NO T E S,
EXPLANATORY AND PRACTICAL,
ON THE
EPISTLE TO THE ROMANS.
DESIGNED FOR
BIBLE CLASSES ANI) SUNDAY SCHOOLS.
BY ALBERT BARNES.
NINTH EDITION. REVISED AND CORRECTED.
NEW YOR K:
i ARPER & BROTHERS, PUBLISHERS,
329 & 331 PEARL STR EET,
FRANKLIN SQUAR E.
185 6
Entered, according to the Act of Congress, in the year one thousand
eight hundred and thirty-four, by
ALBERT BA R NES,
in the Clerk's Office of the District Court of the United States, in a-iI
for the Eastern District of Pennsylvania,
PtEFACE.
THE Epistle to the Romans has been usually regarded as the most difficult
portion of the New Testament. It is from this cause, probably, as well as from
the supposition that its somewhat abstruse discussions could not be made interesting to the young, that so few efforts have been made to introduce it into
Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that
Sunday School instruction will be confined chiefly to the historical parts of the
Bible. In the Sacred Scriptures there is this happy adaptedness to the circumstances of the world, that so large a portion of the volume can thus be made interesting to the minds of children and youth; that so much of it is occupied
with historical narrative; with parables; with interesting biographies of the
holy men of other times, and with the life of our blessed Lord. But still, while
this is true, there is a considerable portion of the youth, in various ways under
the instruction of the Bible, who may be interested in the more abstruse statements and discussions of the doctrinal parts of the Holy Scriptures. For suchfor Sunday School teachers; for Bible Classes; and for the higher classes in
Sabbath Schools, these Notes have been prepared. The humble hope has been
cherished that this epistle might be introduced to this portion of the youth of
the churches; and thus tend to imbue their minds with correct views of the
great doctrines of the Christian Revelation.
This object has been kept steadily in view. The design has not been to make
a learned commentary; nor to enter into theological discussions; nor to introduce, at length, practical reflections; nor to enter minutely into critical investigations. All these can be found in books professedly on these subjects. The
design has been to state, with as much brevity and simplicity as possible, the
real meaning of the sacred writer; rather the results of critical inquiry, as far
as the author has had ability and time to pursue it, than the process by which
those results were reached. The design has been to state what appeared to the
author to be the real meaning of the Epistle, without any regard to any existing
theological system; and without any deference to the opinions of others, further
than the respectful deference and candid examination, which are due to the opinions of the learned, the wise, and the good, who have made this epistle their
particular study. At the same time that this object has been kept in view, and
the reference to the Sabbth School teacher, and the Bible Class, has given cha
racter to the work, still it is hoped that the expositions are of such a nature as
not to be uninteresting to Christians of every age and of every class. He accomplishes a service of no little moment in the cause of the church of God, and
of truth, who contributes in any degree to explain the profound argument, the
thorough doctrinal discussion, the elevated views, and the vigorous, manly, and
masterly reasonings of the Epistle to the Romans.
Of the defects of this work, even for the purpose contemplated, no one will
probably be more deeply sensible than the author. Of the time and labor necessary to prepare even such brief Notes as these, few persons, probably, are
aware. This work has been prepared amidst the cares and toils of a most reponsible pastoral charge. My brethren in the ministry, so far as they may have
)ccasion to consult these Notes, will know how to appreciate the cares and anx
ieties amidst which they have been prepared. They will be indulgent to the
faults of the book; they will not censure harshly what is well-meant for the ri.
sing generation; they will be the patrons of every purpose, however humble. Ut
do good.
iv ADVERTISEMENT.
It remains only to add, that free use has been made Qf all the helps within tnh
reach of the author. The language of other writers has not been adopted without particular acknowledgment, but their ideas have been freely used where
they were thought to express the sense of the text. In particular, aid has been
sought and obtained from the following works: the CRITICI SACRI, CALVIN's
COMMENTARY ON THE ROMANS, DODDRIDGE, MACKNIGHT, and ROSENMULLER;
and the commentaries of THOLUCK and FLATT-SO far as an imperfect know
ledge of the German language could render their aid available. A considerable
portion was written before Professor STUART'S Commentary appeared. In the
remaining portion, important aid has been freely derivedfrrom that work. The
aim of this work is substantially the same as that of the " Notes on the Gospels," and on the Acts of the Apostles; and the earnest wish and prayer of the
author is, that it may be one among many means of establishing the truth, and of
promoting its advancement and ultimate triumph in the world.
Philadelphia, June 14,1834.
ADVERTISEMIENIT O~0 THE FIFTH EDITION.
Notwithstanding the difficulty of correcting a work which is stereotyped, the
following Notes have undergone a careful revision, and several alterations have
been made. The changes refer to a few phrases which did not accurately express my meaning, and to some entire paragraphs. My desire has been to make
the work as little exceptionable as possible. Some expressions in the former
editions have been misunderstood; some are now seen to have been ambiguous;
a few that have given offence have been changed, because, without abandoning
any principle of doctrine or interpretation, I could convey my ideas in language
more acceptable, and less fitted to produce offence. The changes (occurring in
pp. 94. 95.96. 108. 115. 117. 119.120. 121. 122. 123. 128. entirely re-written, 146.
and 192,) have been made with a wish to make the work more useful, and with a
desire to do all that can be done, without abandoningprinciple, to promote peace
and to silence the voice of alarm. On some of these passages, as is extensively
known to the public, charges of inculcating dangerous doctrines have been alleged against me before the Presbytery of which I am a member. After a fair
and full trial the Presbytery acquitted me; and I have taken the opportunity
after the trial was passed and I had been acquitted, to make these changes for
the sake of peace, and not to appear to have been urged to make them by the
dread of a trial.
When the work was first published, it was not anticipated that more than two
or three editions would be demanded. The fact that, within less than eight
mouths, afourth edition should be called for, is a source of gratitude, and an inducement to do all that can be done to make the work as complete as possible,
that it may more perfectly accomplish the design for which it was written.
Some of the alterations have been made by the suggestions of friends; some
by the cry of alarm which has been raised, but, whether from the one or the
other, I hold that an author should be grateful for all the suggestions which
may go to improve his works, and sh juld amend them accordingly.
ALBERT BARNES.
Philadelphia, July 15 1835.
INTRODUCTION
To THE
EPISTLE TO THE ROMANS.
THIS Epistle has been, with great uniformity, attributed to the apostle
Paul, and received as a part of the sacred canon. It has never in the church
been called in question as a genuine, an inspired book, except by three of the
ancient sects deemed heretical-the Ebionites, the Encratites, and Cerinthians.
But they did not deny that it was written by the apostle Paul. They rejected
it because they could not make its doctrines harmonize with their views of
other parts of the Scriptures. Their rejecting it, therefore, does not militate
against its genuineness. That is a question to be settled historically, like the
genuineness of any other ancient writing. On this point the testimony of
antiquity is uniform. The proof on this subject may be seen at length in Lardner's works. The internal evidence that this was written by Paul is stated in a
most ingenious and masterly manner by Dr. Paley in his Hors Paulinre.
It is agreed by all, that this epistle was written in Greek. Though addressed
to a people whose language was the Latin, yet this epistle to them, like those
to other churches, was in Greek. On this point also, there is no debate.-The
reasons why this language was chosen were probably the following. (1.) The
epistle was designed doubtless to be read by other churches as well as the
Roman. Comp. Col. iv. 16. Yet the Greek language, being generally known
and spoken, was more adapted to this design than the Latin. (2.) The Greek
language was then understood at Rome, and extensively spoken. It was a pary
of polite education to learn it. The Roman youth were taught it; and it was the
fashion of the times to study it, even so much so as to make it matter of corn
plaint that the Latin was neglected for it by the Roman youth. Thus Cicere
(Pro. Arch.) says, The Greek language is spoken in almost all nations; thl
Latin is confined to our comparatively narrow borders. Tacitus (Orator 29)
says,.in infant born now is committed to a Greek nurse. Juvenal (vi. 185)
speaks of its being considered as an indispensable part of polite education, to be
acquainted with the Greek. (3.) It is not impossible that the Jews at Rome,
who constituted a separate colony, were better acquainted with the Greek than
the Latin. They had a Greek, but no Latin translation of the Scriptures, and it
is very possible that they used the language in which they were accustomed to
read their Scriptures, and which was extensively spoken by their brethren through.
out the world. (4.) The apostle was himself probably more familiar with the
Greek, than the Latin. He was a native of Cilicia, where the Greek was
doubtless spoken, and he not unfrequently quotes the Greek poets in his
addresses and epistles. Acts xxi. 37; xvii. 28. Titus i. 12. 1 Cor. xv. 33.
This epistle is placed first among Paul's epistles, not because it was the
first written, but because of the length and importance of the epistle itself, and
a, 2
VI INtRODUCTION.
the importance of the church in the imperial city. It has uniformly had this
place in the sacred canon, though there is reason to believe that the Epistle to
the Galatians, the first to the Corinthians, and perhaps the two to the Thessa.
lonians were written before this. Of the time when it was written, there can be
little doubt. About the year 52 or 54 the Emperor Claudius banished all Jews
from Rome. In Acts xviii. 2, we have an account of the first acquaintance
of Paul with Aquila and Priscilla, who had departed from Rome in consequence of that decree. This acquaintance was formed in Corinth; and we are
told that Paul abode with them, and worked at the same occupation. Acts
xviii. 3. In Romans xvi. 3, 4, he directs the church to greet Priscilla and
Aquila, who had for his life laid down their own necks. This service which
they rendered him must have been therefore after the decree of Claudius; and
of course the epistle must have been written after the year 52.
In Acts xviii. 19, we are told that he left Aquila and Priscilla at Ephesus.
Paul made a journey through the neighbouring regions, and then returned to
Ephesus. Acts xix. 1. Paul remained at Ephesus at least two years (Acts
xix. 8, 9, 10), and while here probably wrote the first Epistle to the Corinthians. In that epistle (xvi. 19) he sends the salutation of Priscilla and
Aquila, who were of course still at Ephesus. The Epistle to the Romans,
therefore, in which he sends his salutation to Aquila and Priscilla, as being
then at Rome, could not be written until they had left Ephesus and returned
to Rome; that is, until three years at least after the decree of Claudius in 52
or 54.
Still further. When Paul wrote this epistle, he was about to depart for
Jerusalem to convey a collection which had been made for the poor saints
there, by the churches in Macedonia and Achaia. Rom. xv. 25, 26. When
he had done this, he intended to go to Rome. Rom. xv. 28.-Now, by looking at the Acts of the Apostles, we can determine when this occurred. At this
time he sent Timotheus and Erastus before him into Macedonia, while he
remained in Asia for a season. Acts xix. 22. After this (Acts xx. 1, 2), Paul
himself went into Macedonia, passed through Greece, and remained about
three months there. In this journey it is almost certain that he went to
Corinth, the capital of Achaia, at which time it is supposed this epistle was
written. From this place he set out for Jerusalem, where he was made a
prisoner, and after remaining a prisoner two years (Acts xxiv. 27), he was
sent to Rome about A. D. 60. Allowing for the time of his travelling and his
imprisonment, it must have been about three years from the time that he purposed to go to Jerusalem; that is, from the time that he finished the epistle
(Rom. xv. 25-29) to the time when he reached Rome, and thus the epistle
must have been written about A. D. 57.
It is clear also, that the epistle was written from Corinth. In ch. xvi. 1,
Phebe, a member of the church at Cenchrea, is commended to the Romans.
She probably had charge of the epistle, or accompanied those who had it. Cenchrea was the port of the city of Corinth, about seven or eight miles from the
city. In ch. xvi. 23, Gaius is spoken of as the host of Paul, or he of whose
hospitality Paul partook, but Gaius was baptized by Paul at Corinth, and
Corinth was manifestly his place of residence. 1 Cor. i. 14. Erastus is also
mentioned as the chamberlain of the city where the epistle was written; but
this Erastus is mentioned as having his abode at Corinth. 2 Tim. iv. 20
From al this it is manifest that the Epistle was written at Corinth, about the
year 57.
t)t the state of the church at Rome at that time it is not easy to form a prei: opiiniOn. From this epistle it is evident that it was composed of Jews and
iNTRODUCTION. VL
gentiles, and that one design of writing to it was to reconcile their jarring
opinions, particularly about the obligation of the Jewish law; the advantage of
the Jew; and the way of justification. It is probable that the two parties in the
church were endeavouring to defend each their peculiar opinions, and that the
apostle took this opportunity and mode to state to his converted countrymen
the great doctrines of Christianity, and the relation of the law of Moses to the
Christian system. The epistle itself is full proof that the church to whom it
was addressed was composed of Jews and gentiles. No small part of it is an
argument expressly with the Jews, ch. ii. iii. iv. ix. x. xi. And no small part
of the epistle also is designed tostate the true doctrine about the character of
the gentiles, and the way in which they could be justified before God.
At this time there was a large number of Jews at Rome. When Pompey
the Great overran Judea, he sent a large number of Jews prisoners to Rome, to
be sold as slaves. But it was not easy to control them. They persevered resolutely and obstinately in adhering to the rites of their nation; in keeping the
Sabbath, &c. So that the Romans chose at last to give them their freedom, and
assigned them a place in the vicinity of the city across the Tiber. Here a
town was built, which was principally inhabited by Jews. Josephus mentions
that 4000 Jews were banished from Rome at one time to Sardinia, and that a
still greater number were punished who were unwilling to become soldiers.
Ant. xviii. ch. 3, ~ 5. Philo (Legat. ad Caium) says, that many of the Jews at
Rome had obtained their freedom; for, says he, being made captive in war', and
brought into Italy, they -were set at liberty by their masters, neithcr were
they compelled to change the rites of theirfathers. See also Josephus, Ant.
xvii. ch. ii, ~ 1. Suetonius' life of Tiberius, 36, and Notes on Acts vi. 9. From
that large number of Jews, together with those converted from the gentiles, the
church at Rome was collected, and it is easy to see that in that church there
would be a great diversity of sentiment, and, no doubt, warm discussions about
the authority of the Mosaic law.
At what time, or by whom, the gospel was first preached at Rome has been
a matter of controversy. The Roman catholic church have maintained that it
was founded by Peter, and have thence drawn an argument for their high
claims and infallibility. On this subject they make a confident appeal to some
of the fathers. There is strong evidence to be derived from this epistle itself,
and from the Acts, that Paul did not regard Peter as having any such primnaca
and ascendency in the Roman church as are claimed for him by the papists.
(1.) In this whole epistle there is no mention of Peter at all. It is not suggested
that he had been, or was then at Rome. If he had been, and the church had
been founded by him, it is incredible that Paul did not make mention of that
fact. This is the more striking, as it was done in other cases where churches
had been founded by other men. See 1 Cor. i. 12, 13, 14, 15. Especially is
Peter, or Cephas, mentioned repeatedly by the apostle Paul in his other epistles.
1 Cor. iii. 22; ix. 5; xv. 5. Gal. ii. 9; i. 18; ii. 7, 8.14. Inthese places Peter is
mentioned in connexion with the churches at Corinth and Galatia, yet never
there as appealing to his authority, but in regard to the latter, expressly calling
it in question. Now, it is incredible that if Peter had been then at Rome, and
had founded the church there, and was regarded as invested with any peculiar
authority over it, that Paul should never once have even suggested his name.
(2.) It is clear that Peter was not there when Paul wrote this epistle. If he
had been, he could not have failed to have sent him a salutation, amid the nurnbers that he saluted in the xvith chapter. (3.) In the Acts of the Apostles there
is no mention of Peter's having been at Rome, but the presumption from that
history is almost conclusive that he had not been. In Acts xii. 3, 4, we have an
Vlll INTRODUCTION
account of his having been imprisoned by Herod Agrippa near the clove of hi
reign (comp. v. 23). This occurred about the third or fourth year of the reign
of Claudius, who began to reign A. D. 41. It is altogether improbable that he
had been at Rome before this. Claudius had not reigned more than three years,
and all the testimony that the fathers give is, that Peter came to Rome in his
reign. (4.) Peter was at Jerusalem still in the ninth or tenth year of the reign
of Claudius Acts xv. 6, &c. Nor is there any mention made then of his having
been at Rome. (5.) Paul went to Rome about A. D. 60. There is no mention
made then of Peter's being with him, or being there. If he had been, it could
hardly have failed of being recorded. Especially is this remarkable when Paul's
meeting with the brethren is expressly mentioned (Acts xxviii. 14, 15), and
when it is recorded that he met the Jews, and abode with them, and spent at
Rome no less than two years. If Peter had been there, such a fact could not
fail to have been recorded, or alluded to, either in the Acts or the Epistle to the
Romans. (6.) The epistles to the Ephesians, Philippiars, Colossians, to
Philemon, and the second Epistle to Timothy (Lardner, vi. 235) were written
from Rome during the residence of Paul as a prisoner; and the Epistle to the
Hebrews probably also while he was still in Italy. In none of these epistles is
there any hint that Peter was then, or had been, at Rome; a fact that cannot be
accounted for if he was regarded as the founder of that church, and especially
if he was then in that city. Yet in those epistles there are the salutations of a
number to those churches. In particular, Epaphras, Luke the beloved physician
(Col. iv. 12. 14), and the saints of the household of Cwesar are mentioned.
Phil. iv. 22. In 2 Tim. iv. 11, Paul expressly affirms that Luke only zvas wvith
him, a declaration utterly irreconcilable with the supposition that Peter was
then at Rome. (7.) If Peter was ever at Rome, therefore, of which indeed
there is no reason to doubt, he must have come there after Paul; at what time
is unknown. That he was there cannot be doubted without calling in question
the truth of all history.
When, or by whom, the gospel was preached first at Rome, it is not easy,
perhaps not possible, to determine. In the account of the day of Pentecost,
(Acts ii. 10) we find, among others, that there were present strangers of Rome,
and it is not improbable that they carried back the knowledge of Jesus Christ,
and became the founders of the Roman church. One design and effect of that
miracle was doubtless to spread the knowledge of the Saviour among all nations. See Notes on Acts ii. In the list of persons who are mentioned in Rom.
xvi. it is not improbable that some of those early converts are included; and
hat Paul thus intended to show honour to their early conversion and zeal in
the cause of Christianity. Thus, xvi. 7, he designates Andronicus and Junia his
kinsmen and fellow-prisoners, who were distinguished among the apostles,
and who had been converted before himself, i. e. before A. D. 34, at least
eight years before it was ever pretended that Peter was at Rome. Other persons are mentioned also as distinguished, and it is not improbable that they
were the early founders of the church at Rome, ch. xvi. 12, 13, &c.
That the church at Rome was founded early, is evident from the celebrity
which it had acquired. At the time when Paul wrote this epistle (A D. 57),
their faith was spoken of throughout the world, ch. i. 8. The character of the
church at Rome cannot be clearly ascertained. Yet it is clear that it was not
made up merely of the lower classes of the community In Phil. iv. 22. it
appears that the gospel had made its way to the family of Cssar, and that a
part of his household had been converted to the Christian faith. Some of the
fathers affirm that JlVero in the beginning of his reign was favourably impressed
in regard to Christianity and it is possible that this might have been through
INTRODUCTION, I X
the instrumentality of his family. But little on this subject can be known.
While it is probable that the great mass of believers in all the early churches
was of obscure and plebeian origin, it is also certain that some who were
rich, and noble, and learned, became members of the church of Christ. See
1 Tim. ii. 9. 1 Pet. iii. 3. 1 Tim. vi. 20. Col. ii. 8. 1 Cor. i. 26. Acts xvii. 341.
This epistle has been usually deemed the most difficult of interpretation of
any part of the New Testament; and no small part of the controversies in
the Christian church have grown out of discussions about its meaning. Early
in the history of the church, even before the death of the apostles, we lean:
from 2 Pet. iii. 16, that the writings of Paul were some of them regarded as
being hard to be understood; and that the unlearned and unstable wrested them
to their own destruction. It is probable that Peter has reference here to the
high and mysterious doctrines about justification and the sovereignty of God,
and the doctrines of election and decrees. From the epistle of James, it would
seem probable also, that already the apostle Pauls' doctrine of justification by
faith had been perverted and abused. It seems to have been inferred that good
works were unnecessary; and here was the beginning of the cheerless and
withering system of Antinomianism-than which a more destructive or pestilential heresy never found its way into the Christian church. Several reasons
might be assigned for the controversies which have grown out of this epistle.
(1.) The very structure of the argument, and the peculiarity of the apostle's
manner of writing. He is rapid; mighty; profound; often involved; readily
following a new thought; leaving the regular subject; and returning again after
a considerable interval. Hence his writings abound with parentheses, and with
complicated paragraphs. (2.) Objections are often introduced, so that it requires close attention to determine their precise bearing. Though he employs
no small part of the epistle in answering objections, yet an objector is never
once formally introduced or mentioned. (3.) His expressions and phrases
are many of them liable to be misunderstood, and capable of perversion. Of
this class are such expressions as the righteousness of faith, the righteousness of
God, &c. (4.) The doctrines themselves are high and mysterious. They are
those subjects on which the profoundest minds have been in all ages exercised in
vain. On them there has been, and always will be a difference of opinion
Even with the most honest intentions that men ever have, they find it difficult
or impossible to approach the investigation of them without the bias of early
education, or the prejudice of previous opinion. In this world it is not given to
men fully to understand these great doctrines. And it is not wonderful that the
discussion of them has given rise to endless controversies; and that they who
have
Reasoned high
Of Providence, foreknowledge, will, and fate;
Fixed fate, free will, foreknowledge absolute,
Have found no end, in wandering mazes lost.
(5.) It cannot be denied that one reason why the epistles of Paul have been
regarded as so difficult has been an unwillingness to admit the truth of the
plain doctrines which he teaches. The heart is by nature opposed to them;
and comes to believe them with great reluctance. This feeling will account for
no small part of the difficulties felt in regard to this epistle. There is one great
maxim in interpreting the scriptures that can never be departed from. It is,
that men can never understand them aright, until they are zwilling- to suffer
them to speak out their fair and proper meaning. When men are determined'ot to find certain doctrines in the Bible, nothing is more natural than that they
should find difficulties in it, and complain much of its great obscurity and mys
X^ ~INTRODUCTION.
tery. I add, (6.) That ona principal reason why so much difficulty has teeni
felt here, has been an unwillingness to stop where the apostle does. Men have
desired to advance farther, and penetrate the mysteries which the Spirit of in.
spiration has not disclosed. Where Paul states a simple fact, men often ade
vance a theory. The fact may be clear and plain; their theory is obscure,
involved, mysterious, or absurd. By degrees they learn to unite tne fact
and the theory:-they regard their explanation as the only possible one;
and as the fact in question has the authority of divine revelation, so they insensibly come to regard their theory in the same light; and he that calls in
question their speculation about the cause, or the mode, is set down as heretical, and as denying the doctrine of the apostle. A melancholy instance of this
we have in the account which the apostle gives (ch. v.) about the effect of the
sin of Adam. The simple fact is stated that that sin was followed by the sin
and ruin of all his posterity. Yet he offers no explanation of the fact. He
leaves it as indubitable; and as not demanding an explanation in his argument-perhaps as not admitting it. This is the whole of his doctrine on that
subject. Yet men have not been satisfied with that. They have sought for a
theory to account for it. And many suppose they have found it in the doctrine that the sin of Adam is imputed, or set over by an arbitrary arrangement
to beings otherwise innocent, and that they are held to be responsible for a
deed committed by a man thousands of years before they were born. This is
the theory; and men insensibly forget that it is mere theory, and they blend
that and the fact which the apostle states together; and deem the denial of the
one, heresy as much as the denial of the other, i. e. they make it as impious to
call in question their philosophy, as to doubt the facts stated on the authority
of the apostle Paul. If men desire to understand the epistles of Paul, and
avoid difficulties, they should be willing to leave it where he does; and this
single rule would have made useless whole years and whole tomes of controversv.
Perhaps, on the whole, there is no book of the New Testament that more
demands a humble, docile, and prayerful disposition in its interpretation than
this epistle. Its profound doctrines; its abstruse inquiries; and the opposition
of many of those doctrines to the views of the unrenewed and unsubdued heart
of man, make a spirit of docility and prayer peculiarly needful in its investigation. No man ever yet understood the reasonings and views of the apostle
Paul but under the influence of elevated piety. None ever found opposition
to his doctrines recede, and difficulties vanish, who did not bring the mind in a
humble frame to receive all that has been revealed; and that, in a spirit of
humble prayer, did not purpose to lay aside all bias, and open the heart to
the full influence of the elevated truths which he inculcates. Where there is a
willingness that God should reign and do all his pleasure, this epistle may be in
its general character easily understood. Where this is wanting, it will appear
full of mystery and perplexity; the mind will be embarrassed, and the heart'issatisfied with its doctrines; and the unhumbled spirit will rise from its
tudy only confused, irritated, perplexed, and dissatisfied.
THE EPISTLE TO THE ROMANS
CHAPTER I. tie, separated c unto the gospel of
PAUL, a servant of Jesus God,
Christ, calledb to be an apos- 2 (Which he had promised
a Ac.27.23, b Ac.9.15. ICo.l.l. cAc.13.2. Ga.1.15.
CHAPTER I. not slave. It is applicable to servants of
1. Paul. The original name of the any kind, and does not necessarily imply
author of this epistle was Saul. Acts that he to whom it is applied is a slave.
vi. 58; vii. 1; viii. 1, &c. This was Comp. notes on Eph. vi. 5. It is often
changed to Paul (see Note, Acts applied to courtiers, or the officers that
xiii. 9), and by this name he is ge- serve under a king; because in an eastnerally known in the New Testa- ern monarchy the relation of an absolute
ment. The reason why he assumed king to his courtiers corresponded nearly
this name is not certainly known. It tothat of a master and a servant. Thus
was, however, in accordance with the the word is expressive of dignity and
custom of the times. See Note, Acts honour; and the servants of a king
xiii. 9. The name Saul was Hebrew; denote officers of a high rank and stathe name Paul was Roman. In ad- tion. It is applied to the prophets as
dressing an. epistle to the Romans, he those who were honoured by God, or
would naturally make use of the name peculiarly intrusted by him with office.
to which they were accustomed, and Deut. xxxiv. 5. Josh. i. 2. Jer. xxv. 4.
which would excite no prejudice among The name is also given to the Messiah,
them. The ancient custom was to be- Isa. xlii. 1, " Behold my servant in
gin an epistle with the name of the whom my soul delighteth," &c. liii.
writer, as Cicero to Varro, &c. We 11, "Shall my righteous servant justify
record the name at the end. It may many." The apostle uses it here evibe remarked, however, that the placing dently to denote his acknowledging
the name of the writer at the begin- Jesus Christ as his master; as indining of an epistle was always done, and cating his dignity, as peculiarly appointis still, when the letter was one of au- ed by him to his great work; and as
thority, or when it conferred any peculiar showing that in this epistle he intended
privileges. Thus in the proclamation to assume no authority of his own, but
of Cyrus (Ezra i. 2), "Thus saith simply to declare the will of his master,
Cyrus, king of Persia," &c. See also and theirs. ~ Called to be an apos.
Ezra iv. 11; vii. 12. " Artaxerxes, king tie. This word called means here not
of kings, unto Ezra the Priest," &c. merely to be invited, but has the sense
Dan. iv. 1. The commencement of of appointed. It indicates that he had
a letter by an apostle to a Christian not assumed the office himself, but that
church in this manner was peculiarly he was set apart to it by the authority
proper as indicating authority. ~.1I of Christ himself. It was important fox
servant. This name was that which Paul to state this, (1.) Because the other
the Lord Jesus himself directed his apostles had been called or chosen to
disciples to use, as their general appel- this work (John xv. 16. 19. Matt. x.
lation. Matt. x. 25; xx. 27. Mark x. 1. Luke vi. 13); and (2,) Because Paul
44. And it was the customary name was not one of those originally appointwhich they assumed. Gal. i. 10. Col. ed. It was of consequence for him,
iv. 12. 2 Pet. i. 1. Jude 1. Acts iv. therefore, to affirm that he had not
29. Titus i. 1. James i. 1. The proper taken this high office to himself, but
meaning of this word servant, GoJSor, is that he had been called to it by the au11
12 ROMANS. [A D. 6
afore by his prophets in the holy 3 Concerning his Son Jesus
scriptures,) Christ our Lord, which was
thority of Jesus Christ. His appoint- had before announced. ~ By the
ment to this office he not unfrequently prophets. The word prophets here is
takes occasion to vindicate. 1 Cor. ix. used to include those who wrote as
1, &c. Gal. i. 12-24. 2 Cor. xii. 12. well as those who spake. It included
1 Tim. ii. 7. 2 Tim. i. 11. Rom. xi. 13. the teachers of the ancient Jews geneE.nn apostle. One sent to execute a rally. T In the holy scriptures. In
commission. It is applied because the the writing's of the Old Testament.
apostles were sent out by Jesus Christ They were called holy because they
to preach his gospel, and to establish were inspired of the Holy Ghost, and
his church. Note, Matt. x. 2. Luke vi. were regarded as separated from all
13.,Separated. The word trans- other writings, and worthy of all revelated separated unto, c<otogt6, means to rence. The apostle here declares that
designate, to mark out by fixed limits, to he was not about to advance any thing
bound as a field, &c. It denotes those new. His doctrines were in accordance
who are separated, or called out from with the acknowledged oracles of God.
the common mass. Acts xix. 9. 2 Cor. Though they might appear to be new,
vi. 17. The meaning here does not yet he regarded the gospel as entirely
materially differ from the expression, consistent with all that had been decalled to be an apostle, except that dared in the Jewish dispensation; and
perhaps this includes the notion of the not only consistent, but as actually
purpose or designation of God to this promised there. He affirms, therefore,
work. Thus Paul uses the same word (1.) That all this was promised, and no
respecting himself. Gal. i. 15, "God, small part of the epistle is employed to
who separated me from my mother's show this. (2.) That it was confirmed
womb, and called me by his grace," by the authority of holy and inspired
1. e. God designated me; marked me men. (3.) That it depended on no
out; or designed that I should be an vague and loose tradition, but was reapostle from my infancy. In the same corded, so that men might examine for
way Jeremiah was designated to be a themselves. The reason why the apostle
prophet. Jer. i. 5. % Unto the gos- was so anxious to show that his docpel of God. Designated or designed trine coincided with the Old Testament
by God that I should make it my busi- was, because the church at Rome was
ness to preach the gospel. Set apart to made up in part of Jews. He wished to
this, as the peculiar, great work of my show them, and the remainder of his
life; as having no other object for countrymen, that the Christian religion
which I should live. For the meaning was built on the foundation of their
of the word gospel, see Note, Matt. i. 1. prophets, and their acknowledged writIt is called the gospel of Godbecause it ings. So doing, he would disarm
is his appointment; it has been origi- their prejudice, and furnish a proof
sated by him, and has his authority. of the truth of religion. It was a conThe office of an apostle was to preach stant position with the apostle that
the gospel. Paul regarded himself as he advanced nothing but what was
separated to this work. It was not to maintained by the best and holiest men
live in splendour, wealth, and ease, but of the nation. Acts xxvi. 22, 23.
to devote himself to this great business " Saying none other things than those
of proclaiming good news, that God was which the prophets and Moses did say
reconciled to men in his Son. This is should come," &c. There was a furthe sole ousiness of all ministers of ther reason here for his appealing so
religion. much to the Old Testament. He had
2. Which he had promised afore. never been at Rome. He was there.
Which gospel, or which doctrines, he fore personally a stranger, and;t was
A D. 66.J CH(APTiR 1. l
proper for him then especially to show xxi. 9. 15, xxii. 42. 45. John vii. 42
his regard for the doctrines of the pro- 2 Tim. ii. S. As the Jews universally
phets. Hence he appeals here so often believed that the Messiah would be deto the Old Testament; and defends scended from David (John vii. 42),
every point by the authority of the it was of great importance for the saBible. The particular passages of the cred writers to make it out clearly that
Old Testament on which he relied Jesus of Nazareth was of that line and
will come before us in the course of family. Hence it happened, that though
the epistle. See particularly ch. iii. iv. our Saviouf was humble, and poor, and
ix. x. xi. We may see here, (1.) The obscure, yet he had that on which no
reverence which Paul showed for the small part of the world have been acOld Testament. He never under- customed so much to pride themselves,
valued it. He never regarded it as obso- an illustrious ancestry. To a Jew
lete, or useless. He manifestly studied there could be scarcely any honour so
it; and never fell into the impious opi- high as to be descended from the best
nion that the Old Testament is of little of their kings; and it shows how little
value. (2.) If these things were pro- the Lord Jesus esteemed the honours of
misrd —predicted in the Old Testament, this world, that he could always evince
then Christianity is true. Every pas- his deep humility in circumstances
sage which he adduces is therefore where men are usually proud; and that
proof that it is from God. when he spoke of the honours of this
3. Concerning his Son. This is con- world, and told how little they were
nected with the first verse, with the worth, he was not denouncing that
word gospel. Thegospel of God con- which was not within his reach.
cerning his Son. The design of the gos- ~ A.ccording to the flesh. The word
pel was to make a communication rela- flesh, -a', is used in the Scriptures in
tive to his Son Jesus Christ. This is a great variety of significations. (1.)
the whole of it. There is no good news It denotes, as with us, the flesh literalo man respecting salvation except ly of any living being. Luke xxiv. 39,
that which comes by Jesus Christ. "A spirit hath not flesh and bones,"
~ Which was made. The word trans- &c. (2.) The animal system, the body
lated was made means usually to be, including flesh and bones, the visible
or to become. It is used, however, in part of man, in distinction from the in
the sense of being born. Thus, Gal. visible, or the soul. Actsii. 31, "Nei
iv. 4, "God sent forth his Son made ther did hisflesh" (his body) "see corof a woman," born of a woman. ruption." 1 Cor. v. 5; xv. 39. (3.)
John viii. 58, "Before Abraham was The man, the whole animated system,
[born], I am." In this sense it seems body and soul. Rom. viii. 3, " In the
to be used here,-who was born, or likeness of sinful flesh." 1 Cor.xv. 50.
descended from the seed of David. Matt. xvi. 17. Luke iii. 6. (4.) Ilu5 Of the seed of David. Of the pos- man nature. As a man. Thus, Acts
terity or lineage of David. He was a ii. 30, " God had sworn with an oath
descendant of David. David was per- that of the fruit of his loins according
haps the most illustrious of the kings to the flesh, i. e. in his human nature,
of Israel. The promise to him was he would raise up Christ to sit on his
that there should not fail a man to sit throne." Rom, ix. 5, "Whose are the
cn this throne. 1 Kings ii. 4; viii. 25; fathers, and of whom as concerning
ix. 5. 2 Chron. vi. 16. This ancient the flesh, Christ came, who is over all,
promise was understood as referring to God blessed for ever." The same is its
the Messiah, and hence in the New meaning here. He was a descendant
Testament he is called the descendant of David in his human nature, or as a
of David, and so much pains is taken man. This implies, of course, that he
to show that he was of his line. Luke had another nature besides his human;
1 27. Matt. ix. 27; xv. 22; xii. 23; or that while he was a man he was
B
14 ROMANS. [A. D.65.
made ~ of the seed of David ac- 4 And 1 declared b to bk; the
cording to the flesh; Son of God with power, accorda Ps.89.36. I determined. b Ac.13.33,34. Re.].18.
also something else; that there was a to determine, constitute, ordain, decree
nature in which he was not descended i. e. to fix or designate the proper
from David. That this is its meaning boundaries of a truth, or a doctrine;
will still further appear by the follow- to distinguish its lines and marks from
ing observations. (1.) The apostle error;or to shew, or declare a thing
expressly makes a contrast between to be so by any action. Luke xxii. 22,
his condition according to the flesh, "The Son of man goeth as it was
and that according to the spirit of determined," as it was fixed, purposed,
holiness. (2.) The expression "ac- defined, in the purpose of God, and decording to the flesh" is applied to no dared in the prophets. Acts ii. 23,
other one in the New Testament but "Him being delivered by the deterto Jesus Christ. Though the word rinzate counsel," the definite, constiflesh often occurs, and is often used to tuted will, or design of God. xi. 29.
denote man, yet the peculiar expression Heb. iv. 7, " He limiteth a certain
according to the.flesh occurs in no day," fixes it, defines it. In this sense
other connexion. In all the Scriptures it is clearly used in this place. The act
it is never said of any prophet or apos- of raising him from the dead designattie, any lawgiver or king, or any man in ed him, or constituted him the Son of
any capacity, that he came in the flesh, God. It was such an act as in the cir.
or that he was descended from certain cumstances of the case showed that he
ancestors according to the flesh. Nor was the Son of God in regard to a nais such an expression ever used any ture which was not " according to the
where else. If it were applied to a flesh." The ordinary resurrection of
mere man, we should instantly ask in a man, like that of Lazarus, would not
what other way could he come than in show that he was the Son of God; but
the flesh 1 Has he a higher nature? 1in the circumstances of Jesus Christ
Is he an angel, or a seraph? The ex- it did; for he had claimed to be so;
pression would be unmeaning. And he had taught it; and God now attested
when, therefore, it is applied to Jesus the truth of his teaching by raising
Christ, it implies, if language has any. him from the dead. f The Son of
meaning, that there was a sense in God. The word son is used in a
which Jesus was not descended from great variety of senses, denoting liteDavid. What that was, appears in the rally a son, then a descendant, posterinext verse. ty near or remote, a disciple or ward,
4. dind declared. In the margin, an adopted son, or one that imitates or
determined. Toy c'-g'rVT or~. The an- resembles another. See Note, Matt. i.
cient Syriac has, " And he was known 1. The expression sons of God, or
to be the Son of God by might and by son of God, is used in an almost equal
the Holy Spirit, who rose from the latitude of signification. It is, (1.)
house of the dead." The Latin Vul- Applied to Adam, as being immediately
gate, " Who was predestinated the created by God without an earthly
Son of God," &c. The Arabic, "The father. Luke iii. 38. (2.) It is applied
Son of God destined by power pecu- to saints or Christians, as being adopted
liar to the Holy Spirit," &c. The into his family, and sustaining to him
word translated " declared to be" means the relation of children. John i. 12,
properly to bound, to fix limits to, as 13. 1 John iii. 1, 2, &c. This name
to a field, to determine its proper limits is given to them because they resembe
or boundaries, to define, &c. Acts xvii. him in their moral character. Matt. v.
26, " And hath determined the bounds 45. (3.) It is given to strong men as
of their habitation." Hence it means resembling God in strength. Gen. vi
A D. 63~. CHAPTER 1. i5
2. "' The sons of God saw the daugh- tained a relation to God in his nature
ters of men," &c. Here these men of which implied more than was human
violence and strength are called sons os angelic; which implied equality
of God, just as the high hills are call- with God. Accordingly, this idea was
ed hills of God, the lofty trees of naturally suggested to the Jews by his
Lebanon are called cedars of God, calling God his Father. John v. 18.
&c. (4.) Kings are sometimes called "But said also that God was his
his sons, as resembling him in dominion Father, making himself equal with
and power. Ps. lxxxii. 6. (5.) The God." This idea Jesus immediately
name is given to angels, because they proceeded to confirm. See Note, John
resemble God; because he is their Crea- v. 19-30. The same idea is also
tor and Father, &c. Job i. 6; ii. 1. suggested in John x. 29, 30, 31. 33.
Dan. iii. 25. 36. " Say ye of him whom the Father
But the name THE Son of God is in hath sanctified, and sent into the
the New Testament given by way of world, thou blasphemest: because 1
eminence to the Lord Jesus Christ. said I am the Son of God?" There is
This was the common and favourite in these places the fullest proof that
name by which the apostles designated the title suggested naturally the idea
him. The expression Son of God is of equality with God; or the idea of his
applied to him no less than twenty- sustaining a relation to God corseven times in the Gospels and the responding to the relation of equality
Acts of the Apostles, and fifteen times to man suggested by the title Son of
in the Epistles and the Revelation. man. This view is still further sustainThe expression my son, and his son, ed in the first chapter of the epistle to
thy son, &c. is applied to him in his the Hebrews, ver. 1, 2. God hath spoken
peculiar relation to God, times almost unto us BY IIS SON. He is the brightwithout number. The other most cor- ness of his glory, and the express
mon appellation which is given to him imag'e of his person, ver. 3. He is highis Son of man. By this name he corm- er than the angels, and they are remonly designated himself. There can quired to worship him. ver. 4, 5, 6. He
be no doubt that that was assumed to is called God, and his throne is for ever
denote that he was a man, that he sus- and ever, ver. 8. He is the Creator of the
tained a peculiar relation to man, and heavens and the earth, and is IMMUthat he chose to speak of himself as a TABLY THE sAsE, ver. 10, 11, 12. Thus
man. The first, the most obvious, im- the rank, or title of the Son of God
pression on the use of the name Son of suggests the ideas and attributes of the
mnan is that he was truly a man, and Divinity. This idea is sustained
it was used doubtless to guard against throughout the New Testament. See
the impression that one who manifest- John xiv. 9. " He that hath seen me
ed so many other qualities, and did so hath seen the Father." v. 23. " That
many things like a celestial being, was all men shall honour the Son even as
not truly a human being. The phrase they honour the Father." Col. i. 19,
Son of God stands in contrast with "It hath pleased the Father thatin him
the title Son of man, and as the natu- should all fulness dwell." ii. 9, " For in
ral and obvious import of that is that him dwelleth all the fulness of the Godhe was a man, so the natural and ob- head bodily." Phil. ii. 2-11. Rev.v 13,
vious import of the title Son of God is 14; ii. 23. It is not affirmed that this
that he was divine; or that he sus- title was given to the second person of
tained relations to God designated by the Trinity before he became incarnate,
the name SON OF GOD, corresponding or to suggest the idea of any derivation
to the relations which he sustained or extraction before he was made flesh.
to man designated by the name SoN There is no instance in which the spOF rMAN. The natural idea of the term pellation is not conferred to express his
Son of God therefore is, that he sus- relation after he assumed human flesh
16 ROMANS. [A. D. 63
Of any derivation from God, or ema- ment. Matt. xxiv, 30. If there is an3
nation from him in eternity, the Scrip- passage in which the word power
tures are silent. The title is conferred means authority, office, &c. it is Matt.
on him, it is supposed, with reference xxviii. 18. " All power in heaven and
to his condition in this world, as the earth is given unto me." But this is
Messiah. And it is conferred, it is be- not a power which was given unto
lieved, for the following reasons, or to him after his resurrection, or which he
denote the following things. viz: (1.) did not possess before. The same auTo designate his peculiar relation to thority to commission his disciples he
God, as equal with him (John i. 14, had exercised before this on the same
18. Matt. xi. 27. Luke x. 22; iii. 22. ground. Matt. x. 7, 8. I am inclined
2 Pet. i. 17), or as sustaining a most to believe, therefore, that the expression
intimate and close connexion with him, means powerfully, efficiently; he was
such as neither man nor angels could with great power, or conclusiveness,
do, an acquaintance with his nature shown to be the Son of God by his
(Matt. xi. 27), plans, and counsels, such resurrection from the dead. Thus the
as no being but one who was equal phrase in power is used to qualify a
with God could possess. In this sense, verb in Col. i. 29, " Which worketh in
I regard it as conferred on him in the in me mightily," Greek, in power. i. e.
passage under consideration. (2.) It operating in me effectually, or powerdesignates him as the anointed king, or fully. The ancient versions seem to
the Messiah. In this sense it accords have understood it in the same way.
with the use of the word in Ps. lxxxii. Syriac, " He was known to be the
6. See Matt. xvi. 16. "Thou art the Son of God by power, and by the Holy
Christ, the Son of the living God." Ghost." AEthiopic, "Whom he deMatt. xxvi. 63. "I adjure thee by the dared to be the Son of Godby his own
living God, that thou tell us whether power, and by his Holy Spirit," &c.
thou be the Christ, the Son of God." A.rabic, " Designated the Son of God
Mark xiv. 61. Lukexxii. 70. John i. by power appropriate to the Holy
34. Acts ix. 20. "He preached Christ Spirit.".According to the spirit of
in the synagogues, that he is the Son holiness. Kacrd r rvoua &leoxvavs. This
of God." (3.) It was conferred on expression has been variously underhim to denote his miraculous concep- stood. We may arrive at its meaning
tion in the womb of the Virgin Mary. by the following considerations. (1.)
Luke i. 35. "The Holy Ghost shall It is not the third person in the Trinity
come upon thee, THEREFORE (Sio) also that is referred to here. The designathat holy thing which shall be born of tion of that person is always in difthee shall be called the Son of God." ferent form. It is the Holy Spirit, the
T With power. iv JuvydjuJ. By some, Holy Ghost, rrvruccs tov, or rod trveusc
this expression has been supposed to Tr/ a>tov; never the spirit of holiness.
mean in power or authority, after his (2.) It stands in contrast with. the
resurrection from the dead. It is said,, flesh. ver. 3,' According to the flesh,
that he was before a man of sorrows; the seed of David: according to the
now he was clothed with power and spirit of holiness, the Son of God.'
authority. But I have seen no in- As the former refers doubtless to his
stance in which the expression in po-wer human nature, so this must refer to the
denotes office, or authority It denotes nature designated by the title Son of
physical energy and might, and this God, that is, to his superior or divine
was bestowed on Jesus before his nature. (3.) The expression is altoresurrection as well as after. Acts x. gether peculiar to the Lord Jesus
38. "God anointed Jesus of Nazareth Christ. Nowhere in the Scriptures,
with the Holy Ghost, andwithpower." or in any other writings, is there an
Rom. xv. 19. 1 Cor. xv. 43. With affirmation like this. What would be
vuch power Jesus will come to judg- meant by it if affirmed of a mere man?
.. D 63.] CHAPTER I. 17
(4.) It cannot mean that the Holy man. What that is, is to be leatled
Spirit, the third person in the Trinity, from other declarations. This expres.,howed that Jesus was the Son of sion implies simply that it -was such
God by raising him from the dead, be- as to make proper the appellation,
cause that act is nowhere attributed to the Son of God. Other places, as we
him. It is uniformly ascribed either to have seen, show that that designation
God, as God (Acts ii. 24. 32; iii. 15. naturally implied divinity. And that
26; iv. 10; v. 30; x. 40; xiii. 30. 33, this was the true idea couched under
34; xvii. 31. Rom. x. 9. Eph. i. 20), or the expression, according to the Spirit
to the Father (Rom. vi. 4), or to Jesus of holiness, appears from those numehimself (John x. 18). In no instance rous texts of Scripture which explicitly
is this act ascribed to the Holy Ghost. assert his divinity. See John i. 1, &c.
(5.) It indicates a state far more eleva- and the Note on that place. T By
ted than aly human dignity, or honour. the resurrection from the dead. This
in regard to his earthly descent, he was has been also variously understood.
of a royal race; in regard to the Spirit Some have maintained that the word
of holiness, much more than that, he by, fi, denotes AFTER. He was declared
was the Son of God. (6.) The word to be the Son of God in power after he
Spirit is used often to designate God, rose from the dead; that is, he was
the holy God, as distinguished from solemnly invested with the dignity that
all the material forms of idol worship. became the Son of Gvd after he had been
John iv. 24. (7.) The word Spirit is so long in a state of voluntary humiliaapplied to the Messiah, in his more tion. But to this view there are some
elevated or divine nature. 1 Cor. xv. insuperable objections. (1.) It is not
45, "The last Adam was made a the natural and usual meaning of the
quickening Spirit." 2 Cor. iii. 17, word by. (2.) It is not the object of the
"Now the Lord (Jesus) is that Spirit." apostle to state the time when the
Heb. ix. 14. Christ is said to have thing was done, or the order, but
" offered himself through the eternal evidently to declare the fact, and the
Spirit." 1 Peter iii. 18. He is said to evidence of the fact. If such had been
have been "put to death in the flesh, his design, he would have said that
but quickened by the Spirit." 1 Tim. previous to his death he was shown
iii. 16. He is said to have been "jus- to be of the seed of David, but aftertified in the Spirit." In most of these wards that he was invested with
passages there is the same contrast power. (3.) Though it must be ad
noticed between his flesh, his human mitted that the preposition by, ei, somenature, and his other state, which times means AFTER (Matt. xix. 20,
occurs in Rom. i. 3, 4. In all these Luke viii. 27; xxiii. 8, &c.), yet its
instances, the design is, doubtless, to proper and usual meaning is to denote
speak of him as a man, and as some- the efficient cause, or the agent, or
thing more than a man: he was one origin of a thing. Matt. i. 3. 18; xxi.
thing as a man; ho was another thing 25. John iii. 5. Rom. v. 16. Rom. xi.
in his other nature. In the one, he 36, " O him are all things." 1 Cor.
was of David; was put to death, &c. viii. 6, "One God, the Father, OF whom
In the other, he was of God, he was are all things," &c. In this sense, I
manifested to be such, he was re- suppose it is used here; and that the
stored t3 the elevation which he had apostle means to affirm that he was
sustained before his incarnation and clearly or decisively shown to be the
death. John xvii. 1-5. Phil. ii. 2-11. Son-of God by his resurrection from
The expression according to the Spi- the dead. But here will it be asked
rit of holiness does not indeed of itself how did his resurrection show this
imply divinity. It denotes that holy Was not Lazarus raised from the dead
and more exalted nature which he And did not many saints rise also after
pcssessed as distinguished from the hu- Jesus? And were not the dead raised
n 2
18 ROMANS. [A. D. 63
ing to the spirit a of holiness, by 5 By whom we have received
the resurrection from the dead: grace and apostleship, 1 for obea Heb.9.14. 1 or, to the obedience of faith.
by the apostles; by Elijah, by the the others would follow. That involved
bones of Elisha, and by Christ himself? and supposed all. And the series, of
And did their being raised prove that which that was the first, proved that
they were the sons of God? I answer he was the Son of God. See Acts xvii.
that the mere fact of the resurrection of 31. " He will judge the world in rightthe body proves nothing in itself about eousness by that man whom he hath
the character and rank of the being ordained, whereof he hath given ASthatisraised. But in the circumstances sTIRANCE to all men, in that he hath
in which Jesus was placed it might raised himnfrom the dead." The one
show it conclusively. When Lazarus involves the other. See Acts i. 6. Thus
was raised, it was not in attestation of Peter (Acts ii. 22-32) having proved
any thing which he had taught or that Jesus was raised up, adds, ver. 33,
done. It was a mere display of the "THEREFORE, being by the right hand
power and benevolence of Christ. But exalted, he hath shed forth this," &c.;
in regard to the resurrection of Jesus, and ver. 36, " THEREFORE, let all the
let the following circumstances be house of Israel KNow ASSUREDLY that
taken into the account. (1.) He came God hath made that same Jesus whom
as the Messiah. (2.) He uniformly ye have crucified, BOTH LonD AND
taught that he was the Son of God. CHRIST."
(3.) He maintained that God was his This verse is a remarkable instance
Father in such a sense as to imply of the apostle Paul's manner of writing.
equality with him. John v. 17-30; Having mentioned a subject, his mind
x. 36. (4.) He claimed authority to seems to catch fire; he presents it in
abolish the laws of the Jews, to change new forms, and amplifies it, until he
their customs, and to be himself ab- seems to forget for a time the subject
solved from the observance of those on which he was writing. It is from
laws, even as his Father was. John v. this cause that his writings abound so
1-17. Mark ii. 28. (5.) When God with parentheses, and that there is so
raised him up therefore, it was not an much difficulty in following and unordinary event. It was a public at- derstanding him.
testation, in the face of the universe, 5. By -whom. The apostle here reof the truth of his claims to be the turns to the subject of the salutation of
Son of God. God would not sanction the Romans, and states to them his authe doings and doctrines of an impos- thority to address them. That au
tor. And when, therefore, he raised up thority he had derived from the Lord
Jesus, he, by this act, showed the truth Jesus, and not from man. On this
of his claims, that he was the Son of fact, that he had received his apostolic
God. Further; in the view of the commission, not from man, but by the
apostles, the resurrection was inti- direct authority of Jesus Christ, Paul
mately connected with the ascension not unfrequently insisted. Gal. i. 12,
and exaltation of Jesus. The one "For I neither received it of man, neimade the other certain. And it is not ther was I taught it, but by revelation
improbable that when they spoke of of Jesus Christ." 1 Cor. xv. 1-8
his resurrection, they meant to include, Eph. iii. 1-3. ~ We. The plural
not merely that single act, but the entire here is probably put for the singular.
series of doings of which that was the" See Col. iv. 3. Comp. Eph. vi. 19, 20.
first, and which was the pledge of the It was usual for those who were clothed
elevation and majesty of the Son of with authority to express themselves in
God. Hence, when they had proved this manner. Perhaps here, however
his resurrection, they assumed that all he refers to the general nature of the
A.D. 60.J CHAPTER 1. i9
dience a to the faith among all the called of Jesus Christ:
nations, for his name: 7 To all that be in Rome, be6 Among whom are ye also loved of God, called b to be saints:
a Ac.6.7. c.16.26. b 1 Cor.l.2. lTh.4.7.
apostolic office, as being derived from might be honoured. Their work was
Jesus Christ, and designs to assure the not one in which they were seek.
Romans that he had received the apos- ing to honour themselves, tut it was
tolic commission as the others had. solely for the honour and glory of
We, the apostles, have received the Jesus Christ. For him they toiled,
appointment from Jesus Christ.' they encountered perils, they laid down
~ Grace and apostleship. Many sup- their lives, because by so doing they
pose that this is a figure of speech, hen- might bring men to obey the gospel,
diadys, by which one thing is express- and thus Jesus Christ might wear a
ed by two words, meaning the grace brighter crown, and be attended by a
or favour of the apostolic office. Such a longer and more splendid train of worfigure of speech is often used. But it shippers in the kingdom of his glory.
may mean, as it does probably here, the 6. Amonog -whom. That is, among
two things, grace, or the favour of God the Gentiles who had become obedient
to his own soul, as a personal matter; to the Christian faith in accordance
and the apostolic office as a distinct with the design of the gospel, ver. 8.
thing. He often, however, speaks of This proves that the church at Rome
the office of the apostleship as a mat- was made up partly at least, if not mainter of special favour. Rom. xv. 15, 16. ly, of Gentiles or pagans. This is fully
Gal. ii. 9. Eph. iii. 7, 8, 9. ~ For proved in the xvith chapter by the names
obedience to the faith. In order to of the persons whom Paul salutes.
produce, or promote obedience to the ~ The called of Jesus Christ. Those
faith; that is, to induce them to render whom Jesus Christ has called to be
that obedience to God which faith his followers. The word called (see
produces. There are two things there- ver. 1) denotes not merely an exterfore implied. (1.) That the design nal invitation to a privilege, but it also
of the gospel and of the apostleship denotes the internal or effectual call
is to induce men to obey God. (2.) which secures conformity to the will
That the tendency of faith is to pro- of him who calls, and is thus synonyduce obedience. There is no true faith mous with the name Christians, or
which does not produce that. This is believers. That true Christians are
constantly affirmed in the New Testa- contemplated by this address, is clear
ment. Rom. xv. 18; xvi. 19. 2 Cor. from the whole scope of the epistle.
vii. 15. James ii. ~ Amzong all nations. See particularly ch. viii. Comp. Phil.
This was the original commission which iii. 14. Heb. iii. 1.
Jesus gave to his apostles. Mark xvi. 15, 7. To all that be in Rome. That
16. Matt. xxviii. 18, 19. This was the is, to all who bear the Christian name.
special commission which Paul re- Perhaps he here included not only the
ceived when he was converted. Acts church at Rome, but all who might
ix. 15. It was important to show that have been there from abroad. Rome
the commission extended thus far, as was a place of vast concouise for
he was now addressing a distant church foreigners; and Paul probably address
which he had not seen. ~ For his ed all who happened to be there. ~ Bename. This means probably on his loved of God. Whom God loves.
account, that is, on account of Christ. This is the privilege of all Christians.
John xiv. 13, 14; xvi. 23, 24. The And this proves that the persons whom
lesign of the apostleship was to pro- Paul addressed were not those merely
luce obedience to the gospel among all who had been invited to the external
fitns, that thus the name of Jesus privileges of the gospel. The import
20 ROMANS. [A. D. 60
ance of this observation will appear word including all those blessings that
in the progress of these Notes. ~ Call- are applicable to Christians in common;
ed to be saints. So called, or in- denoting an ardent wish that all the
fluenced by God who had called them, mercies and favours of God for time
as to become saints. The word saints, and eternity, blended under the gene.
&,ot, means those who are holy, or ral name grace, may be conferred on
those who are devoted or consecrated them. It is to be understood as conto God. The radical idea of the word nected with a word implying invocais that which is separated from a con- tion. I pray, or I desire, that grace,
mon to a sacred use, and answers to &c. may be conferred on you. It is
the Hebrew word, n;'p kadosh. It the customary form of salutation in
is applied to any thing tleat is set apart nearly all the apostolic epistles. 1 Cor.
to the service of God, to the temple, to i. 3. 2 Cor. i. 2. Gal. i. 3. Eph. i. 2
the sacrifices, to the utensils about Phil. i. 2. Col. i. 2. 1 Thess. i. 1.
the temple, to the garments, &c. of 2 Thess. i. 2. Philem. 3. ~ And peace.
the priests, and to the priests them- Peace is the state of freedom from
selves. It was applied to the Jews as war. As war conveys the idea of disa people separated from other nations, cord and numberless calamities and
and devoted or consecrated to God, dangers, so peace is the opposite, and
while other nationswere devoted to the conveys the idea of concord, safety, and
service of idols. It is also applied to prosperity. Thus, to wish one peace
Christians, as being a people devoted was the same as to wish him all safety
or set apart to the service of God. The and prosperity. This form of saluta.
radical idea then, as applied to Chris- tion was common among the Hebrews.
tians, is, that they are separated from Gen. xliii. 23, "Peace to you! fear
other men, and other objects and pur- not." Judges vi. 23; xix. 20. Luke
suzts, and consecrated to the service xxiv. 36. But the word peace is also
of God. This is the peculiar charac- used in contrast with that state of agi
teristic of the saints. And this cha- tation and conflict which a sinner has
racteristic the Roman Christians had with his conscience, and with God.
shown. For the use of the word as The sinner is like the troubled sea
stated above, see the following passages which cannot rest. Isa. lvii. 20. The
of Scripture. Luke ii. 23. Ex. xiil. 2. Christian is at peace with God through
Rom. xi. 16. Matt. vii. 6. 1 Pet. i. 16. the Lord Jesus Christ. Rom. v. 1. By
Acts ix. 13. 1 Pet. ii. 5. Acts iii. 21. this word, denoting reconciliation with
Eph. iii. 5. 1 Pet. ii. 9. Phil. ii. 15. 1 God, the blessings of the Christian reJohn iii. 1, 2. ~ Grace. This word ligion are often described in the Scripproperly means favour. It is very tures. Rom. viii. 6; xiv. 17; xv. 13.
often used in the New Testament, and Gal. v. 22. Phil. iv. 7. A prayer for
is employed in the sense of benignity peace, therefore, in the epistles, is not
or benevolence; felicity, or a prosper- a mere formal salutation, but has a
ous state of affairs; the Christian reli- special reference to those spiritual
gion, as the highest expression of the blessings which result from reconciliabenevolence or favour of God; the tion with God through the Lord Jesus
happiness which Christianity confers on Christ. ~ From God our Father.
its friends in this and the future life; The Father of all Christians. He is
the apostolic office; charity, or alms; the Father of all his creatures, as they
thanksgiving; joy, or pleasure; and are his offspring. Acts xvii. 28, 29. He
the benefits produced on the Chris- is especially the Fatherof all Christians,
tian's heart and life by religion-the as they have been " begotten by him to
grace of meekness, patience, charity, a lively hope," have been adopted into
&c. Schleusner. In this place, and his family, and are like him. Matt. v.
in similar places in the beginning of 45. 1 Pet. i. 3. 1 John v. 1; iii. l, 2.
the apostolic epistles, it seems to be a The expression here is equivalent to a
A.D. 60.] CHAPTER I. 21
Grace a to you, and peace, from 8 First, I thank my God
God our Father, and the Lord through Jesus Christ for you
Jesus Christ. all, that your faith b is spoken
a lCor.1.3,&c. 2Pet.1.2. b c 16.19.
prayer that God the Father would be- returns to his subject. This is the
stow grace and peace on the Romans. characteristic of his great mind and
It impliesthat these blessings proceed it is this, among other things, that
from God, and are to be expected makes it so difficult to interpret his
from him. ~ And the Lord Jesus writings.
Christ. From him. The Lord Jesus 8. First. In the first place, not in
Christ is especially regarded in the point of importance, but before speakNew Testament as the source of peace, ing of other things, or before proceedand the procurer of it. See Luke ii. ing to the main design of the epistle.
14; xix. 38. 42. John xiv. 27; xvi. ~ I thank my God. The God whom
33. Acts x. 36. Rom. v. 1. Eph. ii. 17. I worship and serve. The expression
Each of these places will show with of thanks to God for his mercy to
what propriety peace was invoked from them was fitted to conciliate their
the Lord Jesus. From thus connect- feelings, and to prepare them for the
ing the Lord Jesus with the Father in truths which he was about to commuthis place, we may see, (1.) That the nicate to them. It showed the deep
apostle regarded him as the source of interest which he had in their welfare;
grace and peace as really as he did the and the happiness it would give him to
Father. (2.) He introduced them in the do them good. It is proper to give
same connexion, and with reference to thanks to God for his mercies to others
the bestowment of the same blessings. as well as to ourselves. We are mem(3.) If the mention of the Father in hers of one great family, and we should
this connexion implies a prayer to make it a subject of thanksgiving that
him, or an act of worship, the mention he confers any blessings, and especially
of the Lord Jesus implies the same the blessings of salvation, on any morthing, and was an act of homage to tals.' Through Jesus Christ. The
him. (4.) All this shows that his duty of presenting our thanks to God
mind was familiarized to the idea that through Christ is often enjoined in the
he was divine. No man would intro- New Testament. Eph. v. 20. Heb. xiii.
duce his name in such connexions if 15. comp. John xiv. 14. Christ is the
he did not believe that he was equal mediator between God and men; or
with God. Comp. Phil. ii. 2-11. It the medium by which we are to preis from this incidental and unstudied sent our prayers and also our thanksmanner of expression, that we have one givings. We are not to approach God
of the most striking proofs of the man- directly, but through a mediator at all
ner in which the sacred writers regard- times, depending on him to present
ed the Lord Jesus Christ. our cause before the mercy seat; to
These seven verses are one sentence. plead for us there; and to offer the
They are a striking instance of the desires of our souls to,God. It is no
manner of Paul. The subject is sim- less proper to present thanks in his
ply a salutation to the Roman church. name, or through him, than it is
But at the mention of some single prayer. He has made the way to God
words, the mind of Paul seems to catch accessible to us, whether it be by prayer
fire, and to burn and blaze with signal or praise; and it is owing to his mercy
intensity. He leaves the immediate and grace that any of our services are
subject before him, and advances some acceptable to God. ~ For you all.
vast thought that awes us, and fixes us On account of you all, i. e. of the en
in contemplation, and involves us in tire Roman church. This is one evi-'ficulty about his meaning, and then dence that that church then was re.
