 3: 12—15. Col. 1:28. 4:12. 1 Thes. 3:10. 2 Tim. 3:17. Heh. 12:23. 13:21. 1 Pet. 5:10. c 2:3. 10:2. 12:20 21. 1 Cor. 4 21. d Ste on 2,8. '287 A. D. 61, II. CORINTHIANS. A. D. 61. of believers, and bring sinners to repentance, and so prevent their final destruction. {Marg. Ref. c, d.—Note, 10:7—11.) I pray. (7) Evxofiui. 9. See on J?om. 9:3. — Jlpproved.] Joxiuoi,. 10:18. See on Rom. 14: 18. — That lohich is honest.] To xukor. 8:21. JJojw. 7:16,18,21. 12:17, et al— Perfection. (9) KuTuQTiaty. Here only. — KuraQTilw. 11. — Lest ... I should use sharpness. (10) 'Ivu jutj anoTOfiojg /oijao)uui. Tit. 1:13. Not else- where. Jnoiofuu- See on i?om. 11 :22. — De- struction.] Ka&uiQsaiv. 10:4,8. II Finally, brethren, ^farewell. ^Be perfect, ^ be of good comfort, ^ be of one mind, 'live in peace; and ''the God of love and peace shall be • with you. 1 2 Greet "" one another with an holy kiss. 13 " All the saints salute you. 14° The P grace of the Lord Jesus Christ, 1 and the love of God, '' and the communion of the Holy Ghost, be with .you all. *' Amen. Note. — The apostle at length closed this most instructive epistle, with his friendly salu- tations, and affectionate desires and prayers for the present and future welfare of the Christians at Corinth: exhorting them to be sincere, en- tire, established in the faith, and unreservedly the disciples of Christ; exciting them to be "joyful in the Lord," and "of good comfort" amidst all temptations; and also to exhort and animate one another: calling on them to lay aside contentions, that they might all be of "one heart and judgment;" delighting in and attending to the same things, and "living in peace:" (Mars;. Ref. e — i. — Notes, Rom. 12: 14—16. 1 Cor.l:10— 16. Eph. 4:1— 6. Phil. 1:27 — 30. 2:1 — 4.) and assuring them, that in this way, "the God of love and peace," the Source and Pattern of love and peace, would manifest his presence among them and bless them. (Marg. Ref. k, \.—Note, Phil. 4:8,9.) As a token of their mutual forgiveness and love, let them salute each other with a holy kiss. (Marg. Ref. m.) Ke assured them, that "all the saints," residing where he tiien was, desir- ed affectionately to salute them. And finally he prayed that the free favor, mercy, and salva- tion of the Lord Jesus Christ; all which comes to believers, through his mediation, his righte- ousness, atonement, and intercession; with the love of God the Father to them, as the objects of his choice, and his adopted children, and as rendering them joyful in loving God with all their heart; and the participation of all the gifts, graces, and consolations of the Holy Ghost, might be with them all. That so, all blessings from the Father, and the Son, and the Holy Ghost, m whose One name they had been bap- tizea, might be conferred on all of them, and constantly enjoyed by all of them, without ex- e Luke9rl. A.ts 15:29 i!i-">i 33:30.-Pl.il. -1:4. 1 ThesTs" 16. Gr. f 9. Mali. 5:48. John 17:23. .Fain. 1:1. 1 I'el. 5:10. g 1:4. Mark 10;4;1. Horn. 15:13. 1 Thes. 4:18. 2Thes. 2:!6,17. Ii Rora. 12:16. 1.5:5,6. 1 0(,r. 1: 111. Phil. 1:27. 2:1—3. 3;1G. 4 2. I Pet. 3:8. 288] i Gen. 37:4. 45-24. M.irk 9:.50. Rom. 12:18. 14:19. 1 Thes. .5: 13. 2 Tim. 2:22. Heb. 12:14. •Tain. 3:17,1S. 1 Pet. 3:11. k Horn. 15:33. 16:20. I'hil. 49. 1 Thes. 5:23. ilcb. 13:20. 1 John 4:8 — 16. 1 14- Malt. 1.23. 2 Thes. 3:16. Rev. 22:21. m Rom. 16:16. i Cor. 16:20. 1 ception; to the glory of the three Persons in the sacred Trinity, according to the parts and offices which they sustain, in the great work of man's redemption. (^Notes, Num. 6:24 — 27. Matt. 28:19,20.)— This most comprehensive benediction has generally been adopted in the worship of Christians, when about to separate; but alas, it is too evident, that most in our con- gregations, not to say of the officiating minis- ters, regard it as a mere form. Finally. (11) AoiTioy. Matt. 26:45. Acts 27:20. 1 Cor. 1:16. 4:2. 7:29. Eph. 6:10, et al. — Farewell.] XaiQeie. 'Gaudete, salvete, 'valete.^ Erasmus. — Be perfect.] KuTaoTiCFo- ^e. Gal. 6:\. See on Matt. <21:16.— Mind the same thing.] To uvio (fooiene. See on i?om. 12:16. — Live in peace.] EigijreveTe. Mark 9: 50. See on Rom. 12:1«. PRACTICAL OBSERVATIONS. V. 1—6. All rigorous measures should be preceded by long patience and many warnings, when the case will admit of them; and with caution and deliberation, upon sure grounds, and with firm- ness of mind. — Those who will not be convinc- ed by the abundant evidences already afforded, that Christ sjieaksby his faithful ministers, will at length experience a very awful demonstra- tion of it. These cannot appear more weak and despicable in the eyes of carna! men, than Jesus did to the chief priests, rulers, and peo- ple, when lie hung upon the cross: (Note, Matt. 27:39 — 44.) yet he now lives, and has "all power in heaven and earth:" and when he shall come to judgment, every denunciation of vengeance uttered by his servants, according to his word, will be ibund to be "living" and powerful for the condemnation of despisers. We should therefore, diligently and impartially, "examine ourselves, whether Ave are in the faith;" (Note, 1 Cor. 11 :23— 28.) and instead of imagining that it is always unbelief to doubt of our acceptance ; we should daily bring the whole of our faith, experience, motives, com- forts, affections, words, and works, to be as- sayed by the touchstone of the scriptures; that we may get well acquainted with ourselves; obtain an a.ssurance that will not shrink from investigation; and possess that "hope, which maketli not ashamed, because the love of God is shed sbroad in our hearts by the Holy Ghost." (Note, Rom. 5:3 — 5.) For except "Jesus Christ be in us," by his Spirit, his image, and the governing power of his love, our faith is dead, and we are as yet disapproved by our Judge. AVhile ministers give these warnings, they should also look well to themselves. For nothing can be imagined equally dreadful, with the case of those, who have instructeil, Avarned, reproved, and expostulated, with others on these infinitely important subjects; and have been eventually successful in their endeavors: if they themselves should be found reprobates, and be finally rejected as hypocrites. Then all their Thes. 5:26. 1 Pel. 5:14. n Rom. 16:16,21—23. Phil. 4: 21,22. Pl.:!e„, 23,24. Hth. 13: 24. 1 Pel. 5:1a. 2 John IS. 3 John 14. Num. 6:23—27. Malt. 2S:19. Rev. 1:4,5. p John 1:16,17.— Sec on Pom. :7. 16:20. 1 for. 16:23. q Ro:n. 5:5. R:S9. Eph. 6:23. 1 .lohn 3:16. Jiide 2l. r .lohn 4:10,14. 7:38,39 14:15— 17. Ro.n. 8:9.14— 17. 1 Cor. 3: It; 6.19. 12:13. Oal. 5:22,23. Eph. 2:18.22. 5:9. Ihil. 21. I John 1:3. 3:24 s See on Matt. 6:13. 28:20. Roin Ici:2J,27. 1 Cor. 11:16. A. D. 56. CHAPTER I. A. D. 56. own public instructions and private exhorta- tions addressed to others, and their sQcial pray- ers, nay the letters and books which they have written, shall rise up in judgment against them- selves; and it shall be said to them, "Out of thy own mouth will I judge thee, thou wicked servant." May God preserve all of us from this awful doom! — In general, however, those who are most presumptuous in judging others, have most reason to look diligently, and even with suspicion, to themselves. V. 7—14. We should earnestly pray to God in behalf of those, whom we caution or reprove, that they may "cease to do evil, and learn to do well;" though their good conduct, "as it be- cometh the gospel of Christ," should expose us to censure for our doubts concerning them. For it is our duty to rejoice, when others ar3 "strong in the grace of Christ," though that should be the means of exposing our own weak- ness; and to long for the perfection of knowl- edge, holiness, and comfort, in behalf of those who had imbibed a strong dislike to us; even if this should proportionally confirm and in- crease men's prejudices against ourselves. In short, all our interests and feelings, except our present holiness, aiul our future felicity, should be considered as comparatively a small matter, when they come in competition with the honor of Christ, and the prosperity of his church. — The miraculous powers of the apostles could not he used "against the truth," but only in its defence: yet abilities, gifts, authority, and in- fluence, as well as the censures and excommu nications of the church, with every power to persecute those branded as heretics, may be employed against the cause of Christ, and the edification of his people; yea, to the destruction of the possessors and of numbers along with them: we should then pray for grace to pre- serve us from doing mischief, and to enable us and all concerned, to make a proper improve- ment of our several talents. — If we would have "the God of kove and peace to be with us," for our spiritual advantage and consolation; we should use diligently every means of becoming "steadfast in the faith of Christ," and endeavor to act consistently with it; to be united in heart and soul with all our brethren, and to follow peace with all men. Then we may hope that "the grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit, will be with us all:" that, through us, glory may be 'to the Father, and to the 'Son, and to the Holy Ghost; as it was in the 'beginning, is now, and ever shall be, world Hvithout end. Amen.' And what more can we desire for ourselves, or our brethren, than thi'". frequently repeated apostolical benediction im plies.? May we then at all times, when these words are on our lips, or spoken in our hearing, so enter into the meaning of them, with fervent affections, and enlarged desires and expecta- tions; that the blessings prayed for by them may be upon us and all our fellow-worshippers, now and for evermore ! Amen. THE EPISTLE OF PAUL. THE APOSTLE TO THE GALATIANS. The Galatians, or Gallogrecians, were the descendants of Gauls, who migrated from their own country, to seek for new settlements; and who, after a variety of disasters, got possession of a considerable district in Asia Minor, near to Lycaonia, Lystra, and Iconium. (^Notes, Jlcts 16:6 — 12. 18:18 — 23.) It is supposed, that they retained their native language and customs, at the time when the gospel was first preached among them. Learned men have shown it to be probable, that this was, during the first progress of Paul and Barnabas through those re- gions: {Jlcls 14:) for though Galatia is not mentioned, yet "the regions round about Lycao- nia," may be supposed to include Galatia. But some attempts to fix the date of their conver- sion to an earlier period, are wholly destitute of scriptural proof, and unsupi)orted by any solid argument. — It is plain, that the Galatians were generally idolatrous Gentiles, before tlieir conversion. The apostle was not able to spend much time among them, because of his mul- tiplied engagements; yet he asserts, in a way which challenges refutation, that he conferred miraculous gifts on them. {Note, 3:1 — 5.) But soon after he left them, some professed con- verts to Christianity, who were zealous for the Mosaic law, intruded among them; drawing them off from the true gospel, to depend on ceremonial observances, and to the vain endeavor of "establishing their own righteousness." The way in which the apostle, with the greatest decision and apparent severity, opposes this false gospel, will appear as we proceed; but cer- tamly it shows, that he considered the very life and soul of Christianity to be at stake. Yet his opposition to this self-righteous perversion of Christianity does not, in the smallest degree, lead him to overlook its holy and practical tendency: and, in this respect, the epistle before us forms a striking contrast to the over zealous and vehement earnestness of numbers, for a part of Christianity; while another part of equal importance is overlooked, if not disparaged. - Learned men maintain different opinions, as to the time when this epistle was w^ritten. Most, however, agree, that the apocryphal postscript which dates it from Rome, contains a direct untruth. It is probable, that it was written during the apostle's residence at Corinth; though Vol. ^I. 37 [289 A. D. 56. GALATIANS. A. D. 56. some fix the dale ol it to the time, (hiring which the apostle abode at Antioch, after his first progress through Asia Minor with Barnabas, and after the council at Jerusalem; but before he set oft' the second time, with Silas and Timothy, when the decrees were delivered to the churches. (Notes, Acts lb :30 — 41. 16:1 — 5.) The former opinion is, however, more gen- erally maintained : indeed it is not certain, that the apostle had been in Galatia, before his second progress through Asia Minor: (Note, Acts 16:6 — 12.) and the objection to the epis- tle's being written at a later period, arising from the decrees which had been sent by the apostles to the churches, which might, it is thought, have superseded the necessity of it, seems of little weight. The apostles had indeed decided against the ceremonial laAV being im- posed on the Gentile converts; but they had not shown, that the Gentiles, by voluntarily sub- mitting to it, went about to "establish their own righteousness," and virtually renounced the gospel. — Ancyra, Pressinus, Tavium, and Germa, are mentioned by geographers, as cities of Galatia; nay, Iconium is by some numbered among them: and St. Paul is supposed to have founded churches in these and other cities in that district. CHAP. I. Paiil asserts his divine appointment to the apostolical office, 1. He sa- lutes the chmrhes of Oalatia, and praises God, 2 — 5. He shirph- reproves the Galalians for so soon turning aside to a false £;os[)el', and denounces an awful curse on all who preached anv other doctrine, than (hat whicli Ihev had received from him, B — lO. He declares that he liad his aiithorily and in-ilructions from Christ; and shows what his conduct had been before his conversion, and what it was af- terwards, 11 — 24. P AUL, ^ an apostle, {^ not of men, " neither by man, "^ but by Jesus Christ, ^ and God the Father, who '"raised him from the dead;) 2 And 5 all the brethren which are with me, unto ''the churches of Galatia: Note.— (Note, Acts 13:1—3.) It is highly probable, that the Judaizing teachers in Gala- tia expressly denied Paul to be an apostle; or at least maintained that he was not equal to Peter and the other apostles. (Note, 2:1 — 16.) He therefore began his epistle by calling himself an apostle, and declaring that he was not sent forth by human authority, nor yet by the in- tervention of any man, as even Matthias had been; (Note, Acts 1:15—26.) "but by Jesus Christ, and by God the Father who raised him from the dead. As Christ received his media- torial kingdom from the Father; so Paul re- ceived his apostleshij) from Christ, and from "God the Father" by him: and, though he was not appointed to that office, before the death of Jesus, as most of the other apostles were; yet his authority was equally valid, be- ing personally conferred on him by his "risen" Lord and Saviour. (Marg. Ref. d — f. — Notes, .^c' pervert the gospel of Christ. 8 But ^ though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, * let him be ^ accursed. 9 As we said before, '^ so say I now again, If any man preach any other gos- pel unto you ^ than that ye have received, let him be accursed. 10 For ''.do I now *" persuade men, or God? or do I seek to please men? ^for if I yet pleased men, I should not be ^ the servant of Christ. [Practical Ohstnations.] Note. — It is remarkable, in how different a manner the apostle addressed the Galatians, than he did the Corinthians. It has been shown, that he used the utmost caution, and the most delicate and consummate manage- ment, in undermining the influence, and coun- teracting the delusions, of the false teachers at Corinth: (Preface, 1 Cor.) but heat once and abruptly attacked the error of the Galatians in a direct and open manner, without any circum- locution. The Corinthians had indeed "built wood, hay, stubble" upon "the good Founda- tion;" V)ut the Galatians were attempting to lay a wrong foundation. The former "might be saved as by fire," notwithstanding errors and abuses; but the latter must perish, unless re- covered from their infatuation. (Note, 1 Cor. 3:10 — 15.) In the former case, the errors had been introduced more plausibly, and had dif- fused their baleful influence more gradually: the tares were so mingled with the wheat, that they could not be plucked up by a rough hand without the greatest danger; and much caution was requisite, lest Satan should get still further advantages. (Notes, Matt. 13:36—43. 2 Cor. 2:5 — 11.) But in Galatia, the error was sim q Mark 6:R. John9;30. r 3:1—5. 4:9—15. 5:7. Ps. 106: 13. Is. 29:13. Jer. ai2,I3. i 5:8. 1 Cor. 4:15. 2 Thes 2:14. 2 Tim. 1:9. 1 Pet. 1:15. 2 Pet. 1:3. t Acts 1511. Rom. 5:2. 1 Tim. 1:14. 2Tim. 2:1. Rev. 22:21. u Rom. 10:3. 2 Cor. 11:4. « 24. 4:17. 5.10,12. 6:12,13,17. AcU 15:1—5,24. 20:30. Rom. 16:17,18. V Jer. 23:26. Malt. 24:24. Acts ■ 13:10. 2 Cor. 2:17. 4:2. 1 Tim 4:1— 3. 2 Tim. 2:18. 3:8,9. 4 3,4. Til. 1:10,11. 2 Pet. 2:1- 3. I John 2:18,19,26. 4:1. 2 .John 7,10. Jude 4. Rev. 2:2, 6,14,15,20. 12:9. 13:14 19:20 2a 3. z 9. 2 Cor. 11:13,14. 1 Tim. 1; pie and fundamental; it was a virtual renuncia- tion of the gospel, and destructive in its very nature. The persons, who propagated "another gospel" in Galatia, were as determined ene- mies to true Christianity, as "the false apot> tles" at Corinth, and more evidently so; but they were not equal to them in ingenuity. (Note, 2 Cor. 11:13—15.) The detection of their error also, lay v.'ilhin a small compass, their example Avas of a most dangerous tenden- cy, tiieir progress was likely to be very rapid unless effectually checked; and therefore the apostle opened his subject, in the language of astonishment at the conduct of the Galatians. He had been employed to "call them," by his ministry "into the grace of Christ;" or a pro- fessed dependence for acceptance, on the free mercy of God, through the righteousness and atoning sacrifice of Christ, and by faith in him. He had fully instructed them in these impor- tant subjects, and confirmed his instructions by miracles, and the gifts of the Spirit conferred on them; and they had appeared cordially to embrace this salvation: he could not therefore but be exceedingly surprised as well as grieved, that they should so soon be induced to disclaim his ministry, and renounce his doctrine, by turning to "another gospel." (Marg. Ref. r — u.) It was more evident, at first sight, that the Galatians had been removed from the minis- try and doctrine of Paul, than it was that they had renounced Christianity; and he stood in doubt whether they had been really "called into the grace of Christ:" it is therefore more obvious to understand him, as speaking of the instrument of their outward calling, than ol" the Agent in effectual vocation. — Indeed the new doctrine, introduced in Galatia, was not "another gospel," nor any gospel at all; but a most fatal delusion, shutting up under condem- nation all those who adhered to it. (Note, 5: 1 — 6.) This the apostle hoped would not be their case; as the immediate blame was to be cast on certain persons, whose aim was to trouble, perplex, and mislead the minds of the Gentile converts; and to "pervert the gospel of Christ," out of a blind, bigoted, and proud zeal for the Mosaic dispensation. (Marg. Ref. X — 7..) They, no doubt, appeared to the un- stable and unwary Galatians, to speak very plausibly, concerning obedience to the law, as joined with faith in Christ, in order to justifi- cation: but he must in the strongest and plain- est terms declare, that whoever preached any gospel contrary to that which he had preached to them and they had received, or even added any thing to it on the grand question of justi- fication, would be, and ought to be, "accurs- ed;" as one that remained under the curse of the law, and kept others under it; and as act- ing in direct opposition to Christ, and the glory of God in his salvation. (Note, 3:10 — 14.) This would be, yea, "let it be," the case, even if Paul himself, or one of the apostles, should 19,20. Tit. 3:10. Rev. 22:13, 19. a 3:10,13. flen. 9:25. Denl. 27: 15—26. Josh. 9-23. 1 Sam. 26: 19. Neh. 13:25. Malt. 25:41. 2 Pet. 2:J4. b Mark 14:71 Acts 23:14. Rnm. 9:3. 1 Cor. l2:3. 16:22. Gi: c 2 Cor. 1:17. 13:1,2. Phil. 3:1. 4:4. d Ueut. 4:2. 12:32. 13:1 — 11 Prov. 30 6. Rev. 22:IP,I9. c Acts 4:19.20. 5:29. 2 Cor. 5.9 —II. iThcs. 2:4. f .Malt. 28:14. Acts 12:20. Rom. 2:8. Or. g -Alall. 22:16. Rom. 15:1,2. I Cor. 10:33. Eph. 6:6. Col. * 22. Jam. 4:4. h 5ce on Horn. 1:1. [291 A. D. 56 GALATIANS. A. D. 56. depart from tlieir former doctrine, and endeav- or to establish any otlier foundation for a sin- ner's hope, than that which they had laid. Indeed, were it possible for an ang-el to come from heaven, and to preach a doctrine contrary to the gratuitous justification of a sinner, by faith in the righteousness of Christ alone; he must at that moment become an apostate spir- it, a rebel against God, an enemy to Christ, and "accursed" in himself. So that, abilities morality, plausibility, or even miracles, were not to be regarded in this case. Nor let this be considered as the language of intemperate zeal: for he would repeat it with the greatest solemnity, and again denounce "accursed," by his apostolical authority, every one who thus attempted to lay any false foundation; that they might learn to dread and abhor those de- lusions, which ihey had unwarily encouraged. (Marg. Ref. a — d.) For could they suppose, that after so many years of labor and suffering in the cause of Christ, he only meant to per- suade men to adopt his own private sentiments, that he might ingratiate himself with them; instead of pleading the cause of God, and ap- proving himself to him? Indeed, if this had been his object, he should never have entered on the service of Christ, or so long continued in it: and if, in so fundamental a doctrine, he accommodated his discourse to the pride and prejudices of men's hearts; he could not act as "the servant of Christ," who cannot be pleased with those things, which suit the carnal minds and worldly wisdom of men. — The apostle "became all things to all men," that he might "please them for their edification;" -and hej even tolerated difference of sentiment and con- duct, in various instances, respecting the Mo-' sale law: (Note, 1 Cor. 9:19 — 23.) wernustj therefore conclude, that this decisive language related only to that fundamental doctrine, of which he was about to treat; or to other doc- trines of similar clearness and importance. It does not behove us to use the same authorita- tive language, or to denounce anathemas on those who differ from us: yet we may properly show men, how evidently the apostle's words conclude those under the curse, who teach sin- ners to rely for justification, in the least meas ure or degree, on any thing except the free grace of God, through the righteousness and atonement of Christ. {Marg. Ref. e— h.)— Should not be, &c. 'This is a cutting reproof 'to all those ministers, who either alter or con- 'ceal the doctrines of the gospel, for fear of 'displeasing their hearers, or to gain popular- 'ity.' Macknight. (Note, 1 Thes. 2:1—8.) Ye are removed. (6) METUTix>Fu;>e. Jets 7 : \^' 1^^^" ^•^^- '^•^- -^"^^ 4.~Into the grace, \i ^'' ^"'?'"- "By the grace, &c."— T/m^ 'L ^^^ '0^ T«r,«(7croJ'Tfc. 5:10. See on Matt. 14:26.— FFow/d pervert.] OelovTec uf- rnqoeipui. "Are willing to pervert." ^c/s 2:20. ™ f =^-;N?t elsewhere.— T/tan that. (8) //«? 0. 9 LukeS:U. 13:2,4. Rom. 14:5. Ifeb. I A^. —Let him be accursed.] .^vutyina aco,. 9 See on ^om. 9:3.-Do I ... persuade. (10) JfFu'^u,. .¥««. 28:14. ^c«s lAo Sam. 24:7. Sept.~To please.] Rom. 15:1. ^ 14:19.-1 ylpFoxeiv. i See on 1 I Cor. 2:9. :0. 23. 15:1— ■!. Kph. 3 3—'; k Acts 23:3—5. 20:4,5. 292] 1 Acts y;j. 9:1,-2,13,14,21.26. 2.?- If:, 2K:'l— 11. 1 Cor. 15:9. I nil. 6:6. 1 . im I ,n 1 1 But I certify you, brethren, » that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught i7, but by the reve- lation of Jesus Christ. 13 For ''ye have heard of my conver- sation in time past in the Jews' rehgion, ' how that beyond measure I persecuted the church of God, and wasted it: 14 And "" profited in the Jews' rehgion above many my * equals in mine own na- tion, " being more exceedingly zealous of the ° traditions of my fathers. Note. — The reason of the awful denuncia- tion, which the apostle had just made, was con- tained in the assurance which he possessed, that "his gospel was not after man;" neither of hu- man invention, nor suited to the dispositions and opinions of mankind. For he "had not received it" from any human teaching, but it was immediately revealed to him by Jesus Christ. {Marg'. Ref. i.—Note, 1,2.) This might be illustrated by facts: for they had often heard of his character and conduct, in former years when he jirofessed the religion of the Jews; and how his extraordinary zeal had in- duced him, to exceed the measure of all other opposers, in furiously persecuting the church; which "he wasted," as a wolf does the sheep; or as a victorious army plunders and destroys the city which it has taken. {Marg. Ref. k, 1.- Notes,Jlcts 8:1,3. 9:1,2. 22:1—5.26:9—11. 1 Tim. 1 :12 — 14.) He had also been well in- structed in the religion of the Jews, and had made greater proficiency in his studies, than most of those who were his equals in age, rank, and education; as well as far exceeded them in zeal for the traditions of the elders, along with the law of Moses. {Marg. Ref. m — o. — Notes, Matt. 15:1 — 20.) It could not therefore be sup- posed, that he should at once, and contrary to all his interests and opening prospects of ad- vancement, both embrace Christianity and preach it first to his countrymen, and soon af- ter to the Gentiles, without regarding his for- mer tenets and zealous attachments; unless some adequate cause had intervened to produce the extraordinary change. — 'For, says he, it is 'well known, in what school I was educated 'from my youth; namely, among the principal 'enemies of the gospel. ... And also, that I even 'excelled in the religion of a Pharisee: and thus 'from being a Pharisee, I suddenly became the 'apostle of the Gentiles: so that no time inter- 'vened, in which I could be taught by man.' Beza. — 'A revelation of the facts and doctrines 'of Christianity immediately from Christ him- 'self, without the assistance of any human 'teacher, so wonderfully agreeing in all its 'branches with that which Christ had taught 'on earth, both before and after his resurrection, 'was so extraordinary an event, and of so great 'importance to those whom St. Paul visited, and 'to whom he wrote, that one cannot wonder 'he should think proper to assert it in so sol- 'emn a manner.' Doddridge. — The marked m l3. 29:13. 57:12. Or. cqiuih i ye.srs. n Ads ^2:3. 20:5. 