22 ROMANS. [A.. 65
of throughout the whole world. without ceasing b I make men9 For God is my witness, tion of you always in my prayers;
whom a I serve with 1 my spirit 10 Making request if by any
in the gospel of his Son, that means now at length I might
a Acts 27.23. 1 or, in. b IThess.3.10.
markably pure. How few churches 9. For God is my -uitness. The
have there been of whom a similar reason of this strong appeal to God is,
commendation could be expressed. to show to the Romans the deep into.
i That your faith. Faith is put here rest which he felt in their welfare.
for the whole of religion, and means This interest was manifested in his
the same as your piety. Faith is one prayers, and in his earnest desires to
of the principal things of religion; one see them. A deep interest shown in
of its first requirements; and hence it this way was well fitted to prepare
signifies religion itself. The readiness them to receive what he had to say to
with which the Romans had embraced them. ~ Whom I serve. See ver. 1.
the gospel, the firmness with which comp. Acts xvii. 23. The expression
they adhered to it, was so remarkable, denotes that he was devoted to God
that it was known and celebrated every in this manner; that he obeyed him;
where. The same thing is affirmed of and had given himself to do his
them in ch. xvi. 19, " For your obedi- will in making known his gospel.
ence is come abroad unto all men." ~ Wiith my spirit. Greek, iv, in my
~ Is spoken of. Is celebrated, or spirit, i. e. with my heart. It is not an
known. They were in the capital of external service merely; it is internal,
the Roman empire; in a city remark- real, sincere. He was really and sinable for its wickedness; and in a city cerely devoted to the service of God.
whose influence extended every where. ~ In the gospel of his Son. In makIt was natural, therefore, that their re- ing known the gospel, or as a minister
markable conversion to God should of the gospel. ~ That without ceasbe celebrated every where. The re- ing, diltmATrzovc. This word means
ligious or irreligious influence of a constantly, always, without intermisgreat city will be felt far and wide, sion. It was not only once, but reand this is one reason why the apostles peatedly. It had been the burden of
preached the gospel so much in such his prayers. The same thing he also
places. ~ Throughout the -whole mentions in regard to other churches.
world. As we say, every where; or 1 Thess. i. 3; ii. 13. ~ I make men.
throughout the Roman empire. The tion. I call you to remembrance, and
term world is often thus limited in the present your case before God. This
Scriptures; and here it denotes those evinced his remarkable interest in a
parts of the Roman empire where the church which he had never seen, and
Christian church was established. All it shows that Paul was a man of prayer;
the churches would hear of the work praying not for his friends and kindred
of God in the, capital, and would re- only, but for those whom he had never
joice in it. Comp. Col. i. 6. 23. John seen. If with the same intensity of
xii. 19. It is not improper to commend prayer all Christians, and Christian miChristians, and to remind them of their nisters, would remember the churches.
influence; and especially to call to what a different aspect would the
their mind the great power which they Christian church soon assume! i Jllmay have on other churches and peo- ways. This word should be conple. Nor is it improper that great dis- nected with the following verse, "Alylays of divine mercy should be cele- ways making request," &c.
brated every where, and excite in the 10. ianking request. It was his
churches praise to God, earnest desire to see them, and he prp
A.D. 60.] CHAPTER 1. 23
have a prosperous journey by asome spiritual gift, to the end
the will of God to come unto you. you may be established:
11 Forb I long to see you, 12 That is, that I may be
that c I may impart unto you comforted together with 1 youby
a James4.1. c.15.3,32. c c.15.29. 1 or, in.
sented the subject before God. ~ If forced and unnatural. There is no inb.y any means. This shows the earnest stance where this expression denotes
desire which he had to see them, and the power of working miracles. BeImplies that he had designed it, and had sides, the apostle in the next verse exbeen hindered. See ver. 13. JAozow at plains his meaning, " That I may be
length. He had purposed it a long comforted together by the mutual
time, but had been hindered. He faith," &c. From this it appears that
doubtless cherished this purpose for he desired to be among them to exeryears. The expressions in the Greek cise the office of the ministry, to estaimply an earnest wish that this long blish them in the gospel, and to confirm
cherished purpose might be accom- their hopes. He expected that the
plished before long. I A prosperous preaching of the gospel would be the
journey. A safe, pleasant journey. It means of confirming them in the faith;
is right to regard all success in travel- and he desired to be the means of doing
ling as depending on God, and to pray it. It was a wish of benevolence, and
for success and safety from danger. accords with what he says respecting
Yet all such prayers are not answered his intended visit in ch. xv. 29, " And
according to the letter of the petition. I am sure that when I come, I shall
The prayer of Paul that he might see come in the fulness of the blessing of
the Romans was granted, but in a re- the gospel of Christ."- To make
markable way. He was persecuted by known to them more fully the blessthe Jews, and arraigned before king ings of the gospel, and thus to impart
Agrippa. He appealed to the Roman spiritual gifts, was the design he had in
emperor, and was taken there in chains view. ~ To the end, &c. With the
as a prisoner. Yet the journey might design, or purpose. Ye may be
in this way have a more deep effect on established. That is, that they might
the Romans, than if he had gone in be confirmed in the truths of the gosany other way. In so mysterious a pel. This was one design of the minismanner does God often hear the try, that Christians maybe established,
prayers of his people; and though or strengthened. Eph. iv. 13. It is
their prayers are answered, yet it is in not to have dominion over their faith,
his own time and way. See the last but to be " helpers of their joy." 2
chapters of the Acts. ~ By the will Cor. i. 24. Paul did not doubt that
of God. If God shall grant it; if God this part of his office might be fulwill by his mercy grant me the great filled among the Romans, and he was
favour of my coming to you. This is desirous there also of making full proof
a proper model of a prayer; and is in of his ministry. His wish was to preach
accordance with the direction of the not simply where he must, but where
Bible. See James iv. 14, 15. he might. This is the niature of this
11. For I long to see you. I ear- work.
nestly desire to see you. Comp. ch. xv. 12. That I may be comforted, &c.
23. 32. ~ That I may impart. That It was not merely to confirm them that
I may give, or communicate to you. Paul wished to come. He sought
I Some spiritual gift. Some have un- the communion of saints; he expected
derstood this as referring to miraculous to be himself edified and strengthened;
g-iftsvwhich it was supposed the apos- and to be comforted by seeing their
ties had the power of conferring on strength of faith, and their rapid growth
others. But this interpretation is in grace We mas remark here,.(1.)
24 ROMANS. [A. I'.t
the mutual a faith both of you you, (but was let hitherto,) that
and me. I might have some fruit 1 among
13 Now I would not have you you also, eyen as among other
ignorant, brethren, that often- Gentiles.
limes I purposed to come unto 14 I am debtor b both to the
a 2Pet.l.l. 1 or, in. b 1Cor.9.16.
That one effect of religion is to pro- Rome." This purpose expressed in
duce the desire of the communion of this manner in the epistle, and the
saints. It is the nature of Christianity Acts of the Apostles, has been shown
to seek the society of those who are by Dr. Paley (Horne Paulinte on Rom.
the friends of Christ. (2.) Nothing is i. 13) to be one of those undesigned
better fitted to produce growth in grace coincidences which strongly show that
than such communion. Every Chris- both books are genuine. Comp. Rom.
tian should have one or more Christian xv. 23, 24, with Acts xix. 21. A forger
friends to whom he may unbosom of these books would not have thought
himself. No small part of the difficul- of such a contrivance as to feign such
ties which young Christians experience a purpose to go to Rome at that time,
would vanish, if they should commu- and to have mentioned it in that mannicate their feelings and views to ner. Such coincidences are among
others. Feelings which they suppose the best proofs that can be demanded,
no Christians ever had, which greatly that the writers did not intend to imdistress them, they will find are corn- pose on the world. See Paley. ~ But
mon among those who are experienced was let hitherto. The word " let"
in the Christian life. (3.) There is means to hinder, or to obstruct. In
nothing better fitted to excite the feel- what way this was done we do not
ings, and confirm the hopes of Christian know, but it is probable that he refers
ministers, than the firm faith of young to the various openings for the preachconvots, of those just commencing ing of the gospel where he had been,
the Christian life. 3 John 4. (4.) The and to the obstructions of various
apostle did not disdain to be taught by kinds from the enemies of the gospel
the humblest Christians. He expected to the fulfilment of his purposes.
to be strengthened himself by the faith ~ That I might have some fruit
of those just beginning the Christian among you. That I might be the
life. "There is none so poor in the means of the conversion of sinners
church of Christ, that he cannot make and of the edification of the church in
some addition of importance to our the capital of the Roman empire. It
stores." Calvin. was not curiosity to see the splendid
13. That oftentimes I purposed. capital of the world that prompted
See ver. 10. How often he had pur- this desire; it was not the love of
posed this we have no means of ascer- travel, and of roaming from clime to
taining. The fact, however, that he clime; it was the specific purpose of
had done it, showed his strong desire doing good to the souls of men. To
to see them, and to witness the dis- have fruit means to obtain success in
plays of the grace of God in the capital bringing men to the knowledge of
of the Roman world. Comp. ch. xv. Christ. Thus the Saviour said (John
23, 24. One instance of his having xv. 16), "I have chosen you, and
purposed to go to Rome is recorded ordained you that you should bring
in Acts xix. 21. " After these things forth fruit, and that your fruit should
were ended (viz. at Ephesus), Paul remain."
purposed in the spirit, when he had 14, 15. I am debtor. This does
passed through Macedonia and Achaia not mean that they had conferred any
to go to Jerusalem; saying, after I favour on him, which bound him to
have been there, I must also see make this return, but that he was un
k. D. 60 1 CHAPTER 1. 25
Greeks and to the Barbarians, I am ready to preach the gospel
both to the wise and to the un- to you that are at Rome also.
wise. 16 For I am not ashamed
15 So, as much as in me is, of the gospel of Christ: for it is
a Mark 8.33. 2Tim.1.8.
der obligation to preach the gospel to 1 Cor. i. 19; iii. 18, 19; iv. 10.
all to whom it was possible. This obli- 2 Cor. xi. 19. ~ Unwise. Those
ation arose from the favour that God who were regarded as the ignorant
had shown him in appointing him to and unpolished part of mankind. The
this work. He was specially chosen expression is equivalent to ours,'to
as a vessel to bear the gospel to the the learned and the unlearned. It
Gentiles (Acts ix. 15. Rom. xi. 13), was an evidence of the proper spirit to
and he did not feel that he had dis- be willing to preach the gospel to
charged the obligation until he had either. The gospel claims to have
made the gospel known as far as pos- power to instruct all mankind, and they
sible among all the nations of the earth. who are called to preach it, should be
~ To the Greeks. This term properly able to instruct those who esteem
denotes thosewho dwelt in Greece. But themselves to be wise, and who are
as the Greeks were the most polished endowed with science, learning, and
people of antiquity, the term came to talent; and they should be willing- to
be synonymous with the polished, the labour to enlighten the most obscure,
refined, the wise, as opposed to barba- ignorant, and degraded portions of the
rians. In this place it doubtless race. This is the true spirit of the
means the same as " the wise," and in- Christian ministry.
*eludes the Romans also, as it can- 15. So, as match as in ime is. As far
not be supposed that Paul would de- as opportunity may be offered, and
signate the Romans as barbarians. Be- according to my ability. ~ I am ready,
sides, the Romans claimed an origin &c. I am prepared to preach among
from Greece, and Dionysius Halicar- you, and to show the power of the
nassus (book i.) shows that the gospel, even in the splendid metropolis
Italian and Roman people were of of the world. He was not deterred by
Greek descent. ~ Barbarians. All any fear; nor was he indifferent to
who were not included under the general their welfare; but he was under the
name of Greeks. Thus Ammonius direction of God, and as far as he gave
says that "all who were not Greeks him opportunity, he was ready to make
were barbarians." This term barba- known to them the gospel, as he had
rian, Bdvaggyv, properly denotes one done at Antioch, Ephesus, Athens, and
who speaks a foreign language, a Corinth.
foreigner, and the Greeks applied it to This closes the introduction or preall who did not use their tongue. face to the epistle. Having shown his
Comp. 1 Cor. xiv. 11. "I shall be unto deep interest in their welfare, he prohim that speaketh, a barbarian," &c. ceeds in the next verse to state to there
i. e,; I shall speak a language which the great doctrines of that gospel which
he cannot understand. The word did he was desirous of proclaiming to
not, therefore, of necessity denote any them.
rusticity of manners, or any want of 16. For I ame not ashamed, &c
refinement. ~ To the wise. To The Jews had cast him off, and regard.
those who esteemed themselves to be ed him as an apostate; and by the wise
wise, or who boasted of their wisdom. among the Gentiles he had been perThe term is synonymous with " the secuted, and despised, and driven friom
Greeks," who prided themselves much place to place, and regarded as the filth
in their wisdom. 1 Cor. i. 22, "The of the world, and the offscouring of all
Greeks seek after wisdom." Comp. things (1 Cor, iv. 13), but still he was
{"*
2F6 ROMANS. LA. D, 60.
the power a of God unto salva- to the Jew first, and also to the
tion, to every one that believeth; b Greek.
a Jer 23.29. lCor.1.18. b Mark 16.16. c Acts 3.26.
not ashamed of the gospel. He had device of man. (2.) It is adapted to
so firm a conviction of its value the end. It is fitted to overcome the
and its truth; he had experienced so obstaclesin the way. It is not merely
much of its consolations; and had seen the instrument by which God exerts his
so much of its efficacy; that he was power, but it has an inherent adapted.
so far from being ashamed of it that he ness to the end, it is fitted to accomgoiried in it as the power of God unto plish salvation to man so that it may
salvation. Men should be ashamed be denominated power. (3.) It is
of crime and folly. They are mighty, hence it is called power, and
asnamed of their own offnces, and of the power of God. It is not a feeble
the follies of their conduct, when they and ineffectual instrumentality, but it
come to reflect on it. But they are is "mighty to the pulling down of strong
not ashamed of that which they feel to holds." 2 Cor. x. 4, 5. It has shown
be right, and of that which they know its power as applicable to every degree
will contribute to their welfare, and to of sin, to every combination of wickthe benefit of their fellow men. Such edness. It has gone against the sins
were the views of Paul about the gos- of the world, and evinced its power to
pel; and it is one of his favourite doc- save sinners of all grades, and to overtrines that they who believe on Christ come and subdue every mighty form
shall not be ashamed. Rom. x. 11; v. 5. of iniquity. Comp. Jer. xxiii. 29, " Is
2 Cor. vii. 14. 2 Tim. i. 12. Phil. i. not my word like as a fire saith the
20. Rom. ix. 33. 2 Tim. i. 8. Comp. Lord; and like a hammer that breakMark viii. 38. 1 Peter iv. 16. 1 John eth the rock in pieces?" 1 Cor. i. 18.
ii. 28. ~ Of the gospel. This word "The preaching of the cross is to them
means the good news, or the glad in- that perish, foolishness, but unto us
telligence. See Note, Mark i. 1. It is which are saved, it is the power of
so called because it contains the glad God." ~ Unto salvation. Thisword
annunciation that sin maybepardoned, means complete deliverance from sin
and the soul saved. ~ Of Christ. and death, and all the foes and dangers
The good news respecting the Messiah; that beset man. It cannot imply any
or which the Messiah has brought. thing less than eternal life. If a man
The expression probably refers to the should believe and then fall away, he
former, the good news which relates to could in no correct sense be said to
the Messiah, to his character, advent, be saved. And hence when the apospreaching, death, resurrection, and tle declares that it is the power of God
ascension. Though this was "to the unto salvation " to every one that beJews a stumbling block, and to the lieveth," it implies that allwho become
Greeks foolishness," yet he regarded it believers " shall be kept by the power
as the only hope of salvation, and was of God through faith unto salvation"
ready to preach it even in the rich and (see 1 Pet. i. 5), and that none shall
splendid capital of the world. ~ The ever fall away and be lost. The apospower of God. This expression means tle thus commences his discussion with
that it is the way in which God exerts one of the important doctrines of the
his power in the salvation of men. It Christian religion, the final preseris the efficacious or mighty plan, by vation of the saints. He is not dewhich power goes forth to save, and fending the gospel for any temporary
by which all the obstacles of man's object, or with any temporary hope.
edemption are taken away. This ex- He looks through the system, and sees
pression implies, (1.) That it is God's in it a plan for the complete and eterplan or hie appointment. It is not the nal recovery cof all those who believe
t. D 60.1 CHAPTER t. 2i
17 For therein a is the right- faith to faith: as it is written,
eousness of God revealed from The just shall live by faith.
a c.3.21,25. b Hab.2.4.
in the Lord Jesus Christ. When he Luke xxiv. 4J. Acts xiii. 46, "It was
says it is the power of God unto salva- necessary that the word of God should:ion, he means that it is the power of first have been spoken to you; but
God for the attainment of salvation. seeing ye put it from you, and judge
This is the end, or the design of this yourselves unworthy of everlasting life
exertion of power. ~ To every one lo, we turn to the Gentiles." Comp.
that believeth. Comp. Mark xvi. 16, Matt. xxi. 43. ~./And also to the
17. This expresses the condition, or the Greek. To all who were not Jew's,
terms, on which salvation is conferred that is, to all the world. It was not
through the gospel. It is not indis- confined in its intention or efficacy to
criminately to all men, whatever may any class or nation of men. It was
be their character. It is only to those adapted to all, and was designed to
who confide or trust in it; and it is be extended to all.
conferred on all who receive it in this 17. For. This word implies that
manner. If this qualification is pos- he is now about to give a reason for
sessed, it bestows its blessings freely and that which he had just said, a reason
fully. All men knowwhatfaithis. It is why he was not ashamed of the gospel
exercised when we confide in a parent, a of Christ. That reason is stated in
friend, a benefactor. It is such a recep- this verse. It embodies the substance
tion of a promise, a truth, or a threat- of all that is contained in the epistle.
ening, as to suffer it to make its appro- It is the doctrine which he seeks to espriate impression on the mind, and tablish; and there is not perhaps a more
such as to lead us to act under its in- important passage in the Bible than
fluence, or to act as we shotld on the this verse; or one more difficult to be
supposition that it is true. Thus a understood. ~ Therein. In it, iv yura,
sinner credits the threatenings of God, i. e. in the gospel. ~ Is the righteousand fears. This is faith. He credits his ness of God, rSiGoo-XuU Os o. There
promises, and hopes. This is faith. He is not a more important expression to
feels that he is lost, and relies on Jesus be found in the epistle than this. It
Christ for mercy. This is faith. And, is capable of only the following interin general, faith is such an impression pretations. (1.) Some have said that
on the mind made by truth as to lead it means that the attribute of God
us to feel and act as if it were true; which is denominated righteousness or
to have the appropriate feelings, and justice, is here displayed. It has been
views, and conduct under the con- supposed that this was the design of
mands, and promises, and threatenings the gospel to make this known; or to
of God. See Note, Mark xvi. 16. evince his justice in his way of saving
~ To the Jew first. First in order men. There is an important sense in
of time. Not that the gospel was which this is true (ch. iii. 26). But
any more adapted to Jews than to this does not seem to be the meaning
others; bux to them had been commit- in the passage before us. For, (a) The
ted the oracles of God; the Messiah leading design of the gospel is not to
had come through them; they had had evince the justice of God, or the atthe law, the temple, and the service of tribute of justice, but the love of God
God, and it was natural that the gos- See John iii. 16. Eph. ii. 4. 2 Thess.
pel should be proclaimed to them be- ii. 16. 1 John iv. 8. (b) The attribute
fore it was to the Gentiles. This was of justice is not that which is princithe order in which the gospel was pally evinced in the gospel. It is rather
actually preached to the world, first to mercy, or mercy in a mainner consisl:he Jews, and then to the Gentiles. tent with justice, or that does not
2omp. Acts ii. and x. Matt. x- 6. interfere with justice. (c) The paas
28 iROMANS, [A. D. 60
sage, therefore, is not designed to teach needful only to look at the connexlolz
simply that the righteousness of God, and at the usual meaning of the words,
as an attribute, is brought forth in the The word to justify, iounds, means
gospel, or that the main idea is to re- properly to be just, to be innocent, to be
veal his justice. righteous. It then means to declare,
(2.) A second interpretation which or treat as righteous; as when a man is
has been affixed to it is, to make it the charged with an offence, and is acquitsame as goodness, the benevolence of ted. If the crime alleged is not proved
God is revealed, &c. But to this there against him, he is declared by the law
are still stronger objections. For (a) to be innocent. It then means to treat
It does not comport with the design of as if innocent, to regard as innocent;
the apostle's argument. (6) It is a tha is, to pardon, to forgive, and condeparture from the established mean- sequmntly to treat as if the offence
ing of the word justice, and the phrase had not occurred. It does not mean that
" the righteousness of God." (c) If the man did not commit the offence;
this had been the design, it is remarka- or that the law might not have held him
ble that the usual words expressive of answerable for it; but that the offence
goodness or mercy had not been used. is forgiven; and it is consistent to reAnother meaning, therefore, is to be ceive the offender into favour, and
sought as expressing the sense of the treat him as if he had not committed
phrase. it. In -what -way this may be done
(3.) The phrase righteousness of rests with him who has the pardoning
God is equivalent to God's plan of power. And in regard to the salvation
justifying men; his scheme of de- of man, it rests solely with God, and
claring them just in the sight of the must be done in that way only which
lawv; or of acquitting them from he appoints and approves. The depunishment, and admitting them to sign of Paul in this epistle is to show
favour. In this sense it stands op- how this is done, or to show that it
posed to nman's plan of justification, is done by faith. It may be remarked
i. e. by his own works. God's plan is here that the expression before us does
by faith. The -way in which that is not imply any particular manner in
done is revealed in the gospel. The which it is done; it does not touch
object contemplated to be done is to the question whether it is by imputed
treat men as if they were righteous. righteousness or not; it does not say
Man attempted to accomplish this by that it is on legal principles; it simply
obedience to the law. The plan of affirms that the gospel contains God't
God was to arrive at it by faith. here plan of justifying men by faith.
the two schemes differ; and the great The primary meaning of the word is,
design of this epistle is to show that therefore, to be innocent, pure, &c. and
man cannot be justified on his own hence the name means righteousnsess
plan, to wit, by works; and that the in general. For this use of the word,
plan of God is the only way, and a see Matt. iii. 15; v. 6. 10. 20; xxi.
wise and glorious way of making man 32. Luke i. 75. Acts x. 35; xiii. 10
iust in the eye of the law. No small Rom. ii. 26; viii. 4, &c.
part of the perplexity usually attend- In the sense of pardoning sin, or of
ing this subject will be avoided if it is treating men as if they were innocent,
remembered that the discussion in this on the condition of faith, it is used
epistle pertains to the question, " how often, and especially in this epistle.
can mortal man be just with God?" See Rom. iii. 24. 26. 28. 30; iv. 5; v.
The apostle shows that it cannot be 1; viii. 30. Gal. ii. 16; iii. 8. 24.
by works; and that it can be by faith. Rom. iii. 21, 22. 25; iv 3. 6. 13 ix
This latter is what he calls the rig'ht- 30, &c.
eolusness of God which is revealed in It is called God's righteousness bethe gospel. cause it is God's plan, in distinction
To1:;s;' that this is the imeaning ii is f! tiin:;l1 the olrans set up by men. 1
A. D. 60.] CHAPTER 1. 29
was originated by him; it differs from this great and glorious truth was thus
all others; and it claims him as its made known, Paul was not ashamed
author, and tends to his glory. It is of the gospel. Nor should we be.
-alled his righteousness, as it is the ~ From faith,'e eri-'rws. This phrase
vay by which he receives and treats I take to be connected with the exmen as righteous. This same p an pression, " the righteousness of God.':
was fo:e;old in various places, where the Thus, "the righteousness of God;" and
word righteousness is nearly synony- it means, that God's method of justifying
mous with salvation. Isa. lvi. 5, " My men isfrom or out of a system of salvation
righteousness is near; my salvation is byfaith alone. The great truth of the gos
gone forth." 6, "My salvation shall pel is brought out, that men are justified
be for ever, and my righteousness shall by faith, and not by the deeds of the law
not be abolished." Isa. lvi. 1, "My The common interpretation of the pas
salvation is near to come, and my right- sage has been, that the righteousness ol
eousness to be revealed." Dan. ix. God in this is revealedfrom one degree oj
24, " To make reconciliation for ini- faith to another. But to this interquity, and to bring in everlasting right- pretation there are many objections
eousness." (1.) It is not true. The gospel was
In regard to this plan, it may be ob- not designed for this. It did not supserved, (1.) That it is not to declare pose that men had a certain degree of
that men are innocent and pure. That faith by nature, which needed only to,would not be true. The truth is just be strengthened in order that they
the reverse; and God does not esteem might be saved. (2.) It doesnot make
men to be different from what they good sense. To say that the rightare. (2.) It is not to take part eousness of God, meaning, as is corwith the sinner, and to mitigate his monly understood, his essential jus.
offences. It admits them to their full tice, is revealed from one degree of
extent; and makes him feel them also. faith to another, is to use words with(3.) It is not that we become partakers out any meaning. (3.) The connexion
of the essential righteousness of God. of the passage does not admit of this
That is impossible. (4.) It is not that interpretation. The design of the pashis righteousness becomes ours. This sage is evidently to set forth the doc
is not true; and there is no intelligible trine of justification as the grand theme
sense in which that can be understood. of remark, and it does not comport
But it is God's plan for pardoning sin, with that design to introduce here the
and for treating us as if we had not advance from one degree of faith to
committed it; that is, adopting us as another, as the main topic. (4.) The
his children, and admitting us to heaven epistle is intended clearly to establish
on the ground of what the Lord Jesus the fact that men are justified by faith.
has done in our stead. This is God's This is the grand idea which is kept up;
plan. Men seek to save themselves and to show how this may be done is
by their own works. God's plan is to the main purpose before the apostle.
save them by the merits of Jesus See ch. iii. 22, 30; ix. 30; ix. 32;
Christ. ~ Revealed. Made known, x. 6, &c. -(5.) The passage which he
and communicated. The gospel states immediately quotes shows that he did
the fact that God has such a plan of not speak of different degrees of faith,
justification; and shows the way or but of the doctrine that men are to be
mannuer in which it might be done. justified by faith. ~ To faith. Unto
The fact seems to have been under- those who believe (comp. ch. iii. 22);
stood by Abraham, and the patriarchs or to every one that has faith, ver. 16.
(Heb. xi.), but the full mode or man- The abstract is here put for the con.
ner in which it was to be accomplish- crete. It is designed to express the
ed, was not revealed until it was done idea, that God's plan of justifying
in the gospel of Christ. And because men is revealed in the gospel, which
c2
bo ROMANS. [A.. 60.
18 For the wrath a of God is revealed from heaven against all
a Eph.5.6.
plan is by faith, and the benefts of port, and deliverance. So in the goswvhich plan shall be extended to all pel the blessings of salvation are reprethat have faith, or that believe. A5s sented as life, eternal life. Sin is
it is written. See Habakkuk ii. 4. represented as death, and man by nature
~ The just shall live by faith. The is represented as dead in trespasses and
LXX. translate the passage in Habak- sins. Eph. ii. 1. The gospel restores
kuk, " If any man shall draw back, my to life and salvation. John iii. 36; v.
soul shall have no pleasure in him, but 29. 40; vi. 33. 51. 53; xx. 31. Acts
the just by my faith," or by faith in me, ii. 28. Rom. v. 18; viii. 6.-This ex-'shall live." The very words are pression, therefore, does not mean, as
ased by them which are employed by it is sometimes supposed, the justified
the apostle, except they add the word by faith shall live; but it is expressive
" my, /tov," my faith. The Syriac ren- of a general principle in relation to
ders it in a similar manner, " The just men, that they shall be defended, preby faith shall live." The meaning of served, made happy, not by their own
the Hebrew in Habakkuk is the same. merits or strength, but by codfldence
It does not refer originally to the doc- in God. This principle is exactly aptrine of justification by faith; but its plicable to the gospel plan of salvation.
meaning is this,'The just man, or the Those who rely on God the Saviour
righteous man, shall live by his confi- shall be justified, and saved.
dence in God.' The prophet is speak- 18. For. This word denotes that
ing of the woes attending the Baby- the apostle is about to give a reason
lonish captivity. The Chaldeans were for what he had just said. This verse
to come upon the land and destroy it, commences the argument of the epistle,
and remove the nation, ch. i. 6-10. an argument designed to establish the
But this was not to be perpetual. It proposition advanced in ver. 17. The
should have an end (ch. ii. 3), and proposition is, that God's plan of justithey who had confidence in God should fication is revealed in the gospel. To
live (ver. 4); that is, should be restored show this, it was necessaiy to show
to their country, should be blessed and that all other plans had failed; and that
made happy. Their confidence in God there was need of some nerv plan or
should sustain them, and preserve scheme to save men. To this he devotes
them. This did not refer primarily to this and the two following chapters.
the doctrine of justification by faith, The design of this argument is, to show
nor did the apostle so quote it, but it that men were sinners. And in order
expressed a general principle that to make this out, it was necessary to
those who had confidence in God show that they were under law. This
should be happy, and be preserved, and was clear in regard to the Jews. They
blessed. This would express the doc- had the Scriptures; and the apostle in
trine which Paul was defending. It this chapter shows that it was equally
was not by relying on his own merit clear in regard to the Gentiles, and
that the Israelite would be delivered, then proceeds to show that both had
but it was by confidence in God, by his failed of obeying the law. To see this
strength, and mercy. On the same clearly it is necessary to add only, that
principle would men be saved under there can be but two ways of justifica
the gospel. It was not by reliance on tion conceived of; one by obedience to
their own works or merit; it was by law, and the other by grace. The
confidence in God, by faith that they former was the one by which Jews and
were to live. ~ Shall live. In Ha- Gentiles had sought to be justified;
bakkuk this means to be made happy, and if it could be shown that in this
or blessed shall find comfort, and sup- they had failed, the way was clear tG
A.D. 6D. ]. CHAPTER A. 3.
show that there was need of some character of a ruler who is opposed to
other plan. ~ The -wrath of God, all crime in the community, and who
Egy) ~vo. The word rendered -wrath expresses those feelings in the laws.
properly denotes that earnest appetite, And the more he is opposed to vice
or desire by which we seek any thing, and crime, the more we admire his
or an intense effort to obtain it. And it character and his laws; and why shall
is particularly applied to the desire we be not equally pleased with God,
which a man has to take vengeance who is opposed to all crime in all parts
who is injured, and who is enraged. of the universe, and who determines
It is thus synonymous with revenge. to express it in the proper way for the
Eph. iv. 31, "Let all bitterness, and sake of preserving order and promoting
zvwrath," &c. Col. iii. 8, " Anger, peace? The word divine displeasure
-wrath, malice," &c. 1 Tim. ii. 8. James or indignation, therefore, expresses the
i. 19. But it is also often applied to meaning of this phrase. See Matt. iii.
God; and it is clear that when we 7. Luke iii. 7; xxi. 23. John iii. 36
think of the word as applicable to him, Rom. ii. 5. 8; iii. 5; iv. 15; v. 9; ix,
it must be divested of every thing like 22; xii. 19; xiii. 4, 5. Eph. ii. 3; v.
human passion, and especially of the 6. 1 Thess. i. 10; ii. 16, &c. The
passion of revenge. As he cannot be word occurs thirty-five times in the
inur7ed by the sins of men (Job xxv. New Testament. ~[ Is revealed. That
6-8), he has no motive for vengeance is, revealed to the Jews by their law
properly so called, and it is one of the and to the Gentiles in their reason
most obvious rules of interpretation and conscience, as the apostle prothat we are not to apply to God pas- ceeds to show. ~ From heaven. This
sions and feelings which, among us, expression I take to mean simply that
have their origin in evil. In making a the divine displeasure against sin is
revelation, it was indispensable to use made known by a divine appointment;
words which men used; but it does by an arrangement of events, commanot follow that when applied to God nications, and arguments, which evince
they mean precisely what they do that they have had their origin in
when applied to man. When the Sa- heaven; or are divine. How this is,
viour is said (Mark iii. 5) to have Paul proceeds to state, in the works of
looked on his disciples with anger creation, and in the law which the He(Greek, wrath, the same word is here), brews had. A variety of meanings
it is not to be supposed that he had the have been given to this expression, but
feelings of an implacable man seeking this seems the most satisfactory. It
vengeance. The nature of thefeeling does not mean that the wrath -will be
is to be judged of by the character of sent from heaven; or that the heavens
the person. So, in this place, the word declare his wrath; or that the heavenly
denotes the divine displeasure or in- bodies are proofs of his wrath against
dignation against sin; the divine pur- sin; or that Christ, the executioner of
pose to inflict punishment. It is the wrath, will be manifest from heaven
opposition of the divine character (Origen, Cyrill, Beza, &c.); or that it
against sin; and the determination of is from God -who is in heaven; but that
the divine mind to express that oppo- it is by an arrangement which shows
sition in a proper way, by excluding that it had its origin in heaven, or has
the offender from the favours which he proofs that it is divine. a Ji' ainst al
bestows on the righteous. It is not an ungodliness. This word properly
unamiable, or arbitrary principle of means impiety towards God, or neglect
conduct. We all admire the character of the worship and honour due to him.
of a father who is opposed to disorder, &si-dscv. It refers to the fact that men
and vice, and disobedience in his fami- had failed to honour the true God, and
ly, and who expresses his opposition had paid to idols the homage which
in a proper wany, We admire the was due to him. Multitudes also i
32 R(OMANS. [A.D. D60
every age refuse to honour him, and made known by the light of nature
neglect his worship, though they are The truth pertaining to his perfections,
not idolaters. Many men suppose that his law, &c. They hold it back, or
if they do not neglect their duty to restrain its influence. ~ In zurighttheir fellow-men, if they are honest eousness. Or rather, by their iniquity.
and upright in their dealings, they are Their wickedness is the cause why the
not guilty, even though they are not truth had had so little progress among
righteous, or do not do their duty to them, and had exerted so little influGod; as though it were a less crime ence. This was done by their yielding
to dishonour God than man; and as to corrupt passions and propensities,
though it were innocence to neglect and by their being therefore unwilling
and disobey our Maker and Redeemer. to retain the knowledge of a pure and
The apostle here shows that the wrath holy God, who is opposed to such deeds,
of God is as really revealed against the and who will punish them. As they
neglect of God as it is against positive were determined to practise iniquity,
iniquity; and that this is an offence of they chose to exclude the knowledge
so much consequence as to be placed of a pure God, and to worship impure
first, and as deserving the divine in- idols, by which they might give a
dignation more than the neglect of our sanction to their lusts. Their vice and
duties towards men. Comp. Rom. xi. tendency to iniquity was, therefore, the
26. 2 Tim. ii. 16. Titus ii. 12. Jude reason why they had so little know15. 18. The word does not elsewhere ledge of a holy God; and by the love
occur in the New Testament. ~ Un- of this, they held back the truth from
righteousness of men. Unrighteous- making progress, and becoming diffused
ness, or iniquity towards men. All among them.
offences against our neighbour, our pa- The same thing is substantially true
rents, our country, &c. The word un- now. Men hold back or resist the
godliness includes all crimes against truth of the gospel by their sins in the
God; this, all crimes against our fellow- following ways. (1.) Men of influmen. The two words express that ence and wealth employ both, in diwhich comprehends the violation of all rectly opposing the gospel. (2.) Men
the commands of God; " Thou shalt love directly resist the doctrines of religion,
the Lord thy God, &c. and thy neigh- since they know they could not hold
bour as thyself." Matt. xxii. 37-40. to those doctrines without abandoning
The wrath of God is thus revealed their sins. (3.) Men who resolve to
against all human wickedness. ~ WVho live in sin, of course, resist the gospel,
hold the truth. Who keep back, or and endeavour to prevent its influence.
restrain the truth. The word trans- (4.) Pride, and vanity, and the love of
lated hold here, sometimes means to the world also resist the gospel, and
maintain, to keep, to observe (1 Cor. oppose its advances. (5.) Unlawful
vii. 30. 2 Cor. vi. 12); but it also means business-business that begins in evil,
to hold back, to detain, to hinder. and progresses, and ends in evil-has
Luke iv. 42, " The people sought him this tendency to hold back the gospel.
(Jesus), and came to him, and stayed Such is the effect of the traffic in
him." (Greek, the same as here.) ardent spirits, in the slave-trade, &e.
Philemon 13, "Whom I would have They begin in the love of money, the
retained with me," &c. 2 Thess. ii. 6, root of all evil (1 Tim. vi. 10); they' And nowye know what -vithholdeth," progress in the tears and sorrows of
&c. In this place it means also that the widow, the orphan, the wife, the
they held back, or restrained the sister, or the child; and they end in the
truth, by their wickedness. 5 The deep damnation of multitudes in the
truth. The truth of God, in whatever world to come. Perhaps there has
way made known, and particularly, as been nothing that has so much hela
the apostle goes on to say that which is back the influence of truth, and of the
A. D. 60.] CHAPTER I. I3
ungodliness, and unrighteous- be known of God is manifest in:
ness of men, who hold the truth them; for a God hath shewed it
in unrighteousness: unto them.
19 Because that which may 20 For the invisible things of
1 or, to. a Johnl.9.
gospel, as indulgence in the vice of in- God as to prove that they had no extemperance, and traffic in liquid fire. case for their crimes; or that God
(6.) Indulgence in vice, or wickedness would be just in punishing them for
of any kind, holds back the truth of their deeds. For this it was needful
God. Men who are resolved to in- only that his existence and his justice,
dulge their passions will not yield or his determination to punish sin,
themselves to this truth. And hence should be known; and this, the apostle
all the wicked, the proud, and vain, affirms, was known among them, and
and worldly are responsible, not only had been from the creation of the
for their own sins directly, but for hin- world. This expression, therefore, is
dering, by their example and their not to be pressed as implying that they
crimes, the effect of religion on others. knew all that could be known about
They are answerable for standing in the God, or that they knew as much as
way of God and his truth; and for they who had a revelation; but that
opposing him in the benevolent design they knew enough to prove that they
of doing good to all men. There is had no excuse for their sins. ~ Is
nothing that prevents the universal manifest. Is known; is understood.
spread and influence of truth but sin. S In thema. Among them. So the
And men of wickedness are answer- preposition in is often used. It means
able for all the ignorance and wo that they had this knowledge; or it
which are spread over the community, had been communicated to them. The
and which have extended themselves great mass of the heathen world was
over the world. indeed ignorant of the true God; but
19. Because. The apostle pro- their leaders, or their philosophers, had
ueeds to show how it was that the this knowledge. See Note on ver. 21.
heathen hindered the truth by their But this was not true of the mass, or
iniquity. This he does by showing body of the people. Still it was true
that the truth might be known by the that this knowledge was in the possesworks of creation; and that nothing sion of man, or was aoonsg the pagan
but their iniquity prevented it. ~ That world, and would have spread, had it
which may be known of God. That not been for the love of sin. ~ God
which is knowable concerning God. hath showed it to them. Comp. John
The expression implies that there may i. 9. He had endowed them with reabe many things concerning God which son and conscience (ch. ii. 14, 15); he
cannot be known. But there are also had made them capable of seeing and
many things which may be ascertained. investigating his works; he had spread
Such are his existence, and many of before them the proofs of his wisdom,
his attributes, his power, and wisdom, and goodness, and power, and had thus
and justice, &c. The object of the given them the means of learning his
apostle was not to say that every thing perfections and will.
pertaining to God could be known by 20. For the invisible things of him.
them, or that they could have as clear The expression " his invisible things"
a view of him as if they had possessed refers to those things which cannot be
a revelation. We must interpret the perceived by the senses. It does not
expression according to the object imply that there are any things perwhich he had in view. That was to taining to the divine character which
show tkat so much might be known of mnay be seen by the eye; but that
84 RlOMANS. (A, D. 60,
him from the creation of the are made, even his eternal power
world are clearly seen, being and Godhead: so that they are
understood by the things that without excuse.
a Ps.19.1,&c. 1 or, that they may Ue.
there are things which may be known derstood. His perfections may be
of him, though not discoverable by the investigated, and comprehended by
eye. We judge of the objects around means of his works. They are the
us by the senses, the sight, the touch, evidences submitted to our intellects,
the ear, &c. Paul affirms, that though by which we may arrive at the true
we cannot judge thus of God, yet knowledge of God. ~ Things that
there is a way by which wemay come are made. By his works. Comp. Heb.
to the knowledge of him. What he xi. 3. This means, not by the original
means by the invisible things of God act of creation, but by the continual
he specifies at the close of the verse, operations of God in his Providence,
his eternal powver and Godhead. The by his doings, roli; /lo, by what he is
affirmation extends only to that; and continually producing and accomplishthe argument implies that that was ing in the displays of his power and
enough to leave them without any ex- goodness in the heavens and the earth.
cuse for their sins. ~ From the What they were capable of undercreation of the world. The word standing, he immediately adds, and
creation may either mean the act of shows that he did not intend to affirm
creating, or more commonly it means that every thing could be known of
the thing created, the world, the uni- God by his works; but so much as to
verse. In this sense it is commonly free them from excuse for their sins.
used in the New Testament. Comp. ~ His eternal power. Here are two
Mark x. 6; xiii. 19; xvi. 5. Rom. thingsimplied. (1.) Thattheuniverse
i. 25. 2 Cor. v. 17. Gal. vi. 15. Col. contains an exhibition of his power, or
i. 15. 23. Heb. iv. 13; ix. 11. 1 Pet. a display of that attribute which we
ii. 13. 2 Pet. iii. 4. Rev. iii. 14. call omnipotence; and, (2.) That this
The word "from" may mean since, power has existed from eternity, and
or it may denote by means of. And of course implies an eternal existence
the expression here may denote that, in God. It does not mean that this
as an historical fact, God has been power has been exerted or put forth
known since the act of creation; or from eternity, for the very idea of
it may denote that he is known creation supposes that it had not, but
by meats of the material universe that there is proof, in the works of
which he has formed. The latter is creation, of power which must have
doubtless the true meaning. For, (1.) existed from eternity, or have belonged
This is the common meaning of to an eternal being. The proof of
the word creation; and, (2.) This this was clear, even to the heathen, with
accords with the design of the argu- their imperfect views of creation and
ment. It is not to state an historical of astronomy. Comp. Ps. xix. The
fact, but to show that they had the majesty and grandeur of the heavens
means of knowing their duty within would strike their eye, and be full
their reach, and were without excuse. demonstration that they were the work
Those means were in the wisdom, of an infinitely great and glorious God.
power, and glory of the universe, by But to us, under the full blaze of
which they were surrounded. ~ Aire modern science, with our knowledge
clearly seen. Are made manifest; of the magnitude, and distances, and
or may be perceived. The word revolutions of the heavenly bodies, the
ased here does not occur elsewhere proof of this power is much more
n the New Testament. ~, Being un- grand and impressive. IWe may apply
A. D. 60. J CHAPTER 1o 35
the remark of the apostle to the pre- that they are without excuse. God
sent state of the science, and his lan- has given them so clear evidence of his
guage will cover all the ground, and the existence and claims, that they have
proof to human view is continually no excuse for their idolatry, and for
rising of the amazing power of God, hindering the truth by their iniquity
by every new discovery in science, and It is implied here that in order that
especially in astronomy. Those who men should be responsible, they should
wish to see this subject presenrted in a have the means of knowledge; and
most impressive view, may find it that he does not judge them when
done in Chalmer's Astronomical Dis- their ignorance is involuntary, and the
courses, and in Dickls Christian Philo- means of knowing the truth have not
sopher. Equally clear is the proof that been communicated. But where men
this power must have been eternal. If have these means within their reach,
~t had not always existed, it could in and will not avail themselves of them,
no way have been produced. But it all excuse is taken away. This was
is not to be supposed that it was the case with the Gentile world. They
always exerted, any more than it is had the means of knowing so nmuch
that God now puts forth all the power of God, as to show the folly of worthat he can, or than that Zwe constantly shipping dumb idols. Comp. Isa. xliv.
put forth all the power which we pos- 8-20. They had also traditions
sess. God's power was called forth respecting his perfections; and they
at the creation. He showed his om- could not plead for their crimes and
nipotence; and gave, by that one great fblly that they had no means of knowact, eternal demonstration that he was ing him. If this was true of the paalmighty; and we may survey the gan world then, how much more is it
proof of that, as clearly as if we had true of the world now? And especialseen the operation of his hand there. ly how true and fearful is this, respectThe proof is not weakened because we ing that great multitude in Christian
do not see the process of creation con- lands who have the Bible, and who
stantly going on. It is rather augmented never read it; who are within the reach
by the fact that he sustains all things, of the sanctuary, and never enter it;
and controls continually the vast masses who are admonished by friends, and by
of matterin the material worlds. ~ God- the providences of God, and who rehead. His divinity. The Greek word Get- gard it not; and who look upon the
6OTr is not elsewhere used in the New heavens, and even yet see no proof of'estament, though the similar words 0e- the eternal power and Godhead of him
d-rgC and Oerov, both rendered Godhead, who made them all! Nay, there are
occur in Col. ii. 9. Acts xvii. 29. The pas- those who are apprized of the discovesage here proves the truth that the su- ries of modern astronomy, and who
premacy, or supreme divinity of God, was yet do not seem to reflect that all
exhibited in theworks of creation, or that these glories are proof of the existence
he was exalted above all creatures and of an eternal God; and who live in
things. It would not be proper, however, ignorance of religion as really as. the
to press this word as implying that all heathen, and in crimes as decided
that we know of God by revelation was and malignant as disgraced the darkknown to the heathen; but that so est ages of the world. For such there
much was known as to show his supre- is no excuse, or shadow of excuse, to
macy; his right to their homage; and be offered in the day of doom. And
of course the folly and wickedness of there is no fact more melancholy in
idolatry. This is all that the ar- our history, and no one thing that
gument of the apostle demands, and, more proves the stupidity of men,
of course, on this principle the ex- than this sad forgetfulness of Him that
pression is to be interpreted ~ So made the heavens, even amid all the
:~6 WROMANS. [A. D. 60
21 Because that, when they not as God, neither were thank
knew God, they glorified him ful, but became vain " in theit
a Je.2.5. Eph.4.17,18.
wonders and glories that have come fest, when we look at heaven, ant
fresh from the hand of God, and that contemplate heavenly things, as that
every where speak his praise. there is some divinity of most excellen
21. Because that. The apostle mind, by which these things are
here is showing that it was right to governed?" r Th7ey g-lor~ified him
condemn men for their sins. To do not as God. They did not honour
this it was needful to show them that him as God. This was the true source
they had the knowledge of God, and of their abominations. To glorify him
the means of knowing what was right; as God is to regard with proper reveand that the true source of their sins rence all his perfections and laws; to
and idolatries was a corrupt and evil venerate his name, his power, his holiheart. ~ IlVhen they knewv God. ness, and presence, &c. As they were
Greek, knowing God. That is, they not inclined to do this, so they were
had an acquaintance with the exist- given over to their own vain and wickence and many of the perfections of ed desires. Sinners are not willing to
one God. That many of the philoso- give honour to God as God. They are
phers of Greece and Rome had a not pleased with his perfections; and
knowledge of one God, there can be therefore the mind becomes fixed on
no doubt. This was undoubtedly the other objects, and the heart gives free
case with Pythagoras, who had travel- indulgence to its own sinful desires.
led extensively in Egypt, and even in A willingness to honour God as GodPalestine; and also with Plato and his to reverence, love, and obey him, would
disciples. This point is clearly shown effectually restrain men from sin.
by Cudworth in his Intellectual Sys- 1 JVeither were thankful. The oblitem, and by Bishop Warburton in the gation to be thankful to God for his
Divine Legation of Moses. Yet the mercies, for the goodness which we
knowledge of this great truth was not experience, is plain and obvious. Thus
communicated to the people. It was we judge of favours received of our
confined to the philosophers; and not fellow-men. The apostle here clearly
improbably one design of the mysteries regards this unwillingness to render
celebrated throughout Greece was to gratitude to God for his mercies as
keep up the knowledge of the one one of the causes of their subsequent
true God. Gibbon has remarked that corruption and idolatry. The reasons
"the philosophers regarded all the of this are the following. (1.) The
popular superstitions as equally false; effect of ingratitude is to render the
the common people as equally true; heart hard and insensible. (2.) Men
and the politicians as equally useful." seek to forget the Being to whom they
This was probably a correct account are unwilling to exercise gratitude.
of the prevalent feelings among the (3.) T' do this, they fix their affecancients. A single extract from Ci- tions oL other things; and hence the
cero (de Natura Deorum, lib. ii. c. 6) heathen expressed their gratitude not
will show that they had the know- to God, but to the sun, and moon, and
ledge of one God. "There is some- stars, &c., the mediums by which
thing in the nature of things, which God bestows his favours on men. And
the mind of man, which reason, which we may here learn that an unwillinghuman power cannot effect; and cer- ness to thank God for his mercies is
tainly that which produces this must one of the most certain causes of
be better than man. What can this alienation and hardness of heart.
be called but God?" Again (c. 2), ~ But became vain. To become
"What can be so plain and mani- vain, with us, means to be eiated,.)i
A. D. 60.j CHAPTER 1. 37
imaginations, and their foolish be wise, they a became fools,
heart was darkened: 23 And changed the glory of
22 Professing themselves to the uncorruptible God into an
a Jer.8.8,9.
or self-conceited, or to seek praise from is substantially the process by which
others. The meaning here seems to men wander away from God now.
be, they became foolish, frivolous in They have the knowledge of God, but
their thoughts and reasonings. They they do not love him; and being disacted foolishly; they employed them- satisfied with his character and governselves in useless and frivolous ques- ment, they begin to speculate, fall into
tions, the effect of which was to lead error, and then " find no end in wander
the mind farther and farther from the ing mazes lost," and sink into the depths
truth respecting God. ~ Imaginations. of heresy and of sin.
This word means properly thoughts, 22. Professing themselves to be
then reasonings, and also disputations. wise. This was the common boast of
Perhaps our word, speculations, would the philosophers of antiquity. The
convey its meaning here. It implies very word by which they chose to be
that they were unwilling to honour God, called, philosophers, means literally
and being unwilling to honour hin, lovers of wuisdom. That it was their
they comnmenced those speculations boast that they were wise, is well
which resulted in all their vain and known. Comp. ch. i. 14. 1 Cor. i. 19,
foolish opinions about idols, and the 20, 21, 22; iii. 19. 2 Cor. xi. 19
various rites of idolatrous worship. ~ They became fools. Comp. Jer.viii.
ivlany of the speculations and in- 8, 9. They becarcn really foolish in
quiries of the ancients were among the their opinions and conduct. There is
most vain and senseless which the something particularly pungent and
mind can conceive. ~ Jilnd theirfool- cutting in this remark, and as true as
ish heart. The word heart is not it is pungent. In what way they
unfrequently used. to denote the mind, evinced their folly, Paul proceeds imor the understanding. We apply it mediately to state. Sinners of all
to denote the affections. But such kinds are frequently spoken of as fools
was not its common use among the in the Scriptures. In the sense in
Hebrews. We speak of the head which it is thus used, the word is apwhen we refer to the understanding, plied to them as void of understanding
but this was not the case with the or moral sense; as idolaters, and as
Hebrews. They spoke of the heart wicked. Ps. xiv. 1. Prov. xxvi. 4; i.
in this manner, and in this sense it is 17. 22; xiv. 8, 9. The senses in
clearly used in this place. See Eph. i. which this word here is applied to the
18. Rom. ii. 15. 2 Cor. iv. 6. 2 Pet. heathen are, (1.) That their speculai. 19. The word foolish means literally tions and doctrines were senseless; and
that which is without understanding. (2.) That their conduct was corrupt.
Matt.xv. 16. ~ WPas darkened. Was 23. Jind changed. This does not
rendered obscure, so that they did not mean that they literally transmuted
perceive and comprehend the truth. God himself; but that in their views
The process which is stated in this they exchanged him; or they changed
verse is, (1.) That men had the know- him as an object of worshiJ, for idols.
ledge of God. (2.) Tht they refused They produced, of course, no reai
to honour him when they knew him, change in the glory of the infinite God
and were opposed to his character and but the chanige was in themselves.
government. (3.) That they were They forsook him of whom they had
ungrateful. (4.) That they then be- knowledge (ver. 21), and offered thil
gan to doubt, to reason, to speculate, homage which was due to him, to idols
and wandered far into darkness. This I The glory. The majesty, the honour
D
38 1ROMANS LA. AD. 60
image like to corruptible man, beasts, and creeping things.
and to birds, and four-footed 24 Wherefore God also gave'
a Isa.40.18,26. Ezek.8.10, b Ps.81.12. 2Thess.i 11.
&c. This word stands opposed here man form. It was proof of great de
to the degrading nature of their wor- gradation, that they thus adored men
ship. Instead of adoring a Being with like passions as themselves; and
clothed with majesty and honour, they attempted to displace the true God
bowed down to reptiles, &c. They from the throne, and to substitute in
exchanged a glorious object of worship his place an idol in the likeness of
for that which was degrading and hu- men. ~ lAnd to birds. The ibis was
miliating. The glory of God, in such adored with peculiar reverence among
places as this, means his essential the Egyptians, on account of the great
honour, his majesty, the concentration benefits resulting from its destroying
and expression of his perfections, as the serpents which, but for this, would
the glory of the sun (I Cor. xv. 41) have overrun the country. The hawk
means his shining, or his splendour. was also adored in Egypt, and the
Comp. Jer. ii. 11, and Ps. cvi. 20. eagle at Rome. As one great princiT The uncorruptible God. The word ple of pagan idolatry was to adore all
uncorruptible is here applied to God objects from which important benefits
in opposition to man?. God is un- were derived, it is probable that all
changing, indestructible, immortal. birds would come in for a share of
The word conveys also the idea that pagan worship, that rendered service in
God is eternal. As he is incorruptible, the destruction of noxious animals.
he is the proper object of worship. In. And four-footed beasts. Thus the
all the changes of life, man may come ox, under the name apis, was adored in
to him, assured that he is the same. Egypt; and even the dog and the
When man decays by age or infirmi- monkey. In imitation of the Egyptian
ties, he may come to God, assured that ox, the children of Israel made their
he undergoes no such change, but is golden calf, Ex. xxii. 4. At this
the same yesterday, to-day, and for day, two of the most sacred objects of
ever. Comp. 1 Tim. i. 17. ~ Into an worship in Hindoostan are the cow
image. An image is a representation and the monkey. ~.And creeping
or likeness of any thing, whether made things. Reptiles. "Animals that have
by painting, or from wood, stone, &c. no feet, or such short ones that they
Thus the word is applied to idols, as seem to creep or crawl on the ground."
being images or representations of (Calmet.) Lizards, serpents, &c. come
heavenly objects. 2 Chron. xxxiii. 7. under this description. The crocodile
Dan. iii. 1. Rev. xi. 4, &c. See in- in Egypt was an object of adoration,
stances of this among the Jews de- and even the serpent. So late as the
scribed in Isa. xl. 18-26, and Ezek. second century of the Christian era,
viii. 10. ~ To corruptible mnan. This there was a sect in Egypt, called
stands opposed to the incorruptible Ophites from their worshipping a serGod. Many of the images or idols pent, and who even claimed to be
of the ancients were in the forms of Christians. (Murdock's Mosheim, vol. i.
men and women. Many o~,heir gods p. 180, 181.) There was scarcely an
were heroes and benefactors, who were object, animal or vegetable, which the
deified, and to whom temples, altars, Egyptians did not adore. Thus the
lnd statues were erected. Such were leek, the onion, &c. were objects of
Jupiter, and Hercules, and Romulus, worship, and men bowed down and
&c. The worship of these heroes paid adoration to the sun and moon, to
thus constituted no small part of their animals, to vegetables, and to reptiles.
dolatry, and their images would be of Egypt was the source of the views of'oumse representations of them in hu- religion that pervaded other nations.
&. D. 60.] CHAPfTER, 389
them up to uncleanness through 25 Who changed the truth of
the lusts of their own hearts, to God a into a lie, and worshipped
dishonour their own bodies be- and served the creature more'
tween themselves a Amos 2.4. 1 or, rather.
and hence their worship partook of the This is a repetition of the declaration
same wretched and degrading charac- in ver. 23, in another form. The
ter. (See Leland's " Advantage and phrase, " the truth of God" is a Heo
Necessity of Revelation.") brew phrase, meaning the true God.
24. Wherefore. That is, because In such a case, where two nouns come
they were unwilling to retain him in together, one is employed as an adjectheir knowledge, and chose to worship tive to qualify the other. Most cornidols. Here is traced the practical monly the latter of two nouns is
tendency of heathenism; not as an used as the adjective, but sometimes it
innocent and harmless system, but as is the former, as in this case. God is
resulting in the most gross and shame- called the true God in opposition to
less acts of depravity. I God gave idols, which are called false gods.
them up. He abandoned them, or he There is but one real or true God, and
ceased to restrain them, and suffered all others are false. S Into a lie. Into
them to act out their sentiments, and zdols, or false gods. Idols are not unto manifest them in their life. This frequently called falsehood and lies,
does not imply that he exerted any because they are not true representapositive influence in inducing them to tions of God. Jer. xiii. 25. Isa. xxviii.
sin, any more than it would if we 15. Jer. x. 14. Ps. xl. 4. ~ The creashould seek, by argument and entreaty, ture. Created things, as the sun,
to restrain a headstrong youth, and moon, animals, &c. S Who is blessed
when neither would prevail, should for ever. It was not uncommon to add
leave him to act out his propensities, a doxology, or ascription of praise to
and to go as he chose to ruin. It is God, when his name was mentioned.
implied in this, (1.) That the tendency See Rom. ix. 5. 2 Cor. xi. 31. Gal. i.
of man was to these sins; (2.) That 5. The Jews also usually did it. In
the tendency of idolatry was to pro- this way they preserved veneration for
mote them; and (3.) That all that was the name of God, and accustomed
needful, in order that men should com- themselves to speak of him with revemit them, was for God to leave him to rence. " The Mahometans also borfollow the devices and desires of his rowed this custom from the Jews, and
own heart. Comp. Ps. lxxxi. 12. 2 practise it to a great extent. Tholuck
Thess. ii. 10. 12. ~ To uncleanness. mentions an Arabic manuscript in the
To impurity, or moral defilement; par- library at Berlin which contains an
ticularly to those impurities which account of heresies in respect to Islam
he proceeds to specify, ver. 26, &c. ism, and as often as the writer has oci Thlrough the lusts of their own casion to mention the name of a new
hearts. Or, in consequence of their heretical sect, he adds,' God be exalted
own evil and depraved passions and above all which they say."' (Stuart.)
desires. He left them to act out, or [ qAmzen. This is a Hebrew word de.
manifest, their depraved affections and noting strong affirmation. So let it
inclinations. ~ To dishonour'. To be. It implies here the solemn assent
disgrace. ver. 26, 27..Between of the writer to what was just said; or
themselves. Among themselves; or his strong wish that what he had said
mutually. They did it by unlawful might be-that the name of God might
and impure connexions with one be esteemed and be blessed for ever.
another. The mention of the degrading idolatry
25. WJho changed tle tfruth of God. I of the heathens was strongly calcu
40 ROMANS. [A. 1). 60
than the Creator, who is blessed the natural use into that which
for ever. Amen. is against nature:
26 For this cause God gave 27 And likwise also the men,
them up unto vile a affections: leaving the natural use of the
for even their women did change women, burned in their lust one
a Eph.5.12. Jude 10.
lated to impress on his mind the supe- it would be easy for them to deny it,
rior excellency and glory of the one and put him to the proof of it. No
living God. It is mentioned respecting man would venture charges like these
the honourable Robert Boyle, that he without evidence; and the presumption
never mentioned the name of God is, that these things were known and
without a solemn pause, denoting his practised without shame. But this is
profound reverence. Such a practice not all. There is still abundant proof
would tend eminently to prevent an on record in the writings of the heathen
unholy familiarity and irreverence in themselves, that these crimes were
regard to the sacred name of the Most known and extensively practised.
High. Comp. Ex. xx. 7. ~ For even their women, &c. Evi26. For this cause. On account of dence of the shameful and disgraceful
what had just been specified; to wit, fact here charged on the women is
that they did not glorify him as God, abundant in the Greek and Roman
that they were unthankful, that they writers. Proof may be seen, which it
became polytheists and idolaters. In would not be proper to specify, in the
the previous verses he had stated their lexicons, under the words'r//arspeculative belief. He now proceeds Ol`o-fv, and sT'iur[r~. See also Seneca,
to show its practical influences on their epis. 95. Martial, epis. i. 90. Tholuck
conduct. ~ Vile affections. Disgrace- on the State of the heathen World, in
ful passions or desires. That is, to the Biblical Repository vol. ii. Luthose which are immediately specified. cian, Dial. Meretric. v. and Tertullian
The great object of the apostle here, it de Pallio.
will be remembered, is to shew the 27. And likewise the men, &c.
state of the heathen world, and to prove The sin which is here specified is that
that they had need of some other way which was the shameful sin of Sodom,
of justification than the law of nature. and which from that has been called
For this purpose, it was necessary for sodomy. It would scarcely be credible
him to enter into a detail of their sins. that man had been guilty of a crime so
The sins which he proceeds to specify base and so degrading, unless there
are the most indelicate, vile, and de- was ample and full testimony to it.
grading which can be charged on man. Perhaps there is no sin which so deepBut this is not the fault of the apostle. ly shows the depravity of man as this;
If they existed, it was necessary for none which would so much induce one
him to charge them on the pagan " to hang his head, and blush to think
world. His argument would not be himself a man." And yet the evidence
complete without it. The shame is not that the apostle did not bring a railing
in specifying them, but in their ex- accusation against the heathen world;
istence; not in the apostle, but in that he did not advancea charge which
those who practised them, and imposed was unfounded, is too painfully clear.
an him the necessity of accusing them It has been indeed a matter of controof these enormous offences. It may versy whether pwderastry, or tie love
be further remarked, that the mere fact of boys, among the ancients was not a
of his charging them with these sins pure and harmless love, but the eviis strong presumptive proof of their dence is against it. (See this discussed
heing practised. If they did not exist, in Dr. Leland's Advantage and Neces
A. D. 60.] CHAPTER I. 41
toward another; men with men recompense of their error which
working that which is unseemly, was meet.
and receiving in themselves that 28 And even as they (lid not
sity of Revelation, vol. i. 49-56.) mark of disapprobation, Cotta, a mar
The crime with which the apostle of the first rank and genius, fieely ani
charges the Gentiles here was by no familiarly owning to other Romans of
means confined to the lower classes of the same quality, that this worse than
the people. It doubtless pervaded all beastly vice was practised by himself,
classes, and we have distinct specifica- and quoting the authority of ancient
tions of its existence in a great num- philosophers in vindication of it. (De
ber of cases. Even Virgil speaks of Natura Deorum, b. i. ch. 28.) It apthe attachment of Corydon to Alexis, pears from what Seneca says (epis. 95)
without seeming to feel the necessity that in his time it was practised openly
of a blush for it. Maximus Tyrius at Rome, and without shame. He
(Diss. 10) says that in the time of speaks of flocks and troops of boys,
Socrates, this vice was common among distinguished by their colours and nathe Greeks; and is at pains to vindicate tions; and says that great care was
Socrates from it as almost a solitary taken to train them up for this detestaexception. Cicero (Tuscul. Ques. iv. ble employment. Those who may wish
34) says, that" Dicearchus had accused to see a further account of the morality
Plato of it, and probably not unjustly." in the pagan world may find it deHe also says (Tuscul. Q. iv. 33), that tailed in Tholuck's " Nature and moral
the practice was common among the Influence of Heathenism," in the BibGreeks, and that their poets and great lical Repository, vol. ii., and in Lemen, and even their learned men and land's Advantage and Necessity of the
philosophers, not only practised, but Christian Revelation. There is not the
gloried in it. And he adds, that it was least evidence that this abominable
the custom, not of particular cities vice was confined to Greece and Rome.
only, but of Greece in general. If so common there, if it had the
(Tuscul. Ques. v. 20.) Xenophon sanction even of their philosophers, it
says, that "the unnatural love of boys may be presumed that it was practised
is so common, that in many places it elsewhere, and that the sin against nais established by the public laws." He ture was a common crime throughout
particularly alludes to Sparta. (See the heathen world. Navaratte, in his
Leland's Advantage &c. i. 56.) Plato account of the empire of China
says that the Cretans practised this (book ii. ch. 6), says that it is extremecrime, and justified themselves by the ly common among the Chinese. And
example of Jupiter and Ganymede. there is every reason to believe, that
(Book of Laws, i.) And Aristotle both in the old world and the new, this
says, that among the Cretans there was a abominable crime is still practised. If
law encouraging that sort of unnatural such was the state of the pagan world.
love. (Arist. Politic. b. ii. ch. 10.) then surely the argument of the aposPlutarch says, that this was practised tie is well sustained, that there was
at Thebes, and at Elis. He further need of some other plan of salvation
says, that Solon, the great lawgiver of than was taught by the light of nature.