1 liil. 3:1—6. Matt. 15:2.3.6. INiark 7:3—13. Col. 2:£. 1 Itl 1:1£. A. D. 56. CHAPTER I. A. D. oG distinction between being "taught by man," and "by the revelation of Jesus Christ," is a clear proof of our Lord's Deity. — 'In this re- 'spect, Paul seems to have been, in a measure, 'superior to the other apostles, whom Christ 'instructed on earth after tlie manner of rnert.' Beza. The gospel which was preached. (11) To fvayytlLov TO evuyyeXiaifti'. 8. This emphat- ical language cannot well be translated literal- ly; but it shows how much the idea of "glad tidings" possessed the writer's mind and heart. Jlfter 'man.'\ Kmu ujilownor. 3:15. See on 1 Cor. 9:8. — Conversation. (13) yft'ugQoqjijv. Eph. 4:22. 1 Tim. 4:12. Heb. 13:7. Jam. 3: 13. 1 Pet. 1:15,18. 2:12. 3:1,2,16. 2 Pet. 2: 7. 3:11. Ji'uaiQe(fOj, 2 Cor. 1:12. Eph. 2:3. — The Jews'' religion.] luSuiaino. 14. ladui- xiiig- lHd(tit.stv, 2:14. 'This does not signify 'the religion taught by Moses; but that which 'was practised among the Jews at this time, 'and much of it built on the traditions of the 'elders.' Doddridge. — Beyond measure.] Kitd^' ■^nF()Goh]r. See on Rom. 7:13. — Wasted.] Ennot^nv. 23. See on Acts 9:^1.— Profited. (14) Uqo! xoTiTov. See on Luke 2:52. — My equals.] "Equals in years." Marg. —in'ijli- y.iMT(i2. Here only. 'HXiy.m, Matt. 6:27. Luke 2:52. Heb. 11:11. — Zealous.] Z»;Ao>t>/c. See on Ads 21 :20. — Of the traditions of my fathers.] Toiy TiujQiy.uiP iin rtaQuSoasMV. JLxtqixwv. Here only. IIutqiw, Luke 2:4. UaQadoaig- See on Matt. 15:2. 15 But when i' it pleased God, i who separated me from my mother's womb, •■ and called me by his grace, 16 To * reveal his Son in me, * that I might preach him among the heathen; "im- mediately I conferred not with " flesh and blood: 1 7 Neither ^ went I up to Jerusalem, to them which were apostles before me; but I A. D.-i went into Arabia, and ^ returned again ^^- -I unto Damascus. 1 8 Then after three years * I * went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save ** James ' the Lord's brother. 20 Now the things which I write unto you, •• behold, before God, I lie not. 2 1 Afterwards ^ I came into the regions ol Syria and *" Cilicia; 22 And was unknown by face unto ^ the churches of Judea, which were '' in Christ: 23 But they had heard only. That 'he which persecuted us in times past, now preacheth the faith which once he destroyed. p Dent 7:7,". 1 Sam. 12:22. 1 Chr. 28:4,5. Matt. 11:26. Luke 10:21. 1 Cor. 1:1. Eph. 1:5,9. 3:11. q Is. 49:1,5. Jer. 1:5. Luke 1: 15,16: Acts 9.15. 22:14,15. Fom. 1:1. r Rom. 1:5. 8:30. 9:24. 1 Cor. 1:9,24. 15:10. 2 Thes. 2:13,14. 1 Tim. 1:12—14. 2 Tim. 1:9. 1 Pel. 5:10. f Matt. 16:17. 1 Cor. 2:9—13. 2 Cor. 4:6. Epii. 1; 17,1 8. 3:5—10. t 2:7— 9. Acts 22:21. 26:17,18. Rom. 1:13,14. 11:13. 15:16— 19. Eph. 3:1,8. Col. 1:25—27. 1 Thes. 2:16. 1 Tim. 2:7. 2 Tim. 1:11. II 11,12. 2:1,6. Deut.33:9. Luke 9:23—25,59—62. Acts 26:19, 20. 2 Cor. 5:16. X Malt. 16:17. 26:41. 1 Cor. 15: 50. Eph. G:I2. Heb. 2:14. 24 And ^ they glorified God in me. Note. — God had chosen Paul even "from his mother's womb," to be an apostle, and had in his purpose "set him apart" for that service; and, according to this purpose and choice, he was pleased in due time, to call him by his grace unto the knowledge and faith of the gos- pel, and thus of his abundant mercy to "recon- cile hin unto himself by Jesus Christ," Thus, along with the outward extraordinary circum- stances of his conversion, it had also pleased God to "reveal his Son," in the glory of his Person and salvation, to his mind and heart, and to display his power, love, and grace in the conversion of this prejudiced and violent enemy; that he might make his name more widely known on earth, by sending him as an apostle to preach Christ to the Gentiles: (Marg. Ref. yi—s.— Notes, Acts 26:16—18. 2 Cor. 4:7.) when this gracious change had taken place, he immediately prepared for obe- dience, without consulting with men of any description; or conferring with the dictates of his own carnal mind or worldly wisdom, about the consequences of his conduct to his interest, credit, ease, or life itself. {Marg. Ref. s — x.) When he entered on this great work, he did not go up to Jerusalem to receive instructions, or to obtain a commission from those who had been apostles, before his extraordinary conver- sion and appointment to that service: but he proceeded to exercise his ministry without de- lay, and very soon went into Arabia, for that purpose. Afterwards he preached at Damas- cus, till he was driven thence by persecution. At length, "after three years," he went to Je- rusalem to visit Peter, as a brother in Christ; to confer with him, and to relate the gracious dealings of God, and what he had wrought by him; but neither he nor James attempted to add any thing to the instructions or authority which he had received from the Lord: and for the entire truth of all that he had stated, he solemnly appealed to God. {Marg. Ref y — b. —Note', 2 Cor. 1 :23,24.) After a short time he left Jerusalem: and the other churches in Judea did not so much as know him personally: but the account of this wonderful conversion excited them to adore the power and grace of God toward so terrible a persecutor; and to bless his name for so great a deliverance voucli- safed to his afflicted church, and for raising up so useful a minister of his gospel. (Marg. Ref e— k. — Notes, Acts 9:17—31.) — Separated, &c. (15) {Marg. Ref. q.— Notes, Jer. 1:5. Luke 1 :11 — 17.)-'This further includes a pur- 'pose from God to call him from heaven, in the 'midst of his madness against Christians; ... and 'his foresight that he would immediately con- 'vert at his call; which two being first suppos- 'ed, (in God's eternal purpose,) it must needs 'follow to be an act of his unmerited free-choice 'from all eternity. ... But this was a designa- 'tion only to the apostolical office.' Hammond. V 18. Acts 9:20-25. z 2 for. 11:32,33. a Acts 9:26—29. 22:17,18. * Or, rtturned. b .Malt. 10:3. Mark 3:18. Luke 6:15. Acts 1:13. James the son of JlphtHS. Jam. 1:1. .Iiidel. c Malt. 13:55. Mark 6:3. 1 Ci>r. 9:5. d See on 2 Cor. 11:10,11,31. e Acts 9:30. 11:25,26. 13:1. 15: 23,41. 18: IE 21-3. f Ads 6:9. 21:39. 22:3. 23:34. E Acts 9:31. 1 Thes. 2:14. h See on 1 Cor. 1:30 —Phil. 11. 1 Thes. 1:1. 2 Thes. 1:1. i Acts 9:13,14,20,21,27. 1 Cor. 1.5:8-10 1 Tim. 1:13- -16. k Num. 23:23. Luke 2:14. 7:16. 15:10,32. Acb 11:18. 21:20. 2 Cor. 9:13. Col. 1:3,4. 2Thes. 1:10,12. [293 A. D. 56. GALATIANS. A. D. 56. This liowever, shows, that God's eternal pur- pose and his prescience do not interfere with man's free agency and responsibility. St. Paul would not have ascribed his conversion in any degree to himself, but altogether to the grace of God; and so Avould the compilers of our ar- ticles: 'they being called according to God's •purpose, by his Spirit working in them in due •season; they through grace obey the calling.' — In me. (16) This may be rendered, "To me." The same preposition is just after, and translated "among," it might be, "to the hea- then," The apostle, however, speaks of imme- diate proj)hetical revelation, and not of ordinary divine teaching. — 'Since we are told, '(Jlcts 9: '19.) that after Saul recovered his sight and 'strength, he was certain days with the disci- 'l)les at Damascus, during which he preached 'Christ in the synagogues: ... we must admit, 'that... he spent a tew days in preaching at 'Damascus, and then retired into Arabia, ... to 'receive further revelations.' Macknight. — James the brother, &c, (19) Probably, James was the son of Cleopas, or Alpheus, and Mary the sister of our Lord's mother. {Matt. 13:55. MarkQ:^.) I conferred not. (16) Ov 7iooauvfi')^e^u]]i'. 2: 6. Not elsewhere. — JFith flesh and blood.] ^uQxi xui diiictji,. See on Matt. 16:17. — 2'o sec. (18) 'IgoQijoiti. Here only. — 'Proprie, '■iter suscipio visendi ct inspiciendi causa, obeo 'wbes nobiles et loca celeberrima, ut res visu ^dignas et maxime memorabiles inspiciam, et 'rerum utilium cognitionem et notiones mihi 'comparem. ... Ab t?ti»o, sciens, quod est ab 'larjiiii, scio.' Schleusner. Hence history. PRACTICAL OBSERVATIONS. V, 1—5. All authority and ability to preach the gos- pel must come "from Jesus Christ, and from God tlie Father who hath raised him from the dead," In all ordinary circumstances, indeed, men are employed as instruments, in qualifying and ordaining ministers; but, without "the grace," teaching, and unction of the Spirit of Christ, which should be sought by constant fervent prayer, all that man can do, however scriptural, must prove inefl'ectual. — We ought also to pray for "grace and peace from God the Father and our Lord Jesus Christ," in behalf of those, of whom we doubt whether they be true saints. — The love of Christ in "giving himself for our sins," and the hopes and mo- tives wliich his redemption inspires, are effect- ual "to deliver" the true believer "from this present world," as well as "from the wrath to come." This was intended by the divine Re- deemer; it accords to the will of God, and is requisite for the display of his glory: and the consciousness of being rescued and separated trom those, who were cur companions in sin; made victorious over the fear of men, and the love of the world; enabled to refuse conformity to It, and to live a spiritual and heavenly life on earth, forms the proper evidence of iustifi- cation in the righteousness of Christ, and ^f:^'!''!!^^.'!^/" .^™= ^^^ numbers, who pro- 5eem to have no in fess evangelical doctrines, ination to this part of God's salvation But as they are not "delivered from this 'present evil world" by the sanctificatiou of the Spirit- !s jiresumptuous in them to expect exet tion from its condemnation by the blood of Jesus. • V. 6— 10. It is truly astonishing, how soon and how fre- quently hopeful converts are removed from the ministry of those, by whom they were "first called to the grace of" Christ;" and how easily they are induced to embrace "other gospels,^' either more flatteritig to self-righteous pride, or more favorable to self-indulgence. These modifications of divine truth indeed are not "the gospel;" but the devices of Satan, to de- ceive the unstable, to trouble the injudicious, and to pervert Christianity. While we stren- uously maintain, that every kind and degree of Antinomianism eventually and powerfully tends to dishonor Christ, and destroy true religion; we must also declare in the most decided man- ner, that all dependence on good works, real or supposed, for justification, is still more fatal to the individuals Avho persist in it, at least after the truth has been fully and repeatedly set before them. No wonder, that the preach- ers of morality and good works, as the foun- dation for the sinner's hope of acceptance, or in any degree conducive to his justification, are so evidently unsuccessful in their attempts to make men virtuous: for, if they had apos- tolical endowments, yea angelic capacities, elo- quence, and purity; they, their whole system, and all who cleave to it, lie under the awful and explicit curse of God : and this must blight all their labors, and finally ruin their souls, un- less they are previously convinced of their fatal mistake. — While we zealously preach and dili- gently practise "good works," for evangelical purposes; let us be even still more caref^u!, if possible, not to put any thing which we do, in the place of "that righteousness of God which is unto and upon all that believe;" and not to advance any thing, which may betray others into so fatal a delusion. (Notes, Rom. 3:21 — 26. Phil. 3:8— 11.)— Instead of presumptu- ously applying the apostle's authoritative and most awful words to those who differ from us, or in any other way than by a general declara- tion of the truth; let us for ourselves keep at the utmost distance from the terrible anathema, and caution all men against those Avho thus "jiervert the gospel of Christ." In so impor tant a cause, we must not regard the friend- ship, or fear the frowns of men; nor seek their favor, by the persuasive words of human wis- dom: but be satisfied with desiring and hoping for the acceptance and blessing of God, in our endeavors to vindicate his truth. {Note, 2 Cor. 5:16.) Indeed, none are "the servants of Christ," Avho seek "to please men" as their object; and fev/ who actually "please men in gen- eral, give sufficient evidence that they honest- ly and faithfully serve Christ: lor how can he be pleased with that testimony and conduct, which is acceptable to carnal men, in whom "the god of this world" dwells and works.' Ministers therefore should be careful not to re- ceive or preach a carnalized g' he that wrought effectually in Peter to the apostleship of the circumcis- ion, the same ^ was mighty in me toward the Gentiles:) 9 And when ^ James, Cephas, and John, who seemed to be ^ pillars, perceived •■ the grace that was given unto me, they gave to me and Barnabas the right hands of ^ fellowship, that ^ we should go unto the heathen, and they unto the circumcis- ion. 10 Only they loovld ^ that we should remember the poor; the same which I also was forward to do. [Practical Observations.] Note. — The false brethren disparaged Paul, as if little account was to be made of him; but Peter, James, and John "seemed to be some- what" in their estimation. This marked dis- tinction was made, in order that by using the names of these apostles they might the more successfully oppose the truth: for the opinion of others concerning them, not their own es- timate of themselves, is exclusively meant. (Marg. Ref. q, r.) But St. Paul declared, that it was "no matter to him," what they or oth- ers were, as to their endowments, authority, or reputation: for God did not thus partially ac- cept of men's persons; or determine right and wrong, truth and falsehood, by the repute in which they who taught them Avere held. (Marg. Ref. s.) However highly therefore he loved and honored Peter, James, and John, as brethren and faithful eminent servants of their common Lord, he would not put them in Christ's stead, or acknowledge that they had any authority over him: (Note, 2 Cor. 5:16.) nor indeed, when he conferred with them, had they added, or attempted to add, any thing to his knowledge of the gospel, or authority to preach it, or even to his spiritual gifts and mi- raculous powers. (Notes, c^c/s 15:12 — 29.) On the contrary, they were convinced that Christ had immediately appointed him to be his apos- tle, and principal minister in preaching the gospel among the Gentiles; even as Peter was the leading person in the work carrying on among the Jews; and bad qualified him as ful- ly, and Avrought by him as mightily, in the one case, as he had Peter in the other. (Marg. Ref. X — z.) So that these three apostles, "who seemed" to many persons "to he pillars," on whom every thing depended, saw and acknow- ledged the grace of God bestowed on Paul; and allowed of him and Barnabas, as fellow-labor- ers, of equal authority and ability with them- selves; being satisfied that they should labor 15:12. 19:11.12,26. 2I:I9. 1 Cor. 1:5—7. 9:2. 2 Cor. 11:4, 5. a Acts 15:7,13,22—29. b 2,6.12—14. Matt. 16:18. Rev. 3:12. 21:14—20. c Rom. 1:5. 12:5,6. 15:15. 1 Cor. 15:10. Eph. 3:8. Col. 1; 23. 1 Pet. 4 in.ll. d 2 Cor. 8:4. 1 .lobn 1:3. e Acts 15:23—30. f Ads 11:29,30. 24:17. 15 25—27. I Cor. 16:! Cor. 8:9. Heb. 13:16. 2:15,16. 1 .Iotm3:17. A. D. 56. CHAPTER II. A. D. 56. principally among the Gentiles, while them- selves would at present continue among the Jews. Only, considering the low condition of the Jewish converts, and the expenses which they had incurred soon after the day of Pente- cost; they desired them to remember and raise some contributions for their poor, among the Gentile converts; which Paul was very ready to do, and accordingly did without delay, and with great earnestness, notwithstanding their ])reju(lices against him. — The event of this conference in other respects was well known. {Marg. Ref. z—f.— Notes, 2 Cor. 11:1—6,21 —23. 12:11—13.) It makelh no matter. (6) OvSev diuq>FQt'i. 4: 1. 1 Cor. 15:41. — Jlccepteth no man's person.] rioanMnov uid^ouinu ov luftCarei. Luke 20:21. — In conference added nothing.] Oudfv ngoa- (tveiyevjo. See on 1:16. — Was committed un- to me. (7) JJeTTiqevfiai. See on 2?03>t. 3 :2. — That wrought effectually , (8) ' 0 evegyi/ac/.^. Phil. 2:13. See on 1 Cor. l'2:ll.— I v;as for- ward. (10) EaTTfiSuaa. Eph. 4:3. 1 Thes. 2: 17. 2 Tm. 2:15. 4:9. Heb. 4:11. 'iPet.l-.lO, 15. 3:14. ^nydij, Rom. 12:8. 11 H But when Peter was come ^ to Antioch, ^ I withstood him to the face, ' because he was to be blamed. 12 For before that '^certain came from James, 'he did eat with the Gentiles: but when they were come, ™ he withdrew, and separated himself, " fearing them which were of the circumcision. 13 And ° the other Jews dissembled likewise with him: insomuch that Barna- bas also was p carried away with their dis- simulation. 14 But when I saw that they i walked not uprightly, according to '" the truth of the gospel, ' I said unto Peter before them all, ^ If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jew s ; " why compellest thou the Gentiles to live as do the Jews.'' 15 We loho are "Jews by nature, and not y sinners of the Gentiles, 16 Knowing ^ that a man is not justi- fied by the works of the law, * but by the faith of Jesus Christ, even ^ we have be- lieved in Jesus Christ; that we might be justified by the faith of Christ, and not by the works of the law: •= for by the works of the law shall no flesh be justified. [Practicnl Observations.] Note. — The wisdom of God, in permitting the transaction here recorded, is very conspic- uous: for it demonstrably proves the pope's I Acts 15:30 — 35. h 5. 2 Cor. .5:16. 11:5,21— 2.X 12:11. 1 Tim. 5:20 .Iiide 3. i Ex. 32:21,22. Num. 20:12. Jer. 1:17. Jon. 1:3. 4 3.4,9. M.itt. lR:17,ia,23. Acts 15:37 —39. 23:1—5. Jam. 3:2. 1 John 1:8—10. k 9. Acts 21:13—25. 1 Acts 10:2B. 11:3. Eph. 2:15, 19—22. 3:fi. m Iv 65:5. Luke 15:2. 1 Thes. '"Vol. ^I. n Pn.v. 29:25. Is. ,57:11. Matt. 26:69—75. o Gen. 12:11—13. 26:6,7. 27: 24. Ec. 7:20. 10:1. 1 Cor. 5: e. 0:9—11. 15:33. p Job 15:12. I Cor. 12:2. Eph. 4:14. Heb. 13:9. q Ps. 15:2. 58:1. 84:11. Prov. 2:7. 10:9. r See on 5. — Rom. 14:14. 1 Tim. 4:3—5. Heb. 9:10. s See on h. II.— Lev. 19:17. Ps. 38 pretended infallibility and supremacy, as deriv- ed from Peter, (no one can tell in what man- ner,) to be the most groundless fiction imagi- nable; and it tends exceedingly to establish the doctrine of justification by faith alone. — After the decree of the council at Jerusalem, Peter on some account went down to Antioch; and, knowing that the Mosaic law was no longer obligatory on the conscience, he did not scruple to eat aiid converse freely with the Gentiles. (Notes, Jets 10:9—23. il:l — 17. 15:1—29.) Yet, when certain Jewish converts came from James to him, he "separated" from the Gen- tiles, lest he should incur the censure of the Jews. Thus he showed more fear of man, than regard to the truth of the gospel; (Notes, Prov. 24:24,25. Is. 57:11,12. Malt. 26:69— 75.) he confirmed the prejudices of the Jewish converts, and strengthened the hands of the Judai/.ing teachers; he weakened the influence of St. Paul and other ministers; he set an ex- ample of dissimulation, which was followed by the other Jews; and which even seduced Bar- nabas himself, who had been Sf. Paul's coadju- tor among the Gentiles; and he threw addi- tional hindrances in the way of their conver sion. This sufficiently proved him to be both 'fallible and sinful in himself; though he was I guided by the Spirit of God to deliver the gospel to mankind, free from error or corrupt 'mixture. (Note, Matt. 16:18,19.) .As, how- ever, he was so evidently blameable, Paul, though probably a much younger man, and called to the apostleship long after Peter, deem- ed himself bound openly to withstand him. (Marg. Ref. h, i.) A private remonstrance would not suffice, on so public and imjwirtant an occasion; and he would not speak against him behind his back. (Note, Matt. 18:15 — 17.) But he took an opportunity, in the pres- ence of the whole church, to expostulate with him concerning his disingenuous conduct, de- manding of him, how it was that he, being a Jew, should in many respects and on many oc- casions live like the Gentiles, without observing the Mosaic law; and yet should inconsistently employ the influence of his example and au- thority, to induce, and even to "compel," the Gentile converts to submit to circumcision and obey that law. (Marg. Ref. \ — u.) For they, who were naturally of the stock of Israel, and thus had been born and educated Jews; and who had formerly been strictly observant of the Mosaic law, and not idolatrous sinners like the Gentiles; being at length fully convinced, that a man could not be justified before God by his own obedience, in any sense; (Note, Rom. 3:19 — 31.) but that this blessing must be obtained by the faith of Jesus Christ; even they had renounced all dependence on the law, and fled to Christ by faith, that they might be justified in him alone, without the works of the law. Why then should Peter, and other Jew- 141:5. Prov. 27:5,6. t 12,13. Acts 10:28. 11:3—18. u 3. 6:12. Acts 15:10,19—21, 24,28,29. X ]\latt. 3:7—9. John 8:39—41. Rom. 4:16. Eph. 2:3. y Mark 7:26—28. Acts 22:21, 22. Rom. 3:9. Eph. 2:11,12. Tit. 3:3. z 19. 3:10—12. 5:4. Job 9:2,3, 29. 25:4. Ps. 130:3,4. Luke 10:25—29. Acls 13:38,39. Rom. 3:19,20,27,28. 4:2,13— IS. Phil. 3:9. a 3:13,14,22—24. 4:5. Rom. I: 17. 3:21—26,30. 4:5.6,24,25. 5:1,2,8,9. 8:1-3,30-34. 1 Cor. 6:11. 2 Cor. 5: 19—21. Phil. 3:9. Heb. 7:1 8.19. h 20. John 6:68,69. 20:31. Acts 4:12. 1 Pet. 1:2,8,9,18—21. 2: 24. 3:18. 2 Pel. 1:1. 1 John I: 7. 2:1.2. Rev. 7:9,14. c See on z. — Vs. 143.2. [297 A. D. 56. GALATIANS. A. D. 56. ish converts, draw the attention of the Gentiles to the legal ceremonies; and intimate to them, that they were not fully brousfht into the church of Christ, because they did not submit to them? Did not this sanction those teachers, who instructed them to depend on them, in part at least for justification? Whereas, they well knew, that '-by the works of the law no flesh could be justified before God." (Marg. Ref. x — e.) — The occasion of this declaration was doubtless taken from the ceremonial law: but the aro;ument, as it respects justification, is equally conclusive against all dependence on the works of the moral law, as absolutely in- consistent with the method of justification ac- cording to the gospel. — This certainly took place some years before the apostle's last jour- ney to Jerusalem as recorded by St. Luke; and it is an additional argument, in support of the view before given of St. Paul's conduct at that juncture. ('Note, Acts 21 :17 — 26.)— The con- duct of Paul, on this trying occasion, seems to have been peculiarly excellent. — Sinners of the Gentiles. (15) As distinguished from "sin- ners," who were not "Gentiles." (Note, Luke 15:1,2.) 'The word in the scripture i)hrase 'signifies a great and habitual sinner : and 'because the Gentiles were by the Jewish na- 'tion still esteemed such, and generally were 'so; therefore the word is used for the Gentiles 'who knew not God.' Whitby. I withstood. (11) Ai'Tec,i]v. Seeon LwA'e 21 : 15. — To be blamed.] KiaFyvu)aijeroc. 1 John 3:20,21. Ex xitTu, et yivwaxui, cognosco. — He withdrew. (12) 'YnegsUe. See on Jets 20:20. — Separated.] A(f)oiQi'C,ey. 1:15. See on Matt. 25:32. — Dissembled ... with him. (13) ^vi'v- ney.Qi.t)-)joai'. Here (mly. Ex out' et vnoxQtro- IJ-oti. See on Luke 20:20. — Was carried away.] 2vvuTujxd;j. 2 Pet. 3:17. See on Rom. 12:16. — Dissimulation.] 'Ynoxoiaei, hypocrisy. Jlfa«. 23:23. Mark 1^:15. Luke 12:1. 1 Tiin. 4:2. 1 Pet. 2:1. — They walked not uprightly. (14) Ovx ooiynnof)HCTi. Here only. — Jlfter the manner of the Gentiles.] Eii^nxo'i:. Here only. Gentiliter: without any regard to the Mosaic ceremonies. — ,is do the Jeivs.] Imhnxo);- ... laSaiCeir. See on 1:13. — By nature. (15) (I)v- o•£^. Eph. 2:3. See on Rom. 1 :26.— /s justi- fied. (16) yfixuiHTui. 17. 3:8,11,24. 5:4. See on Rom. 3:20. 17 But if '• while we seek to be justified by Christ, we ourselves also '' are found sinners, ^is therefore Christ the minister of sin? ^ God forbid. 18 For ''if I build again the things which I destroyed, I make myself a trans- gressor. 19 For I ' through the law am ^ dead to the law, ' that I might live unto God. 20 I am "'crucified with Christ: »» nev- ertheless I live; yet not I, "but Christ d Rom. 9:30—33. 11:7. e 11. Rom. 6:1,2. 1 Joiin3:3 9 i" Mali. 1:21. Rom. 15:8. 2 Cor 3:7— q. Ilel). 7:24-28. 8:2. 1 .Tolm 3:5. g See n liom. 3:4,6. h 45,1'?— lf:,2l. 4:9—12. 5:11. Rom. 11:15. 1 Cor. 8:11,12. I 3 r\2l. \{„m. 3-1920. -M.-. 5 :0. 7.7—11,14,22,23.10:4,5. 298] k R,; 6:2,11. 7:4.6.9. Col. 2- '21J. 3:3. 1 Vet. 2:24. I 20. Rom. 14:7.8. 1 Cor. 10:31. 2 Cor. .5:15. 1 the?. 5:10. Tit. 2:14. Heh. 9:14. 1 Pel. 4:1,2, m5:24. (zH. Rom. 6:4-6 ^■■■■iA. Col. 2:11 — M "Rom. 6:8 1.3. P.2. Kpl,. 2-) 5. Co!. 2:13. 3:3,4. liveth in me: and i*the life which I now live in the flesh, 1 1 live by the faith of '" the Son of God, * who loved me, and gave himself for me. 21 I * do not fi-ustrate the grace of God: for if " righteousness come by the law, then " Christ is dead in vain. Note. — It is not agreed among expositors, whether the apostle's address to Peter continues to the end of the chapter, or where it termi- nates if it does not: but the doctrine is the same, however this may be decided. — If then, while the apostles and their converts from among the Jews renounced their legal confi- dence, and sought to be justified by Christ; it should at length be found, that they Avere yet sinners, unpardoned, unjustified, through the insufficiency of his righteousness and atone- ment to justify them, or of faith to give them an interest in it; except they returned back to the law, and taught the Gentile converts to Ju- daize: it would follow, that Christ was "the minister of sin," and the Gospel "the ministra- tion of condemnation," instead of "the minis- tration of the Spirit," and "of righteousness." {Marg. Ref. d—C— Notes, 1 Cor. 15:12—18. 2 Cor.3:7— 11.)— But "God forbid," that such things should be spoken of Christ and his gos- pel! This appears to be the meaning of the ve'rse, as it stands connected in the apostle's argument. At first sight indeed it may seem rather to relate to the sins, Avhich are found in those who profess to be justified by Christ. These should not be charged on the doctrine, or on the insufficiency of his grace to sanctify them; as if he were "the minister of sin," and allowed men to continue in it; or as if there was any need to go back to the law on that ac- count. The former interpretation, however, is most approved, and indeed justly. 