Athens, " was not proof against beauti- ~ That which is unseemly. T'hat which
tiful boys, and had not courage to re- is shameful, or disgraceful. ~.And
sist the force of love." (Life of Solon.) receivings in themselves, &c. The
Diogeues Laertius says that this vice meaning of this doubtless is, that the
was practised by the stoic Zeno. effect of such base and unnatural pasAmong the Romans, to whom Paul sions was, to enfeeble the body, to prowas writing, this vice was no less com- duce premature old age, disease, deron. Cicero introduces, without any cay, and an early deatb. That this is
2
42 ROMANS. [A. D. 60.
like 1 to retain God in their 29 Being filled with all unknowledge, God gave them over righteousness, fornication, wick
to 2 a reprobate mind, to do those edness, covetousness, maliciousthings which are not convenient; ness; full of envy, murder, de1 or, to acknowledge. 2 or, a mind void of judgment.
the effect of the indulgence of licen- a reprobate mind. ~ To a reprobate
tious passions, is amply proved by the mind. A mind destitute of judgment,
history of man. The despots who In the Greek the same word is used
practise polygamy, and keep harems in here, which, in another form, occurs in
in the east, are commonly superannu- the previous part of the verse, and which
ated at forty years of age; and it is well is translated " like." The apostle meant
known, even in Christian countries, doubtless to retain a reference to that
that the effect of licentious indulgence in this place. " As they did not apis to break down and destroy the con- prove,:etdLuo-v, or choose to retain
stitution. How much more might this God, &c. he gave them up to a
be expected to follow the practice of mind disapproved, rejected, reprobate,"
the vice specified in the verse under ooxiuov, and he means that the state
examination! God has marked the of their minds was such that God
indulgence of licentious passions with could not approve it. It does not
his frown. Since the time of the Ro- mean that they were reprobate by any
mans and the Greeks, as if there had arbitrary decree; but that, as a consenot been sufficient restraints before, he quence of their headstrong passions,
has originated a new disease, which is their determination to forget him, he
one of the most loathsome and dis- left them to a state of mind which
tressing which has ever afflicted man, was evil, and which he could not apand which has swept off millions of prove. ~ Which are not convevictims. But the effect on the body nient. Which are not fit or proper;
was not all. It tended to debase the which are disgraceful and shameful;
mind; to sink man below the level of to wit, those things which he proceeds
the brute; to destroy the sensibility; to state in the remainder of the chapter.
and to "sear the conscience as with a 29. Being filled. That is, the
hotiron." Thelast Yemnant of reason things which he specifies were conand conscience, it would seem, must be mona or abounded among them. This
extinguished in those who would in- is a strong phrase, denoting that these
dulge in this unnatural and degrading things were so often practised as that
vice. See Suetonius' Life of Nero, 28. it might be said they were full of
28..And even as they did not like, them. We have a phrase like this
&c. This was the true source of their still, when we say of one that he is
crimes. They did not choose to ac- fullof mischief, &c. ~ Unrighteousknowledge God. It was not because ness, aditi.. This is a word denoting
they could not, but because they were injustice, or iniquity in general. The
displeased with God, and chose to for- particular specifications of the iniquity
sake him, and follow their own pas- follow. ~ Fornication. This was a
sions and lusts. ~ To retain God, common and almost universal sin
&c. To think of him, or to serve and among the ancients, as it is among the
adore him. This was the first step in moderns. The word denotes all illicit
their sin. It was not that God corn- intercourse. That this was a compelled them; or that he did not give mon crime among the ancient heathen,
them knowledge; nor even is it said it would be easy to show, were it prothat he arbitrarily abandoned them as per, even in relation to their wisest
the first step; but they forsook him, and and most learned men. They who
ens a consequence he gave them up to wish to see ample evidence of this
A.D. 60.] CHAPTER I. 43
charge may find it in Tholuck's show that this was common among the' Nature and moral Influence of Hea- Gentiles. It has prevailed in all commuthenism," in the Biblical Repository, nities, but it was particularly prevalent
vol. ii. p. 441-464. ~ Wickedness. in Rome. It is necessary only to refer
The word used here denotes a desire the reader to the common events in the?f injutring others; or, as we should Roman history of assassinations, deaths
express it, malice. It is that depravity by poison, and the destruction of slaves.
and obliquity of mind which strives to But in a special manner the charge was
produce injury on others. (Calvin.) properly alleged against them, on acT Covetousness. Avarice, or the de- count of the inhuman contests of the
sire of obtaining that which belongs to gladiators in the amphitheatres. These
others. This vice is common in the were common at Rome, and constituted
world; but it would be particularly so a favourite amusement with the peowhere the other vices enumerated here ple. Originally captives, slaves, and
abounded, and men were desirous of criminals were trained up for combat;
luxury, and the gratification of their but it afterwards became common for
senses. Rome was particularly de- even Roman citizens to engage in these
sirous of the wealth of other nations, bloody combats, and Nero at one show
and hence its extended wars, and the exhibited no less than four hundred
various evils of rapine and conquest. senators and six hundred knights as
~ Licentiousness, txia. This word gladiators. The fondness for this
denotes evil in general; rather the act bloody spectacle continued till the
of doing wrong than the desire which reign of Constantine the Great, the
was expressed before by the word -wick- first Christian emperor, by whom they
edness. S Full of envy. " Pain, uneasi- were abolished about six hundred years
ness, mortification or discontent, excited after the original institution. " Several
by another's prosperity, accompanied hundred, perhaps several thousand,
with some degree of hatred or maligni- victims were annually slaughtered in
ty, and often with a desire or an effort to the great cities of the empire." Gibdepreciate the person, and with pleasure bon's Decline and Fall, ch. xxx. A. D.
in seeing him depressed." (Webster.) 404. As an instance of what mnight
This passion is so common still, that occur in this inhuman spectacle, we
it is not necessary to attempt to prove may refer to what took place on such
that it was common among the an- an occasion in the reign of Probus
cients. It seems to be natural to the (A. D. 281). During his triumph, near
human heart. It is one of the most seven hundred gladiators were reserved
common manifestations of wickedness, to shed each other's blood for the
and shows clearly the deep depravity amusement of the Roman people. But
of man. Benevolence rejoices at the "disdaining to shed their blood for the
happiness of others, and seeks to pro- amusement of the populace, they killed
mote it. But envy exists almost every their keepers, broke from their place of
where, and in almost every human confinement, and filled the streets of
bosom Rome with blood and confusion."
*All human virtue, to its latest breath, Gibbon's Decline and Fall, ch. xii,
Finds envy never conquered but by With such views and with such specdeath." Pope. tacles before them, it is not wonderful
~ JMzllder. "The taking of human that munrder was regarded as a matter of
life with premeditated malice by a per- little consequence, and hence this
son of a sane mind." This is necessa- crime prevailed throughout the world.
ry to constitute murder now, but the ~ Debate. Our word debate does not
word used here denotes all manslaugh- commonly imply evil. It denotes comter, or taking human life, except that monly discussion for elucidating truth,
which occurs as the punishment of or for maintaining a proposition, as the
rrime. It is scarcely necessary to debate. in Congress, &c. But the
44 ROMANS. [A. D. 60
bate, deceit, malignity; whis- despiteful; proud, boasters, in-.eerers, ventors of evil things, disobe30 Backbiters, haters of God, dient to parents,
word in the original meant also con- of God. There is no charge which
tention, strife, altercation, connected can be brought against men more sewith anger and heated zeal. Rom. xiii. vere than this. It is the highest possi13. 1 Cor. i. 11; iii. 3. 2 Cor. xii. 20. ble crime; yet it is a charge which the
Gal. v. 20. Phil. i. 15. 1 Tim. vi. 4. conduct of men will abundantly justify,
Titus iii. 9. This contention and and the truth of which all those expestrife would, of course, follow from rience who are brought to see their
malice and ccvetousness, &c. ~ De- true character. To an awakened sinceit. This denotes fraud, falsehood, ner there is often nothing more plain
&c. That this was common is also and painful than that he is a hater of
plain. The Cretans are testified by God. His heart rises up against Him,
one of the Greek poets to have been and his law, and his plan of saving
always liars. (Titus i. 12.) Juvenal men; and he deeply feels that nothing
charges the same thing on the Romans. can subdue this but the mighty power
(Sat. iii. 41.) "What, says he,should of the Holy One. This is a charge
I do at Rome? I cannot lie." Inti- which is not unfrequently brought
mating that if he were there, it would against men in the Bible. See John
follow, of course, that he would be ex- vii. 7; xv. 18. 24, 25; iii. 19, 20.
pected to be false. The same thing is Surely, if this be the native character
still true. Writers on India tell us of man, then it is "far gone from
that the word of a Hindoo even under original righteousness." No more
oath is not to be regarded; and the striking proof of depravity could be
same thing occurs in most pagan coun- given; and in no creed or confession
tries. [ JMalignity. This word sig- of faith is there a more painful and
nifies here, not malignity in general, humiliating representation given of
but that particular species of it which human wickedness, than in this declaconsists in misinterpreting the words ration of an inspired apostle, that men
or actions of others, or putting the are by nature HATERS OF GoD.
worst construction on their conduct. ~ Despiteful. This word denotes those
[ Whisperers. Those who secretly, who abuse, or treat with unkindness
and in a sly manner, by hints and in- or disdain, those who are present.
nuendoes, detract from others, or excite Whisperers and backbiters are those
suspicion of them. It does not mean who calumniate those who are absent,
those who openly calumniate, but that ~ Proud. Pride is well understood.
more dangerous class who give hints It is an inordinate self-esteem; an unof evil in others, who affect great reasonable conceit of one's superiority
knowledge, and communicate the evil in talents, beauty, wealth, accomplishreport under an injunction of secrecy, ments, &c. (Webster.) Of the existence
knowing that it will be divulged. This of this every where, there is abundant
class of people abounds every where, proof. And it was particularly striking
and there is scarcely any one more among the ancients. The sect of tith
dangerous to the peace or happiness of Stoics was distinguished for it, and this
society. was the general character of their phi30. Backbiters. Those who calum- losophers. Men will be proud where
niate, slander, or speak ill of those who they suppose none are superior; and
are absent. Whisperers declare secret- it is only the religion that reveals a
ly, and with great reserve, the supposed great and infinite God, and that teaches
faults of others. Backbiters proclaim that all blessings are his gift, and that
them publicly and avowedly. ~ Haters he has given us the station which we
4. ). 60.] CHAPTER i 45
31 Without understanding, tural affection, implacable, unl
covenant-breakers, without na- merciful:
1 or, unsociable.
occupy, that will produce true humility. was often violated, and that parents
We may add, that the system of hea- were treated with great neglect and
thenism did not disclose the wickedness even contempt. " Disobedience to paof the heart, and that this was a main rents was punished by the Jewish law
reason why they were elevated in self- with death, and with the Hindoos it is
esteem. ~ Boasters. Those who ar- attended with the loss of the child's inrogate to themselves that which they heritance. The ancient Greeks condo not possess, and glory in it. This sidered the neglect of it to be extremely.s closely connected with pride. A impious, and attended with the most
man who has an inordinate self-con- certain effects of divine vengeance.
ceit, will not be slow to proclaim his Solon ordered all persons who refused
own merits to those around him. T In- to make due provision for their parents
tentors of evil things. This doubtless to be punished with infamy, and the
refers todtheir seeking to find out new same penalty was incurred for personal
arts or plans to practise evil; new de- violence towards them." Kent's Cornvices to gratify their lusts and passions; mentaries on American Law, vol. ii. pi
new forms of luxury, and vice, &c. 207. Comp. Virg. AEniad ix. 283.
So intent were they on practising evil, The feelings of pride and haughtiness
so resolved to gratify their passions, would lead to disregard of parents. It
that the mind was excited to discover might also be felt that to provide for
new modes of gratification. In cities them when aged and infirm was a burof luxury and vice, this has always den; and hence there would arise disbeen done. Vices change their form, regard fir their wants, and probably
men become satiated, and they are open opposition to their wishes, as beobliged to resort to some new form. ing the demands of petulance and age.
The passions cease to be gratified with It has been one characteristic of heaold forms of indulgence, and conse- thenism every where, that it leaves chilquently men are obliged to resort to dren to treat their parents with neglect,
new devices to pamper their appetites, Among the Sandwich islanders it was
and to rekindle their dying passions to customary, when a parent was old, ina flame. This was eminently true of firm, and sick beyond the hope of re.
ancient Rome; a place where all the covery, for his own children to bury
arts of luxury, all the devices of pas- him alive; and it has been the common
sion, all the designs of splendid grati- custom in India for children to leave
fication, were called forth to excite and their aged parents to perish on the
pamper the evil passions of men, banks of the Ganges.
Their splendid entertainments, their 31. TWithout undlerstanding. Ingames, their theatres, their sports- considerate, or foolish. See ver. 21, 22.
cruel and bloody-were little else than, Covenant breakers. Perfidious;
new and ever-varying inventions of false to their contracts. ~ Wiithout
evil things to gratify the desires of lust natural affection. This expression
and of pride. ~ D)isobedient to pa- denotes the want of affectionate regard
rents. This expresses the idea that towards their children. The attachment
they did not show to parents that of parents to children is one of the
honour, respect, and attention which strongest in nature, and nothing can
was due. This has been a crime of overcome it but the most confirmed
paganism in every age; and though and established wickedness. And yet
anong the Romans the dutyof honour- the apostle charges o.a the heathen
ing parents was elljoiied by the laws, generally the want of this affection,
yet it is not improbable that the duty lie doubtless refers here to the practice
46 ROMANS. [A.. 60
so common among heathens of expos- ble manner." (ch. xxx.) Pliny the
in3g their children, or putting them to elder defends the right of parents tc
death. This crime, so abhorrent to all destroy their children, upon the ground
the feelings of humanity, was common of its being necessary in order to preamong the heathen, and is still. The serve the population within proper
Canaanites, we are told (Ps. cvi. 37, bounds. Tertullian, in his apology,
38), "sacrificed their sons and their expresses himself boldly on this subdaughters unto devils, and shed inno- ject. " How many of you (addressing
cent blood, even the blood of their sons himself to the Roman people, and to
and their daughters, whom they sacri- the governors of cities and provinces)
ficed unto the idols of Canaan." Ma- might I deservedly charge with infant
nasseh among the Jews imitated their murder; and not only so, but among
example, and introduced the horrid the different kinds of death, for chooscustom of sacrificing children to Mo- ing some of the cruelest for their own
loch, and set the example by offering children, such as drowning, or starving
his own. 2 Chron. xxxiii. 6. Among with cold or hunger, or exposing to the
the ancient Persians it was a common mercy of dogs; dying by the sword
custom to bury children alive. In most being too sweet a death for children."
of the Grecian states, infanticide was Nor was this practice arrested in the
not merely permitted, but actually en- Roman government until the time of
forced by law. The Spartan lawgiver Constantine, the first Christian prince.
expressly ordained that every child The Phenicians and Carthagenians
that was born should be examined by were in the habit of sacrificing infants
the ancient men of the tribe, and that to the gods. It may be added that the
if found weak or deformed, should be crime is no less common among
thrown into a deep cavern at the foot modern pagan nations. No less than
of Mount Taygetus. Aristotle, in his 9000 children are exposed in Pekin in
work on government, enjoins the ex- China, annually. Persons are employposure of children that are naturally ed by the police to go through the
feeble and deformed, in order to pre- city with carts every morning to pick
vent an excess of population. But up all the children that may have been
among all the nations of antiquity, the thrown out during the night. The
Romans were the most unrelenting in bodies are carried to a common pit
their treatment of infants. Romulus without the walls of the city, into
obliged the citizens to bring up all which all, whether dead or livnzng, are
their male children, and the eldest of promiscuously thrown. (Barrow's
the females, proof that the others were Travels in China, p. 113, Am. en.)
to be destroyed. The Roman father Among the Hindoos the practice is
had an absolute right over the life of perhaps still more common. In the
his child, and we have abundant proof provinces of Cutch and Guzerat alone
that that right was often exercised. the number of infantile murders
Romulus expressly authorized the amounted, according to the lowest calcudestruction of all children that were lation in 1807, to 3000 annually; acdeformed, only requiring the parents cording to another calculation, to
to exhibit them to their five nearest 30,000. Females are almost the only
neighbours, and to obtain their consent victims. (Buchanan's Researches in
to their death. The law of the Twelve Asia, Eng. ed. p. 49. Ward's Vievw
Tables, enacted in the 301st year of of the Hindoos.) In Otaheite, preRome, sanctioned the same barbarous viously to the conversion of the people
practice. Minucius Felixthusdescribes to Christianity, it was estimated that
the barbarity of the Romans in this at least twvo-thir'ds of the children
respect: "I see you exposing your were destroyed. (Turnbull's Voyage
infants to wild beasts and birds, or round the Woid in 1800, 2, 3, and 4.)
strangling them after the most misera- The natives of New South Wales
A DA 60. 1 CHAPT'ER I, 42
32 Who knowing the judg- of death, not only do the salme,
ment of God, that they which but 1 have pleasure in them that
Commit such things are worthy do them.
1 o', twsent with them.
were in the habit of burying the child the infirm were cast out, and doomed
with its mother, if it should happen to to depend on the stinted charity of indie. (Collins' Account of the Colony dividuals. Pure religion, only, opens
of New South Wales, p. 124, 125.) the heart to the appeals of want; and
Among the Hottentots, infanticide is a nothing but Christianity has yet excommon crime. "The altars of the panded the hearts of men to make
Jliexicans were continually drenched public provisions for the poor, the
in the blood of infants." In Peru, no ignorant, and the afflicted.
less than two hundred infants were 32. VWho kno-wing. That the Gensacrificed on occasion of the corona- tiles had a moral sense, or were capable
tion of the Inca. The authority for of knowing the will of God in this
these melancholy statements may be case, is clear from ch. ii. 14, 15. The
seen in Beck's Medical Jurisprudence, means which they had of arriving at
vol. i. 184-197, ed. 1823. See also the knowledge of God were, their own
Robertson's History of America, p. 221, reason, their conscience, and an obed. 1821. This is a specimen of the servation of the effects of depravity.
views and feelings of the heathen 1 The judsment of God. The word
world; and the painful narrative judgment here denotes the declared
might be continued to almost any sentiment of God that such things delength. After this statement, it can- served death. It does not mean his
not surely be deemed a groundless in7ictions, or his statutes or precepts
charge when the apostle accused them but it means that God thought o0
of beingdestitute of natural affection. judgled that they which did such
~ Implacable.'his word properly things ought to die. As they were
denotes those who will not be recon- aware of this, it showed their guilt in
ciled where there is a quarrel; or who still persevering in the face of his
pursue the offender with unyielding judgments, and his solemn purpose to
revenge. It denotes an unforgiving inflict punishment. ~ Were worthy
temper; and was doubtless common of death. The word death in the
among the ancients, as it is among all Scriptures is often used to denote
heathen people. The aborigines of this punishment. But it does not mean
country have given the most striking here that these deserved capital punishmanifestation of this that the world ment from the civil magistrate, but
has known. It is well known that that they knew they were evil, and
among them, neither time nor distance offensive to God, and deserving of
will obliterate the memory of an of- punishment from his hand. See John
fence; and that the avenger will pursue viii. 51. Rom. v. 12-19. ~ Have pleathe offender over hills and streams, sure, &c. They delight in those who
and through heat or snow, happy if commit sin; and hence encourage
he may at last, though at the expira- them in it, and excite them to it. This
tion of years, bury the tomahawk in was a grievous aggravation of the
the head of his victim, though it may offence. It greatly heightens guilt
be at the expense of his own life. See when we excite others to do it, and
Robertson's America, book iv. ~ lxxiii. seduce them from the ways of inno.
-Ixxxi. ~ Unmerciful. Destitute cence. That this was the case with
of compassion. As a proof of this, the heathen there can be no doubt
we may remark that no provisions for Men do not commit sin often alone
tile poor or the infirm were made They need the countenance of others
among the heathen. The sick and They "join hand in hand," and be.
come confederate in iniquity. Jll this kind could be easily given, but
social sins are of this class; and most these will show that the apostle Paul did
of those which the apostle mentioned not speak at random when he charged
were sins of this character. them with these enormous crimes.
If this revolting and melancholy 3. If this was the state of things.
picture of the pagan world was a true then it was clear that there was need
representation, then it was clear that of another plan of saving men. It
there was need of some other plan of will be remembered that, in these
religion. And that it was true has charges, the apostle speaks of the most
already in part been seen. In the enlightened and refined nations of anconclusion of this chapter we may tiquity; and especially that he speaks
make a few additional observations. of the Romans at the very height of
1. The charges which the apostle their power, intelligence, and splenmakes here were evidently those which dour. The experiment whether man
Were well known. He does not even could save himself by his own works,
appeal to their writings, as he does on had been fairly made. After all that
some other occasions, for proof. Comp. their greatest philosophers could do,
Titus i. 12. So well known were this was the result, and it is clear that
they, that there was no need of proof. there was need of some better plan
A writer would not advance charges in than this. More profound and laborithis manner unless he was confident ous philosophers than had arisen, the
that they were well-founded, and could pagan world could not hope to see;
not be denied. more refinement and civilization than
2. They are abundantly sustained then existed, the world could not exby the heathen writers themselves. pect to behold under heathenism. At
This we have in part seen. In addi- this time, when the experiment had
tion we may adduce the testimony of been made for four thousand years, and
two Roman writers respecting the state when the inefficacy of all human means,
of things at Rome in the time of even under the most favourable circumthe apostle. Livy says of the age of stances, to reform mankind, had been
Augustus, in some respects the bright- tried, the gospel was preached to men.
est period of the Roman history, It disclosed another plan; and its ef" Rome has increased by her virtues fects were seen at once throughout the
until now, -when we can neither bear most abandoned states and cities of the
our vices nvI- their remedy." Preface ancient world.
to his History. Seneca, one of the 4. If this was the state of things in
purest moralists of Rome, who died the ancient heathen world, the same
A. D. 65, says of his own time, " All may be expected to be the state of
is full of criminality and vice; indeed heathenism still. And it is so. The
much more of these is committed than account given here of ancient heathens
gan be remedied by force. A monstrous would apply substantially still to the
contest of abandoned wickedness is pagan world. The same things have
tarried on. The lust of sin increases been again and again witnessed in
laily; and shame is daily more and China, and Hindoostan, and Africa,
Laore extinguished Discarding respect the Sandwich Islands, and in aboriginal
for all that is gcod and sacred, lust America. It would be easy to multiply
i ashes on wherever it will. Vice no proofs almost without end of this; and
linger hides itself. It stalks forth be- to this day the heathen world is exfore all eyes. So public has abandoned hibiting substantially the same characwickedness become, and so openly teristics that it was in the time of Paul.
does it flame up in the minds of all, 5. There was need of some better
that innocence is no longer seldom, religion than the pagan. After all tnat
but has wholly ceased to exist." Seneca infidels and deists have said of the
de Ira, ii. 8, Further authorities of sufficiency of natural religion, yet here
D. o60. CHAPTER II. 49
CHAPTER II. wherein thou judgest another,
THEREFORE thou art inex- thou condemnest thyself; for
cusable, O man, whosoever thou that judgest, doest the same
thou art that judgest: for things.
a 2Sam.12.6,7.
is the sad result. This shows what Christian religion, so far as it has inman can do, and these facts will demo4i- fluence, is to call off men from such
strate for ever that there was need,f vices, and to make them holy and pure
some other religion than that furnished in their life. Let religion exert its fill
by the light of nature, influence on any nominally Christian
6. The account in this chapter nation, and these things would cease.
shows the propriety of missionary ex- Let it send its influence into other
ertions. So Paul judged; and so we lands, and the world, the now polluted
should judge still. If this be the state world, would become pure before God.
of the world, and if Christianity, as all CHAPTER II.
Christians believe, contains the remedy 1. Thereforee. do. The force of
for all these evils, then it is wisdom this word here has been the subject of
and benevolence to send it to them. much discussion. The design of this
And it is not wisdom or benevolenlce and the following chapter is to show
to withhold it from them. Believing that the Jews were no less guilty than
as they do, Christians are bound to the Gentiles, and that they needed the
send the gospel to the heathen world. benefit of the same salvation. This
It is on this principle that modern mis- the apostle does by showing that they
sions to the heathen are established; had greater light than the Gentiles,
and if the toils of the apostles were de- and yet that they did the same things.
manded to spread the gospel, then are Still they were in the habit of accusing
the labours of Christians now. If it was and condemning the Gentiles as wicked
right, and wise, and proper for them to and abandoned; while they excused
go to other lands to proclaim " the un- themselves on the ground that they
searchable riches of Christ," then it is possessed the law and oracles of God.
equally proper and wise to do it now. and were his favourite people. The
If there was danger that the heathen apostle here affirms that they were inworld then would perish without the excusable in their sins, that they must
gospel, there is equal danger that the be condemned in the sight of God, on
heathen world will perish now. the same ground on which they con.
7. If it should be said that many of demned the Gentiles; to wit, that they
these things are practised now in na- had light and yet committed wickedtions which are called Christian, and ness. If the Gentiles were without
that, therefore, the charge of the apos- excuse (ch. i. 20) in their sins, much
tle that this was the effect of heathen- more would the Jew, who condemned
ism could not be well-founded, we may them, be without excuse on the same
reply, (1.) That this is true, too true. ground. The word therefore, I supBut this very fact shows the deep and pose, refers not to any particular word
dreadful depravity of human nature. in the previous chapter, or to any parIf such things exist in lands that have ticular verse, but to the general cona revelation, what must have been the siderations which were suggested by a
state of those countries that had none view of the whole case. And its
of its restraints and influences! But, sense might be thus expressed.' Since
(2.) These things do not exist where you Jews condemn the Gentiles for their
religion exerts its influence. They are sins, on the ground that they have the
not in the bosom of the Christian means of knowing their duty, TIaEREchurch. They are not practised by FoiE, you who are far more favoured
Christians, And the efTet of the than they, are entirely without an ex
of
50 ROMANS. LA. D. 6
cuse for the same things.' X Thou art another. The meaning of this clearij
inexcusable. This does not mean is,'for the same thing for which you
that they were inexcusable for judging condemn the heat-hen, you condemn
others; but that they had no excuse yourselves.' [ Thou that judgest.
for their sins before God; or that they You Jews who condemn other nations.
were under condemnation for their ~ Doest the same things. It is clearly
crimes, and needed the benefits of implied here, that they were guilty of
another plan of justification. As the offences similar to those practised by
Gentiles whom they judged were con- the Gentiles. It would not be a just
demnted, and were without excuse (i. principle of interpretation to press this
20), so were the Je-ws who condemned declaration as implying that precisely
them without excuse on the same prin- the same offences, and to the same exciple; and in a still greater degree. tent, were chargeable on them. Thus
~ 0 man. This address is general to they were not guilty, in the time of the
any man who should do this. But it apostle, of idolatry; but of the other
is plain, from the connexion, that he crimes enumerated in the first chapter,
means especially the Jews. The use the Jews might be guilty. The chaof this word is an instance of the apos- racter oT the nation, as given in the
tle's skill in argument. If he had New Testament, is that they were " an
openly named the Jews here, it would evil and adulterous generation" (Matt.
have been likely to have excited oppo- xii. 39. Cpmp. John viii. 7); that they
sition from them. He therefore ap- were a "generation of vipers" (Matt.
proaches the subject gradually, affirms iii. 7; xii. 34); that they were wickit of man in general, and then makes ed (Matt. xii. 45); that they were sina particular application to the Jews. ful (Mark viii. 38); that they were
This he does not do, however, until he proud, haughty, hypocritical, &c.
has advanced so far in the general (Matt. xxiii.) If such was the chaprinciples of his argument that it racter of the Jewish nation in general,
would be impossible for them to evade there is no improbability in supposing
his conclusions; and then he does it that they practised most of the crimes
in the most tender, and kind, as well specified in ch. i. On this verse we
as convincing manner, ver. 17, &c. may remark, (1.) That men are prone
[ Whosoever thou art that judgest. to be severe judges of others. (2.)
The word judgest (igivuc) here is used This is often, perhaps commonly, done
in the sense of condemning. It is not when the accusers themselves are
a word of equal strength with that guilty of the same offences. It often
which is rendered " condemnest" (xzrX- happens, too, that men are remarkably
ggivuc). It implies, however, that they zealous in opposing those offences which
were accustomed to express themselves they themselves secretly practise. A
freely and severely of the character and remarkable instance of this occurs in
doom of the Gentiles. And from the John viii. 1, &c. Thus David readily
New Testament, as well as from their condemned the supposed act of injusown writings, there can be no doubt tice mentioned by Nathan. 2 Sam. xii.
that such was the fact; that they re- 1 -6. Thus also kings and emperors
garded the entire gentile world with have enacted severe laws against the
abhorrence, considered them as shut very crimes which they have constantly
out from the favour of God, and ap- committed themselves. Nero executed
plied to them terms expressive of the the laws of the Roman empire against
utmost contempt. Comp. Matt. xv. 27. the very crimes which he was con~ For -wherein. For in the same thing. stantly committing; and it was a comThis implies that substantially the mon practice for Roman masters to
same crimes which were committed commit offences which they punished
among the heathen were also commit- with death in their slaves. (See in*ed among the Jews. T'hou judlest stances in (rotius cn this place
A. 1). 60 ] CHAPTER II. 51
2 But we are sure that the mit such things.
judgment of God is according to 3 And thinkest thou this, 0
truth, against them which cor- man, that judgest them which de
(3.) Remarkable zeal against sin may be condemns it, and will punish it. He
no proof of innocence. Comp. Matt. vii. regards those who do these things as
3. The zeal of persecutors, and often guilty, and will treat them accordingly
of pretended reformers, may be far ~ According to truth. This expresfrom proof that they are free from the sion is capable of two meanings. The
very offences which they are condemn- Hebrews sometimes use it to denote
ing in others. It may all be the work truly or certainly. God will certainof the hypocrite to conceal some base ly judge and punish such deeds.
design; or of the man who seeks to Another meaning, which is probably
show his hostility to one kind of sin, the correct one here, is that God will
in order to be a salvo to his conscience judge those who are guilty of such
for committing some other. (4.) The things, not according to appearance,
heart is deceitful. When we judge but in integrity, and with righteousothers we should make it a rule to ex- ness. He will judge men according to
amine ourselves on that very point. the real nature of their conduct; and
Such an examination might greatly not as their conduct may appear unto
mitigate the severity of our judgment; men. The secret, as well as the open
or might turn the whole of our indig- sinner therefore; the hypocrite, as well
nation against ourselves. as the abandoned profligate; must cx2. But wre are sure. Greek," We pect to be judged according to their
know." That is, it is the common true character. This meaning comand admitted sentiment of mankind. ports with the design of the apostle,
It is known and believed by men gene- which is to show that the Jew, who
rally that God will punish such crimes. secretly and hypocritically did the
It is implied in this declaration that very things which he condemned in the
this was known to the Jews, and it Gentile, could-not escape the righteous
was particularly to the purpose of the judgment of God. ~ A'gainst him.
apostle so to express himself as to in- That is, against every man, no matter
elude the Jews. They knew it be- of what age or nation. [ Which conmcause it was every where taught in the mit such things. The crimes enumeOld Testament, and it was the acknow- rated in ch. i. The apostle is not to
ledged doctrine of the nation. The be understood as affirming that each
design of the apostle here, says Calvin, and every individual among the Jews
is to take away the subterfuges of the was guilty of the specific crimes charged
hypocrite, lest he should pride himself on the heathen, but that they were as
if he obtained the praise of men, for a a people inclined to the same things.
far more important trial awaited him at Even where they might be externally
the bar of God. Outwardly he might moral, they might be guilty of cherishappear well to men; but God searched ing evil desires in their hearts, and thus
the heart, and saw the secret as well as be guilty of the offence. Matt. v. 28.
the open deeds of men, and they who When men desire to do evil, and are
practised secretly what they condemn- prevented by the providence of God, it
ed openly, could not expect to escape is right to punish them for their evil
the righteous judgment of God. God, intentions. The fact that God prevents
without respect of persons, would pu- them from carrying their evil purposes
nish wickedness, whether it was open, into execution does not constitute a
as among the Get Pils, or whether it difference between their real character
was concealed undcl- the guise of great and the character of those who are
regard for religion, ar among the Jews. suffered to act out their wicked designs.
0 Thejud ll ll of Go(., That God 3..ld thi.ed t hAlet u, &c lThis is
52 ROMANS. [A. D. 60.
such things, and doest the same, 4 Or despisest thou the riches'
that thou shalt escape the judg- of his goodness and forbearance
ment of God? and long-suffering, c not knowa c.9.23. b Isa.30.18. c John 4.2.
an appeal to their common sense, to neglect. It does not mean here that
their deep and instinctive conviction of they professedly treated God's goodwhat was right. If they condemned ness with neglect or contempt; but
those who practised these things; if, that they perverted and t bused it;
imperfect and obscure as their sense they did not make a proper use of it;
of justice was; if, unholy as they they did not regard it as fitt:ed to lead
were, they yet condemned those who them to repentance; but they derived
were guilty of these offences, would a practical impression, that because
not a holy and just God be far more God had not come forth in judgment
likely to pronounce judgment And and cut them off- but had continued to
could they escape who had themselves follow them witn blessings, that theredelivered a similar sentence? God is fore he did not regard them as sinners,
of " purer eyes than to behold evil, and or they inferred that they were innocannot look upon iniquity." (IIab. i. cent and safe. This argument the
13.) And if men condemned their Jews were accustomed to use (comp.
fellow men, how- much more would a Luke xiii. 1-5. John ix. 2); and
pure and holy God condemn iniquity. thus sinners still continue to abuse
This appeal is evidently directed the goodness and mercy of God.
against the Jew. It was doubtless a I The riches of his goodness. This
prevalent sentiment among them, that is a Hebrew mode of speaking, fG
provided they adhered to the rites cf "his rich goodness," i. e. for his abuntheir religion, and observed the cere- dant or great goodness. Riches demonial law, God would not judge note superfluity, or that which abounds,
them with the same severity as he or which exceeds a man's present
would the abandoned and idolatrous wants; and hence the word in the
Gentiles. Comp. Matt. iii. 9. John viii. New Testament is used to denote
33. The apostle shows them that abundance; or that which is very great
crime is crime, wherever committed; and valuable. See Note, ch. ix. 23.
that sin does not lose its essential cha- Comp. ch. xi. 12.. 33. 2 Cor. viii. 2.
racter by being committed in the midst Eph. i. 7. 18; iii. 8. 16. Col. i. 27.
of religious privileges; and that those Eph. ii. 4. The word is used here to
who professed to be the people of God qualify each of the words which folhave no peculiar license to sin. Anti- low it, his rich goodness, and forbearnomians in all ages, like the Jews, have ance, and. long suffering. ~ Goodsupposed that they, being the friends of ness. Kindness, benignity. ~ ForGod, have a right to do many things bearance, avoX"r. Literally his holdwhich would not be proper in others; ing'-in or restraining his indignation;
that what would be sin in others, they or forbearing to manifest his displeamay commit with impunity; and that sure against sin. ~ Long-sjCering.
God will not be strict to mark the This word denotes his slowness to
offences of his people. Against all anger; or his suffering them to comthis Paul is directly opposed, and the mit sins long without punishing them,
Bible uniformly teaches that the most It does not differ essentially from foraggravated sins among men are those bearance. This is shown by his not
committed by the professed people of coming forth, at the moment that sin is
God. Comp. Isa. i. 11-17; lxv. 2-5. committed, to punish it. He might do
lev. iii. 16. it justly, but he spares men from day
4. O dlespisest. Thiswaord properly to day, and year to year, to give them
ieans to crscim;., or to treat with opportunity to repent. and be saved.
A. D. 60.] CHAPTER II. 53
The way in which men despise or God is as constantly doing him good;
abuse the goodness of God is to infer if the patience of God is seen from
that He does not intend to punish sin; year to year, while the man is rebelthat they may do it safely; and instead lious, it is adapted to melt and subof turning from it, to go on in com- due the heart. (3.) The great mercy
mitting it more constantly, as if of God in this often appears to men to
they were safe. "Because sentence be overwhelming; and so it would to
against an evil work is not executed all, if they saw it as it is. God bears
speedily, therefore the heart of the with men from childhood to youth;
sons of men is fully set in them to do from youth to manhood; from manevil." Eccl. viii. 11. The same thing hood to old age; often while they viowas true in the time of Peter. 2 Pet. late every law, contemn his mercy,
iii. 3, 4. And the same thing is true profane his.name, and disgrace their
of wicked men in every age; nor is species; and still, notwithstanding all
there a more decisive proof of the this, his anger is turned away, and the
wickedness of the human heart, than sinner lives, and "riots in the benefithis disposition to abuse the goodness cence of God." If there is any thing
of God, and because he shows kind- that can affect the heart of man, it is
ness and forbearance, to take occasion this; and when he is brought to see it,
to plunge deeper into sin, to forget his and contemplate it, it rushes over the
mercy, and to provoke him to anger. soul and overwhelms it with bitter sor~ Not knowiing. Not considering. row. (4.) The mercy and forbearance
The word used here, Uayvorv, means of God are constant. The manifestnot merely to be ignorant of, but it ations of his goodness come in every
denotes such a degree of inattention as form; in the sun, and light, and air;
to result in ignorance. Comp. Hosea ii. in the rain, the stream, the dew-drop;
8. In this sense it denotes a voluntary, in food, and raiment, and home; in
and therefore a criminal ignorance. friends, and liberty, and protection; in
~ Leadeth thee, &c. Or the tendency, health and peace; and in the gospel
the design of the goodness of God is of Christ, and the offers of life; and
to induce men to repent of their sins, in all these ways God is appealing to
and not to lead them to deeper and his creatures each moment, and setting
more aggravated iniquity. The same before them the evils of ingratitude,
sentiment is expressed in 2 Pet. iii. 9, and beseeching them to turn and live.
"The Lord is long-suffering to us- And from this passage, we cannot
ward, not willing that any should but remark, (1.) That the most effectperish, but that all should come to re- ual preaching is that which sets before
pentance." See also Isa. xxx. 18, "And men most of the goodness of God.
therefore will the Lord wait, that he (2.) Every man is under obligation to
may be gracious unto you." Hosea v. forsake his sins, and turn to God.
15. Ezek. xviii. 23. 32. ~ Repent- There is no man who has not seen reance. Change of mind, and purpose, peated proofs of his mercy and love. (3.)
and life. The word here evidently Sin is a stubborn and an amazing evil.
means, not merely sorrow, but a forsak- Where it can resist all the appeals of
ing of sin, and turning from it. The ten- God's mercy; where the sinner can
dency of God's goodness and forbear- make his way down to hell through all
ance to lead men to repentance, is mani- the proofs of God's goodness; where
test in the following ways. (1.) It shows he can refuse to hear God speaking to
the evil of transgression when it is seen him each day, and each hour, it shows
to be committed against so kind and an amazing extent of depravity to remerciful aBeing. (2.) Itis fitted tomelt sist all this, and still remain a sinner.
and soften the heart. Judgments often Yet there aie thousands and millions
harden the sinner's heart, and make him who do it; and who can be won by no
obstinate. But if while he does evil exhibition of love or mercy to forsake
o 0
54 ROMANS. [A. D. 60.
Ing that the goodness of God unto thyself wrath, against the
leadeth a thee to repentance? day of wrath, and c revelation
5 But, after thy hardness and of the righteous judgment of
impenitent heart, treasurest b up God;
a Isa.30.18. b Deut.32.34 c Eccles.12.14.
their sins, and turn to God. Happy is it exists, for future use; it is kept in
the man who is melted into contrition store (comp. 2 Peter iii. 7) against
by the goodness of God, and who sees future times; and the man who comand mourns over the evil of sinning mits sin is only increasing this by
against so good a Being as is the Crea- every act of transgression. The same
tor and Parent of all. sentiment is taught in a most solemn
5. But after thy hardness. The manner in Deut. xxxii. 34, 35.-It
word " after" here (;cr&c) means in may be remarked here, that most men
respect to, or you act according to the have an immense treasure of this
dzrect tendency of a hard heart in kind in store, which eternal ages of
treasuring up wrath. The word hard- pain will not exhaust or diminish!
ness is used to denote insensibility of Stores of wrath are thus reserved fol
mind. It properly means that which a guilty world, and in due time it
is insensible to the touch, or on which "will come upon man to the utterno impression is made by contact, as a most." 1 Thess. ii. 16. ~ Unto thystone, &c. Hence it is applied to the self. For thyself, and not for another;
mind, to denote a state where no mo- to be exhausted on thee, and not on
tives make an impression; which is your fellow man. This is the case
insensible to all the appeals made to with every sinner, as really and as
it. See Matt. xxv. 24; xix. 8. Acts certainly as though he were the only
xix. 9. And here it expresses a state solitary mortal in existence. ~ Wrath.
of mind where the goodness and for- Note ch. i. 18. 1~ Day of wrath.
bearance of God have no effect. The The day when God shall show or exe.
man still remains obdurate, to use a cute his wrath against sinners. Comp.
word which has precisely the meaning Rev. vi. 17. 1 Thess. i. 10. John iii.
of the Greek in this place. It is im- 36. Eph. v. 6. 1~.nd revelation.
plied in this expression that the direct Or the day when the righteous judgtendency, or the inevitable result, of ment of God will be revealed, or
that state of mind was to treasure up made known. Here we learn, (1.)
wrath, &c. T Inpenitent heart. A That the punishment of the wicked
heart which is not affected with sor- will be just. It will not be a judgrow for sin, in view of the mercy and ment of caprice or tyranny, but
goodness of God. This is an expla- a righteous judgment; that is, such
nation of what he meant by hardness. a judgment as it will be right to
~ Treasurest up. To treasure up, or render, or as ought to be rendered, and
to lay up treasure, commonly denotes THEREFORE such as God -will render,
a laying by in a place of security of for he will do right. 2 Thess. i. 6. (2.)
property that may be of use to us at The punishment of the wicked is
some future period. In this place it future. It is not exhausted in this
is used, however, in a more general life. It is treasured up for a future
sense, to accumulate, to increase. It day, and that day is a day of wrath.
still has the idea of hoarding up, car- How contrary to this text are the preries the thought beautifully and im- tences of those who maintain that all
pressively onward to future times. punishment is executed in this life.
Wrath, like wealth treasured up, is (3.) How foolish as well as wicked is
not exhausted at present, and hence it to lay up such a treasure for the
the sinner becomes bolder in sin. But future; to have the only inheritance in
A. D. 60.] CHAPTER II. 55
6 Who " will render to every 7 To them, who, by patient
man according to his deeds: continuance in well doing, seek
a Prov.24.12. Matt.16.27. Rev.20.12.
the eternal world, an inheritance of to which the rewards of heaven shall
-wrath and wo! be distributed. Matt. xxv. 14-29.
6. Who zvill render. That is, who Thus the ground or reason -why they
will make retribution as a righteous are saved shall be the merits of the
Judge; or who will give to every man Lord Jesus. The measure of their
as he deserves. ~ To every man. To happiness shall be according to their
each one. This is a general principle, character and deeds. On what prinand it is clear that in this respect God ciple God will distribute his rewards
would deal with the Jew as he does the apostle proceeds immediately to
with the Gentile. This general prin- state.
ciple the apostle is establishing, that he 7. To them. Whoever they may
may bring it to bear on the Jew, and to be. ~ Patient continuance. Who
show that he cannot escape simply be- by perseverance in well doing, or in a
cause he is a Jew. T~ According to good work. It means that they who
his deeds. That is, as he deserves; so continue, or persevere in good
or God will be just, and will treat works as to evince that they are disevery man as he ought to be treated, posed to obey the law of God. It does
or according to his character. The not mean those who perform one sinword deeds ('g^u) is sometimes applied gle act, but those who so live as to
to the external conduct. But it is show that this is their character to
plain that this is not its meaning here. obey God. It is the uniform doctrine
It denotes every thing connected with of the Bible that none will be saved
conduct, including the acts of the but those who persevere in a life of
mind, the motives, the principles, as holiness. Rev. ii. 10. Matt. x. 22.
well as the mere external act. Our Heb. x. 38, 39. No other conduct
word character more aptly expresses gives evidence of piety but that which
it than any single word. It is not true continues in the ways of righteousness.
that God will treat men according to Nor has God ever promised eternal life
their external conduct; but the whole to men unless they so persevere in a
language of the Bible implies that he life of holiness as to show that this is
will judge men according to the whole their character, their settled and firm
of their conduct, including their rule of action. The words well doing
thoughts, and principles, and motives; here denote such conduct as shall be
i. e. as they deserve. The doctrine of conformed to the law of God; not
this place is elsewhere abundantly merely external conduct, but that
taught in the Bible. Prov. xxiv. 12. which proceeds from a heart attached
Matt. xvi. 27. Rev. xx. 12. Jer. xxxii. to God and his cause. ~ Seek for.
19. It is to be observed here that the This word properly denotes the act of
apostle does not say that men will be endeavouring to find any thing that is
rewarded for their deeds (comp. Luke lost. Matt. xviii. 12. Luke ii. 48, 49.
xvii. 10), but according to (xsrci) their But it also denotes the act when one
deeds. Christians will be saved on ac- earnestly strives, or desires to obtain
count of the merits of the Lord Jesus any thing; when he puts forth his
Christ (Titus iii. 5), but still the re- efforts to accomplish it. Thus, Matte
wards of heaven will be according to vi. 33, " Seek ye first the kingdom of
their works; that is, they who have God," &c. Acts xvi. 10. 1 Cor. x. 24.
laboured most, and been most faithful, Luke xiii. 24. In this place it denotes
shall receive the highest reward, or an earnest and intense desire to obtain
their fidelity in their Master's service eternal life. It does not mean simply
shall be the measure or rule according the desire of a sinner to be happy, or
56 ROMANS. [A. D. 60
for glory and honour and immor- 8 But unto them that are
tality, eternal life: contentious, and b do not obey
a lTim.6.3,4. 2Thess. 1.85
the efforts of those who are not willing seek it in this manner. This is a great
to forsake their sins and yield to God, principle; and this shows that the
but the intense effbrt of those who are apostle means by "' their deeds" (ve,. 6),
willing to forsake all their crimes, and not merely their external conduct, but
submit to God and obey his laws. their inward thoughts, and efforts
Glo,' and honour and ismmortality. evinced by their seeking for glory, &c
The three words used here, denote For the meaning of the expression
the happiness of the heavenly world. " eternal life," see Note, John v. 24.
They vary somewhat in their meaning, 8. TW/ho are contentious. This exand are each descriptive of somnething pression usually denotes those who
in heaven, that renders it an object of are of a quarrelsome or litigious dispointense desire. The expressions are sition; and generally has reference to
cunmlative, or they are designed to controversies amongL men. But here
express the happiness of heaven in it evidently denotes a disposition
the highest possible degree. The towards God, and is of the same sigword glory (fo'v) denotes properly nification as rebellious, or as opposing
praise, celebrity, or any thing distin- God. They who contend with the
guished for beauty, ornament, ma- Almighty; who resist his claims, who
jesty, splendour, as of the sun, &c.; rebel against his laws, and refuse to
and then it is used to denote the highest submit to his requirements, however
happiness or felicity, as expressing made known. The LXX. use the verb
every thing that shall be splendid, rich, to translate the Hebrew word nin.
and grand. It denotes that there will marah, in Deut. xxi. 20. One striking
be an absence of every thing mnean, characteristic of the sinner is, that he
grovelling, obscure. The word honour contenlds with God, i. e. that he op(,nru'h) implies rather the idea of re- poses and resists his claims. This is
Cvard, or just retribution-the honour the case with all sinners; and it was
and reward which shall be conferred in particularly so with the Jews, and
heaven on the friends of God. It hence the apostle used the expression
stands opposed to contempt, pover- here to characterize them particularly.
ty, and want among men. Here His argument he intended to apply to
they are despised by men; there, they the Jews, and hence he used such an
shall be honoured by God. I1amor- expression as would exactly describe
tality. That which is not corruptible, them. This character of being a reor subject to decay. It is applied to bellious people was one which was
heaven as a state where there shall be often charged on the Jewish nation.
no decay or death, in strong contrast Deut. ix. 7. 24; xxxi. 27. Isa. i. 2;
with our present condition, where all xxx. 9; lxv. 2. Jer. v. 23. Ezek. ii. 3.
things are corruptible, and soon vanish 5. Do nzot obey the truth. Comp.
away. These expressions are un- ch. i. 18. The truth here denotes the
doubtedly descriptive of a state of divine will, which is alone the light of
things beyoand the gr'ave. They are truth. (Calvin.) It means true doenever applied in the Scriptures to any trine in opposition to false opinions;
condition of things on the earth. and to refuse to obey it is to regard it
This consideration proves, therefore, as false, and to resist its influence.
that the expressions in the next verse, The truth here means all the correct
indignation, &c. apply to the punish- representations which had been nmadle
ment of the wicked beyond the grave. of God, and his perfections, and lan,
~ Eternal life. That is, God will and claims, whether by the li:hit of' render" eternal life to those wlho nature or by revelation. The decriep
A, D. 60.j CHAPTER 1. 5L
the truth, but obey unrighteous- 9 Tribulation and anguish,
ness; indignation and wrath, upon every soul of man that
tion thus included Gentiles and Jews; and trials, and want, or by punish
but particularly the latter, as they had ment, and who does not know where
been more signally favoured with the he may turn himself to find relief.
light of truth. It had been an eminent (Schleusner.) It is thus expressive
characteristic of the Jews that they had of the punishment of the wicked. It
refused to obey the commands of the means that they shall be compressed
true God. Josh. v. 6. Judg. ii. 2; vi. with the manifestations of God's dis.
10. 2 Kings xviii. 12. Jer. iii. 13. 25; pleasure, so as to be in deep distress,
xlii. 21; xliii. 4. 7; ix. 13. [ But and so as not to know where to find
obey unrighteousness. The expres- relief. These words affliction and
sion means that they yielded them- anguish are often connected. Rom.
selves to iniquity, and thus became the viii. 35. 5 Upon every soul of man.
servants of sin. Rom. vi. 13. 16, 17. Upon all men. In Hebrew the word
19. Iniquity thus may be said to reign soul often denotes the man himself.
over men, as they follow the dictates of But still, the apostles, by the use of
evil, make no resistance to it, and im- this word here, meant perhaps to signiplicitly obey all its hard requirements. fy that the punishment should not be
~ Indig'nation and wrath. That is, corporeal, but afflicting the soul. It
these shall be rendered to those who should be a spiritual punishment, a
are contentious, &c. The difference punishment of mind. (.lmbrose. See
tetween indignation and wrath, says Tholucck.) Of the Jew first. Having
Ammonius, is that the former is of stated the general principle of the
short duration, but the latter is a long divine administration, he comes now
continued remembrance of evil. The to make the application. To the prinone is temporary, the other denotes ciple there could be no objection. And
continued expressions of hatred of the apostle now shows that it was apevil. Eustathius says that the word plicable to the Jew as well as the Greek,
indignation denotes the internal emo- and to the Jew pre-eminently. It was
tion, but -wrath the external manifesta- applicablefirst, or in an eminent degree,
tion of indignation. (Tholulck.) Both to the Jew, because, (1.) He had been
words refer to the opposition which peculiarly favoured with light and
God will cherish and express against knowledge on all these subjects. (2.)
sin in the world of punishment. These principles were fully stated in
9. Tribulation. This word corm- his own law, and were in strict accordmonly denotes afliction, or the situa- ance with all the teaching of the pro
tion of being pressed down by a bur- phets. See Note on ver. 6. Also Ps.
den, as of trials, calamities, &c.; and vii. 11; ix. 17; cxxxix. 19. Prov. xiv.
hence to be pressed do-Zwn by punish- 32. T Of the Gentile. That is, of
ment or pain inflicted for sins. As ap- all who were not Jews. On what
plied to future punishment, it denotes principles God will inflict punishment
the pressure of the calamities that will on them, he states in ver. 12-16. It
come Ipon the soul as the just reward is clear that this refers to the future
of sin. ~.3nd anguish, o-srvsoxgiaO. punishment of the wicked, for, (1.) It
This noun is used in but three other stands in contrast with the eternal
places in the New Testament. Rom. life of those who seek for glory (ver.
viii. 35. 2 Cor. vi. 4; xii. 10. The verb 7). If this description of the effect of
is used in 2 Cor. iv. 8; vi. 12. It means sin refers to this life, then the effects
literally narrowness of place, want of spoken of in relation to the righteous
room, and then the anxiety and distress refer to this life also. But in no place
of mind which a man experiences who in the Scriptures is it said that men
is pressed on every side by afflictions, experience all the blessings of eternal
b8 ROMANS. [A. D. 60.
doeth evil, of the Jew first, and eth good, to the Jew first, and
also of the 1 Gentile, also to the 1 Gentile:
10 But glory, honour, and 11 For there is no respect of
peace, to every man that work- persons with God.
1 or, Greet. a lPet.1.7. b Deut.10.17. gChron19.7. Gal.6.7,8. 1Pet.1.17.
life in this world; and the very sup- on account of something personal-on
position is absurd. (2.) It is not true account of his wealth, or rank, oi
that there is a just and complete office, or influence, or by persona,
retribution to every man, according to friendship, or by the fear of him. It
his deeds, in this life. Many of the has special reference to a judge who
wicked are prospered in life, and pronounces judgment between parties
"there are no bands in their death, at law. The exercise of such parbut their strength is firm." Ps. lxxiii. tiality was strictly and often forbidden
4. Many of the righteous pine in to the Jewish magistrates. Lev. xix.
poverty and want and affliction, and 15. Deut. i. 17. Prov. xxiv. 23. James
die in the flames of persecution. ii. 1. 3. 9. In his capacity as a Judge,
Nothing is more clear than there is it is applied often to God. It means
not in this life a full and equitable dis- that he will not be influenced in
tribution of rewards and punishments; awarding the retributions of eternity,
and as the proposition of the apostle in actually pronouncing and executing
nere is, that God WILL render to every sentence, by any partiality, or by regard
man ACCORDING to his deeds (ver. 6), to the wealth, office, rank, or appearit follows that this must be accomplish- ance of men. He will judge righteous
ed in another world. (3.) The Scrip- judgment; he will judge men as they
tures uniformly affirm, that for the very ought to be judged; according to their
things specified here, God will consign character and deserts; and not conmen to eternal death. 2 Thess. i. 8, " In trary to their character, or by partiality.
flaming fire, taking vengeance on them The connexion here demands that
that know not God, and that OBEY NOT this affirmation should be limited soles
the gospel of our Lord Jesus Christ, ly to his dealing with men AS THEIR
who shall be punished with everlasting JUDGE. And in this sense, and this
destruction," &c. 1 Pet. iv. 17. We only, this is affirmed often of God in
may remark also, that there could be the Scriptures. Deut. x. 17. 2 Chron.
no more alarming description of future xix. 7. Eph. vi. 9. Col. iii. 25. Gal,
suffering than is specified in this pas- vi. 7, 8. 1 Pet. i. 17. Acts x. 34. It
sage. It is indignation; it is zurath; does not affirm that he must make all
it is tribulation; it is anguish which his creatures equal in talent, health,.he sinner is to endure for ever. Truly wealth, or privilege; it does not imply
men exposed to this awful doom should that, as a sovereign, he may not make a
ne alarmed, and should give diligence difference in their endowments, their
to escape from the wo which is to come! beauty, strength, or graces; it does
11. For. This particle is used here not imply that he may not bestow his
to confirm what is said before, particu- favours where he pleases where all are
larly that this punishment should be undeserving, or that he may not make a
experienced by the Jew as well as the difference in the characters of men by
Gentile. For God would deal with his providence, and by the agency of his
both on the principles of justice. Spirit. All these are actually done,
~ Respect of persons. The word thus done not out of any respect to theil
rendered means partiality, in pro- persons, to their rank, office, or wealth,
nouncing judgment, in favouring one but according to his own sovereign
party or individual more than another, good pleasure. Eph. i. To deny that
not because his cause is more just, but this is done, would be to deny the
A. D. 60.] CHIAPTER 11. 59
12 For as many as have sin- ned without law, shall also'pemanifest arrangement of things every to mankind. ~5 Without lawv, A&vd.sc
where on the earth. To deny that This expression evidently means withGod had a right to do it, would be, out revealed or written law, a~o the
(1.) To maintain that sinners had a apostle immediately says that they -ad
claim on his favours. (2.) That he a law of nature (ver. 14, 15).'he
might not do what he willed with his word law, vcrtor, is often used to denote
own; or, (3.) To affirm that God was the revealed law of God, the Scripunder obligation to make all men with tures, or revelation in general. Matt.
just the same talents and privileges, xii. 5. Luke ii. 23, 24; x. 26. John
i. e. that all creatures must be, in all viii. 5. 17. ~ Shall also perish,
respects, just alike. This passage, carohxGuv'rU. The Greek word used here
therefore, is very improperly brought to occurs frequently, in the New Testadisprove the doctrine of decrees, or ment. It means to destroy, to lose, or
election, or sovereignty. It has re- to corrupt, and is applied to life
spect to a different thing, to the actual (Matt. x. 39); to a reward of labour
exercise of the office of the Judge of (Matt. x. 42); to -wisdom (1 Cor. i.
the world; and whatever may be the 19); to bottles (Matt. ix. 17).. It is
truth about God's decrees, or his electing also used to denote future punishment,
love, thzs passage teaches nothing in or the destruction of soul and body in
relation to either. It may be added that hell (Matt. x. 28; xviii. 14. John iii.
this passage contains a most alarming 15), where it is olpposed to eternal life,
truth for guilty men. It is that God will and therefore denotes eternal death.
uot be influenced by partiality, but Rom. xiv. 15. John xvii. 12. In this
will treat them just as they de- sense the word is evidently used in this
serve. He will not be won or awed verse. The connexion demands that
by their rank or office; by their the reference should be to a future
wealth or endowments; by their num- judgment to be passed on the heathen.
bers, their power, or their robes of It will be remarked here that the aposroyalty and splendour. Every man tie does not say they shall be saved
should tremble at the prospect of fall- without law. He does not give even
ing into the hands of a just God, who an intimation respecting their salvawill treat him just as he deserves, and tion. The strain of the argument,
should without delay seek a refuge in as well as this express declaration,
the Saviour and Advocate provided for shows that they who had sinned-and
the guilty. 1 John ii. 1, 2. in the first chapter he had proved that
12. For. This is used to give a all the heathen were sinners-would be
reason for what he had just said, or to punished. If any of the heathen are
skl w on what principles God would saved, it will be, therefore, an exception
eat man so as not to be a respecter of to the general rule in regard to them.
persons. J.ls maany. Whosoever. This The apostles evidently believed that
includes all who have done it, and evi- the great mass of them would be dedently has respect to the gentile world. stroyed. On this ground they evinced
It is of the more importance to remark such zeal to save them; on this ground
this, because he does not say that it is the Lord Jesus commanded the gospel
applicable to a few only, or to great to be preached to them; and on this
and incorrigible instances of pagan ground Christians are now engaged in
wickedness, but it is a universal, sweep- the effort to bring them to the knowing declaration, obviously including all. ledge of the Lord Jesus. It may be
~ Have siined. Have been guilty of added here, that all modern investigacrimes of any kind toward God or tions have gone to confirm the position
man. Sin is the transgression of a that the heathen are as degraded now
rule of conduct, however made known as they were in the;ime of Paul
90) 10I MANL. [A D. 60,
rish without lavw: and as many be judgectby the law
as have sinned in the law, shall 13 (For a not the hearers of
a James 1.22,25.
[ Without law. That is, they shall more severe. It would arouse no prenot be judged by a law which they judice to say that they would be judged
have not. They shall not be tried and by their law. It was indeed paying a
condemned by the revelation which sort of tribute or regard to that on
the Jews had. They shall be con- which they prided themselves so much
Uemned only according to the know- the possession of the law of God.
ledge and the law which they actually Still, it was a word implying all that
possess. This is the equitable rule on he wished to say, and involving the
which God will judge the world. Ac- idea that they would be punished and
cording to this, it is not to be appre- Idestroyed. If it was admitted that the
hended that they will sufeir as 2mulch heathen would perish; and if God was
as those who have the revealed will of to judge the Jews by an unerring rule,
God. Comp Matt. x. 15; xi. 24. that is, accordingto their privileges and
Luke x. 12. IHave sinned in the light; then it would follow that they!aw. Have sinned having the reveal- would also be condemned, and their
ed will of God, or endowed with great- own mindls would come at once to the
er light and privileges than the heathen conclusion. The change of words
world. The apostle here has undoubt- here may indicate, therefore, a nice
ed reference to the Jews who had the tact, or delicate address in argument,
law of God, and who prided them- urging home to the conscience an ofselves much on its possession. ~[ Shall fensive truth rather by the deductions
be judqged by the law. This is an of the mind of the opponent himelf
equitable and just rule; and to this the than by a harsh and severe charge of
Jews could make no objection. Yet the writer. In instances of this, the
the admission of this would have led Scriptures abounds; and it was this
lirectly to the point to which Paul was especially that so eminently characterconducting his argument, to show that ized the arguments of our Saviour.
they also were under condemnation, 13. For not the hearers, &c. The
and needed a Saviour. It will be ob- same sentiment is implied in James i.
served here, that the apostle uses a 22. Matt. vii. 21. 24. Luke vi. 47.
different expression in regard to the The apostle here doubtless designed tc
Jews from what he does of the Gen- meet an objection of the Jews; to wit,
tiles. tie says of the former, that they that they had the law, that they mani"shall be judged;" of the latter, that fested great deference for it, that they
they "s shall perish." It is not certain- heard it read with attention, and proly known why he varied this expres- fessed a willingness to yield themselves
sion. But if conjecture may be allow- to it. To meet this, he states a very
ed, it may have been for the following plain and obvious principle, that this
reasons. (1.) If he had affirmad of the was insufficient to justify them before
Jews that they should perish, it would God, unless they rendered actual obe.
at once have excited their prejudice, dience. T.Are jnst. Are justified
and have armed them against the con- before God, or are personally holy. Or,
elusion to which he was about to come. in other words, simply hea-ing the law
Yet they could bear the word to be is not meeting all its requirements;
applied to the heathen, for it was in and making men holy If they exaccordance with their own views and pected to be saved by the law, it retheir own mode of speaking, and was quired something more than merely to
strictly true. (2.) The word "judged" hema it. It demanded perfect obediis apparently more mild, and yet really ence. ~ _But the doers of the law,
A0D 60.] CHAPTER lo 6!1
the law are just before God, but 14 For when the Gentiles,
the doers of the law shall be which have not the law, do by
justified. nature the things contained in
They who comply entirely with its de- that the course of reasoning by which
mands; or who yield to it perfect and he had come to the conclusion that
perpetual obedience. This was the they were guilty, is well founded.
ilain and obvious demand, not only of This verse is not to be understood aa
common sense, but of the Jewish law affirming, as an historicalfact, that any
itself. Deut. iv. 1. Lev. xviii. 5. Comp. of the heathen ever did perfectly obey
Rom. x. 9. ~ Shall be justified. This the law which they had, any more than
expression is evidently synonymous the previous verse affirms it of the
with that in Lev. xviii. 5, where it is Jews. The main point in the argusaid that " he shall live in them." The ment is, that if men are justified by
meaning is, that it is a maxim or the law, their obedience must be enprinciple of the law of God, that if a tire and perfect that this is not to be
creature will keep it, and obey it en- external only, or to consist in hearing
tirely, he shall not be condemned, but or in acknowledging the justice of the
shall be approved and live for ever. law; and that the Gentiles had an op~
This does not affirm that any one ever portunity of illustrating this principle
has thus lived in this world, but it is as well as the Jews, since they also had
an affirmation of a great general prin- a law among themselves. The word
ciple of law, that if a creature is justi- wzhen (n'rov) does not imply that the
fied BY the law, the obedience must be thing shall certainly take place, but
entire and perpetual. If such were is one form of introducing a supposithe case, as there would be no ground tion; or of stating the connexion of
of condemnation, man would be saved one thing with another. Matt. v. 11;
by the law. If the Jews, therefore, ex- vi. 2. 5, 6. 16; x. 19. It is, however,
pected to be saved by their law, it must true that the main things contained in
be, notby hearing the law, nor by being this verse, and the next, actually occalled a Jew, but by perfect and un- curred, that the Gentiles did many
qualified obedience to all its require- things which the law of God required.
ments. This passage is designed,'1The Gentiles. All who were not
doubtless, to meet a very common and Jews. Wh[ich have not the law.
pernicious sentiment of the Jewish Who have not a revelation, or the
teachers, that all who became hearers written word of God. In the Greek
and listeners to the law would be saved. the article is omitted, "who have not
The inference from the passage is, law," i. e. any revealed law. ~ By
that no man can be saved by his exter- nature. By some, this phrase has been
nal privileges, or by an outlward re- supposed to belong to the previous
spectful deference to the truths and member of the sentence, "who have
ordinances of religion. not the law by nature." But our
14. For when. The apostle, in ver. translation is the more natural and
13, had stated a general principle, that usual construction. The expression
the doers of the lawv only can be justi- means clearly by the light of confled, if justification is attempted by the science and reason, and whatever other
law. In this verse and the next, he helps they may have without revela
proceeds to show that the same princi- tion. It denotes simply, in that state!le is applicable to the heathen; that which is without the revealed will of
though they have not the Awritten law God. In that condition they had many
of God, yet that, they have sufficient helps of tradition, conscience, reason.
knowledge of his will to take away and the observation of the dealings o.
every excuse for sin, and consequently divine Providence, so that to a consi
F
32 KIOMANS. [A. D. 60.
the law, these, having not the theirI conscience also bearing
law, are a law a unto themselves. witness, and their thoughts the 2
15 Which show the work of mean while accusing or else
die law written in their hearts, excusing one another.)
lCor.11.14. I or, the conscience witnessing with them.
s or, between themselves.
derable extent they knew what was The revealed law of God was written
right and what was wrong. ~ Do the on tables of stone, and then recorded
things. Should they not merely un- in the books of the Old Testament.
derstand and approve, but actually This law the Gentiles did not possess,
perform the things required in the law. but, to a certain extent, the same re~ Contained in the law. Literally quirements were written on their
the things of the law, i. e. the things hearts. Though not revealed to them
which the law requires. Many of as to the Jews, yet they had obtained
those things might be done by the hea- the knowledge of them by the light of
then, as, e. g. respect to parents, truth, nature. The word hearts here denotes
justice, honesty, chastity. So far as the mind itself, as it does also frethey did any of those things, so far quently in the sacred Scriptures; not
they showed that they had a law the heart, as the seat of the affections.
among themselves. And wherein they It does not mean that they loved or
failed in these things, they showed even approved of the law, but that
that they were justly condemned. they had knowledge of it; and that
~ Are a law unto themselves. This that knowledge was deeply engraven
is explained in the following verse. It on their minds. ~ Their conscience.
means that their own reason and con- This word properly means the judgscience constituted, in these thilngs, a ment of the mind respecting right and
law, or prescribed that for them which wrong; or the judgment which the
the revealed law did to the Jews. mind passes on the morality or immo15. Which show. Who thus evince rality of its own actions, when it in
or show. ~ The work of the lao. stantly approves or condemns them. It
The design, purpose, or object which is has usually been termed the moral
contemplated by the revealed law; sense, and is a very important principle
that is, to make known to man his in a moral government. Its design is
duty, and to enforce the obligation to to answer the purposes of an ever atperform it. This does not mean, by tendant witness of a man's conduct;
any means, that they had all the to compel him to pronounce on his
knowledge which the law would im- own doings, and thus to excite him to
part, for then there would have been virtuous deeds, to give comfort and
no need of arevelation, but that, as far peace when he does right, to deter from
as it went, as far as they had a know- evil actions by making him, whether
ledge of right and wrong, they coin- he will or no, his own executioner.
ctided with the revealed will of God. In See John viii. 9. Acts xxiii. 1; xxiv.
other words, the will of God, whether 16. Rom. ix. 1. 1 Tim. i. 5. By namade known by reason or revelation, ture every man thus approves or conwill be the same so far as reason goes. demns his own acts; and there is not
The difference is that revelation goes a profounder principle of the Divine
farther than reason; sheds light on administration, than thus compelling
new duties and doctrines; as the in- every man to pronounce on the moral
Formation given by the naked eye and character of his own conduct. Conthe telescope is the same, except that science may be enlightened or unenthe telescope carries the sight forward, lightened; and its use may be greatly
and reveals new worlds to the sight of perverted by false opinions. Its proman. ~ Written il their hearts. vince is not to communicate any new
4, D. 60.] CHAPTER Io. 63
16 In tne day when God shall judge the secrets a of men, by
a Luke 8.17.
truth, it is simply to express judg- "between themselves." This view in
ient, and to impart pleasure or inflict also taken by many commentators, and
pain for a man's own good or evil this is its probable meaning. If so,
conduct. The apostle's argument does it denotes the fact that in their rec
not require him to say that conscience flections, or their reasonings or dise
revealed any truth, or any knowledge cussions, they accused each other of
of duty, to the Gentiles, but that its crime, or acquitted one another; they
actual exercise proved that they had showed that they had a law; that they
a knowledge of the law of God. Thus acted on the supposition that they had.
it was a witness simply of that fact. To show this was the design of the
T Bearing -witness. To bear witness apostle; and there was no further proof
is to furnish testimony, or proof. And of it needed than that which he here
the exercise of the conscience here adduced. (1.) They had a conscience,
showed or proved that they had a pronouncing on their orvn acts; and,
knowledge of the law. The expres- (2.) Their reasonings, based on the
sion does not mean that the exer- supposition of some such common and
cise of their conscience bore witness acknowledged standard of accusing
of any thing to them, but that its ex- or acquitting, supposed the same thing.
ercise may be alleged as a proof that If, therefore, they condemned or acthey were not without some knowledge quitted themselves; if in these reasonof the law. ~ And their thoughts. ings and reflections, they proceeded on
The word thoughts (soyL,/e^O ) means the principle that they had some rule
properly reasonings, or opinions, sen- of right and wrong, then the propositiments, &c. Its meaning here may tion of the apostle was made out that
be expressed by the word reflections. it was right for God to judge them,
Their reflections on their own conduct and destroy them, ver. 8-12.
would be attended with pain or plea- 16. In the day. This verse is doubtsure. It differs from conscience, inas- less to be connected with verse 12, and
much as the decisions of conscience the intermediate verses are a parenthesis,
are instantaneous, and without any and it implies that the heathen world,
process of reasoning. This supposes as well as the Jews, will be arraigned at
subsequent reflection, and it means that the bar of judgment. At that time God
such reflections would only deepen and will judge all in righteousness, the Jew
confirm the decisions of conscience. by the law which he had, and the
~ The mean while. Margin,"Between heathen by the law which he had.
themselves." The rendering in the ~ HWhen God shall judge. God is
margin is more in accordance with the often represented as the Judge of manGreek. The expression sometimes kind. Deut. xxxii. 36. Ps. 1. 4. 1 Sam.
means, in the mean time, or at the ii. 10. Eccl. iii. 17. Rom. iii. 6. Heb.
same time; and sometimes afterward, xiii. 4. But this does not militate
or subsequently. The Syriac and against the fact that he will do it by
Latin Vulgate render this mutually. Jesus Christ. God has appointed his
They seem to have understood this as Son to administer judgment; and it
affirming that the heathen among will be not by God directly, but by
themselves, by their writings, accused Jesus Christ that it will be administeror acquitted one another. ~T.Accusing. ed. ~ The secrets of men. See Luke
if the actions were evil. ~ Excusing. viii. 17. Eccl. xii. 14, "For God shall
That is, if their actions were good. bring every work into judgment, wVith
~ One another. The margin renders every secret thing," &c. Matt. x. 26.
this expression in connexion with the 1 Cor. iv. 5. The expression deadverb, translated'" in the mean while," notes the hidden desires, lusts, passtons
,4 TOMANS. [[A. D. 6(.
Jesus Christ, according to my a 17 Behold, thou b art,talgospel. ed a Jew, and reslest in the
a Rom.16.25. b ver.28.
and motives of men; the thoughts of ing the thoughts; and of developing
the hearts, as well as the outward and unfolding all the purposes and
actions of the life. It will be a cha- plans of the soul. Yet this is intrusted
racteristic of the day of judgment, to Jesus Christ, and the fact that he
that all these will be brought out, and will exercise this, shows that he is direceive their appropriate reward. The vine. S Of men. Of all men, whepropriety of this is apparent, for, ther Jew or Gentile, infidel or Chris(1.) It is by these that the character tian. The day of judgment, therefore,
is really determined. The motives and may be regarded as a day of universal
principles of a man constitute his development of all the plans and pur
character, and to judge him impartially, poses that have ever been entertained in
these must be known. (2.) They are this world. ~ By Jesus Christ. The fact
not judged or rewarded in this life. that Jesus Christ is appointed to judge
The external conduct only can be seen the world is abundantly taught in
by men, and of course that only can the Bible. Acts xvii. 31. 2 Tim. iv. 1.
be rewarded or punished here. (3.) 1 Pet. iv. 5. John v. 22. 27. 1 Thess,
Men of pure motives and pure hearts iv. 16-18. Matt. xxv. 31-46../care often here basely aspersed and ca- cording to my gospel. According to the
lumniated. They are persecuted, tra- gospel which I preach. Comp. Acts
duced, and often overwhelmed with xvii. 81. 2 Tim. iv. 8. This does not
ignominy. It is proper that the secret mean that the gospel which he preached
motives of their conduct should be would be the rule by which God would
brought out, and approved. On the judge all mankind, for he had just
other hand, men of base motives; men said that the heathen world would be
of unprincipled character, and who judged by a different rule, ver. 12.
are corrupt at the heart, are often But it means that he was intrusted
lauded, flattered, and exalted into pub- with the gospel to make it known;
lic estimation. It is proper that their and that one of the great and prime
secret principles should be detected, articles of that gospel was, that God
and that they should take their proper would judge the world by Jesus Christ.
place in the government of God. In To make this known he was appointregard to this expression, we may fur- ed; and it could be called his gospel;her remark, (1.) That the fact that only as being a part of the important
all secret thoughts and purposes will message with which he was intrusted.
be brought into judgment, invests the 17. Behold. Having thus stated the
judgment with an awful character. general principles on which God
Who should not tremble at the idea would judge the world; having shown
that the secret plans and desires of his how they condemned the Gentiles;
soul, which he has so long and so and having removed all objections to
studiously concealed, should be brought them, he now proceeds to another part
out into noon-day in the judgment? of his argument, to show how they apAll his artifices of concealment shall plied to the Jews. By the use of the
be then at an end. He will be able to word behold, he calls their attention
practise disguise no longer. He will to it, as to an important subject; and
be seen as he is; and he will receive with great skill and address, he states
the doom he deserves. There will be their privileges, before he shows them
one place, at least, where the sinner how those privileges might enhance
shall be treated as he ought. (2.) To their condemnation. He admits aii
execute this judgment implies the their claims to pre-eminence in privipower of searching the heart of know- leges, and then with great faithfulness
A.. ) 60.J CHAPTER II. 65
law, and makest thy boast of 18 And knowest a his will
God. and 1 approvest the things that
a Ps.147.19,20. 1 or, triest the things that differ. b Ehil..1.0.
proceeds to show how, if abused, these special favours of their religion. ~[ And
might deepen their final destruction. It restest in the law. The word rest here
should be observed, however, that the is evidently used in the sense of trustword rendered behold is in many MSS. ing to, or leaning upon. The Jew
written in two words, it Si, instead of leaned on, or relied on the law for ac}i. If this, as is probable, is the cor- ceptance or favour; on the fact that he
rect reading there, it should be ren- had the law, and on his obedience to
dered, "if now thou art," &c. Thus it. It does mean that he relied on his
the Syriac, Latin, and Arabic read it. own works, though that was true, but
~ Thou art called. Thou art named that he leaned on the fact that he had
Jew, implying that this name was one the law, and was thus distinguished
of very high honour. This is thefirst above others. The lazw here means the
thing mentioned on which the Jew entire Mosaic economy; or all the
would be likely to pride himself. T./ rules and regulations which Moses had
Jew. This was the name by which the given. Perhaps also it includes, as it
Hebrews were at that time generally sometimes does, the whole of the Old
known; and it is clear that they re- Testament.. Jhalkest thy boast in
garded it as a name of honour, and God. Thou dost boast, or glory, that
valued themselves much on it. See thou hast the knowledge of the true
Gal. ii. 15. Rev. ii. 9. Its origin is God, while other nations are in darknot certainly known. They were call- ness. On this account the Jew felt
ed the children of Israel until the time himself far elevated above all other
of Rehoboam. When the ten tribes people, and despised them. It was true
were carried into captivity, but two re- that they only had the true knowledge
mained, the tribes of Judah and Ben- of God, and that he had declared himjamin. The name Jevws was evidently self to be their God (Deut. iv. 7. Ps.
given to denote those of the tribe of cxlvii. 19, 20); but this was not a
Judah. The reasons why the name of ground for boasting, but for gratitude.
Benjamin was lost in that of.Judah, This passage shows us that it is much
were probably, (1.) Because the tribe more common to boast of privileges
of Benjamin was small, and compara- than to be thankful for them, and that
tively without influence or importance. it is no evidence of piety for a man to
(2.) The Jkessiah was to be of the boast of his knowledge of God. A
tribe of Judah (Gen. xlix. 10); and that humble, ardent thankfulness that we
tribe would therefore possess a con- have that knowledge-a thankfulness
sequence proportioned to their expec- which leads us not to despise others,
tation of that event. The name of but to desire that they may have the
Tesus would therefore be one that would same privilege-is an evidence of piety.
suggest the facts that they were pre- 18. And knowest his will. The
served from captivity, that they had will or commands of God. This knowreceived remarkably the protection of ledge they obtained from the Scriptures;
God, and that the Messiah was to be and of course in this they were distinsent to that people. Hence it is not guished from other nations. Alnd
wonderful that they should regard it approvest. The word used here is
as a special favour to be a Jew, and capable of two interpretations. It may
particularly when they added to this mean either to distinguish, or to apthe idea of all the other favours prove. The word is properly and
connected with their being the peculiar usually applied to the process of testing
people of God. The name Jew came or trying metals by fire. Hence it
thus to denote all the peculiarities and comes to be used in a general sense
v?2
56 ROMANS. [A D. 60.
are more excellent, being in- a light of them which are in
structed out of the law; darkness,
19 And art confident that thou 20 An instructer of the foolthyself art a guide of the blind, ish, a teacher of babes, which
to try or to distinguish any thing; to God was the author of their instituascertain its nature, quality, &c. Luke tions, and that their religion was his
xiL 56. This is probably its meaning appointment. ~ JA guide of the blind.
here, referring rather to the intellectual A guide of the blind is a figurative exprocess of discriminating, than to the pression to denote an instructer of the
moral process of approving. It could ignorant. The blind here properly
not, perhaps, be said with propriety, at refers to the Gentiles, who were thus
least the scope of the passage does not regarded by the Jews. The meaning
properly suppose this, that the Jew is, that they esteemed themselves quaapproved or loved the things of God; lified to instruct the heathen world.
but the scope of the passage is, that the Matt. xv. 14; xxiii. 15. 1 A light.
Jew valued himself on his knowledge Another figurative expression to deof that which was conformable to the note a teacher. Comp. Isa. xlix. 6.
will of God. See Notes on ch. xiv. John i. 4, 5. 8, 9. ~ In darkness. A
T The things that are more excellent. common expression to denote the igThe word here translated more excel- norance of the gentile world. See
lent denotes properly the things that Note, Matt. iv. 16.
differ from others, and then also the 20. Of the foolish. The wordfoolthings that excel. It has an ambiguity ish is used in the Scriptures in two
similar to the word translated "ap- significations: to denote those who are
proved." If the interpretation of that void of understanding, and to denote
word above given is correct, then this the wicked. Here it is clearly used in
word here means those things that the former sense, signifying that the
differ from others. The reference is Jew esteemed himself qualified to into the rites and customs, to the dis- struct those without knowledge. f[ Of
tinctions of meats and days, &c. babes. This is the literal meaning of
prescribed by the law of Moses. The the original word. The expression is
Jew would pride himself on the fact figurative, and denotes those who were
that he had been taught by the law to as ignorant as children-an expression
make these distinctions, while all the which they would be likely to apply to
heathen world had been left in ignorance all the Gentiles. It is evident that the
of them. This was one of the advan- character here given by Paul to the
tages on which he valued himself and Jews is one which they claimed, and
his religion. ~ Being instructed, &c. of which they were proud. They are
That is, in regard to the one God, his often mentioned as arrogating this prewill, and the distinguishing rites of his rogative to themselves, of being qualiworship. fled to be guides and teachers of others.
19. Aqnd art confident. This ex- Matt. xv. 14; xxiii. 2. 16. 24. It will
pression denotes the full assurance of be remembered, also, that the Jews
the Jew that he was superior in know- considered themselves to be qualified
ledge to all other people. It is a re- to teach all the world, and hence
markable fact that the Jews put the evinced great zeal to make prosefullest confidence in their religion. lytes. And it is not improbable (Tho.
Though proud, wicked, and hypocriti- luck) that their Rabbies were accuscal, yet they were not speculative infi- tomed to give the names " foolish" and
dels. It was one of their characteris- "babes" to the ignorant proselytes
tics, evinced through all their history, which they had made from the hea
that they had the fullest assurance that then. ~ Which hast the form of know
A. D. 60.] CHAPTER II. 67
hast the form a of knowledge and a man should not steal, dost thou
of the truth in the law: steal?
21 Thou I therefore which 22 Thou that sayest a man
teachest another, teachest thou should not commit adultery,'iot thyself? thou that preachest dost thou commit adultery? thou
a 2Tim.l.13; 3.5. b Matt.23.3,&c..
ledge. The word here translated form Matt. xxiii. 3, " They say, and do not,"
properly denotes a delineation or pic- &c. ~ T7hat preachest. This word
turing of a thing. It is commonly used means to proclaim in any manner,
to denote also the appearance of any whether in the synagogue, or in any
object; that which we see, without re- place of public teaching. ~ Dost thou
ference to its internal character; the steal? It cannot be proved, perhaps,
external figure. It sometimes denotes that the Jews were extensively guilty
the external appearance as distinguish- of this crime. It is introduced partly,
ed from that which is internal; or a no doubt, to make the inconsistency
hypocritical profession of religion with- of their conduct more apparent. We
out its reality. 2 Tim. iii. 5, " Having expect a man to set an example of
1he form of godliness, but denying its what he means by his public instrucpower." It is sometimes used in a tion.
good, and sometimes in a bad sense. 22. Dost thou commit adultery?
Here it denotes that in their teaching There is no doubt that this was a crime
they retained the semblance, sketch, or very common among the Jews. See
outline of the true doctrines of the Old Notes, Matt. xii. 39. John viii. 1-11.
Testament. They had in the Scrip- The Jewish Talmud accuses some of
tures a correct delineation of the truth. the most celebrated of their Rabbies,
Truth is the representation of things by name, of this vice. (Grotius.) Joas they are; and the doctrines which sephus also gives the same account of
the Jews had in the Old Testament the nation. ~ Thou that abhorrest
were a correct representation or deli- idols. It was one of the doctrines of
neation of the objects of knowledge. their religion to abhor idolatry. This
Comp. 2 Tim. i. 13. ~ In the law. they were every where taught in the
In the Scriptures of the Old Testament. Old Testament; and this they doubt
In these verses the apostle concedes to less inculcated in their teaching. It
the Jews all that they would claim. was impossible that they could recomHaving made this concession of their mend idolatry. ~ Dost thou commit
superior knowledge, he is prepared sacrilege? Sacrilege is the crime of
with the more fidelity and force to violating or profaning sacred things;
convict them of their deep and dread- or of appropriating to common purful depravity in sinning against the poses what has been devoted to the
superior light and privileges which service of religion. In this question,
God had conferred on them. the apostle shows remarkable tact and
21. Thou therefore, &c. He who skill. He could not accuse them of
is a teacher of others may be expected idolatry, for the Jews, after the Babyto be learned himself. They ought to lonish captivity, had never fallen into
be found to be possessed of superior it. But then, though they had not the
knowledge; and by this question the form, they might have the spirit of
apostle impliedly reproves them for idolatry. That spirit consisted in with
their ignorance. The form of a ques- holding from the true God that which
tion is chosen because it conveys the was his due, and bestowing the affectruth with greater force. He puts the tions upon something else. This the
question as if it were undeniable that Jews did by perverting from their prothey were grossly ignorant. Comp. per use the offerings which were de
68 ROMANS. [A.D. 60
tha.t abhorrest idols, dost thou ing the law dishonourest thou
commit sacrilege? God?
23 Thou that makest thy 24 For the name of God is
boast of the law, through break- blasphemed among the Gentiles
bigned for his honour; by withholding of purity would tend to honour religion
that which he demanded of tithes and and its Author; a life of impurity does
offerings; and by devoting to other the reverse. There is no doubt that
uses that which was devoted to him, this was actually the effect of the deand which properly belonged to his portment of the Jews. They were
service. That this was a common scattered every where; every where
crime among them is apparent from they were corrupt and wicked; and
Mal. i. 8. 12-14; iii. 8, 9. It is also every where they and their religion
evident from the New Testament that were despised. ARmong the Gentiles.
the temple was in many ways dese- In the midst of whom many Jews lived.
crated and profaned in the time of our ~[ Throu'gh you. By means of you,
Saviour. Notes, Matt. xxi. 12, 13. or as the result of your conduct. It
23. Jlakest thy boast, &c. To boast may mean, that you Jews do it, or proin the law implied their conviction of fane the name of God; but the conits excellence and obligation, as a man nexion seems rather to require the fordoes not boast of that which he esteems mer sense. ~ As it is -written. To
to be of no value. ~ Dishonourest thou what place the apostle has reference,
God. By boasting of the law, they cannot be certainly determined. There
proclaimed their conviction that it was are two passages in the Old Testament
from God. By breaking it, they denied which will bear on the case, and perit. And as actions are a true test of haps he had them both in his view.
man's real opinions, their breaking the Isa. lii. 5. Ezek. xxxvi. 22, 23. The
law did it more dishonour than their meaning is not that the passages in
boasting of it did it honour. This is the Old Testament, referred to by the
always the case. It matters little what phrase " as it is written," had any para man's speculative opinions may be; ticular reference to the conduct of the
his practice may do far more to dis- Jews in the time of Paul, but that this
grace religion, than his profession does had been the character of the people,
to honour it. It is the life and con- and the effect of their conduct as a naduct, and not merely the profession of tion, instances of which had been bethe lips, that does real honour to the fore observed and recorded by the protrue religion. Alas, with what perti- phets. The same thing has occurred
nency and force may this question be to a most melancholy extent in regard
put to many who call themselves to professed Christian nations. For
Christians! purposes of commerce, and science,
24. The name of God. The name and war, and traffic, men from nations
and character of the true God. ~ Is nominally Christian have gone into
blaspheme(l. Note, Matt. ix. 3. That almost every part of the heathen world.
is, your conduct is such as to lead the But they have not often been real
heathen world to blaspheme and re- Christians. They have been intent on
proach both your religion and its Au- gain; aid have to a melancholy exthor. By your hypocrisy and crimes tent been profane, and unprincipled,
the pagan world is led to despise a re- and profligate men. Yet the heathen
ligion which is observed to have no have regarded them as Christians; as
effect in purifying and restraining its fair specimens of the effect of the reliprofessors; and of course the reproach gion of Ch:rist. They have learned,
will terminate on the Author of your therefore, to abuse the name of Chrisreligion-that is, the true God. A life tian, and the Author of the Christiar
A. D. 60.] CHAPTER 11. 69
through you, as it is written." law, thy circumcision is made
25 For circumcision verily uncircumcision.
profiteth, if thou keep the law: 26 Therefore if c the uncirbut b if thou be a breaker of the cumcision keep the righteousa Ezek.36.20,23. b Gal.5.3. c Acts 10.34,35.
religion, as encouraging and promoting to be trained in Sunday-schools; and
profligacy of life. Hence one reason, to be devoted to God in baptism: for
among thousands, of the importance all these are favourable circumstances
of Christian missions to the heathen. for salvation. But none of them enIt is well to disabuse the pagan world title to the favour of God; and unless
of their erroneous opinions of the ten- they are improved as they should be,
dency of Christianity. It is well to they may be only the means of increasteach them that we do not regard these ing our condemnation. 2 Cor. ii. 16,
men as Christians. As we have sent T Thy circumcision is made uncirto them the worst part of our popula- cumcision. Thy circumcision, or thy
tion, it is well to send them holy men, being called a Jew, is of no value. It
who shall exhibit to them the true na- will not distinguish you from those
ture of Christianity, and raise our cha- who are not circumcised. You will be
racter in their eyes as a Christian peo- treated as a heathen. No external adple. And were there no other result vantages, no name, or rite, or ceremoof Christian missions, it would be worth ny will save you. God requires the
all the expense and toil attending them, obedience of the heart and of the life.
to raise the national character in the Where there is a disposition to render
view of the pagan world. that, there is an advantage in possess25. For circumcision. Note, John ing the external means of grace. Where
vii. 22. Acts vii. 8. This was the that is wanting, no rite or profession
peculiar rite by which the relation to can save. This applies with as much
the covenant of Abraham was recog- force to those who have been baptized
nised; or by which the right to all the in infancy, and to those who have made
privileges of a member of the Jewish a profession of religion in a Christian
commonwealth was acknowledged. The church, as to the Jew.
Jews of course affixed a high impor- 26. Therefore, if the uncircumcitance to the rite. ~ Verily profiteth. sion. If those who are not circumcised,
Is truly a benefit; or is an advantage. i. e. the heathen. ~ Keep the rig'htThe meaning is, that their being re- eousness of the law. Keep that which
cognised as members of the Jewish the law of Moses commands. It could
commonwealth, and introduced to the not be supposed that a heathen would
privileges of the Jew, was an advan- understand the requirements of the cetage. See ch. iii. 1, 2. The apostle remonial law; but reference is had here
was not disposed to deny that they pos- to the moral law. The apostle does
sessed this advantage, but he tells them not expressly affirm that this was
why it was a benefit, and how it might ever done; but he supposes the case,
fail of conferring any favour. ~ If thou to show the true nature and value of
keepJ the laiv. The mere sign can be the rites of the Jews. ~ Shall not his
of no value. The mere fact of being uncircumcision. Or, shall the fact
a Jew is not what God requires. It that'he is uncircumcised stand in the
may be a favour to lhave his law, but way of the acceptance of his services'!
the mere possession of the law cannot Or, shall he not as certainly and as
entitle to the favour of God. So it is readily be accepted by God as if he
a privilege to be born in a Christian were a Jew? Or in other words, the
land; to have had pious parents; to apostle teaches the doctrine that ac,
be amidst the ordinances of religion; ceptance with God does not depend on
70 ROMANS. [A. D 60.
ness of the law, shall not his is one outwardly neither is that
uncircumcision be counted for circumcision which is outward
circumcision? in the flesh:
27 And shall not uncircumci- 29 But he is a Jew, which is
sion which is by nature, if it ful- one inwardly; and circumcision
fil the law, "judge thee, who by is that of the heart,c in the spithe letter and circumcision dost rit, and not in the letter; whose
transgress the law? praise d is not of men, but of
28 For heb is not a Jew which God.
a Matt.12.41,42. b Matt.3.9. Jno.8.39. c.9.6,7. c Deut.10.16; 30.6. Jer.4.4 Phil.3.3. Col.2.11.
Gal.6.15. Rev.2.9. d 2Cor.10.18.
a man's external privileges, but on the consistently and uprightly than we do,
state of the heart and life. ~ Be that we see our guilt. For a similar
counted for circumcision. Shall he mode of expression, see Matt. xii.41,42.
not be treated as if he were circum- ~ Who by the letter, &c. The translacised1 Shall his being uncircumcised tion here is certainly not happilyexpressbe any barrier in the way of his ac- ed. It is difficult to ascertain its meanceptance with God? The word ren- ing. The evident meaning of the oridered "be counted," is that which is ginal is,'Shall not a heathen man
commonly rendered to reckon, To IM- who has none of your external priviPTTE; and its use here shows that the leges, if he keeps tie law, condemn you
Scripture use of the word is not to who are Jews; who, although you have
transfer, or to charge with that which the letter and circumcision, are neveris not deserved, or not true. It means theless transgressors of the law V
simply that a man shall be treated as ~ The letter. The word letter proif it were so; that this want of circum- perly means the mark or character
cision shall be no bar to acceptance. from which syllables and words are
There is nothing set over to his ac- formed. It is also used in the sense
count; nothing transferred; nothing of writing of any kind (Luke xvi. 6, 7
reckoned different from what it is. Acts xxviii. 21. Gal. vi. 11), particuGod judges things as they are; and as larly the writings of Moses, denoting,
the man, though uncircumcised, who by way of eminence, the letter, or the
keeps the law, ought to be treated as writing. Rom. vii. 6. 2 Tim. iii. 15.
if he had been circumcised, so he who 28. For he is not a Jew, &c. IIe
believes in Christ agreeably to the di- who is merely descended from Abravine promise, and trusts to his merits ham, and is circumcised, and externally
alonefor salvation, ought to be treated conforms to the law only, does not posas if he were himself righteous. God sess the true character, and manifest
judges the thing as it is, and treats the true spirit, contemplated by the
men as it is proper to treat them, as separation of the Jewish people. Their
being pardoned and accepted through separation required much more. ~ Jieihis Son. ther is that circumcision, &c. Nei27. Which is by nature. Which is ther does it meet the full design of the
the natural state of man; his condition rite of circumcision, that it is externally
before he is admitted to any of the pe- performed. It contemplated much more,
culiar rites of the Jewish religion. ~ If See ver. 29.
it fulfil the law. If they who are un- 29. But he is a Jew. He comes up
circumcised keep the law. ~ Judge to the design of the Jewish institution;
thee. Condemn thee as guilty. As we he manifests truly what it is to be a
say, the conduct of such a man con- Jew. ~[ Whlich is one inwardly. Who
dcmns us. He acts so much more is in heart a Jew. Who has the true
A. D. 60.j CHAPTER 11. 71
spirit, and fulfils the design of their 9; vi. 2. 5. Luke xviii. 10, 11, 12.
being separated as a peculiar people. Matt. xxiii. 23. ~ But of God. " Man'I'his passage proves that the design of looketh on the outward appearance,
separating them was not merely to per- but the Lord looketh on the heart."
form certain external rites, or to con- 1 Sam. xvi. 7. The praise of God can
form to external observances, but to be be bestowed only on those who cona people holy in heart and in life. It form really, and not externally only, to
cannot be denied that this design was his requirements.
not generally understood in the time The remarks which are made here
of the apostles; but it was abundantly respecting the Jews, are also strictly
declared in the Old Testament. Deut. applicable to professing Christians, and
vi. 5; x. 12, 13. 20; xxx. 14. Isa. i. we may learn,
11-20. Mic. vi. 8. Ps. li. 16, 17; 1. 7 1. That the external rites of religion
-23. ~ Aznd circumcision is that of are of much less importance than the
the heart. That is, that circumcision state of the heart.
which is acceptable to God, and which 2. That the only value of those
meets the design of the institution, is rites is to promote holiness of heart
that which is attended with holiness of and life
heart; with the cutting off of sins; 3. That the mere fact that we are
and with a pure life. The design of born of pious ancestors will notsave us.
circumcision was to be a sign of sepa- 4. That the fact that we were dediration from the heathen world, and of cated to God in baptism will not save us.
consecration to the holy God. And 5. That a mere profession of relithis design implied the renunciation gion, however orthodox may be our
and forsaking of all sins; or the cut- creed, will not save us.
ting off of every thing that was offen- 6. That the estimate which men
sive to God. This was a work pecu- may put on our piety is not the proliarly of the heart. This design was per measure of our true character and
often stated and enforced in the writ- standing.
ings of the Old Testament. Deut. x. 7. It is an inexpressible privilege to
16, "Circumcise, therefore, the foreskin be in possession of the word of God,
of your heart, and be no more stiff- and to know our duty. It may, if imnecked." Jer. iv. 4. Deut. xxx. 6. proved, conduce to our elevation in
T In the spirit. This is an expression holiness and happiness here, and to
explaining further what he had just our eternal felicity hereafter.
said. It does not mean by the Holy 8. It is also a fearful thing to negSpirit, but that the work was to take lect the privileges which we enjoy.
place in the soul, and not in the body We shall be judged according to the
only. It was to be an internal, spirit- light which we have; and it will be
ual work, and not merely an external an awful event to go to eternity from
service. ~.znd not in the letter. That a Christian land unprepared.
is, not only according to the literal, ex- 9. Whatever may be the destiny of
ternal command. ~ Whose praise, the heathen, it is our duty to make
&c. Whose object is not to secure the preparation to meet God. The most
praise of men. One of the main cha- wicked of the heathen may meet a far
racteristics of the Jews in the time of milder doom than many who are exChrist was, a desire to secure honour ternally moral, or who profess religion
among men, as being exactly scrupulous in Christian lands. Instead, therefore,
in the performance of all the duties of of speculating on what may be their
their religion. They prided themselves destiny, it is the duty of every indion their descent from Abraham, and vidual to be at peace himself with
on their regular conformity to the pre- God, and to flee from the wrath to
cepts of the law of Moses. Matt. iii. come.
72 ROMANS. [A. D. 6o.l
CHAPTER II1. because that unto them were
WV HAT advantage then hath committed the oracles of God.
the Jew? or what profit is 3 For what if somebdid not be
there of circumcision. lieve? Shall their urnbelief make
2 Much every way: chiefly, the faith of God without effect
a Deut.4.7.8. b c.10.16 Heb.4,,3
CHAPTER III. at Delphi, &c. These oracles were fi-e
1. What advantag e, &c. The de- quent among the heathen, and affairs of
sign of the first part of this chapter is to great importance were usually submitted
answer some of the objections which to them. The word rendered oracles
might be offered by a Jew to the state- occurs in the New Testament but foun
ments in the last chapter. The first times, Acts vii. 38. Heb. v. 12. 1 Pet. iv.
objection is stated in this verse. A Jew 11. Rom. iii. 2. It is evidently here used
would naturally ask, if the view which to denote the Scriptures, as being that
the apostle had given were correct, which was spoken by God, and parwhat peculiar benefit could the Jew ticularly perhaps the divine promises.
derive from his religion? The objec- To possess these was of course an
tion would arise particularly from the eminent privilege, and included all
position advanced (ch. ii. 25, 26), that others, as they instructed them in their
if a heathen should do the things re- duty, and were their guide in every
quired by the law, he would be treated thing that pertained to them in this
as if he had been circumcised. Hence life and the life to come. They conthe question, "what profit is there of tained, besides, many precious promises
circumcision?" respecting the future dignity of the na2. MJluch every' way. Or, in every tion in reference to the Messiah. No
respect. This is the answer of the higher favour can be conferred on a
apostle to the objection in ver. 1. people than to be put in possession of
~ Chiefly. That is, this is the princi- the sacred Scriptures. And this fact
pal advantage, and one including all should excite us to gratitude, and lead
others. The mnain benefit of being a us to endeavour to extend them also to
Jew is, to possess the sacred Scriptures other nations. Comp. Deut. iv. 7, 8
and their instructions. ~ Usnto them Ps. cxlvii. 19, 20.
were conmmiitted. Or were intrusted, 3. For -what if some did not bewere confided. The word translated lieve? This is to be regarded as
"were committed," is that which is another objection of a Jew.'What
commonly employed to express faith then? or what follows? if it be admitor confidence, andit implied cofidence ted that some of the nation did not
in them on the part of God in intrust- believe, does it not follow that the
ing hisoracles to them; a confidence faithfulness of God in his promises
which was not misplaced, for no peo- will fail?' The points of the objection
pie ever guarded a sacred trust or de- are these: (1.) The apostle had mainposite with more fidelity, than the tained that the nation was sinful (ch.
Jews did the sacred Scriptures. t The ii.); that is, that they had not obeyed
oracles. The word oracle among the or believed God. (2.) This, the objector
heathen meant properly the answer or for the time admits or supposes in reresponse of a god, or of some priest lation to some of them. But, (3.) He
supposed to be inspired, to an inquiry asks whether this does not involve a
of importance, usually expressed in a consequence which is not admissible)
brief sententious way, and often with that God is unfaithful. Did not the
great ambiguity. The place from which fact that God chose them as his people,
such a response was usually obtained and entered into covenant with them,
was also called an oracte, as the oracle imply that the Jews should be kept
A. D. 60.] CHAPTER III. A3
4 God forbid: yea, let God est be justified in thy sayings,
be true, but every man a liar; as and mightest overcome when
it is written, a That thou might- thou art judged.
a c.10.16.
from perdition? It was evidently their all the Jews should be saved. It wa.
belief that all Jews would be saved, implied that they were to be obedient:
and this belief they grounded on his and that if they were not, they would
covenant with their fathers. The doc- be cast off. Gen. xviii. 19. Though
trine of the apostle (ch. ii.) would the apostle has not stated it here, yet
seem to imply that in certain respects he has considered it at length in anothey
they were on a level with the gentile part of this epistle, and showed that it
nations; that if they sinned, they was not only consistent'with the origiwould be treated just like the heathen; nal promise that a part of the Jews
and hence they asked of what value should be found unfaithful, and be cast
was the promise of God? }Had it not off, but that it had actually occurred
became vain and nugatory 1 J. ake according to the prophets. ch. x. 16the faith. The word faith here evi- 21; xi. Thus the fidelity of God was
dently means thefaithfulness orfidelity preserved; at the same time that it was
of God to his promises. Comp. Matt. a matter of fact that no small part of
xiii. 23. 2 Tim. iii. 10. Hos. ii. 20. the nation was rejected and lost. T Let
~ Of snone effect. Destroy it; or pre- God be true. Let God be esteemed true
vent him from fulfilling his promises. and faithful, whatever consequence
The meaning of the objection is, that may follow. This was a first principle,
the fact supposed, that the Jews would and should be now, that God should be
become unfaithful and be lost, would believed to be a God of truth, what-:imply that God had failed to keep his ever consequence it might involve.
promises to the nation; or that he had How happy would it be, if all men
made promises which the result showed would regard this as a fixed principle,
he was not able to perform. a matter not to be questioned in their
4. God forbid. Greek, Let not this hearts, or debated about, that God is
be. The sense is, let not this by any true to his word! How much doubt
means be supposed. This is the an- and anxiety would it save professing
swer of the apostle, showing that no Christians; and how much error would
such consequence followed from his it save among sinners! Amidst all the
doctrines; and that if any such conse- agitations of the world, all conflicts,
quence should follow, the doctrine debates, and trials, it would be a fixed
should be at once abandoned, and that position where every man might find
every nan, no matter who, should rest, and which would do more than all
be rather esteemed false than God. other things to allay the tempests and
The veracity of God -was a great smooth the agitated waves of human
first principle, which was to be held, life. S BBut every man a liar. Though
whatever might be the consequence. every man and every other opinion
This implies that the apostle believed should be found to be false. Of course
that the fidelity of God could be main- this included the apostle and his reatained in strict consistency with the soning; anl the expression is one of
fact that any number of the Jews those which show his magnanimity
might be found to be unfaithful, and and greatness of soul. It implies that
be cast off: The apostle has not enter-" every opinion which he and all others
ed into an explanation of this, or shown held; every doctrine which had been
how it could be, but it is not difficult defended; should be at once abandoned,
to understand how it was. The promise if it implied that God was false. It
made to Abraham, and the fathers, was was to be assumed as a first principle
not unconditional and absolute, that in all religion and all reasoning, that
QFi
74 ROMANS. [A. D. do
if a doctrine implied that God was not sayings. In what thou hart spoken
faithful, it was of course a false doc- that is, in thy sentence of condemnatrine. This showed his firm convic- tion; in thy words in relation to this
tion that the doctrine which he advanc- offence. It may help us to understand
ed was strictly in accordance with the this, to remember that the psalm was
veracity of the divine promise. What written immediately after Nathan, at
a noble principle is thus! How stri- the command of God, had gone to rekingly illustrative of the humility of prove David for his crime. (See the
tiue piety, and of the confidence which title of the psalm.) God, by the mouth
true piety places in God above all the of Nathan, had expressly condemned
deductions of human reason! And David for his crime. To this expresif all men were willing to sacrifice their sion of condemnation David doubtless
opinionswhen theyappeared to impinge refers by the expression "in thy sayon the veracity of God; if they started ings." See 2 Sam. xii. 7-13. ~T A2nd
back with instinctive shuddering at the mightest overcome. In the Hebrew,
very supposition of such a want of fide-' mightest be pure,' or mightest be eslity in him; how soon would it put an teemed pure, or just. The word which
end to the boastings of error, to the the LXX. and the apostle have used,
pride of philosophy, to lofty dictation "mightest overcome," is sometimes used
in religion! No man with this feeling with reference to litigations or trials in
could be for a moment a Universalist; a court of justice. Hie that was accused
and none could be an infidel. ~ J/.s it and acquitted, or who was adjudged to
is written. Ps. Ii. 4. To confirm the be innocent, might be said to overcome,
sentiment which he had just advanced, or to gain the cause. The expression
and to show that it accorded with the is thus used here. As if there were a
spirit of religion as expressed in the trial between David and God, God
Jewish writings, the apostle appeals would overcome; that is, would be
to the language of David, uttered in esteemed pure and righteous in his
a state of deep penitence for past trans- sentence condemning the crime of Dagressions. Of all quotations ever made, vid. ~ WTi7Len thou art judged. The
this is one of the most beautiful and Hebrew is, -when thou judgest; that
most happy. David was overwhelmed is, in thy judgment pronounced on this
with grief; he saw his crime to be crime. The Greek may also be in the
awful; he feared the displeasure of middle voice as well as the passive, and
God, and trembled before him. Yet may correspond, therefore, in meaning
he held it as a fixed, indisputable precisely with the Hebrew. So the
principle that GOD WAS RIGHT. This Arabic renders it. The Syriac renders
he never once thought of calling in ques- it, " when they (i. e. men) shall judge
tion. He had sinned against God, God thee." The meaning, as expressed by
only; and he did not once think of call- David, is, that God is to be esteemed
ing in question the fact that God was right and just in condemning men for
just altogether in reproving him for his their sins, and that a true penitent,
sin, and in pronouncing against him i. e. a man placed in the best circumthe sentence of condemnation. ~ That stances to form a proper estimate of
th,;u miihtest be justified. That thou God, will see this, though it should
mightest be regarded as just or right; condemn himself. The meaning of
or, that it may appear that God is not the expression in the connexion in
unjust. This does not mean that Da- which Paul uses it, is, that it is to be
vid had sinned against God for the held as a fixed, unwavering principle,
puzrpose of justifying him, but that that God is right and true, whatever
he now clearly saw that his sin had consequences it may involve; whatbeen so directly against him, and so ever doctrine it may overthrow; o0
aggravated, that God was right in his whatever man it may prove to be o
senitence of condemnation. ~ In thl liar.
A. D. 60.] CHAPTEK MI. H75
5 But if omu unrighteousness vengeance? (I speak as
commend the righteousness of man.)
God, what shall we say? Is 6 God forbid: for then how a
God unrighteous, who taketh shall God judge the world?
a Job 8.3.
5. But if our unrighteousness. If rily in the original (i$giv). It is comour sin. The particular sin which monly rendered wrtath, but it often
had been specified (ver. 3) was unbe- means simply punishment, without any
lief. But the apostle here gives the reference to the state of the mind of
objection a general form. This is to him who inflicts it. Matt. iii. 7. Luke
be regarded as an objection which a iii. 7; xxi. 23. John iii. 36. Note,
Jew might make. The force of it is Rom. i. 18; iv. 15. ~ I speak as a
this: (1.) It had been conceded that man. I speak after the manner of
some had not believed; that is, had men. I' speak as appears to be the
sinned. (2.) But God was true to his case to human view; or as would
promises. Notwithstanding their sin, strike the human mind. It does not
God's character was the same. Nay, mean that the language was such as
(3.) In the very midst of sin, and as tricked men were accustomed to use;
one of the results of it, the character but that the objector expressed a sentiof God as a just Being, shone out illus- ment which to human view would
triously. The question then was, (4.) seem to follow from what had been
If his glory resulted from it; if the said. This I regard as the language
effect of all was to show that his cha- of an objector. It implies a degree of
racter was pure; how could he punish reverence for the character of God, and
that sin from which his own glory re- a seeming unwillingness to state an
suited? And this is a question which objection which seemed to be dishois often asked by sinners. ~f Commend. nourable to God, but which nevertheRecommend; show forth; render illus- less pressed itself so strong on the
trious. ~ The righteousness of God. mind as to appear irresistible. No way
His just and holy character. This was of stating the objection could have
the effect on David's mind, that he saw been more artful or impressive.
more clearly the justice of God in his 6. God forbid. Note, ver. 4. ~ For
threatenings against sin, in consequence then. If it be admitted that it would
of his own transgression. And if this be unjust for God to inflict punishment.
effect followed, if honour was thus ~ Hoew shall God, &c. How will it be
done to God, the question was, how right or consistent for him to judge the
he could consistently punish that which world. ~ Judge. To judge implies
tended to promote his own glory? the possibility and the correctness of
~ WhTat shall wve say? What fol- condemning the guilty; for if it were
lows? or, what is the inference? This not right to condemn them, judgment
is a mode of speech as if the objector would be a farce. This does not mean
hesitated about expressing an inference that God would condemn all the world;
which would seem to follow, but which but that the fact of judging men imwas horrible in its character. T Is God plied the possibility and propriety of
unri hteous? The meaning of this condemning those who were guilty. It
would be better expressed thus:'Is is remarkable that the apostle does not
not God unrighteous in punishing? attempt to explain ho-w it could be
Does it not follow that if God is ho- that God could take occasion from the
noured by sin, that it would be wrong sins of men to promote his glory; nor
for him to inflict punishment?' 1 Who does he even admit the fact; but he
taketh vengeance. The meaning of meets directly the objection To unthis is simply, who inflicts punishment. derstand the force of his answer, it
The idea of vengeance is not necessa- must be remembered that it was an
76 ROMANS. [A. D. 60
7 For if the truth of God hath unto his glory, why yet am I
more abounded through my lie also judged as a sinner?
admitted fact, a fact which no one 7. For if, &c. This is an objection
among the Jews would call in ques- similar to the former. It is indeed but
tion, that God would judge the world. another form of the same. ~ The truth
This fact was fully taught in their own of God. His truth or faithfulness in adwritings. Gen. xviii. 25. Eccl. xii. 14; hering to his threatenings. God threatri. 9. It was besides an admitted ened to punish the guilty. By their guilt
point with them that God would con- he will take occasion to show his own
lEmn the heathen world; and perhaps truth; or their crime will furnish occahe term " world" here refers particu- sion for such an exhibition. ~ Ilath
tarly to them. But how could this be more abounded. Has been more strikif it wvere not right for God to inflict ing, or more manifest. His tmrth will
punishment at all? The inference of be shown by the fulfilment of all his
the objector, therefore, could not be promises to his people, and of all his
true; though the apostle does not tell predictions. But it will also be shown
us how it was consistent to inflict pu- by fulfilling his threatenings on the
nishment for offences from which God guilty. It will, therefore, more abound
took occasion to promote his glory. It by their condemnation; that is, their
may be remarked, however, that God condemnation will furnish new and
will judge offences, not from what he striking instances of his truth. Every
may do in overruling them, but from lost sinner will be, therefore, an eterthe nature of the crime itself. The nal monument of the truth of God.
question is not, what good, God may 9 Through smy lie. By means of my
bring out of it, but what does the crime lie, or as one of the results of my falseitself deserve? what is the character hood. The word lie here means falseof the offender? what was his inten- hood, deceitfulness, unfaithfilness. If
tion? It is not what God may do to by the unfaithfulness of the Jewish
overrule the offence when it is com- people to the covenant, occasion should
mitted, The just punishment of the be given to God to glorify himself, how
murderer is to be determined by the could they be condemned for it? Unlaw, and by his own desert; and not to his glory. To his praise, or so as
from any reputation for integrity and to show his character in such a way as
uprightness which the judge may ma- to excite the praise and admiration of
nifest on his trial; or from any honour his intelligent creation. ~ Why yet
which may accrue to the police for de- am I, &c. How can that act be retecting him; or any security which garded as evil, which tends to promote
may result to the commonwealth from the glory of God? The fault in the
his execution; or from any honour reasoning of the objector is this, that
which the law may gain as a jSst law he takes for granted that tile direct
by his condemnation. Nor should any tendency of his conduct is to promote
of these facts and advantages which God's glory, whereas it is just the remay result from his execution, be plead- verse; and it is by God's reversingl
ed in bar of his condemnation So it that tendency, or overruling it, that hf
is with the sinner under the divine ad- obtains his glory. The tendency of
ministration. It is indeed a truth (Ps. murder is not to honour the law, or to
Ixxvi. 10) that the wrath of man shall promote the security of society, but just
praise God, and that he will take occa- the reverse. Still, his execution shali
ions from men's wickedness to glorify avert the direct tendency of his crime,
himself as a just judge and moral go- and do honour to the law and the judge,
vernor; but this will be no ground of and promote the peace and security of
ivquittal for the sinner, the community by restraining others.
t. D. 60.] CHAPTER III. 77
8 And not rather (as we be some affirm that we say) Lets
slanderously reported, and as us do evil, that good may come?
a c.6.1,15.
8..ind not rather. This is the an- ence which THEY drew from the doec
swer of the apostle. He meets the trine, to state it as what the apostles
objection by showing its tendency if actually taught. This is the common
carried out, and if it were made a mode in which charges are brought
principle of conduct. The meaning is, against others. Men draw an infer-' If the glory of God is to be promoted o ence themselves, or suppose that the
by sin, and if a man is not therefore to doctrine leads to such an inference,
be condemned, or held guilty for it; if and then charge it on others as what
this fact absolves man from crime, they actually hold and teach. There
-why not carry the doctrine out, and is one maxim which should never be
make it a principle of conduct, and departed from: That a man is not to
DO ALL THE EVIL WE CAN, in order to be held responsible for the inferences
promote his glory.' This was the fair which WE may draiw from his docconsequence of the objection. And yet trine; and that he is never to be rethis was a result so shocking and mon- presented as holding and teaching
strous, that all that was necessary in that which WE suppose follows from
order to answer the objection was merely his doctrine. He is answerable only
to state this consequence. Every man's for what he avows. ~ Let us do evil.
moral feelings would revolt at the doc- That is, since sin is to promote the
trine; every man would know that it glory of God, let us commit as much
could not be true; and every man, as possible. ~ That good may come.
therefore, could see that the objection That God may take occasion by it to
was not valid. ~ JAs wve. This refers, promote his glory. ~ Wh7ose damnadoubtless, to the apostles, and to Chris- tion is just. Whose condemnation.
tians generally. It is unquestionable, See Note, ch. xiv. 23. This does not
that this accusation was often brought necessarily refer to future punishment,
against them. ~ Slanderously report- but it means that the conduct of those
ed. Greek, As we are blasphemed. who thus slanderously perverted the
This is the legitimate and proper use doctrines of the Christian religion, and
of the word blaspheme, to speak of one accused the apostles of teaching this
in a reproachful and calumnious man- doctrine, was deserving of condemnaner. ~.Js some affirm, &c. Doubtless tion or punishment. Thus he expressJews. Why they should affirm this, is ly disavows, in strong language, the
not known. It was doubtless, however, doctrine charged on Christians. Thus
someperversion ofthe doctrines thatthe he silences the objection. And thus
apostles preached. The doctrines which he teaches, as a great fundamental law,
were thus misrepresented and abused that evil is not to be done that good
were probably these: the apostles taught may come. This is a universal rule.
that the sins of men were the occasion And this is in no case to be departed
of promoting God's glory in the plan from. Whatever is evil is not to be
of salvation. That" where sin abound- done under any pretence. Any imaed, grace did much more abound." ch. ginable good which we may think will
v. 20. That God, in the salvation of result from it; any advantage to ourmen, would be glorified just in propor- selves or to our cause; or any glory
tion to the depth and pollution of the which we may think may result to
guilt which was forgiven. This was God, will not sanction or justify the
true; but how easy was it to misrepre- deed. Strict, uncompromising integrity
sent this as teaching that men ought and honesty is to be the maxim of our
to sin in order to promote God's glory! lives; and in smucha life only canwe hope
and instead of stating it as an infer- for success, or for the blessing of God
78 ROMANS. [A D. 60.
whose damnation is just. Jews and Gentiles, that they are
9 What then? are we better all under sin:
than they? No, in no wise: for 10 As it is written, a There
we have before proved 1 both is none righteous, no, not one
I charged a Ps.14.&53.
9. VWhat then? This is another re- than the Gentiles. The point, then, is
mark supposed to be made by a Jew- to prove the depravity of the Jews, not
ish objector.' What follows? or are we that of universal depravity. The into infer that we are better than others?' terpretation should be confined to the
~.Are we better than they? Are we bearing of the passages on the Jews,
Jews better than the Gentiles? Or ra- and the quotations should not be adther, have we any preference, or ad- duced as directly proving the doctrine
vantage as to character and prospects, of universal depravity. In a certain
over the Gentiles? These questions sense, which will be stated soon, they
refer only to the g-eat point in debate, may be adduced as bearing on that
to wit, about justification before God. subject. But their direct reference is
The apostle had admitted (ver. 2) that to the Jewish nation. The passages
the Jews had important advantages in which follow, are taken from various
some respects, but he now affirms that parts of the Old Testament. The
those advantages did not make a dif- design of this is to show, that this
ference between them and the Gentiles characteristic of sin was not confined
about justification. T Jo, in no wise to any particular period of the Jewish
Not at all. That is, the Jews have no history, but pertained to them as a peopreference or advantage over the Gen- ple; that it had characterized them
tiles in regard to the subject of justifi- throughout their existence as a nation.
cation before God. They have failed Most of the passages are quoted in the
to keep the law; they are sinners; and language of the Septuagint. The quoif they are justified, it must be in the tation in ver. 10, 11, 12, is from Ps.
same way as the rest of the world. xiv. 1, 2, 3, and from Ps. liii. 1, 2, 3.
~ We have before proved, &c. ch. The liiid psalm is the same as the
i. 21-32. ch. ii. ~ Under sin. Sin- xivth, with some slight variations.
ners. Under the power and dominion ~ There is none righteous. The Heof sin. brew (Ps. xiv. 1) is, there is none that
10. ds it is written. The apostle is doeth good. The Septuagint has the
reasoning with Jews; and he proceeds same. The apostle quotes according
to show from their own Scriptures, to the sense of the passage. The dethat what he had affirmed was true. sign of the apostle is to show that
The point to be proved was, that the none could be justified by the law.
Jews, in the matter of justification, had He uses an expression, therefore, which
no advantage or preference over the is exactly conformable to his argument,
Gentiles; lhat the Jew had failed to and which accords in meaning with
keep the law which had been given the Hebrew, there is none just, Jixao:.
him, as the Gentile had failed to keep T.ro, not one. This is not in the
the law which had been given him; Hebrew, but is in the Septuagint. It
and that both, therefore, were equally is a strong universal expression, dodependent on the mercy of God, inca- noting the state of almost universal corpable of being justified and saved by ruption which existed in the time of
their works. To show this, the apos- the psalmist. The expression should
tle adduces texts to show what was not be interpreted to mean that there
the character of the Jewish people; was not literally one pious man in the
or to show that according to their own nation; but that the characteristic of
Scriptures, they were sinners no less the nation was, at that time, that it was
x. D. 60.] CHAPTER 1II. 79
11 There is none that under- the way, they are together bestandeth, there is none that seek- come unprofitable; there is none
eth after God. that doeth good, no, not one.
12 They are all gone out of 13 Their a throat is an open
a Ps.5.9.
exceedingly corrupt. Instead of being man counts it his highest privilege and
righteous, as the Jew claimed, because honour to know God, and to under
they were Jews, the testimony of their stand his will. A man can indulge in
own Scriptures was, that they were wickedness only by forgetting God.
universally wicked. Hence a disposition not to seek God
11. There is none that understand- is full proof of depravity.
oth. In the Hebrew (Ps. xiv. 2), God 12. They have all gone out of the
is represented as looking down from way. They have declined from the
heaven to see, that is, to make inves- true path of piety and virtue. ~ They
tigation, whether there were any that are together. They have at the sane
understood or sought after him. This time; or they have equally become
circumstance gives not only high poetic unprofitable. They are as one; they
beauty to the passage, but deep solem- are joined, or united in this declension.
nity and awfulness. God, the search- The expression denotes union, or simier of hearts, is represented as making larity. ~ Become unprofitable. This
investigation on this very point. He word in Hebrew means to become pulooks down from heaven for this very trid and offensive, like fruit that is
purpose, to ascertain whether there spoiled. In Arabic, it is applied to mil.k
were any righteous. In the Hebrew that becomes sour. Applied to moral
it is not asserted, though it is clearly subjects, it means to become corrupt
and strongly implied, that none such and useless. They are of no value
were found. That fact the apostle in regard to works of righteousness.
states. If, as the result of such an in- T There is none, &c. This is taken
vestigation, none were found; if God literally from the Hebrew.
did not specify that there wzere any 13. Their throat, &c. This expressuch; then it follows that there were sion is taken from Ps. v. 9, literally
none. For none could escape the no- from the Septuagint. The design of
tice of his eye; and if there had been the psalm is to reprove those who were
any, the benevolence of his heart false, traitorous, slanderous, &c. (Ps.
would have led him to record it. To v. 6.) The psalmist has the sin of
understand is used in the sense of deceit, and falsehood, and slander parbeing wise; or of having such a state ticularly in his eye. The expressions
of moral feeling as to dispose them to here are to be interpreted in accordance
serve and obey God. The word is often with that. The sentiment here may
used in the Bible, not to denote a be, as the grave is ever open to remere intellectual operation of the mind, ceive all into it, that is, into destruce
but the state of the heart inclining tion, so the mouth or the throat of the
the mind to obey and worship God. Ps. slanderer is ever open to swallow up
cvii. 43; cxix. 27. 100. Prov. v. 5. the peace and happiness of all. Or it
Isa. vi. 10. "Lest they should under- may mean, as from an open sepulchre
stand with their heart," &c. [ That there proceeds an offensive and pestiseeketh after God. That endeavours to lential vapour, so from the mouths of
know and do his will, and to be acquaint- slanderous persons there proceeds noied with his character, A disposition some and ruinous words. (Stuart.)
not to seek after God, that is, to neglect I think the connexion demands the
and forget him, is one of the most de- former interpretation. ~ With th eir
cided proofsof depravity. A righteous tonzges, &c. In their conversation,
So ROM A S:. [A. I) 6..
sepulchre; t ith their tongues 15 Their feet c are swift to
they have used deceit; the poi- shed blood:
son a of asps is under their 16 Destruction and misery art
lips. in their vways:
14 Whose mouth * is full of 17 And the way of peae:
eursing and bitterness. have they not known
a Ps. 40.3. b Ps.10.7. c Isa.59.7,$
their promises, &c. they have been false, 14. W/hose nmouth. Ps. x. 7. The
treacherous, and unfaithful. ~ The apostle has not quoted this literally, but
poison of caps. This is taken literally has given the sense. David in the
from the Septuagint of Ps. cxl. 3. The psalm is describing his bitter enemies.
asp, or adder, is a species of serpent ~1 Cursing. Reproachful and opprowhose poison is of such active opera- brious language, such as Shimei used
tion that it kills almost the instant that in relation to David. 2 Sam. xvi. 5. 7,
it penetrates, and that without remedy. 8..Bitterness. In the psalm, leit is small, and commonly lies conceal- ceits. The word bitterness is used to
ed, often in the satnd in a road, and denote severity, harshness, cruelty; restrikes the traveller before he sees it. proachful and malicious words.
It is found chiefly in Egypt and Ly- 15. Their feet, &c. The quotation
bia. It is said by ancient writers that in this and the two following verses, is
the celebrated Cleopatra, rather than abridged or condensed from isa. lix. 7,
be carried a captive to Rome by Au- 8. The expressions occur in the midst
gustus, suffered an asp to bite her in of a description of the character of the
the arm, by which she soon died. The nation in the time of the prophet. The
precise species of serpent which is here apostle has selected a few expressions
meant by the psalmist; however, can- out of many, rather making a reference
not be ascertained. All that is neces- to the entire passage, than a formal
sary to understand the passage is, that quotation. The expression, " their feet
it refers to a serpent whose bite was are swift," &c. denotes the eagerness
deadly, and rapid in its execution. of the nation to commit crime, particu~ Is under their lips. The poison of larly deeds of injustice and cruelty,
the serpent is contained in a small bag They thirsted for the blood of innowhich is concealed at the root of the cence, and hasted to shed it, to gratify
tooth. When the tooth is struck into their malice, or to satisfy their venthe flesh, the poison is pressed out, geance.
through a small hole in the tooth, into 16. Destrluction. That is, they
the wound. Whether the psalmist was cause the destruction or the ruin of the
acquainted with that fact, or referred to reputation, happiness, and peace of
it, cannot be known: his words do not others. J.lisery. Calamity, ruin,
of necessity imply it. The sentiment ~ In their ways. Wherever they go.
is, that as the poison of the asp is This is a striking description not only
rapid, certain,spreading quickly through of the wicked then, but of all times.
the system, and producing death; so The tendency of their conduct is to
the words of the slanderer are deadly, destroy the virtue, happiness, and peace
pestiferous, quickly destroying the re- of all with whom they come in conputation and happiness of man. They tact.
are as subtle, as insinuating, and as 17. J.nd the vray of peace &c,
deadly to the reputation, as the poison What tends to promote their own hapof the adder is to the body. Wicked piness, or that of others, they do not
men, in the Bible are often compared regard. Intent on their plans of evil,
to serpents. Matt. xxiii. 33. Gen. xlix. they do not know or regard that which
c7. is fitted to promote the welfare of them.
A. D. 60,] CHAPTER III. 81
18 There' is no fear of God 19 Now we know, that what
before their eyes. things soever the law saith, it
a Ps.36.1.
selves or others. This is the case with just as any other characteristic of man
all who are selfish, and who seek to is settled by the uniform occurrence of
gain their own purposes of crime and facts in all circumstances and times.
ambition. Ancient facts, and quotations of Scrip18. There is no fear of God. Ps. ture, therefore, are to be adduced as
xxxvi. 1. The word fear here denotes proofs of the tendency of human na-everence, a-we, veneration. There is ture. So Paul used them; and so it is
no such regard or reverence for the lawful for us to use them. (3.) It may
character, authority, and honour of be observed further, that the apostle has
God as to restrain them from crime. given a view of human depravity which
Their conduct shows that they are not is very striking. He does not confine
withheld from the commission of ini- it to one faculty of the mind, or to one
quity by any regard to the fear or fa- set of actions; he specifies each memvour of God. The only thing that ber and each faculty as being perverse,
will be effectual in restraining men and inclined to evil. The depravity
from sin, will be a regard to the honour extends to all the departments of acand law of God. tion. The tongue, the mouth, the
In regard to these quotations from feet, the lips, are all involved in it; all
the Old Testament, we may make the are perverted, and all become the occafollowing remarks. (1.) They fully sion of the commission of sin. The
establish the position of the apostle, entire man is corrupt; and the painful
that the nation, as such, was far fiom description extends to every department
being righteous, or that they could be of action. (4.) If such was the chajustified by their own works. By quo- racter of the Jewish nation under all
tations from no less than six distinct its advantages, what must have been
places in their own writings, referring the character of the heathen We are
to different periods of their history, he prepared thus to credit all that is said
shows what the character of the nation in ch. i. and elsewhere, of the sad state
was. And as this was the characteris- of the pagan world. (5.) What a
tic of those times, it followed that a melancholy view we have thus of huJew could not hope to be saved simply man nature. From whatever quarter
because he was a Jewv. He needed, we contemplate it, we come to the
as much as the Gentile, the benefit of same conclusion. Whatever record wo
some other plan of salvation. (2.) These examine; whatever history we read;
passages show us how to use the Old whatever time or period we contemTestament, and the facts of ancient plate; we find the same facts, and are
history. They are to be adduced not forced to the same conclusion. All
as showing directly what the charac- are involved in sin, and are polluted,
ter of man is nowV, but to show what and ruined, and helpless. Over these
humanz nature is. They demonstrate ruins we should sit down and weep,
what man is when under the most and lift our eyes with gratitude to the
favourable circumstances; in different God of mercy, that he has pitied us in
situations; and at different periods of our low estate, and has devised a plan
the world. The concurrence of past by which " these ruins may be built
facts shows what the race is. And as again," and lost, fallen man be raised
past facts are uniform; as man thus far, up to forfeited " glory, honour, and imin tne most favourable circumstances, mortality."
has been sinful; it follows that this is 19. JVow we know. We all admit. It
the characteristic of man every where. is a conceded, plain point. ~ W~hat
It is settled by the facts of the world, thi7ng.s soezver. Whether given as pro
82 ROMANS. LA. D. 60.
saitlh to them who are under the stopped, and all the world may
law; that every a mouth may be become 1 guilty before God.
a Ps.107.42. 1 or, subject to the judgment of God.
cepts, or recorded as historical facts. Thus the mouths of both are stopped.
Whatever things are found in the law. Thus the whole world becomes guilty
I The law saith. This means here before God.' I regard, therefore, the
evidently the Old Testament. From word"that" here (i'v) as referring, not
that the apostle had been drawing his particularly to the argument from the
arguments, and his train of thought Jaw of the Jews, but to the 5wholoe prerequires us here to understand the vious train of argument, embracing
whole of the Old Testament by this. both Jews and Gentiles. His concluThe same principle applies, however, sion is thus general or universal,
to all law, that it speaks only to those drawn from arguments adapted to the
to whom it is expressly given. ~ It two great divisions of mankind. ~ And
saith to them, &c. It speaks to them all the -world. Both Jews and Gentiles,
for whom it was expressly intended; for so the strain of the argument shows.
to them for whom the law was made. That is, all by nature; all who are out
The apostle makes this remark in order of Christ; all who are not pardoned.
to prevent the Jew from evading the All are guilty where there is not some
force of his conclusion. He had brought scheme contemplating forgiveness, and
proofs from their own acknowledged which is not applied to purify them.
laws, from writings given expressly The apostle in all this argument speaks
for them, and which recorded their of what man is, and ever would be,
own history, and which they admitted without some plan of justification apto be divinely inspired. These proofs, pointed by God. ~ Jlay become. May
therefore, they could not evade. ~ Th'at be. They are not made guilty by the
every mouth may be stopped. This law; but the argument from the law,
is, perhaps, a proverbial expression. Job and from fact, proves that they are
v. 15. Ps. cvii. 42. It denotes that guilty. ~ Guilty before God, rcJlrxo
they would be thoroughly convinced;r AS do. Margin, subject to the judgthat the argument would be so conclu- ment of God. The phrase is taken from
sive as that they would have nothing to courts of justice. It is applied to a man
reply; that all objections would be who has not vindicated or defended
silenced. Here it denotes that the himself; against whom therefore the
argument for the depravity of the Jews charge or the indictment is found true;
from the Old Testament was so clear and who is in consequence subject to
and satisfactory, that nothing could be punishment. The idea is that of suballeged in reply. This may be regarded jection to punishmentt; but always
as the conclusion of his whole argu- because the man personally deserves
ment, and the expressions may refer it, and because being unable to vindinot to the Jews only, but to all the cate himself, he ought to be punished.
world. Its meaning may, perhaps, be It is never used to denote simply an
thus expressed,'The Gentiles are obligation to punishment, but with
proved guilty by their own deeds, and reference to the fact that the punishby a violation of the laws of nature. ment is personally deserved. This
They sin against their own conscience; word, rendered guilty, is not elsewhere
and have thus been shown to be guilty used in the New Testament, nor is it
before God (ch. i.). The Jews have also found in the Septuagint. The argzbeen shown to be guilty; all their ob- ment of the apostle here shows, (1.)
jections have been silenced by an in- That in order to guilt, there must be a
dependent train of remark; by appeals law, either that of nature or by revelato their own law; by arguments drawn tion (ch. i. ii. iii.); and, (2.) That in
from the authority which they admit. order to gu;lt, there must be a violation
A. D. 6o.] CHAPTER i.i, 8l3
20 Therefore b' by the deeds the law is the kinowledge of sin.
of the law there shall no flesh 21 But now the righteousness
be justified in his sight: for by of God without the law is mania Ps.143.2.
of that law which may be charged on justify men in the sight of a holy
them as individuals, and for which they God. ~a There shall no flesh. No
are to be held personally responsible. man; no human being, either among
20. By the deeds of the law. By the Jews or the Gentiles. It is a strong
works; or by such deeds as the law expression, denoting the absolute unirequires. The word laLw has, in the versality of his conclusion. See Note
Scriptures, a great variety of signi-on ch. i. 3. Be justified. Be regardfications. Its strict and proper mean- ed and treated as righteous. None
ing is, a rule of conduct prescribed shall be esteemed as having kept the
by superior authority. The course of law, and as being entitled to the rereasoning in these chapters shows the wards of obedience. See Note, ch. i. 17.
sense in which the apostle uses it here. I n his sig'ht. Before him. God sits
He intends evidently to apply it to those as a Judge to determine the characters
rules or laws by which the Jews and of men, and he shall not adjudge any
Gentiles pretended to frame their lives; to have kept the law. ~ For by the
and to affirm that men could be justi- law. That is by all law. The confied by no conformity to those laws. nexion shows that this is the sense.