'Christ is 'then "the Minister of sin," and not of justifi- 'cation.' — 'Must it not follow that he is so if he 'hath introduced an imperfect dispensation, 'which will not sufficiently ensure the happi- 'ness of those that follow it. Yea, doth he not 'indeed teach sin, if justification indeed cannot 'be obtained without the law, in teaching men 'to renounce all dependence on it, as it is cer- 'tain by his gospel he doth?' Doddridge. — 11" then Paul, or the other ai)osties, should, either by doctrine or example, countenance the opin- ion, that the law must be obeyed, in order to justification; tlius "building again what they had destroyed," they would become transgres- sors, and liable to condemnation. And if Chris- tians from among the Jews should return back to a dependence on the law; they would vainly attempt to erect again that old building which they had destroyed, in order to make Christ their Foundation; (Marg. Ref. h. — Note, Rom. 10:1 — 4.) which would again bring them under condemnation, and leave their sins both unpardoned and unsubdued. (Note, 5:1 — 6.) — o John 14:19,20. 17:21. 2 (Jor. 4:10,11. 13:3,5. Epii. 3:17. Col. 1:27. Rev. 3:20. p 2 Cor. 4:11. 10:3. 1 Pet. 4:1.2. q 16. 3:11. .Tohn 6:57. Rom. 1: 17. 5:2. 2 Cor. 1:24. 5:7,15. Phil. 4:13. 1 Pet. 1:8. .lohii 1:49. 3:16.35. 6:69. 9:35 -38. Acts P:37. 9:20. i Tiles. 1:10. 1 Juhii 1:7. 4:9,10,14. 5: 10—13.20. s 1:4. ^\M. 20:28. .Tohn 15:13. Rom. 8:37. Kph. 5:2,25. Tit. 2:14. Rev. 1:5. t 18. Ps. 33:10. Mark 7:9. mm-j-. Rom. 8:31. u Sceon IR. 3:21. 5:2—4. Rom. 10:3. 11:6. X Is. 49:4. Jfr. 8:8. 1 Cur. 15. 2,14,17. A. D. 56. CHAPTER II. A. D. 56. This was indeed very different from the aj)os- tie's own experience in this matter: for, througli liis knowledge of the strictness, extent, spirit- uality, excellency, and sanction of the moral law, as well as of the typical import of the cer- emonies, he was become "dead to the law;" he expected no help from it in the matter of justi- fication; and he was divorced from it as a legal covenant, that he migiit welcome Christ and his salvation. The union between him and the law, in this sense, was finally dissolved, as the marriage relation is by death. (Notes, Rom. 3:19, 20. 7:1—4.) He hoped and feared noth- ing l^iom it; any more than a dead man did, from his friends or his enemies. (Note, Rotn. 6:1 — 4.) But the effect of this was not a care- less lawless life: on the contrary, this "dying to the law" was necessary, in order "that lie might live to God," and be devoted to him, through the motives, encouragements, and grace of the gospel. (Marg. Ref. i — 1.) In- deed, he was even "crucified with Christ:" the demands of the law on him had been answered by his Surety, in his obedience unto tlie death upon the cross; and his union with Christ had made him die to all legal dependences, as well as to the love and friendship of the world, the delights and interest of sin, and all those carnal principles from which his former activity arose. {Marg. Ref. m,n.— iVo—s.— Notes, 2 Cor. 5:13—15. 10:1—6. Col. 3:16,17.) And to this he was influenced by the consideration, that this glori- ous Saviour had loved him, when a bitter per- secutor, and had given himself to the death upon -the cross, as a sacrifice for his sins. So that, while he neglected no acceptable obedi- ence, and declined no self-denying service, yet he attended to all his duties, from such princi- ples and for sucb purposes, that "he did not frustrate" or set aside "the grace of God," by attempting in any measure to justify himself by his works; being fully assured, that if lighte- ousness could have beeii obtained by any obe- dience of man "to law" of whatever kind, con- sistently with the glory of God, then Christ had died without any necessity, and to no purpose. {Marg. Ref. t — X.) As therefore no Christian could suppose, that so stupendous a plan as that of redemption was formed and executed, without any occasion; it must also be conclud- ed, that righteousness could in no degree be ob- tained by a sinner, on account of liis obedience to any faw. This holds equally true of the moral, as of the ceremonial law, and indeed of every rule which can be prescribed for the con- duct of men in any age or nation. It was of small moment whether men observed the ritual aw or not, except as they depended on it: and the concluding part of the apostle's argument related to the moral law, at least equally with the ceremonial. — ^"1 through the law have died by law; so that I must live by God." (19) — 'We all, through breaking law, have died by 'the curse of law; so that, if we live, we must 'live by the free gift of God, and not by law.' Macknight. If this learned and laborious wri- ter had made it intelligible what he meant by 'have died by the curse of the law,' his novel interpretation woidd have required further no- tice. But the author owns himself unable to affix any precise meaning to the words used, in this and in several places of his translation and paraphrase. "I have died to the law" is ex plained by "I have been crucified with Christ." The minister. (17) Aiay.oro;. Jfa«. 20:26. Rom. 15:8. — I destroi/ed. (18) KuTslvaa. Matt. 5:17. 24:2. 26:61. Rom. 14:20. 2 Cor. 5:1, et al. — I through the laic am dead to the law. (19) Eyui i)"(« co/zh muco unei^avov. "I by law have died to law." See on Rom. 4:15. 6:2. — I am crurijied with. (20) 2vr(cnvq(x)- uui. — See on Rom. 6:6. — / do not frustrate. (21) Ovx uihToi. 3:15. See on Luke 10:16. — In vain.] Joioi^ar, immerito, sine causa, gra- tis. See on Matt. 10:8. PRACTICAL OBSERVATIONS. V. 1—10. Whilst we simply depend on God to prosper our labors, we should use every prudent method of obviating m.isapprehensions, and counteract- ing the designs of opjjosers, "lestby any means, we should run in vain:" and this may common- ly be connected with decided firmness in impor- tant cases. — False brethren and teachers are generally "brought in unawares.'" We must expect spies in our congregations, wbo come on purpose to find something to cavil at, or ob- ject to; in order to deprive us of our Christian liberty, by bringing us into bondage to human impositions, or groundless fears; or through ex- travagant notions of liberty, to keep men in slavery to sin and Satan. We must not "give place," in such matters, "by way of subjec- tion," in any measure; lest "the truth of the gospel" should be obscured or disgraced. — "False brethren" often profess an umlue regard to ministers of established reputation; iri order to disparage others perhaps of equal ability and faithfulness, whose line of duty requires them to proceed in a somewhat different manner. But they should be shown, "that God accept- eth no man's person:" and that all the servants are as nothing, in comparison of their common Lord; who will never approve of those, who "call man master upon earth," that they may more efiectually counteract the zealous endea- vors of others who are "fellow-laborers of God." {Note, 1 Cor. 3:4 — 9.) The question is not, Who said or who did such and such things? but merely, What was said and done.^ and, did it accord to the word of God, or not.'' Fre- quentlv those ministers, whom captious or in- [^99 A. D. 56. GALATIANS. A. D. 56. judicious persons magnify against others, "ini conference adil nothing to them:" nor indeed] do they materially differ from them; except as i the different descriptions of men, among whonij they lahor, induce them to conduct their work' with some circumstantial variations. And they, generally see that God hath called them to| their different spheres of usefulness, and be-; come mutually desirous, by love and good ofh-; ces. to strengthen each other's hands; while: many ignorantly suppose, or maliciously de-. clare, that they are opposing one another. But, ' whether our differences of sentiment be real,' or imaginary; we should all be "forward to re- member the poor," especially such as have im- poverished themselves for the sake of the gos-, pel; even sliould they have imbibed strong prej- udices against us and "our work and labor of j love." I V. 11—16. I "The fear of man bringeth a snare," to an; extent of which few are fully aware: and we need not wonder to see pious persons ashamed, or afraid, openly to countenance those vvhomj they inwardly favor; or boldly to avow them-i selves on controverted points, when their opin- ions are unpopular: for Peter himself even at an advanced period of his most zealous, bold, and useful ministry was induced thus to pre- varicate! But even a man equal to an apostle,! or "the chiefest of the apostles," who "walks not uprightly according to the gospel," is to be blamed and condemned, in this respect, and "withstood to his face," when the matter is ev- ident and imj)ortant: for the more eminent he is, the greater mischief will follow from the exmple; so that other distinguished persons also will "be carried away" with such a sanctioned "dissimulation," — Public offences must be pub- licly reproved, that the evil may be effectually counteracted. (Note, 1 Ttm. '5:19,20.)— We must "cease from man," and "know no one after the flesh," if we would follow the Lord fully; for "verily every man in his best estate is altogether vanity." Christ is the only in- fallible Head of his church: all pretenders to this title on earth are antichrists; and they, who cannot endure to be blamed, or to acknovvl- edge themselves mistaken, are of a very un- christian temper. Men are seldom aware of the magnitude or fatal consequences of their errors or carnal compliances: yet they should be fairly pointed out to them, that they may be put upon their guard. Whatever be' our na- tion, religious profession, education, or outward character; if real and established Christians, we know that "by the works of the law shall no flesh be justified." This conviction has led us to believe in Christ, and rely on him, that we "might be justified by faith" in him: and, while we adhere to this principle, all our most spiritual worship and devoted zealous obedience will be entirely disregarded by us in the grand concern of justification, and be wholly perform- ed from other motives and to other purposes; we can to our brethren and to all men a 3. Deut. 32:6. 1 Sam. 13:13. i Luke 24:25. Eph. 5:15. 1 ' Tim. 6:4. marg. b 1 :6. 4:9. 6:7,8. Matt. 24:24. 300] Acts 8:9—11. 2 Cor. 11:3,13— 15. Eph. 4:14. 2Thes. 2 9 -'2. 2 Pet. 2:18. Rev. 2 20. 13:13,14. 18:3. V. 17—21. We make "Christ the Minister of sin," if we suppose that his righteousness and atonement are insufficient to justify the benever: even as others make him the "Minister of sm," by al- lowing themselves in disobedience, from a pre- sumptuous confidence of being justified by his righteousness, and saved without being sancti- fied.— The believer, "through the law, is be- come dead to the law," not that he may con- tinue in sin, but that "he may live unto God:" and the more simply he relies on Christ for every thing, the more devotedly does he walk before him, in all his ordinances and command- ments. He is "crucified with Christ," to the world and sin, as well as to all legal dependen- ces and proud confidence. His ambition, ava- rice, and desire of sensual or dissipated pleas- ure, and of pomp or power, with every angry, or malignant passion, the great and efficacious springs of human activity, are mortified, and as it were broken and deprived of energy: so that, if other principles equally operative were not implanted, he would be almost without stimulus to any kind or degree of activity. But he is united with Christ and conformed to him; he, as it were, rises, lives, and ascends witli Christ; yea, Christ lives and reigns in him, and speaks and acts by him: and, as far as he is brought under this sacred influence, his words and works resemble those of his Lord, and all his powers are employed in his service. He lives here on earth, "by faith in the Son of God," which "worketh by love," love of God and of man; this induces zealous active obedi- ence, and effects a progressive transformation into his holy image: and this proportionably enables him to use the language of full assur- ance, and to say, "He loved me, and gave him- self for me." Thus he neither perverts nor "frustrates the grace of God:" for this propo- sition, "that if righteousness come by the law, then Christ is dead in vain," is the bane of all self-justifying schemes, however refined or in- genious they be: and all who cleave to them would certainly have deemed this language to be enthusiasm, if the apostle had not used it concerning his own experience; and if it had first been spoken by some zealous modern de- fender of the doctrine of grace against the ob- jections of Pharisees, and the perversions of Antinomians. CHAP. TIL The apo»tle sharpiv reproves the Galatiins, for departing from that gospel which had heen fully preached to them, and confirmed liy the gift of the Holy Spirit, 1 — 5. He proves the doctrine of jmtification hy faith alone, from the example of Abraham, and the Icslimony of scripture, fi — 9; from the curse of the law, and the redemption of Christ, 10-14: and from the Ahrahainic covenant, v\hich the law could not disannul, 15 — 18. He states the use of the law, in connexion with the covenant of grace; shows that all men are by the law shut up un- der sin, till Christ releases them; and describes the law as a school- . master to bring men to him, that they m<\v be justified by faith, 19 — 24: and that all believers are delivered from the law, and nude the spiritual teed of Al)rabam by faith in Christ, 2.5 — 29. 0=* FOOLISH Galatians, ^ who liath bewitched you, that ' ye should not obey the truth, before whose eyes '' Jesus Christ hath been evidently set forth, cru- cified among you.'' c Acts 6:7. Rom. 2.G. 6:17.10: 16. 2 Cor. 10:5. 2 1 hes. 1: 8. Ileb. 5:9. 11:3. 1 Pet. 1: 22. 4:17. d 1 Cor. 1:23,24. Eph. 3:*;. 2:2. U:2G. A. D. 56. CHAPTER III. A. D. 56. 2 This only would I learn of you; •-' Received ye the Spirit by the works of the law, or *'by the hearing of faith? 3 Are ye so foolish? ^ having begun in the Spirit, are ye now made perfect by the flesh? ' 4 Have •* ye suffered * so many things in vain? if it be yet in vain. 5 He therefore ' that ministereth to you the Spirit, and ^ worketh miracles among you, doeth he it ' by the works of the law, or by the hearing of faith? [Practical Obsei-vations.] Note. — Having authenticated his ministry and doctrine, by a statement of facts, the apos- tle proceeded more directly to argue the point with the Galatians; whom he sharply reproved, as destitute of wisdom and understanding, in thus unaccountably turning away from the truth of Ciirist. He demanded therefore, "who had bewitched them," by the sorcery of their insidious insinuations, "that they should not obey the truth," which required them to seek justification by faith in Christ alone. For it certainly could be owing to nothing less than fascination, for them to seek it "by the works of the law:" seeing tlie gospel had been so fully explained, and earnestly enforced upon them ; and all things relating to the sufferings of Christ, and the need, motive, intenseness, and benefit of them, had been set before them, in so distinct, pathetic, affecting, and lively a manner, by the preaching of the gospel, and the administration of the Lord's supper; that "Jesus Christ had," as it were, been "evident- ly set forth, as crucified before their eyes," and in the midst of them. And could it have been previously imagined, that the impressions, which seemed to be thus made upon their minds, would so soon be erased ? {Marg. Ref. a — d.) — The argument, however, might be reduced to a very compendious decision: the apostle oidy desired to know from them, whether they had received the miraculous gifts of" the Holy Spirit, by the laying on of the hands of those preach- ers, who proselyted them to the Jewish law; or from him, who brought them the joyful report of free salvation by faith in Christ? (Marg. Ref. e, C— Notes, Rom. 10:5—17.) As they must know, that they received these gifts by liim, and not by their legal teachers; could they be so absurd, as to suppose, that they had in- deed begun to worship and serve God, in a spiritual and acceptable manner, by tlie preach- ing of a doctrine warranted and evidently at- tested by the Holy Spirit; but that the work had been left imperfect, and was now to be completed by teachers, who possessed no "mi- raculous powers, at least could impart none to others; and who only instructed them in exter- nal ordinances, a bodily exercise, of which car- nal men weie as capable as the most spiritual man on earth! (^Marg. Ref. g. — Note, Phil. e 5:11. AcIj2:38. g:15. 10:44— 47. 11:15—18. 15:8. 19:2—6. I i'M. 12:7—13. 2 Cor. 11:4. Kph. 1:13,14. Heb. 2:4. 1 Pel. 1:12. f Horn. 1:17. 10:16,17. g 4:7—10. 5:4—8. 6:12—14. •Hcb. 7:13—10. 0:2,9 '.0. h Ez. 18:24. Ileh. 6:4—6. 10: 32—39. 2 Pet. 2:20-22. 2 John 8. * Or, so great. i Sec on 2.-2 Cor. 3:8. k Acts 14:3,9,10. 19:11,12. Rom. 15:19. 1 Cor. 1:4,5. 2 Cor. 3:1^7, V. 3.) They had, indeed, endured many persecutions, esj)ecially from the Jews : and would they at length prove their profession of Christianity to be "vain," and lose ail the ben- efit of their sufferings, by renouncing the grace of the gospel, to rely, in part at least, on legal observances? The apostle hoped that it would not yet be thus "in vain:" but it certainly must be so, unless they could be recovered iVom the fatal mistake, {Marg. Ref. h.—Note, 5:1—6.) He must therefore again demand of them, whether the supply of the Spirit, and miracu lous powers, had been given them from the Lord, by means of the preachers of legal obser- vances, or by the ministers of the gospel. -This open appeal to the Galatians, who were under the influence of those, who opposed the apos- tle's authority, is a full demonstration, that these gifts were actually communicated to them by ; his ministry. The abruptne.ss and repetitions I of his questions also prove, that his mind was [greatly agitated by their misconduct, and show I how important he deemed their mistake; and Iwe cannot doubt that he regarded all' their pro- jfession, and sufferings in consequence of it, to [be altogether in vain, in case they persisted in lit. — This is of the greatest importance in the argument: for submission to the ceremonial 'law, though burthensome, would not have been a renunciation of the gospel, if it had not im- plied a dependence on their own works, instead jOf the righteousness and propitiatory sacrifice {of Christ; and this dependence must be equally jincompatible with the grace of the gospel, even when the obedience itself is necessary from ; other motives, and for other purposes. — Obey \the truth. (1) The truth is obeyed when its [directions are observed; but disobeyed, when I these are neglected, in order to render obedi- lence to other directors or injunctions. {Notes, [jtfa^. 7:24— 27. lS:b— 9. Heb. b:7— 10, v. 10.) Foolish. (1) Jvorjioi. 3. See on Luke 24: '25. — Bewitched.'] E6uoy.ure. Here only, — \Obey.] nei{^E(Tf^(xi. 1:10. Jets 5:36.— Hath been evidently set forth.] Jltjoeyoucfuj. Rom. 1 15:4. Eph. 3:3. Jude 4. — 'Quibus Jesum 'Christum vestrum causa cruci affixus; tan- 'quam in tabula quadam propositus est. ... Qui- 'bus Jesus Christus crucifixus a me vivis colo- 'ribus ob oculos fuit depictus.' Schleusner. — The hearing of faith. (2) E^ uxqjjq nt^Fot;. 5. Rom. 10:17. — Having begun. (3) Epuq^o- fisvoi. Phil. 1:6. Not elsewhere. Ex ep et a()/oftat, incipio. — In vain. (4) Etxy. See on 1 Cor. lb:'2.— Ministereth. (5) Em/ogriywr. See on 2 Cor. 9:10. 6 Even *" as Abraham believed God, and it was f accounted to him for right- eousness. 7 " Know ye therefore, that " they which are of faith, the same are the chil- dren of Abraham. 8 And P the scripture, •> foreseeing that '■ God would justify the heathen through 10:4. 12:12. 13:3. 1 2. ra 9. Gen. 15:6. Rom. 4:3 — 6,9,10. 9:32,33. Jam. 2:23. t Or, imputed. Rom. 4:6,11,22, 24. 2 Cor. 5:19-21. n Ps. 100:3. Luke 21:31. Ilcb. 13:23. o 26—29. John 11—16,24. 9:7,1 p 22. 4:30. Jolin Rom. 9: 17. 2 q Acts 15:15—18. T Horn. 5:23—30. 7:38,42. 19:37. Tim. 3:15—17. [301 A. I). 56. GALATIANS. A. D. 56. faiih, ' preached before the gospel unto Abraham, saying, * In thee shall all nations be blessed. 9 So then " they which be of faith are blessed with faithful Abraham. iVoie.-" Abraham believed Go(],"&c. {Notes, Gen. 15:5,6. Bom. 4:1 — 5.) The example of Abraham was sufficient to determine, that those who sought justification by faith only, were his rhildren, and interested in the blessings prom- ised to him: and the Holy Spirit, who inspired the writers of the scriptures, foreseeing the calling of the Gentiles, and their "justification by faith in Christ," preached "before the gos- ))el unto Abraham" in few words, when God said, "In thee shall all nations be blessed:" that is, 'By virtue of their relation to the prom- 'ised Seed, which shall descend from thee, sin- 'ners of all nations shall, through faith, be 'made completely happy in the favor of God, 'and the enjoyment of everlasting lite.' {Marg. Ref. ])—t.— Notes, Gen. 12:1—3. 18:18,19. 22:16 — 18.) So then they, who sought accept- ance in this way of simply believing, Avere blessed after the example of^ "believing Abra- ham." (Notes, 26—29. Rom. 4:14— ll)— The scripture foreseeing, &c. (8) What can this mean, unless "the scripture" is considered as "the Word of God," who foresaw, and thus revealed his determinate purpose and foreknowl- edge in this particular? (Note, Acts 2:22 — 35.) — In thee, &c.] Not exactly from either the LXX, or the Hebre\v. (Gen. 12:3.) It loas accounted. (6) "It was imputed." Marg. Elo)'iad-rj. See on Rom. 4:3. — They u'hicJi are of faith. (7) ' Oi fy. tuqfoiz. 8,9,12. Rom. 3:30. 4:16. — Foreseeing. (8) UooidHcrn. Acts 2:31.— Not elsewhere N. T.— Gen. 37: 18. Ps. 139:3. Sept.— Preached before the gospel.] lfQoevj]yye).iO(tTO. Here only. Faith- ful. (9) niaja. See on John 20:27. 10 For " as many as are of the works of the law are >' under tlie curse: for it is written, ^ Cursed is every one that contin- ueth not in all things which are written in the book of the law to do them. 11 But ^ that no man is justified by the law in the sight of God, it is evident: for, ^ The just shall live by faith. 12 And 'the law is not of faith: but "•tha man that doeth them shall live in them. 13 Christ hath * redeemed us from the curse of the law, ^ being made a curse for us: s for it is written, •» Cursed is every one that hangeth on a tree: 14 That ' the blessing of Abraham might Heh. 4:2 ' oo /'*„"• '^•^- '2=18. 22-.1E. 26;1. 28:14. 49:10. Ps. 72:7 Is. 6:13. G5:9. Acts 3:25,26. Rev. 11:15. ' 11 7,R,14.29. Rom. 4:11,16,24. X ll.-iVe on 2:16 — Luke 18:9 — 13. Rom. 4:15. 7:9 — 13. 8-7. y nciit. 11:26— 23. 29:20 Is 43:28. Malt. 25:41. z Peiil. 27:26. .ler. 11:3. E? 1' -1. Rom. 3:10.20. 6:23. Jam" 2:3—11. a 1 KinK' R:46. .loli 9:.">i 40:4 ■^^ \ Ps. 19:12. 130.3,4. 143: 2. Ec. 7:20. Is. 6:5. 53:8. 64:6. Jam. 3:2. I John 1:8— 10. Rev. 5:9. 7:14,15. b Hah. 2:4. Rom. 1:17. Heb. 10:38. c Rom. 4:4,5,14,16. 9:30—32. 11:6. d Lev. 18:5. Neh. 9:29. E?. 20:11,13. Matt. 19:17. Luke 10:25—28. Rom. 10:5,6. e See on 10.-4:5. Is. 53-.5— 7 10—12. Dan. 9:24,26. Zech. 13:7. Matl. 26:28. Rom. 3:24 —26. 4:25. 8:3,4. 2 Cor. 5:21. tl>li.5.2. 1-il. ;i:i.l. ilel, 7- come on the Gentiles, '' through Jesus Christ; that we ' might receive the promise of the Spirit through faith. [Practice!/ Obso-aalions.] Note. — Instead of the blessedness of Abra- ham, all they, even of his posterity, who sought to be justified by their own obedience "to the [works of the law," with all those Avho in any ! way remained under the covenant of Avorks, 'abode under the curse, according to the testi- jmony of the law itself. (Ma7-g. Ref. x — z. — Note, Deut. 27:26.) The passage here quoted follows a variety of curses denounced against i transgressors of the moral law; which shows jthat this Avas principally referred to. Indeed, the legal dispensation, considered as acovenant of Avorks, Avas intended: believers were always under the covenant of grace, by faith in the Saviour as promised from the beginning, and prefigured es])ecially by the sacrificing of in- nocent animals: unbelievers ahvays made the whole law a complex covenant of AVorks; and the nation of Israel A\'as nnder the Sinai-cove- nant, in respect of the land of Canaan, and their peculiar privileges. (Notes, Ex. 19:5. 20:1.) But after the promulgation of the gos- pel, the whole became entirely a covenant of AVorks, CA'en as much as that of Adam. (Note, 4:21 — 31.) Under a covenant of this kind, in one form or other, all men continue, as the ra- tional and accountable creatures of God; and, being transgressors of his law, even according to their OAvn obscure notions of it, they are ex- posed to the curse and Avrath of God, aud re- main under it, unless they believe in Christ. (Note, Rom. 2:12 — 16.) But as the apostle Avas arguing Avith Judaizers, he led their atten- tion to the written laAV itself; which could not confer the blessing, but must denounce the curse upon them: for they had not "confirmed it," or "continued" from the beginning of their lives to that day; and would not to the end of life continue, "in all things Avritten in the law," so as to perform a perfect obedience to them. — It Avas therefore evident, at the first glance, that no man could be justified by a law, Avhich peremptorily demanded an obedience so abso- lute and perfect, as no mere man ever yet ren- dered to it. But it Avas further evident, as God had declared anotlier way of justification and eternal life. (Marg. Ref. x — z, — Notes, Hub. 2:4. Rom. 1:17, Heb. 10:35—39.) Noav "the way of faith," by Avhich alone the most right- eous of our fallen race can live before God, is perfectly distinct from, yea opposite to that of the laAV, Avhich never proposes life, hut upon the terms of perfect obedience. (Marg. Ref a —d.-Notes, Lev. 18:5. Matt. 19:16—22. Mark 12:28—34. L«A-e 10:25— 29. i?om. 10:5— 11'.) Every one, therefore, who has not performed this condition, is "under the curse;" but 26,27. 9:12,15,26,28. 10:4—10. 1 Pet. 1:18—21. 2 24. 3:18. 1 John 2:1,2. 4:10. Rev. 1:5. 5: f 2 Kings 22:19. Jer. 44:22. 49: 13. Horn. 9:3. g Dent. 21:23. 2 Sam. 17:23. 18:10.14,15. 21:3,9. Eslh. 7: 10. 9:14. Malt. 27:5. 1 Pet. 2:24. h Josh. 10:26,27. i See on 6—9,29. Gen. 12:2,3. 13.41:8. 51:2,3. Rom. 4:3— 17. k 16. Gen. 22:18. Is. 49:6. 52: 10. Luke 2:10,11. Acts 2:39. 3:2.5,26. 4:12. Rom. 10:9— 15. 1 Tim. 2:4—6. 1 2,5. 4:6. Is. 32:15. 44:3,4. 59: 19—21. Jer. 31:33. 32:40. Ez. 11:19. 36:26,27. 39:29. Joel 2: 28,29. Zech. I2:l0. Luke 11: 13. 24:49. John 7:39. Acts 1: 4,5. 2:33,38. 5:32. 10:45—47. 11:15,16. Rom. 8:9— 16 26,27 1 Cor. 12:13. 2 Cor. 1:22. Kph. 1:13,14. 2:18.22. 3:16. 