He had shown (ch. i.) that the hea- Law is a rule of action. The effect of
then, the entire gentile world, had vio- applying a rule to our conduct is to
lated the laws of nature; the rules of show us what sin is. The meaning
virtue made known to them by reason, of the apostle clearly is, that the applitradition, and conscience. He had shown cation of a law to try our conduct, inthe same (ch. ii. iii.) in respect to the stead of being a ground of justificaJews. They had equally failed in ren- tion, will be merely to show us our
dering obedience to their law. In both own sinfulness and departures from
these cases the reference was, not to duty. A man may esteem himself to
cerenmonial or ritual laws, but to the be very right and correct, until he commoral law; whether that law was made pares himself with a rule, or law; so
known by reason or by revelation. The whether the Gentiles compared their
apostle had not been discussing the conduct with their laws of reason and
question whether they had yielded conscience, or the Jew his with his
obedience to their ceremonial law, but written law, the effect would be to
whether they had been found holy, i. e. show them how far they had departed.
whether they had obeyed the moral The more closely and faithfully it
law. The conclusion was, that in all should be applied, the more they would
this they had failed, and that therefore see it. So far from being justified by
they could not be justified by that law. it, they would be more and more conThat the apostle did not intend to demned. Comp. Rom. vii. 7-10. The
speak of external works only is appa- same is the case now. This is the way
rent; for he all along charges them in which a sinner is converted; and
with a want of conformity of the heart the more closely and faithfully the law
no less than with a want of conformity is preached, the more will it condemn
of the life. See ch. i. 26. 29-31; ii. him, and show him that he needs some
28, 29. The conclusion is therefore a other plan of salvation.
general one, thatby no law, made known 21. But now. The apostle, having
either by reason, conscience, tradition, shown the entire failure of all attempts
or revelation, could man be justified; to be justified by the law, whether
that there was no form of obedience among Jews or Gentiles, proceeds to
wlv;ch could be rendered, that would state fully the plan of justification b:.
84 ROMANS. [A. D. 60.
fested, being witnessed by the 22 Even t.e righteousness of
law a and the prophets; God, which is by faith b of Jesus
a Acts 26.22. c.5.1,&c.
Jesus Christ in the gospel. To do this, Acts xiii. 15; xxviii. 23. That this
was the main design of the epistle. ch. doctrine was contained in the prophets;
i. 17. He makes, therefore, in the the apostle showed by the passage quotclose of this chapter, an explicit state- ed from Hab. ii. 4, in ch. i. 17, "The
ment of the nature of the doctrine; just shall live by faith." The same
and in the following parts of the epis- thing he showed in ch. x. 11, from Isa,
te he fully proves it, and illustrates its xxviii. 16; xlix. 23; and ch. iv. 6-8,:f-:ects. ~'The righteousness of God. from Ps. xxxii. The same thing is
(God's plan of justifying men. See fully taught in isa. liii. l1. Dan. ix. 24
Note, ch. i. 17. -t Wtithout the la.,1. Indeed, the general tenor of the Old
In a way different from personal obe- Testament the appointrnent of sacridienee to the law. It does not mean ilces, &c. taught that man was a sinthat God abandoned his law; or that ner, and that he could not be justified
[esus Christ did not regard the law, by obedience to the moral law.
for le came to " magnify" it (Isa. xiii. 22. e7-en the righteousness of God,,21); or that sinners nafce they are The apostle, having stated that the dejustified have no regard to the law; sign of the gospel was to reveal a new
but it means simply what the apostle plan of becoming just in the sight of
had been endeavouring to show, that God, proceeds here more fully to exjustification could not be accomplished plain it. The explanation which he
by personal obedience to any law of offers, makes it plain that the phrase so
Jew or Gentile, and that it must be often used by him, "righteousness of
accomplished in some other way. God," does not refer to an attribute of
Being switnessed. Being borne wit- God,buttohisplan of makingmen rightness to. it \'as not a newz doctrine; eous. Here he says that it is by faith
it was found in the Old Testament. in Jesus Christ; but surely an attribute
The apostle makes this observation of God is not produced by faith in Jewith special reference to the Jews. He sus Christ. It means God's- mode of
does not declare any snew thing, but regarding men as righteous through
that which was fully declared in their their belief in Jesus Christ. ~ By
own sacred writings. ~[ By the law. faith of Jesus Christ. That is, by
This expression here evidently denotes, faith in Jesus Christ. Thus the exas it did commonly among the Jews, pression, Mark xi. 22, " Have the faith
the five books of Moses. And the of God" (2margin), means, have faith
apostle means to say that this doctrine in God. So Acts iii. 16, the "faith
was found in those books; not that it of his name" (Greek), means, faith in
was in the ten commandments, or in his name. So Gal. ii. 20, the "faith
the law, strictly so called. It is not a of the Son of God" means, faith in the
part of law to declare justification ex- Son of God. This cannot mean that
cept by strict and perfect obedience. faith is the meritorious cause of salvaThat it was found in those books, the tion, but tlat it is the instrument or
apostle shows by the case of Abraham. means by which we become justified.
ch. iv. See also his reasoning on Lev. It is the state of nmind, or condition of
xviii. 5, and Deut. xxx. 12-14, in the heart, to which God has been
Rom. x. 5-1. Comp. Ex. xxxiv. 6, 7. pleased to proraise justification. (On.lndl the prophets. Generally, the the nature of faith see Note, Mark xvi,.remainder of the Old Testament. The 16.) God has promised that they who
phrase'the law and the prophets' com- believe in Calrist shall be pardoned and
prehended the whole of the Old Testa- saved. This is his plan in distinction
nent. Matt. v. 17; xi. 13; xxii. 40. from the plan of those who seek to bo
aD. D. 0.j CHAPTER IL. 83
Christ, unto all and upon all come short of the glory of God;
them that believe: for there is 24 Being justified freely by
no difference; his grace through the rederrp23 For all l have sinned, and tion that is in Christ Jesus:
a Ec.7.20.
justified by works. ~ Unto all and dependent on the mercy of God in Jo.
upon all. It is evident that these ex- sus Christ.
pressions are designed to be emphatic, 23. For all have sinned. This was
but why both are used is not very ap- the point which he had fully establishparent. Many have supposed that there ed in the discussion in these chapters.
was no essential difference in the mean-, Have come short. Greek, Aire defiing If there be a difference, it is pro- cient in regard to; are wanting, &c.
bably this: the first expression, " unto Here it means, that they had failed to
all" (si. rcivrac), may denote that this obtain, or were destitute of. Th'
plan of justification has come (Luther) glory of God. The praise or approba-.unto all men, to Jews and Gentiles; tion of God. They had sought to be
i. e. that it has been provided for them, justified, or approved, by God; but all
and offered to them without distinction. had failed. Their works of the law
The plan was ample for all, was fitted had not secured his approbation; and
for all, was equally necessary for all, they were therefore under condemnao
and was offered to all. The second tion. The word glory (o, D) is often
phrase, "upon all" (ri; rravr), may used in the sense of praise, or approbe designed to guard against the sup- bation. John v. 41. 44; vii. 18; viii.
position that all therefore would be 50. 54; xii. 43.
benefited by it, or be saved by the 24. Being justified. Being treated
mere fact that the announcement had as if righteous; that is, being regarded
come to all. The apostle adds, there- and treated as if they had kept the law.
fore, that the benefits of this plan must The apostle has shown that they could
actually come upon all, or must be ap- not be so regarded and treated by any
plied to all, if they would be justified. merit of their own, or by personal obeThey could not be justified. merely by dience to the law. He now affirms
the fact that the plan was provided, that if they were so treated, it must be
and that the knowledge of it had come by mere favour, and as a matter not of
to all, but by their actually coming un- right, but of gift. This is the essence
der this plan, and availing themselves of the gospel. And to show this, and
of it. Perhaps there is reference in the way in which it is done, is the
the last expression, "upon all," to a main design of this epistle. The exrobe, or garment, that is placed upon pression here is to be understood as reone to hide his nakedness, or sin. ferring to all who are justified. ver. 22.
Comp. Isa. Ixiv. 6, also Phil. iii. 9. The righteousness of God by faith in
~ For there is no difference. That is, Jesus Christ, is "upon all who believe,"
there is no difference in regard to the who are all "justified freely by his
matter under discussion. The apostle grace." ~ Freely (Acvicv). This word
does not mean to say that there is no stands opposed to that which is purdifference in regard to the talents, dis- chased, or which is obtained by labour,
positions, education, and property of or which is a matter of claim. It is a
mnen; but there is no distinction in re- free, undeserved gift, not merited by
gard to the way in which they must be our obedience to the law, and not that
justified. All must be saved, if saved to which we have any claim. The
at all, in the same mode, whether Jews apostle uses the word here in reference
or Gentiles, bond or free, rich or poor, to those who are justified. To them
learned or ignorant. None can be it is a mere undeserved gift. It does
saved by works; and all are therefore not mean'hat it has been obtained.
f
A"Ib R.NOMANS: [A. D. 60,
25 Whom God hath1 set forth eousness for the - remission of
to be a propitiation through faith sins that are past, through thb
in his blood, to declare his right- forbearance of God;
I or, fore-ordained. ~ or, passing over.
nowever, without any price or merit word properly means, to place in pubfrom any one, for the Lord Jesus has lic view; to exhibit in a conspicuous
purchased it with his own blood, and situation, as goods are exhibited or exto him it becomes a matter of justice posed for sale, or as premiums or rethat those who were given to him wards of victory were exhibited to pubshould be justified. 1 Cor. vi. 20; vii. lie view in the games of the Greeks.
23. 2 Pet. ii. 1. 1 Pet. ii. 9 (Greek). It sometimes has the meaning of deActs xx. 28. Isa. liii. 11. We have no creeing, purposing, or constituting,
offering to bring, and no claim. To us, as in the margin (comp. Rom. i. 13.
therefore, it is entirely a matter of gift. Eph. i. 9); and many have supposed
~ By his grace. By his favour; by that this is its meaning here. But the
his mere undeserved mercy. See Note, connexion seems to require the usual
ch. i. 7. ~ Through the redemption signification of the word; and it means
(Jda {rsi atrohvwrisoar). The word used that God has publicly exhibited Jesus
here occurs but ten times in the New Christ as a propitiatory sacrifice for the
Testament. Luke xxi. 28. Rom. iii. 24; sins of men. This public exhibition
viii. 23. 1 Cor. i. 30. Eph. i. 7. 14; was made by his being offered on the
iv. 30. Col. i. 14. Heb. ix. 15; xi. 35. cross, in the face of angels and of men.
Its root ('rocy, lutroz) properly de- It was not concealed; it was done
notes the price which is paid for a pri- openly. He was put to open shame;
soner of war; the ransom, or stipulated and so put to death as to attract topurchase-money, which being paid, the wards the scene the eyes of angels, and
captive is set free. The word here of the inhabitants of all worlds. ~ To
used is then employed to denote libera- be a propitiation (iO-xdTlzoY). This
tion from bondage, captivity, or evil of word occurs but in one other place in
any kind, usually keeping up the idea the New Testament. Heb. ix. 5, " And
of a price, or a ransom paid, in conse- over it (the ark) the cherubim of glory
quence of which the delivery is effected. shadowing the mercy-seat." It is used
It is sometimes used in a large sense, here to denote the lid or cover of the
to denote simple deliverance by any ark of the covenant. It was made of
means, without reference to a price gold, and over it were the cherubim.
paid, as in Luke xxi. 28. Rom. viii. 23. In this sense it is often used by the
Eph. i. 14. That this is not the sense LXX. Ex. xxv 17, "And thou shalt
here, however, is apparent. For the make a propitiatory (iAoa-rT;cv) of
apostle in the next verse proceeds to gold." 18, 19, 20. 22; xxx. 6; xxxi.
specify the price which has been paid, 7; xxxv. 11; xxxvii. 6, 7, 8, 9; xl. 18.
or the means by which this redemption Lev. xvi. 2. 13. The Hebrew name
has been effected. The word here de- for this was capphoreth, from the verb
notes that deliverance from sin, and caphar, to cover, or conceal. It was
fraom the evil consequences of sin, from this place that God was reprewhich has been effected by the offering sented as speaking to the children of
of Jesus Christ as a propitiation. ver. Israel. Ex. xxv. 22, "And I will speak
25. ~ T'hat is ii; Christ Jesus. Or, to thee from above the Ilasterion," the
that has been effected by Christ Jesus; propitiatory, the mercy-seat. Lev. xvi.
that of which he is the author and pro- 2, "For I will appear in the cloud,urer. Comp. John iii. 16 upon the mercy-seat." This seat, or
25. Whom God hath set forth. Mar- cover, was covered with the smoke of
gin, Fore-ordainsd (7re0',ro). The the incense. when the high-priest en
A D 60.] CHAPTER III. 87
tered the most holy place. Lev. xvi. 13. ter, the offering of the Lord Jesus is
And the blood of the bullock offered on the manifest and open way by which
the great day of atonement, was to be God will be reconciled to men. (5.) In
sprinkled " upon the mercy-seat," and the former, there was joined the idea
"before the mercy-seat" " seven times." of a sacrifice for sin. Lev. xvi. So
lev. xvi. 14, 15. This sprinkling or in the latter. And hence the main
offering of blood was called making idea of the apostle here is to convey
" an atonement for the holy place be- the idea of a sacrifice for sin; or to
cause of the uncleanness of the children set forth the Lord Jesus as such a sa.
of Israel," &c. Lev. xvi. 16. It was crifice. Hence the woid "propitiefrom this mercy-seat that God pro- tion" in the original may express the
nounced pardon, or expressed himself idea of a propitiatory sacrifice, as well
as reconciled to his people. The atone- as the cover to the ark. The word is
ment was made, the blood was sprink- an adjective, and may be joined to the
led, and the reconciliation thus effected. noun sacrifice, as well as to denote the
The name was thus given to that cover mercy-seat of the ark. This meaning
of the ark, because it was the place accords also with its classic meaning
from which God declared himself re- to denote a propitiatory offering, or
conciled to his people. Still the in- an offering to produce reconciliation.
quiry is, why is this name given to Christ is thus represented, not as a
Jesus Christ'! In what sense is he mercy-seat, which would be unintellideclared to be a propitiation? It is gible; but as the medium, the offering,
evident that it cannot be applied to the expiation, by which reconciliation
him in any literal sense. Between the is produced between God and man.
golden cover of the ark of the cove- T Throu'gh faith. Or by means of
nant and the Lord Jesus the analogy faith. The offering will be of no avail
must be very slight, if any. Such without faith. The offering has been
analogy can be perceived. We may made; but it will not be applied, exobserve, however, (1.) That the main cept where there is faith. He has made
idea, in regard to the cover of the an offering which may be efficacious in
ark called the mercy-seat, was that of putting away sin; but it produces no
God's being reconciled to his people; reconciliation, no pardon, except where
and that this is the main idea in regard it is accepted by faith. [ In his blood.
to the Lord Jesus, whom "God hath Or in his death-his bloody death
set forth." (2.) This reconciliation Among the Jews, the blood was rewas effected then by the sprinkling of garded as the seat of life, or vitality.
blood on the mercy-seat. Lev. xvi. 15, Lev. xvii. 11, "The life of the flesh is
16. The same is true of the Lord Je- in the blood." Hence they were corn
sus-by blood. (3.) In the former manded not to eat blood. Gen. ix. 4,
case it was the blood of atonement; " But flesh with the life thereof, which
the offering of the bullock on the great is the blood thereof, shall ye not eat."
day of atonement, that the reconcilia- Lev. xix. 26. Deut. xii. 23. 1 Sam. xiv.
tion was effected. Lev. xvi. 17, 18. 34. This doctrine is contained uniIn the case of the Lord Jesus it was formly in the sacred Scriptures. And
also by blood; by the blood of atone- it has been also the opinion of not a
ment. But it was by his ozwn blood. few celebrated physiologists, as well in
This the apostle distinctly states in this modern as in ancient times. The same
verse. (4.) In the former case there was the opinion of the ancient Parwas a sacrifice, or expiatory offering; sees and Hindoos. Homer thus often
and so it is in reconciliation by the speaks of blood as the seat of life, as in
Lord Jesus. In the former, the mercy- the expression tsrvgeos Oevaroc,orpurple
seat was the visible, declared place death. And Virgil speaks ofpurple life
where God would express his reconci- Purpuream vomit ille animam.
lao-tion with nis people, So in the lat- ArEiad, ix. 349
88 CHAPT P rE i. [A. D. 6C
Empedocles and Crtias among the essential jstice, Most interpreters
Greek philosophers also embraced this perhaps, have explained it as referring
opinion. Among the moderns, Harvey, to an attribute of God. But the whole
to whom we are indebted for a know- connexion requires us to understano
ledge of the circulation of the blood, it here as in ch. i. 17, not of an attrzfully believed it. Hoffman and Hux- bute of God, but of his plan of justiham believed it. Dr. John Hunterhas fying sinners. He has adopted and
fully adopted the belief, and sustained proposed a plan by which men may
it, as he supposed, by a great variety become just by faith in Jesus Christ,
of considerations. See Good's Book and not by their own works. His acof Nature, pp. 102. 108, Ed. New quitting men from sin; his regarding
York, 1828. This was undoubtedly them and treating them as just, is set
the doctrine of the Hebrews; and hence forth in the gospel by the offering of
with them to shed the blood was a Jesus Christ as a sacrifice on the
phrase signifying to kill; hence the cross. ~ For the remission of sins.
efficacy of their sacrifices was sup- Margin, Passing over. The word
posed to consist in the blood, that is, in here used (rac~so-Iv) occurs nowhere
the life of the victim. Hence it was else in the New Testament, nor in
unlawful to eat it, as it were the life, i the Septuagint. It means passing by,
the seat of vitality; the more immediate as not noticing, and hence forgiving.
and direct gift of God. When there- A similar idea occurs in 2 Sam. xxiv.
fore the blood of Christ is spoken of 10, and Micah vii. 18. "Who is a
in the New Testament, it means the God like unto thee, that passeth by the
offering of his life as a sacrifice, or transgression of the remnant of his
his death as an expiation. his life was inheritance 1" In Romans it means for
given to make atonement. See the the paidoningl, or in order to pardon
word blood thus used in Rom. v. 9. past transgression. ~ That are past.
Eph. i. 7. Col. i. 14. Heb. ix. 12. 14; f Tat have been committed; or that
xiii. 12. Rev. i. 5. 1 Pet. i. 19. 1 John i. have existed before. This has been
7. By faith in his death as a sacrifice for commonly understood to refer to past
sin; by believing that he took our sins; generations, as affirming that sins under
that he died in our' place; by thus, in all dispensations of the world are to be
some sense, making his offering ours; forgiven in this manner, through the
by approving it, loving it, embracing sacrifice of Christ. And it has been
it, trusting it, our sins become pardon- supposed that all who have been justied, and our souls made pure. ~ To fied have received pardon by the merits
declare (lie vsfov). For the purpose of the sacrifice of Christ. This may
of showing, or exhibiting; to present be true; but there is no reason to
it to man. The meaning is, that the, think that this is the idea in this pasplan was adopted; the Saviour was sage. For, (1.) The scope of the pasgiven; he suffered and died: and the sage does not require it. The arguscheme is proposed to men, for the ment is not to show how men had
purpose of making a full manifestation been justified, but how they might beof his plan, in contradistinction from It is not to discuss an historical fact,
all the plans of men. ~ His righteous- but to state the way in which sin was
ness. His plan of justification. The to be forgiven under the gospel. (2.)
method or scheme which he has adopt- The language has no immediate or
ed, in distinction from that of man; necessary reference to past generations
and which he now exhibits, or proffers. It evidently refers to the past lives of
to sinners. There is great variety in the individuals who are justified
the explanation of the word here ren- and not to the sins of former times.
dered righteousness. Some explain it All that the passage means, therefore,
as meaning veracity; others as holi- is, that the plan of pardon is such as
tLess; others as gRoodness; others as completely to remove all the fornne
4. Do 60.] CHAPTER III.
26 To declare, I say, at this might be just, and the justifier of
time, his righteousness: that a he him which beliereth in Jesus.
a Acts 13.38,39.
sins of the life, not of all former upon me. I saw the sufficiency of the
generations. If it referred to the sins atonement he had made for my pardon
of former times, it would not be easy and justification. In a moment I beto avoid the doctrine of universal sa!l lieved, and received the peace of the
vation. ~i T7lough the forbearance gospel. Unless the Almighty arm had
of God. Through his patience, his long been under me, I think I should have
suffering. That is, he did not come forth been overwhelmed with gratitude and
in judgment when the sin was com- joy. My eyes filled with tears, and my
mitted; he spared us, though deserving voice choked with transport. I could
of punishment; and now he comes only look up to heaven in silent fear,
forth completely to pardon those sins overwhelmed with love and wonder,
concerning which he has so long and How glad should I now have been to
so graciously exercised forbearance. have spent every moment in prayer
This expression obviously refers not to and thanksgiving. I lost no opportuthe remission of sins, but to the fact nity of repairing to a throne of grace;
that they were committed while he but flew to it with an earnestness irreevinced such long suffering. Comp. sistible, and never to be satisfied."
Acts xvii. 30. I do not know better 26. St this time. The time now
how to show the practical value and since the Saviour has come, now is the
bearing of this important passage of time when he manifests it. ~ That
Scripture, than by transcribing a part he might be just. This verse contains
of the affecting experience of the poet, the substance of the gospel. The word
Cowper. It is well known that before "just" here does not mean benevolent,
his conversion he was oppressed by a or merciful, though it may sometimes
long and dreadful melancholy; that have that meaning. See Note, Matt.
this was finally heightened to despair; i. 19, also John xvii. 25. But it refers
and that he was then subjected to the to the fact that God had retained the
kind treatment of Dr. Cotton in St. integrity of his character as a moral
Alban's, as a melancholy case of de- governor; that he had shown a due
rangement. His leading thought was regard to his law, and to the penalty
that he was doomed to inevitable de- of the law by his plan of salvation.
struction, and that there was no hope. Should he forgive sinners without an
From this he was roused only by the atonement, justice would be sacrificed
kindness of his brother, and by the and abandoned. The law would cease
promises of the gospel. (See Taylor's to have any terrors for the guilty, and
Life of Cowper.) The account of his its penalty would be a nullity. In the
conversion I shall now give in his own plan of salvation, therefore, he has
words. " The happy period, which was shown a regard to the law by appointto shake off my fetters, and afford me a ing his Son to be a substitute in the
clear discovery of the free mercy of place of sinners; not to endure its
God in Christ Jesus, was now ar- precise penalty, for his sufferings were
rived. I flung myself into a chair not eternal, nor were they attended
near the window, and seeing a Bible with remorse of conscience, or by
there, ventured once more to apply despair, which are the proper penalty
to it for comfort and instruction. The of the law; but he endured so much
first verse I saw was the 25th of the as to accomplish the same ends as if
iiid of Romans; TWhom God hath set those who shall be saved by him had
fr'th, &c. Immediately I received been doomed to eternal death. That
strength to believe, and the full beam is, he showed that the law could not
of the Sun of Righteousness shone be violated without introducing suffer2T
90 ROMANS. fA. 1 60
27 Where is boasting then? 28 Therefore we conclude
It is excluded. By what law? that a a man is justified by faith
of works? Nay; but by the law without the deeds of the law.
of faith. a ver.20-22. c.8.3. Gal.2.16
trg; and that it could not be broken is set aside; the threatenings of the
with impunity. He showed that he law are departed from; and it is done
had so great a regard for it, that he without compensation. It is declared
would not pardon one sinner without that in certain cases the law may
an atonement. And thus he secured be violated, and its penalty not be inthe proper honour to his character as a flicted. But not so with God. He.over of his law, a hater of sin, and a shows no less regard to his law in parjust God. He has shown that if sin- doning than in punishing. This is the
ners do not avail themselves of the grand, glorious, peculiar feature of the
offer of pardon by Jesus Christ, they gospel plan of salvation. ~ Him -which
must experience in their own souls believeth in Jesus. Greek, Him who
for ever the pains which this substitute is of the faith of Jesus; in contradisfor sinners endured in behalf of men tinction from him who is of the works
on the cross. Thus, no principle of of the law; that is, who depends on his
justice has been abandoned; no threat- own works for salvation.
ening has been modified; no claim 27. Where is boasting then? Where
of his law has been let down; no is there ground or occasion of boasting
disposition has been evinced to do or pride? Since all have sinned, and
injustice to the universe by suffering since all have failed of being able to
the guilty to escape. He is, in all this justify themselves by obeying the law,
great transaction, a just moral gover- and since all are alike dependent on
nor, as just to his law, to himself, to the mere mercy of God in Christ, all
his Son, to the universe, when he ground of boasting is of course taken
pardons, as he is when he sends the away. This refers particularly to the
incorrigible sinner down to hell. A full Jews, who were much addicted to boastcompensation, an equivalent has been ing of their peculiar privileges. See
provided by the sufferings of the Saviour Note, ch. iii. 1, &c. ~ By what law?
in the sinner's stead, and the sinner The word law here is used in the sense
may be pardoned. ~ And thejustifier of of arrangement, rule, or economy. By
him, &c. Greek, Even justifying him what arrangement, or by the operation
that believeth, &c. This is the pecu- of what rule, is boasting excluded?
liarity and the wonder of the gospel. (Stuart.) See Gal. iii. 21. Acts xxi. 20.
Even -while pardoning, and treating the Of -works? The law which comill-deserving as if they were innocent, mands works, and on which the Jews
he can retain his pure and holy cha- relied. If this were complied with,
racter. His treating the guilty with and they were thereby justified, they
favour does not show that he loves wouldhave had ground of self-configuilt and pollution, for he has ex- dence, or boasting, as being justified by
pressed his abhorrence of it in the atone- their own merits. But a plan which
ment. His admitting them to friend- led to this, which ended in boasting,
ship and heaven does not show that and self-satisfaction, and pride, could
he approves their past conduct and not be true. ~ JYay. No. ~ The law
character, for he showed how much he of faith. The rule, or arrangement
hated even their sins by giving his Son which proclaims that we have no
to a shameful death for them. When merit; that we are lost sinners; and
an executive pardons offenders, there that we are to be justified only by faith.
is an abandonment of the principles 28. Therefore. As the result of the
of justice and law. The sentence previous train of argument. ~ That a
A. D. 60.] CHAPTER III 91
29 Is he the God of the Jews cision by faith, and uncircuinonly? is he not also of the Gen- cision through faith.
tiles? Yes, of the Gentiles also: 31 Do we then make void the
30 Seeing it is one God, law throughb faith? God forbid:
which a shall justify the circum- yea, we establish the law.
a Gal.3.8,28. b Heb.10.15,16.
man. That all who are justified; that iv. 2. 6; ix. 11. 32; xi. 6. Gal. iL
is, that there is no other way. ~ Is jus- 16; iii. 2. 5. 10. Eph. ii. 9. 2 Tim. i. 9.
fied by faith. Is regarded and treated 29, 30. Is he the God, &c. The
as righteous, by believing in the Lord Jews supposed that he was the God of
Jesus Christ. ~ 1 ithout the deeds of their nation only, that they only weru
the law. Without works as a merito- to be admitted to his favour. In these
rious ground of justification. The apos- verses Paul showed that as all had
tie, of course, does not mean that Chris- alike sinned, Jews and Gentiles; and
tianity does not produce good works, as the plan of salvation by faith was
or that they who are justified will not adapted to sinners, without any special
obey the law, and be holy; but that no reference to Jews; so God could show
righteousness of their own will be the favours to all, and all might be admitground of their justification. They are ted on the same terms to the benefits
sinners; and as such can have no claim of the plan of salvation.
to be treated as righteous. God has 30. It is one God. The same God;
devised a plan by which they may be there is but one, and his plan is equally
pardoned and saved; and that is by fitted to Jews and Gentiles. ~ The cirfaith alone. This is the grand pecu- cumcision. Those who are circumcised
liarity of the Christian religion. This -the Jews. ~ The uncircumcision.
was the peculiar point in the reforma- Gentiles; all who were not Jews.
tion from popery. Luther often called ~ By faith... through faith. There
this doctrine of justification by faith is no difference in the meaning of these
the article on which the church stood expressions. Both denote that faith is
or fell-articulus stantis, vel cadentis the instrumental cause of justification,
ecclesix-and it is so. If this doctrine or acceptance with God.
is held entire, all others will be held 31. Do we then make void the law.
with it. If this is abandoned, all others Do we render it vain and useless; do
will fall also. It may be remarked we destroy its moral obligation; and
here, however, that this doctrine by no do we prevent obedience to it, by the
means interferes with the doctrine that doctrine of justification by faith? This
good works are to be performed by was an objection which would natuChristians. Paul urges this as much rally be made; and which has thousands
as any other writer in the New Testa- of times been since made, that the docment. His doctrine is, that they are trine of justification by faith tends to
not to be relied on as a ground of jus- licentiousness. The word law here, I
tification; but that he did not mean to understand as referring to the moral
teach that they are not to be performed law, and not merely to the Old Testaby Christians is apparent from the ment. This is evident from ver. 20, 21,
connexion, and from the following where the apostle shows that no man
places in his epistles: Rom. ii. 7. 2 Cor. could be justified by deeds of law, by
ix. 8 Eph. ii. 10. 1 Tim. ii. 10; v. 10. conformity with the moral law. See
25; vi. 18. 2 Tim. iii. 17. Titus ii. 7. Note. ~ God forbid. By no means.
14; iii. S. Heb. x. 24. That we are Note, ver. 4. This is an explicit denial
not justified by our works is a doctrine of any such tendency. ~ Yea, we eswhich he has urged and repeated with tablish the law. That is, by the docgreat power and frequency. See Rom. trine of justification by faith; by this
0t2 ROMANS. P[A.D. 60.
CHAPTER IV. a as pertaining to the flesh, hath
W HAT shall we say then found?
that Abraham, our father a latt.3.9.
scheme of treating men as righteous, has over the human mind. And one
the moral law is confirmed, its obliga- of the chief glories of the plan of sa!tion is enforced, obedience to it is se- vation is, that while it justifies the sincured. This is done in the following ner, it brings a new set of influences
manner: (1.) God showed respect to from heaven, more tender and mighty
t, in being unwilling to pardon sinners than can be drawn from any other
without an atonement. He showed source, to produce obedience to the
that it could not be violated with im- law of God,
punity; that he was resolved to fulfil CHAPTER IV.
its threatenings. (2.) Jesus Christ THE main object of this chapter is
came to magnify it, and to make it to show that the doctrine of justification
honourable. He showed respect to it by faith, which the apostle was defendin his life; and he died tc show that ing, was found in the Old Testament.
God was determined to inflict its pe- The argument is to be regarded as adnalty. (3.) The plan of justification dressed particularly to a Jew, to show
by faith leads to an observance of the him that no new doctrine was advanclaw. The sinner sees the evil of trans- ed. The argument is derived, first,
gression. He sees the respect which from the fact that Abraham was so
God has shown to the law. He gives justified (ver. 1-5); Secondly, from
his heart to God, and yields himself to the fact that the same thing is declared
obey his law. All the sentiments that by David (ver. 6-8).
arise from the conviction of sin; that A question might still be asked, wheflow from gratitude for mercies; that ther this justification was not in consespring from love to God; all his views quence of their being circumcised, and
of the sacredness of the law, prompt thus grew out of coriormity to the
him to yield obedience to it. The fact law? To answer this,'the apostle
that Christ endured such sufferings to shows (ver. 9-12) that Abraham was
show the evil of violating the law, is justified by faith before he was circumone of the strongest motives prompting cised, and that even his circumcision
to obedience. We do not easily and was in consequence of his being justireadily repeat that which overwhelms fled by faith, and a public seal or atour best friends in calamity; and we testation of that fact.
are brought to hate that which inflicted Still further, the apostle shows that
such woes on the Saviour's soul. The if men were to be justified by works,
sentiment recorded by Watts is as true faith would be of no use; and the proas it is beautiful:- mises of God would have no effect.'Twas for my sils my dearest Lord The law works wrath (ver. 13, 14),
Hung on the cursed tree, but the conferring of the favour by
And groan'd away his dying life, faith is demonstration of the highest
For thee, my soul, for thee. favour of God (ver. 16). Abraham,
O how I hate those lusts of mine moreover, had evinced a strong faith;
That crucified my Lord; he had shown what it was; he was an
Those sills that pierc'd and nail'd his flesh example to all who should follow. And
Fast to the fatal wood. he had thus shown that as he was jus-' Yea, my Redeemer, they shall die, tified before circumcision, and before
My heart hath so decreed; the giving of the law, so the same thing
Nor will I spare the guilty things might occur in regard to those who had
That made my Saviour bleed."
T d m aviour never been circumcised. In ch. ii. and
This is an advantage in moral influ- iii. the apostle had shown that all had
once which no cold, abstract law ever failed of keeping the law, and that
A. D. 60.] CHAPTER IV. 93
2 For if Abraham were jus- of to glory; but not a before
ufied by works, he hath where- God.
a c.3.27.
there was no other way of justifica- natural father, or from whom they
tion but by faith. To the salvation were descended; or it may be conof the heathen, the Jew would have nected with " hath found."' What
strong objections. He supposed that shall we say that Abraham our father
none could be saved but those who had hath found in respect to the flesh?'
been circumcised, and who were Jews. xa-ra oa's-dg. The latter is doubtless
This objection the apostle meets in this the proper connexion. Some refer the
chapter by showing that Abraham was wordflesh to external privileges and
justified in the very way in which he advantages; others to his own strength
maintained the heathen might be; that or power (Calvin and Grotius); and
Abraham was justified by faith without others make it refer to circumcision.
being circumcised. If the father of the This latter I take to be the correct infaithful, the ancestor on whom the terpretation. It agrees best with the
Jews so much prided themselves, was connexion, and equally well with the
thus justified, then Paul was advancing usual meaning of the word. The idea
no new doctrine in maintaining that the is,'If men are justified by faith; if
same thing might occur now. He was works are to have no place; if, therekeeping strictly within the spirit of fore, all rites and ceremonies, all legal
their religion in maintaining that the observances, are useless in justification;
gentile world might also be justified by what is the advantage of circumcision?
faith. This is the outline of the rea- What benefit did Abraham derive from
soning in this chapter. The reasoning it? Why was it appointed? And
is such as a serious Jew must feel and why is such an importance attached to
acknowledge. And keeping in mind it in the history of his life?' A simithe main object which the apostle had lar question was asked in ch. iii. 1.
in it, there will be found little difficulty I Hathfound. Hath obtained. What
in its interpretation. advantage has he derived from it?
1. What shall we say then? See 2. For if A2braham, &c. This is
ch. iii. 1. This is rather the objection the answer of the apostle. If Abraham
of a Jew.' How does your doctrine was justified on the ground of his own
of justification by faith agree with what merits, he would have reason to boast,
the Scriptures say of Abraham? Was or to claim praise. He might regard
the law set aside in his case? Did himself as the author of it, and take the
he derive no advantage in justification praise to himself. See ver. 4. The infrom the rite of circumcision, and from quiry, therefore, was, whether in the
the covenant which God made with account of the justification of Abraham,
him.' The object of the apostle now is there was to be found any such stateto answer this inquiry. ~ That 1bra- ment of a reason for self-confidence
ham our father. Our ancestor; the and boasting. ~ But not before God.
father and founder of the nation. See In the sight of God. That is, in his
Note, Matt. iii. 9. The Jews valued recorded judgment, he had no ground
themselves much on the fact that he of boasting on account of works. To
was their father; and an argument, show this, the apostle appeals at once
drawn from his example or conduct, to the Scriptures, to show that there
therefore, would be peculiarly forcible. was no such record as that Abraham
Jls pertaining to the flesh. This could boast that he was justified by his
expression is one that has been much works. As God judges right in all
controverted. In the original, it may cases, so it follows that Abraham had
refer either to Abraham as their father no just ground of boasting, and of' according to the fiesh"-that is, their course that he was not justilied by his
94 ROMANS. [A. D. 60.
3 For what saith the Scrip- and it was counted unto him for
ture?" Abraham believed God, righteousness.
a Gen.:5.6.
own works. The sense of this verse sage of Scripture. Faith is always an
is well expressed by Calvin. " If act of the mind. It is not a created
Abraham was justified by his works, he essence which is placed within the
might boast of his own merits. But mind. It is not a substance created
he has no ground of boasting before independently of the soul, and placed
God. Therefore he was not justified within it by almighty power. It is not
by works." a principle, for the expression a prin3. For what saith the Scripture? ciple offaith is as unmeaning as a prinThe inspired account of Abraham's ciple of joy, or a principle of sorrow, or
justification. This account was final, a principle of remorse. God promises;
and was to settle the question. This the man believes; and this is the whole
account is found in Gen. xv. 6. Abbra- of it. While the wordfaith is sometimes
ham believed God. In the Hebrew, used to denote religious doctrine, or the
"Abraham believed Jehovah." The system that is to be believed (Acts vi. 7;
sense is substantially the same, as the xv. 9. Rom. i. 5; x. 8; xvi. 26. Eph. iii.
argument turns on the act of believing. 17; iv. 5. 1 Tim. ii. 7, &c.); yet, when it
The faith which Abraham exercised is used to denote that which is required
was, that his posterity should be like of men, it always denotes an acting of
the stars of heaven in number. This the mind exercised in relation to some
promise was made to him when he had object, or some promise,or threatening,
no child, and of course when he had no or declaration of some other being. See
prospect of such a posterity. See the Note, Mark xvi. 16. l Was counted
strength and nature of this faith further (i xo'-s^). The same word in ver. 22 is
illustrated in ver. 16-21. The reason rendered " it was imputed." The word
why it was counted to him for right- occurs frequently in the Scriptures.
eousness was, that it was such a strong, In the Old Testament, the verb ann
direct, and unwavering act of confi- (hashab), which is translated by the
dence in the promise of God. Alnd it. word xo3isoxcu, means literally, to think,
The word "it" here evidently refers to to intend, or purpose; to imagine, inthe act of believing. It does not refer vent, or devise; to reckon, or acto the righteousness of another-of count; to esteem; to impute, i. e. to
God, or of the Messiah; but the dis- impute to a man what belongs to himcussion is solely of the strong act of self, or what ought to be imputed to
Abraham's faith, which in some sense him. It occurs only in the following
was counted to him for righteousness. places: 1 Sam. xviii. 25. Esth. viii. 3:
In what sense this was, is explained ix. 24, 25. Isa. xxxiii. 8. Jer. xlix. 20;
directly after. All that is material to 1. 45; Lam. ii. 8. 2 Sam. xiv. 14. Jer.
remark here is, that the act of Abraham, xlix. 30. Gen. 1. 20. Job xxxv. 2.
the strong confidence of his mind in 2 Sam. xiv. 13. Ezek. xxxviii. 10. Jer.
the promises of God, his unwavering xviii. 8. Ps. xxi. 12; cxl. 3. 5. Jer. xi.
assurance that what God had promised 19; xlviii. 2. Amos vi. 5. Ps. x. 2.
he would perform, was reckoned for Isa. liii. 3, 4. Jer. xxvi. 3. Micah ii. 3.
righteousness. The same thing is more Nah. i. 11. Jer. xviii. 11. Job xiii. 34;
fuliy expressed in ver. 18-22. When xli. 19. 24. Ps. xxxii. 2; xxxv. 5. Isa.
therefore it is said that the righteous- x. 7. Job xix. 11; xxxiii. 10. Gen.
ness of Christ is accounted or imputed xvi. 6; xxxviii. 15. 1 Sam. i. 13. Ps.
to us; when it is said that his merits lii. 4. Jer. xviii. 18. Zech. vii. 10. Job
are transferred and reckoned as ours; vi. 40; xix. 16. Isa. xiii. 17. 1 Iings
whatever may be the truth of the doc- x. 21. Num. xviii.27.30. Ps lxxxviii
trine, it cannot be defended by this pas- 4. Isa. xl. 17. Lamn. iv. 2. Isa xl 1.5
AD..60.] CHAPTER IV. 95
4 Now to him that worketh a is the reward not reckoned of
a c.11.6. grace, but of debt
Gen. xxxi. 16. I have examined all It was in a mode entirely different.
the passages, and as the result of my (5.) In being justified by faith, it is
examination have come to the conclu- meant, therefore, that we are treated
sion, that there is not one in which the as righteous; that we are forgiven; that
word is used in the sense of reckoning we are admitted to the favour of God,
or imputing to a man that which does and treated as his friends. (6.) In.this
not strictly belong to him; or of charg- act,faith is a mere instrument, an ante
ing on him that which ought not to be cedent, a sine qua non, that which God
charged on him as a matter of personal has been pleased to appoint as a condiright. The word is never used to de- tion on which men may be treated as
note imputing in the sense of trans- righteous. It expresses a state of mind
ferrlinug, or of charging that on one which is demonstrative of love to God;
which does not properly belong to him. of affection for his cause and characThe same is the case in the New Tes- ter; of reconciliation and friendship;
tament. The word occurs about forty and is therefore that state to which he
times (see Schmidius' Concord.), and has been graciously pleased to promise
in a similar signification. No doctrine pardon and acceptance. (7.) As this
of transferring, or of setting over to a is not a matter of law; as the law
man what does not properly belong to could not be said to demand it; as it
him, be it sin or holiness, can be de- is on a different principle; and as the
rived, therefore, from this word. What- acceptance of faith, or of a believer,
ever is meant by it here, it evidently is cannot be a matter of merit or claim,
declared that the act of believing is that so justification is of grace, or mere fawhich is intended, both by Moses and vour. It is in no sense a matter of
by Paul. Foor righteousness. In or merit on our part, and thus stands disder to justification; or to regard and treat tinguished entirely from justification by
him in connexion with this as a right- works, or by conformity to the law.
cous man; as one who was admitted From beginning to end, it is, so far as
to the favour and friendship of God. -e are concerned, a matter of grace.
In reference to this we may remark, The merit by which all this is obtain(1.) That it is evidently not intended ed, is the work of the Lord Jesus
that the act of believing, on the part of Christ, through whom this plan is proAbraham, was the meritorious ground posed, and by whose atonement alone
of acceptance; for then it would have God can consistently pardon and treat
been a work. Faith was as much his own as righteous those who are in themact, as any act of obedience to the law. selves ungodly. See ver. 5. In this
(2.) The design of the apostle was to place we have also evidence that faith
show that by the law, or by works, man is always substantially of the same chacould not be justified. ch. iii. 28; iv. 2. racter. In the case of Abraham it was
(3.) Faith was not that which the law confidence in God and his promises
required. It demanded complete and All faith has the same nature, whether
perfect obedience; and if a man was it be confidence in the Messiah, or in
justified by faith, it was in some other any of the divine promises or truths.
zway than by the law. (4.) As the As this confidence evinces the same
law did not demand this; and as faith state of mind, so it was as consistent to
was something different from the de- justify Abraham by it, as it is to justify
mand of the law; so if a man were him who believes in the Lord Jesus
justified by that, it was on a principle Christ under the gospel. See Heb. xi.
altogether different from justification by 4. J*owv to him that worketh, &c.
works. It was not by personal merit. This passage is not to be understood as
It was not by complying with the law afftining that any actually hauve worked!
96 ROMANS PA D. 60,
5 But to him that worketh 6 Even as David also desecibnot, but believeth on him that eth the blessedness of the man
justifieth the ungodly, his faith a unto whom God imputeth rightis counted for righteousness. eousness without works,
a Hab.2.4.
out their salvation by conformity to the Abraham, whose faith was in tie prolaw so as to be saved by their own mise of God. ~ That justifieth the
merits; but it expresses a general truth ungodly. This is a very important
in regard to works. On that plan, if expression. It implies, (1.) That men
a man were justified by his works, it are sinners, or are ungodly. (2.) That
would be a matter due to him. It is a God regards them as such when they
general principle in regard to contracts are justified. He does not justify them
and obligations, that where a man ful- because he sees them to be, or regards
fils them he is entitled to the reward as them to be righteous; but knowing that
that which is due to him, and which he they are in fact polluted. He does not
can claim. This is well understood in first esteem them, contrary to fact, to
allthe transactions among men. Where be pure; but knowing that they are
a man has fulfilled the terms of a con- polluted, and that they deserve no fatract, to pay him is not a matter of vour, he resolves to forgive them, and
favour; he has earned it; and we to treat them as his friends. (3.) In
are bound to pay him. So, says the themselves they are equally undeservapostle, it -would be, if a man were jus- ing, whether they are justified or not.
tified by his works. He would have a Their souls have been defiled by sin;
claim on God. It would be wrong not and that is known when they are parto justify him. And this is an addi- doned. God judges things as they are;
tional reason why the doctrine cannot and sinners who are justified, he judges
be true. Comp. Rom. xi. 6. ~ The re- not as if they were pure, or as if they,ward. The pay, or wages. The word had a claim; but he regards them as
is commonly applied to the pay of sol- united by faith to the Lord Jesus;
diers, day-labourers, &c. Matt. xx. 8. and IN THIS RELATION he judges that
Luke x. 7. 1 Tim. v. 18. James v. 4. they SHOULD be treated as his friends,
It has a similar meaning here. ~ Reck- though they have been, are, and aloned. Greek, Imputed. The same word ways will be, personally undeserving.
which, in ver. 3, is rendered counted, It is not meant that the righteand in ver. 22, imputed. It is here ousness of Christ is transferred to
used in its strict and proper sense, to them, so as to become personally
reckon that as belonging to a man theirs-for moral character cannot
which is his own, or which is due to be transferred; —nor that it is infused
him. ~ Of grace. Of favour; as a into them, making them personally
gift. ~ Of debt. As due; as a claim; meritorious-for then they could not
as a fair compensation according to the be spoken of as ungodly; but that
contract. Christ died in their stead, to atone
5. But to him that wvorketh not. for their sins, and is regarded and
Who does not rely on his conformity esteemed by God to have died' and
to tke law for his justification; who that the results or benefits of his
does not depend on his works; who death are so reckoned or imputed
seeks to be justified in some other way. to believers as to make it proper
The reference here is to the Christian for God to regard and treat them
plan of justification. ~ But believeth. as if they had themselves obeyed
Note, ch. iii.. 26. O him. On God. the law; that is, as righteous in his
Thus the connexion requires; for the sight.
liscussion has immediate reference to 6. Even as David. The apostle.
-. D. 60.) CHAPTER IV. 97
7 Saying, a Blessed are they 9 Cometh this blessedness
whose iniquities are forgiven, then upon the circumcision only,
and whose sins are covered. or upon the uncircumcision also?
8 Blessed is the man to whom for we say that faith was reckonthe Lord will not impute sin. ed to Abraham for righteousness.
a Ps.32.1,2.
having adduced the example of Abra- pressive of hiding, or concealing i. e.
ham to show that the doctrine which of forgiving sin.
he was defending was not new, and 8. Fill not impure sin. On whom
contrary to the Old Testament, pro- the Lord will not charge his sins; or
ceeds to adduce the case of David also; who shall not be reckoned or regarded
and to show that he understood the as guilty. This shows clearly what
same doctrine of justification without the apostle meant by imputing faith
works. ST Describeth. Speaks of. without works. It is to pardon sin
X The blessedness. The happiness; and to treat with favour; not to reckon
or the desirable state or condition. or charge a man's sin to him; but to
~ Unto -whom God inputeth righ-t- treat him, though personally undeserveousness. Whom God treats as right- ing and ungodly (ver. 5), as though
eous, or as entitled to his favour in a the sin had not been committed. The
way different from his conformity to word "impute" here is used in its nathe law. This is found in Ps. xxxii. tural and appropriate sense, as denotAnd the whole scope and design of the ing to charge on man that which propsalm is to show the blessedness of the perly belongs to him.
man who is forgiven, and whose sins 9. Cometh, &c. The apostle has now
are not charged on him, but who is prepared the way for an examination
freed from the punishment due to his of the inquiry whether this came in
sins. Being thus pardoned, he is treat- consequence of obedience to the law?
ed as a righteous man. And it is evi- or whether it was withozut obedience to
dently in this sense that the apostle the law? Having shown that Abraham
uses the expression "imputeth right- was justified by faith in accordance
eousness," i. e. he does not impute, or with the doctrine which he was decharge on the man his sins; he reckons fending, the only remaining inquiry
and treats him as a pardoned and right- was whether it was after he was cireous man. Ps. xxxii. 2. He regards cumcised or before; whether in consehim as one who is forgiven and admit- quence of his circumcision or not. If
ted to his favour, and who is to be it was after his circumcision, the Jew
treated henceforward as though he had might still maintain that it was by
not sinned. That is, he partakes of complying with the works of the law;
the benefits of Christ's atonement, so but if it was before, the point of the
as not henceforward to be treated as a apostle would be established, that it
sinner, but as a friend of God. was without the works of the law.
7. Blessed. Happy are they: they Still further, if he was justified by
are highly favoured. See Note, Matt. faith before he was circumcised, then
v. 3. 5 Whose sins are covered. Are here was an instance of justification
concealed; or hidden from the view. and acceptance without conformity to
On which God will no more look, the Jewish law; and if the father
and which he will no more remember. of the Jewish nation was so ius"By these words," says Calvin (in tified, and reckoned as a friend of God.
loco), " we are taught that justification without being circumcised, i. e. in the
with Paul is nothing else but pardon condition in which the heathen world
of sin." The word cover here has not then was, then it would follow that theference to the atonement, but is ex- Gentiles might be justified in a similar
_
98 ROMIANS, A. L D. 6O
10 How was it then reckon- 11 And he received the sign
ed? when he was in circum- of circumcision; a seal of the
cision, or in uncircumcision? righteousness of the faith which
Not in circumcision, but in un- he had, yet being uncircumr
circumcision. cised; that he might be the
a GOen.l7.10,11.
way now. It would not be departing, circumcised, or after he was circumtherefore, from the spirit of the Old cised, but before. This was the record
Testament itself, to maintain, as the in the case. Gen. xv 6. Comp. Gern.
apostle had done (ch. iii.), that the xvii. 10.
Gentiles who had not been circumcised 11. a. cdhe received the sig'n, &c. A
might obtain the favour of God as well sign is that by which any thing is
as the Jew; that is, that it was inde- shoawn, or represented. And circumpendent of circumcision, and might be cision thus showed that there was a
extended to all. ~ This blessedness. covenant between Abraham and God.
This happy state, or condition. This Gen. xvii. 1-10. It became the pubstate of being justified by God, and of lie mark or token of the relation
being regarded as his friends. This is which he sustained to God. X l seal.
the sum of all blessedness; the only See Note, John iii. 33. A seal is that
state that can be truly pronounced mark of wax or other substance, which
happy. S Upon the circumcision only. is attached to an instrument of writing,
The Jews alone, as they pretended. as a deed, &c., to confirm, ratify it, or
~ 0r upon the uncircumcision also. to make it binding. Sometimes instruThe Gentiles who believed, as the ments were sealed, or made authentic
apostle maintained. ~ For we say. by stamping on them some word, letter,
We all admit. It is a conceded point. or device, which had been engraved on
It was the doctrine of the apostle, as silver, or on precious stones. The seal
well as of the Jews; and as much or stamp was often worn as an ornatheirs as his. With this, then, as a ment on the finger. Esth. viii. 8. Gen.
conceded point, what is the fair infer- xli. 42; xxxviii. 18. Ex. xxviii. 11.
ence to be drawn from it? 36; sxix. 6. To affix the seal, whe10. how. In what circumstances, or ther of wax, or otherwise, was to contime. ~ WhMen he was in circumcision, firm a contract or an engagement. In
&c. Before or after he was circum- allusion to this, circumcision is called
cised? This was the very point of the a seal of the covenant which God had
inquiry. For if he was justified by made with Abraham. That is, he apfaith after he was circumcised, the pointed this as a public attestation to
Jew might pretend that it was in vir- the fact that he had previously aptue of his circumcision; that even his proved of Abraham, and had made
faith was acceptable, because he was important promises to him. ~[ Which
circumcised. But if it was before he he had, yet being ci'cumcised. He
was circumcised, this plea could not believed (Gen. xv. 5); was acceptbe set up; and the argument of the ed, or justified; was admitted to the
apostle was confirmed by the case of favour of God, and favoured with clear
Abraham, the great father and model and remarkable promises (Gen. xv. 18
of the Jewish people, that circumcision -21; xvii. 1-9), before he was
and the deeds of the law did not conduce circumcised. Circumcision, therefore,
to justification; and that as Abraham could have contributed neither to his
was justified ivithoaut those works, so justification, nor to the proImises made
might others be, and the heathen, there- to him by God. ~ That he might he
fore, might be admitted to similar privi- the father, &c. All this was done that
leges. ~fAotin aircumcision. Not beingf Abraham might be held up as an er
A. D. 60.] CHAPTER IV. 99
father a of all them that believe, circumcision onJyy but also walk
though they be not circumcised; in the steps of the faith of our
that righteousness might be im- father Abraham which he had,
puted unto them also: being yet uncircumcised.
12 And the father of circum- 13 For the promise that b he
vision to them who are not of the should be the heir of the world,
a Luke 19.9. b Gen.l.4,&c.
ample, or a model, of the very doctrine with faith like his, showed that they
which the apostle was defending. The were peculiarly his descendants. See
word father here is used evidently in Note, ch. ii. 25. ~ Who walk in the
a spiritual sense, as denoting that he steps, &c. Who imitate his example;
was the ancestor of all true believers; who imbibe his spirit; who have his
that he was their model, and example. faith. ~ Being yet uncircumcised.
They are regarded as his children be- Before he was uncircumcised. Comp.
cause they are possessed of his spirit; Gen. xv. 6, with Gen. xvii.
are justified in the same way, and are 13. For the promise, &c. To show
imitators of his example. See Note, that the faith of Abraham, on which his
Matt. i. 1. In this sense the expres- justification depended, was not by the
sion occurs in Luke xix. 9. John viii. law, the apostle proceeds to show that
33. Gal. iii. 7. 29. ~ Though they the promise concerning which his faith
be not circumcised. This was stated in was so remarkably evinced was before
opposition to the opinion of the Jews the law was given. If this was so, then it
that all ought to be circumcised. As was an additional important considerathe apostle had shown that Abraham tion in opposition to the Jew, showing
enjoyed the favour of God previous that acceptance with God depended on
to his being circumcised, i. e. -with- faith, and not on works. ~ That he
out circumcision; so it followed should be heir of the world. An heir
that others might on the same prin- is one who succeeds, or is to succeed to
ciple also. This instance settles the an estate. In this passage, the world,
point; and there is nothing which a or the entire earth, is regarded as the
Jew can reply to this. ~ That right- estate to which reference is made, and
eousness, &c. That is, in the same the promise is, that the posterity of
way, by faith without works: that Abraham should succeed to that, or
they might be accepted, and treated as should possess it as their inheritance.
righteous. The precise expression here used, "heir
12. And the fther of circumcissin. of the world," is not found in the
The father, i. e. the ancestor, exemplar, promises made to Abraham. Those
or model of those who are circumcised, promises were that God would make
and who possess the same faith that he of him a great nation (Gen. xii. 2); that
did. Not only the father of all believers in him all the families of the earth
(ver. 11), but in a special sense the father should be blessed (ver. 3); that his
of the Jewish people. In this, the apos- posterity should be as the stars for multle intimates that though all who be- titude (Gen. xv. 5); and that he should
lieved would be saved as he was, yet be a father of many nations (Gen.
the Jews had a special proprietorship xvii. 5). As this latter promise is one to
in Abraham; they had special favours which the apostle particularly refers
and privileges from the fact that he was (see ver. 17), it is probable that he
their ancestor. ~ JVot of the circum- had this in his eye. This promise had,
cision only. Who are not merely cir- at first, respect to his numerous natural
cumcised, but who possess his spirit descendants, and to their possessing the
and his faith. Mere circumcision would land of Canaan. But it is also regarded
siot avail; but circumcision connecc'd in the New Testament ar extendtin t.
100 ROMANS. [A. 6t;0
was not to Abraham, or to his of the law be heirs, faith is made
seed, through the law,but through void, and the promise made of
the righteousness of faith. none effect:
14 For if they which are 15 Because the law b worka Gal.3.18. b c.5.20.
the Messiah (Gal. iii. 16) as his descend- institutions of Moses; then they can
ant, and to all his followers as the spi- not depend for acceptance on any pro.
ritual seed of the father of the faithful. mise made to Abraham, or his seed,
When the apostle calls him "the heir They cut themselves off from that proof the world," he sums up in this com- mise, and stand independent of it.
prehensive expression all the promises That promise, like all other promises,
made to Abraham, intimating that his was made to excite faith. If, therefore,
spiritual descendants, i. e. those who the Jews depended on the law for
possess his faith, shall yet be so nume- justification, they were cut off from
rous as to possess all lands. ~ Or to all the promises made to Abraham;
his seed. To his posterity, or descend- and if they could be justified by the
ants. ~ Through the law. By the law, the promise was useless. This is
Dbservance of the law; or made in con- as true now as it was then. If men
sequence of observing the law; or de- seek to be justified by their morality,
pending on the condition that he should or their forms of religion, they cannot
observe the law. The covenant was depend on any promise of God; for
made before the law of circumcision he has made no promise to any such atwas given; and long before the law of tempt. They stand independently of
Moses (comp. Gal. iii. 16, 17, 18), any promise, covenant, or compact,
and was independent of both. 5 But and are depending on a scheme of
tlhrough, &c. In consequence of, or in their own; a scheme which would renconnexion with the strong confidence der his plan vain and useless; which
which he showed in the promises of would render his promises, and the
God. Gen. xv. 6. atonement of Christ, and the work of the
14. For if they which are of the Spirit of no value. It is clear, therelaw. Who seek for justification and fore, that such an attempt at salvation
acceptance by the law. T Faith is cannot be successful.
made void. Faith would have no place 15. Because the law. All law. It
in the scheme; and consequently the is the tendency of law. ~ Wo7rketh
strong commendations bestowed on the wrath. Produces or causes wrath.
faith of Abraham, would be bestowed While man is fallen, and a sinner, its
without any just cause. If men are tendency, so far from justiiing him,
justified by the law, they cannot be by and producing peace, is just the refaith, and faith would be useless in verse. It condemns, denounces wrath,
this work. T And the promise, &c. A and produces suffering. The word
promise looks to the future. Its design wrath here is to be taken in the sense
and tendency is to excite trust and of punishment. ch. ii. 8. And the
confidence in him who makes it. All meaning is, that the law of God, dethe promises of God have this design manding perfect purity, and denouncand tendency; and consequently, as ing every sin, condemns the sinner,
God has given many promises, the ob- and consigns him to punishment. As
ject is to call forth the lively and con- the apostle had proved (ch. i. ii. iii.)
Ptant faith of men, all going to show that all were sinners, so it followed
that in the divine estimation, faith is that if any attempted to be justified by:f ilestimable value. But if mDen are the law, they would be involved only
jri tiied by the la-w; if they aie ren- in condemnation and wrath. ~ For
itcrcl acpLai Vi ba r ccIlfi:rnity to the w-ihere no la-w is, &c. This is a gene
A.D.60.] CHAPTER IV. 101
eth wrath: for where no a law also which ts of the faith of Abrais, there is no transgression. ham, who.s the father of us all,
16 Therefore it is of faith, 17 (As't is written, b I have
that it might be by grace; to the made thee a father of many naend the promise might be sure tions,) 1 before him whom he beto all the seed; not to that only lieved, even God, who quickenwhich is of the law, but to that eth c the dead, and calleth those
a 1Jno.3.4. b Gen.17.4. i or, like unto. c Eph.2.1,5.
ral principle; a maxim of common Not to that part of his descendants
justice and of common sense. Law is alone who were Jews, or who had the
a rule of conduct. If no such rule is law. ~ But to that, &c. To all who
given and known, there can be no should possess the same faith as Abracrime. Law expresses what may be ham. ~ The father of us all. Of all
done, and what may not be done. If who believe, whether they be Jews or
there is no command to pursue a cer- Gentiles.
tain course, no injunction to forbid 17..s zt is written. Gen. xvii. 5.
certain conduct, actions will be inno- ~ I have made thee. The word here
cent. The connexion in which this used in the Hebrew(Gen.xvii.5) means
declaration is made here, seems to imply literally, to give, to grant; and also,
that as the Jews had a multitude of to set, or constitute. This is also the
clear laws, and as the Gentiles had the meaning of the Greek word used both
laws of nature, there could be no hope by the LXX. and the apostle. The
of escape from the charge of their vio- quotation is taken literally from the
lation. Since human nature was de- Septuagint. The argument of the apospraved, and men were prone to sin, tle is founded in part on the fact that
the more just and reasonable the laws, the past tense is used-I have made
the less hope was there of being justi- thee-and that God spoke of a thing as
fied by the law, and the more certainty already done, which he had promised
was there that the law would produce or purposed to do. The sense is, he
wrath and condemnation. had, in his mind or purpose, constitut16. Therefore. In view of the ed him the father of many nations;
course of reasoning which has been and so certain was the fulfilment of the
pursued. We have come to this con- divine purposes, that he spoke of it as
clusion. ~ It is of faith. Justification already accomplished. ~ Of many nais by faith; or the plan which God has tions. The apostle evidently underdevised of saving men is by faith. ch. stands this promise as referring, not to
iii. 26. ~ That it might be by grace. his natural descendants only, but to
As a matter of mere undeserved mercy. the great multitude who should believe
If men were justified by law, it would as he did. ~ Before him. In his view,
be by their own merits; now it is of or sight; i. e. God regarded him as
mere unmerited favour. S To the end. such a father. ~ Whom he believed.
For the purpose, or design. ~ The Whose promise he believed; or in
promise, &c. ver. 13. ~ JVlight be sure. whom he trusted. ~ Who quickeneth
Might be firm, or established. On any the dead. Who gives life to the dead.
other ground, it could not be establish- Eph. ii. 1. 5. This expresses the power
ed. If it had depended on entire con- of God to give life. But why it is used
formity to the law, the promise would here has been a subject of debate. I
never have been established, for none regard it as having reference to the
would have yielded such obedience. strong natural improbability of the fulBut now it may be secured to all the filment of the prophecy when it was
posterity of Abraham. ~ To all the given, arising from the age of Abraham
seed, ver. 13. ~.'ot to that only. and Sarah. ver. 19. Abraham exer
2s
t02 ROMANS. [A.D. 60.
a things which be not as hough about an hundred years old, neithey were. ther yet the deadness c of Sa18 Who against hope believ- rah's womb:
ed in hope, that he might be- 20 He staggered not at the
come the father of many nations, promise of God through unbeaccording to that which was lief; but was strong in faith,
spoken, b So shall thy seed be. giving glory to God;
19 And being not weak in 21 And being fully persuaded
faith, he considered not his own that what he had promised, he
body now dead, when he was was able d also to perform.
a lCor.1.28. lPet.2.10. b Gen.15.5. cHeb.1.11. d Gen.18.14. Lu.1.37,45. Heb.11.19.
cised power in the God who gives life, promise. He did not suffer that fact
and who gives it as he pleases. It is to influence him, or to produce any
one of his prerogatives to give life to doubt about the fulfilment. Faith looks
the dead (vYwcou), to raise up those who to the strength of God, not to second
are in their graves; and a power simi- causes, or to difficulties that may aplar to that, or strongly reminding of pear formidable to man. ~ JNow dead.
that, was manifested in fulfilling the Aged; dead as to the purpose under
promise to Abraham. The giving of consideration. Comp. Heb. xi. 12, "As
this promise, and its fulfilment, were good as dead." That is, he was now at
such as strongly to remind us that God an age when it was highly improbable
has power to give life to the dead. that he would have any children.
~ And calleth, &c. That is, those things Comp. Gen. xvii. 17. ~ Deadness,
which he foretels and promises are so &c. Heb. xi. 11, "When she was
certain, that he may speak of them as past age." Comp. Gen. xviii. 11.
already in existence. Thus in relation 20. He staggered not. He was not
to Abraham, God, instead of simply moved, or agitated; he steadily and
promising that he would make him the firmly believed the promise. ~ Giving
father of many nations, speaks of it as glory to God. Giving honour to God
already done, " I have made thee," &c. by the firmness with which he believed
In his own mind, or purpose, he had his promises. His conduct was such
so constituted him, and it was so cer- as to honour God; that is, to show
tain that it would take place, that he Abraham's conviction that he was wormight speak of it as already done. thy of implicit confidence and trust.
18. Who against hope. Who against In this way all who believe in the proall apparent or usual ground of hope. mises of God do honour to him. They
He refers here to the prospect of a pos- bear testimony to him that he is wnrterity. See ver. 19-21. ~ Believed thy of confidence. They become so
in hope. Believed in that which was many witnesses in his favour; and furpromised to excite his hope. Hope nish to their fellow-men evidence that
here is put for the object of his hope — God has a claim on the credence and
that which was promised. ~ Accord- trust of mankind.
ing to that -which was spoken. Gen. 21. And being fully persuaded.
xv. 5, 5 So shall thy seed be. That Thoroughly or entirely convinced.
is, as the stars in heaven for multitude. Luke i. 1. Rom. xiv. 5. 2 Tim. iv. 5.
Thy posterity shall be very numerous. 17. ~ He -was able. Comp. Gen. xviii.