4:30. I Fet. 1:22. Jude 19J20. A. D. 56. CHAPTER III. A. D. 56. "Christ hath redeemed us from the curse of the law," or bouQfht us ofFby a price paid, having been willingly "made a curse" in our stead. For, as it was the purpose of God thus to deliver men from wrath, by the ignominious and agonizing sufferings of his beloved Son upon the cross, and all the punishment which he then endured: so he declared that kind of punishment to be "accursed," and an emblem of his most dread- ful vengeance, when it was written, "Cursed is every one that hangeth on a tree." (Marg. Ref. e— h.— A'ofe, Deut. 21 :22,23.) Thus, when the holy and divine Saviour was suspend- ed on the cross, it appeared that he endured "the curse of the law" in our stead. In this most wonderful and gracious manner the way was oi)ened for "the blessing of Abraham," even the "righteousness of faith," and friend- ship with God, to be conferred, not only on the Jews, but on the Gentiles also, through Christ and "by faith in him;" and that they too might receive the promised gifts of the Spirit, by faith, to seal to them the truth of the gospel; and his sanctifying grace, to seal to them their own free justification. (Marg. Ref. i— I— Notes, 1—5. Acts 2:14—21. 2 Cor. 1: 23,24. Jam. 2:21 — 24.)— It is evident, that the apostle supposed the Gentiles to be "under the curse of the law," as well as the Jews, but in another form; else they would not have needed this redemption and justification. — The just, &c. (11) Or, "the just by faith shall hve." This is the more exact translation: and as "the righteousness of faith" does not secure men from temporal death, in any form, or at any time; so deliverance from eternal condemna- tion, and to eternal life in heaven, must be in- tended.— Curse of, &c. (13) As Christ died, not to deliver us from temporal death, but from "the Avrath to come:" it is manifest, that "the curse of the law," whether the law of Moses, or any law under Avhich men are supposed to be, is eternal damnation, and not temporal or temporary ])unishment. Christ indeed did not suffer eternal damnation; for, being God as well as man, his temporary sufferings consti- tuted an infinite satisfaction to divine justice, and the fullest display of the evil of sin, and the honor of the divine law which can be conceived. — Many expositors, who contend against the imputation of Christ's righteousness to believ- ers, in disputing against Socinians, argue for the vicarious sufferings of Christ in our stead. Now what is this but imputation? He, though perfectly .holy, paid the debt which we sin- ners had contracted. "It was exacted, and he became answerable." We sinners, on believ- ing, are "made the righteousness of God in him," and receive the inheritance which he merited. Thus there is a reciprocal imputation. {Notes, Is. 53:4—12. 2 Cor. 5:18—21, v. 21. 1 Pet. 2:18—25, v. 24. 3:17,18.) Yet, as the imputation of sin did not render the Saviour either criminal or polluted, but had its effect merely in his receiving the punishment which we deserved, so the imputation of his righteous- ness does not render us free either from crimi- nality or pollution; but merely entitles us to m Rom. 6:19. 1 Cor. 15:32. n Hcb. 9:17. * Or, testament. 0 8. Gen. 12:7. 13:lS,1fi. 1.5:5. l/:7,8. 2l:l2. 22 17 18.26:3,4. 28:13,14. 49:10 p 27—29. Rom. 12:5. 1 Cor. 12; 12,27. Kph. 4:15,16. 5:29,30, 32. Col 2:19. 3:11. q 5:16. 1 Cor. M2. 7:29. 10:19. 2 Cor. 9:6. Eph. 4:17. Col. 2:4. the reward of his righteousness. We have still the same need of humiliation and repentance, of sanctification, and personal obedience and holiness, without which we have no evidence that we are made the righteousness of God in him. — 'I wonder that Jerome and Erasmus 'should labor, and seek for I know not what 'figure of speech, to show that Ciirist was not 'called "accursed." Truly in this is placed all 'our hope: in this the infinite love of God is 'manifested; in this is placed our salvation, that 'our God, properly and without any figure, j)our- 'ed out all his wrath in his own Son; ... caused 'him, ... to be accursed, that he might receive 'us into favor. Finally, without any figure, ' "Christ was made a curse for us," in such a 'manner, that unless he had been truly God, 'he must have remained under the curse for 'ever, from which for our sakes he emerged. 'For indeed, if the obedience of the Son of God 'be figurative and imaginary, so must our h(ipe 'of glory be.' Beza.— The Spirit. (14) The departure of the Spirit of lift; and holiness, when Adam sinned, left him spiritually dead, and proved him a condemned criminal; the gift of the Spirit of life and holiness, in Christ Je- sus, is the source of spiritual life, and the seal of his justification. — The miraculous or extra- ordinary gifts of the Spirit cannot, therefore, be exclusively meant; yet they are specially referred to. (Note, 1 — 5.) — Cursed is every one, &c. (10) Nearly from the LXX, which adds 7TUOI, to what is found in the Hebrew, which does not at all alter the meaning. (Note, Deut. 26:'26.)~The just, &c. (11) Nearly from the LXX. (Hab. 2:4.) — Cursed is every one, &c. (13). This varies considerably from the LXX, but it conveys tiie exact meaning of the passage. (Deut. 21 :23.) Under the curse. (10) ' Yno xajaQar. 13. Heb. 6:8. Jam. 3:10. 2 Pet. I speak after the man- ner of men; Though " i7 be but a man's * covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now ° to Abraham, and his seed, were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, ^ which is Christ. 1 7 And 1 this I say. That ^ the cove- ,^ nant, that was confirmed before of God in Christ, the law, ' which was four hundred and thirty years after, * cannot disannul, " that it should make the promise of "^ none effect. r Gen. 15:18. 17:7,8,19. Luke 1:68—79. John 1:17. 8:56—58. Rom. 3:25. 2 Cor. 1:20. Heb. 11:13,17—19,39,40. 1 Pet. 1: 11,12,20. s Gen. 15:13. Ex. 12-40,41. Acts 7:6. t 15. Job 40:8. Is. 14:27. 28: 13. Heh. 7:in. u 21. Num. 23:19. neh.6:13— IB. X 5:4. Num. 3U:!'. i'a. 33:10. Horn. 3:3. 1 Cor. 1:1". 303 A. D. 56 GALATIANS. A. D. 56. 18 For yif the inheritance be of the law, it is no more of promise : ^ but God gave it to Abraham by promise. jVoie. — The apostle proceeded to ground an- other argument upon the case of Abraham. Speaking of the high concerns of God's deal- ings with his creatures, after "the manner of men" when deahng with each other; he reminded the Galatians, that even a covenant between men, when fully ratified, could not be "disannulled," or have any new conditions added to it, without the explicit consent of all parties. Now the formal ratification of the covenant with Abraham, and its express prom- ises to him and his seed, took place long before the Mosaic law; and could not therefore be altered or disannulled by it. Neither did the Lord include all the descendants of Abraham in these promises, as so many distinct kinds of seed: but they were limited to liim, and "his Seed," in the singular number, which imphed that Christ was principally meant, and others only as related to him, and regarded as one with him. (Marg. Rcf. o, p. — Notes, Gen.\ 17:4—8. Bom. 9:6— 14. 1 Cor. 12:12— 26.) The unbelieving descendants of Jacob were no more interested in the most valuable promises, than the posterity of Ishmael and Esau were: while all believers, though of Gentile extrac- tion, being one with Christ, were included in the Abrahamic covenant, without any concern in the Mosaic law, or the Sinai-covenant. | (Notes, 26—29. Rom. 4:9—17. Heb. 6:12— 20.) Now this covenant confirmed with Abra-! ham, in respect of Christ and his salvation; the law, which was not given till four hundred and thirty years after the calling of Abraham,' could not disannul, that the promise should be rendered of none effect. (Marg. Ref. q — x. — Notes, Gen. lb:ll— 16. £x. 12:40.") For if the inheritance of heaven (which was typified by that of C ■• aan,) had depended on the law, and men's i)ersonal obedience to it: it could not have been secured to believers by the promise given to Abraham; and the new conditions,! added to his covenant, would virtually have disannulled it. | t^fler the manner of men. (15) Kara uv-\ ■Oqwtiov. See on 1 Cor. 15:32. — Confirmed.] Ks)cvQiji)iLievi]v. See on 2 Cor. 2:8. — Disannul- leth.] J&sii:i. See on 1:11. —Addeth thereto.] EniSiujaaosTui. Here only. JiuTitaaoi, 19. Luke 3:1S.— That ivas confirmed before. (17) nQoy.sy.yooi/ifrijr. Here only. Disannul.] Akvqoi. See on Matt. \b:Q.~Make ... of none effect.] Kmaoyijaai.. 5:4. See on Rom. 3:3. — Gave it. (18) Kexumaxui. See on Luke 7:^1. 1 his word always implies a free gift. ^19 Tl Wherefore "then servcth the law.? c -V^?^ added because of transgressions, till the Seed should come to whom the promise was made: and it teas ordained _by_a^igels ^ in the hand of a mediator. y I0,12,2fi.29. 2:21. Kom. 4:13^ — 16 8:17. 7 Sie on IR.— Ps. 105:R— 12 'C Mir. 7:18-20. Luke 1.54 55 72,73. I! eh. 6:12— 15. a Rom. 3:1.2. 7:7— '3. 1> 2-— 24. Deut. 4:8,!). Ps. 147- 1''.20. Luke in:3l. .lohn 5:4.5 - 47. 15:22. Rom. 2:13. ,">:19 21. 1:15. 5:20,21. 7:7—13. 1 3041 Ileb. Tiin. 1:8 9. c lf!,25. 4:1—4. •IDeul. 33:2. Acts 7:53. 2:2.5. e Ex. 20:in— 21. 24:1 — 12. 34- l'l~^^,' ^^'■- '■•'^- I)eul. 5: -iJ— 34. 9:13—20.25—29. 18- 10b 23. John 1:17. 15— 19. I'. Aril 7:3J>. f Joli 9:33. ' AcU 12:20. 1 Tin 20 Now ^ a mediator is not a mediator of one, s^but God is one. 21 Is ^ the law then against the prom- ises of God.'' ' God forbid: "^ for if there had been a law given which could l.ave given life, verily ' righteousness should have been by the law. 22 But the scripture hath •" concluded all under sin, " that the promise by faith of Jesus Christ might be given ° to them that believe. [Practical Obscrvatiom.] Note. — If then the promises were "spoken to Abraham and his Seed," and to all believers in him without any dependence on the law; what purpose did the law answer.'' and why was it promulgated.'' To this inquiry the apos- tle answered, that "it was added" to the cov- enant with Abraham, and rendered subservient to the accomplishment of it, in various partic- ulars previously to the coming of Christ; though it made no alteration, as to the manner of a sinner's acceptance. The whole system served, "becauseof transgressions," to restrain the nation of Israel from universal idolatry and wickedness, and to preserve the worship of God among them, till the coming of Christ: the moral law was useful to convince men of sin, to show them their need of repentance, of mercy, and of a Saviour; the ceremonial law shadowed forth the way of acceptance and holiness; and believers were, in the worship thus instituted, enabled to maintain commun- ion with God, by faith in the promised Messi- ah. (Marg. Ref a, h.—Note, Rom. 5:20,21.) Thus it pleased God, that things should re- main, till the coming of that "Seed of Abra- ham," to whom especially the promises had respect: and the law was promulgated, and formed into a national covenant, at mount Sinai, by the ministration of angels, and by the intervention of Moses as a typical Media- tor. (Marg. Ref. c—e.— Notes, Ex. 19: 20: 18—20. 24: Deut. 5:22—29. Acts 7:34— 36. Heb. 2:1 — 4.) — It was, however, well known, that "a Mediator" was not appointed to act merely in behalf of one party in any covenant, but of two at least: yet only one party in the Abrahamic covenant, was present when the law was given; even God himself. For the nation of Israel was not the other con- tracting party in that covenant; unbelievers among them had no share in the principal bless- ings of it; and all believers in every age and nation were concerned in it, by virtue of their union with "the Seed," to whom the promise was made. (Marg. Ref. f, g.—Note, 26 — 29.) Moses might indeed mediate a covenant be- tween God and Israel: but he was not author- ized to alter or disannul the Abrahamic cove- nant; which therefore continued in force with all believers, after the giving of the law, ex- actly as before. (Notes, Ex. 19:5. 20:1.)— This does not imply, that Christ was not pres- 2:5. g 17. Gen. 15;1R. 17:1,2. Rom. 3:29,30. Ii Matt. 5:17—20. Rom. 3:31. 7:7—13. i 2:17.— S« OH Rom. 3:4,6. k 2:19,21.— 5<:e on Rom. 3 20. I Rom. 3:21.22. 9:.;i. 10:3— R. Phil. 3:6-9. r;.!i. 11:7. m "—10,23. I's. 1 !J:.;. Kora. 3:3—20.23. 5:12.20. 11:32. n 14—17,29. t?om. 4:1 I— 16. 5: 20.21. 2 Tim 1:1. llel). 6:13 —17 9:15. 2 Prt. 1:4. 3:13, I .lohii 2:25. 5 11 — 13. o Mark 18:16. .Tohn 3:1.5 — 18.36. 5:24. 6:40. 11:25 26. 12 46. 20 31. Arts 16:31. Rom. 10:9. 1 .loliii 3:23,2!. 5:13 A. D. 56. CHAPTER III. A. D. 56. ent, as Jehovah, and the great Agent in the giving of the law: but only that he acttd in his legislative, and not in his mediatorial char- acter, or as representing tlie wiiole body of believers. — If this then were the case, it might further be inquired, whether "the law was contrary to the promises of God," and the ac- tomplishment of them, to those who lived un- der that dispensation. To this the apostle answered, "God forbid!" 'Let that thought be •rejected with abhorrence.' The Sinai-cove- nant was distinct from the Abrahamic: the mor- al law, as the standard of duty, was distinct from the gospel, the foundation of a sinner's hope: and the shadows of the ceremonies, from Christ the Substance: but they were not con- trary to each other. Nay, the law in every sense was subservient to the promises, and the performance of them to believers: it was good in itself and for the ends purposed by it; but it was never intended to "give life" to men; because all have broken it, and are prone to break it. For "if such a law had been given, as could have given life, veril^ righteousness," or justification unto life, "would have been by the law;" and the whole plan of redemption by Christ would have been superfluous. But whether the Mosaic dispensation, as uncon- nected with the gospel; or the moral precepts and sanctions; or the ceremonies; or any other part of the Old Testament, was duly attended to; its uniform tenor "concluded," or shut up, all men, of every national character, J'under sin;" under the guilt of their actual transgres- sions, and the power of their evil propensities, as in a strong prison, from which no law could give them deliverance. Yet even this was in- tended to recommend the gospel, that the prom- ise of pardon, righteousness, liberty, grace, and eternal life, by faith in the promised Sav- iour, being proposed to men, when "shut up as condemned criminals in prison, without hope or possibility of escape, might be freely per formed to all who by i'aith acceded to the pro- posal; while all others must be left under the condemnation and the })ower of sin, without remedy. {Marg. Ref. h — o. — Notes, Rom. 3:) To whom the promise icas made. (19) 'Jl enyyyfliui. Acts 1 -.b. J?o>«. 4:21, et al. — It was ordained.] Junuyei;. See on Luke 3:13. — /ft(tT(tyr]- See on Acts 7:53. — Of a media- tor.] Miami. 1 Tim. 2:5. Heb. 8:6. 9:15.— Job 9 -.SS. Sept.— Given life. (21) Zuiotjoitj- (Ttu. See on John 5:21. — 'There. is no place in 'the New Testament, in which it doth not sig- 'nifv, Vitam accipere quam quis non habebat.'' {To receive life which any one had not.) Leigh. MFdiTf-iiui, Heb. 6:17. a ,utuo;, medius, et f-ifu, eo. The use of this word in this con- nexion implies, that no law can either rescue the condemned criminal from that death to which he is doomed, or raise "the dead in sin," to "newness of life." — Concluded. (22) 2"i;*'f- y.).Fiaf. 23. Rom. 11:32. See on Luke 5:6.— 'Shut up as close prisoners, locked up in a dun- geon.' Leigh. — JosA. 6:1. Sept. Ex aw et xlrto), claudo; quod a y.Xei:, clavis. {Note, Matt. 16:19.) — Ml under sin.] Tu naviu vno (x'/jugnup. 'All men, and whatever can proceed p 19,2J,25. 4:1—4. Heb. 12;2. <) iA..%2\. 5:18. Horn. 3; 19. 6: 14,15 1 Cor. 9:20.21. r Luke 10:2>J,2l Heb. 11:13,39, Vol. M. 40. 1 Pet. 1 II, 12. 5 25. 2:19. 4:2,3. Malt. 5:17,13. Acts 13:3a,.'59. Itom. 3:20—22. 7:7—9,24,25.10:4. Col. 2:17. 39 'from man, so that it is more emphatical than 'if it had been masculine.' Beza. 23 But before ^ faitli came, we were kept 1 under the law, shut up unto "■ the faith which should afterwards be revealed. 24 Wherefore * the law was our school- master to bring us unto Christ, that we might lie * justified by faith. 25 But after that " faith is come, " we are no longer under a school-master. Note. — Before the great Object and Author of "faith" was come, and the doctrine of "faith" fully declared, the nation of Israel, the visible church, was kept under the legal dispensation: and, not only were unbelievers shut up under the curse of the law, as al other times; but even believers were held in a state of compar- ative darkness and discipline. Through the promises and ceremonies, they received a meas- ure of light and encouragement; and thus they looked forward to that brighter day which was predicted: while the nation at large was "shut up," by the institutions and sanctions of the law, and so, restrained from total apostasy, till the coming of Christ and the full revelation of the doctrine of faith. (Marg. Ref. p — r. — Notes, Heb. 11:39,40. 1 JoA?i 2:7— 11.) So that the church, considered as a complex body, was in a state of pupilage and minority under the old dispensation; and tlie law served as a "school-master," or tutor, to instruct it in the introductory lessons of religious knowledge, by many hard tasks and burdensome restraints, imposed with much salutary severity. This was so ordered, that Christ and his salvation might be the more welcome; and that the very yoke of the law might bring men to him, "that they might be justified by faith." But when the great Object and doctrine of faith were public- ly introduced, the church was no longer to continue under a school-master; but was to be admitted to a nobler liberty, anii instructed in a more open and enlarged manner. (Marg. Ref. s—M.— Notes, 4:1-7. Matt. 11 :28-30. Acts 15: 7 — 11, V. 10.) As therefore, children are glad to be released from the confinement and disci- pline of a school; so believers should welcome the liberty and privileges of the gospel: and it was peculiarly absurd for Christians to be at- tached to the state of confinement, under which the ancient church had been held; and under the yoke of the legal dispensation. — This ad- mits of an obvious accommodation to the be- liever's experience, and the first use of the moral law in bringing men to Christ: but the above is the evident scope of the ajjostle's ar- gument.— 'God also fully pardoned the sins of 'the upright Jews, and freed them from the pun- 'ishments of the other life; but not by virtue of 'the blood of bulls and goats, ... but by virtue of 'their faith in the Messiah, owned by them lo 'be the Messiah their Righteousness.' Whitby. Kept under the laic. (23) 'Ytio vofinr fqijii- oHUf-i^it. See on 2 Cor. 11:32. — Shut up.] ^vyxfyleiafterot. See on 22. — Our school-mas ter. (24) TJitiSayotyog tJ/zwi'. 25. See on 1' Cor. 4:15. Heb. 7:18,19. 9:8— 16. 10:1— I u 23. 14. X 4:1—6. Rom. 6:14. 7:4. Heh. t Sec on 2:16. I 7:11—19. 8:3— 13. Jftlo— 18.. [305 A. D. 56. GALATIANS. A. D. 5G. 26 For y ye are all the children of God by faith in Christ Jesus. 27 For '^ as many of you as have been baptized into Christ have " put on Christ. 28 There is '' neither Jew nor Greek, there is neither bond nor free, there is neither ''male nor female: "^ for ye are all one in Christ Jesus. 29 And if ye be ^ Christ's, then are ye •"Abraham's seed, ^ and heirs according to the promise. Note. — Even the Gentile converts were made at once "the children of God, by faith in Jesus Christ," and admitted to the lull privi- lege of that high relation, by union with him, and an interest in his atonement and righteous- ness. For "as many of them as had been bap- tized" according to Christ's appointment, and thus admitted into his church, if indeed they were what that profession implied, had "put on Christ," as their robe of righteousness. (Marg. Ref. y — a.) It is generally supposed, that the apostle alludes to the custom of baptized per- sons putting off" their old garments; and putting on new, clean, or white raiment, after they had heen ba})ti7.ed: but it is by no means certain, that this custom prevailed at so early a period; jit least the sacred writers do not mention it. Indeed, the connexion of the twenty-seventh verse, with that which precedes, shows, that "the faith in Christ," which was pubhcly pro- fessed in baptism, and not the mere outward administration, (whether the baptized person had faith or not,) was especially intended. — 'God now looking on them, there appears noth- 'ing but Christ; they are, as it were, covered 'all over with him, as a man is with tbe clothes 'that he hath put on; and hence in the next 'verse it is said, they are all one in Christ Je- 'sus, as if there were but that one person.' Ijocke. The learned writer indeed connects this high privilege with the profession of the gospel; but certainly it cannot belong to a hyp- ocritical profession. — 'The false apostles might 'urge, that circumcision was used even from 'Abraham: but the apostle answers, tliat bap- 'tism has succeeded to circumcision.' Beza. — 'Baptism under the gospel, as the.rite of initia- 'tion, is as effectual for making us the sons of 'God, as circumcision was under the law.' Macknight. We may also add, 'And no more 'effectual.' (Notes, Rom. 2:25—29. 6:3,4. 1 Cor. 12:12—14. Col. 2:11,12. Tit. 3:4—7. 1 Pet. 3:21,22.) From the time, when any per- sons "believe in their hearts unto righteous- ness, and with their mouths make confession to salvation," all other distinctions vanish: they are all rnembers of the mystical body of Christ, and entitled to all its blessings, vvithout any need of the Mosaic law. If then the Galatians did mdeed belong to Christ; by faith, and the participation of his Spirit; they were become the spiritual seed of Abraham, and heirs of all •the blessings covenanted to him; and had there- y 4:5.fi. John 1:12,13. 20-17" Rom. 0:14—17. 2 Cor. 6:18. Kp'i. 1:5. 5:1. Pliil. 2:15. Heh. 2 0—15. 1 John 3:1.2. Rev 21:7. ■t Matt. 28:19,20. Mark 16:15, 16 Act? 2:38. 8:36—33. 9:18. lfi:15,31— 33. Rom. 6:3,4. 1 ;306] Cor. 12:13. Col. 2:10—12. 1 Pet. 3:21. a .loh 29:14. Is. 61:10. Luke IS: 22. Rom. 3:22. 13:14. Eph. 4- 24. Col. 3:10. b Rom 1:16. 2:9,10. 3:29,30 4- 11,12. 9:24. 10:12-15. 1 Cor! fore no need of being proselyted to the Jewish law, or concerned in the abrogated Sinai-cove- nant.— The question, concerning the baptism of infants, is not at all affected by the apostle's language in this passage: for tbe same way of arguing, by Avhich some have attempted to prove, that they ought not to be baptized, be- cause incapable of believing, would also prove them incapable of salvation; (Note, Mark 16: 14 — 16.) and also prove, that the male infants of Israel ought not to have been circumcised. — The mention of "male and female," in this con- nexion, and here alone, evidently refers to the difference between circumcision, as restricted to the males, and baptism which is administered to females also. (Marg. Ref. h — g. — Notes, 1 Cor. 7:10—14. Col. 3:7— 11.)— 'Slaves are 'now the Lord's freemen, and Ireemen the 'Lord's servants: and this consideration makes 'the free humble, and the slave cheerful.' Dod- dridge. (iVoie, 1 Cor. 7:17— 24.) Into Christ. (27) EiqXqic,ov. Matt. '28:19. Acts 19:3—5. i^om. 6:3. 1 Cor. 1:13,15. 10:2. 12:13. — Have put on.] ErtSvauaU^e See on Rom. 13:12. — There is neither. (28) Ovx svt. Col. 3:11. Jam. 1 :17. — 'Pro eregi, ah ersiui, 'ins7im.' Schleusner. — All one.] IJitvjFc etc, masc. "one man." Comp. Jo/m 10:30. 17:21. (Notes, Eph. 2:14—18. 4:14—16.) PRACTICAL OBSERVATIONS, v.. 1—5. The faithful preaching of the gospel so ex- hibits "Christ crucified," as the great Object of the Christian's faith, hope, and admiring love and gratitude; and so shows the nature, glory, and efficacy of his sufferings, from love to our souls; that lie is, as it were, "evidently set forth before men's eyes," as dying upon the cross for their sins. But how very small a por- tion of the preaching in Christendom answers this description; or tends thus to excite men's affections toAvards the gracious Redeemer, needs not be told. Alas! who has infatuated and bewitched men's minds, that they should so generally turn away from this fundamental doctrine, to listen to metaphysical subtleties, fabulous and absurd legends, moral harangues, superstitious observances and forms, or enthu- siastical reveries.-' It is plain, that "the god of this world," by various instruments who reciprocally despise each other, has "blinded men's eyes, lest the gospel of the glory of Christ should shine into them," and lest they should learn to trust in a crucified Saviour, "God manifested in the flesh." (Notes, 2 Cor. 4:3—6. 1 Tm. 3:16.) But we must observe, vyith equal grief and astonishment, the folly of numbers, who have often heard the gospel, most faithfully and pathetically preached; and yet have at length been fascinated by plausible deceivers, to refuse obedience to the truth. We cannot indeed appeal to miracles, and extraor- dinary gifts of the Holy Spirit: but we rnay boldly demand. Where are "the fruits of the Spirit" most evidently brought forth.'' among those, who preach justification by the works of the law, or those who preach the doctrine 7:19. Eph. 3:5—10. Col. 3:11. c 1 Cor. 7:14. d John 10:16. 11:52. 17:20,21. 1 Cor. 12:12. Eph. 2:13—22. 4:4,15,16. e 5:24. 1 Cor. 3:23. 15:23. 2 Cor. 10:7. f 16,28. 4:22—31. Gin. 21:lO— 12. Rom. 4:12,16—21. 9:7,8. HeK 11:18. g 4:7,28. Rom. 4:13,14. 8:17. 1 Cor. 3:22. Eph. 3:6. Tit. 3:7. Heb. 1:14. 6:17. 11:7. Jam.2: 6. Rev. 21:7. A. D. 56. CHAPTER IV. A. D. 56 of faith in a crucified Saviour? — Tht\y wlio have begun to fear God, to seek mercy, to pray, and to renounce sin, under the preiching of the gospel; must be foolish indeed, if they think to make further proficiency by returning to legal dependences, or resting on external observances. It is most grievous to see those who have gone through sharp convictions, and even endured persecutions, for attending on the gospel, afterwards turning aside, and giv- ing cause to fear that they have "suffered so many things in vain." Indeed any affliction endured, without profit derived from it, should be considered as a cause for sorrow and humil- iation; and if the Lord loveth us, we may be assured, that further and sharper chastisements will follow. V. 6—14. We should aim in every good thing to be "followers of those, who through faith and pa- tience inherit the promises," and have "ob- tained a good report:" and for this end, we ought to study the Object, nature, and effects, of Abraham's faith. (Notes, Gen. 22:1—10. P. O. 1—12. Notes, Rom. 4: Heb. 6:13—15. 11:8—19. Jam. 2:21— 24.) Those who. par- take of his faith shall surely inherit his bless- ing; and if we can ascertain that this is our case, we may be sure of sharing all his privi- leges. But who can, in any other way, escape the curse of the holy law.'' Who has "contin- ued in all things written in the b6ok of the law to do them.'" Who will venture to de- mand life on this ground.'' Let us learn to dis- tinguish accurately in this matter. "The law is not of faith:" every law of God, and every legal covenant, must be perfectly distinct from "the covenant of promise," through faith in Jesus Christ: and if we confound these things, • we shall find a curse instead of a blessing. The redemption of all, who ever were or shall be saved, was paid by the great Surety of the new covenant, when he was "made a curse for us," and "bare our sins in his own body on the tree:" but the sufferings of this "holy One of God" more loudly warn sinners to "flee from the wrath to come," than all the terrors of Sinai, or the curses of the law itself: for how can it be expected, that "God will spare" any man to whom sin is imputed, seeing "he spared not his own Son," when our sins were imputed to him.' {Notes, Ps. 32:1, <2. Rom. 4:6— S. 8:32 —34, V. 32. 2 Cor. 5:18—21.) Yet at the same time Christ, as from the cross, and from the throne of glory, most graciously beseeches sinners to take refuge in him; and Avith accents of the tenderest love invites even the Gentiles, to accept of the blessing of Abraham, and to seek for the promise of the sanctifying and com- forting Spirit, the earnest of our inheritance, bv faith in him ! V. 15—22. No subsequent transactions, or external al- terations, can "disannul or add to that cove- nant," which engages eternal life to every be- liever: that "prormise cannot be made of none effect." Yet let us not think, that the law was given in vain. The Sinai-covenant and the ceremonies of the law have answered their end, and, being fulfilled in Christ, are no more in f>rce: yet are they still re|)lete with instruc- tion t'i" believers; "though a better covenant is made with them through that great Mediator, hom "all the angels of God worship." But, as the law of Moses was never contrary to the promises of God, to Abraham and his Seed; but served as "a school-master," to bring the church to Christ for justification by faith: so it would be most absurd to suppose, that the holy, just, and good law of God, the universal stami- ard of duty, is contrary to the gospel of Christ; as it is in every Avay subservient to it, when properly understood and used. If a law was ever given to fallen man which could give eter- nal life, this must be it; and "then righteous- ness is by the law, and Christ died in vain:" but instead of this, the law brings in the whole world "guilty before God," and shuts up every man umler sin, without hope or remedy from any other quarter than the gospel; while the excellency of its precepts demonstrates the jus- tice of the sinner's condemnation. In this wretched condition Christ finds us all as trans- gressors; and the promise of eternal life is freely given by him to all that believe, but to them exclusively. {Note, Rom. 3:19—26.) V. 23—29. Men in general, even under the gospel, con- tinue shut up as in a dungeon, as loving their chains; being blinded, intoxicated, and lulled asleep by Satan, through worldly pleasures, in- terests and pursuits. But the awakened sinner discovers his dreadful condition. The more he examines, or labors to escape, the fuller con- viction he receives that he cannot effect his own deliverance: then he learns, that the mer- cy and grace of God form his only hope; and, though his doctrinal knowledge may be scanty, he is "shut up to the faith, that will shortly be revealed" to him. {Note, Eph. 5:8 — 14, v. 14.) The precepts and sanction of the law urge him on to duty, and restrain him from sin; even while they discourage him and fill him with terrors: and thus, by a kind and beneficial se- verity, the law is made use of by the convinc- ing Spirit, to show him his need of Christ, and to bring him to rely on his righteousness, pro- pitiation, and mediation, "that he may be jus- tified by faith." Then he ceases to be under the tuition of the law, as "a school-master," and to be alarmed by its terrors, except as he lives beneath his privileges: yet the precept be- comes, by the teaching of the Spirit of Christ, his guide in the delightful path of evangelical obedience, bis beloved rule of duty, and his standard of daily self-examination. In this use of it he learns continually to depend more simply on the Saviour; and it puts energy into his prayers, and endears the promises to his soul. Thus sinners "become the children of God by faith in Christ," and, being "baptize.l into him," bv the converting grace of the Holy Spirit, they put on Christ and stand accepted in him; and all, who thus belong to him and are one with him, are "the chihiren of Abra- ham, and heirs according to the promise." {Notes, Rom. 4:9—17. 11:16—21.) But no outward forms or profession can ensure these blessings; for "if any man have not the Spirit of Christ, he is none of his." {Note, Rom, 8: 5—9.) CHAP. IV. riie ancii nt church hul been under Ihe luv, ,i? a voimij heir iinilcr a Kiiardiin I — ii. Christ came (o "reile'-m those Ihnl wc-ie tiniler (lie law." and to gi\e he!ie\ers l)oth .Icvs and Gcrili'es • the ndoptioii 'd' sons," 4 — 7. The apostle .shoH^ how alisiird the conduct of I lie , Cialatians wa»: in that, after havin" b«i:n deli\ered fioui idol?'rv i'v {301 A. D. 56. GALATIANS. A. D. 56 the eospcl, they willingly 'uhjected lliemselves lo the bondage of the liw: anrl he expresses his clouhts concerning; Ihem, 8^11. He tenderly exposlulates wilh Ihem, for heconiuig alienaled from him, lo whom they had expressed the most feivent lo\e; ascribes this to the influence of false teachers; and slio-.vs the ardor of his soul in longing for their salvation, 12 — 20. lie illustiates tht- subject of the two covenants, by showing, that the history of Sarah and Isaac with liajrar and Ishmael was an allegorical representation of them, 2l —31. NOW I say, Tfiat ''the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors, until the time appointed of the father. 3 Even so we, *^ when we were children, were " in bondage under the * elements of the world: Note. — The argument and illustration, of the preceding chapter are here continued. (Note, 8:26 — 29.) The heir of an estate, during his minority, is excluded from the possession of it; and even kept in subjection to guardians and tutors, who lay restraints upon him as if he was a servant; though in fact he is the propri- etor of the whole inheritance. And this con- tinues till the time "appointed by his father," in his will or otherwise, for his coming of age, and being put in possession of the estate. {Marg. Ref. a.) Thus the church was held in a degree of bondage under the Mosaic law, till the coming of Christ; as being in its child- hood, and under tuition. These observances are called "the elements of this world." They taught the simplest rudiments of religious knowledge, as the alphabet contains the first principles of science; (Notes, Heb. 5:11 — 14. 6:1—3.) and the external ceremonies of that dispensation were suited to the ideas of worldly men, and in many things similar to the rites of other nations; rather than the most suitable means of spiritual worship, or adapted to thtise, who were matured in spiritual judgment and affections. The sjjiendid temple, the priests in their sacred vestments, the multiplied sacrifices and religious festivals, and other things of the same kind: when their typical meaning and use were undiscerned at neglected, were coin- cident with the gross apprehensions of carnal men concerning God and his worship. (Marg. and Marg. Ref. c— Notes, 8—11. John 4:21 — 24. Col. 2:8,9,16—23. Heb. 7:11—17.) Unbe- lieverS had always thus perverted them; and even believers were held in comparative dark- ness and bondage, by so many external observ- ances. A child. (1) n'TjTTin:. Matt. 11:25. 21:16. Rom. 2:20. 1 Cor. 3:1. 13:11. Eph. 4:14. Heh. b:lS.~Tutors. (2) EnnqoTiHi. See on Matt. 20:8. — Governors.'\ Oi-aovoiiuq. See on Luke 12:42.— T^e time appointed'.'] Ttj; noo- ^f o^iiag. Here only.—' Tempus prcefinituni ac •constiiulum, vel a le^ribus, vel propria auctor- itate.' Schleusner. The elements. (3) "Rudi- a 3:23,29. Gen. 24:2,3. 2 Kines^ 10:1,2. 11:12. 12:2 h 3:19,24,25. c 25.31. 2:4. 5:1. Matt. 11:28 .lohn 8:01—36. Acts 15:10. Fom. 8:15. * Or, rudiments. 9. mnrg. Col 2:8,20. Heb. 7:16. d Gen. 49:10. Dan. 924—26. Mai. 3:1. M.irlt 1:15. Acts 1: "!. Eph. 1:10. H«b. 9:10 e Is. 48:16,n. Zcch. 2:-— 11. John3:16,l7 6:33,39. 8i42. 10: 3081 36. 1 .lohn 4:9,10,14. { Is. 9:6,7. Mic. 5:2. Zech. 6: 12. Luke 2:10,11. .John l:l4. Rom. 1:3. 9:5. Phil. 2:6—8. 1 Tun. 3:16. Heb. 2:14. 10:5 —7. 1 John 4:2. e Gen. 3:15. Is. 7:14. Jer. 31- . 22 Mic. 5:3. Matt. 1:23. Luke 1:3135. 2:7. h ;j'Mt^3:15. 5:17. Luke 2:21- ^^7. Rom. 15:8. Col. 2:14. ' 2l. 3:13. .Matt. 20:23. Acts ments," Marg. Ta goi/sia. Col. 2:8,20. Heb 5:12. 2 Pet. 3:10. 4 But when ^ the fulness of the time was come, * God sent forth his Son, *"made ^ of a woman, ^ made under the law; 5 To ' redeem them that were under the law, "^ that we might receive the adoption of sons. 6 And because ye are sons, ' God hath sent forth •" the Spirit of his Son into your hearts, "crying, Afeba, Father. 7 Wherefore ° thou art no more a ser- vant, !• but a son; and i if a son, then an '"heir of God, through Christ. Note. — "When the fulness of the time" was arrived for the coming of the Messiah, which God had purposed in himself, and made known by prophecy; and which the state of the Jew- ish nation, and of mankind in general, showed to be peculiarly suitable for the introduction of a new and more enlarged dispensation : then God "sent forth his own Son," One with him in the divine nature, to become "manifest in the flesh;" assuming human nature into per- sonal unity with the Deityj by his miraculous conception in the womb of the virgin, that he might be made, or born, (as some copies read it,) of a woman, and be emphatically Aej* seed, by receiving his human flesh of her substance. (Marg. Ref. d—g.— Notes, Gen. 3:14,15. Is. 7:14. Jm 31:21,22. John 1:18. 3:16.) 'He 'was therefore the Son of God, even, yea, 'properly, in respect of his Deity.' Beza. Thus he was also "made under the law," being born of a Jewess, and the reputed Son of a Jew, and circumcised: that so, being "under the law," as a covenant of works, he might, as the Surety of the church, in every way answer its full demand. (Marg. Ref. y.) This was done voluntarily, without any previous obligation. As "the Son of God," he was not subject to any law; as a perfectly holy man, he was not bound to submit to the ceremonial law, which in every thing implied man's sinfulness. But he was pleased, for between thirty and forty years, to tabernacle here on earth, in perfect obedience to the whole law: and at length to give himself, a spotless sacrifice of infinite value, "to redeem those, who were under the law," and its righteous curse or condemnation, from that awful curse; (Note, 3:10 — 14.) and likewise to redeem the church from the cere- monial law; which was a kind of bond given for future payment by the Surety, of the debt due to divine justice for the sins of those, who had obtained ibrgiveness by faith in the promis- ed Saviour. (Marg. Ref. i. — Notes, Rom. 3: 21—26. Eph. 2:14—18. 'Col. 2:13—15.) Thus instead of the yoke of ceremonial obedience, and that slavish spirit which in many cases it 20:28. Eph. 1:7. 5:2. Col 1: 13—20. Til. 2:14. Heb. 1:3. 9:12,15. 1 Pet. 1:18—20. 3:18. Itev. 5:9. 14:3. k 7. 3:26. John 1:12. Rom. S: 19,23. 9:4,5. Eph. 1:5. 1 Luke 11:13. John 7:39. 14:16 —18. Rom. 5:5. 8:15,16. 2 Cor. 1:22. Eph. 1:13. 4:30. m John 3:31. 15:26. 16:7. Rom. 8:H. 1 Cor. 15:45. Phil. 1:19. 1 PeL 1:11. Rev. 19:10. n Is. 44:3—5. Jer. 3:4.19. 6:6—9. Luke 11:2. Roro 27. Eph 2:18. 6:18. 4:14—16. Judc20. o 1,2,5,6,31. 5:1. p See on 3:26. q See on 3:29. r Gen. 15:1. 17:7,8. P*. 73:26 Jer. 10:16. 31:35. —41. I.am. 3:24. 1 Cor —23. 2 Cor. fcl*- 21:7. M.ilt. 8:26. II cb. 16: .5. 32 f.3 . .1-21 Rev. A. D. 56. CHAPTER IV. A. D 56 inspired; believers received and possessed "the adoption of ciiildren;'- and had the liberty and privileges of adults, instead of the restraints and rigorous subjection of minors. And, be- cause this was the state of the Gentile as well as the Jewish converts, "God had sent forth" the Holy Spirit, given through his Son, to quicken, seal, and comfort them, as his beloved children; enabling and encouraging them, with filial love and confidence, to call upon him as their Father, to whatever nation they belong- ed. Seeing therefore the apostle hoped that this was the case of the Galatians in general, though there might be exceptions, (for he addressed them individually,) every person of this character, of whatever country or lan- guage, was no longer "a servant," to worship and obey God from slavish fear or mercenary ho{)e; "but a son," and an heir of heaven through Christ, to walk with him in love, filial reverence, and confidence. {Note, Rom. 8:14 -17.) The fulness of the time, (4) To Tzhjooi/ia m ^oninv. Rom. 11:25. Eph. 1:10. — 'Elapsum Hevipus aliquod cerium et destinalum.^ Schleus- ner. Sent forth.] EtunFgFi}.^r. 6. Luke 1 : 53. Actsi:\1. \l:'=l'2, et al.—Made.] reio- fieroi'. John 1 :14. — To redeem. (5) ' Ii(< ff«- yoodaij. See on 3:13. — The adoption of sons. "] TijP viod-eaiitf. See on Rom. 8:15. — Mha^ Father. (6) .4fJ6u, 6 n. 53:2,3. 1 Cor. 1:28. 4:10. 1 Thes. 4:0. 1) 2 Sam. 14:17. 19:27. Zech. 12:;.H?.1. 2:7.//c6. Ueb. 13:2. SIO] 1 Matl. 10:40. 18:5.2.3:40. Luke 10:16. .John 13:20. 2 Cor. 5.20. 1 Thes. 2:13. Or, what wm then, kc. k 3:14. 5:22. 6:4. Luke 8:13. Rom. 4:6—9. 5.2. 15:13. 1 Rom. 10:2. 2 Cor. 8:3. Col. 4:13. 'n 19. Rom. 9:3. 1 Thes. 2;f;. 5:13. 1 John 3:16 13 n 3:1—4. ] Kiner 1817 18 2120. 22:8,27. 2 1 hr. 24 20- hearts and consciences, they received hirr* though thus infirm and tempted, even as if he had been an angel sent from God, or as it Christ himself had come in pereon to preach to them. Doubtless the apostle here spake of "his thorn in the flesh;" which must therefore have been some j)erceivable infirmity, that ex- posed him to inward temptations, and to the contempt of his enemies: and indeed it is ab- surd to explain this of his persecutions, which were no plausible reason why he should be de- spised,but the contrary. (Marg. Ref. g — i. — Note, 2 Cor. 12:7— io.)—" Where was then the felicity" of which they spake, as communi- cated by the hope and comforts of the gospel.^ What was the nature of it.'' What must now have become of that "blessedness," that they should after all have recourse to the legal cove- nant, which could only enslave and condemn them.' Their inward satisfaction and consola- tion in Christ had formerly so inspired them with love to his minister, that the ajiostle bare them testimony, that they were "willing even to pluck out their eyes, and to give them to him;" if this could possibly have removed his infirmities, or conduced to his benefit. (Marg. Ref. 1 — m.) And was he so soon become their enemy.? the object of their aversion and re- sentment.' If so, it must be because he had persisted in telling them the truth, both in re- spect of the way of salvation, and of their peril- ous deviation from it. My temptation which was in my fiesh. (14) Tov 7TeiQ(tOjuov fiH TOf £v i7j a(ty.()i iin. Comp. 2 Cor. 12:7. netQaa!.ioQ- See on Matt. 6:13. — Rejected.] E^fmuaaTf. Here only. Exspuo, respuo, contumeliose rejicio. Ex fx et mvai spuo. — Where is then the blessedness? (15) "What was then the blessedness ye spake of .'" Marg. Tig HI' Tjv 6 /Kty.noia/iog v/ioii'. See on Rom. 4:6. — Ye vjould have plucked out.] ES- oo(;t uJ'Tfs. See on Mark 2:4. — Because I tell you the truth. (16) ^4hji>Evo)v vftir. Eph, 4: Ib.—Gen. 42:16. Sept. 17 They p zealously affect you, but not well; yea, they would exclude f you, that ye might affect them. 18 But '^ it ?'s good to be zealously af- fected always in a good things and not only '■ when I am present w ith you. 19 My Mitlle cliildren, * of whom I travail in birth again until " Christ be formed in you; 20 I desire ^ to be present w-ith you now, and to change my voice: for I | stand in doubt of you. lP,a-tlcal Ohscnmtiom.] Note. — The Judaizing teachers paid very great attention to the Galatians, and professed the most zealous affection for them: but this did not arise from proper principles, nor was it expressed in a proper manner. (Notes, 5:19 — . 141:-) E:45. I'rov. 22. 25:16. V 9:8. John 7:7. o 2:5,14. 5:7. P 6:12,13. Malt. 23:15 Rom. 10:2. 16:18. 2 Cor. 11:.1,13— 15. Phil. 2:21. 2 Pet. 2:3,1 S. t Or. us. 1 !.'or. 4:8,18. q Num. 2.5:11—13. Ps. 69:9. 119:139. Is. 59:17. .Iohn2:17. Tit. 2:14. Rev. 3:19. r 20. Phil. 1:27. 2:l2. s 1 (or. 4:14,15. 1 'Jim. 1:2. Tit. 1:4. Philem. 10,19. .Into. 1:18. 1 John 2:l,l2 1.3. 5:21. t Num. 11:11,12. Is. 53:11. Lu.i.e 22:44. I'hil. 1:;-;. 2:17. Col. 2:1. 4:12. Heb. .5:7. Rev. 12:1,2 II Rom. 8:29. 13:14. Eph. 4:24. Phil. 2:5. Col. 1:27. 3:10. X 1 Cor. 4: J 9— 21. 1 Thes. 3; 17,18. 39. { Or, an; payhxcd for you. 11. A. D. 56. CHAPTER IV. A. D. 56. 21. Eom. 10:1—4. Jam. 3:13—16.) Yea, they would even "exclude them," from the liberty and salvation of" Christ, in order to con- firm them in a blind attachment to their own doctrine and party. Some copies read, "they Avould exclude us;" they wanted to alienate the Christians in Galatia from the apostle, tliat tliey might possess an undivided authority over them from carnal motives. But instead of showing so zealous an attachment to these de- ceivers, who had supplanted the apostle in their affections; it would be good for the Galatians to be constantly "zealous in a good thing," even for the truth and cause of pure Christian- ity; and not only while he continued among them, as had been the case with many of them. {Marg. Ref. p—r.—Note, Phil. 2:12,13.)— He must, however, consider them as "his dear children," though in a state of infantine weak- ness: (Note, 1 Cor. 4:14 — 17.) and as he had labored and suffered greatly in earnestly seek- ing their conversion from idolatry; so he might be said "a second time to travail in birth" for them. (iVb^e, /s. 53:11,12.) He was as ear- nest for their recovery from their present de- lusion, as he had been for their conversion from idolatry. His heart was even filled with an- guish from his anxiety about them; and he suffered pangs, like those of a travailing wom- an, which seemed as if they must continue, till "Christ was formed in them," in proof that they had "put on Christ" as their robe of righteousness: for their legal observances were no more like the genuine holiness and obedience of true believers, than their legal dependence resembled "the faith of God's elect." (Marg. Ref. s — u.) He therefore longed to be with them, that he might witness this happy change; and that he might alter his words of reproof, for those of encouragement and commendation; or change his voice, as different circumstances and characters should require, which could not so well be done in an epistle. For he stood in "doubt of them," or hesitated, as to what he ought to think of them, whether they had been truly converted, or not; and he was anxious to know what the event of their present delusions would be. {Marg. Ref. x.) They zealously affect. (17) Zrjloaiv. 18. See on 1 Cor. 12:31. — They xoould exclude.'] Ey.y.'kftajTF unn (H Xotqa. 11. See on J?o?h. 3:3. — From grace.'] Ti/g /(toiTog. "From the grace," of Christ, the covenant of grace. — Through the Spirit. (5) lIvFvuuTi. 16,25. John 3:6. Rom. 8:9,10,13.— [re .'.. wait.] ,^7JFy.6F-/oue»u.— See on Rom. 8:19. — IVorketh. (6) EfFoynuevrj. 2:8.3:5. Eph. S-.W. PAi7. 2:13. CoZ. 1:29. Jam. 5:16 — See on Roin. 7:5. {Notes, 1 Cor. 12:4—11. Ja7n. 5:15,16.) 7 Ye did *• run well; who did * hinder you that ye should not '' obey the truth? 8 This persuasion cometh not of Miim that calleth you. 9 A * little leaven leaveneth the whole lump. 10 I have "confidence in you through the Lord, that ye will be none otherwise minded: ^ but he that troubleth you shall > bear his judgment, ^ whosoever he be. 1 1 And I, brethren, ^ if I yet preach circumcision, ^ why do I yet suffer per- secution.-^ then is '^ the offence of the cross ceased. 12 I would they were even "^ cut off which trouble you. [Practical Observations.] Note. — When the gospel had first been re- ceived by the Galatians, they seemed in a very promising manner to "run the race set before them;" professing, and apparently exercising tliat "faith which worketh by love," and obey- ing Christ from evangelical principles. (Marg. Ref. q, \.— Notes, 1 Cor. 9:24—27, 2 Tim. 4:6 — 8. Heb. 12:1.) But they were now evi- dently "hindered," and turned aside from this obedience of faith and love, to ceremonial ob- servances and dependence on the law. But who had thus ^'■driven them back," from the way of Christ, into these new and unauthorized paths.' or, come across them in the course, and turned them out of it.' "This persuasion" of the ne- cessity of circumcision, certainly did not come from the apostle, who had "called them to the grace of Christ;" nor was it from the Holy Spirit, the Agent in the sinner's conversion. (Notes, 1 :6— 10. 3:1—5.) In fact, a few Juda- izers had crept in among them, who, being in- fected with pride, bigotry, and enmity against the pure gospel of Christ, had "leavened" them also with a similar spirit; its baleful influence was rapidly diffusing itself through all their churches, and would have most fatal effects, un- less most decidedlv counteracted. {Marg. Ref. s, I.— Notes, Matt. 16:5—12. 1 Cor. 5:6—8. q Malt. 13:21. 1 tor. 9:24. Heh. 12:1. * Or, di-ivt you hack? 3: 1 . r Acls e:7. Kom. 2:8. G:17. 10: 16. 15:18. 16:26. S. Cor. 10:5. 2Thes. 1:8. Heb. 5:9. 11:8. 1 Pel. 1:22. i See on 1:6. ( Malt. 23:33. 16:6—12. Mark R;15. Lukf 12:1. 13:21 1 Cor. 5 6,7. 15:33. 2 Tun. 2:17. II 4:11,20. 2 (or. 1:15. 2:3. 7- 16. 8:22. 2Thcs. 3:4. Philein. 21. X 1:7. 2:4. 3:1. 4:17. 6:12,13. 17. .\cb 15:1,2,24. 1 John 2: 15:31 — 34.) The apostle, however, reflectmg on the manner in Avhich they had received his doctrine, and trusting in the Lord Jesus, still had a confidence in them, that they would re cover from the temporary fascination, and be- come entirely of his judgment on the subject ^ Then the ring-leader of the defection, or any other person who had perverted them, (of what- ever importance he liad seemed to be,) would be justly censured by them, and bear that con- demnation from them which he deserved; as assuredly he would from God, unless he were brought to repentance. {Marg. Ref. u — z.) Indeed, it had been craftily and maliciously in- sinuated, that the ajjostle himself after his jour- ney to Jerusalem, and his conference with the other apostles, on some occasions preached the necessity of circumcision, when it conduced to increase his influence; and for this, his candid allowance to men's prejudices, when it could be safely done, and the circumcision of Timothy, might give the handle: but if this had been his practice, why did he every where meet with such furious persecution from the Jews.-* For in that case, the offence of the cross of Christ would have in a great measure ceased. {Marg. Ref. a, b.) Had he proselyted the Gentiles to the Mosaic law, and taught justification by it; the Jews, the grand point in contest being thus conceded, would have connived at his regard to Jesus of Nazareth, being gratified in their self-preference, and in the increasing number of those who observed the law; but his jireach- ing Christ as the whole salvation of sinners: his disregard to the ritual law; his doctrine of justification, which left all unbelievers under condemnation without distinction, and his suc- cess among the Gentiles, whom he would not allow to be circumcised, every where exasper- ated the Jews against him. As then this insin- uation was notoriously false; so he ardently desired that the persons who thus troubled them, and employed such manifest deceits for that purpose, were cut off by excommunications from their society; and so kept from doing them any further mischief. But v/hy did he not com- mand the Galatians to excommunicate them, as he liad required the Corinthians to deliver the incestuous person to Satan. {Notes, 1 Cor. 5:1_5^9__13. 2 Cor. 2:5— 11.) It is probable, because the infection had spread so wide in the churches of Galatia, the persons to be censured possessed so great influence, and so very many were concerned in some degree, that there was little prospect, except by the intervention of miracles, that such a command would be obey- ed. Their crime, likewise, liowever ruinous to themselves and others, was of a more plaus- ible nature, than the scandalous conduct of the incestuous Corinthian. — It is also to be noted, that the apostle did not command the Corin- thians to excommunicate the false teachers, though he most decidedly testified against them. {Note, iCor. 11:13—15.) In both cases, having intimated their duty, lie waited a more favorable opportunity of interposing his own authority. IR— 26. y 12. 1 for. 5:5. 2 for. 2:6. -- — :20. 10: 2,6. 13:10 I Til 7. 2:6. 2 Cor. 5:16. a 2:3. Acts 16:3. h 4:29. 6:12.17. .Ads 21:21,2R. 22:21,22. 23:13 14. 1 Cor. 15: 30. 2 Cor. 11:23—26. c Is. E: 14. Rom. 9 32,33. 1 Cor. 1:18,23. 1 Vet. 2:8.9. d 10. 1:8,9. Gen. 17:14. Ex. 12:15. 30:33. Lev. 22:3. .Tosh. 7:12,25. .lohn 9:31. Acts 5:5,9. 1 Cor. 5:13. Til. 3:10. [315 A. D. 56. GALATIANS. A. D. 56. Who did hinder you? (7) "Drive you hack.'' Mar g. Tc; yuag ut'exoips. Here only. Comp. of «''« and y-nniot. Matt. 21:8, Jno- y.07TT0), 12. — Persuasion. (8) llFioftoi't]. Here only. Trnubleth. {\0) raouaauii'. See on 1 :7. I would. (12) (kftlov. See on 2 Cor. 11:1.— Cut off.] J.Toy.mpoviut.. Mark 9:43,45. John 18:10,26. Jlcts 27:32. Cutting off by excom- munication is evidently meant; as a mortified limb is separated from the body, to stop the fa- tal progress of a gangrene. {Note, 2 Tim. 2: 14 18.) This did not in itself imply any de- gree of persecution, or further punishment; though sometimes accompanied by miraculous judgments. (iVo/es, 1 Cor. 4:18-^21. 2 Cor. 10:1 — 6. 13:1 — 4.) — Which trouble you.] " Qi apuguTUfjeg. See on »/3c. 9:21. 18:23.— Ecc. 7:11,22. 8:7,18. Is. 47:9,12. Sept. — fl'uouaxevc, Rev.21:S. A qiuQuiixoi', medicamentum, venenum. — Emula- tions.] Zij'f.ot. 1 Cor. 3:3. 2 Cor. 12:20. Jain. 3:14,16. — Seditions.] Ji}/ogum(u. See on Rom. 16:17. — Heresies.] '.-itoFo^i;. See on ^cts 5:17. — Revellings. (21) IvLoi/ot. Rom. 13: 13. — 1 tell you before, as I have also told you in times past.] [Jooleyo) vjnr, xai^wg y.ui nqosinov. See on 2 Cor. 13:2. 22 But '1 the fruit of the Spirit is ^ love, joy, peace, long-sufiering, gentleness, good- ness, ^ faith, 2^ Meekness, » temperance: •* against such there is no law. 24 And Mhey that are Christ's, have ^ crucified the flesh with the * affections and lusts. 