19..And being not weak in faith. 14. This was not the only time in
That is, having strong'aith. ~ lie which Abraham evinced this conficonsidered not. He did not regard the dence His faith was equally implicit
fact that his body was now dead, as and strong when he was commanded to
any obstacle to the fulfilment of the sacrifice his promised son. Heb. xi. 19,
A.. 60 1 CHAPTER 1V. 1g0
22 And therefore it was im- it shall be imputed, if we believe
puted to him for righteousness. c on him that raised up Jesus our
23 Now a it was not written Lord from the dead;
for his sake alone, that it was 25 Who was delivered d for
imputed to him; our offences, and was raised,
24 But for us b also, to whom again for our justification.
a c.15.4. lCor.l0.11. Acts2.39. c MIark d Isa.53.5,6. 2Cor.5.21, Heb.9.28 lPet.2.24. Rev.,i
1t.16. Jno.3.14-16. e 1 Cor.15.17. lPet.1.21.
22. Anld therefore. His faith was ing a numerous posterity. This was
so implicit, and so unwavering, that it the leading truth made known to him,
was a demonstration that he was the and this he believed. The main or
firm friend of God. He was tried, and leading truths that God has made
he had such confidence in God that he known to uts are, that he has given his
showed that he was supremely attach- Son to die; that he has raised him up;
ed to him, and would obey and serve and that through him he is ready to
him. This was reckoned as a full proof pardon. To put confidence in these
of friendship; and he was recognised truths is to believe now. Doing this,
and treated as righteous; i. e. as the we believe in the same God that Abrafriend of God. See Note on ver. 3. 5. ham did; we evince the same spirit;
23. NJow it zwas not wrzitten. The and thus show that we are the friends
record of this extraordinary faith was of the same God, and may be treated
not made on his account only; but it was in the same manner. This is faith
made to show the way in which men under the gospel (comp. Notes, Mark
may be regarded and treated as right- xvi. 16), and shows that the faith of
eous by God. If Abraham was so re- Abraham and of all true believers is
garded and treated, then, on the same substantially the same, and is varied
principle, all others may be. God has only by the difference of the truths
but one mode of justifying men. XT Imn- made known.
puted. Reckoned; accounted. He was 25. FWho was delivered. To death.
regarded and treated as the friend of Comp. Notes, Acts ii. 23. ~T For our
God. offences. On account of our crimes.
24. But for us also. For our use He was delivered up to death in order
(comp. ch. xv. 4. 1 Cor. x. 11), that to make expiation for our sins. 1.And
we might have an example of the way was raised again. From the dead.
in which men may be accepted of God. T For our justification. On account
It is recorded. for our encouragement of our justification. In order that we
and imitation, to show that we may in may be justified. The word justificaa similar manner be accepted and saved. tion here seems to be used in a large
T If we believe on him, &c. Abraham sense, to denote acceptance with God;
showed his faith in God by believing including not merely the formal act by
just what God revealed to him. This which God pardons sins, and by which
was his faith, and it might be as strong we become reconciled to him, but also
and implicit as could be exercised under the completion of the work-the treatthe fullest revelation. Faith, now, is ment of us as righteous, and raising us
belief in God just so far as he has re- up to a state of glory. By the deat/i
veauled his will to us. It is therefore of Christ an atonement is made for sin.
the samne in principle, though it may If it be asked how his resurrection
have reference to different objects. It contributes to our acceptance with
is confidence in the same God, accord- God, we may answer, (1.) It rendered
ing to what we know of his will. Abra- his work complete. His death w uld
ham showed his faith mainly in con- have been unavailing, his work w:rild
tiding in the promises of God respect- have been imperfect, if he had r.not' en
i04 ROMANS. [A. D. 6
CHAPTER V. with God through our Lord Je
THEREFORE a being justi- sus Christ:
fied by faith, we have peace a Ia.32.17. Eph.2.14, Col 120.
raised up from the dead. He submitted established. He had shown in the pre.
to death as a sacrifice, and it was need- vious chapters, (1.) That men were
ful that he should rise, and thus con- under condemnation for sin; (2.) That
quer death and subdue our enemies, this extended alike to the Jews and the
that the work which he had undertaken Gentiles; (3.) That there was no way
might be complete. (2.) His resurrec- of escape now but by the doctrine of
tion was a proof that his work was ac- pardon, not by personal merit, but by
cepted by the Father. What he had grace; (4.) That this plan was fully
done, in order that sinners might be made known by the gospel of Christ;
saved, was approved. Our justifica- and (5.) That this was no new doction, therefore, became sure, as it was trine, but was in fact substantially the
for this that he had given himself up same by which Abraham and David
to death. (3.) His resurrection is the had been accepted before God.
main-spring of all our hopes, and of all Having thus stated and vindicated
our efforts to be saved. Life and im- the doctrine, it was natural to follow
mortality are thus brought to light, up the demonstration, by stating its
2 Tim. i. 10. God "hath begotten us bearing and its practical influence. This
again to a lively hope (a living, active, he does by showing that its immnediate
real hope), by the resurrection of Jesus effect is to producepeace. ver. 1. It gives
Christ from the dead." 1 Pet. i. 3. Thus us the privilege of access to the favour
the fact that he was raised becomes the of God. ver. 2. But not only this, we
ground of hope that we shall be raised are in a world of affliction. Christians,
and accepted of God. The fact that he like others, are surrounded with trials;
was raised, and that all who love him and a very important question was,
shall be raised also, becomes one of the whether this doctrine would have an
most efficient motives to us to seek to influence in supporting the soul in
be justified and saved. There is no those trials. This question the apostle
higher motive that can be presented to discusses in ver. 3-11. He shows
induce man to seek salvation than the that in fact Christians glory in tribufact that he may be raised up from lation, and that the reasons why the)
death and the grave, and made immor- do so are, (1.) That the natural effect
tal. There is no satisfactory proof that of tribulations under the gospel was to
man can be thus raised up, but the re- lead to hope. ver. 3, 4. (2.) That the
surrection of Jesus Christ. In that re- cause of this was, that the love of God
surrection we have a pledge that all his was shed abroad in the heart by the
people will rise. "For if we believe Holy Ghost. This doctrine he further
that Jesus died and rose again, even so confirms by showing the consolation
them also which sleep in Jesus will which would be furnished by the fact
God bring with him." 1 Thess. iv. 14. that Christ had died for them. This
"Because I live," said the Redeemer, involved a security that they would be
"ye shall live also." John xiv. 19. sustained in their trials, and that a vicComp. 1 Pet. i. 21. tory would be given them. For, (1.)
CHAPTER V. It was the highest expression of love
T'i.E. design of this chapter, which that he should die for enemies. ver. 6.
has usually been considered as one of 7, 8. (2.) It followed that if he was
the most difficult portions of the New given for them when they were eneTestament, especially ver. 12-21, is mies, it was much more probable, it
evidently to show the results or benefits was certain, that all needful grace
of the doctrine of justification by faith. would be furnished to them now that
That doctrine the apostle had now fully they were reconciled. ver. 9, 10, U
A. D. Ko.] i1APTEIR', 10
But there was another very mate- i. 30. (2.) The state of a sinner s
rial inquiry. Men were not only ex- mind is far from peace. He is often
posed to affliction, but they were in the agitated, alarmed, trembling. He feels
midst of a -wreckl of things-of a fall- that he is alienated from God. For
en world-of - the proofs and nemnori-, The wicked are like the troubled sea,
als of sin every where. The first man For it never can be at rest;
had sinned, and the race was subject Whose waters cast up mire and dirt."
to sin and death. The monuments of Isa lvii 20.
death and sin were every where. It The sinner in this state regards God as
was to be expected that a remedy fromhis enemy. He trembles when he
God would have reference to this uni-tinks of his law; fears his judgments
versal state of sin and wo; and that it is alarmed when he thinks of hell. His
would tend to meet and repair these bosom is a stranger to peace. This has
painful and wide spread ruins. The been felt in all lands, alike under the
apostle then proceeds to discuss the thunders of the law of Sinai among
question how the plan of salvationthe Jews; in the pagan world; and in
which involved justification by faithlands whee t gospel is preached. It
was adapted to meet these univer- is the effect of an alarmed and troubled
sal and distressing evils, ver. 12-21.conscience. (3.) The plan of salvaThe design of this part of the chapter tion by Christ reveals God as willing
is to show that the blessings procured to be reconciled. He is ready to parby the redemption through Christ, and don, and to be at peace. If the sinner
the plan of justification through him, repents and believes, God can now congreatly exceed all the evils which ha istently forgive him, and admit him to
come upon the world in consequence favour. It is therefore a plan by which
of the apostacy of Adam. And if this the mind of Go and of the sinner
was the case, the scheme of justifica- can become reconciled, or united in
tion by faith was complete. It was feeling an in purpose. The obstacles
adapted to the condition of fallen and on the part of God to reconciliation,
ruined man; arising from his justice and was worthy oflaw, have
affection and confidence. A particular been removed, and he is now willing
examination of this argument of the to be at peace. The obstacles on the
apostle will occur in the Notes on ver. t be at pc T o o
apostle will occur in the Notes on er. part of man, arising from his sin, his
12-'21. rebellion, and his conscious guilt, may
1. Therefore (ova). Since we are be taken away, and he can now regard
thus justified, or as a consequence of God as his friend. (4.) The efect of
being justified, we have peace. T Being this plan, when the sinner embraces it,
justified by faith. See Notes, ch. i. i to produce peace in his own mind.
17; iii. 24; iv. 5. ~ We. That is, all He experiences peace; a peace which
who are justified. The apostle is evi- the world gives not, andwhichtheworld
dently speaking of true Christians. cannot take away. Phil. iv. 7. 1 Pet.
~ Iha-ve peace with God. See Note, i. 8. John xvi. 22. Usually in the
John xiv. 27. True religion is often work of conversion to God, this peace
represented as peace with God. See is the first evidence that is felt of the
Acts x. 36. Rom. viii. 6; x. 15; xiv. change of heart. Before, the sinner
17. Gal. v. 22. See also Isa. xxxii. 17. was agitated and troubled. But often
And the worl of righteousness shall be suddenly, a peace and calmness is felt,
peace, which is before unknown. The alarm
And the effect of righteousness subsides; the heart is calm; the fears
Quietness and assurance for ever." die away, like the waves of the ocean
This is calledpeace, because, (1.) The after a storm. A sweet tranquillity visits
sinner is represented as the enemy of the heart-a pure shining light, like
God. Rom. viii. 7. Eph. ii. 16. James the sunbeams that break through the
iv. 4. John xv. 18. 24; xvii. 14. Rom.opening clouds after a tempest. The
106 ROMANS. [A. D. 60
2 By whom a also we have 3 And not only so, but we
access by faith into this grace glory in tribulations also: know~
wherein we stand, and rejoice b ing that tribulation worketh pain hope of the glory of God. tience;
a John 14.6. b Heb.3.6. c Matt.5.11,12. James 1.2,12.
views, the feelings, the desires are desire, there exists that peaceful, happy
changed; and the bosom that was just state of mind which we denominate
before filled with agitation and alarm, hope. And the apostle here implies
that regarded God as its enemy, is that the Christian has an earnest desire
now at peace with him, and with all for that glory; and that he has a conthe world. ~ Througrh our Lord fident expectation of obtaining it. The
Jesus Christ. By means of the atone- result of that he immediately states to
ment of the Lord Jesus. It is his me- be, that we are by it sustained in oui
diation that has procured it. afflictions. ~ The glory of God. The
2. We have access. See Note, John glory that God will bestow on us. The
xiv. 6. " 1 am the way," &c. Doddridge word glory usually means splendour,
renders it " by whom we have been in- magnificence, honour; and the apostle
trodued," &c. It means, by whom we here refers to that honour and dignity
have the privilege of obtaining the fa- which will be conferred on the redeemvour of God which we enjoy when we ed when they are raised up to the full
are justified. The word rendered "ac- honours of redemption; when they
cess" occurs but in two other places in shall triumph in the completion of the
the New Testament. Eph. ii. 18; iii. work; and be freed from sin, and pain,
12. By Jesus Christ the way is opened and tears, and permitted to participate
for us to obtain the favour of God. in the full splendours that shall encom1 By faith. By memns of faith. ch. i. pass the throne of God in the heavens.
17. ~ Into this grace. Into this See Note, Luke ii. 9. Comp. Rev. xxi.
favour of reconciliation with God. 22-24; xxii. 5. Isa. lx. 19, 20.
~ Wherein wve stand. In which we 3..?zd not only so. We not only
now are in consequence of being justi- rejoice in times of prosperity, and of
fled. ~[ And rejoice. Religion is often health. Paul proceeds to show that this
represented as producing joy. Isa. xii. plan is not less adapted to produce sup3; xxxv. 10; iii. 9; lxi. 3. 7; lxv. 14. port in trials. ~ But ve glory. The
18. John xvi. 22. 24. Acts xiii. 52. word used here is the same that is,
Rom. xiv. 17. Gal. v. 22. 1 Pet. i. 8. in verse 2, translated "we rejoice"
The sources ce steps of this joy are (xavXwuds). It should have been so
these: (1.) W, are justified, or re- rendered here. The meaning is, that
parded by Gol as righteous. (2.) We we rejoice not only in hope; not only
tre admitted into his favour, and abide in the direct results of justification, in
here. (3.) We have the prospect of the immediate effect which religion,till higher.nd richer blessings in the itself produces; but we carry oulr joy
/ulness of hi, glory when we are admit- and triumph even into the midst of
ed to heaver, In hope. In the earnest trials. In accordance with this, our
lesire and expectation of obtaining that Saviour directed his followers to reglory. Hope is a complex emotion joice in persecutions. Matt. v. 11, 12.
made up of a desire for an object; and Comp. James i. 2. 12. [ In tribulam e.xectation of obtaining it. Where tions. In afflictions. The word used
fither of these is wanting, there is not here refers to all kinds of trials which
tope. Where they are mingled in im- men are called to endure; though it is
Sroper proportions, there is not peace. possible that Paul referred particularly
But where the desire of obtaining an to the various persecutions and trials
)bject is attended with an expectation which they were called to endure as
)f obtaining it in proportion to that Christians. ~ Knowing. Being as
D. D 6O0. CHAPTER V. 107
4 And patience, experience; 5 And hope a maketh not
and experience, hope; ashamed; because the love of
a Phil.l.20.
sured of this. Paul's assurance might was "led as a lamb to the slaughter,'
have arisen from reasoning on the na- than when he experienced the first trial
ture of religion, and its tendency to in his great work. l Patience. "A
produce comfort; or it is more probable calm temper, which suffers evils withhat he was speaking here the language out murmuring or discontent." ( Web.
of his own experience. He had found ster.)
it to be so. This was written near the 4. znd patience, expersence. Paclose of his life, and it states the per- tient endurance of trial produces expesonal experience of a man who en- rience. The word rendered experience
dured, perhaps, as much as any one (cJ;a,:wh) means tial, test7ing, or that
ever did, in attempting to spread the thorough examination by which we
gospel; and far nore than commonly ascertain the quality or nature. of a
falls to the lot of mankind. Yet he, thing, as when we test a metal by fire,
like all other Christians, could leave his or in any other way, to ascertain that
deliberate testimony to the fact that it is genuine. It also means approChristianity was sufficient to sustain bation, or the sesult of such a trial;
the soul in its severest trials. See 2 the being approved, and accepted as
Cor. i. 3-6; xi. 24-29; xii. 9, 10. the effect of a trying process. The
14 Worketh. Produces; the effect of meaning is, that long afflictions borne
afflictions on the minds of Christians patiently show a Christian what he
is to make them patient. Sinners are is; they test his religion, and prove
irritated and troubled by them, they that it is genuine. Afflictions are often
murmur, and become more and more sent for this purpose, and patience in
obstinate and rebellious. They have the midst of them shows that the reno sources of consolation; they deem ligion which can sustain them is from
God a hard master; and they become God. ~ Hond e.cperience, hope. The
fretful and rebellious just in proportion result of such long trial is to produce
to the depth and continuance of their hope. They show that religion is
trials. But in the mind of a Christian, genuine; that it is from God; and not
who regards his Father's hand in it; only so, but they direct the mind onwho sees that he deserves no mercy; ward to another world; and sustain
who has confidence in the wisdom and the soul by the prospect of a glorious
goodness of God; who feels that it is immortality there. The various steps
necessary for his own good to be and stages of the benefits of afflictions
afflicted; and who experiences its hap- are thus beautifully delineated by the
py, subduing, and mild effect in re- apostle in a manner which accords
straining his sinful passions, and in with the experience of all the children
weaning him from the world-the effect of God.
is to produce patience. Accordingly 5. fAnd hope maketh not ashamed
it will usually be found that those That is, this hope will not disappoint,
Christians who are longest and most or deceive. When we hope for an
severely afflicted are the most patient. object which we do not obtain, we are
Year after year of suffering produces conscious of disappointment; perhaps
increased peace and calmness of soul; sometimes of a feeling of shame. But
and at the end of his course the Chris- the apostle says that the Christian hope
uian is more willing to be afflicted, and is such that it will be fulfilled; it will
bears his afflictions more calmly, than at not disappoint; what we hope for we
the beginning. He who on earth was shall certainly obtain. See Phil. i. 20.'nost afflicted was the most patient of all The expression used here is probably
lufferers; and not less patient when he taken from Ps. xxii. 4, 5.
108 ROMANS. [A. D. 60.
God is shed abroad in our hearts 6 For when we were yet
by the Holy Ghost, a which is without strength, 1 in due b time
given unto us. Christ died for the ungodly.
a Eph.1.13.14. I or, according to the time. b Ga.4.4' Our fathers trusted in thee; that he would save us by giving hi:s
The r trusted; and thou didst deliver them. Son when we were sinners; and that
They cried unto thee, he who had done so much for us when
And were delivered; we were enemies, would not now fail
They trusted in thee,
They trusted in thee, us when we are his friends. ver. 6- 10.
1nd. were not confounded" [ashamed]. us when we are his friends. ver. 6-1 Q
He has performed the more difficzlt
~ Because the love of God. Love to- part of the work by reconciling us
ward God. There is produced an when we were enemies; and he will
abundant, an overflowing love to God. not now forsake us, but will carry forJ Iso shed abroad. Is diffused; is ward and complete what he has begun.
poured out; is abundantly produced ~ We were yet -without strength. The
(s6zcgxvIra). This word is properly ap- word here used (do-Qsvw) is usually applied to water, or to any other liquid plied to those who are sick and feeble,
that is poured out, or diffused. It is deprived of strength by disease. Matt.
used also to denote imparting, or cor- xxv. 38. Luke x. 9. Acts iv. 9; v. 15.
municating freely or abundantly, and But it is also used in a moral sense, to
is thus expressive of the influence of denote inability or feebleness with rethe Holy Spirit poured down, or abun- gard to any undertaking or duty. Here
dantly imparted to men. Acts x. 45. it means that we were without strength
Here it means that love towards God in reg.2ard to the case which the aposis copiously or abundantly given to a tie was considering; that is, we had
Christian; his heart is conscious of no power to devise a scheme of justifihigh and abundant love to God, and cation, to make an atonement, or to
by this he is sustained in his afflictions. put away the wrath of God, &c. While
~ By the Holy Ghost. It is produced all hope of man's being saved by
by the influence of the Holy Spirit. any plan of his own was thus taken
All Christian graces are traced to his away; while he was thus lying exinfluence. Gal. v. 22, "But the fruit posed to divine justice, and dependent
of the Spirit is love, joy," &c.,[ Which on the mere mercy of God; God prois given unto us. Which Spirit is vided a plan which met the case, and
given or imparted to us. The Holy secured his salvation. The remark of
Spirit is thus represented as dwelling the apostle here has reference only to
in the hearts of believers. 1 Cor. vi. the condition of the race befocre an
19; iii. 16. 2 Cor. vi. 16. In all these atonement is made. It does not perplaces it is meant that Christians are tain to the question whether man has
under his sanctifying influence; that strength to repent and to believe afhe produces in their hearts the Chris- ter an atonement is made, which is a
tian graces; and fills their minds with very different inquiry. ~ In due time.
peace, and love and joy. Margin, According to the time (arcced
6. For -when, &c. This opens a xgov). In a timely manner; at the pronew view of the subject, or it is a new per time. Gal. iv. 4, " But when the
argument to show that our hope will fulness of time was come," &c. This
not make ashamed, or will not disap- may mean, (1.) That it was a fit or
point us. The first argument he had prcoper time. All experiments had failstated in the previous verse, that the ed to save men. For four thousand
Holy Ghost was given to us. The years the trial had been made under
next, which he now states, is, that the law among the Jews; and by the
God had given the most ample proof aid of the most enlightened reason in
A, D. 60.i CHIIAPTER, V. 0
7 For scarcely for a righteous ture for a good man some would
man will one die; yet peradven- even dare to die.
Greece and Rome; and still it was in our hearts to induce us to lay down
eain. No scheme had been devised to our lives for him. Accordingly, it is
meet the maladies of the world, and to Inot known that any instance has ocsave men from death. It was then curred where for such a man one would
time that a better plan should be pre- be willing to die. ~ For a righteousa
sented to men. (2.) It was the time man. That is, in his place, or in his
Jixed and appointed by God for the stead. A man would scarcely lay down
Messiah to come; the time which had his own life to save that of a righteous
been designated by the prophets. Gen. man. ~ WFill one (lie. Would one be
xlix. 10. Dan. ix. 24-27. See John willing to die. BYet peradventure.
xiii. 1; xvii. 1. (3.) It was a most Perhaps; implying that this was an
favourable time for the spread of the I event which might be expected to ocgospel. The world was expecting such cur. ~ For a good man. That is,
an event; was at peace; and was sub- not merely a man who is coldly just;
jected mainly to the Roman power; but a man whose characteristic is that
and furnished facilities never before of kindness, amiableness, tenderness.
experienced for introducing the gospel It is evident that the case of such a
rapidly into every land. See Notes, man would be much more likely to apMatt. ii. 1, 2. ~ For the ungodly. peal to our feelings, than that of one
Those who do not worship God. It who is merely a man of integrity. Such
here means sinners in general, and a man is susceptible of tender frienddoes not differ materially from whgit is ship; and probably the apostle intendmeant by the word translated " without ed to refer to such a case-a case where
strength." See Niote, ch. iv. 5. we would be willing to expose life for
7. For scarcely, &c. The design a kind, tender, faithful friend. ~ Some
of this verse and the following is, to -oould even dare to die. Some would
illustrate the great love of God by corn- have courage to give his life. Instances
paring it with what man was willing to of this kind, though not many, have
do.' It is an unusual occurrence, an occurred. The affecting case of Daevent which is all that we can hope for mon and Pythias is one. Damon had
from the highest human benevolence been condemned to death by the tyrant
and the purest friendship, that one Dionysius of Sicily, and obtained leave
would be willing to die for a good nman. to go and settle his domestic affairs on
There are none who would be willing promise of returning at a stated hour
to die for a man who was seeking to to the place of execution. Pythias
do us injury, to calumniate our charac- pledged himself to undergo the punishter, to destroy our happiness or our ment if Damon should not return in
property. But Christ was willing to time, and deliver himself into the hands
die for bitter foes.' T Scarcely. With of the tyrant. Damon returned at the
difficulty. It is an event which cannot appointed moment, just as the sentence
be expected to occur often. There was about to be executed on Pythias;
would scarcely be found an instance in and Dionysius was so struck with the
which it would happen. ~./ rilght- fielity of the two friends, that he re.
eous man. A just man; a man dis- mitted their punishment, and entreated
tinguished simply for integrity of con- them to permit him to share their
duct; one who has no remarkable claims friendship. (Val. Max. 4. 7.) This
for amiableness of character, for bene- case stands almost alone. Our Savioux
volence, or for personal friendship. says that it is the highest expression
Much as we may admire such a man, of love among men. "Greater love
and applaud him, yet he has not the hath no man than this, that a man lay
characteristics which would appeal to down his life for his friends." John xv
K
110 ROMANS. [A, D. 60
8 But God commendeth his justified by his blood, bwe shall
love towards us, in that, while a be saved from c wrath through
we were yet sinners, Christ him.
died for us. 10 For if, when we were ene9 Much more then, being now mies, we were reconciled to God
a Jno.15.13. lPet.3.18. lJno.3.16. b Heb.9.14.22. IThess.l 10.
13, The friendship of David and Jona- mation of his position. ~ When we
than seems also to have been of this were enemies. The work was undercharacter, that one would have been taken while we were enemies. From
willing to lay down his life for the being enemies we were changed to
other. friends by that work. Thus it was
8. But God commendeth, &c. God commenced by God; its foundation
has exhibited or showed his love in was laid while we were still hostile to
this unusual and remarkable manner. it; it evinced, therefore, a determined
X His love. His kind feeling; his be- purpose on the part of God to perform
neficence; his willingness to submit to it; and he has thus given a pledge that
sacrifice to do good to others. Whiile it shall be perfected. WYe were rewe were yet sinners. And of course conciled. Note, Matt. v. 24. We are
his enemies. In this, his love surpasses brought to an agreement; to a state
all that has ever been manifested among offriendship and union. We became
men. ~ Christ died for us. In our his friends, laid aside our opposition,
stead; to save us from death. He took and embraced him as our friend and
our place; and by dying himself on portion. To effect this is the great
the cross, saved us from dying eternally design of the plan of salvation. 2 Cor
in hell. v. 1 -20. Col. i. 21. Eph. ii. 16. It
9..H'itch more, then. It is much means that there were obstacles existmore reasonable to expect it. There ing on both sides to a reconciliation;
are fewer obstacles in the way. If, and that these have been removed by
when we were enemies, he overcame the death of Christ; and that a union
all that was in the way of our salva- has thus been effected. This has been
tion; much more have we reason to done in removing the obstacles on the
expect that he will afford us protection part of God-by maintaining the honow that we are his friends. This is nour of his law; showing his hatred
one ground of the hope expressed in of sin; upholding his justice, and
ver. 5. ~ Being now justified. Par- maintaining his truth, at the same time
doned; accepted as his friends. ~ By that he pardons. Note, ch. iii. 26. And
his blood. By his death. Note, ch. on the part of man, by removing his
iii. 25, The fact that we are purchased unwtillingness to be reconciled; by subby his blood, and sanctified by it, ren- duing, changing, and sanctifying his
ders us sacred in the eye of God; be- heart; by overcoming his hatred of
stows a value on us proportionate to God, and of his law; and bringing him
the worth of the price of our redemp- into submission to the government of
tion; and is a pledge that he will keep God. So that the Christian is in fact
that which has been so dearly bought. reconciled to God; he is his friend; he' Saved from wrath. From hell; is pleased with his law, his character,
from the punishment due to sin. Note, and his plan of salvation. And all this
ch. ii. 8. has been accomplished by the sacrifice
10. For if. The idea in this verse of the Lord Jesus as an offering in our
is simply a repetition and enlargement place. ~ /Much more. It is much more
of that in ver. 9. The apostle dwells to be expected; there are still stronger
on the thought, and places it in a new and more striking considerations to
light, furnishing thus a strong confir- show it. A By his life. We were re
A. D. 60.] CHAPTER V. II1
by the death of hie Son, much a Lord Jesus Christ, by whom we
more, being reconciled, we shall have now received the 1 atonebe saved by b his life. ment.
11 And not only so, but we 12 Wherefore, as d by one
also joy c in God, through our man sin entered into the world,
a c.8.32. b Jno.14.9. c Hab.3.18. 1 or, reconciliation. d Gen.3.6,19.
conciled by his death. Death may in- our Lord Jesus, who has revealed the
elude possibly his low, humble, and true character of God, and by whom
suffering condition. Death has the ap- we have been reconciled to him. S The
pearance of great feebleness; the death atonement. Margin, or reconciliation.
of Christ had the appearance of the This is the only instance in which our
defeat of his plans. His enemies tri- translators have used the word atoneumphed and rejoiced over him on the ment in the New Testament. The
cross, and in the tomb. Yet the effect word frequently occurs in the Old.
of this feeble, low, and humiliating Ex. xxix. 33. 36, 37; xxx. 10. 15, 16,
state was to reconcile us to God. If in &c. &c. As it is now used by ss,
this state, when humble, despised, dying, it commonly means the ransom, or
dead, he had power to accomplish so the sacrifice, by means of which regreat a work as to reconcile us to God, conciliation is effected between God
how much more may we expect that and man. But in this place it has a
he will be able to keep us now that he different sense. It means the reconczis a living, exalted, and triumphant Re- liation itself between God and man;
deemer. If his fainting powers in dying not the means by which reconciliation
were such as to reconcile us, how much is effected. It denotes not that we
more shall his full, vigorous powers as have received a ransom, or an offering
an exalted Redeemer, be sufficient to by which reconciliation might be efkeep and save us. This argument is fected; but that in fact we have bebut an expansion of what the Saviour come reconciled through him. This
himself said. John xiv. 19, "Because was the ancient meaning of the Eng
I live, ye shall live also." lish word atonement-AT ON-E mENT —
11. And not only so. The apostle being at one, or reconciled.
states another effect of justification. - He seeks to make atonement
~ We also joy in God. In ver. 2, he Between the duke of Glo'ster and your
had said that we rejoice in tribulations, brothers.-Shakspeare.
and in hope of the glory of God. But The Greek word which denotes the
he here adds that we rejoice in God expiatory offering by which a reconcili.
himself; in his existence; his attri- ation is effected, is different from the
butes; his justice, holiness, mercy, one here. See Note, ch. iii. 25. The
truth, love. The Christian rejoices word used here (asrsxAAA>r ) is never
that God is such a being as he is; and used to denote such an offering, but
glories that the universe is under his denotes the reconciliation itself.
administration. The sinner is opposed 12-21. This passage has been usu.
to him; he finds no pleasure in him; ally regarded as the most difficult part
he fears or hates him; and deems him of the New Testament. It is not the
unqualified for universal empire. But design of these Notes to enter into a
it is one characteristic of true piety, minute criticism of contested points
one evidence that we are truly recon- like this. They who wish to see a full
ciled to God, that we rejoice in him as discussion of the passage, may find it
he is; and find pleasure in the contem- in the professedly critical commentaries
plation of his perfections as they are and especially in the commentaries of
revealed in the Scriptures. ~ T'hroziugh Tholuck and of Professor Stuart on
r,nLord. &c. By the mediation of the Romans. The meaning of the pas
112 ROMA1ArN48.'A D 60,
and death by sin; and so death passed upon all men, 1 for that
1 or, in whom. all have sinned.
sage in its general bearing is not dif- 1. That sin came into the world by
ficult; and probably the whole passage one man, and death as the consequence.
would have been found far less difficult ver. 12.
if it had not been attached to a phi- 2. That death had passed on alli
losophical theory on the subject of even on those who had not the light
man's sin, and if a strenuous and in- of revelation, and the express cordefatigable effort had not been made mands of God. ver. 13, 14.
to prove that it teaches what it was 3. That Adam was the figure, the
never designed to teach. The plain and type of him that was to come; that
obvious design of the passage is this, to there was some sort of analogy or reshow one of the benefits of the doc- semblance between the results of his
trine of justification by faith. The act and the results of the work of
apostle had shown, (1.) That that Christ. That analogy consisted in
doctrine produced peace. ver. 1. (2.) the fact that the effects of his doings
That it produces joy in the prospect of did not terminate on himself, but exfuture glory. ver. 2. (3.) That it sus- tended to numberless other persons,
tained the soul in afflictions; (a) by and that it was thus with the work of
the regular tendency of afflictions un- Christ. ver. 14. But he shows,
der the gospel, ver. 3, 4; and (b) by 4. That there were very material
the fact that the Holy Ghost was im- and important differences in the two
parted to the believer. (4.) That this cases. There was not a perfect paraldoctrine rendered it certain that we lelism. The effects of the work of
should be saved, because Christ had Christ were far more than simply to
died for us, ver. 6; because this was the counteract the evil introduced by the
highest expression of love, ver. 7, 8; sin of Adam. The differences between
and because if we had been reconciled the effect of his act and the work of
when thus alienated, we should be Christ are these. (1.) The sin of
saved now that we are the friends of Adam led to condemnation. The work
God, ver. 9, 10. (5.) That it le1 of Christ has an opposite tendency.
us to rejoice in God himself; produced ver. 15. (2.) The condemnation which
joy in his presence, and in all his attri- came from the sin of Adam was the reoutes. He now proceeds to show the sult of one offence. The work of
bearing on that great mass of evil which Christ was to deliver from many
had been introduced into the world by offences. ver. 16. (3.) The work of
sin, and to prove that the benefits of Christ was far more abundant and
the atonement were far greater than overflowing in its influence. It extendthe evils which had been introduced ed deeper and farther. It was more
by the acknowledged effects of the sin than a compensation for the evils of
of Adam. " The design is to exalt our the fall. ver. 17.
views of the work of Christ, and of the 5. As the act of Adam threw its
plan of justification through him, by influence over all men to secure their
comparing them with the evil conse- condemnation, so the work of Christ
quences of the sin of our first father, was fitted to affect all men, Jews and
and by showing that the blessings in Gentiles, in bringing them into a state
question not only extend to the remo- by which they might be delivered from
val of these evils, but far beyond this, the fall, and restored to the favour of
so that the grace of the gospel has not God. It was in itself adapted to proonly abounded, but superabounded." duce far more and greater benefits than
(Prof. Stuart.) In doing this, the the crime of Adam had done evil; and
apostle admits, as an undoubted and was thus a glorious plan, just fitted tr
well-understood fact,- meet the actual condition of a world
A. D 60.] CHAPTER V. 113
of sin; and to repair the evils which 13-17 is therefore to be regarded as
apostasy had introduced. It had thus a parenthesis thrown in for the purpose
the evidence that it originated in the of making explanations, and to show
benevolence of God, and that it was how the cases of Adam and of Christ
adapted to the human condition. ver. differed from each other. ~ By one
18-21. man, &c. By means of one man; by
12. Wherefore (aid rZro). On this the crime of one man. His act was
account. This is not an inference the occasion of the introduction of all sin
from what has gone before, but a into all the world. The apostle here
continuance of the design of the apos- refers to the well known historical fact
tie to show the advantages of the plan (Gen. iii. 6, 7), without any explanaof justification by faith; as if he had tion of the mode or cause of this. He
said,'The advantages of that plan have adduced it as a fact that was well
been seen in our comfort and peace,- known; and evidently meant to speak
and in its sustaining power in afflic- of it not for the purpose of explaining
tions. Further, the advantages of the the mode, or even of making this the
plan are seen in regard to this, that it is leading or prominent topic in the disapplicable to the condition of man in a cussion. His main design is not to
world where the sin of one man has pro- speak of the manner of the introduction
duced so much wo and death. On this of sin, but to show that the work of
account also'it is a matter of joy. It Christ meets and removes well-known
meets the ills of a fallen race; and it is and extensive evils. His explanations,
therefore a plan adapted to man.' Thus therefore, are chiefly confined to the
understood, the connexion and design work of Christ. He speaks of the inof the passage is easily explained. In troduction, the spread, and the effects
respect to the state of things into of sin, not as having any theory to
which man is fallen, the benefits of defend on that subject, not as design
this plan may be seen, as adapted to heal ing to enter into a minute description
the maladies, and to be commensurate of the case, but as it was manifest on
with the evils which the apostasy of the face of things, as it stood on the
one man brought upon the world. This historical record, and as it was underexplanation is not that which is usually stood and admitted by mankind. Great
given to this place, but it is that which perplexity has been introduced by forseems to me to be demanded by the getting the scope of the apostle's argustrain of the apostle's reasoning. The ment here, and by supposing that he
passage is elliptical, and there is a ne- was defending a peculiar theory on
cessity of supplying something to make the subject of the introduction of sin;
out the sense.. s (ponTr). This is whereas, nothing is more foreign to his
the form of a comparison. But the design. He is showing how the plan
other part of the comparison is deferred of justification meets well understood
to ver. 18. The connexion evidently and acknowledged universal evils.
requires us to understand the other part Those evils he refers to just as they
of the comparison of the work of were seen, and admitted to exist. Al
Christ. In the rapid train of ideas in men see them, and feel them, and practhe mind of the apostle, this was de- tically understand them. The truth is,
ferred to make room for explanations that the doctrine of the fall of man,
(ver. 13-17).'As by one man sin and the prevalence of sin and death,
entered into the world, &c., so by the do not belong peculiarly to Christianity
work of Christ a remedy has been pro- any more than the introduction and
vided, commensurate with the evils. spread of disease does to the science of
As the sin of one man had such an in- the healing art. Christianity did not
fluence, so the work of the Redeemer introduce sin; nor is it responsible for
has an influence to meet and to coun- it. The existence of sin and wo be.
teract'those evils.' The passage in ver. longs to the race; appertains equally
K 2,
1 4 1OMANS. [. A.. 60.
LO all systems of religion, and is a part lhim; male and female ureated he them,
of the melancholy history of man, whe- and blessed them, and called THEIRa
ther Christianity be true or false. The name A.dam." The name Adam, thereexistence and extent of sin and death fore, used in this connexion (ver. 14),
are not affected if the infidel could would suggest the united parentage
show that Christianity was an imposi- of the human family. (3.) In transtion. They would still remain. The actions where man and woman are
Christian religion is just one mode of mutually concerned, it is usual to speak
proposing a remedy for vell-known of the man first, on account of his being
and desolating evils; just as the sci- constituted superior in rank and authoence of medicine proposes a remedy for rity. (4.) The comparison on the one
diseases which it did not introduce, side, in the apostle's argument, is of the
and which could not be stayed in their man Christ Jesus; and to secure theJitDesolations, or modified, if it could be ness, the congruity (Stuart) of the
shown that the whole science of heal- comparison, he speaks of the man only
ing was pretension and quackery. in the previous transaction. (5.) The
Keeping this design of the apostle sin of the woman was not complete in
in view, therefore, and remembering its effects without the concurrence of
that he is not defending or stating the man. It was their uniting in it
a theory about the introduction of sin, which was the cause of the evil. Hen'ce
but that he is explaining the way in the man is especially mentioned as havwhich the work of Christ delivers from ing rendered the offence what it was;
a deep-felt universal evil, we shall find as having completed it, and entailed its
the explanation of this passage disen- curses on the race.-From these recumbered of many of the difficulties marks it is clear that the apostle does
with which it has been thought usually not refer to the man here from any idea
to be invested. ~ By one man. By that there was any particular covenant.Adam. See ver. 14. It is true that transaction with him, but that he means
sin was literally introduced by Eve, to speak of it in the usual, popular
who was first in the transgression. sense; referring to him as being the
Gen. iii. 6. 1 Tim. ii. 14. But the fountain of all the woes that sin has
apostle evidently is not explaining the introduced into the world. T Sin enprecise mode in which sin was intro- tered into the world. He was the first
duced, or making this his leading sinner of the race. The word sin here
point. He therefore speaks of the in- evidently means the violation of the law
troduction of sin in a popular sense, as of God. He was the first sinner among
it was generally understood. The fol- men, and in consequence all others belowing reasons may be suggested why came sinners. The apostle does not
the man is mentioned rather than the here refer to Satan, the tempter, though
woman as the cause of the introduc- he was the suggester of evil; for his
tion of sin: (1.) It was the natural and design was to discuss the effect of the
asual way of expressing such an event, plan of salvation in meeting the sins
We say that man sinned, that man is and calamities of our race. This deredeemed, man dies, &c. We do not sign, therefore, did not require him to
pause to indicate the sex in such ex- introduce the sin of another order of
pressions. So in this, he undoubtedly beings. He says, therefore, that Adam
meant to say that it was introduced by was the first sinner of the race, and
the parentage of the human race. that death was the consequence. ~ Into
(2.) The name Adam in Scripture the world. Among mankind. John i.
was given to the created pair, the pa- 10; iii. 16, 17. The term r.vorld is
rents of the human family, a name de- often thus used to denote human
signating their earthly origin. Gen. v. beings, the race, the human family.
1, 2, "In the day that God created The apostle here evidently is not disman, in the likeness of God made he cussing the doctrine of original sin;
A.D. 60.] CHAPTER V. 115
out he is stating a simple fact, intelli- knowledge, and adorned with all the
gible to all:'The first man violated metaphysical acumen and subtilty of a
the law of God, and in this way sin modern theologian. They have deemed
was introduced among men.' In this him qualified, in the very infancy of
fact-this general, simple declaration- the world, to understand and discuss
there is no mystery. ~.And death by questions, which, under all the light of
sin. Death was the consequence of the Christian revelation, still perplex
sin; or was introduced because man and embarrass the human mind. After
sinned. This is a simple statement of these accounts of the endowments of
an obvious and well-known fact. It is Adam, which occupy so large a space
repeating simply what is said in Gen. in books of theology, one is surprised,
iii. 19, "In the sweat of thy face shalt on opening the Bible, to find how unthou eat bread, till thou return into the like all this, is the simple statement in
ground; for out of it wast thou taken; Genesis. And the wonder cannot be
for dust thou art, and unto dust shalt suppressed that men should describe
thou return." The threatening was the obvious infancy of the race as su(Gen. ii. 17),' Of the tree of the know- perior to its highest advancement; or
ledge of good and evil, thou shalt not that the first man, just looking upeat of it, for in the day that thou eat- on a world of wonders, imperfectly
est thereof, thou shalt surely die." If acquainted with law, and moral relaan inquiry be made here, how Adam tions, and the effects of transgression,
would understand this; I reply, that we should be represented as endowed with
have no reason to think he would un- knowledge which four thousand years
derstand it as referring to any thing afterwards it required the advent of the
more than the loss of life as an ex- Son of God to communicate! The acpression of the displeasure of God. count in Moses is simple. Created man
Moses does not intimate that he was was told not to violate a simple law, on
learned in the nature of laws and pe- pain of death. He did it; and God
nalties; and his narrative would lead announced to him that the sentence
us to suppose that this was all that would be inflicted, and that he should
would occur to Adam. And indeed, return to the dust whence he was taken.
there is the highest evidence that the What else this might involve; what
case admits of, that this -was his under- other consequences sin might introstanding of it. For in the account of the duce, might be the subject of future
infliction of the penalty after the law developements and revelations. It is
was violated; in God's own interpreta- absurd to suppose that all the consetion of it, in Gen. iii. 19, there is still quences of the violation of a law can
no reference to any thing further. be foreseen, or must necessarily be
"Dust thou art, and unto dust shalt foreseen, in order to make the law and
thou return." Now it is incredible the penalty just. It is sufficient that
that Adam should have understood the law be known; that its violation
this as referring to what has been call- be forbidden; and what the conseed " spiritual death," and to " eternal quences of that violation will be, must
death," when neither in the threaten- be left in great part to future developeing, nor in the account of the infliction ments. Even we, yet know not half
of the sentence, is there the slightest the results of violating the law of God.
recorded reference to it. Men have The murderer knows not the results
done great injury ini the cause of cor- fully of taking a man's life. He breaks
rect interpretation by carrying their a just law, and exposes himself to the
notions of doctrinal subjects to the ex- numberless unseen woes which may
planation of words and phrases in the flow from it.
Old Testament. They have usually We may ask, therefore, what light
described Adam as endowed with all subsequent revelations have cast on
Wre refinement, and possessed of all the the character and result of the first sin I
116 ROMANS. [A.D. 60.
and whether the apostle here meant to gloomy and sad train of woes which
state that the consequences of sin were sin has introduced into the world. The
in fJct as limited as they must have consequences of sin are, besides, elseappeared to the mind of Adam? or had where specified to be far more than
subsequent developements and revela- temporal death. Ezek. xviii. 4. Rom.
tions, through four thousand years, ii. 8, 9. 12. Though therefore Adam
greatly extended the right understand- might not have foreseen all the evils
ing of the penalty of the law? This which were to come upon the race as
can be answered only by inquiring in the consequence of his sin, yet these
what sense the apostle Paul here uses evils might nevertheless follow. And
the word death. The passage before the apostle, four thousand years after
us shows in what sense he intended the reign of sin had commenced, and
here to use the word. In his argument under the guidance of inspiration, had
it stands opposed to " the grace of God, full opportunity to see and describe that
and the gift by grace" (ver. 15); to train of woes which he comprehends
"justification" by the forgiveness of under the name of death. That train
"many offences" (ver. 16); to the included evidently temporal death, conreign of the redeemed in eternal life demnation for sin, remorse of con(ver. 17); and to "justification of life" science, and exposure to eternal death,
(ver. 18). To all these, the words as the penalty of transgression. ~ Anzd
" death" (ver. 12. 17) and "judgment" so. Thus. In this way it is to be ac(ver. 16. 18) stand opposed. These are counted for that death has passed upon
the benefits which result from the work all men, to wit, because all men have
of Christ; and these benefits stand sinned. As death followed sin in the
opposed to the evils which sin has in- first transgression, so it has in all; for
troduced; and as it cannot be supposed all have sinned. There is a connexion
that these benefits relate to temporal between death and sin which existed
life, or solely to the resurrection of the in the case of Adam, and which subbody, so it cannot be that the evils in- sists in regard to all who sin. And as
volved in the words "death," "judg- all have sinned, so death has passed
mnent," &c. relate simply to temporal on all men. ~ Death passed upon
death. The evident meaning is, that (aJI'-sv). Passed through; pervaded;
the word "death," as here used by the spread over the whole race, as pestiapostle, refers to the train of evils lence passes through, or pervades a
which have been introduced by sin. nation. Thus death, with its train of
it does not mean simply temporal woes, with its withering and blighting
death; but that group and collection influence, has passed through the world,
of woes, including temporal death, con- laying prostrate all before it. ~ Upon
demnation, and exposure to eternal all men. Upon the race; all die. ~ For
death, which is the consequence of that (iap' a). This expression has been
transgression. The apostle often uses greatly controverted; and has been very
the word death, and to die, in this variously translated. Elsner renders it,
wide sense. Rom. i. 32; vi. 16. 31; "on account of whom." Doddridge,
vii. 5. 10. 13. 24; viii. 2. 6. 13. 2 Cor. "unto which all have sinned." The
ii. 16; vii. 10. Heb. ii. 14. In the Latin Vulgate renders it, "in whom
same sense the word is often used else- [Adam] all have sinned." The same
where. John viii. 51; xi. 26. 1 John rendering has been given by Augusv. 16, 17, Rev. ii. 11; xx. 6, &c. &c. tine, Beza, &c. But it has never yet
In contrasting with this the results of been shown that our translators have
the work of Christ, he describes not the rendered the expression improperly.
resurrection merely, nor deliverance The old Syriac and the Arabic agret
from temporal death, but eternal life with the English translation in this inin heaven; and it therefore follows terpretation. With this agree Calvin,
that he here intends by death that Vatabhls, Erasmus, &c. And this rens
A. D. 60.] CHAPTER V. 11
13 (For until the law, sin not a imputed when there is no
was in the world: but sin is law.
a c.4.15. lno.3.4.
dering is sustained also by many other metaphysical question about the nature
considerations. (1.) If c be a relative of man, or about the character of inpronoun here, it would refer naturally fants, the passage should be interpretto death, as its antecedent, and not to ed according to his design, and should
man. But this would not make sense. not be pressed to bear on that of
(2,) If this had been its meaning, the which he says nothing, and to which
preposition iv would have been used. the passage evidently has no-reference.
See Note of Erasmus on the place. I understand it, therefore, as refer(3.) It (omports with the apostle's ar- ring to the fact that men sin in their
gumen to state a cause why all died, own persons, sin themselves-as, inand not to state that men sinned in deed, how can they sin, in any other
Adam. He was inquiring into the way — and that therefore they die. If
cause why death was in the world; men maintain that it refers to any meand it would not account for that to taphysical properties of the nature of
say that all sinned in Adam. It would man, or to infants, they should not inrequire an additional statement to see fer or suppose this, but should show
how that could be a cause. (4.) As distinctly that it is in the text. Where
his posterity had not then an exis- is there evidence of any such refertence, they could not commit actual ence?
transgression. Sin is the transgres- 13. For luntil the lasw, &c. This
sion of the law by a moral agent; and verse, with the following verses to the
as the interpretation' because all have 17th, is usually regarded as a parensinned' meets the argument of the thesis. The law here evidently means
Apostle, and as the Greek favors that the law given by Moses.' Until the
certainly as omuch as it does the other, commencement of that administration,
it is to be preferred. I~ All have or state of things under the law.' To
sinned. To sin is to transgress the law see the reason why he referred to this
of God; to do wrong. The apostle in period between Adam and the law, we
this expression does not say that all should recall the design of the apostle,
have sinned in Adam, or that their na- which is, to show the exceeding grace
ture has become corrupt, which is true, of God in the gospel, abounding, and
but which is. not affirmed here; nor superabounding, as a complete remedy
that the sin of Adam is imputed to for all the evils introduced by sin.
them; but simply affirms that all men For this purpose he introduces three
have sinned. He speaks evidently of leading conditions, or states, where
the great universal fact that all men men sinned, and where the effects of
are sinners. He is not settling a meta- sin were seen; in regard to each and
physical difficulty; nor does he speak all of which the grace of the gospe,
of the condition of man as he comes superabounded. Thefirst was that of
into the world. He speaks as other Adam, with its attendant train of ills
men would; he addresses himself to (ver. 12), which ills were all met by
the common sense of the world; and the death of Christ. ver. 15-18. The
is discoursing of universal, well-known second period or condition was that
facts. He-e is the fact-that all men long interval in which men had only
expexi'nce calamity, condemnation, the light of nature, that period occurdeatlh How is this to be accounted ring between Adam and Moses. This
for'! The answer is, "All have sin- was a fair representation of the condined." This is a sufficient answer; it tion of the world without revelation,
meets the case. And as his design and without law. ver. 13, 14. Sin
cannot be shown to be to discuss a then reigned-reigned every where
118 ROMANS. [A. D. 60
14 Nevertheless death reign- after the similitude of Adam's
ed a from Adam to Moses, even transgression, who is the b figure
over them that had not sinned of him that was to come.
a Heb.9.27. b lCor.15.22,45.
where there was no law. But the that sin is not imputed where there is
grace of the gospel abounded over the no law, yet death reigned. T Death
evils of this state of man. The third "eigned. Men died; they were under
was under the law. ver. 20. The law the dominion of death in its various
entered, and sin was increased, and its melancholy influences. The expresevils abounded. But the gospel of sion "death reigned" is one that is
Christ abounded even over this, and very striking. It is a representation
grace triumphantly reigned. So that the of death as a monarch; having domiplan of justification met all the evils of nion over all that period, and 9ver all
sin,and was adapted to remove them; sin those generations. Under his dark and
and its consequences as flowing from withering reign men sank down to the
Adam; sin and its consequences when grave. We have a similar expression
there was no written revelation; and when we represent death as " the king
sin and its consequences under the of terrors." It is a striking and affect
light and terrors of the law. i Sin was ing personification, for, (1.) His reign
in the world. Men sinned. They did is absolute. He strikes down whom he
that which was evil. ~ But sin is not pleases, and when he pleases. (2.)
imputed. Is not charged on men, or There is no escape. All must bow to
they are not held guilty of it where his sceptre, and be humbled beneath
there is no law. This is a self-evident his hand. (3.) It is universal. Old
proposition, for sin is a violation of and young alike are the subjects of his
law; and if there is no law, there can gloomy empire. (4.) It would be an
be no wrong. Assuming this as a self- eternal reign if it were not for the gosevident proposition, the connexion is, pel. It would shed unmitigated woes
that there must have been a law of upon the earth; and the silent tread
some kind; a "law written on their of this terrific king would produce only
hearts," since sin was in the world, desolation and tears for ever. ~ From
and men could not be charged with sin, Adam to JMoses. From the time when
or treated as sinners, unless there was God gave one revealed law to Adam
some law. The passage here states to the time when another revealed law
a great and important principle, that was given to Moses. This was a period
men will not be held to be guilty un- of 2500 years; no inconsiderable portion
less there is a law which binds them of of the history of the world. Whether
which they are apprized, and which men were regarded and treated as sinners
they voluntarily transgress. See Note, then, was a very material inquiry in the
ch. iv. 15. This verse, therefore, meets argument of the apostle. The fact that
an objection that might be started from they died is alleged by him as full
what had been said in ch. iv. 15. The proof that they were sinners; and that
apostle had affirmed that " where no sin had therefore scattered extensive
law is there is no transgression." He and appallingwoes among men. ~ Even
here stated that all were sinners. It over them. Over all those generations.
might be objected, that as during this The point or emphasis of the remark
long period of time they had no here is, that it reigned over those that
law, they could not be sinners. To had sinned under a different economy
meet this, he says that men were then from that of Adam. This was that
in fact sinners, and were treated as which rendered it so remarkable; and
such, which showed that there must which showed that the withering curse
have been a law. of sin had been felt in all dispensations,
14..Vilerthcleso Notwithstanding and in all times. T Alfter the simih
A.D.60.] CHAPTER V. 119
tude, &c. In the same way; in like them. The question in regard tj this
manner. The expression " after the long interval was, whether men were
similitude" is an Hebraism, denoting in sinners Yes, says the apostle. They
like manner, or as. The difference be- died. Death reigned; and this proves
tween their case and that of Adam was that they were sinners. If it should be
plainly that Adam had a revealed and said that the death of infants would
positive law. They had not. They prove that they were sinners also, I
had only the law of nature, or of answer, (a) That this was an inference
tradition. The giving of a law to which the apostle does not draw, and
Adam, and again to the world by for which he is not responsible. It is
Moses, were two great epochs between not affirmed by him. (b) If it did rewhich no such event had occurred. fer to infants, what would it prove?
The race wandered without revelation. Not that the sin of Adam was imputed,
The difference contemplated is not that but that they were personally guilty,
Adam was an actual sinner, and that and transgressors. For this is the only
they had sinned only by imputation. point to which the argument tends.
For, (1.) The expression'to sin by The apostle here says not one -word
imputation' is unintelligible, and con- about imputation. He does not even
veys no idea. (2.) The apostle makes refer to infants by name; nor does he
no such distinction, and conveys no here introduce at all the doctrine of
such idea. (3.) His very object is imputation. All this is mere philosophy
different. It is to show that they were introduced to explain difficulties; but
actual sinners; that they transgressed whether true or false, whether the theolaw; and the proof of this is that they ry explains or embarrasses the subject,
died. (4.) It is utterly absurd to sup- it is not needful here to inquire. (3.)
pose that men from the time of Adam The very expression here is against
to Moses were sinners only by irmpZ- the supposition that infants are intation. All history is against it; nor is tended. One form of the doctrine ot
there the slightest ground of plausi- imputation as held by Edwards, Stapbility in such a supposition. ~ Of fer, &c. has been that there was a
Adam's transgression. When he broke constituted oneness or personal idena plain, positive, revealed law. This tity between Adam and his posterity;
transgression was the open violation of and that his sin was regarded as truly
a positive precept; theirs the violation and properly theirs; and they as perof the laws communicated in a different sonally blameworthy or ill-deserving
way; by tradition, reason, conscience, for it, in the same manner as a man at
&c. Many commentators have sup- 40 is ansxyerable for his crime composed that infants are particularly re- mitted at 20. If this doctrine be true,
ferred to here. Augustine first suggest- then it is certain that they not only had
ed this, and he has been followed by'sinned after the similitude of Adam's
many others. But probably in the transgression,' but had committed the
whole compass of the expositions of very identical sin, and that they were
the Bible, there is not to be found a answerable for it as their own. But
more unnatural and forced construe- this doctrine is now abandoned by all,
tion than this. For, (I.) The apostle or nearly all who profess to be Calvinmakes no mention of infants. He does ists; and as the apostle expressly says
does not in the remotest form allude to that they had not sinned after the si
them by name, or give any intimation militude of Adam's transgression, it
that hehadreference to them. (2.) The cannot be intended here. (4.) The
scope of his argument is against it. same explanation of the passage is
Did infants only die? Were they the given by interpreters who nevertheless
only persons that lived in this long held to the doctrine of imputation.
period? His argument is complete Thus CALVIN says on this parsage,
without supposing that he referred to " Although this passage is understood
i.2t0 ROMANS. [A. ). 60.
commonly of infants, who, being guilty example which is to be avoided, an exof no actual sin, perish by original de- ample to warn us. 1 Cor. x. 6. 11.
pravity, yet I prefer that it should be In this place it is evidently applied to
interpreted generally of those who have the Messiah. The expression " he who
not the law. For this sentiment is con- was to come" is often used to denote
nected with the preceding words, where the Messiah. As applied to him, it
it is said that sin is not imputed where means that there was in some respects
there is no law. For they had not sin- a similarity between the results of the
ned according to the similitude of conduct of Adam and the effects of the
Adam's transgression, because they had work of Christ. It does not mean that
not as he had the will of God revealed. Adam was constituted or appointed
For the Lord forbid Adam to touch the a type of Christ, which would convey
fruit [of the tree] of the knowledge of no intelligible idea; but that a resema
good and evil; but to them he gave blance may be traced between the
no command but the testimony of con- effects of Adam's conduct and the
science." Calvin, however, supposes work of Christ. It does not mean that
that infants are included in the "uni- the person of Adam was typical of
versal catalogue" here referred to. Christ; but that between the results
Turretine also remarks that the dis- of his conduct and the work of Christ
"ussion here pertains to all the adults there may be instituted a comparison,
between Adam and Moses. Indeed, it is there may be traced some resemblance.
perfectly manifest that the apostle here What that is, is stated in the following
has no particular reference to infants; verses. It is mainly by way of connor would it have ever been supposed, trast that the comparison is instituted,
but for the purpose of giving support to and may be stated as consisting in the
the mere philosophy of a theological following points of resemblance or consystem. ~ Who is the figure ( tr:JrO).trast. (1.) Contrast. (a) By the crime'Type. This word occurs sixteen times of one, many are dead; by the work
in the New Testament. John xx. 25 of the other, grace will much more
(twice). Acts vii. 43, 44; xxiii. 25. abound. ver. 15. (b) In regard to the
Rom. v. 14; vi. 17. 1 Cor. x. 6. 11. acts of the two. In the case of Adam,
Phil. iii. 17. 1 Thess. i. 7. 2 Thess. iii. one offence led on the train of woes;
9. 1 Tim. iv. 12. Titus ii. 7. Heb. viii. in the case of Christ, his work led to
5. 1 Pet. v. 3. It properly means, the remission of many offences. ver. 16.