25 If ' we live in the Spirit, ™ let us also walk in the Spirit. 26 Let us not be " desirous of vain glory, ° provoking one another, envying one another. Note. — The holy affections, and the con- duct resulting from them, as here enumerated, are not called 'the works of a believer,' but "the fruit of the Spirit," dwelling in the new nature and working by it, which he has pro- duced by regeneration. {Marg. Ref. d. — Note, Eph. 5:8—14, V. 9.) "Love" of God and man, of the Saviour, his people, and all men, for his sake and according to his command and exam- ple; a joyful frame of mind in the salvation and service of God; a peaceful conscience, and a sizbmissive will, leading to a peaceable conduct towards man; a disposition to bear injuries and affronts, without seeking revenge or expressino- resentment; a mild, unassuming, inoffensive deportment, united with beneficence and phi- lanthropy; truth, sincerity, fidelity, and inteo-- nty to man, springing from faith in God and Imthlulness to him; a humble, teachable, un- ambitious temper and demeanor; and an evi- re,'; irnr""'''"" ^^""' '^^'■^•''y "bjects, and in respect of every ammal indulgence: these, and d 16—18, I's. 1:3. 92:14 TI 14;8. Matt. 12:33. Luke f-\X IS. 13:9. .Tohn 15:2.5,16. Rom' 6:22. 7:4. Eph. 5:9. I'hU. l:ii '3ol. 1:10. e 13. Rom. 5:2—5. 12:9— la 15:13. 1 Coi. 13:1—7. E.ih. 4:23—32. 5:1,2. Phil. 4:4-9. 3181 Col. 3:12—17. 1 Thes. 1:3— 10. 5:10—22. Tit. 2:2—12. l^m. 3:17,18. 1 Pet. ]:R,22. 2 Pet. 1:5-S. 1 John 4:7—16. 1 1 Cor. 13:7,13. 2 Thes. 3.2. 1 T"n.3:ll. 4:12. 1 Pel. 5:12. ^fs 22"' '^"'-S^So. Tit. such like, are "the fruits of the Spirit;" and "against these there is no law," for they are what the moral law requires. {Marg. Ref. e — h.~Notes, 1 Cor. 13:4—7. Jam. 3:17,18. 2 Pet. 1 :5 — 7.) So that obedience to the law as a rule, and as "written in the heart" by the Holy Spirit, with delight and satisfaction, and earnest desires after more exact conformity to it, is the apostolical evidence of deliverance from the law, as a covenant of works; and those who really belong to Christ, as justified believers, have actually "crucified the flesh," with all its corrupt affections and rebellious in- clinations. (Marg. Ref. k.) The carnal na- ture, "the old man," is dethroned, confined, condemned, hated, opposed, weakened, and wounded: liis death is determined, though the execution be lingering and to be eflfecteji only by a continued course of self-denial; and though he still struggles for life, liberty, and even vic- tory; which perpetuates the believer's conflict, and prevents his complete holiness. But, says the apostle, "if we live in," or by, "the Spirit," as regenerate persons; "let us also walk in. the S[)irit," and order our daily conversation ac- cording to that holy influence, and in depend- ence on the guidance and jiowerful assistance of the Holy Spirit: especially in mortifying the desire of "vain glory" and human apjilause, and refraining from whatever may tend to ex- asperate the minds of other men; or manifest envy of their gifts, reputation, or prosperity. The ''body," as meaning the animal nature, must be "kept under and brought into subjec- tion," by proper discipline as a child: but "the flesh," must be crucified, as an enemy and mal- efactor, which is doomed to inevitable destiuc- tion. (Notes, Rom. 6:5—7. 8:3,4,12,13. 1 Cor. 9:24—27.) Long-suffering. (22) MaxQoS^v/uia. See on Rom. 2:4. — Gentleness.] XgtjgoTtjg. See on Rom. 2:4. — Goodness.] Ayu^otawj]. See on -Roto. 15:14. — Faith.] fliqiQ. 5,6. SeeonJ?om. 1:17. — Temperance.] EynQajeia. See on Jlcts 24:25.— T/iei/ that are Christ's. (24) ' (h ts XoicK. 3:29. 1 Cor. 3:23. 15:23. 2 Cor. 10:7. — ^^ffections.] "Passions." Marg. Tm; ntx- d^i][i(t(Ti. See on Rom. 7:5. — Let us laalk. (25) I:toixo,uev. 6:16. See on J?om, 4:12.— 'To 'march as soldiers do, step by step, in their 'ranks, by rule, and by the word of command.' — Desirous of vain glory. (26) K&rodnSoi. Here only. KevodoSnt, Phil. 2:3. — Provoking one another.] jlXXyXHc TTooxaXu/Asvoi. Here only. 'Proprie, provoco aliquem ad pugnam et 'certamen.' Schleusner, — Envying.] iJ^ovur- Tfg. Here only. 0.9^orog,21. See on jRoto. 1:29. PRACTICAL OBSERVATIONS. V. 1—12. While so many are struggling for personal and political liberty, or disputing about it, as the greatest of earthly blessings; let us aspire after and "stand fast in the liberty, wherewith Christ has made his people free:" that walking before God with the humble and obedient con- fidence of children, we may steadfastly reject h 1 Tim. 1:9. i 3:29. Rom. 8:9. 1 Cor. 3:23. 15:23. 2 Cor. 10:7. k 10-18. 2:20. 6:14. Rom. 6:6. 8:13. 13:14. 1 Pel. 2:11. * Or, pmsions. 1 John 6:63. Real. 8-2,10. 1 Cor. 1.5:45. 2 Cor. 3:6. 1 Pet- 4:6. Rev. 11:11. m See on 16. — Rom. 8:4,5. II Luke 14:10. 1 Cor. 3:7. Phil. 2:1—3. Jam. 4:16. o See on 15. — Jam. 3:14—16. 1. Pet. 5:5. A. D. 56. CHAPTER V. A. D. 56 eveiy "yoke of bondage," with which Satan or his ministers may attempt to entangle ns. Especially we should regard the apostle's warn- ings, to keep clear of all dependence on our own works fur justification; as in that case "Christ will profit ns nothing." It is to be feared, that very large numbers imjjose on them- selves in this matter: they imagine that the merits of Christ will make up for their deficien- cies; while their real dependence is placed on their own morality, alms, devotions, or super- stitions. But the divine Saviour will teach us to give him the whole honor of our justifica- tion, or he will leave us wholly to stand or fall by our own righteousness; and every man, who trusts to his own works, "becomes adebtor to do the whole law:" "Christ becomes of none effect to him;" he virtually renounces the covenant of grace, and Avill be dealt with ac- cording to the rigor of the covenant of works. May we then keep at a distance from this fatal rock, and be of that number, who "through the Spirit wait for the hope of righteousness by faith!" For the danger of old did not lie in circumcision; circumcision and uncircumcision were immaterial in themselves, even as many external forms and observances now are: but "faith that worketh by love" forms the essence of the religion of Christ. Without this all else is worthless; and compared with it other things are of small value. Yet many, who "seemed to run well" in this evangelical race, have been hindered from obeying the truth, by those who perplexed them with refined notions, or labored to proselyte them to some new sect or form : so that, instead of "the work of faith, and labor of love, and patience of hope," they have turned aside to vain jangling, and zeal for tri fling distinctions, and the "shibboleths" of a party. "The persuasion," that religion con sists in things of this kind, does by no means accord with the doctrine of the apostles, nor is it from the converting grace of the Spirit. Yet when a little of this leaven gets into even flour- ishing congregations, it is apt to diffuse itself through "the whole lump." Its first begin- nings should therefore be strenuously opposed: and those who would thus unsettle and pervert others, should be censured by their brethren, or even cut ofTfrom their communion: and cer- tainly they who persist in disturbing and divid- ing the church of Christ, must at last "bear their judgment, whosoever they be." V. 13—18. It becomes us most steadfastly to maintain the pure gospel of a crucified Saviour, whatever offence may be taken, or persecution endured by means of it; but we should be equally watch- ful against those who "use their liberty for an occasion to the flesh," and of indulging their sensual or selfish passions. "By love" we should become the willing servants of one another and of all men; and in "loving our neighbor as ourselves," according to the re- quirement of the holy commandment, we shall most efTectually promote our own comfort, and the happiness of families, of the church, and the community. But "a house divided atjainst itself cannot stand;" and when professed Chris- tians, instead of the gentleness of lambs and doves, become like savage beasts of prey, in "biting and devouring one another;" we need not wonder, that they are "consumed one of another." Alas, how has Satan prevailed in this way against the church of Christ! What cruel persecutions and fierce controversies have arisen among Christians, so called! How many hopeful prospects have thus been clouded, and flourishing churches ruined! so that the nomi- nal kingdom of "the Prince of Peace" has be- come a scene of contention and discord! But I all this Avould have been prevented, if men had "walked in the Spirit;" for they would not then have thus "fulfilled the lusts of the flesh." — The most eminent Christians indeed do not attain to all that they desire and aim at; yet those "who are led by the Spirit," habitually oppose, subdue, and mortify those sinful work- ings, which they cannot wholly extirpate, V. 19—26. It should always be kept in mind that "hatred, variance, emulations, wrath, strife, seditions, heresies, and envyings," are as much the works of the flesh, as "adulteries, fornications, 'mur- ders, drunkenness, revellings," or any sensual excess; and that they will as certainly exclude men from heaven, whatever profession of reli- gion they may make; nay, even if religion, in Its purest form, is the pretence, subject, or oc- casion, of their malignant passions. The apos- tle has indeed repeatedly and plainly forewarn- ed us, that they "who do such things," as are here mentioned, or others of a similar nature, "shall not inherit the kingdom of God;" yet what numbers of professed Christians live ha- bitually in the grossest of them; and, notwith- standing their adultery, fornication, shameful s uncleanness, or secret lasciviousness, still hope for heaven, in neglect of evangelical repentance and faith ! Nor can the most idolatrous cove- tousness, the most exhorbitant pride, ambition, and emulation ; the most notorious malice, wrath, hatred, envy; or even the murders, com- mitted in revengeful duels, deprive them of their presumptuous confidence. For "he that believeth not, hath made God a liar." Nay, some even attempt to revive the worship of Satan, by various divinations and prognostica- tions, who would nevertheless be offended to be denied the name of Christians! Many also, who are zealous for the apostle's doctrine of justification, and suppose themselves "not to be under the law;" are so far from being "led by the Spirit," that they are evidently and habit- ually "fulfilling the lusts of the flesh;" though the feeble remonstrances of a conscience, not totally callous, deceives them into an imagina- tion that they are engaged in the conflict of the flesh and spirit! But let us never forget, that those "who are not under the law" lor condem- nation, are "led by the Spirit" into the love of its precepts, and an earnest desire to obey them. If we bring forth "the fruits of the Spirit," as here described, in our habitual tem- per and conduct; we can have no objection to the daily examination of ourselves by that per- fect standard of sin and holiness; that our love may be exercised "in knowledge, and in all judgment:" for "against such things there is no law." — Those who "are Christ's" (and all others, however distinguished, belong to Satan's kingdom,) "have crucified the flesh with its af- fections and lusts." Yet the imperfection of our attainments leaves much room both for personal humiliation and mutual exhortations. If then "we live in the spirit," let us also [319 A. D. 56 GALATIANS. A. D. 56. "walk in the spirit;" watching against spiritual pride and vain-glory; not provoking or envying one another, but following after love, and seek- ing to bring forth more abundantly those "fruits of righteousness, which are through Jesus Christ to the praise and glory of God." CHAP. VI. The ap&slle exhorts the Christians in Galatia, to restore the fallen with meekness, and to bear each other's burdens, according to "the jaw of Christ," 1,2; to beware of self-deception, 3—5; to provide for Iheir teachers; and to persevere without wearyine in every g(iod work; heins; assured that every one will reap as he has sowed, 6 — 10. He shows the carnal motives and glorying of the .ludai/ing teachers, 11 — 13; and determines to "glory in the cross of Christ" alone, by which he is "crucified to the world, and the world to him," 14. Nothing in Christ avails, but a new creation, 15. He prays for peace on "the Israel of God;" desires that none of them would fur- ther trouble him, who, as an old soldier, liare the scars of his warfare; and he commends them to the grace of Christ, 16 — 18. BRETHREN, * if a man be ^ over- taken in a fault, ye which are ^ spir- itual "^ restore such an one ^ in the spirit of meekness; ^ considering thyself, lest thou also be tempted. 2 ''Bear ye one another's burdens, and so fulfil ^ the law of Christ. 3 For •• if a man think himself to be something, ' when he is nothing, "^ he de- ceiveth himself. 4 But let every man ' prove his own work, and then shall he have '" rejoicing in himself alone, " and not in another. 5 For " every man shall bear his own burden. Note. — The apostle, having concluded the argumentative part of the epistle, added some particular admonitions before he closed it. If any brother had been or should be surprised into the commission of sin, through unwatch- fulness and temptation, and contrary to the habitual tenor of his conduct; "those who were spiritual," or most matured in judgment and experience, ought to bestow pains to bring him to repentance, and to give him proper counsel and encouragement, in a meek and compassion- ate spirit, that he might be restored, like a dis- located limb to its place; and not to treat him with harsh rebukes or disdainful neglect. For each of them severally ought to "consider him- self," and his own weakness and frailty; as he too might be tempted and overcome; and then he would need that meekness and sympathy, which he had been backward to exercise towards his offending brother. {Marg. and Marg. Ref. a — e.) Thus they ought not only to "bear with one another's infirmities;" (Note, Rom. 15:1 — 3.) but, as fellow-travellers, to carry each other's burdens: while the stronger broth- er denied himself, in order to supjiort, comfort, and assist the weak, the tempted, and afflicted; {Marg. Ref. C—Note, Num. 11:11—15, v. 12.) that so, they might fulfil the command- ment, which Christ repeatedly gave his disci- is-. *' Or, althnn^h. a 2:11 — IS. Gpn. 9:20— 11—13. Num. 20 10—13. 2 Sam. 11:2, tc. Matt. 26:69— 75. b Rom. C.6. IS.l. 1 Cor. 2:15 3:1. 14 37. '. 2 Sam. 12:l,&c. .Tob 4:3,4. la. 35:3,4. Ez. 34:16. Matt. 9:13. 18:12—15. Luke 15:4—7. 22: 32. TIeh 12:13. Jam. 5:19,20. 1 .Tohn 5:16. Jude 22.23 320] d 5:23. Matt. 11:29. 1 Cor 2 (or 10:1. 2Thes. 3: Tim 2:25. Jam. 3:13. 3:15. e 1 Cor. 10 12. Heb. 13:3 3:2. f 5. 5:13,14. Ex. 23:5. 11:11,12. Deut. 1:12. Is. M;.lt. 8:17. 11:29,30. l.u 4B. Rom. 15:1. 1 Pet. 2; g John 13:14,15,34,35. 4:21. 15. 2 1 Pet. Jam. Num. . 58:6. ke II: 24. 15- 12. pies, "to love one another, as he had loved them;" and which indeed was the substance of "his law," for their conduct towards their brethren. (Marg. Ref. g. — Notes, John 13:31 —35. 15:12—16. 1 JoAn 2:7— 11.)— But if, on the contrary, any of them thought himself more wise, strong, or eminent than the rest, on ac- count of his gifts or reputation, and so trusted in himself and despised others; when in fact he was nothing in the school of Christ, having not learned the first lesson of his religion; he was under a grievous and most perilous delusion, his heart imposed on him, and in fact lie was his own deceiver. To prevent this fatal mis- take, it behoved every individual to "prove his own work" by the touch-stone of the sacred oracles, that he might discover whether his habitual conduct, and the motives of it, accord- ed to the jirinciples, experience, and character of the true believer: that so, instead of arro- gantly condemningothers, orglorying inothers, and their attachment to him or opinion of him; he might find cause of rejoicing and humble glorying in himself, and in the attestation of the sanctifving Spirit to his faith in Christ. (Marg. Ref. h—n.— Notes, 2 Cor. 1:12—14, V. 12.) For every man must at last stand or fall, not according to the party to which he belonged, or the judgment of men respecting him: but according to his real character in the sight of God. Indeed "every man shall bear his own burden;" so that, if any were deluded into fatal errors by false teachers, he must bear the punishment of his own guilt: nor would the condemnation of the deceiver exculpate the person, who allowed himself to be deceived by him. (Marg. Ref. o.— Notes, Ez. 14:9—11. 2 Thes. 2:8—12. Rev. 22:14,15.)— The word rendered "spiritual," when applied to persons, seems to denote the spirituality, or heavenly mind and judgment, of those who are thus dis- tinguished: (Notes, 1 Cor. 2:12—16. 3:1—8. 12:1 — 3.) and is never used, as I recollect, of men endued with miraculous gifts. All rulers, teachers, and workers of miracles, were not "spiritual," s|)iritually minded, "led by the Spirit," and filled with "the fruits of the Spirit;" and many private Christians were. The duty of restoring the fallen might belong to the teachers and rulers primarily, but not exclu- sively.— Some indeed suppose, that persons endued with spiritual gifts superintended the churches for some time, without any regular appointment; and that there were no other bishops or elders in Galatia at this time, as little mention is made of them (6): but this by no means agrees with the history, which mentions the ordaining of elders by the apostles, "in every city," either personally, if they had leis- ure, or by apostolical men, or evangelists, (as Timothy, Titus, and others,) if compelled pre- viously to leave the new converts. It is, how- ever, probable, that these elders, and the dea- cons also, were generally chosen from among' 1 Cor. 9:21. 1 John 2:8—11. 4:21. h 2:6. Prov. 25:14. 26:12. I.iike 18:11. Rom. 12:3,16. 1 Cor. 3:18. 8:2 I 1 Cor. 13.2,3. 2 Cor. 3:5. 12: 11. k 1 Cor. 3:18. 2 Tim. 3:13. Jam. 1:22,26. 1 John 1:8. 1 Job 13:15. marg. Ps. 26:2. ] (or. 11:28. 2 for. 13:5. m Piov. 14:14. I Cor. 4:3,4. 2 Cor. •:12. 1 John 3:19-22. n 6:13. 1 Cor. 1:12,13. 3:21 — 23. 4:6,7. 2 Cor. 11:12,13. o Is. 3;l0,11. Jcr. 17:10. S2:19. K?.. 18:4 Matt. 10:27. Rora. 2:6—9. 14:10-12. 1 Cor. 3:8. 4:5. 2 Cor. 5:10,11. Rev. i: 23. 20:12—15. 22:12. A. D. 56. CHAPTER VI. A. D. 56. those wlio had been endued with miraculous powers by the laying on of the hands of the apostles. '{Notes,' Jicts 8:14-^17. 14:21—23. 19; 1 Tim. 5:21,22,24,25. Tit. 1:5—9.) Be overtaken. (1) IJQohjcp&rj- See on Mark 14:8. — hi a fault. ^ Ev Tin naoixmwfutrt. See on Matt. 6:14,15. — Spiritual.] JIvsvftitiixoi. See on 1 Cor. 2:15. — Restore.] KuraQjii^eie. See on Malt. '21 :]6. — Considering.] Zxonwv. See on Rom. 16:17. — Bear ye. (2) Bu' of the , Spirit reap life everlasting. 9 And let '• us not be weary in ^ well doing; ^for in due season we shall reap, "^ if we faint not. 10 As we have therefore ^opportunity,! let us '^ do good unto all mew, *" especially unto them who are of the household of faith. I [Practical Obse7-vations.] Note. — The Lord had ai)pointed the office , of the ministry, for the conversion of sinners, and the edification of believers: and accord- ^ ingly the apostle exhorted the Galatians to| contribute to the comfortable maintenance of their teachers, who instructed them from the word of God; communicating to them a pro- portion of their temporal good things, accord- ing to their ability. {Marg. Ref. p. — Note,^ 1 Cor. 9:4—18.) In this and all things of tliis kind, they must be careful "not to be de- ceived" by their own hearts, by Satan, or by false teachers: for, however they might excuse themselves or impose upon men, and then de- ride their simplicity and credulity; God was not to be thus deceived or mocked: as men often impose on others with false pretences, and then ridicule their folly and credulity. {Marg. Ref. q, r.) But it was most certain, that ev- ery man would at length "reap" a harvest cor- respondent to what he sowed. "He that sow- ed to the flesh," by continuing to fulfil its lusts, and to indulge his selfish and sensual de- sires even under the profession of the gospel, p Dent. 12:19. Mott. 10:10. Rom. 15:27. 1 Cor. 9:9—14. 1 Tim. 5:17,18. q 3. Job 15:31. Jer. 37:9. Oh. 3. Luke 21:8. 1 Cor 3:18. 6: 9. 15:33. Eph. 5:6. 2 Thes. 2: 3. Jam. 1:22,26. 1 John 1:8. 3:7. r Job 13:8,9. Jiide 18. • Job 4:8. Prov. 1:31. 6:14,19. 11:18. Ho5. 8:7. 10:12. Luke 16:25. Rom. 2:6—10. 2 Cor. 9:6. { Rom. 6:ia 8:13. 13:14. Vol. M. a Prov. 22:8. Jer. 12:13. Ho3. 10:13. 2 Pet. 2:12,19. Rev. 22:11. X See on 7.— Ps. 126:5,6. Ec. 11:6. Is. 32:20. Jam. 3:18. y Matt. 19:29. Luke 18:30. John 4:14,36. 6:27. Rom. 6:22. 1 Tim. 1:16. Tit. 3:7. Jude 21. ■t Mai. 1:13. 1 Cor. 15:58. 2 Thes. 3:13. Heb. 12:3. a Rom. 2:7. 1 Pet. 2:15 3:17. 4:19. b Lev. 26:4. Deut. 11:14. Pi. would reap only the corruptible things of this world; his body, which he indulged and pam- pered, would soon turn to corruption in the grave; and he himself would perish, as unre- generate and having no inheritance in heaven. But the man who "sowed to the spirit," and under the influences of the Holy Spirit exer- cised daily repentance, faith in Christ, love to him and his brethren, and other Christian gra- ces; wou'd not only here reap the earnest and first-fruits of inward consolations; but at length inherit everlasting life, as trained up for it by the sanctification of the Holy Spirit; and as receiving for Christ's sake a proportion- able gracious recompense of all his disinterest- ed and faithful services. (Marg. Ref. s — y. — iVo/e.9, Prov. 11:18,24,25. £c. 11:1— 6. Matt. 25:34—40. 2 Cor. 9:6,7. Heb. 6:9,10.) Let then none "grow weary of doing well," in de- pendence on Christ and for the honor of his gospel, whatever conflicts, disappointments, persecutions, or temptations they met with: for "in due season," in the time of harvest, they would surely reap an abundant increase of all their labors, self-denial, and expense; if they showed the sincerity of their faith and love, by continuing to the end, "without faint- ing," in "the work of the Lord." (Marg. Ref. z—c— Notes, 2' Cor. 4:1,2. 2 Thes. 3:13. Heb. 12:2,3. Jam. 5:7,8.) While therefore their lives were continued, and opportunities aflforded; they ought to make it their great bu siness, and deem it their chief pleasure, honor, and advantage, to be "doing good," according to their ability, to men of every description; but especially to those who were their brethren in the family of God, by faith in Christ; or all professed Christians, who showed their sin- cerity in professing the gospel, by their temper and conduct: for surely, those learned men, who would substitute the word profession, in- stead of "faith in Christ," do not mean to in- clude such as evidently make a hypocritical profession. (Marg. Ref. d — f.) Taught. (6) Kujv^y_iii.tsvog. See on Luke I: 4. — Communicate.] Koivwvenoy. Rom. 12:13. 15:27. Phil. 4:15. 1 Tim. 5:22. He6. 2:14. 1 Pet. 4:13. 2 John 11. Koivavin, Acts 2;42.— Mocked. (7) ^IvxttiqiCftcii. See on Luke 16: 14. — Let us not he weary. (9) Mrj exxuxui/uev. See on Luke 18:1. 2 Cor. 4:1. — If we faint not.] Mr) FxlvouBvoi. Matt.^-M. 15:32. Heb. 12:3,5. — Prou. 3:11. Sept.— Them who are of the household of faith. (10) Tag otxetag ir/f TTi^eojc. Eph.k:19. 1 Tm. 5:8. 1 1 IT Ye see how large a letter I have s written unto you with mine own hand. 13 As many ''as desire to make a fair show in the flesh, ' they constrain you to be circumcised; only "^ lest they should suffer persecution for the cross of Christ. 104:27. 145:15. Jam. 5:7,8. c Is. 40:30,31. Zeph. 3:16. marg. Matt. 24:13. Luke 18: 1. 2 Cor. 4:1,16. Eph. 3:13. Heb. 3:6,14. 10:35—39. Rev. 2:3,7,11,17,26—29.3:5,6,12,13, 21,22. d Ec. 9:10. John 9:4. 12:35. Eph. 5:16. Phil. 4:10. Col. 4:5. CtV. Tit. 2:14. e Ps. 37:3,2^7. Ec. 3:12. Mark 3:4. Luke 6:35. 1 Thes. 5: 15. I Tim. 6:17,18. Tit. 3:8. Heb. 13:16. 3 John 11. fMatl. 10:25. 12:50. 25:40. Eph. 2:19. 3:15. Heb. 3:6. 6:10. 1 John 3:13— 19. 5:1. 3 John 5 —8. g Rom. 16:22. 1 Cor. 16:21— 23. h 13. Matt. 6:2,5 16. 23:5,28. Luke 16:15. 20:47. John 7: 18. 2 Cor. 10:12. 11:13. Phil. 1:15. 2:4. Col. 2:23. i 2:3,14. Acts 1.5:1 5. k See eu5:ll.— Pbil. 3:18. 41 [3211 A. D. 56. GALATIANS. A. D. 56. 1 3 For neither they themselves who are circumcised 'keep the law; but desire to have you circumcised, '" that they may glory in your flesh. 14 But " God forbid ° that I should glory, P save in the cross of our Lord Je- sus Christ, by * whom 'i the world is cru- cified unto me, and I unto the world. JVo<^.-The words here rendered, "how large a letter," are supposed hy many persons to sig- nify ivilh what kind of letters, referring to the apostle's want of skill and readiness in writing the Greek language. He had, however, be- stowed great jjains to write the epistle "with his own hand;" either because he had not an amanuensis with him, or rather because he did not choose to employ one: but he wrote the whole himself, that he might convince the Gal- atians of his love to them, and anxiety about them. (Marg. Ref. g.) There were indeed professed teachers of Christianity, who aimed to "make a fair show in the flesli," or in re- spect of external matters, by forming a coali- tion between trie Jewish religion and that of Jesus. {Note, Phil. 3:1 — 7.) Tliese were so very earnest in urging the Gentiles to be cir- cumcised, that tliey might be said even to "compel" tliem; as they would take no denial, and exhausted all their eloquence and ingenu- ity to overcome their- reluctance. But, not- withstanding their attachment to the ritual law, they would not have been so earnest in this matter, if they could otherwise have pos- sessed their influence in the Christian church, without exposing themselves to persecution for professing faith in Christ and his cross. {Marg. Ref. h — k.) For not only did the Jews hate and persecute those, who preached the gospel to the Gentiles without regarding the Mosaic law; but the heathen rulers also, who tolerated the Jews and such Christians as observed the law, were inveterate against the Gentile Chris- tians, and deemed tliem an upstart sect, dan- gerous to the civil sfovernment. (Notes, 4:17 — 20. 5:7 — 12.) This crafty and selfish aim of the judaizing teachers, of advancing them- selves to consideration in the Christian church, without exposing themselves to persecution, induced them to be very zealous in proselyting the Gentiles to the Mosaic law; but they were not equally strict in their own observance of it. Not only were they negligent of the mor- al precepts; but probably, on one pretence or other, they dispensed with themselves and one another, in respect of the more burdensome and expensive of the ceremonial institutions, many of which could not be observed in coun- tries distant from Jerusalem. (Note, Matt. 23:1 — 4.) It was therefore evident that they desired the Gentiles to be circumcised, only that they might glory in having induced sucli nurnbers, to bear in their flesh this mark of their being proselvted by their means. (Marg. Ref. 1, m.~Note, Matt. 23:15.) This both placed them at the head of a Christian sect. I Matt. 2;:3,15,2J. Uoni. 2:17 — 2i. 3:H— 19. 2 l'et.2:l9. m 1 Cor. S;2l. 5:6. 2 Cor. 11: 18. • D .Stf on Rotn. 3:4,6. 0 2 Kings 14:9—11. Job 31:24, 25. Vs. 40:6. 52:1. Jet. 9:23, .24. Ej. 28:2. Dan. 4:30,31. 5:20.21. 1 for. 1:29—31. 3:21. 2 Cor. 11:12. 12:10,11. p Is. 45:24,25. Horn. 1:16. 1 Cor. 1:23. 2:2. Phil. 3:3. Gr. 7-11. * Or, vihicfi. q 1:4. 2:20. 5:24. Acts 20:23, 24. Rom. 6:6. 2 Cor. 5:14— and also tended to procure them favor and rep- utation with the Jewish rulers and others. But the apostle added, with a noble disdain of such base motives, "God forbid that I should glory, &c." he would not value himself on any thing which he had received, attained to, or perform- ed, either before or since his conversion; ex- cept in his dependence on the suflTerings and death of Christ upon the cross, as a sacrifice for sin; and in tlie hopes, comforts, and bless- ings, which he had thence derived. (Marg. Ref. n— p.— Notes, I Cor. 1:20—24. 2:1,2.) In this indeed he greatly gloried; and his view of tlie cross of Christ, and of the ol)ligations, motives, and instructions connected with it, had crucified the world to him, and him to the world. 'So that he viewed the world, as little 'impressed by all its charms, as a spectator 'would be, by any thing that had been graceful 'in the countenance of a crucified person, when 'he beholds it blackened in the agonies of 'death; and was no more affected by the ob- 'jects around him, than one that is expiring 'would be struck with any of those prospects, 'which his dying eyes might view from the 'cross, on which he was suspended.' Dod- dridge. He disdained the friend.^hip, riches, honors, and pleasures of (he world, and disre- garded its reproach and hatred, as he would have done those of a crucified malefactor; see- ing in the cross of Christ the condemnation of all unbelievers without distinction: and the love of all things, of a worldly nature, being crucified by his view of the awful justice and holiness of God everr in showing mercy, the evil of sin, the wickedness of man, and the im- portance of eternity, which the cross of Christ exhibited, and by that grace which he died to procure for him. To show forth the love of his crucified Lord, to point him out to sinners, to honor him in his own conduct, and to teach others to love and glorify him, was the great business of his life: all else was comparatively beneath his notice. (Marg. Ref. q. — Note, Phil. 1:19—26.) How large a letter. (11) riijlr/.oiQ yoaiifta- aiv. — Ihjlixoc, Heb. 7:4. Not elscAvhere. From T^kixoc, Col. 2:1. Jam. 3:5. — To make a fair show. (12) EvTiQoawTTtjaai. Here only. — God forbid that I. (14) Euoi /jtj yevono. See on Rom. 3:4. 15 For *■ in Christ Jesus 'neither cir- cumcision availeth any thing, nor uncircum- cision, * but a new creature. 16 And as many as " walk according to this rule, " peace be on them, and mercy, and upon ^ the Israel of God. Note. — The views above stated raised the apostle far above all regard to circumcision or uncircumcision, (Notes, b:l — 6, v. 6. Rom. 14: 13—18. 1 Cor. 7:17—24.) and all things in which true Christians might think or act dif- ferently; assured that regeneration, or a new creation to the image of Christ, as evidential of faith in him, was the great distinction be- 16 Phil. 1:20,21. 3:8,9. Col. 5:1—3. 1 John 2:15—17. 5:4,5. r See on 5:6. Horn. 8:1. 2 Cor. 5:17. s I Cor. 7:19. t 2 Cor. 5:17. Eph. 2:10. 4:24. Col. 3:10. Rev. 21:5. u 5:16,25. Ps. 125:4.5. Phil. 3: 16. X 1:3. Num. 6:23—27. 1 Chr. 12:1!;. John l'i;27. 16:.13.— See on Rom. 1:7.— Phil. 4:7 y 3:7—9,29. Ps. 73:1. Is. 45: 25. IIos. 1:10. John 1:47. Rom. 2:28.29. 4:12. 9:6—8. Phil. 3:3. 1 Pet. 2:5—9. A. D. 56. CHAPTER VI. A. D. 56. tvveen one man and another: (Marg-, IRef. t. — Note, 2 Cor. 5:17 — 21.) and to all men, Jew- ish or Gentile converts, who walked witii God, as in Christ, new creatures, glorying in his cross only, and crucified by it to the world, he desired that mercy and peace might abound; even to the true "Israel of God," as distin- guished from the unbelieving nation of Israel. (Marg.Ref. u-y.) Jl neio creature. (15) Kawi] ajtcng. 2 Cor. 5:17. — Knaic- See on J?om. 8:19. "A new creation." — Walk. (16) ^lOiXTjauaiv. See on b •.lb. —Rule.'] Kupovi. See on 2 Cor. 10:13. 17 From henceforth ^ let no man trotifble rae: for ^ I bear in my body the marks of the Lord Jesus. 18 Brethren, ''the grace of our Lord Jesus Christ be with your spirit. Amen. Note. — As what had been written was abun- dantly sufficient to satisfy all hund^le inquirers; the apostle desired that he might not thence- forth be troubled, and disquieted by such dis]iu- tations. None ought thus to add to his suffer- ings; for he already bare in his body the marks and scars of the wounds which he had received in the cause of Christ; and which he deemed far more honorable, than the external badge of circumcision. — Some think, that the marks which slaves and soldiers received, showing to what master or commander they belonged, are alluded to. But the scars of the stripes and wounds which lie had received for Christ's sake, are indisputably meant. (Marg. Ref. z, a.) These ought to have endeared him to them, as he exposed himself to persecution for their good. He therefore desired, that the grace and free favor of Christ might be with their souls, to comfort, establish, and sanctify them; and then he knew, that they would be more affectionate to him, and less attached to abol- ished externals. (Marg. Ref. b.) The marks. (17) Ta giy/iutTa. Here only N. T. — Cant. 1:11. Sept. — JVith your spirit. (18) Mexn ts nrsv^uarog vfiCDV. 2 Tim. 4:22. Philem. 25. PRACTICAL OBSERVATIONS. V. 1—10. There is a great difference between those who habitually live in known sin, and such as are "overtaken with a fault," to which the best of men are liable. — The reality and degree of our spirituality should be evinced, by tender and compassionate endeavors to restore the fallen, and confirm the weak, "in the spirit of .meekness;" conscious that we too are liable to be tempted, and have need of humble watchful- ness, and constant dependence upon God. — Our Christian liberty is enjoyed, in proportion as we "fulfil the law of Christ," in loving the breth- ren, and "bearing one another's burdens," with compassion and self-denial. — But alas! many "think themselves to be something when they are nothing, and so deceive themselves." Let us then "prove our own work;" and seek re- joicing and "glorying in the Lord," from the assurance of our own conversion, and not in the opinion of others concerning us, or from being attached to the party of any leader; see- 1:7. 5:12. Josh. 7:25. r5:24. Hcb. 12:15. a 5:11. 2 for. 15. 4: —25. Col. 1:2-1. ing that "every man must bear his own bur- den." (Notes, 'Ro7n. 14:10—12. 2 Cor. 5:9— 12.)— Those who love the gospel, and are taught according to the word of God, will not grudge the faithful minister a proportion o( their "good things:" men may, in this and in other matters, impose on others, as well as de- ceive themselves; but God will not be trifled with. — As the present is our seed time for eter- nity, let us diligently and impartially examine what we are now sowing; and what our har- vest is likely to prove, beseeching also the Lord himself, to search and prove us. {Note, Ps. 139:23,24.) If hitherto any man have "sown to the flesh," and is afraid that "of the flesh he shall reap corruption;" let him begin, by repentance, faith, and prayer, to "sow t^ the spirit," that he may at length reap ever- lasting life. (Note, Ps. 126:5,6. P. O.) And let none, who have begun thus to "sow to the spirit," "grow weary in well doing; assured that in due season we shall reap, if we faint not." — For not only do those, who "have no root in themselves," lose all their labor about religion, by drawing back in the time of temp- tation; but even believers often lose much of the comfort and usefulness, which they were likely to obtain, by fainting in part, throug'i disappointment, and for want of stronger faith, more fervent zeal, anu more patient, persever- ing hope. Let us then watch against this, re- membering that we are the servants of Christ, and that it is our duty, "as we have opportuni- ty, to do good to all men, but especially to the household of faith." V 11—18. There have always been professors and teach- ers of religion, who "desired to make a fair show in the flesh," to render religion subservi- ent to worldly interests or distinctions, and to escape the cross. Such men will commonly be more zealous to make proselytes to a party, than converts to Christ; that they may glory in the numbers who are attached to them, and added to their society. But the consistent Christian is nobly disdainful of these low aims: he glories in the cross of Christ alone, as the Foundation of all his hopes; and this faith in a crucified Saviour "crucifies the world to him, and him unto the world;" as he desires to "live no longer to himself, but to him who died for him, and rose again." (Notes, 1 Cor. 1:26 — 31, vu. 30,31. 3:18— 23. 2 Cor. 5:13—16. 10: 17,18.) Thus he overcomes the love of world- ly objects, and is reconciled to hardships, pov- erty, reproach, and hatred for his Lord's sake. If we then are "in Christ new creatures," we have the kernel and the substance of religion, and may leave others to contend about the shell or the shadow of it. Yet we should desire "that mercy and peace may be upon all, who walk according to this rule, and upon the whole Is- rael of God." — They are peculiarly blameable, who trouble and grieve those soldiers of Christ, that "tear in their bodies" the scars of the wounds, which they have received in "fighting the good fight of faith:" but we should not won- der or be disconcerted, should our most disin- terested and self-denying labors meet with this b 5cc 0,1 Horn. 16:20,21. 2 Co 13:14. 2 liin. 4:22. Fhilcii Z5. liet. 22 21. [3 9, P. A. D. 56. EPHESIANS. A. D. 56. recompense alone, from those whom we have i their spirit;" as well as expostulate with them most loved. And we must still pray, that "the grace of our Lord Jesus Christ may be with _j J — .. — — — ^ „„„ ,. „.. >..w... concerning' their misconduct, and warn them of their danger. THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS. 'Although it does not appear to have ever been disputed, that the epistle before us was writ- 'ten by St. Paul; yet it is well known, that a doubt has long been entertained concerning the 'persons to whom it was addressed. The question is founded on some ambiguity in the ex- 'tcrnal evidence. Marcion, a heretic of the second century, as quoted by Tertullian, ... calls *it the Epistle to the Laodiceans. — The name, Ephesus, in the first verse, upon which word 'singly depends the proof that the epistle was written to the Ephesians, is not read in all the 'manuscripts now extant. I admit, however, that the external evidence preponderates, with 'a manifest excess, on the side of the received reading.' Paley. The same learned writer proceeds to argue, from internal evidence, that the epistle could hardly be written to a peo- ple, with whom the apostle had resided three years: (Notes, Acts 19:8 — 12. 20:29 — 31.) and it must be acknowledged, that in this res])ect it more resembles the epistle to the Romans, and that to the Colossians, than those epistles which the apostle wrote to the Corinthians, Gala- tians, Philippians, and Thessalonians; in which there are constant allusions and appeals to what had past when he resided among them. As, however, the 'external evidence prepon 'derates, with a manifest excess, in favor of the received reading;' and as Dr. Paley seems to be mistaken in supposing, that the word Ephesus was wanting in any manuscript extant,* it is in this exposition adhered to: though it may be observed, that the change of the word Ephesus, for Laodicea, or the total omission of it, would in no respect deduct from the abundant instruction, contained in the epistle itself — 'It has been said, that if this epistle was 'directed to the Ephesians, it is difficult to understand how the apostle contented himself with 'giving them a general salutation, without mentioning any of his numerous friends and ac- 'quaintance, with whom he had been intimate during his long residence at Ephesus. But the 'answer is, ... there are no particular sahitations, in the epistles to the Galatians, the Philippi- 'ans, the Thessalonians, and to Titus, because to have sent particular salutations to individuals, 'in churches, where the apostle was so generally and intimately acquainted, ... might have of- 'fended those who were neglected. ... And to have mentioned every person of note in those 'churches, would have taken up too much room. In writing to the Romans, the case was 'different. The apostle was personally unknown to most of them: ... and therefore he could, '... without offence to the rest, take particular notice of all his acquaintance.' Macknight. The successful ministry of the apostle in the renowned but licentious city of Ephesus, and his solemn charge to the elders of the church there founded, when they came to him at Miletus, have before been considered. (Notes, dcts 19: 20:17 — 35.) Some years after, he wrote this epistle, during his imprisonment at Rome, and probably near the close of it; (6:20.) to establish them in the great doctrines of the gospel, to guard them against errors, to excite them to a holy conversation, and to animate them in their Christian warfare. — This epistle, and the two that follow it, which were also written during his imprisonment, and probably about the same time, are remarkable for a pecuHar pathos and ardor, or rapture as some have called it; and this is generally ascribed to the extraordinary consolations enjoyed by the apos- tle, during his sufferings for Christ's sake. But his mind was doubtless enlarged to a remark- able degree in writing to those, whoni he had no occasion to rebuke, and with whom he was not under the necessity of engaging in controversy: so that entire, confidence of affection took place of the caution, reser\-e, or sharpness, which were requisite in the three preceding epis- ^'^s- — Learned men, according to their different hypotheses, suppose, that the apostle contin- ually refers, in this epistle, to the mysteries of Diana, to the Gnostics, or to the Judaizing teachers; but it may fairly be questioned, whether, writing with an inexpressible flow of holy anections, on the great subjects which rejoiced his heart; he had express reference to any of those things, of which expositors, more coldly speculating on his words, have imagined. — Perhaps, he had some general regard to the Judaizing corrupters of the gospel: but, as the epistle to the Colossians, which was written about the same time, and in other respects great- ly resembles this, is far more explicit on that subject; it may be supposed that the Ephesians were less m danger from that quarter. c,Q i-i ' ^^'' ^P- Middlcton on the Greel; H'ticlc, p. 3l0. A. D. 64. CHAPTER I. A. D. 64. CHAP. I. The aposlle salutes the Ephcsians, 1,2. He blesses God for the spirit- ual blessings, which he had conferred on them and him, as "chosen in Christ," and '-predestinaled to the adoption of children," 3 — 5; as "accepted in the Beloved," "through the redemption of his blood," and "his grace abounding t— 42,47—50. 24:47. John 20:23. Acts 2:38. 3:19. 10:43. 13:38, 39. Rom. 4:6—9. Col. 2:13 Heb. 10:17,18. I John 1:7—9 2:12. a See on 6.-2:4,7. 3:8,16. Rom. 2:4. 9:23. 2 Cor. 8:9. Phil. 4: 19. Col. 1-27. 2:2. Tit. 3:6. viarg. b Rom. 5:15,20,21. 0 11. 3:10. I's. 104:24. Prov. 8: 12. Is. 52:13. Dan. 2:20. il. Matt. 11:19. Rom. 11:33. 1 Cor. 1:19—24. 2:7. Col. 2:3 Jude25. Rev. 5:I2. [325 A D. 64. EPHESIANS. A. D. 64. in all his commandments and ordinances;" and at length by making tliem perfect in holy love and heavenly felicity. {Marg. Ref. k— n.) For he had '^'predestinated," or fore-ordained them, to be adopted as his children by faith in Jesus Christ; and to be o])eniy admitted to the privi- leges of that high relation to himself, notwith- standing their original and actual sinfulness. (xVoations.] Note. — Not only the Jews, who had embrac- ed the gospel; but the Gentile converts also, especially those at Ephesus, had, "to the praise of the glory" of God, been led to believe and hope in Christ; {Marg. Ref. p — s. — Notes, 2:11—13. .^cfs 19:8— 12,23— 31.) when "the word of truth," the glad tidings which propos- ed salvation to sinners, had been preached among them: for having believed that word, and so believed in Christ, they had been sealed by the Holy Spirit, who had been promised by the ancient prophets, and by Christ himself, before his ascension into heaven. {Marg. Ref. t—x.— Notes, Is. 44:3— 5. 59:20,21. John 14: 15—17. Acts 1:4 — 8.) This cannot, with any propriety, be explained of miraculous powers. These were not the "earnest," pledge, and foretaste of heaven, as this "seal" is declared to have been: for many unsanctified persons e.x- ercised miraculous powers. But the sanctify- ing and comforting influences of the Holy Spirit seal believers, as the children of God and heirs of heaven; they are the first-fruits of that holy felicity, and they impress the holy image of God upon their souls. (iVo/es, 4:30— 32. 2 Cor. 1 : 21,22.) — Thus the F.phesian converts were preserved, supported, and comforted, and would be, during their time of trial and suflering in life and death; till they should at last be put in full possession of that complete redemption, which Christ had ensured to his "purchased people:" or till the inheritance, which sin had forfeited, but which Christ had "purchased" for them, should be, so to S])eak, fully rescued Rom. 1:16. 2 Tim. 3:15. Til. 3:11. 2:11. Ileh. 2:3. X Uom. 8:15—17,23. 2 Cor. 1 t 4:,=:0 .Tohn6:27. Rom. 4:11. 2 22 5:5. Gal. 4:C. Cor. 1:22. 2 T-im. 2:19. Key. y 4:30. Lev. 25.24,S>;c. Ps 74 7:2.3.' 2. 7:':5}. ler, !!2:7.S. Luk'2I: .Ioel2 2;i. I.u'kc 11:13. 24:49 2. Ads 20:28. Iloin. £:2'% 1 John 14:16,17.26. 15:26. lb:7— Vel 2;a. nuirg. 15. Actsl:4. 2:16— CSr.aS. Gal. L See 0" 6,12. 13 n A. D. 64. EPHESIANS. A D. 64. from the hands of their enemies, and they put in complete possession of it, at the resurrection of the dead; to be for ever monuments erected "to the praise of the glory of God." (Marg. Hgf^ y, 7..— Note, _ Rom. 8:18— 23.)— All these thing's 'are so evidently distinguishing of true Christians, and so inapplicable to collective bodies of professors of Christianity; that we must conclude the apostle spoke of election, as gratuitous, as personal, and not national; and of eflectual vocation as inseparably connected with eternal life: and learned men need far more ingenuity, than has yet been employed in the argument, to make the apostle's words speak any other language, consistently with the rules of grammar and of common sense. {Notes, J?om. 8:28— 31. 9:1—5. 11:1—6.) Were sealed. (13) Eacpouyiad-ijie- 4:30. See on 2 Cor. 1 :22. — The earnest. (14) Joqu- 6o)v. See on 2 Cor. 1:22. — The redeniption.] AnolvTQMOiv. 7. 4:30. LwA^e 21 :28. Bom. 8: 23, e< al. — The purchased possession.] Ti/;ne- QinoiTjueo):, acquisitionis. 1 Thes. 5:9. 2 Thes. 2:14. Heb. 10:39. 1 Pet. 2:9. Mai. 3: 17. Sept. neoiTTOieofiui. 1 Tm. 3:13. See on Acts 20:28. — JJnto the praise of his glory.] Eig ennivov lyg 5oSi]C aviu. 6,12. {Notes, Prov. 16:4. Is. 43:14—21. Ez. 20:7—9.) 15 Wherefore I also, ^ after I heard of your '' faith in the Lord Jesus, "^ and love unto all the saints; 16 '^ Cease not to give thanks for you, * makin2; mention of you in my prayers; 17 That ^the God of our Lord Jesus Christ, ^ the Father of glory, may give unto you ^ the Spirit of wisdom and ' revela- tion, * in the ''knowledge of him; 18 The ' eyes of your understanding being enlightened; that ye may know what ™ is the hope of " his calling, and what ° the riches of the glory of his inheritance in the saints; 1 9 And what is p the exceeding great- ness of his power to us-ward who believe, according to the working of f his mighty power, 20 Which 1 he wrought in Christ, ""when he raised him from the dead, * and set him at his own rigiit hand in the * heavenly places, 21 Far "above all ''principality, and power, and might, and dominion, and a Col. 1:3,4. Philem. 5. b Gal. 5;6. 1 Thes. 1:3. 2 Thes. 1:3. I Tim. 1:5,14. c Ps. 1G:3. Col. 1:4. I Thes. 4:9. Heh. 6:10. 1 Pet. 1:22. 1 John 3:17. 4:21. d See on Rom. 1:8,9.-1 Sam. 7- 8. 12.23. 1 Thes. 5:17. e Gen. 40:14. Is. 62:6. 1 Thes. 1:2. f See on 3. g 1 Chr. 29:11. Ps. 21:7,10. 29: 3. Jer. 2:11. Malt. 6:13. Luke 2:14. Acts7:2. 1 Cor. 2:8. Jam. 2:1. Rev. 7:12. h Gen. 41:38.39. Is. 11:2. Dan. 5:11. Luke 12:12. 21:15. John 14:17,26. Ac(i6:l0. 1 Cor. 12: E. 14:6. Col. 1:9. 2:3. Jam. 3: 17,18. • 3 5. Dan. 2:23—30. 10:1. 328] Matt. 11:25. 16:17. 1 Cor. 2 10. 2 Cor. 12:1. * Or, for the acknow/edgme-nt. Col. 2:2. 2 Tim. 2:25. Tit. I 1. k 3:18,19. Prov. 2:5. Jer. 9:24. 24:7. 31:34. Matt. 11:27. John 8:54,55. 16:3. 17:3,25,26. Rom. 1:28. Col. 1:I0. 2 Pet. 1:3. 3: 18. 1 John 2:3,4. 1 5:8. Ps. 119:18. Is. 6:10. 29:10, 18. 32:3. Matt. 13:15. Luke 24:45. Acts )6:14. 26:18. 2 Cor. 4:4,6. Heb. 10:32. m 4:4. Rom. 5:4,5. 8:24.25. Gal. 5:5. Col. 1:5,23. 1 Thes. 5:8. 2 Ihes. 2:16. Tit. 2:13. 3:7. 1 Pet. 1:3. 1 John 3:1—3. n 4:1. Rom. 8:28— 30. Phil. 3- 14. r-ol 3:15. , Thes. 2:12. 2 Thes. 1:11. lTim.6;l2. 1 Pel. y every name that is named, not only in this world, but also ^ in that which is to come: 22 And hath ''put all things under his feet, and ^ gave him to be the Head over all things "= to the church, 23 Which is ^ his body, "" the fulness of him that filleth all in all. Note. — The apostle had, for some time, wit- nessed the conduct of the Ephesians: but, hav- ing been absent from them at least six or seven years, he had again beard of "their faith in Christ, and love to all his saints;" which ex- cited him without ceasing to thank God for his grace and mercy towards them, and animated him in mentioning them expressly by name, in all his secret and social prayers. {Marg. Ref. a — d. — Note, Col. 1 :3 — 8.) Especially, he en- treated the God whom the Lord Jesus Christ, as Man, had worshipped and obeyed, {Note, John<20:ll—M,v. 17.) even "the Father of glory," the great Author of all that glory which is visible in the whole universe, that he would still more abundantly communicate to them the Holy Spirit, from whose influence all divine wistiom is derived to men; and who discovered to the hearts of believers the certainty, nature, and "glory" of those truths, which by prophets and apostles he had revealed to the church. {Marg. Ref. {',g.— Note, John 16 :l4,lb.) That so, every veil of prejudice, pride, and sin being removed, they might more comple4ely know God in Christ, and more confidently acknowl- edge their relation to him. {Notes, Luke 24:44 —49. ^cofi avrn. 4:13. Rom. 1:28. Col. 1:9,10. 2:2. 2 Tim. '2:55, 2 Pet. 1:2,3,8. 2:20. The eyes of your under- standing being enlightened. (18) Jlecpomafte- viig THC oqid'aXuHz ivjc dit/.i'0(ug vfnov. — 'PuiTt- tM, 3:9. 2 Tim. 1:10. See on Luke 11:36. ^luroiu, (t).}.nr fu- -/f(^oc- 2:7. 3:19. 2 Cor. 3:10. 9:14. iV/f/f- ■t^o;- Here only. The working of his mighty power.] Ti]v sPFoyetuf in xoccTm rrjg ii/vog Vol. AI. ' 42 nvm.—ErFQyeiit, 3:7. 4:16. Phil. 3:21. Col. 1:29.2:12. 2 TAes. 2:9,11, £» f ^7^ "', 1 1,20. 3:20. /vpuToc, 6:10. L«A-el:51, /a/i'V, 6:10. Mark 12^30,33, 2 Thes. 1 :9, et al.~Far above. (21) 'YneQuvot. 4:10, Hcb.9:5. — Dominion.] KvQioTTjTu. Co/. 1:16. 2 Pe/. 2:10. Jude 8. Kv^it^vo). See on Luke 22:25. — In this tuorld.] Ev 110 aiun't TUTco. See on Rom. 12:2. — The fulness. (23) To nhjooifja. Col. 1:19. 2:9. See on John 1 :16. — Jill in all.] Iluviu tv nixai. 1 Cor. 12:6. 15:28, Col. 3:11. PRACTICAL OBSERVATIONS. V. 1—8. Faith in Christ, and faithfulness to him, unite in forming the character of his saints: and to the sovereign grace of God we wholly owe it, if we are either true believers, or ap- proved ministers. "God our Father," from whom, "and the Lord Jesus," through whom, grace and peace are given to sinful men, ought to be adored and jiraised for all those spiritual blessings, with which we are or hope to be blessed, in time and to eternity. The appoint- ment of the eternal Son of the Father, as the Surety for fallen man, in the divine foreknowl- edge, is the source of all the hopes and com- forts of those who "were chosen in him before the foundation of the world, that they should be holy, and. without blame before him in love," For personal holiness was provided for, in every part of the counsel of God, respecting man's salvation. So that the renewal of our hearts to the divine image, and a blameless walk before God, from love to him and to our breth- ren, are the proper evidences that we "were predestinated" and have been called by God, to "the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will." For when this purpose of G/)d took effect, by our being "made accepted in his be- loved Son, in whom we have redemption through faith in his blood, even the forgiveness of our sins, according to the riches of his grace;" then, as the children of God, who is Love, we began to bear his image and became followers of him. (Notes, 5:1,2. 