(1.) Any Impression, note, or mark (c) In regard to the effects. Death
which is made by percussion, or in reigned by the one; but life much
any way. John xx. 25, "' the print more over the other. (2.) Resem(type) of the nails." (2.) An effigy blance. By the disobedience of one,
or image wnich is made or formed by many were made sinners; by the obeany rule; a model, pattern. Acts vii. dience of the other, many shall be made
43, "Ye took up the tabernacle of Mo- righteous. ver. 18, 19. It is clear,
loch, and the star of your god Rem- therefore, that the comparison which is
phan, figures (types) which ye had instituted is rather by way of antithemade." 44, " That he should make it sis, or contrast, than by direct resem[the tabernacle] according to the fashion blance. The main design is to show
(type) which he had seen." Heb. viii. that greater benefits have resulted
5. (3.) A brief argument, or summary. -from the work of Christ than evils
Acts xxiii. 25. (4.) A rule of doc- from the fall of Adam. A comparison
trine, or a law or form of doctrine. is also instituted between Adam and
Rom. vi. 17. (5.) An example or Christ in 1 Cor. xv. 22. 45. The
model to be imitated; an example of reason is, that Adam was the first
what we ought to be (Phil. iii. 17. of the race; he was the fountain, the
I Thess. i. 7. 2 Thess. iii. 9. 1 Tim. head, the father; and the consequen-,t. 12. Titus ii. 7. 1 Pet. v. 3); or an c-, of that first act could be seen
,. _'60. J CIiA*S| TER V. L21!. But no as the offence, grace of God, and the gift by'o al!so is the free gift, For grace, which is by one maa,
~. through the offrene of one Jesus Christ, hath abounded
ttany be dead; nituch more theunto many.
a Eph.2.8. b Isa.53.1i. Matt.20.28; 26.28. lJno.2
every wlhere. 3y a divine constitu- gospel by Christ. These are free, i. e.
tian the race was so connected with without merit on our part, and bestowhim, that it was made certain that, ed on the undeserving. T For if, &c.
if he fell, all would come into the The apostle does not labour to prove
world with a nature depraved, and that this is so. This is not the point
subject to calamity and death, and of his argument. He assumes that as
woild be treated as if fallen, and what was seen and known every where.
a-s sin would thus spread crime, and His main point is to show that greater
we, and death evsry where. The evil benefits have resulted from the work
eiects of the apostasy vwe.e every of the Messiah than evils from the fall
where seen; rnd the object of the of Adam. ~ Through the offence of
apostle was to show that the plan one. By the fall of one. This simply
of salvation was adapted to meet conceces the fact that it is so. The
and more than cou.ntervail the evil apostle does not attempt an explanaeffects of the fall. He argued on tion of the mode or manner in which
great and acknowledged facts-that it happened. He neither says that it
Adam was the first sinner, and that is by imputation, nor by inherent defrom him, as a fountain, sin and pravity, nor by imitation. Whichever
death had flowed through the world. of these modes may be the proper one
Sirce the conseaquences of that sin of accounting for the fact, it is certain
had been so disastrous,nd wide- that the apostle states neither. His
spread, his cdesgn is to show thatobject was, not to explazn the manner
from the Messiah effects had flowed in which it was done, but to argue from
more beneficent than the former were the acknowledged existence of the fact.
ruinous. All that is certainly established from
In him the tribes of Adam boast this passage is, that as a certain fact
More blessings than their father lost. resulting from the transgression of
WATTS. Adam, "many" were "dead." This
1.5. But not es the offence. This simple fact is all that can be proved
ts the first point of ce.ntrtast between from this passage. W'hether it is to be
the effect of the sin of Adam and of explained by the doctrine of imputathe work of Christ. The word offence tion, is to be a subject of inquiry indemeans properly a fall, where we stum- pendent of this passage. Nor have we
bte over any thing lying in our way. a right to assume that this teaches the
It then means sin in general, or crime. doctrine of the imputation of the sin
Matt. vi. 14, 15; xviii. 35. Here it of Adam to his posterity. For, (1.)
means the fall, or first sin of Adam. The apostle says nothing of it. (2.) That
We use the word, fall as applied to doctrine is nothing but an effort to exAdam, to denote his first offence, as plain the manner of an event which the
being that act by which he fell from apostle Paul did not think it proper to
an elevated state of obedience and hap- attempt to explain. (3.) That doctrine
piness into one of sin and condemna- is in fact no explanation. It is introdation. ~ So also. The gift is not in cing an additional difficulty. For to sa_
its nature and effects like the offence. that I am blameworthy, or ill-deserving
~ The free gift. The favour, benefit, for a sin in which I had no agency, is no
or good bestowed gratuitously on us. explanation but is involving me in an
It refers to the favours bestowed ir, the additional difliculty still more perplex
L
122 ROMANS. LA. [ i 0i-;
ing, to ascertain how such a doctrine Greek, Unto the many. The obvious
can possibly be just. The way of wis- interpretation of this is, that it is as
dom would be, doubtless, to rest satis- unlimited as " the many" who are
fled with the simple statement of a fact dead. Some have supposed that Adanm
which the apostle has assumed, without represented the whole of the human race,
attempting to explain it by a philo- and Christ a part, and that "the many"
sophical theory. Calvin accords with in the two members of the verse refer
the above interpretation. " For we do to the wzhole of those who were thus
uot so perish by his [Adam's] crime, represented. But this is to do violence
as if we were ourselves innocent; but to the passage; and to introduce a
Paul ascribes our ruin to him because theological doctrine to meet a supposed
his sin is THE CAUSE oJ' or sin." difficulty in the text. The obvious
T.M1any. Greek, The many. Evi- meaning is —one from which we candently meaning all; the whole race; not depart without doing violence to
Jews and Gentiles. That it means all the proper laws of interpretation-that
here is proved in ver. 18. If the in- "the many" in the two cases are coquiry be, why the apostle used the extensive; and that as the sin of Adam
word " many" rather than all, we may has involved the race-the many-in
reply, that the design was to express death; so the grace of Christ has
an antithesis, or contrast to the cause- abounded in reference to the many, to
one offence. One stands opposed to the race. If asked how this can be
many, rather than to all. ~ Be dead, possible, since all have not been, and
See Note on the word death, ver. 12. will not be savingly benefited by the
The race is under the dark and gloomy work of Christ, we may reply, (1.)
reign of death. This is a simple fact That it cannot mean that the benefits
which the apostle assumes, and which of the work of Christ should be lite
no man can deny. ~I Jniuch more. rally co-extensive with the results of
The reason of this " much more" is to Adam's sin, since it is a fact that men
be found in the abounding mercy and have suffered, and do suffer, from the
goodness of God. If a wise, merciful, effects of that fall. In order that the
and good Being has suffered such a Universalist may draw an argument
train of woes to be introduced by the from this, he must show that it was
offence of one, have we not much more the design of Christ to destroy ALL the
reason to expect that his grace will effects of the sin of Adam. But this
superabound? i The grace of God. has not been in fact. Though the faThe favour or kindness of God. We vours of that work have abounded, yet
have reason to expect under the admi- men have suffered and died. And
nistration of God more extensive bene- though it may still abound to the
fits, than we have ills, flowing from many, yet some may suffer here, and
a constitution of things which is the suffer on the same principle for ever.
result of his appointment. S And the (2.) Though men are indubitably afgift by grace. The gracious gift; fected by the sin of Adam, as, e. g.
the benefits flowing from that grace. by being born with a corrupt disposiThis refers to the blessings of salva- tion; with loss of righteousness, with
tion. [ Which is by one man. Stand- subjection to pain and wo; and with
ing in contrast with Adam. His ap- exposure to eternal death; yet there
pointment was the result of grace; and is reason to believe that all those who
as he was constituted to bestow fa- die in infancy are, through the merits
vours, we have reason to expect that of the Lord Jesus, and by an influence
they will superabound. ~ liath abound- which we cannot explain, changed and
ed. Has been abundant, or ample; prepared for heaven. As nearly hall
will be more than a counterbalance the race die in infancy, therefore there
for the ills which have been introduced is reason to think that, in regard to
by the sin of Adam. ~ Unto many. this large portion of the human fami
A. D. 60.J CHAPTERh V. 12S
16 And not as it was by one condemnation; but tile free gif
that sinned, so is the gift: for is of many a offences unto justithe judgment was by one to fication.
a Isa.l.18.
ly, the work of Christ has more than to think that the number of those who
repaired the evils of the fall, and in- shall be lost, compared with the imtroduced them into heaven, and that mense multitudes that shall be saved
his grace has thus abounded unto by the work of Christ, will be more
many. In regard to those who live than are the prisoners in a community
to the period of moral agency, a now, compared with the number of
scheme has been introduced by which peaceful and virtuous citizens. A methe offers of salvation may be made dicine may be discovered that shall be
to them, and by which they may be said to triumph over disease, though it
renewed, and pardoned, and saved. may have been the fact that thousands
The work of Christ, therefore, may have died since its discovery, and thouhave introduced advantages adapted sands yet will not avail themselves of
to meet the evils of the fall as man it; yet the medicine shall have the
comes into the world; and the ori- properties of universal triumph; it is
ginal applicability of the one be as adapted to the many; it might be apextensive as the other. In this way plied by the many; where it is applied,
the work of Christ was zn its nature it completely answers the end. Vacfitted to abound unto the many. (3.) cination is adapted to meet the evils of
The intervention of the plan of atone- the small-pox every where; and -when
ment by the Messiah, prevented the applied, saves men from the ravages
immediate execution of the penalty of of this terrible disease, though thouthe law, and produced all the benefits sands may die to whom it is not apto all the race, resulting from the spar- plied. It is a triumphant remedy. So
ing mercy of God. In this respect it of the plan of salvation. Thus, though
was co-extensive with the fall. (4.) He all shall not be saved, yet the sin of
died for all the race. Heb. ii. 9. 2 Cor. Adam shall be counteracted; and grace
v. 14,15. 1 John ii. 2. Thus his death, abounds unto the many. All this ful
in its adaptation to a great and glorious ness of grace the apostle says we have
result, was as extensive as the ruins of reason to expect from the abounding
the fall. (5.) The offer of salvation mercy of God.
is made to all. Rev. xxii. 17. John vii. 16. And not, &c. This is the se
37. Matt. xi. 28, 29. Mark xvi. 15. cond point in which the effects of the
Thus his grace has extended unto the work of Christ differ from the sin of
many-to all the race. Provision has Adam. The first part (ver. 15) was,
been made to meet the evils of the that the evil consequences flowed from
fall; a provision as extensive in its ap- the sin of one MAN, Adam; and that
plicability as was the ruin. (6.) More the benefits flowed from the work of
will probably be actually saved by the one MAN, Jesus Christ. The point in
work of Christ, than will be finally this verse is, that the evil consequences
ruined by the fall of Adam. The num- flowed from one CRIME, one act of guilt;
ber of those who shall be saved from but that the favours had respect to MANY
all the human race, it is to be believed, ACTS of guilt. The effects of Adam's
will yet be many more than those who sin, whatever they were, pertained to
shall be lost. The gospel is to spread the one sin; the effects of the work of
throughout the world. It is to be evan- Christ, to many sins. ~ By one that
gelized. The millennial glory is to rise sinned (Si ivt &;ueagn'cvro;r). By means
upon the earth; and the Saviour is to of one [man] sinning; evidently meanreign with undivided empire. Taking ing by one offence, or by one act of sin.
the race as a whole, there is no reason So the Vulgate, and. many MSS And
124 ROMANS. [A D..
17 For if 1 by one man's of- abundance a of grace, and of the
fence death reigned by one; gift b of righteousness shall reign
much more they which receive in life by one, Jesus Christ:)
I or, by one offence. a John10.10. b c.6.23.
the connexion shows that this is the conclude the same respecting the con
sense. 1 The gift. The benefits re- demnation for the sin of Adam? As the
suiting from the work of Christ. ~ The work of Christ does not benefit the race
juldg'ment. The sentence; the declar- unless it is embraced, so does not the
ed penalty. The word expresses pro- reasoning of the apostle imply, that the
perly the sentence which is passed by deed of Adam does not involve in cria judge. Here it means the sentence minality and ill-desert unless there be
which God passed, as a judge, on some voluntary act on the part of each
Adam for the one offence, involving individual? However this may be, it is
himself and his posterity in ruin. Gen. ii. certain that the apostle has in neithel
17; iii. 17-19. ~ Was by one. By one case here explained the mode in which it
offence; or one act of sin. ~ Unto is done. He has simply stated thefact, a
condemnation. Producing condemna- fact which he did not seem to consider
tion; or involving in condemnation. It himself called on to explain. Neither
is proved by this, that the effect of the has he affirmed that in the two cases
sin of Adam was to involve the race the mode is the same. On the contrary,
in condemnation, or to secure this as a it is strongly implied that it is not the
result that all mankind would be under same, for the leading object here is to
the condemning sentence of the law, and present, not an entire resemblance,
be transgressors. But in wvhat way it but a strong contrast between the efwould have this effect, the apostle does fects of the sin of Adam and the work
not state. He does not intimate that his of Christ.
sin would be imputed to them; or that 17. For if. This verse contains
riley would be held to be personally the same idea as before presented, but
guilty for it. He speaks of a broad, in a varied form. It is condensing the
every where perceptible fact, that the the whole subject, and presenting it in
efiect of that sin had been somehow to a single view. ~ By one man's offence.
whelm the race in condemnation. In Or, by one offence. Margin. The readwhat mode this was done is a fair sub- ing of the text is the more correct.' If,
ject of inquiry; but the apostle does under the administration of a just and
not attempt to explain it. ~ The free merciful being, it has occurred, that
/^ft. The unmerited favour, by the by the offence of one, death has exerted
work of Christ. ~ Is of many offences. so wide a dominion; we have reason
Int relation to many sins. It differs thus much more to expect under that adIfom the condemnation. That had ministration, that they who are brought
respect to one offence; this has re- under his plan of saving mercy shall be
spect to many crimes. Grace therefore brought under a dispensation of life.'
abounds. ~ Unto justification. Note,[ Death reigned. Note, ver. 14. TBb
ch. iii. 24. The work of Christ is de- one. By means of one man. J1fitch
signed to have reference to many more. We have much more reason to
offences, so as to produce pardon or expect it. It evidently accords much
justification in regard to them all. more with the administration of a
But the apostle here does not intimate Being of infinite goodness. ~ Thet
iooz this is done. He simply states the -which receive abundance of grace.
fact, without attempting in this place The abundant favour; the mercy
to explain it; and as we know that that shall counterbalance and surpass
hat work does not produce its effect to the evils introduced by the sin of;jstify vwithout some act on the part of dalan. That favour shall be more
the individual, are we not hence led co than sufticien: is. counterbalance all
A. D. 60.] CHAPTER V. 1^5
18 Therefore, as a by the of- even so S by the righteousness
Ience of one judgment cae f o one the free gift came upon
upon all men to condemnation; all a men unto justification of life.' or, by one offence. S or, by one righteousness. a John12.32.
those evils. This is particularly true effects of the sin of Adam. He is
of the redeemed, of whom the apostle in comparing the results or consequ.,ces
this verse is speaking. The evils which of the sin of the one and of the work
they suffer in consequence of the sin of the other. There is a similarity in
of Adam bear no comparison with the the consequences. The way in which
mercies of eternal life that shall flow to the work of Christ had contributed to
them from the work of the Saviour. this he had stated in ch. iii. 24. 28.
~ The gift of righteousness. This 18. Therefore. Wherefore ("Apg
stands opposed to the evils introduced uvr). This is properly a summing up,
by Adam. As the effect of his sin was a recapitulation of whaf had been statto produce condemnation, so here the ed in the previous verses. The apostle
gift of righteousness refers to the oppo- resumes the statement or proposition
site, to pardon, to justification, to ac- made in ver. 12, and after the intermeceptance with God. To show that diate explanation in the parenthesis
men were thus justified by the gospel, (ver. 13-17), in this verse and the
was the leading design of the apostle; following sums up the whole subject.
and the argument here is, that if-by The explanation, therefore, of the preone man's sin, death reigned over those vious verses is designed to convey
who were under condemnation in con- the real meaning of ver. 18 and 19.
sequence of it, we have much more T~ is by the offence of one. Admitting
reason to suppose that they who are this as an undisputed and every where
delivered from sin by the death of apparent fact, a fact which no one can
Christ, and accepted of God, shall call in question. ~ Judgment came.
reign with him in life. ~ Shall reign. This is not in the Greek, but it is eviThe word reign is often applied to the dently implied, and is stated in ver. 16.
condition of saints in heaven. 2 Tim. The meaning is, that all have been
ii. 12, "If we suffer, we shall also brought under the reign of death by one
reign with him." Rev. v. 10; xx. 6; man. ~ Upon all men. The whole
xxii. 5. It means that they shall be race. This explains what is meant by
exalted to a glorious state of happiness "the many" in ver. 15. ~ To conin heaven; that they shall be triumph- demnation. ver. 16. ~ Even so. In the
ant over all their enemies; shall gain manner explained in the previous
an ultimate victory; and shall partake verses. With the same certainty, and
with the captain of their salvation in to the same extent. The apostle does
the splendours of his dominion above. not explain the mode in which it was
Rev. iii. 21. Luke xxii. 30. ~ In life. done, but simply states thefact. ~ By
This stands opposed to the death that the righteousness of one. This stands
reigned as the consequence of the sin opposed to the one offence of Adam,
of Adam. It denotes complete freedom and must mean, therefore, the holiness,
from condemnation; from temporal obedience, purity of the Redeemer.
death; from sickness, pain, and sin. It The sin of one man involved men in
is the usual expression to denote the ruin; the obedience unto death of the
complete bliss of the saints in glory. other (Phil. ii. 8) restored them to the
Note, John iii. 36. ~ By one, Jesus favour of God. ~ Came upon all men
Christ. As the consequence of his (i iramvrts &vQ1Oworuv). Was with referwork. The apostle here does not state ence to all men; had a bearing upon
the mode or manner in which this all men; was originally adapted to
was done; nor does he say that it was the race. As the sin of Adam was ol
perfectly parallel in the mode with the such a nature in the relation in which
L 2
126 ROMANS. [A. D. 60.
19 For as by one man's dis- ners, so by the obedience of one
obedience many were made sin- shall many be made righteous.
lie stood as to affect all the race, so the of the provisions of the plan of redempwork of Christ in the relation in which tion. They are adapted to all; they
he stood was adapted also to all the are ample, and yet in fact, from causes
race. As the tendency of the one was which this is not the place to explain,
to involve the race in condemnation, so the benefits, like those of medicine,
the tendency of the other was to re- water, science, &c. may never be enstore them to acceptance with God. joyed by all the race. Calvin concurs
There was an original applicability in this interpretation, and thus shows
in the work of Christ to all men-a that it is one which commends itself even
richness, a fulness of the atonement to the most strenuous advocates of the
fitted to meet the sins of the entire system which is called by his name.
world, and restore the race to favour. He says, "He [the apostle] makes the
~ Unto justification of life. With re- grace common to all, because it is ofference to that justification which is fered to all, not because it is in fact
connected with eternal life. That is, applied to all. For although Christ
his work is adapted to produce ac- suffered for the sins OF THE WHOLE
ceptance with God, to the same extent WOILD (nam etsi passus est Christus
as the crime of Adam has affected the pro peccatis totius mundi), and it is
race by involving them in sin and offered to all without distinction (inmisery. The apostle does not affirm differenter), yet all do not embrace it."
that in fact as many will be affected See Cal. Comm. on this place.
by the one as by the other; but that 19. For, &c. This verse is not a
it is fitted to meet all the consequences mere repetition of the former, but it is
of the fall; to be as wide-spread in an explanation. By the former stateits effects; and to be as salutary as that ments it might perhaps be inferred that
had been ruinous. This is all that men were condemned without any guilt
the argument requires. Perhaps there or blame of theirs. The apostle in this
could not be found a more striking de- verse guards against this, and affirms
claration any where, that the work of that they are in fact sinners. He af.
Christ had an original applicability firms that those who are sinners are
to all men; or that it is in its own na- condemned, and that the sufferings
ture fitted to save all. The course of brought in on account of the sin of
argument here leads inevitably to this; Adam, are introduced because many
nor is it possible to avoid it without were made sinners. Calvin says, "Lest
doing violence to the obvious and fair any one should arrogate to himself incourse of the discussion. It does not nocencc, [the apostle] adds, that each
prove that all will in fact be saved, but one is condemned because he is a sinthat the plan is fitted to meet all the ner." I By one man's disobedience.
evils of the fall. A certain kind of me- By means of the sn of Adam. This
dicine may have an original applica- affirms simply the fact that such a rebility to heal all persons under the suit followed from the sin of Adam.
same disease; and may be abundant The word by (air) is used in the Scripand certain, and yet in fact be applied tures as it is in all books and in all lanto few. The sun is fitted to give light guages. It may denote the efficient
to all, yet many may be blind, or may cause; the instrumental cause; the
voluntarily close their eyes. Water is principal cause, the meritorious cause;
adapted to the wants of all men, and or the chief occasion by which a thing
the supply may be ample for the hu- occurred. (See Schleusner.) It does
man family, yet in fact, from various not express one mode, and one only,
causes, many may be deprived of it. So in which a thing is done; but that one
A. D. 60.] CHAPTER V. 127
thing is the result of another. When the correspondent part will be true,
we say that a young man is ruined in that all are constituted righteous in the
his character by another, we do not ex- same way; and thus the doctrine of
press the mode, but the fact. When universal salvation will be inevitable.
we say that thousands have been made But as none are constituted righteous
infidels by the writings of Paine and who do not voluntarily avail themselves
Voltaire, we make no affirmation about of the provisions of mercy, so it follows
the mode, but about the fact. In each that those who are condemned, are not
of these, and in all other cases, we condemned for the sin of another withshould deem it most inconclusive rea- out their own concurrence, nor unless
coning to attempt to determine the they personally deserve it. ~ Sinners.
mode by the preposition by; and still Transgressors; those who deserve to
more absurd if it were argued from the be punished. It does not mean those
use of that preposition that the sins of who are condemned for the sin of anthe seducer were imputed to the young other; but those who are violators of
man; or the opinions of Paine and the law of God. All who are condemnVoltaire imputed to infidels. [ Jlany. ed are sinners. They are not innocent
Greek, The many. ver. 15. ~- Were persons condemned for the crime of
made (xsirsr^cdssv). The verb here another. Men may be involved in the
used, occurs in the New Testament in consequences of the sins of others
the following places: Matt. xxiv. 45. without being to blame. The conse47; xxv. 21. 23. Luke xii. 14. 42. 44. quences of the crimes of a murderer, a
Acts vi. 3; vii. 10. 27. 35; xvii. 15. drunkard, a pirate, may pass over from
Rom. v. 19. Titus i. 5. Heb. ii. 7; v. them, and affect thousands, and whelm
1; vii. 28; viii. 3. James iii. 6; iv. 4. them in ruin. But this does not prove
2 Pet. i. 8. It usually means to con- that they are blameworthy. In the
stitute, set, or appoint. In the New divine administration none are regardTestament it has two leading significa- ed as guilty who are not guilty; none
tions. (1.) To appoint to an office, are condemned who do not deserve to
to set over others (Matt. xxiv. 45. 47. be condemned. All who sink to hell
Luke xii. 42, &c.); and (2.) It means are sinnere. ~ By the obedience of
to become, to be in fact, &c. James iii. one. Of Christ. This stands opposed
6, " So is the tongue among our mem- to the disobedience of Adam, and evibers," &c. That is, it becomes such. dently includes the entire work of the
James iv. 4, " The friendship of the Redeemer which has a bearing on the
world is enmity with God;" it becomes salvation of men. Phil. ii. 8, "H ie....
such; it is in fact thus, and is thus to became obedient unto death." ~ Shall
be regarded. The word is in no in- many. Greek, The many; correspondstance used to express the idea of im- ing to the term in the former part of
putting that to one -which belongs to the verse, and evidently commensurate
another. It here either means that this with it; for there is no reason for limitwas by a constitution of divine ap- ing it to a part in th;is member, any
pointment that they in fact became more than there is in the former. ~ Be
sinners, or simply declares that they made. The same Greek word as bewere so in fact. There is not the fore-be appointed, or become. The
slightest intimation that it was by im- apostle has explained the mode in
putation. The whole scope of the ar- which this is done. chi. i. 17; iii. 24gument is, moreover, against this; for 26; iv. 1-5. That explanation is to
the object of the apostle is not to show limit the meaning here. No more are
that they were charged with the sin of considered righteous than become so
another, but that they were in fact sin- in that way. And as all do not beners themselves. If it means that they come righteous thus, the passage canwere condemned for his act, without not be adduced to prove the doctrine
any concurrence of their own will, then of universal qalvatican,
123 ROMMANS. LA. D.;0
The following remarks may express that " the GUILT of his first sin "-w5oz
the doctrines which are established the sin itself-" is imputed to his posby this much-contested and difficult terity." (6.) There is something ante
passage. (1.) Adam was created holy; cedent to the moral action of his poscapable of obeying law; yet free to terity, and growing out of the relation
fall. (2.) A law was given him, adapt- which they sustain to him, which
ed to his condition-simple, plain, easy makes it certain that they will sin as
to be obeyed, and fitted to give human soon. as they begin to act as moral
nature a trial in circumstances as fa- agents. What this is, we may not be
vourable as possible. (3.) Its viola- able to say; but we may be certain
tion exposed him to the threatened that it is not physical depravity, or
penalty as he had understood it, and any created essence of the soul, or
to all the collateral woes which it any thing which prevents the first act
might carry in its train-involving, of sin from being voluntary. This
as subsequent developements showed, hereditary tendency to sin has been
the loss of God's favour; his displea- usually called "original sin;" and this
sure evinced in man's toil, and sweat, the apostle evidently teaches. (7.) As
and sickness, and death; in hereditary an infant comes into the world with
depravity, and the curse, and the pains a certainty that he will sin as soon as
of hell for ever. (4.) Adam was the he becomes, a moral agent here, there
head of the race; he was the fountain is the same certainty that, if he were
of being; and human nature was so removed to eternity, he would sin
far tried in him, that it may be said he there also, unless he were changed.
was on trial not for himself alone, but There is, therefore, need of the blood
for his posterity, inasmuch as his fall of the atonement and of the agency
would involve them in ruin. Many of the Holy Ghost, that an infant may
have chosen to call this a covenant, be saved. (8.) The facts here stated
and to speak of him as a federal head; accord with all the analogy in the moand if the above account is the idea ral government of God. The drunk
involved in these terms, the explana- ard secures as a result commonly,
tion is not exceptionable. As the word that his family will be reduced to
covenant, however, is not applied in beggary, want, and wo. A pirate, or
the transaction in the Bible, and as it a traitor, will whelm not himself only,
is liable to be misunderstood, others but his family in ruin. Such is the
prefer to speak of it as a law given to great law or constitution on which
Adam, and as a divine constitution un- society is now organized; and we are
der which he was placed. (5.) His not to be surprised that the same
posterity are, in consequence of his sin, principle occurred in the primary orsubjected to the same train of ills as if ganization of human affairs. (9.) As
they had been personally the transgres- this is the fact every where, the
sors. Not that they are regarded as analogy disarms all objections which
personally ill-deserving, or criminal have been made against the scripiufor his sin. God reckons things as ral statements of the effects of the
they are, and not falsely, (see Note, sin of Adam. If just noi, it was
ch. iv. 3,) and his imputations are all just tes. If it exists ow, i- existed
according to truth. He regarded Adam then. (10.) The doctrine should be
as standing at the head of the racs; left, therefore, simply as it is in the
and regards and treats all his posteri- Scriptures. It is there the simple
ty as coming into the world subject to statement of a cfct, without any atpain, and death, and depravity, as a tempt at explanation. That fact acconsequence of his sin. See Note, p. cords with all that we see and feel. It
122. This is the Scripture idea ofim- is a great principle in tLe constitution
putation; and this is what has been of things, that the conduct of one man
commonly meant when it has been said may pass over in its effects on others,
A. D. 60.] C! APTER V. 1 I
20 Moreover, " the law enter- But where sin a9oounded, grace
ed, that the offence might abound. did muuch more b abound;
a Jno.15.22. c.7.8-13. Gal.3.19. b Jno.10.10. lTim..l14.
and have an influence on their happi- the tender mercy of God, to turn it to
ness. The simple fact in regard to his welfare here and hereafter. As by
Adam is, that he sinned; and that such this organization, through Adam, he
is the organization of the great society has been plunged into sin, so by the
of which he was the head and father, same organization, he shall, through
that his sin has secured as a certain "the second Adam," rise to life, and
result that all the race will be sinners ascend to the skies.
also. How this is, the Bible has not 20. Moreover. But. What is said
explained. It is a part of a great system in this verse and the following, seems
of things. That it is unjust no man can designed to meet the Jew, who might
prove, for none can show that any sin- pretend that the law of Moses was
ner suffers more than he deserves. That intended to meet the evils of sin
it is wise is apparent, for it is attended introduced by Adam and therefore
with numberless blessings. It is con- that the scheme defended by the aposnected with all the advantages that grow tle was unnecessary. He therefore
out of the social organization. The race shows them that the effect of the law of
might have been composed ofindepend- Moses was to increase rather than to
ent individuals, where the conduct of diminish the sins which had been inan individual, good or evil, might have troduced into the world. And if such
affected no one but himself. But then was the fact, it could not be plead that it
society would have been impossible. All was adapted to overcome the acknowthe benefits of organization into families, ledged evils of the apostasy. ~ The
and communities, and nations would law. The Mosaic laws and institutions.
have been unknown. Man would have The word seems to be used here to delived alone; wept alone; rejoiced alone; note all the laws which were given in
died alone. There would have been no the Old Testament. ~ Entered. This
sympathy; no compassion; no mutual word usually means to enter secretly
aid. God has therefore grouped the or surreptztiously. But it appears to be
race into separate communities. He used here simply in the sense that the
has organized society. He has consti- law came in, or was given. It came in
tuted families, tribes, clans, nations; addition to, or it supervened the state
and though on the general principle before Moses, when men were living
the conduct of one may whelm another without a revelation. ~ That sin, &c.
in misery, yet the union, the grouping, The word "that" (i'c) in this place
the constitution, is the source of most does not mean that it was the deslgn
of the blessings which man enjoys in of giving the law that sin might
this life, and may be of numberless abound or be increased, but that such
mercies in regard to that which is to was in fact the effect. It had this tencome. If it was the organization on dency, not to restrain or subdue sin,
which the race might be plunged into but to excite and increase it. That the
sin, it is also the organization on which word has this sense may be seen in
it may be raised to life eternal. If, on the lexicons. The way in which the
the one hand, it may be abused to pro- law produces this effect is stated more
duce misery, it may, on the other, be fully by the apostle in ch. vii. 7 —11.
improved to the advancement of peace, The law expresses the duty of man; it
sympathy, friendship, prosperity, salva- is spiritual and holy; it is opposed to
tion. At all events, such is the organi- the guilty passions and pleasures of
zation in common life and in religion, the world; and it thus excites oppoand it becomes man not to murmur, sition, provokes to anger, and is the
but to act on it, and to endeavour, by occasion by which sin is called into
i36) ROMANS. [A.D. 60.
2 hat as sin hath reigned reign through righteousness, unanto teath, even so might grace a to eternal life, by Jesus Christ
a Jno.1.17. our Lord.
exercise, and shows itself in the heart. of justification shall be to prcduce eteiAll law, wnere there is a disposition nal life. The triumphs of the gospel
to do wrong, has this tendency. A here celebrated cannot refer to the
command given to a child that is dis- number of the subjects, for it has not
posed to indulge his passions, only actually freed all men from the domitends to excite anger and opposition. nion of sin. But the apostle refers to
If the heart was holy, and there was a the fact that the gospel is able to overdisposition to do right, law would have come sin of the most malignant form,
no such tendency. See this subject of the most aggravated character, of the
further illustrated in the Notes on ch. longest duration. Sin in all dispensavii. 7-11. I The offence. The of- tions and states of things can be thus
fence which had been introduced by overcome; and the gospel is more than
Adam; i.e. sin. Comp. ver. 15. ~.Might sufficient to meet all the evils of the
abound. Might increase; that is, would apostasy, and to raise up the race to
be more apparent, more violent, more heaven.
extensive. The introduction of the This chapter is a most precious porMosaic law, instead of diminishing the tion of divine revelation. It brings into
sins of men, only increases them. view the amazing evils which have reI But -vhere sin abounded. Alike in suited from the apostasy. The apostle
all dispensations-before the law, and does not attempt to deny or palliate
under the law. In all conditions of the those evils; he admits them fully; adhuman family before the gospel, it was mits them in their deepest, widest, most
the characteristic that sin was preva- melancholy extent; just as the physilent. ~ Grace. Favour; mercy. ~ Did cian admits the extent and ravages of
much more abound. Superabounded. the disease which he hopes to cure. At
The word is used nowhere else in the the same time, Christianity is not reNew Testament, except in 2 Cor. vii. sponsible for those evils. It did not intro.
4. It means that the pardoning mercy duce them. It finds them in existence,
of the gospel greatly triumphed over as a matter of sober and melancholy
sin, even over the sins of the Jews, fact pertaining to all the race. Christhough those sins were greatly aggra- tianity is no more answerable for the
vated by the light which they enjoyed introduction and extent of sin, than the
under the advantages of divine revela- science of medicine is responsible for
tion. the introduction and extent of disease.
21. That as sin hath reigned. Note, Like that science, it finds a state of
ver. 14. ~ Unto death, Producing or wide-spread evils in existence; and like
causing death. f Even so. In like that science, it is strictly a remedial
manner, also. The provisions of re- system. And whether true or false,
demption are in themselves ample to still the evils of sin exist, just as the
meet all the ruins of the fall. ~. iight evils of disease exist, whether the sci
arnace reign. Might mercy be tri- ence of medicine be well-founded or
umphant. See John i. 1,7, " Grace and not. Nor does it make any difference
truth came by Jesus Christ." ~ Through in the existence of these evils, whether
righteousness. Through, or by means Christianity be true or false. If the
of, God's plan of justification. Note, Bible could be proved to be an imposich. i. 17. ~ Unto eternal life. This tion, it would not prove that men are
stands opposed to "death" in the for- not sinners. If the whole work of
mer part of the verse, and shows that Christ could be shown to be imposthere the apostle had reference to eter- ture, still it would annihilate no sin,
nal death. The result of God's plan nor would it prove that man has not
A.D. 60.] CHAPTER Vl 131
CHAPTER VI. 2 God forbid. How shall we,,'VHAT shall we say then? that are dead b to sin, live any
Shall a we continue in sin, longer therein?
that grace may abound? a c.S.S. D ver.iS,1. Col.s.3. iPet.2.24.
fallen. The fact would still remain- chapter, the argument is mainly drawn
a fact certainly quite as universal, and from the following sources: (1.) From
quite as melancholy, as it is under the the baptism of Christians, by which they
admitted truth of the Christian revela- have professed to be dead to sin, and
tion-and a fact which the infidel is just to be bound to live to God. ver, 2-13,
as much concerned to account for as (2.) From the fact that they were now
is the Christian. Christianity proposes the servants of God, and under obligaa remedy; and it is permitted to the tion, by the laws of servitude, to obey
Christian to rejoice that that remedy is him. ver. 15-20. (3.) From their
ample to meet all the evils; that it is former experience of the evil of sin,
just fitted to recover our alienated from its tendency to produce misery
world; and that it is destined yet to and death, and from the fact that
raise the race up to life, and peace, by the gospel they had been mrade
and heaven. In the provisions of that ashamed of those things, and had now
scheme we may and should triumph; given themselves to the pure service of
and on the same principle as we may God. By these various considerations,
rejoice in the triumph of medicine over he repels the charge that the tendency
disease, so may we triumnph in the as- of the doctrine was to produce licencendency of the Christian plan over all tiousness, but affirms that it was a systhe evils of the fall. And while Chris- ten cf purity and peace. The argutians thus rejoice, the infidel, the deist, ment is continued in the two following
the pagan, and the scoffer shall contend chapters, showing still further the puriwith these evils which their systems fying tendency of the gospel.
cannot alleviate or remove, and sink 1. Wihat sehll we say zthezs? This
under the chilly reign of sin and death; is a mode of presenting an objection.
just as men pant, and struggle, and The objection refers to what the aposexpire under the visitations of disease, tie had said in ch. v. 20. What shall
because they will not apply the proper we say to such a sentiment as that
remedies of medicine, but choose rather where sin abounded grace did much
to leave themselves to its unchecked more abound? Shall we continue
ravages, or to use all the nostrums of in sin? &c. If sin has been the occaquackery in a vain attempt to arrest sion of grace and favour, ought we not
evils which are coming upon them. to continue in it, and commit as much
CHAPTER VI. as possible, in order that grace might
Tai argument commenced in this abound?. This objection the apostle
chapter is continued through the two proceeds to answer. He shows that
following. The general design is the the consequence does not follow; and
same-to show that the scheme of js- proves that the doctrine of justification
tifcation which God had adopted does not lead to it.
does not lead men to sin, but on the 2. God forbid. By no means.
contrary to holiness. This is intro- Greek, It may not be. Note, ch. iii. 4.
duced by answering an objection c. h The expression is a strong denial of,i. 1. The apostle pursues this subject what is implied in the objection in ver,
by various arguments and illustrations, 1. Howz shall we, &c. This conall tending to show that the design and tains a reason of the implied statement
bearing of the scheme of justification of the apostle, that we should not conwas to produce the hatred of sin, and the tinue in sin. The reason is drawn
love and practice of holiness. In this from the fact that we are dead in fa "
,i t3~ R0N ddt4rROMANS. [A..D 60.
3 Know ye not, that so many sus Christ were baptized into a
of us as were 1 baptized into Je- his death?
1 or, are. a lCor.15.2?.
to sin. It is impossible for those who argument that this consequence did not
are dead to act as if they were alive. follow; but he appeals at once to ChrisIt is just as absurd to suppose that a tian feeling, and shows that the suppoChristian should desire to live in sin sition is abhorrent to that. To convince
as that a dead man should put forth the great mass of men, such an appeal
the actions of life. ~ That are dead is far better than laboured metaphysical
to sin. That is, all Christians. To be argumentation. All Christians can undead to a thing is a strong expression derstand that; but few would compredenoting that it has no influence over hend an abstruse speculation. The best
us. A man that is dead is uninfluenced way to silence objections is, sometimes,
and unaffected by the affairs of this life. to show that they violate the feelings
He is insensible to sounds, and tastes, of all Christians, and that therefore the
and pleasures; to the hum of business, objection must be wrong.
to the voice of friendship, and to all the 3. Know ye not. This is a further
scenes of commerce, gayety, and ambi- appeal to the Christian profession, and
tion. When it is said, therefore, that the principles involved in it, in answer
a Christian is dead to sin, the sense is, to the objection. The simple argument
that it has lost its influence over him; in this verse and the two following is,
he is not subject to it; he is in regard that by our very profession made in
to that, as the man in the grave is to baptism, we have renounced sin, and
the busy scenes and cares of this life. have pledged ourselves to live to God.
The expression is not infrequent in the ~ So many of us, &c. All who were
New Testament. Gal. ii. 19, " For I baptized; i. e. all professing Christians,.... am dead to the law." Col. iii. 3, As this renunciation of sin had been
"For ye are dead, and your life is hid thus made by all who professed reliwith Christ in God." 1 Pet. ii. 24, gion, so the objection could not have
"Who....bare our sins....that we, reference to Christianity in any manbeing dead to sin,"'&c. The apostle ner. ~ Were baptized. The act of
does not here attempt to prove that baptism denotes dedication to the serChristians are thus dead, nor to state vice of him in whose name we are
in what way they become so. He as- baptized. One of its designs is to dedisumes the fact without argument. All cate or consecrate us to the service
Christians are thus in fact dead to sin. of Christ. Thus (1 Cor. x. 2) the IsThey do not live to sin; nor has sin raelites are said to have been "baptized
dominion over them. The expression unto Moses in the cloud and in the sea;"
used here by the apostle is common in i. e. they became consecrated, or dediall languages. We familiarly speak of cated, or bound to him as their leader
a mnan's being dead to sensual pleasures, and lawgiver. In the place before us,
to ambition, &c. to denote that they the argument of the apostle is evidently
have lost their influence over him. drawn from the supposition that we
1 Live any longer therein. How shall have been solemnly consecrated by bap.
we, who have become sensible of the tism to the service of Christ; and that
evil of sin, and who have renounced it to sin is therefore a violation of the
by solemn profession, continue to prac- very nature of our Christian profession.
tise it? It is therefore abhorrent to ~ Into ( Ti:). This is the word which
the very nature of the Christian pro- is used in Matt. xxviii. 19, "Teach all
fession. It is remarkable that the apos- nations, baptizing them intC' (irn) the
tie did not attempt to argue the ques- name of the Father," &c. It means,
tion on metaphysical principles. He being baptized unlto his service; receiv
did not attempt to show by abstruse ing him as the Saviour and guide, de
A. I). 60,] CHAPTER T 7 lRVI
4 Therefore we are buried a up from the dead by' the gloiry
with him by baptism into death; of the Father, even so we also
that like b as Christ was raised should walk in newness d of life.
a Col.2.12. lPet.3.21. b c.8.ll. 2Cor.13.4. c Matt.28.2,3. d Gal.6.15. Eph.4.22-24. 1.Jno.2.6.
voting all unto him and his cause. in the sepulchre; and so we are bound
WVere baptized unto his death. We by our vows at baptism to rise to a holy
were baptized with special reference to life. 1 By the glory of the Father.
his death. Our baptism had a strong Perhaps this means, amidst the glory,
resemblance to his death. By that he the majesty and wonders evinced by
became insensible to the things of the the Father when he raised him up.
world; by baptism we in like manner Matt. xxviii. 2, 3. Or possibly the
become dead to sin. Farther, we are word glory is here used to denote
baptized with particular reference to simply his power, as the resurrection
the design of his death, the great lead- was a signal and glorious display of
ing feature and purpose of his work. his omnipotence. ~ Even so. As he
That was, to expiate sin; to free men rose to new life, so should we. As he
from its power; to make them pure. rose from death, so we, being made
We have professed our devotion to the dead to sin and the world by that resame cause; and have solemnly conse- ligion whose profession is expressed by
crated ourselves to the same design- baptism, should rise to a new life, a life
to put a period to the dominion of ini- of holiness. ~ Should walk. Should
quity. live, or conduct. The word walk is
4. Therefore we are buried, &c. often used to express the course of a
It is altogether probable that the apos- man's life, or the tenor of his conduct.
tie in this place had allusion to the cus- Note, ch. iv. 12; viii. 1. 1 Cor. v. 7;
tom of baptizing by immersion. This x. 3. Eph. ii. 10; iv. 1, &c. T In newcannot, indeed, be proved, so as to be ness of life. This is a Hebraism to
liable to no objection; but I presume denote new life. We should rise with
that this is the idea which would strike Christ to a new life; and having been
the great mass of unprejudiced readers. made dead to sin, as he was dead in
But while this is admitted, it is also the grave, so should we rise to a holy
certain that his main scope and inten- life, as he rose from the grave. The
tion was not to describe the mode of argument in this verse is, therefore,
baptism; nor to affirm that that mode drawn from the nature of the Christian
was to be universal. The design was profession. By our very baptism, by
very different. It was to show that our very profession, we have become
by the solemn profession made at dead to sin, as Christ became dead;
our baptism, we had become dead to and being devoted to him by that bapsin, as Christ was dead to the living tism, we are bound to rise as he did to
world around him when he was buried; a new life.
and that as he was raised up to life, so While it is admitted that the allusion
we should also rise to a new life. A here was probably to the custom of imsimilar expression occurs in Col. ii. 12, mersion in baptism, yet the passage
"Buried with him in baptism," &c. cannot be adduced as an argument that
~ Into death (si). Unto death; i. e. that is the only mode, or that it is bindwith a solemn purpose to be dead to ing on all Christians in all places and
sin and to the world. Grotius and ages, for the following reasons: (1.)
Doddridge, however, understand this The scope or design of the apostle is
as referring to the death of Christ-in not to discuss the mode of baptism, or
order to represent the death of Christ- to state any doctrine on the subject. It
or to bring us into a kind of fellowship is an incidental allusion in the course
with his death. ~ That like as. In a of an argument, without stating or im
similar manner. Christ rose frao 32.ath plying that this was the universal mode
M
134 ROMANS. [A. D. 60.
5 For ifa we have been plant- death, we shall be also in the
ed together in the likeness of his likeness of his resurrection
a Phil.3.1.
even then, still less that it was the sprout and grow together. Thus the
only possible mode. His main design name would be given to a field of grain
was to state the obligation of Chris- that was sown at the same time, and
tians to be holy, from the nature of where the grain sprung up and grew
their profession at baptism-an obliga- simultaneously. Hence it means inti"ion just as impressive, and as forcible, mnately connected, or joined together.
from the application of water in any And here it denotes that Christians and
other mode as by immersion. It arises the Saviour have been united intimatefrom the fact of baptism, not from the ly in regard to death; as he died and
mode. It is just as true that they who was laid in the grave, so have they by
are baptized by affusion, or by sprink- profession died to sin. And it is thereling, are baptized into his death; be- fore natural to expect, that, like grain
come professedly dead to sin and the sown at the same time, they should
world, and under obligations to live to grow up in a similar manner, and reGod, as those who are immersed. It semble each other. 7 We shall be also.
results from the nature of the ordi- We shall be also fellow-plants; i. e.
nance, not from the mode. (2.) If this we shall resemble him in regard to the
was the mode commonly, it does not resurrection. As he rose from the
follow that it was the only mode, nor grave, so shall we rise from sin. As
that it was to be universally observed. he lived a new life, being raised up, so
There is no command that this should shall we live a new life. The propriety
be the only mode. And the simple fact of this figure is drawn from the docthat it was usually practised in a warm trine often referred to in the New Teeclimate, where ablutions were common, tament, of a union between Christ and
does not prove that it is to be observed his people. See this explained in the
amidst polar snows and ice, and in in- Notes on John xv. 1-10. The sentifancy, and age, and feebleness, and ment here inferred is but an illustrasickness. See Note on Acts viii. 38, tion of what was said by the Saviour
39. (3.) If this is to be pressed lite- (John xiv. 19), "Because I live, ye
rally as a matter of obligation, why shall live also." There is perhaps not
should not also the following expres- to be found a more beautiful illustrasion, "If we have been planted toge- tion than that employed here by the
ther," &c. be pressed literally, and it apostle-of seed sown together in the
be demanded that Christians should earth, sprouting together, growing togesomehow be " planted" as well as "bu- ther, and ripening together for the harried"? Such an interpretation only vest. Thus the Saviour and his people
shows the absurdity of insisting on a are united together in his death, start
literal interpretation of the Scriptures up to life together in his resurrection,
in cases of simple allusion, or where and are preparing together for the same
the main scope is illustration by figu- harvest of glory in the heavens. 5 In
rative language. the likeness of his resurrection. This
5. For if we have been planted to- does not mean that we shall resemble
gether. The word here used (x-?- him when we are raised up at the last
Uwrsr), does not elsewhere occur in the day-which may be, however, trueNew Testament. It properly means but that our rising from sin will resemsown or planted at the same time; that ble his resurrection from th -r ve. As
which sprouts or springs up together; he rose from the tomb ana lived, so
and is applied to plants and trees that shall we rise from sin and live a new
are planted at the same time, and that life
D. 60.J CHAPTER Vi. 1b5
6 Knowing this, that our old stroyed, that henceforth we
msan is crucified with him, that should not serve sin.
tile body " of sin might be de- aCol.2.11.
6. Knowing this. We all knowing again can enter into this description.
this. All Christians are supposed to They remember "the wormwood and
know this. This is a new illustration the gall." They remember the angailsh
drawn from the fact that by his cruci- of conviction; the struggle of colfixion our corrupt nature has been cru- rupt passion for the ascendency; the
cified also, or put to death; and that dying convulsions of sin in the heart;
thus we should be free from the servi- the long and lingering conflict before
tude of sin. ~ Our old man. This it was subdued, and the soul became
expression occurs also in Eph. iv. 22, submissive to God. Nothing will bet"That ye put off....the old man which ter express this than the lingering agois corrupt according to the deceitful ny of crucifixion: and the argument
lusts." Col. iii. 9, "Lie not to one an- of the apostle is, that as sin has proother, seeing that ye have put off the duced such an effect, and as the Chrisold man with his deeds." From these tian is now free from its embrace and
passages it is evident that Paul uses the its power, he will live to God. ~ With
expression to denote our sinful and cor- him. The word " with" (ouv) here is
rupt nature; the passions and evil pro- joined to the verb "is crucified," and
pensities that exist before the heart is means " is crucified as he was." ~ That
renewed. It refers to the love of sin, the body of sin. This expression doubtthe indulgence of sinful propensities, less means the same as that which he
in opposition to the new disposition had just used, "our old man." But
which exists after the soul is converted, why the term body is used, has been a
and which is called "the new man." subject in which interpreters have not
~ Is cruciJfed. Is put to death, as if been agreed. Some say that is a Heon a cross. In this expression there is braism, denoting mere intensity or ema personif cation of the corrupt pro- phasis. Some, that it means the same
pensities of our nature represented as as flesh, i. e. denoting our sinful pro" our old man," our native disposition, pensities and lusts. Grotius thinks that
&c. The figure is here carried out, and the term " body" is elegantly attributed
this old man, this corrupt nature, is re- to sin because the body of man is made
presented as having been put to death up of many members joined together
in an agonizing and torturing manner, compactly, and sin also consists of nuThe pains of crucifixion were perhaps merous vices and evil propensities jointhe most torturing of any that the hu- ed compactly, as it were, in one body.
man frame could bear. Death in this But the expression is evidently merely
manner was most lingering and dis- another form of conveying the idea
tressing. And the apostle here by the contained in the phrase "our old man"
expression " is crucified" doubtless re- -a personification of sin as if it had a
fers to the painful and protracted strug- living form, and as if it had been put to
gle which every one goes through when death on a cross. It refers to the moral
his evil propensities are subdued; when destruction of the power of sin in the
his corrupt nature is slain; and when, heart by the gospel, and not to any
a converted sinner, he gives himself up physical change in the nature or faculto God. Sin dies within him, and he ties of the soul. Compare Col. ii. 11
becomes dead to the world, and to sin; ~ MTight be destroyed. Might be put
a for as by the cross death is most lin- to death; might become inoperative
gering and severe, so that corrupt na- and powerless. Sin becomes enervated,'ure is not subdued but by anguish." -weakened, and finally annihilated, by
G7roti7s.) All who have been born the work of the cross. ~ Wie should
t36 ~tROMANS. A. D, 6o
7 For " he that is dead is Christ, we believe that we shall
freed from sin. also live with him:
8 Now if we be dead with 9 Knowing that Christ, b ba lPet.4.1. 1 justified. b Rev.1.18.
not serve. Should not be the slave of in the flesh hath ceased from sin."
sin (JUrxiuyV). That we should not be The design of the apostle is r.ct tg, sca
subject to its control. The sense is, that the Christian is perfect, LeUt tiat
that before this we were slaves of sin sin has ceased to have dominion oyve
(comp. ver. 17), but that now we are him, as a master ceases to have power
made free from this bondage, because over a slave when he is dead. That
the snoral death of sin has freed us dominion may be broken, so that the
from it. ~ Sin. Sin is here personified Christian may not be a slave to sin,
as a master that had dominion over and yet he may be conscious of many
us, but is now dead. failings and of much imperfection. See
7. For he that is dead. This is evi- ch. vii.
dently an expression having a prover- 8-11. This passage is a confirmabial aspect, designed to illustrate the tion and illustration of what the apostle
sentiment just expressed. The Rabbins had said before. ver. 5-7. The arguhad an expression similar to this, ment is, that as Christ was once dead
"When one is dead he is free from but now lives to God, and will no more
commands." (Grotius.) So says Paul, die, so we, being dead to sin, but living
when a man dies he is exempt from the unto God, should not obey sin, but
power and dominionofhis master,of him should live only to God.
who reigned over him. The Christian 8. JVow if we be dead with Christ.
had been subject to sin before his con- If we',e dead in a manner similar to
version. But he has now become dead what he was; if we are made dead
to it. And as when a servant dies, he to sir by his work, as he was dead in
ceases to be subject to the control of the g ave. See Note, ver. 4.' ~ We behis master, so the Christian being now lieve. All Christians. It is an article
dead to sin, on the same principle, of our faith. This does not refer to
is released from the control of his the future world so much as to the preformer master, sin. The idea is con- sent. It becomes an article of our benected with ver. 6, where it is said that lief that we are to live with Christ.
we should not be the slaves of sin any ~ That we shall also live with him.
more. The reason of this, is assigned This does not refer primarily to the
here where it is said that we are freed resurrection, and to the future state,
from it as a slave is freed when he dies. but to the present. We hold it as an
Of course, the apostle here is saying article of our faith, that -we shall be
nothing of the fiture world. His alive with Christ. As he was raised
whole argument has respect to the state up from death, so we shall be raised
of the Christian here; to his being from the death of sin. As he lives, so
freed from the bondage of sin. It is we shall live in holiness. We are
evident that he who is not freed from in fact raised up here, and, as it were,
this bondage here, will not be in the made alive to him. This is not confied,
future world. But the argument of the however, to the present life, but as
apostle has no bearing on that point. Christ lives for ever, so the apostle goes
~ Is freed. Greek, Is justified. The on to show that we shall.
word here is used clearly in the sense 9. Kno-wing. As we all know. This
of setting at liberty, or destroyingz the is assumed as an undoubted article of
porwer or dominion. The word is often belief. ~ Dieth no more. Will never
used in this sense. Comp. Acts xiii. die again. He will have occasion to
38, 39. Comp. a similar expression in make no other atonement for sin; for
I Pet. iv. 1, "He that hath suffered that which he has -lade is sufficient
A. D. 60.] CHAPTER V1 I3Ti
ing raised from the dead, dieth yourselves to be dead b indeed
no more; death hath no more unto sin, but alive c unto God
dominion over him. through Christ Jesus our Lord
10 For in that he died, he 12 Let d not sin therefore
died a unto sil once: but in that reign in you' mortal body, that
he liveth, he liveth unto God. ye should obey it in the lusts
11 Likewise reckon ye also thereof.
a Heb.9.28. b ve,.2 c Gal.2.19. d Ps.19.i3; 119.133.
for all. He is beyond the dominion of he now lives only to advance the glory
death, and will live for ever. Rev. i. 18, of God; as all his mighty power,nowthat
"I am he that liveth and was dead, and he is raised from the dead, and elebehold I am alive for evermore." This vated to his throne in heaven, is exerted
is not only a consolation to the Chris- to promote his glory; so should their
tian, but it is an argument why he powers, being raised from the death
should be holy. J No more dominion. of sin, be exerted to promote the glory
No rule; no lordship; no power. He of God.
is free from its influence; and the king 11. Likewise. In like manner.
of terrors cannot reach his throne. This is an exhortation drawn from the
Comp. Heb. ix. 25-28; x. 12. argument in the previous verses. It
10. For in that he (ied. For in shows the design and tendency of the
respect to the design of his death. ~ He Christian scheme. T Reckon ye yourdied unto sin. His death had respect selves. Judge, or esteem yourselves.
to sin. The design of his death was to I To be dead indeed unto sin. So
destroy sin; to make an atonement for that sin shall have no influence or
it, and thus to put it away. As his control over you, any more than the
death was designed to effect this, so it objects of this world have over the dead
follows that Christians being baptized in their graves. See Note, ver. 2.
into his death, and having it as their ~ But alive unto God. Bound to live
object to destroy sin, should not indulge to promote his glory; to make this the
in it. The whole force of the motive, great and sole object of your living.
therefore, drawn from the death of ~ Through Jesus Christ. By means
Christ, is to induce Christians to for- of the death, and resurrection, and exsake sin. Comp. 2 Cor. v. 15, "And ample of Jesus Christ. The apostle
that he died for all, that they which regards all our disposition to live to
live should not henceforth live unto God as resulting from the work of the
themselves, but unto him which died Lord Jesus Christ.
for them and rose again." ~ Once 12. Let not sin therefore. This is a
(saTvrfsL). Once only; once for all. conclusion drawn from the previous
This is an adverb denying a repetition train of reasoning. The result of all
(Schleusner), and implies that it will these considerations is, that sin should
not be done again. Comp. Heb. vii. not be suffered to reign in us. ~ Reign.;37; x. 12; x. 10. The argument of Havedominion; obtain the ascendency,
the apostle rests much on this, that his or rule. ~ In your mortal body. In
death was once for all; that it would you. The apostle uses the word " mornot be repeated. ~ In that he liveth. tal" here, perhaps, for these reasons,
The object, the design of his living. (1.) To remind them of the tenden'cy
HIe aims with his living power to pro- of the flesh to sin and corruption, as
mote the glory of God. ~ Unto God. equivalent to "fleshly," since the jIesh
He seeks to promote his glory. The is often used to denote evil passionsargument of Paul is this: Christians and desires (comp. ch. vii. 5. 23'
by their profession are united to him. viii. 3. 6); and (2.) To remind them
They are bound to imitate him. As of their wveakness, as the body was
Ttr 6
138 ROMANS. [A. D. 60.
13 Neither yield ye your struments of righteousness unto
members a as instruments 1 of God.
unrighteousness unto sin: but 14 For sin shall not have
yield b yourselves unto God, as dominion over you: for ye are
those that are alive from the not under the law, but under
dead, and your members as in- grace.
a Col.3.5. 1 arms, or, weapons. b c.12.1. c Mic.7.19.
mortal, was soon to decay, and was quity; their eyes should contemplate
therefore liable to be overcome by his works to excite thanksgiving and
temptation. Perhaps, also, he had his praise; their ears should not be emeye on the folly of suffering the "mor- ployed to listen to words of deceit, or
tal body" to overcome the immortal songs of dangerous and licentious tenmind, and to bring it into subjection to dency, or to persuasion that would lead
sin and corruption. ~ That ye should astray, but should be open to catch the
obey it. That sin should get such an voice of God as he utters his will in
ascendency as to rule entirely over -the Book of truth, or as he speaks in
you, and make you the slave. ~ In the gale, the zephyr, the rolling thunthe lusts thereof. In its desires, or der, the ocean, or in the great events
propensities. of his providence. He speaks to us
13. JVeither yield ye your members. every day, and we should hear him;
Do not give up, or devote, or employ he spreads his glories before us, and
your members, &c. The word mem- we should survey them to praise him;
bers here refers to the members of the he commands, and our hands, and
body-the hands, feet, tongue, &c. It heart, and feet should obey.
is a specification of what in ver. 12 14. For sin, &c. The propensity
is included under the general term or inclination to sin. ~ Shallnot have
"body." See ch. vii. 5. 23. 1 Cor. vi. dominion. Shall not reign. ch. v. 12;
15; xii. 12. 18. 20. ~.As instruments. vi. 6. This implies that sin ought not
This word (or'A) properly signifies to have this dominion; and it also exarms, or implements of war; but it presses the conviction of the apostle
also denotes an instrument of any kind that it would not have this rule over
which we use for defence or aid. Here Christians. ~ For we are not under
it means that we should not devote our law. We who are Christians are not
members-our hands, tongue, &c. as subject to that law where sin is excited,
if under the direction of sinful passions and where it rages unsubdued. But it
and corrupt desires, to accomplish pur- may be asked here, what is meant by this
poses of iniquity. We should not make declaration? Does it mean that Christhe members of our bodies the slaves tians are absolved from all the obligaof sin reigning within us. [ Unto sin. tions of the law'! I answer, (1.) The
In the service of sin; to work iniquity. apostle does not affirm that Christians
I Bat yield yourselves, &c. Give or are not bound to obey the moral la-w.
devote yourselves to God. ~ That are The whole scope of his reasoning shows
alive. ver. 11. ~.And your mnembers, that he maintains that they are. The
&c. Christians should devote every whole structure of Christianity supmember of the body to God and to his poses the same thing. Comp. Matt. v.
service. Their tongue should be conse- 17-19. (2.) The apostle means to
crated to his praise, and to the office say that Christians are not under the
of truth, and kindness, and benevo- law as legalists, or as attempting to be
lence; their hands should be employed justified by it. They seek a different
in useful labour for him and his cause; plan of justification altogether: and
theirfeet should be swift in his service, they do not attempt to be justified by
and should not go in the paths of ini- their own obedience. The Jews did;
A. L. 60.1 CHAPTER VL. 139
15 What then? Shall we sin, whom ye a yield yourselves serbecause we are not under the vants to obey, his servants ye
law,v but under grace? God are to whom ye obey; whether
forbid. of sin unto death, or of obedi16 Know ye not, that to ence unto righteousness?
a Jno.8.34. 2Pet.2.19.
they do not. (3.) It is implied here noticed in ver. 15, the apostle answers
that the effect of an attempt to be jus- by a reference to the known laws of
titled by the law was, not to subdue servitude or slavery (ver. 16-20), and
sins, but to excite them, and to lead to by showing that Christians, who had
indulgence in them. Justification by been the slaves of sin, have now become
works would destroy no sin, would the servants of righteousness, and were
check no evil propensity, but would therefore bound by the proper laws of
leave a man to all the ravages and riot- servitude to obey their new master: as
ings of unsubdued passion. If, there- if he had said,'I assume that you
fore, the apostle had maintained that know; you are acquainted with the
men were justified by works, he could laws of servitude; you know what is
not have consistently exhorted them to required in such cases.' This would
abandon their sins. He would have be known to all who had been either
had no powerful motives by which to masters or slaves, or who had observed
urge it; for the scheme would not lead the usual laws and obligations of servito it. But he here says that the Chris- tude. 1 To whom ye yield yourselves.
tiah was seeking justification on a plan To whom ye give up yourselves for
which contemplated and which accom- servitude or obedience. The apostle
plished the destruction of sin; and he here refers to voluntary servitude; but
therefore infers that sin should not have where this existed, the power of the
dominion over them. ~ But under master over the time and services of
grace. Under a scheme of mercy, the the servant was absolute. The argudesign and tendency of which is to ment of the apostle is, that Christians
subdue sin, and destroy it. In what had become the voluntary servants of
way the system of grace removes and God, and were therefore bound to obey
destroys sin, the apostle states in the him entirely. Servitude among the
following verses. ancients, whether voluntary or invo15. What then? shall we sin, &c. luntary, was rigid, and gave the master
The apostle proceeds to notice an ob- an absolute right over his slave. Luke
jection which might be suggested. xvii. 9. John viii. 34; xv. 15. ~ To'If Christians are not under the law, obey. To be obedient; or for the purwhich forbids all sin, but are under pose of obeying his commands. ~ To
grace, which pardons sin, will it not whom ye obey. To whom ye come
follow that they will feel themselves under subjection. That is, you are
released from obligation to be holy? bound to obey his requirements.
Will they not commit sin freely, since WhVIether of sin. The general law
the system of grace is one which con- of servitude the apostle now applies to
templates pardon, and which will lead the case before him. If men became
them to believe that they may be for- the servants of sin, if they gave themgiven to any extent?' This conse- selves to its indulgence, they would
quence has been drawn by many pro- obey it, let the consequences be what
fessing Christians; and it was well, they might. Even with death, and
therefore, for the apostle to guard ruin, and condemnation before them,
against it. ~ God forbid. Note, ch. they would obey sin. They give in
iii. 4. dulgence to their evil passions and de16. Know ye not, &c. The objection sires, and follow them as obedient ser.
140 ROMAN S. A. D. 60
17 But God be thanked, that I was delivered you.
ye were the servants of sin: but I 18 Being then made free
ye have obeyed from the heart from sin, ye became the serthat form a of doctrine which vants of righteousness.
c 2Tim.1.13. I whereto ye were delivered. b Jno.8.32.
vants, even if they lead them down to whereas ye were the servants of sin,'
hell. Whatever be the consequences &c. Christians should thank God that
of sin, yet he who yields to it must they themselves, though once great
aircde by them, even if it leads him sinners, have become converted; and
down to death and eternal wo. ~ Or of when others who are great sinners are
obedience, &c. The same law exists in converted, they should praise him.
regard to holiness or obedience. The ~ The servants of sint. This is a
man who becomes the servant of holi- strong expression implying that they
ness will feel himself bound by the law had been in bondage to sin; that they
of servitude to obey, and to pursue it had been completely its slaves. ~ Fromn
to its regular consequences. ~ Unto the heart. Not in external form only;
righteousness. Unto justification; that but as a cordial, sincere, and entire seris, unto eternal life. The expression vice. No other obedience is genuine.
stands contrasted with "death," and ~ Thatform of doctrine. Greek, Type.
doubtless means that he who thus be- See Note, ch. v. 14. The form or type
comes the voluntary servant of holiness of doctrine means that shape or model
will feel himself bound to obey it, unto of instruction which was communicompiete and eternal justification and cated. It does not differ materially from
life. Comp. ver. 21, 22. The aigument the doctrine itself, "you have obeyed
is drawn from what the Christian that doctrine," &c. You have yielded
would feel of the nature ot obligation. obedience to the instructions, the rules,
He -would obey him to whom he had the tenor of the Christian revelation.
devoted himself. The word doctrine does not refer to an
17. But God be thanked. The ar- abstract dogma, but means instruction,
gument in this verse is drawn from a that zwhich is taught. And the
direct appeal to the feelings of the meaning of the whole expression is
Roman Christians themselves. From simply, that they had yielded a cheertheir experience Paul was able to draw ful and hearty obedience to that
a demonstration to his purpose, and which had Jeen communicated to them
this was with him a ground of gratitude by the teachers of the Christian relito God. ~ That ye were, &c. The gion. Comp. ch. i. 8. S Which was
sense of this passage is plain. The delivered you. Marg. "Whereto ye
ground of the thanksgiving was not were delivered." This is a literal
that they had been the slaves of sin; translation of the Greek; and the
but it is, that notwithstanding this, or sense is simply in which you have
although they had been thus, yet that been instructed.
they were now obedient. To give 18. Being then made free from szn,
thanks to God that men were sinners, That is, as a master. You are not unwould contradict the whole spirit of der its dominion; you are no longer
this argument, and of the Bible. But its slaves. They were made free,
to give thanks that although ren had as a servant is who is set at liberty,
been sinners, yet that now they had be- and who is, therefore, no longer under
come obedient; that is, that great sin. obligation to obey. ~ Ye became the
ners had become converted, is in entire servants, &c. You became voluntarily
accordance with the spirit of the Bible, under the dominion of righteousness;
and with propriety. The word although you yielded yourselves to it; and are
or whereas, understood here, expresses therefore bound to be holy. Comp.
the sense, C But thanks unto God, that Note, John viii. 32.
D.60.] CtAPTA fER V L 141
19 I speak after the manner your members servants to rightof men, because of the infirmity eousness, unto holiness.
of your flesh: for as ye have 20 For when ye were the
yielded your members servants servants a of sin, ye were free 1
to uncleanness and to iniquity, from righteousness.
unto iniquity; even so now yield 21 What fruit b had ye theiA
a ver.16. t to. b c.7.5.
19. Ispeak after the manner of men. apostle here makes of it. ~ Unto
I speak as men usually speak; or I holiness. In order to practise holiness.
draw an illustration from common life, Let the surrender of your members to
in order to make myself better under- holiness be as sincere and as unqualistood. T Because of the infirmity of fled as the surrender was to sin. This
your flesh. The word infirmity means is all that is required of Christians.
weakness, feebleness; and is opposed to Before conversion they were wholly
vigourand strength. The word fesh is given to sin; after conversion they
used often to denote the corrupt pas- should be uwholly given to God. If all
sions of men; but it may refer here to Christians would employ the same
their intellect, or understanding; Be- energies in advancing the kingdom of
cause of your imperfection of spiritual God that they have in promoting the
knowledge; or incapacity to discern kingdom of Satan, the church would
arguments and illustrations that would rise with dignity and grandeur, and
be more strictly spiritual in their cha- every continent and island would soon
racter.' This dimness or feebleness had feel the movement. No requirement
been caused by long indulgence in sin- is more reasonable than this; and it
ful passions, and by the blinding in- should be a source of- lamentation and
fluence which such passions have on mourning with Christians that it is not
the mind. The sense here is,' I use an so; that they have employed so mighty
illustration drawn from common affairs, energies in the cause of Satan, and do
from the well-known relations of mas- so little in the service of God. This
ter and slave, because you will better argument for energy in the divine life,
see the force of such an illustration the apostle proceeds further to illustrate
with which you have been familiar, by comparing the re-wards obtained in
than you would one that would be more the two kinds of servitude, that of the
abstract, and more strictly spiritual.' It world, and of God.
is a kind of apology for drawing an illus- 20. Ye -were free from righteoustration from the relation of master and ness. That is, in your former state,
slave. 1 For as ye have yielded. Note, you were not at all under the influence
ver. 13. ~ Servan:ts to uncleanness. of righteousness. You were entirely
Have been in bondage to impurity. The devoted to sin; a strong expression of
word uncleanness here refers to impuri- total depravity. It settles the question;
ty of life in any form; to the degraded and proves that they had no native
passions that were common among the goodness. The argument which is imheathen. See ch. i. ~.Ald to iniquity. plied here rather than expressed is,
Transgression of law. S JUnto iniquity. that now they oug2ht to be equally free
For the purpose of committing ini- from sin, since they had become requity. It implies that they had done it leased from their former bondage, and
in an excessive degree. It is well for had become the servants of another
Christians to be reminded of their for- master.
mer lives, to awaken repentance, to ex- 21. Wthat fruit then, &c. What
cite gratitude, to produce humility and reward, or what advantage. This is an
a firmer purpose to live to the honour argument drawn from the experience
aif God. This is the use which the of Christians respecting the indulgence
142 ROMANS. [A. D. t60
in those things whereof ye are holiness; and the end, everlast.
now ashamed? for the end a of ing life.
those things is death. 23 For b the wages of sin is
22 But now being made free death; but the giftc of God is
from sin, and become servants to eternal life, d through Jesus
God, ye have your fruit unto Christ our Lord.
a c.1.32. Ja..15. b Gen.2.17. c c.5.17,2i. d IPet.1.4.
of sinful passions. The question dis- lasting life. Note, John iii. 36. This
cussed throughout this chapter is, whe- stands in contrast with the word death
ther the gospel plan of justification by in ver. 21, and shows its meaning.
faith leads to indulgence in sin? The One is just as long in duration as the
argument here is drawn from the past other; and if the one is limited, the
experience which Christians have had other is. If those who obey shall be
in the ways of transgression. They blessed with life for ever, those who
have tried it; they know its effects; disobey will be cursed with death for
they have tasted its bitterness; they ever. Never was there an antithesis
have reaped its fruits. It is implied more manifest and more clear. And
here that having once experienced there could not be a stronger proof that
these effects, and knowing the tenden- the word death in ver. 21, refers not to
cy of sin, they will not indulge in it temporal death, but to eternal punishnow. Comp. ch. vii. 5. ~ Whereof ment. For what force would there be
ye are now ashamed. Having seen in the argument on the supposition that
their nature and tendency, you are now temporal death only is meant? The
ashamed of them. Comp. ch. i. Eph. argument would stand thus.' The end
v. 12, " For it is a shame to speak of of those sins is to produce temporal
those things which are done of them death; the end of holiness is to proin secret." 2 Cor. iv. 2. Jude 13. Phil. duce eternal life!' Will not temporal
iii. 19. ~ For the end. The tendency; death be inflicted, it would be immedithe result. Those things lead to death. ately asked, at any rate? Are Chris~ Is death. Note, ver. 22. tians exempt from it? And do not men
22. But now. Under the Christian suffer this, whether they become Chrisplan of justification. ~.Being made tians or not? How then could this be
free from sin. Being delivered from an argument bearing on the tenor of
its dominion, and from bondage; in the the apostle's reasoning? But admit the
same manner as before conversion they fair and obvious construction of the paswere free from righteousness. ver. 20. sage to be the true one, and it becomes
~ Ye -have your fruit unto holiness, plain. They were pursuing a course
The fruit or result is holiness. This tending to everlasting ruin; they are
service produces holiness, as the other now in a path that shall terminate in
did sin. It is implied here, though not eternal life. By this weighty consideexpressly affirmed, that in this service ration, therefore, they are urged to be
which lead to holiness, they received holy.
important benefits, as in the service of 23. For the wages of sin. The word
sin they had experienced many evils. here translated wages (iowvat) properly
And the end. The final result-the denotes what is purchased to be eaten
ultimate consequence will be. J.t pre- with bread, as fish, flesh, vegetables,
sent this service produces holiness; &c. (Schleusner); and thence it means
hereafter it will terminate in everlast- the pay of the Roman soldier, because
ing life. By this consideration the formerly it was the custom to pay the
apostle states the tendency of the plan soldier in these things. It means hence
of justification, and urges on them the that which a man earns or deserves;
iutv of striving after holiness. ~ Eve"- that which is his proper ray, or what
A.. 1. 60.] CHAPTER Vii. 143
CIAPTER VII. the law,) how that the law hath
KNOW ye not, brethren, (for dominion over a man as long as
I speak to them that know he liveth?
he merits. As applied to sin, it means cence. He will not have the compa&
that death is what sin deserves; that sion of the universe in his favour. He
which will be its proper reward. Death will have no one to take his part against
is thus called the wages of sin, not be- God. He will suffer just as much, and
cause it is an arbitrary, undeserved ap- just as long, as he ought to suffer. IIe
pointment, but, (1.) Because it is its will suffer as the culprit pines in the
proper aesert. Not a pain will be in- dungeon, or as the murderer dies on
flicted on the sinner which he does not the gibbet, because this is the proper
deserve. Not a sinner will die who reward of sin. (4.) They who are
ought not to die. Sinners even in hell saved will be raised to heaven, not bevill be treated just as they deserve to cause they merit it, but by the rich and
be treated; and there is not to man a sovereign grace of God. All their salmore fearful and terrible consideration vation will be ascribed to him; and
than this. No man can conceive a they will celebrate his mercy and grace
more dreadful doom than for himself to for ever. (5.) It becomes us, therebe treated for ever just as he deserves fore, to flee from the wrath to come.
to be. But, (2.) This is the wages of No man is so foolish and so wicked as
sin, because, like the pay of the soldier, he who is willing to reap the proper
it is just what was threatened. Ezek. wages of sin. None so blessed as he
xviii. 4, " The soul that sinneth, it shall who has part in the mercy of God, and
die." God will not inflict any thing who lays hold on eternal life.
more than was threatened, and there- CHAPTER VII.
fore it is just. ~ Is death. This stands FEW chapters in the Bible have been
opposed here to eternal life, and proves the subject of more decidedly different
that one is just as enduring as the interpretations than this. And after all
other. s But the gift of God. Not that has been written on it by the
the wages of man; not that which is learned, it is still made a matter of disdue t, him; but the mere gift and cussion, whether the apostle has refermercy of God. The apostle is careful ence in the main scope of the chapter
to distinguish, and to specify that this is to his own experience before he became
not what man deserves, but that which a Christian; or to the conflicts in the
is gratuitously conferred on him. Note, mind of a man who is renewed. Which
ver. 15. ~ Eternal life. The same of these opinions is the correct one I
words which in ver. 22 are rendered shall endeavour to state in the Notes
" everlasting life." The phrase is op- on the particular verses in the chapter.
posed to death; and proves incontesta- The main design of the chapter is not
bly that that means eternal death. We very difficult to understand. It is, evimay remark, therefore, (1.) That the dently, to show the insufficiency of the
one will be as long as the other. law to produce peace of mind to a
(2.) As there is no doubt about the troubled sinner. In the previous chapduration of life, so there can be none ters he had shown that it was incapaabout the duration of death. The one ble of producing justification. ch. iwill be rich, blessed, everlasting; the iii. He had shown the way in which
other sad, gloomy, lingering, awful, men were justified by faith. ch. iii. 21
eternal. (3.) If the sinner is lost, he -31; iv. He had shown how that
will deserve to die. He will have his plan produced peace, and met the evils
reward. He will suffer only what shall introduced by the fall of Adam. ch. v.
be the just due of sin. He will not be He had showed that Christians were
a martyr in the cause of injured inno- freed from the law as a matter of obli
4daI R1OMiANS. [A. D. 60.
2 Fcrr the woman which hath to her husband, so long as he.i huisband is bound by the law liveth; but if the husband be
a lCor.7.39.
gation, and yet that this freedom did 1. Know ye not. This is an appeal
not lead to a licentious life. ch. vi. to their own observation respecting the
And he now proceeds still further to relation etween husband and wife.
illustrate the tendency of the law on a The illustration (ver. 2, 3) is designed
man both in a state of nature and of simply to show that as when a man
grace; to show that its.r:ifrnm effect dies, and the connexion between him
in the present condition of man, whe- and his wife is dissolved his law ceases
ther impenitent and under conviction, to be binding on her, so also a separaor in a state of grace under the gospel, tion has taken place between Christians
so far from promoting peace, as the and the law, in which they have beJew maintained, was to excite the mind come dead to it, and they are not now
to conflict, and anxiety, and distress. to attempt to draw their life and peace
Nearly all the peculiar opinions of the from it, but from that new source with
Jews the apostle had overthrown in the which they Are connected by the gosprevious argument. He here gives the pel. ver. 4. ~ For I speak to them,
finishing stroke, and shows that the &c. Probably the apostle refers here
tendency of the law, as a practical mat- more particularly to the Jewish mem.
ter, was every where the same. It was bers of the Roman church, who were
not infact to produce peace, but agita- qualified particularly to understand the
tion, conflict, distress. Yet this was nature of the law, and to appreciate
not the fault of the law, which was in the argument. That there were many
itself good, but of sin. ver. 7-24. I Jews in the church at Rome has been
regard this chapter as not referring ex- shown (see Introduction); but the ilclusively to Paul in a state of nature, lustration has no exclusive reference to
or of grace. The discussion is con- them. The law to which he appeals is
ducted without particular reference to sufficiently general to make the illusthat point. It is rather designed to tration intelligible to all men. ~ That
group together the actions of a man's the law. The immediate reference here
life, whether in a state of conviction for is probably to the Mosaic law. But
sin or in a state of grace, and to show what is here affirmed is equally true
that the effect of the law is every where of all laws. ~ Hath dominion. Greek,
substantially the same. It equally fails Rules; exercises lordship. The law is
every-where in producing peace and here personified, and represented as
sanctification. The argument of the setting up a lordship over a man, and
Jew respecting the efficacy of the law, exacting obedience. ~ Over a man.
and its sufficiency for the condition of Over the man who is under it. ~.s
man, is thus overthrown by a succession long as he liveth. The Greek here may
of proofs relating to justification, to par- mean either "as HE liveth," or as as IT
don, to peace, to the evils of sin, and liveth," i. e. the law. But our translato the agitated and conflicting moral tion has evidently expressed the sense.
elements in man's bosom. The effect The sense is, that death releases a man
is every where the same. The deft- from the laws by which he was bound
ciency is apparent in regard to A.LL the in life. It is a general principle, relat
great interests ot man. And having ing to the laws of the land, the law of
shown this, the apostle and the reader a parent, the law of a contract, &c,
are prepared for the language of tri- This general principle the apostle proumph and gratitude, that deliverance ceeds to apply in regard to the law of
from all these evils is to be traced to God.
ths gospel of Jesus Christ tie Lord. 2 For the woman. This verse is a
cb. vii. 25; viii specific illustration of the general prin
A. D. 60.] CHAPTER VII. 145
dead, she is loosed from the law law; so that she is no adulteress,
of her husband. though she be married to another
3 So then, if, while a her hus- man.
band liveth, she be married to 4 Wherefore, my brethren, ye
another man, she shall be called also are become dead to the lawb
an adulteress: but if her husband by the body of Christ: that ye
be dead, she is free from that should be married to another,
a Matt.5.32. L Ga.5.1S.
ciple in ver. 1, that death dissolves whether by the wife the apostle meant
those connexions and relations which to denote the old man, or the Christian,
make law binding in life. It is a sim- &c. The meaning is, as death dis.
ple illustration; aid if this had been solves the connexion between a wife
kept in mind, it would have saved much and her husband, and of course the
of the perplexity which has been felt obligation of the law resulting from
by many commentators, and much of that connexion, so the death of the
their wild vagaries in endeavouring to Christian to the law dissolves that
show that "men are the wife, the law connexion, so far as the scope of the
the former husband, and Christ the argument here is concerned, and prenew one:" or that "the old man is the pares the way for another union, a
wife, sinful desires the husband, sins union with Christ, from which a new
the children." Beza. (See Stuart.) and more efficient obligation results.
Such expositions are sufficient to hum- The design is to show that the new
ble us, and to make us mourn over connexion would accomplish more imthe puerile and fanciful interpretations portant effects than the old. rT Ye also
which even wise and good men often are become dead to the law. Notes, ch.
give to the Bible. r Is bound by the vi. 3, 4, 8. The connexion between us
law, &c. See the same sentiment in and the law is dissolved, so far as the
1 Cor. vii. 39. r To her husband. scope of the apostle's argument is con.
She is united to him; and is under his cerned. He does not say that we are
authority as the head of the household. dead to it, or released from it as a rule
To him is particularly committed the of duty, or as a matter of obligation to
headship of the family, and the wife is obey it; for there neither is, nor can
subject to his law, in the Lord. Eph. be, any such release, but we are dead
v. 22. 33. ~r She is loosed, &c. The' to it as a way of justification and sanchusband has no more authority. The tification. In the great matter of acconnexion from which obligation re- ceptance with God, we have ceased to
suited is dissolved. rely on the law, having become dead
3. So then if, &c. Comp. Matt. v. to it, and having embraced another
32. ~ She shall be called. She will plan. T By the body of Christ. That
be. The word used here (Xp.r/ar&u) is, by his body crucified; or in other
is often used to denote being called by words, by his death. Comp. Eph.
an oracle, or by divine revelation. But ii. 15, " Having abolished in his flesh
it is here employed in the simple sense the enmity," &c. i. e. by his death.
of being commonly called, or of being Col. i. 22, " In the body of his flesh
so regarded. through death," &c. ii. 14. 1 Pet. ii.
4. Wherefore. This verse contains 24, "Who bare our sins in his own
an application of the illustration in the body on the tree." The sense is, theretwo preceding. The idea there is, fore, that by the death of Christ as an
that death dissolves a connexion from atoning sacrifice; by his suffering for
which obligation resulted. This is the us that which would be sufficient to
single point ofthe illustration, and con. meet the demands of the law; by his
sequently there is no need of inquiring taking our place, he has released us
N
146 ROMANS. [A. D. 60.
even to him who is raised from the flesh, the motions l of sins, which
dead, that we should bring forth were by the law, did work in our
fruita unto God. members, to bring forth fruit'
5 For when we were in b the unto death.
a Gal.5.22. b Rom.8,S,9. I passions, c c.G.21.
from the law as a way of justification; the law was applied to the corrupt
freed us from its penalty; and saved us mind of man, it produced this agitation
from its curse. Thus released, we are and conflict. Even in the Christian's
at liberty to be united to the law of mind it produced this agitation (ver.
him who has thus bought us with his 14-24), as it had done and would do
blood. ~T That ye should be married in the mind of a sinner under convicto another. That you might be united tion (ver. 7-12), and consequently
to another, and come under his law. there was no hope of release but in the
This is the completion of the illustra- delivering and sanctifying power of
tion in ver. 2, 3. As the woman that the gospel (ver. 25. ch. viii. 1-3).
is freed from the law of her husband ~ In the flesh. Unconverted; subject
by his death,when married again comes to the controlling passions and propen.
under the authority of another, so we sities of a corrupt nature. Comp. ch.
who are made free from the law and viii. 8, 9. The connexion shows that
its curse by the death of Christ, are this must be the meaning here, and the
brought under the new law of fidelity design of this illustration is to show
and obedience to him with whom we the effect of the law before a man is
are thus united. The union of Christ converted (ver. 5-12). This is the
and his people is not unfrequently obvious meaning, and all the laws of
illustrated by the most tender of all interpretation require us so to underearthly connexions, that of a husband stand it. iT The motions of sins (ra
and wife. Eph. v. 23-30. Rev. xxi. 7raerlpara). This translation is unhlap-'9, I will show thee the bride, the py. The expression " motions of sins"
Lamb's wife." xix. 7. ~ Even to him conveys no idea. The original means
who is raised, &c. See the force of simply the passions, the evil affecthis explained, ch. vi. 8.'F That we tions, the corrupt desires. See the
should bring forth fruit unto God. margin. The expression, passions of
That we should live a holy life. This sins, is a Hebraism meaning sinful pas.
is the point and scope of all this illus- sions, and refers here to the corrupt
tration. The new connexion is such as propensities and inclinations of the
will make us holy. It is also implied unrenewed heart. ~ Which were by
that the tendency of the law was only the law. Not that they were originated
to bring forth fruit unto d&6th (ver. 5), or created by the law; for a law does
and that the tendency of the gospel is not originate evil propensities, and a
to make man holy and pure. Comp. holy law would not cause sinful pas.
Gal. v. 22, 23. sions; but they were excited, called
5. For when, &c. The illustration up, inflamed by the law, which forbids
in this verse and the following is de- their indulgence.'~ Did work in our
signed to show more at length the effect members. In our body; that is, in us.
of the law, whenever and wherever ap- Those sinful propensities made use of
plied; whether in a state of nature or our members as instruments, to secure
of grace. It was always the same. It gratification. Note, ch. vi. 12, 13.
was the occasion of agitation and con- Comp. ver. 23. ~ To bring forth fruit
flict in a man's own mind. This was unto death. To produce crime, agitatrue when a sinner was under convic- tion, conflict, distress, and to lead to
tion; and it was true when a man was death. We were brought under the
a Christian. In all circumstances where dominion of death; and the conse
A. D. 60.] CHAPTER VII. 147
6 But now we are delivered rit, and not in the oldness of the
from the law,1 that being dead latter.
wherein we were held; that we 7 What shall we say then?
should serve in newness of spi- Is the law sin? God forbid.
1 or, being dead to that.
quence of the indulgence of those pas- under the former dispensation. (2.)
sions would be fatal. Comp. Note, ch. That it was to be of a spiritual nature,
vi. 21. as distinguished from that practised by
6. But now. Under the gospel. the Jews. Comp. 2 Cor. iii. 6. Note,
This verse states the consequences of Rom. ii. 28, 29. The worship required
the gospel, in distinction from the under the gospel is uniformly described
effects of the law. The way in which as that of the spirit and the heart,
this is accomplished, the apostle illus- rather than that of form and ceremony.
trates more at length in ch. viii. with John iv. 23, "The true worshippers
which this verse is properly connected. shall worship the Father in spirit and
The remainder of ch. vii. is occupied in truth." Phil. iii. 3 ~T And not in
in illustrating the statement in ver. 5 the oldness of the letter. Not in the
of the effects of the law; and after old letter. It is implied here in this,
having shown that its effects always (1.) That the form of worship here
were to increase crime and distress, he described pertained to an old dispensais prepared in ch. viii. to take up the tion that had now passed away; and
proposition in this verse, and to show (2.) That that was a worship that was
the superiority of the gospel in pro- in the letter. To understand this, it is
ducing peace. T[ We are delivered. necessary to remember that the law
We who are Christians. Delivered which prescribed the forms of worship
from it as a means of justification, as a among the Jews, was regarded by the
source of sanctification, as a bondage apostle as destitute of that efficacy and
to which we were subjected, and which power in renewing the heart which he
tended to produce pain and death. It attributed to the gospel. It was a serdoes not mean that Christians are freed vice consisting in external forms and
from it as a rule of duty. ~f That being ceremonies; in the offering of sacri.
dead. Margin, "Being dead to that." fices and of incense, according to the
There is a variation here in the MSS. literal requirement of the law rather
Some read it, as in the text, as if the than the sincere offering of the heart.
law was dead; others, as in the margin, 2 Cor. iii. 6, "The letter killeth; the
as if we were dead. The majority is in spirit giveth life." John vi. 63. Heb. x.
favour of the reading as in the margin; 1-4; ix. 9, 10. It is not to be denied
and the connection requires us to under- that there were many holy persons unstand it in this sense. So the Syriac, der the law, and that there were many
the Arabic, the Vulgate, ZEthiopic. spiritual offerings presented, but it is at
The sentiment here, that we are dead the same time true that the great masf
to the law, is that which is expressed of the people rested in the mere form
in ver. 4. iT Wherein we were held. and that the service offered was th.
That is. as captives, or as slaves. We mere service of the letter, and not of
were Leld in bondage to it, ver. 1. the heart. The main idea is, that the
~1 That we should serve. That we may services under the gospel are purely and
now serve or obey God. ~r In newness entirely spiritual, the offering of the
of spirit. In a new spirit; or in a new heart, and not the service rendered by
and spiritual manner. This is a form external forms and rites.
of expression implying, (1.) That 7. What shall we say then? The
their service under the gospel was to objection which is here urged is one
be of a new kind, differing from that that would very naturally rise, and
148 ROMANS. [A. D. 60.
Nay, I had not a known sin, but lust,' except the law had said
by the law: for I had not known b Thou shalt not covet.
a c.3.20. 1 or, concupiscence. b Ex.20.17
which we may suppose would be urged affirm, that he had not understood thai
with no slight indignation. The Jew certain things were sinful unless they
would ask, "Are we then to suppose had been forbidden; and having stated
that the holy law of God is not only this, he proceeds to another thing, to
insufficient to sanctify us, but that it is show the effect of their being thus forthe mere occasion of increased sin? bidden on his mind. He was not mereIs its tendency to produce sinful pas- ly acquainted abstractly with the nasions, and to make men worse than pure and existence of sin, with what
they were before?" To this objection constituted crime because it was forthe apostle replies with great wisdom, bidden, but he was conscious of a cerby showing that the evil was not in the tain effect on his mind resulting from
law, but in man; that though these this knowledge, and from the effect of
effects often followed, yet that the law strong, raging desires when thus reitself was good and pure. T Is the strained. ver. 8, 9. E~ For I had not
law sin? Is it sinful? Is it evil? For known lust. I should not have been
if, as it is said in ver. 5, the sinful acquainted with the nature of the sin
passions were "by the law," it might of covetousness. The desire might have
naturally be asked whether the law existed, but he would not have known
itself was not an evil thing? F God it to be sinful, and he would not have
forbid. Note, ch. iii. 4. ~1 Nay, I experienced that raging, impetuous,
had not known sin. The word trans- and ungoverned propensity which he
lated nay (aAXa) means more properly did when he found it to be forbidden.
but; and this would have more correctly Man without law might have the strong
expressed the sense,'I deny that the feelings of desire. He might covet that
law is sin. My doctrine does not lead which others possessed. He might take
to that; nor do I affirm that it is evil. property, or be disobedient to parents;
I strongly repel the charge; BUT, not- but he would not know it to be evil. The
withstanding this, I still maintain that law fixes bounds to his desires, and
it had an effect in exciting sins, yet so teaches him what is right and what is
as that I perceived that the law itself wrong. It teaches him where lawful
was good.' ver. 8-12. At the same indulgence ends, and where sin begins.
time, therefore, that the law must be The word " lust " here is not limited as
admitted to be the occasion of exciting it is with us. It refers to all covetous
sinful feelings, by crossing the inclina- desires; to all wishes for that which
tions of the mind, yet the fault was not is forbidden us. T Except the law haa
to be traced to the law. The apostle said. In the tenth commandment. Ex.
in these verses refers, doubtless, to the xx. 17. ~r Thou shalt not covet. This is
state of his mind before he found that the beginning of the command, and all
peace which the gospel furnishes by the rest is implied. The apostle knew
the pardon of sin. ~ But by the law. that it would be understood without
ch. iii. 20. By the law here, the apos- repeating the whole. This particular
tie has evidently in his eye every law commandment he selected because it
of God, however made known. He was more pertinent than the others to
means to say that the effect which he his purpose. The others referred pardescribes attends all law, and this effect ticularly to external actions. But his
he illustrates by a single instance object was to show the effect of sin on
drawn from the tenth commandment. the mind and conscience. He there.
When he says that he should not have fore chose one that referred particu
known sin, he evidently means to larly to the desires of the heart.
A. D. 60.1 CHAPTER VII. 149
8 But sin, taking occasion by me all manner of concupiscence.
the commandment, wrought in For without the law, sin was dead.
8. But sin. To illustrate the effect pensities until someobject is presented
of the law on the mind, the apostle in that calls them forth into decided
this verse depicts its influence in ex- action. The occasion which called
citing to evil desires and purposes. these forth in the mind of Paul was
Perhaps nowhere has he evinced more the law crossing his path, and irritaconsummate knowledge of the human ting and exciting the native strong
heart than here. He brings an illustra- inclinations of the mind. T By the
tion that might have escaped most per- commandment. By all law appointed
sons, but which goes directly to es- to restrain and control the mind.
tablish his position that the law is'I Wrought in me. Produced or workinsufficient to promote the salvation of ed in me. The word used here means
man. Sin here is personified. It means often to operate in a powerful and effinot a real entity; not a physical sub- cacious manner. (Doddridge.) ~ All
sistence; not something independent of manner of. Greek, "All desire." Every
the mind, having a separate existence, species of unlawful desire. It was not
and lodged in the soul, but it means the confined to one single desire, but excorrupt passions, inclinations, and de- tended to every thing which the law
sires of the mind itself. Thus we say declared to be wrong. ~ Concupisthat lust burns, and ambition rages, cence. Unlawful or irregular desire.
and envy corrodes the mind, without Inclination for unlawful enjoyments.
meaning that lust, ambition, or envy The word is the same which in ver. 7
are any independent physical subsist- is rendered lust. If it be asked in what
ences, but meaning that the mind that way the law led to this, we may reply
is ambitious, or envious, is thus ex- that the main idea here is, that oppocited. r Taking occasion. The word sition by law to the desires and pasoccasion (aIopOiv) properly denotes sions of wicked men only tends to inany material, or preparation for accom- flame and exasperate them. This is the
plishing any thing; then any opportu- case with regard to sin in every form.
nity, occasion, &c. of doing it. Here it An attempt to restrain it by force; to
means that the law was the exciting denounce it by laws and penalties; to
cause of sin; or was that which called cross the path of wickedness; only
the sinful principle of the heart into tends to irritate, and to excite into
exercise. But Jbr this, the effect living energy, that which otherwise
here described would not have existed. would be dormant in the bosom. This
Thus we say that a tempting object it does, because, (1.) It crosses the
of desire presented is the exciting cause path of the sinner, and opposes his inof covetousness. Thus an object of tention, and the current of his feelings
ambition is the exciting cause of the and his life. (2.) The law acts the
principle of ambition. Thus the pre- part of a detector, and lays open to
sentation of wealth, or of advantages view that which was in the bosom, but
possessed by others which we have not, was concealed. (3.) Such is the depth
may excite covetousness, or envy. Thus and obstinacy of sin in man, that the
the fruit presented to Eve was the ex- very attempt to restrainoftenonlyserves
citing cause of sin; the wedge of gold to exasperate, and to urge to greater
to Achan excited his covetousness. deeds of wickedness. Restraint by law
Had not these objects been presented, rouses the mad passions; urges to
the evil principles of the heart might greater deeds of depravity; makes the
have slumbered, and never have been sinner stubborn, obstinate, and more
called forth. And hence no men under- desperate. The very attempt to set up
stand the full force of their native pro- authority over him throws him into a
N 2
150 ROMANS. [A. D. 60
9 For I was alive without the mandment came, sin revived, and
law once: but when the corn- I died.
posture of resistance, and makes him a sages are quoted from Tholuck.) See
party, and excites all the feelings of also Prov. ix. 17, "Stolen waters are
party rage. Any one may have wit- sweet, and bread eaten in secret is plea.
aessed this effect often on the mind of sant." If such be the effect of the law,
a wicked and obstinate child. (4.) This then the inference of the apostle is unis particularly true in regard to a sin- avoidable, that it is not adopted to save
ner. He is calm often, and apparently and sanctify man.' For without the
tranquil. But let the law of God be law. Before it was given; or where
brought home to his conscience, and it was not applied to the mind.'T Sin
he becomes maddened and enraged. was dead. It was inoperative, inacHe spurns its authority, yet his con- tive, unexcited. This is evidently in a
science tells him it is right; he attempts comparative sense. The connexion reto throw it off, yet trembles at its pow- quires us to understand it only so far
er; and to show his independence, or as it was excited by the law. Men's
his purpose to sin, he plunges into passions would exist; but without law
iniquity, and becomes a more dread- they would not be known to be evil,
ful and obstinate sinner. It becomes and they would not be excited into
a struggle for victory; and in the con- wild and tumultuous raging.
troversy with God he resolves not to be 9. For I. There seems to be no
overcome. It accordinglyhappensthat doubt that the apostle here refers to his
many a man is more profane, blasphe- own past experience. Yet in this he
mous and desperate when under convic- speaks the sentiment of all who are untion for sin than at other times. In revi- converted, and who are depending on
vals of religion it often happens that men their own righteousness. El Wasalive.
evince violence, and rage, and cursing, This is opposed to what he immediwhich they do not in a state of spirit- ately adds respecting another state, in
ual death in the church; and it is often which Ihe was when he died. It must
a very certain indication that a man is mean, therefore, that he had a certain
under conviction for sin when he be- kind of peace; he deem.ed himself se.
comes particularly violent, and abusive, cure; he was free from the convictions
and outrageous in his opposition to of conscience and the agitations of
God. (5.) The effect here noticed by alarm. The state to which he refers
the apostle is one that has been observ- here must be doubtless that to which
ed at all times, and by all classes of he himself elsewhere alludes, when he
writers. Thus Cato says (Livy, xxxiv. deemed himself to be righteous, depend4), "' Do not think, Romans, that it will ing on his own works, and esteeming
be hereafter as it was before the law himself to be blameless. Phil. iii.4-6.
was enacted. It is more safe that a Acts.xdii. I; xxvi. 4, 5.. It means
bad man should not be accused, than that he was then free from those agitathat he should be absolved; and luxury tions and alarms which he afterwards
not excited would be more tolerable experienced when hewasbrought under
than it will be now, by the very chains conviction for sin. At that time, though
irritated and excited as a wild beast." he had the law, and was- attempting to
Thus Seneca says (de Clementia, i. 23), obey it, yet lie was unacquainted with
"Parricides began with thelaw." Thus its spiritual and holy nature. He aimHorace (Odes, i. 3), The human race, ed at externial conllrmity. its claims
bold to endure all things, rushes through on the heart were unfelt. This is the
forbidden crimes." Thus Ovid (Amor. condition of every self-confident siniii. 4), "We always endeavour to ob- h ner, and of every one who is unawatain that which is forbidden, and desire kened. I WithouA the law. Not that
that which is denied." (These pas- Paul was ever realhv without the law.
A. D. 60.] CHAPTER VII. 151
10 And the commandment, which was ordained to life, I
a Ezek.20. l,&c found to be unto death.
that is, without the law of Moses; but self-confident and secure, but that by
he means before the law was applied to the commandment he was stricken
his heart in its spiritual meaning, and down and humbled, his self-confidence
with power. ~ But when the corn- was blasted, and his hopes were prosmandment came. When it was ap- trated in the dust. Perhaps no words
plied to the heart and conscience. This would better express the humble, subis the only intelligible sense of the ex- dued, melancholy, and helpless state of
pression; for it cannot refer to the time a converted sinner than the expressive
when the law was given. iVhen this phrase "I died." The essential idea
was, the apostle does not say. But the here is, that the law did not answer the
expression denotes whenever it was so purpose which the Jew would claim
applied; when it was urged with power for it, to sanctify the soul and to give
and efficacy on his conscience, to con- comfort, but that all its influence on
trol, restrain, and threaten him, it pro- the heart was to produce aggravated,
duced this effect. We are unacquaint- unpardoned guilt and wo.
ed with the early operations of his 10. And the commandment. The
mind, and with his struggles against law to which he had referred before.
conscience and duty. We know enough Which was ordained to life. Which
of him before conversion, however, to was intended to produce life, or happibe assured that he was proud, impetu- ness. Life. here stands opposed to
ous, and unwilling to be restrained. death, and means felicity, peace, eterSee Acts viii. ix. In the state of his nal bliss. Note, John iii. 36. When
self-confident righteousness and impe- the apostle says that it was ordained to
tuosity of feeling, we may easily sup- life, he probably has reference to the
pose that the holy law of God, which numerous passages in the Old Testa.
is designed to restrain the passions, to i ient which speak of the law in this
humble the heart, and to rebuke pride, manner. Lev. xviii. 5, "Ye shall keep
would produce only irritation, and im- my statutes and my judgments; which
patience of restraint and revolt. S Sin if a man do, he shall live in them."
revived. Lived again. This means Ezek. xx. 11. 13.21; xviii. 9. 21. The
that it was before dormant (ver. 8), but meaning of these passages, in connexwas now quickened into new life. The ion with this declaration of Paul, may
word is usually applied to a renewal of be thus expressed: (1.) The law is
life (Rom. xiv. 19. Luke xv. 24, 32) good; it has no evil, and is itself fitted
but here it means substantially the same to produce no evil. (2.) If man was
as the expression in ver. 8, " Sin..... pure, and it was obeyed perfectly, it
wrought in me all manner of concupis- would produce life and happiness only.
cence." The power of sin, which was On those who have obeyed it in heabefore dormant, became quickened and ven, it has produced only happiness.
active. T I died. That is, I was by (3.) For this it was ordained; it is
it involved in additional guilt and mi- adapted to it; and when perfectly obeysery. It stands opposed to "I was ed, it produces no other effect. But,
alive," and must mean the opposite of (4.) Man is a sinner; he has not
that; and evidently denotes that the obeyed it; and in such a case the law
effect of the commandment was to bring threatens wo. It crosses the inclination
him under what he calls death (comp. of man, and instead of producing peace
ch. v. 12, 14, 15); that is, sin reigned, and life, as it would on a being perand raged, and produced its withering fectly holy, it produces only wo and
and condemned effects; it led to aggra- crime. Thle law of a parent may be
vated guilt and misery. The sense may good, and may be appointed to probe thus expressed-that before, he was mote the happiness of his children; it
152 ROMANS. LA. D. 60.
11 For sin, taking occasion by and the commandment holy, and
the commandment, deceived me, just, and good.
and by it slew me. 13 Was then that which is
12 Wherefore the law a is holy; good made death unto me? God
a Ps.19.7-9.
maybe admirably fitted to it if all were Or as a fool to the correction of the
obedient; yet in the family there may stocks;
be one obstinate, self-willed, and stub- Till a dart strike through his liver,
born child, resolved to indulge his evil As a bird hasteth to the snare."
passions, and the results to him would ~ By it. By the law. ver. 8. ~ Slew
be wo and despair. The command- me. Meaning the same as " I died."
ment, which was ordained fdr the good ver. 8.
of the family, and which' would be 12. VWherefore. Sd that. The conadapted to promote their welfare, he elusion to which we come is, that the
alone, of all the number, would find to law is not to be blamed, though these
be unto death. ~ I found. It was to are its effects under existing circumme. It produced this effect. ~ Unto stances. The source of all this is not
death. Producing aggravated guilt and the law, but the corrupt nature of man.
condemnation. ver. 9. The law is good; and yet the position
11. For sin. This verse is a repeti- of the apostle is true, that it is not adapttion, with a little variation, of the sen- ed to purify the heart of fallen man. Its
timent in ver. 8. T Deceived me. The tendency is to excite increased guilt,
word here used properly means to lead conflict, alarm, and despair. This verse
or seduce from the right way; and contains an answer to the question in
then to deceive, solicit to sin, cause to ver. 7, " Is the law sin?"' Is holy.
err from the way of virtue. Rom. xvi. Is not sin. Comp. ver. 7. It is pure in
18. 1 Cor. iii. 18. 2 Cor. xi. 3, "' The its nature. ~ And the command7ment.
serpent beguiled Eve through his sub- The word commandment is here synotilty." 2 Thess. ii. 3. The meaning nymous with the law. It properly
here seems to be, that his corrupt and means that which is enjoined. 91 Holy.
rebellious propensities, excited by the Pure. ~ Just. Righteous in its claims
law, led him astray; caused him more and penalties. It is not unequal in its
and more to sin; practised a species of exactions. 9S Good. In itself good; and
deception on him by urging him on in its own nature tending to produce
headlong, and without deliberation, into happiness. The sin and condemnation
aggravated transgression. In this sense, of the guilty is not the fault of the
all sinners are decived. Their passions law. If obeyed, it would produce hapurge them on, deluding them, and lead- piness every where. See a most beauing them farther and farther from hap- tiful description of the law of God in
piness, and involving them, before they Ps. xix. 7-11i.
are aware, in crime and death..No 13. TWas then that which is good,
being in the universe is more deluded &c. This is another objection, which
than a sinner in the indulgence of evil the apostle proceeds to answer.- The
passions. The description of Solomon objection is this,'Can it be possible that
in a particular case will apply to all. that which is admitted to be good and
Prov. vii. 21-23. pure, should be changed into evil? Can
"With much fair speech she caused him that which tends to life, be made death
to yield, to a man?' In answer to this, the aposWith the flattering of her lips she forced tle repeats that the fault was not in the
him. law, but was in himself, and in his sinful
He goeth after her straightway, propensities. l Made death. ver. 8, 10.
As an ox goeth to the slaughter It God forbid. Note, ch. iii. 4. ~ But
A. D. 60.] CHAPTER VII. 158
forbid. But sin, that it might the commandment might become
appear sin, working death in me exceeding sinful.
by that which is good; that sin by 14 For we know that the law
sin. This is a personification of sin as himself. (2.) Because it is one part
in ver. 8.'f That it might appear sin. of God's plan to develope the secret feel-'hat it might develope its true na- ings of the heart, and to show to all
Lure, and no longer be dormant in the creatures what they are. (3.) Because
mind. The law of God is often ap- only by knowing this, will the sinner
plied to a man's conscience, that he be induced to take a remedy, and strive
may see how deep and desperate is his to be saved. God often thus suffers
depravity. No man knows his own men to plunge into sin; to act out
heart until the law thus crosses his path, their nature, that they may see themand shows him what he is. ST By the selves, and be alarmed at the consecommandment. Note, ver. 8. V Mlight quences of their own crimes.
become exceeding sinful. In the origi- 14. The remainder of this chapter
nal this is a very strong expression, has been the subject of no small degree
and is one of those used by Paul to of controversy. The question has been
express strong emphasis, or intensity whether it describes the state of Paul
(Kca, iavgpitoXiv). By hyperboles. In before his conversion, or afterwards. It
an excessive degree; to the utmost is not the purpose of these Notes to
possible extent. 1 Cor. xii. 31. 2 Cor. enter into controversy, or into extended
i. 8; iv. 7; xii. 7. Gal. i. 13. The phrase discussion. But after all the attention
occurs in each of those places. The which I have been able to give to this
sense here is, that by the giving of the passage, I regard it as describing the
command, and its application to the state of a man under the gospel, as
mind, sin was completely developed; descriptive of the operations of thl
it was excited, inflamed, aggravated, mind of Paul subsequent to his con.
and showed to be excessively malig- version. This interpretation is adopted
nant and deadly. It was not a dor- for the following reasons: (1.) Because
mant, slumbering principle; but it was it seems to me to be the most obvious.
awfully opposed to God and his law. It is that which will strike plain men
Calvin has well expressed the sense: as being the natural meaning; men
" It was proper that the enormity of who have not a theory to support, and
sin should be revealed by the law; be- who understand language in its usual
cause unless sin should break forth by sense. (2.) Because it agrees with
some dreadful and enormous excess the design of the apostle, which is to
(as they say), it would not be known to show that the law is not adapted to
be sin. This excess exhibits itself the produce sanctification and peace. This
more violently, while it turns life into he had done in regard to a man before
death." The sentiment of the whole he was converted, If this relates to the
is, that the tendency of the law is to same period, then it is a useless disexcite the dormant sin of the bosom cussion of a point already discussed.
into active existence, and to reveal its If it relates to that period also, then
true nature. It is desirable that that there is a large field of action, including
should be done, and as that is all that the whole period after a man's converthe law accomplishes, it is not adapted sion to Christianity, in which the questo sanctify the soul. To show that tion might still be unsettled, whether
this was the design of the apostle, it the law there might not be adapted to
is desirable that sin should be thus sanctify. The apostle therefore makes
seen in its true nature, because, (1.) thorough work with the argument, and
Man should be acquainted with his shows that the operation of the law is
true character. He should not deceive everywhere the same. (3.) Because
154 ROMANS. [A. D. 60
the expressions which occur are such the fourteenth verse, and unto the end
as cannot be understood of an impeni- of the chapter, he uses the first person
tent sinner. See Notes on ver. 15, 22. singular, and the present tense, because
(4.) Because it accords with parallel he exhibits his own experience since
expressions in regard to the state of he becamea Christian and an apostle."
the conflict in a Christian's mind. (5.) ~T We know. We admit, it is a con.
Because there is a change made here ceded, well-understood point., T Thai
from the past tense to the present. In the law is spiritual. This does not
ver. 7, &c. he had used the past tense, mean that the law is designed to con.
evidently describing some former state. trol the spirit, in contradistinction from
In ver. 14 there is a change to the pre. the body, but it is a declaration show.
sent, a change inexplicable, except on ing that the evils of which he was
the supposition that he meant to de- speaking were not the fault of the law.
scribe some state different from that be- That was not, in its nature, sensual,
fore described. That could be no other corrupt, earthly, carnal; but was pure
than to carry his illustration forward in and spiritual. The effect described
showing the inefficacy of the law on a was not the fault of the law, but of the
man in his renewed state; or to show man, who was sold under sin. The
that such was the remaining depravity word spiritual is often thus used to deof the man, that it produced substan- note that which is pure and holy, in
tially the same effects as in the former opposition to that which is fleshly or
condition. (6.) Because it accords with carnal. Ch. viii. 5, 6. Gal. v. 16-23.
the experience of Christians, and not Theflesh is described as the source of
with sinners. It is just such language evil passions and desires: the spirit as
as plain Christians, who are acquainted the source of purity; or as that which
with their own hearts, use to express is agreeable to the proper influences of
their feelings. I admit that this last the Holy Spirit. ~ But I am. The
consideration is not by itself conclusive; present tense shows that he is describing
but if the language did not accord with himself as he was at the time of writthe experience of the Christian world, ing. This is the natural and obvious
it would be a strong circumstance construction, and if this be not the
against any proposed interpretation. meaning, it is impossible to account for
The view which is here expressed of his having changed the past tense
this chapter, as supposing that the pre- (ver. 7) to the present. T Carnal.
sent part (ver. 7-13) refers to a man Fleshly; sensual; opposed to spiritual.
in his unregenerate state, and that the This word is used because in the Scripremainder describes the effect of the tures the Jfesh is spoken of as the
law on the mind of a renewed man, source of sensual passions and prowas adopted by studying the chapter pensities. Gal. v. 19-21. The sense
itself without aid from any writer. Iam is, that these corrupt passions still rehappy, however, to find that the views tained a strong and withering and disthus expressed are in accordance with tressing influence over the mind. The
those of the late Rev. Dr. J. P. Wilson, renewed man is exposed to temptatlian whom, perhaps, no man was ever tions from his strong native appetites;
better qualified to interpret the Scrip- and the power of these passions,
tures. He says, "In the fourth verse, strengthened by long habit before he
he (Paul) changes to the first person was converted, has travelled over into
plural, because he intended to speak of religion, and they continue still to inthe former experience of Christians, fuence and distress him. It does not
who had been Jews. In the seventh mean that he is wholly under their inverse, he uses the first person singular, fluence; but that the tendency of his
but speaks in the past tense, because natural inclinations is to indulgence.
he describes his own experience when I Sold under sin. This expression is
he was an unconverted Pharisee. In often adduced to show that it cannot
A. D. 60.] CHAPTER VII. 155
is spiritual; but I am carnal, sold allow 1 not: for what I would,
under sin. that do I not; but what I hate,
15 For that which I do, I that do I.
a Kings 17.17. 1 kno7w.
oe of a renewed man that the apostle is I For what I would. That which I
speaking. The argumentis,that it can- approve; and which is my prevailing
not be affirmed of a Christian that he is and established desire. What I would
sold under sin. A sufficient answer to wish always to do.' But what 1
this might be, that, IN FACT, this is the hate. What I disapprove of: what is
very language which Christians often contrary to my judgment; my prevailnow adopt to express the strength ofthat ing inclination; my established princinative depravity against which they. pies of conduct. ~ That do I. Under
struggle, and that no language would the influence of sinful propensities, and
better express it. It does not mean carnal inclinations and desires. This
that they choose or prefer sins. It represents the strong native propensity
strongly implies that the prevailing to sin; and even the power of corbent of their mind is against it, but rupt propensity under the restraining
that such is its strength that it brings influence of the gospel. On this rethem into slavery to it. The expres- markable and important passage we
sion here used, "sold under sin," is may observe, (1.) That the prevailing
" borrowed from the practice of selling propensity; the habitual fixed inclinacaptives taken in war, as slaves." tion of the mind of the Christian, is to
(Stuart.) It hence means to deliver in- do right. The evil course is hated; the
to the power of any one, so that he shall right course is loved. This is the chabe dependent on his will and control. racteristic of a pious mind. It distin(Schleusner.) The emphasis is not on guishes a holy man from a sinner. (2.)
the word sold, as if any act of selling The evil which is done is disapproved;
had taken place, but the effect was as is a source of grief; and the habitual
if he had been sold; i. e. he was sub- desire of the mind is to avoid it, and
ject to it, and under its control, and it be pure. This also distinguishes the
means that sin, contrary to the prevail- Christian from the sinner. (3.) There
ing inclination of his mind (ver. 15- is no need of being embarrassed here
17), had such an influence over him with any metaphysical difficulties or
as to lead him to commit it, and thus inquiries how this can be; for (a) it is
to produce a state of conflict and grief. in fact the experience of all Christians.
ver. 19-24. The verses which follow The habitual, fixed inclination and dethis are an explanation of the sense, sire of their minds is to serve God.
and of the manner in which he was They have a fixed abhorrence of sin;
"sold under sin." and yet they are conscious of imper15. For that which I do. That is, fection, and error, and sin, that is the
the evil which I do, the sin of which source of uneasiness and trouble. The
I am conscious, and which troubles strength of natural passion may in an
me. T I allow not. I do not approve; unguarded moment overcome them.
I do not wish it; the prevailing bent The power of long habits of previous
of my inclinations and purposes is thoughts may annoy them. A man
against it. Greek, "I know not." See who was an infidel before his converthe margin. The word know, however, sion, and whose mind was filled with
is sometimes used in the sense of ap- skepticism, and cavils, and blasphemy,
proving. Prov. ii. 24, "Which have will find the effect of his former habits
not known [approved] the depths of of thinking lingering in his mind, and
Satan." Comp. Ps. ci. 4, " I will not annoying his peace for years. These
know a wicked person" Jer. i. 5. thoughts will start up with the rapidity
156 ROMANS. [A. D. 60.
16 If then I do that which I 17 Now then it is no more I that
would not I consent unto the law, do it, but sin that dwelleth in
that it is good. me.
of the lightning. Thus it is with every 16. I consent unto the law. The
vice and every opinion. It is one of very struggle with evil shows that it
the effects of habit. " The very passage is not loved, or approved, but that the
of an impure thought through the law which condemns it is really loved.
mind leaves pollution behind it," and Christians may here find a test of their
where sin has been long indulged, it piety. The fact of struggling against
leaves its withering, desolating effect evil,-the desire to be free from it, and
on the soul long after conversion, and to overcome it, the anxiety and grief
produces that state of conflict with which it causes,-is an evidence that we
which every Christian is familiar. (b) do not love it, and that therefore we
An effect somewhat similar is felt by are the friends of God. Perhaps noall men. All are conscious of doing thing can be a more decisive test of
that, under the excitement of passion piety than a long-continued and painful
and prejudice, which their conscience struggle against evil passions and deand better judgment disapprove. A sires in every form, and a panting of
conflict thus exists, which is attended the soul to be delivered from the power
with as much metaphysical difficulty and dominion of sin.
as the struggle in the Christian's mind 17. It is no more I that do it. This
referred to here. (c) The same thing is evidently figurative language, for it
was observed and described in the writ- is really the man that sins when evil
ings of the heathen. Thus Xenophon is committed. But the apostle makes
(Cyrop. vi. 1), Araspes, the Persian, a distinction between sin and that
says in order to excuse his treasonable which he intends by the pronoun I.
designs, "Certainly I must have two by the former he evidently means his
souls; for plainly it is not one and the corrupt nature. By the latter he refers
same which is both evil and good; and to his renewed nature, his Christian
at the same time wishes to do a thing principles. He means to say that he
and not to do it. Plainly then, there are does not approve or love it in his pretwo souls; and when the good one pre- sent state, but that it is the result of his
vails, then it does good; and when the native propensities and passions. In
evilone predominates,then it does evil." his heart, and conscience, and habitual
So also Epictetus (Enchixid. ii. 26) feeling, he did not choose to commit
says, " He that sins does not do what sin, but abhorred it. Thus every Chrishe would, but what he would not, that tian can say that he does not choose to
lie does." With this passage it would do evil, but would wish to be perfect;
almost seem that Paul was familiar, that he hates sin, and yet that his corand had his eye on it when he wrote. rupt passions lead him astray. I But
So also the well-known passage iirom sin. PM;y corrupt passions and native
Ovid, Meta. vii. 9. propensities. f That dwelleth in me.
Aliudqae Cupido, Dwelling in me as its home. This is a
Mens aliud suadet. Video meliora, pro- strong expression, denoting that sin
boque, had taken up its habitation in the
Deteriora sequor. mind, and abode there. It had not been' Desire prompts to one thing, but the yet wholly dislodged. This expression
mind persuades to another. I see the stands in contrast with another that
good, and approve it, and yet pursue occurs, where it is said that " the Spirit
the wrong.'-See other passages of si- of God dwells" in the Christian. Rom.
milar import quoted in Grotius and viii. 9. 1 Cor. iii. 16. The sense is,
Tholuck. that he is strongly influenced by sin
A. D. 60.] CHAPTER VII. 157
18 For I know that in me I do not: but the evil which I
(that is, in my flesh) dwelleth would not, that I do.
no a good thing: for to will is 20 Now if I do that I would
present with me: but ilow to not, it is no more I that do it, but
perform that which is good I find sin that dwelleth in me.
not. 21 I find then a law, that
19 For the good that I would, when I would do good, evil is
a Gen. 6.5. b Gal.5.17.
on the one hand, and by the Spirit on and amidst the influences of the gosthe other? From this expression has pel. E To will. To purpose or intend
arisen the phrase so common among to do good. E Is present with me. I
Christians, in-dwelling sin. can do that. It is possible; it is in my
18. For I know. This is designed power. The expression may also imply
as an illustration of what he had just that it was near to him (rpdaieruai),
said, that sin dwelt in him. ~t That that is, it was constantly before him;
is, in myflesh. In my unrenewed na- it was now his habitual inclination and
ture; in my propensities and inclina- purpose of mind. It is the uniform,
tions before conversion. Does not this regular, habitual purpose of the Chrisqualifying expression show that in this tian's mind to do right. ~ But how.
discussion he was speaking of himself The sense would have been better reas a renewed man? Hence he is care- tained here if the translators had not
ful to imply that there was at that time introduced the wordhow. The difficulty
in him something that was right or was not in the mode of performing it,
acceptable with God, but that that did but to do the thing itself. ~ Ifind
not pertain to him by nature. Tr Dwell- not. I do not find it in my power; or I
eth. His soul was wholly occupied by find strong, constant obstacles, so that
that which was evil. It had taken en- I fail of doingit. The obstacles are not
tire possession. ~ No good thing. natural, but such as arise from long inThere could not be possibly a stronger dulgence in sin; the strong native pro.
expression of belief of the doctrine of pensity to evil.
total depravity. It is Paul's own re- 19. For the good, &c. This is sub.
presentation of himself: It proves that stantially a repetition of what is said in
his heart was wholly evil. And if this ver. 15. The repetition shows how full
was true of him, it is true of all others. the mind of the apostle was of the subIt is a good way to examine ourselves, ject; and how much inclined he was
to inquire whether we have such a to dwell upon it, and to place it in
view of our own native character as to every variety of form. It is not uncomsay that we know that in our flesh non for Paul thus to express his inthere dwelleth no good thing. The tense interest in a subject, by placing
sense here is, that so far as the flesh it in a great variety of aspects, even
was concerned, that is, in regard to his at the hazard of much repetition.
natural inclinations and desires, there 20 Now if I do, &c. This verse is
was nothing good; all was evil. This also a repetition of' what was said in
was true in his entire conduct before ver. 16, 17.
conversion, where the desires of the 21. I find then a law. There is
flesh reigned and rioted without con- a law whose operation I experience
trol; and it was true after conversion, whenever I attempt to do good. There
so far as the natural incilnations and have been various opinions about the
propensities of the flesh were concern- meaning of the word law in this place.
ed. All those operations in every state It is evident that is used here in a sense
were evil, and not the less evil because somewhat unusual. But it retains the
they are experienced under the light notion which commonly attaches to it
0
[58 ROMANS. [A. D. 60.
present awith me. of God after the inward "man.
22 For I delight bin the law 23 But I see another law in d
a Ps.65.3. Ps.l.2. c2Cor.4.16. 1 Pet.3.4. dc.6.13,19.
of that which binds, or controls. And the law; that his understanding was
though this to which he refers differs convinced that the law was good; but
from a law, inasmuch asit is notimposed never yet did it occur that an impenibya superior, which is the usual idea of tent sinner found emotions of pleasure
a law, yet it has so far the sense of law in the contemplation of the pure and
that it binds, controls, influences, or is spiritual law of God. If this expression
that to which he was subject. There can be applied to an unrenewed man,
can be no doubt that he refers here to there is, perhaps, not a single mark of
his carnal and corrupt nature; to the a pious mind which may not with
evil propensities and dispositions which equal propriety be so applied. It is the
were leading him astray. His represent- natural, obvious, and usual mode of
ing this as a law is in accordance with denoting the feelings of piety,an assent
all that he says of it, that it is servi- to the divine law followed with emotude, that he is in bondage to it, and tions of sensible delight in the contemthat it impedes his efforts to be holy plation. Conp. Ps. cxix. 97, "O how
and pure. The meaning is this,' I find love I thy law; it is my meditation all
a habit, a propensity, an influence of the day." Ps. i. 2, "But his delight is
corrupt passions and desires, which, in the law of the LORD." Ps. xix. 7when I would do right, impedes my 11. Job xxiii. 12. ~ In the law oJ
progress, and prevents my accomplish- God. The word law here is used in a
ing what I would.' Comp. Gal. v. 17. large sense to denote all the communi
Every Christian is as much acquainted cations which God had made to control
with this as was the apostle Paul. man. The sense is, that the apostle
~ Do good. Do right. Be perfect. was pleased with the whole. One mark
IT Evil. Some corrupt desire, or im- of genuine piety is to be pleased with
proper feeling, or evil propensity. T Is the whole of the divine requirements.
present with me. Is near; is at hand. IT After the inward man. In respect to
It starts up unbidden, and undesired. the inward man. The expression " the
It is in the path, and never leaves us, inward man" is used sometimes to debut is always ready to impede our note the rational part of man as opgoing, and to turn us from our good posed to the sensual; sometimes the
designs. Comp. Ps. lxv. 3, "Iniquities mind as opposed to the body (comp
prevail against me." The sense is, that 2 Cor. iv. 16. 1 Pet. iii. 4). It is
to do evil is agreeable to our strong thus used by the Greek classic writers.
natural inclinations and passions. Here it is used evidently in opposition
22 For I delight. The word used to a carnal and corrupt nature; to the
here (zvrviotat), occurs nowhere else evil passions and desires of the soul in
in the New Testament. It properly an unrenewed state; to what is called
means to rejoice with anyone; and ex- elsewhere " the old man which is corpresses not only approbation of the rupt according to the deceitful lusts."
understanding, as the expression, "I Eph. iv. 22. The "inward man" is
consent unto the law," in ver. 16, but elsewhere called "the nesw man" (Eph.
niore than that it denotes sensible plea- iv. 24); and denotes not the mere intelsure in the heart. It indicates not only lect, or conscience, but is a personificaintellectual assent, but emotion, an tion of the principles of action by which
emotion of pleasure in the contempla- a Christian is governed; the new nation of the law. And this shows that ture; the holy disposition; the inclinathe apostle is not speaking of an unre- tion of the heart that is renewed.
newed man. Of such a man it might 23. But I see another law. Note,
be said that his conscience approved ver. 21. IT In my members. In my
A. D. 60.] CHAPTER VII. 159
my members, warring against law of sin which is in my memthe law of my mind, and bring- bers.
ing me into captivity ato the 24 Ob wretched man that I
a Ps. 142.7. b Ps.35.2,10; 77.3-9.
body; in my flesh; in my corrupt and indulgence to them. In such circumsinful propensities. Note, ch, vi. 13. stances, the mind is overwhelmed with
Comp. 1 Cor. vi. 15. Col. iii. 5. The wretchedness, and instinctively sighs
body is composed of many members; for relief. Can the law aid? Can man
and as the flesh is regarded as the aid? Can any native strength of consource of sin (ver. 18), the law of sin science or of reason aid? In vain all
is said to be in the members, i. e., in these are tried, and the Christian then
the body itself IT Warring against. calmly and thankfully acquiesces in
Fighting against; or resisting. S The the consolations of the apostle, that aid
law of my mind. This stands opposed can be obtained only through Jesus
to the prevailing inclinations of a cor- Christ. T Who shall deliver me. Who
rupt nature. It means the same as was shall rescue me; the condition of a
expressed by the phrase " the inward mind in deep distress, and conscious
man," and denotes the desires and pur- of its own weakness, and looking for
poses of a renewed heart. ST And aid. T The body of this death. Marg.
bringing me into captivity. Making This body of death. The word body
me a prisoner, or a captive. This is here is probably used as equivalent to
the completion of the figure respecting flesh, denoting the corrupt and evil
the warfare. A captive taken in war propensities of the soul. Note, ver. 18.
was at the disposal of the victor. So It is thus used to denote the law of sin
the apostle represents himself as en- in the members, as being that with
gaged in a warfare; and as being over- which the apostle was struggling, and
come, and made an unwilling captive from which he desired to be delivered.
to the evil inclinations of the heart. The expression " body of this death" is
The expression is strong; and denotes a Hebraism, denoting a body deadly in
strong corruptpropensities. But though its tendency; and the whole expression
strong, it is believed it is language may mean the corrupt principles of
which all sincere Christians can adopt man; the carnal, evil affections that
of themselves, as expressive of that lead to death or to condemnation. The
painful and often disastrous conflict expression is one of vast strength, and
in their bosoms when they contend strongly characteristic of the apostle
against the native propensities of their Paul. It indicates, (1.) That it was
hearts. near him, attending him, and was dis24. 0 wretched man that I am! tressing in its nature. (2.) An earnest
The feeiing implied by this lamentation wish to be delivered fiom it. Some
is the result of this painful conflict; and have supposed that he refers to a custhis frequent subjection to sinful pro- tomn practised by ancient tyrants, of
pensities. The effect of this conflict is, binding a dead body to a captive as a
(1.) To produce pain and distress. It punishment, and compelling him to
is often an agonizing struggle between drag the cumbersome and offensive
good and evil; a struggle which annoys burden with him wherever he went. I
the peace, and renders life wretch- do not see any evidence that the aposed. (2.) It tends to produce humility. tle had this in view. But such a fact
It is humbling to man to be thus under may be used as a striking- and perhaps
the influence of evil passions. It is de- not improper illustration of the mean.
grading to his nature; a stain on his ing of the apostle here. No strength
glory; and it tends to bring him into of words could express deeper feeling;
the dust, that he is under the control none more feelingly indicate the ne.
of such propensities, and so often gives cessity of the grace of God to accome
160 ROMANS. [A.. 60
am! who shall deliver me from law of God, but with the flesh the'the body of this death? a law of sin.
25 I bthank God, through Je- CHAPTER VIII.
sus Christ our Lord. So then, TIHERE is, therefore, now
with the mind I myself serve the no ccondemnation to them
I or, this body of death a Ps.88.5. b lCor. 15.57, c Jno.3,1i.
plish that to which the unaided human (1.) A view of the sad and painful
powers are incompetent. conflict between sin and God. They
25. I thank God. That is, I thank are opposed in all things. (2.) We see
God for effecting a deliverance to which the raging, withering effect of sin on
I am myself incompetent. There is a the soul. In all circumstances it tends
way of rescue, and I trace it altogether to death and wo. (3.) We see the
to his mercy in the Lord Jesus Christ. feebleness of the law and of conscience
What conscience could not do, what to overcome this. The tendency of
the law could not do, what unaided both is to produce conflict and wo.
human strength could not do, has been And, (4.) We see that the gospel only
accomplished by the plan of the gospel; can overcome sin. To us it should be
and complete deliverance can be ex- a subject of ever-increasing thankfulpected there, and there alone. This is ness, that what could not be accomthe point to which all his reasoning plished by the law, can be thus effected
had tended; and having thus shown by the gospel; and that God has dethat the law was insufficient to effect vised a plan that thus effects complete
this deliverance, he is now prepared to deliverance, and which gives to the
utter the language of Christian thank- captive in sin an everlasting triumph.
fulness that it can be effected by the CHAPTER VIII.
gospel. The superiority of the gospel THIS chapter is one of the most into the law in overcoming all the evils teresting and precious portions of the
under which man labours, is thus tri- sacred Scriptures. Some parts of it
umphantly established. Comp. 1 Cor. are attended with great difficulties; but
xv. 57.' So then. As the result of its main scope and design is apparent
the whole inquiry we have come to to all. It is a continuation of the subthis conclusion. ~ With the mind. ject discussed in the previous chapter,
With the understanding, the con- and is intended mainly to show that
science, the purposes, or intentions of the gospel could effect what the law
the soul. This is a characteristic of was incapable of doing. In that chapthe renewed nature. Of no impenitent ter the apostle had shown that the law
sinner could it be ever affirmed that was incapable of producing sanctificawith his mind he served the law of' tion or peace of mind. He had traced
God. IT I myself. It is still the sane its influence on the mind in different
person, though actingin this apparently conditions, and shown that equally becontradictory manner. IT Serve the fore regeneration and afterwards,itwas
law of God. Do honor to it as a just incapable of producing peace and holiand holy law (ver. 12, 16), and am in- ness. Such was man, such were his
dined to obey it. ver. 22. 24. ~i But propensities, that the applicationof law
with the flesh. The corrupt propen- only tended to excite, to irritate, toprosities and lusts. ver. 18. IT The law duce conflict. The conscience, indeed,
of sin. That is, in the members. The testified to the law that it was good;
flesh throughout, in all its native pro- but still it had shown that it was not
pensities and passions, leads to sin; it adapted to produce holiness of heart
has no tendency to holiness; and its and peace, but agitation, conflict, and
corruptions can be overcome only by a state of excited sin. In opposition to
the grace of God. We have thus, this, he proceeds to show in this chap
A. D. 60.] CHAPTER VIII. 161
which are in Christ Jesus, who walk anot after the flesh, but after
a Gal.5.16. the Spirit.
ter the power of the gospel to produce that the law could not affect deliverthat which the law could not. In doing ance from sin, but that such deliverthis, he illustrates the subject by seve- ance was to be traced to the gospel
ral considerations. (1.) The gospel alone. ch. vii. 23-25. It is implied
does what the law could not do in giv- here that there was condemnation uning life and delivering from condem- der the law, and would be still, but for
nation. ver. 1-13. (2.) It produces the intervention of' the gospel. ~T No
a spirit of adoption, and all the bless- condemnatio::. This does not mean
ings which result From the filial confi- that sin in believers is not to be condence with which we can address God demned as much as any where, for the
as our Father, in opposition to the law contrary is every where taught in the
which produced only terror and alarm. Scriptures; but it means, (1.) That
ver. 14-17. (3.) It sustains the soul the gospel does not pronounce condemamidst its captivity to sin, and its trials, nation like the law. Its office is to parwith the hope of a future deliverance- don; the office of the law, to condemn.
a complete and final redemption of the The one never affords deliverance, but
body from all the evils of this life. ver. always condemns; the object of the
18-25. (4.) It furnishes the aid of other is to free from condemnation, and
the Holy Spirit to sustain us in our to set the soul at liberty. (2.) There
trials and infirmities. ver. 26, 27. (5.) is no final condemnation under the
It gives the assurance that all things gospel. The office, design, and tenshall work together for good, since all dency of the gospel is to free from the
things are connected with the purpose condemning sentence of law. This
of God, and all that can occur to a is its first and its glorious announceChristian comes in as a part of the plan ment, that it frees lost and ruined men
of him who has resolved to save him. from a most fearful and terrible conver. 28-30. (6.) It ministers conso- demnation. $. Which are in Christ
lation from the fact that every thing Jesus. Who are united to Christ. To
that can affect the happiness of man is be in him is an expression not seldom
on the side of the Christian, and will used in the New Testamient, denoting
co-operate in his favour; as, e. g. (a) close and intimate union. Phil. i. 1;
God, in giving his Son, and in justify- iii. 9. 2 Cor. v. 17. Rom. xvi. 7-11.
ing the believer. ver. 31-33. (b) Christ, The union between Christ and his peoin dying, and rising, and interceding ple is compared to that between the
for Christians. ver. 34. (c) The love vine and its branches (John xv. 1-6),
of a Christian to the Saviour is in itself and hence believers are said to be in
so strong that nothing can separate him him in a similar sense, as deriving their
from it. ver. 35-39. By all these con- support from him, and as united in
siderations the superiority of the gospel feeling, in purpose, and destiny. 91 Who
to the law is shown, and assurance is walk. Who conduct, or live. Note,
given to the believer of his final salva- ch. iv. 12. 91 Not after the flesh. Who
tion. By this interesting and conclu- do not live to gratify the corrupt desive train of reasoning, the apostle is sires and passions of the flesh. Note,
prepared for the triumphant language ch. vii. 18. This is a characteristic of
of exultation with which he closes this a Christian. What it is to walk after
most precious portion of tlhe word of the flesh may be seen in Gal. v. 19God. 21. It follows that a man whose pur1. There is, therefore, now. This pose of life is to gratify his corrupt deis connected with the closing verses of sires, cannot be a Christian. Unless
ch. vii. The apostle had there shown he lives not to gratify his flesh, he can
o2
162 ROMANS. [A. D. 60.
2 For the law of the Spirit of c do, in that it was weak through
life a in Christ Jesus hath made the flesh, God, sending his own
me free b from the law of sin and Son d in the likeness of sinful
death. flesh, and 1 for sin, condemned
3 For what the law could not sin in the flesh:
a 2Cor.3.6. b Gal.2.19; 5.1. c Acts 12.39. Heb.7.18,19. d Gal.3.13. 1 or, by a
sacrifice for sin.
have no evidence of piety. This is a brought under the general power of
test which is easily applied; and if this scheme. In the former state he
every professor of religion wvere honest, was under a bitter and most galling
there could be no danger of mistake, bondage. ch. vii. 7-11. Now, he was
and there need be no doubts about his broughtunderthe influence ofa scheme
true character. ~ But after the Spirit. which contemplated freedom, and
As the Holy Spirit would lead or which produced it. ~ The law of sin
prompt. What the Spirit produces and death. The controli'ng influence
may be seen in Gal. v. 22, 23. If a of sin, leading to death and condemman has these fruits of the Spirit, he is nation. ch. vii. 5-11.
a Christian; if not, he is a stranger to 3. For what the law could not do.
religion, whatever else he may possess. The law of God, the moral law. It
And this test also is easily applied. could not free from sin and condem2. For the law. The word law here nation. This the apostle had fully
means that rule, command, or influ- shown in ch. vii. IT In that. Because.
ence which "the Spirit of Life" pro- X It was weak. It was feeble and induces. That exerts a control which is efficacious. It could not accomplish it.
here called a law, for a law often means' Through the flesh. In consequence
any thing by which we are ruled or of the strength of sin, and of the evil
governed. See Notes, ch. vii. 21. 23. and corrupt desires of the unrenewed
1T Of the Spirit. I see no reason to heart. The fault was not in the law,
doubt here that this refers to the Holy which was good (ch. vii. 12), but it
Spirit. Evidently, at the close of ver. was owing to the strength of the natu1, the word has this reference. The ral passions and the sinfulness of the
phrase " the Spirit of life " then means unrenewed heart. See ch. vii. 7- 11,
the Holy Spirit producing or giving life; where this influence is fully explained.
i.e. giving peace,joy,activity, salvation; ~ God, sending his own Son. That is,
in opposition to the law spoken of in ch. God did or accomplished that, by sendvii. that produced death and condemna- ing his Son, which the law could not
tion. l In Christ Jesus. Under the do. The word did, or accomplished,
Christian religion; or sent by Christ to it is necessary to understand here, in
apply his work to men. John xvi. 7- order to complete the sense. ~ In the
14. The Spirit is sent by Christ; his likeness of sinful flesh. That is, he
influence is a part of the Christian so far resembled sinful flesh that he
scheme; and his power accomplishes partook of flesh, or the nature of man,
that which the law could not do. but without any of its sinful propn-l
IHath made me free. That is, has sities or desires. It was not human
delivered me from the predominating in- nature; not, as the Docetm taught, hufluence and control of sin. ihe cannot man nature in appearance only; but
mean that he was perfect, for the whole it was human nature without any of its
tenor of his reasoning is opposed to co ruptions. ~ And for sin. IMIargin,
that. But the design, the tendency, "By a sacrifice for sin." The expresand the spirit of the gospel was to pro- sion evidently means, by an offering
duce this freedom from what the law for sin, or that he was given as a sacri.
could not deliver; and he was now fice on account of sin. His being given
. D. 60.] CHAPTER VIII. 163
4 That the righteousness of the the flesh; but they that arc after
law might be