1 John 4:7,8.) Thus the change wrought, as well as the mercy shown, are "to the praise of the glory of his grace:" the reconciled rebel, the adopted son, gives all the praise of his salvation to his gra- cious Father; his actions, as well as his lips, declare the praises of the divine mercy; and it appears evident, that most adorable "wisdom and prudence" were conjoined with unspeaka- ble grace, in forming and executing the holy plan of man's salvation. V. 9—14. The mysteries of God, in man's redemption, must have been for ever hidden from us, if he had not made them known to us by his gospel, and his Spirit of truth. Thus, in every respect, he dispenses his blessings according to "the good pleasure, which he hath purposed in him- self." If, in accomplishing his grand design of "gathering together in one all things in Christ, both which are in heaven and in earth," he has brought us to seek and obtain an inher- itance among his redeemed people; we shall ct length, and ought now, thankfully to acknowl- edge, that we were "predestinated according to the purpose of him, who worketh all things after the counsel of his own will." He sent [329 A. D. 64. EPHESIANS. A. D. 64. "the vvnrJ of truth, the gospel of salvation" to us, while others were left in darkness and with- out even 'the means of grace;' he "quickened us," when others were left "dead in sin;" he enabled us to trust in Christ, as well as sealed our pardon by his sanctifying Spirit, as the earnest of our future glorious inheritance. — We need not wonder that self-wise and self- sufficient men deride and dispute against these humbling and spiritual mysteries: nor is it at ail desirable, that they should embrace them as a scheme of doctrine, in a proud, carnal mind. But, that humble believers, who allow their own hearts to be as evil (except as renewed by divine grace,) as those of their most irreligious neighbors, should be afraid of tracing back their present experience of that grace, to the sover- eign purj)0se and electing love of God in Christ; that in giving him the whole glory of having "made them to differ," they may also possess a ground of assurance of his perfecting his good work in their souls: this, I say, is matter of surprise to those, who find the sweetest anima- tion and encouragement from the glorious re- view and prospect; and in every past and pres- ent mercy possess a pledge and earnest of fu- ture and eternal felicity. V. 15—23. If any, who appear to have "faith in the Lord Jesus, and love to all the saints," are daz- zled by the sublime mysteries above stated: their more established brethren should not forget, "who has made them to differ" in this respect also; and, instead of forming rash judg- ments, and engaging in angry disputations, (which are peculiarly unsuitable on this sub- ject,) they should thank God, for what he has done for them, and pray always for those whom they deem mistaken. {Note, Rom. 14:1 — 6.) Indeed, we all need to pray for ourselves and each other, "to the God of our Lord Jesus Christ, the Father of glory," (Note, Matt. 6: 13.) for a larger communication of "the Spirit of wisdom and revelation, in the knowledge of him." We shall do far more, in this way, to- wards bringing believers to "be of one mind and judgment," than by eager and acrimonious controversies, however ably conducted: "for a man can receive nothing, except it be given him from above;" and high confidence, on one side of the question, commonly excites the same on the other side, with all its hateful con- sequences. But, if we disputed with less earn- estness, and prayed with greater fervency for each other, "the eyes of our understandings being enlightened," we should daily see more and more "what is the hope of our calling, and the riches of God's glory, in the inheritance of his saints." — When most sensible of our own weakness and the power of our enemies, we shall most perceive and experience "the greatness of that mighty power," which has effected our conversion, and is engaged to per- lect our salvation. {Note, <2 Cor. 12:7—10.) For the resurrection and exaltation of Christ, his universal and sovereign authority and al- mighty power, were all intended for our benefit. a 5,6. 1:19,20. JohnS:25. 10 10. 11:25,26. 14:6. Rom. 3:2. 1 Cor. 16:45. Col. 2:13. 3:1—4. b 5:14. Malt. 8:22. Luke 15:24, • H2. .Tohn5:21. 2 Cor. 5:14. 1 Tim. 5:6. 1 .lolin 3:14. Kuv. 3.1. 330] 3. 4:22. Job 31:7. 1 Cor. 6:11. Col. 1:21. 3:7. 1 Pet. 4:3. Ps. 17:14. Jer. 23:10. Luke 16:8 John7:7. E:23. 15:19. Kom. 12:2 1 Cor. .0:!->. Gal l-l. 2Ti,„.4:lO. 1:„„. 1:27! 4:4. 1 Jgliii 2:15 — 17. 5. i. A if we be indeed the members of his mystical body the church; which Is "the fulness of him who filleth all in all." The immensity of this love and condescension, and of our privileges, should excite our enlarged expectations; our unspeak- able obligations, if duly apprehended, will con- strain us by love to live to our Redeemer's glory; and thus our humble, holy, and cheerful lives will vindicate our doctrine from the cal- umnies of those who "speak evil of such things as thev understand not." (Notes, 2 Cor. 5:13—15. 1 yet. 2:9—12.) CHAP. n. The apostle shows the Christians at Ephesiis their former ruined stale, as dead in sin, slaves of S.'ilan and "children of disohedience;" among whom he and all believers once were, being "by nature the children of wrath; even as others," 1 — 3. All who do not perish are saved "by grace," "in Christ," "through faith;" and '-created unto good works," 4^ — 10. The Gentiles were onre ''without Christ, without hope, without God;" but hy the special grace of God, lhroii|h the atonement of Christ, all who helieved were biout;ht nigh, and recon- ciled to God; had access to him; and were formed into one church with Jewish converts, the ritual law being taken away by the death of Christ, 11 — 18. Thus they became one family and temple; a habitation of God through the Spirit, 19—22. ND '^ you hath he quickened, who were "^ dead in trespasses and sins; . 2 Wherein ' in time past ye walked, ^ according to the course of this world, ^ according to the prince of the power '"of die air, s the spirit that now worketh in •"the children of disobedience: Note. — The almighty power of God, which "raised Christ from the' dead," (1:20.) had also raised to spiritual life the Ephesians, who had been "dead in sin." For the words, ^'^hath he quickened,^' seem to have been properly, from the fifth verse, supplied by our translators: as, in the original, that verse appears to take up and conclude the sentence here begun, merely by changing you into us, entirely in the apos- tle's manner. To be "dead in trespasses and sins" implies an utter incapacity for spiritual employments and satisfactions; the want of all desire after that felicit}'-, which holy creatures enjoy in the favor and service of God; and a moral inability of worshipping and obeying him with love and delight: even as a dead man is utterly incapable of the business and enjoyments of life. Tiie employments and jileasures of animal nature, and even those of a rational being, are within the capacities of a man who is "dead in sin;" but he cannot relish or desire spiritual pleasures. He may be an epicure, or a philosopher; but he cannot find satisfaction in the peculiar employments of a saint. For while "dead in sin," he must be "carnal;" and "the carnal mind is enmity against Gtid," and opposition to the holy law. (Marg. Ref. a, b. —Notes, John 3:3. 'j?om. 5:12—14. 8:5—9.) Such a man therefore must be an apostate and an idolater, who seeks happinessinthe creature, not in the Creator: and he lives only to diso- bey, to pursue worldly things, to corrupt him- self and others, and to aggravate his condem- nation as a transgressor of the divine law. Thus "the saints and faithful brethren at Ephe- e G:12. .John 8:44. 12:31. 14:30. 16:11. 1 .lohn 5:19. Uev. 12:9. 13:8,14. 20:2. f .lob 1:7,16,19. Rev. 16:17. g Malt. 12:43—45. Luke 11:21 — -C. 22:2.3,31. John 13:2,27. 4:4. John Acts 5:3. 2 Co 3:8. 4:4. h 3. 5:6. Is. 30:1. 57:4. Ho?. 10: 9. Matt. 11:19. 13:38. Ci-I. :'.< 6. 1 Pet. 1:14. Or. 2 Pel. 2: 14. Or. 1 Jehu 3: 10. A. D. 64. CHAPTER II. A. D. 64. sus," had been "dead in trespasses and sins," and had hal)itually walked in them, and had Uved under an accumulating load of guilt, and the power of their evil propensities, without concern about the consequences. Thus they had proceeded according to the customs, fash- ions, and maxims "of this present evil world." They had acted in the same manner as their neighbors, and as other men did all over the earth. Indeed this was "according to the course of this world," and according to the will of the devil: a dreadful advance on the pre- ceding clause, though evidently contained in it. They had copied the example and' yielded to the temptations of Satan, "the god" and "prince of this world," that arch-apostate and rebel, who has the seat of his empire in the air, and there exerts his power and influence. (Marg. Ref. c — f. — Note, ^ Cor. 4:3,4.) This last circum- stance at least accorded to the notions then prevalent among the Jews, and even among the Gentiles, concerning their genii and de- mons; which, whether to be understood literal- ly or figuratively, was sufficient for the apostle's purpose. There, "in the air," Satan and the legions of fallen angels which are subordinate to him continually wait their opportunity of tempting men to sin; by keeping from their minds good thoughts, and serious impressions, or quenching them, and exciting the enmity of their hearts against them, and by suggesting others of a contrary tendency. In this way, the devil maintains his dominion; and men in general copy his example of rebellion, enmity, and contemptuous defiance of God; of pride, ambition, envy, malice, deceit, and destruction; or they gratify his malignity, by destroying themselves and each other, through gross sen- sualities, or by horrid war, and murder com- mitted in various ways, and under many plau- sible pretences; or his ambition, by idolatry, impiety, and infidelity. Thus the believers at Ephesus had walked, "according to that spirit which still worked in the children of disobedi- ence," that is, in those who persisted in unbe- lief and rebellion against God. Or, as it may be more literally rendered, "according to the prince of the power of the air, of that spirit which now worketh in the children of disobe- dience." Satan is the author and ruler of that proud, carnal, and impious disposition, which is in ungodly men: his temptations first pro- duced it in human nature; and he works on it by the agency of evil spirits, to instigate it to all wickedness in thought, word, and deed. Thus he rules in man's heart; he possesses, as it were, all unbelievers; and he prompts, and as it were inspires with wit and ingenuity, the advocates for vice, impiety, and infidehty, by whom he maintains his empire in the world. (Notes, Matt. 12:29,30. Luke 11:14—26. 1 John 4:4—6. 5:19.) Dead. &c. (1) jXfxqhc. 5. 5:14. Matt. 8:22. Luke 15:24. Col. 2:12,13.— iVo^es, 5:8—14. Jtfa<«. 8:21,22. LwA-e 1 5:22— 24. 2 Cor. 5:13 —15. Col. 2:13—15. 1 Tim. b •.5,6.— The course of this uwrld. (2) Tni' niMva t« aonun Tara. 'Mundilatem hujus mundi, the worldli- 1 Pet. 2:10. i Is. ,53:6. 6-1:6,7. Dan. 9:5— 9. Rom.3:n— :9. 1 Cor. 6:9— 11. Gal. 2:1.5,16. 3:22. Tit. 3:3. 1 Pet. 4:3. 1 John 1:8— 10. k 4:17—19. Acts 14:16. 17:30, 31. Rom. 11:30. 1 .Tohn 2:8. 1 4 22. Mark 4:19. .lolin R:44. I!om. 1:24. 6:12. 13:14. Gal. Silfi— 24. 1 Tim. 6:9. .lam. 4:1—3. IPet. 1:14. 2:11. 4: 'ness of this world.' Leigh. 1:21. — Notes, Rotn. 12:2. Gal. 1:3 — 5. According to the life^ which men of this Avorld, 'destitute of 'faith in Christ, do live.' Whitby. — The power of the air.'] Tin ttuautg t8 wf^oc. — 'It was tlie 'opinion of both Jews and heathens, iiiiti lov '■(ti-iju ijiv/Mv efirrki-or, that the air was lull of •spirits called demons.' Whitby. {Marg. Ref. f.) — Worketh.'] Et'Ffjyanoi. See on 1:11. 'Ii 'expresses the influence of Satan over them, as 'if they were inspired and possessed by him. — 'It is well known the word ersQynuerot among 'the ancients signified the same Avith demoni- 'acs.' Doddridge. — Children of disobedience.] ToiQ T&Lotg TTjg ccnei&eiug. 3:6. Col. 3:6. Comp, 1 Pet. 1:14. ylneidsiu- See on Rom. 11:30. 3 Among whom also ' we all had our conversation ^ in times past, ' in the lusts of our flesh, '" fulfilling the * desh-es of the flesh a?id of the mind ; and weie " by na- ture the ° children of wrath, p even as others. [Practical Obsenutions.] Note. — The apostle before spoke of the Gen- tile converts exclusively, or at least principally: but here (in the same manner, as in the epistle to the Romans, he proved the Jews also to be under sin,) he turns his discourse, and includes both himself, and all the converts from his na- tion, among those who once were "dead in sin" and slaves to Satan: and he proceeds to use the first person plural to the end of the seventh verse, and then he again addresses the Gentile converts. — 'He could not mean the Jews,' say many learned men, 'because they had not been 'idolaters.' But had the apostle at all mention- ed idolatry.? and is there no way of conforming to the world and serving the devil, except by gross idolatry.'' To suppose that the apostle spake of himself, as one of the Gentiles, or one of the church of Rome, where he then was, as chiefly consisting of Gentile converts, is so ab- surd in itself, so unsuitable to his argument, so needless after what he had said of the Gentiles, and so contrary to his language and that of the most eminent saints in other parts of scripture, that nothing, it may fairly be presumed, could have reconciled learned writers to it, but the necessity of adopting it, in order to avoid the doctrine of "original sin," in the full and prop- er meaning of the terms, as true of all men, Jew, Gentile, or Christian, as 'naturally en- gendered of Adam's race;' and so to avoid also the doctrine of 'regeneration,' or a real new creation of the soul, by the power of the Holy Spirit. — The author of these notes was once deeply engaged in this scheme, being strongly attached to Mr. Locke's views; but this very text shook his whole system to the foundation. Much above forty years have elapsed since that time: and he has had abundant time, and has bestowed no little pains, in reconsidering the subject; but is more and more deeply convinc- ed, that the interpretation is wholly unscrip- tural; and that it tends to evaporate the mean- ing of the sacred oracles, as if we had httle 2. 21'pt. 2:1R. i .John 2:16. 4. 1.5:14—16. 25:4. I's. 5I:.5. .Tilde 16-18. Mark 7:21,22. John 3:1—6. ni Hoin. 8:7,3. 2 Cor. 7:1. Gal. Uoin. .5:12— 19. 7:18. Gal. 2: 5:19—21. 15,16. * Or -u-ilh. .Tolm 1:1.1 0 Stt jm h. 2. — Ilom 9 22. n Coo. 3:3. 6:5. C:2l. Job! 4: !> Kc^. 3:9,22,:3. 1 Cor. 4:7. (331 A. D. 64. EPHESIANS. A. D. 64. concern in the greatest part of them. — Not only were the idolatrous Ephesians thus "dead in sin," and under the power of Satan; Jjut the apostle, and all other Christians then on earth, had "in times past their conversation among tliem," as alienated from God, and diso- bedient to him. (Marg. Ref. i, k.) They liv- ed "in the lusts of their flesh;" or according to the desires of their carnal hearts; gratifying their animal appetites in sensual wickedness; or the proud, ambitious, covetous, and malig- nant tempers of their minds, as constitution, custom, or education swayed them; without any proper regard to the authority, will, glory, or favor of God. {Marg. Ref. 1, m. — Notes, John 3:6. Rom. 7:5,6. 8:5—9. Gal. 5:16— 21.) So that the Jews as well as the Gentiles, and the Christians as well as those who remain- ed unconverted, were "by nature" "dead in sin," "and children of wrath," one as well as another. For, being born of Adam's fallen race, averse to good and prone to evil, they were alike in the temper of their hearts, and the conduct of their lives, deserving of the wrath of God, and meet objects of it. (Marg. Ref. n— p. — Note, Rom. 1 :22,23.)— Great pains, as it has been observed, have been em- ployed to prove, that "nature" may signify custom, or habitual practice. But the attempt has been evidently baffled in the critical argu- ment. At the same time, stubborn facts prove, that men called Christians are "dead in sin," as much as the Gentiles werc^ and tliat the children of believers are as prone to evil, and averse to good, as those of idolaters. And surely no one can suppose, that "worldly lusts" are more excusable in Christians, than in hea- thens!— The word rendered "by nature," seems never to have been used for any other customs, than such as resulted from innate propensities: and the whole tenor of the scripture, as well as the experience and confessions of the most pious persons who ever lived, confirm the inter- pretation, and expressly contradict that more flattering one, which some have attempted to substitute in its place. Had our conversation.] ytveggnqirj^iev. See on 2 Cor. 1:12.— TAe desires.] "The wills." Marg. Tu ^ehiftara. 1:1,5,9,11. Matt. 26: 42. Jo/m 4:34. 6 :SS— 40, et al.— Of the mind.] Ti^n- 6tuvoiMv. 1:18. 4:18. Matt. 11:31 . Heb. 8:10. — By nature.] ffivcrei. See on Rom. 1 :26. — Children of wrath.] Texva OQyyjg. Comp. 2. 4 But God, ^ who is rich in mercy, for *■ his great love wherewith he loved us, 5 Even when we were " dead in sins, hath t quickened us together with Christ, (" by * grace ye are saved;) 6 And * hath raised us up together, and 1 !;V^- 3-8. Ex. 33-.19. 34:6,7. Iveh 9:17. Ps.Sl.l. 86:5,15. 103:8-11. 145:8. Is. 55.61r. oa^'^t' ,^""•''■■2. Mic. 7:18 — ?i*- L"ke 1:78. Rom. 2:4. 5:20,21.9:23. 10:12. 1 Tim V 14. 1 Pet. 1:3. r Deut. 7:7,8. 9:5,6. Jcr. 31:3. Ez. 16:6 — 8. John 3:14 n Rom. 5:8. 9:15,16. 2 Thes 2- 13. 2 Tim. 1:9. Tit. 3:4r-7. 1 .John 4:10 — 19. s See on b. 1. t See on a. 1. — 5:14. Jolin5:21. 6:63. Rom. 8:2. u 8. Rom. 4:16. 11:5,6. Tit. 2: £32] * Or, whose grace ye. Acts 15: 11. Rom. 16:20. 2 Cor. 13:14. Rev. 22:21. X See on 1:19,20 Rom. 6:4,5. Col. 1:18. 2:13. 3:1—3. y Malt. 26:29. Luke 12:37. 22; 29,30. John 12:26. 14:3. 17:21 —26. Rev. 3:20,21. 7. Sec on h. 1 :3. a 3:5,21. Ps. 41:13. 106:48. Is. 60:15. 1 Tim. 1:17. b See on 4 — 2 Thes. 1:12. 1 Tim. 1:16. j pet. ,..12. Rev. 5:9—14. e See on 5 — Rom. 3:24. made us '' sit together * in heavenly places in Christ Jesus: 7 That * in the ages to come he might '' show the exceeding riches of his grace, in his kindness toward us through Christ Jesus. 8 For " by grace are ye saved, ^ through faith; and ^ that not of yourselves; it is the gift of God: 9 Not *"of works, lest any man should boast. 10 For s vve are his workmanship, ^ created in Christ Jesns unto ' good works, ^ which God hath before f ordain- ed that we should ' walk in them. [Practical Observations.] Note. — Even when the apostle and his fel- low-Christians, whether Jews or Gentiles, "were dead in sin," incapable of helping them- selves,*and meet objects of wrath and abhor- rence in thesightof God, he "loved them" with an exceedingly great love; not for any thing which he saw or foresaw in them, but because he was "rich in mercy," and delighted in the most abundant and illustrious exercise of it. {Marg. Ref. q, r.— Notes, 1 :3— 8. John 3:16. Rom. 5:6—10. Tit. 3:3-7. 1 John 4:9—12,19.) Having therefore loved them, and given his own Son to die for their sins, and raised him as their Surety from the dead; the same immense- ly free mercy influenced him 'to raise them from the death of sin,' by a continued exercise of that almighty power, Avhich liad raised the Saviour. Thus he "quickened them," or made them alive, "together with Christ," in virtue of his resurrection, Avith life communicated from him by the Holy Spirit. {Note, 1:15 — 23.) So that they were saved, or "had been saved," wholly by unmerited grace; whether their election, redemption, or conversion were considered. Being thus raised to a new life, in conformity to their risen Lord, they in him, their Head, Representative, and Surety^ were "made to sit in heavenly places;" their future glory was ensured by his ascension and exalta- tion, and by their union with him; and their treasures, hearts, and hopes were already in heaven with "Christ their life." {Marg. and Marg. Ref. t—z.— Notes, John 14:2,3. Rom. 6:8—10. Phil. 3:20,21. Col. 3:1—4. Heb. 6: 16 — 20.) — 'For by means of that relation be- 'tween him and us, which divine grace has es- 'tablished, we may look upon his resurrection 'and exaltation to the right hand of God, as 'the certain pledge and security of ours, and 'may be said to share in those felicities and 'dignities, which are conferred on him.' Dodd- Mark 16:16. Luke 7:50. John 3:14—18,36. 5:24. 6:27—29, 35,40. Ac(8 13:39. 15:7—9. 16:31. Rom. 3:22,26. 4:5,16. 10:9,10. Gal. 3:14,22. 1 John 5:10—12. 10. 1:19. Matt. 16:17. John 1:12.13. 6:37,44,65. Acts 14: 27. 16:14. Rom. 10:14— 17. Phil. 1:29. Col. 2:12. Jam. 1:16 —18. Rom. 3:20,27,28. 4:2. 9:11,16. 11:6. 1 (or. 1:29—31. 2 Tim. 1:9. Til. 3:3—5. Ps. 138:8. Is. 19:25. 29:23. 4,"!: 21. 6021. 61:3. Jer. 31:33. 32: 39,40. John 3:3— 6,21. 1 Cor. 3:9. 2 Cor. 5:5. Phil. 1:6. 2:13. Heb. 13:21. h 4:24. Ps. 51:10. 2 Cor. 5:17. Gal. 6:15. Col. 3:10. i Malt. 5:16. Acts 9:36. 2 Cor. 9:8. Col. 1:10.2 Thes. 2:17. I Tim. 2:10. 5:10,25. 6:18. 2 Tim. 2:21. 3: 17. Tit. 2:7.14.3: 1,8,14. Ileb. 10:24. 13 21. 1 Pet. 2:12. k 1:4. Itom. 8:29. t Or, prepared. I 2. 4:1. Dtul. 5 33. P.s. 81:1.3. 119:3. Is. 2:3— 5. Acts 9:31. Koin. 8:1. 1 John 1:7. 2:6. A. D. 64. CHAPTER II. A. D. 64 ridge. {Note, John \ 4 -AS— '20.) This whole plan had been formed and executed, that "in the ages to come," in future generations, and future worlds, the Lord might display "the exceeding riches of his grace," by the astonish- ing kindness shown to rebels and enemies, and "children of wrath" in Christ Jesus; that so, men and angels, and all created intelligences, to eternity, might behold, admire, and adore his glorious mercy and love in these transac- tions. (Marg. lief, a, b.) The apostle would therefore repeatand enlarge upon the hint before given; that "they had been saved by grace;" they were brought into a state of salvation, by the mere mercy of God, through faith in Christ: and even this faith, which effected their relation to him, was not of themselves; their proud and carnal minds having been ut- terly averse to the humbling and spiritual doc- trine: but it was the free gift of God to them, the effect of their being quickened or regenera- ted by his Spirit. Thus their pride and enmi- ty, their love of sin and the world, were sub- dued; and they were brought to believe the gospel, and to trust in Christ. This salvation therefore was in no degree or way "of works, lest any man" should have a ground of boast- ing, that he did, of himself, contribute in some degree to his own happiness, or of glorying over his neighbor. {Marg. Ref. c — f. — Notes, Rom. 3:19—28. 1 Cor. 1:"26— 31.) For, though believers differed greatly from other men, and from their former selves; this was the effect of a divine power exerted upon them: they were "the workmanship of God," who in Christ had wrought a new creation upon their souls; giving new principles, or propen- sities, to their several faculties, and a new di- rection to their affections and desires. {Marg. Ref g, h.—Note, 2 Cor. 5:17.) Thus their disposition and ability to love God, and to do good works, should be considered as a part of their salvation, not as the cause of it: for it was the purpose of God, that his redeemed people should habitually walk in good works, from their conversion, till they finished their course; and their holy lives were the effect, evidence, and recommendation of their salva- tion by grace. — 'Both faith and works are God's 'workmanship; both are necessary; but the 'one the fruit of the other.' Maclaurin. — That not. (8) If this be understood of the whole of salvation, faith must be included. {Note, John 1 :10 — 13.) — The term "good works," is never used, in the New Testament, for ritual obedience, or moral virtue as practised by un- believers, or for any other works than "the fruits of the Spirit." If any one doubt of this, let him consult a good concordance. The only text, Avhich seems an exception, is Rom. 13:3. and that means 'works good before God,' pri- marily, though perhaps not exclusively. Without doubt, regeneration and sanctification by the Spirit of Christ, are as much a part of our salvation, as redemption and justification. m Deut. 5:15. 8:2. 9:7. 15:15. 16:12. Is. 51:1,2. Ez. 16:61 — 63. 20:43. 36:31. 1 Cor. 6:11. 12:2. Gal. 4:8,9. n Rom. 2:28. Gal. 2:15- 6:12. Col. 1:21. o 1 Sam. 17:26,36. .Ter. 9:25,26. Phil. 3.3. Col. 3:11. p 'ol. 2:11. q John 10:16. 15:5. 4:13. Kzra 4:3. Is. 61:5. E/.. 13:9. Heh. 11:34. Gen. 15:18. 17:7—9. Ex. 24: 3—11. Num. 18:19. Ps. 89:3, &c. Jer. 31:31—34. 33:20— 26. E?.. 37:26. Luke 1:72. Acts 3:25. Rom. 9:4,5. Gal. 3: 16,17. Jer. 14:8. 17:13. John 4:22. Acli 28:20. Col. 1:5,27. 1 Hath quickened us together with. (5) 2vve- 'QwonoujaE. Col. 2:13. Not elsewhere. Ex aw, et CMonoiev), vivifco. See on John 5:21. — Hath raised us up together. (6) ^wjjyfiQe. Col. 2:12. 3:1. Ex ovi',et eyeiQM, 1:20. Rom. 6:4. — Made us sit together.] ^wFy.uifuje. Luke 'i'-l-.bb. Ex aw, et y(t&i'CM, sedere facio. — In the ages to come. (7) Ei' lotg atoiai mt; F7TFQxn,itFroic. 1:21. Matt. l<2:3<2. Mark 10: 30. — He might shoiv.] EySeiSiiTim. See on Rom. 9:17. — By grace ye are saved. (8) 7'ij /uoiji fgf aeauiofin'ot. "Ye have been saved." 5. — That not of yourselves.] Tuio ova f| vfioit'. Turn cannot agree either with /(XQtTi, or TTtgeoig. "This thing," viz. "being saved by grace, through faith," "is not of yourselves, it is the gift of God;" the whole, and every part of it. — Workmanship. (10) lloujiiu. Rom. 1: 20. Not elsewhere N. T.—Erra 9:13. Neh. 6:14. Ps. 92:4. Sept.— Created.] KnadeviEQ. 15.3:9.4:24. i?om. 1 :25. Col. 1:16. 3:10. 1 Tm. 4:3. Rev. 4:\\. 10:6. Kitaic, 2 Cor. 5: 17. Gal. 6:15. — Hath before ordained.] "Pre- pared." Marg. flooijToifnxaFi'. See on Rom. 9:23. Walking in good works forms an essen- tial part of that plan, which God has formed for man's salvation: and he prepares believers by his grace to fall in with this arrangement. (Note, Is. 35:8—12.) 1 1 IF Wherefore '" remember, that ye, being in time past " Gentiles in the flesh, who are called ° Uncircumcision, by that which is called the Circumcision in the flesh P made by hands; 12 That at that time ye were i with- out Christ, being '" aliens from the com- monwealth of Israel, and strangers from ^ the covenants of promise, * having no hope, and " without God in the world. 13 But now "in Christ Jesus ye, who sometimes ^ were far off, ^ are made nigh by the blood of Christ. Note. — Having spoken of the general state of fallen man, and the salvation of all believers, by the rich grace and mercy of God; the apos- tle next proceeded to show the Gentile converts the peculiarities of their case, which had placed them much further out of the way of mercy than the Jews had been. He would have them "remember," that they had been not only "dead in sin," but "Gentiles in the flesh," as to their outward state, their gross idolatries, immoral- ities, and sensuality; so that they had been called "the Uncircumcision," in contempt and aversion, as polluted and out of covenant with God; even by those Jews, who had only the outward circumcision in the flesh, of man's op- eration,without the "circumcision of the heart." {Marg. Ref. m— p.— Notes, Jer. 9:25,26. Acts 7:51— 53. i?om. 2:25— 29, 3:27—31. 4:9—12. Gal. 2:6—16. Col. 2:11,12.) At that time, they were, in every sense, "without" or sepa- Thes. 4:13. 2 The.<. 2:16. I Tim. 1:1. Heh. 6 18. 1 Pet. 1:3,21. 3:15. 1 John 3:3. II 2Chr. 15:3. Is. 41:6. 45:20. Hos. 3:4, Acts 14:1. 5,1 6. Rom. 1:28—32. I Cor. 8:4— 6. 10:19, 20. Gal 4:8. X See on Rom. 8:1.-1 Cor. 1: 30. 2 Cor. 5:17. Gal. 3:28. y 12,17,19—22. 3:5—8. Ps. 22: 27. 73:27. Is. Il:l0. 24:15.16. 43:6. 49.12. 57:19. 60:4,9. 66: 19. Jer. 16:19. Aits 2:39. 15: 14. 22:21. 26:18. Rom. 15: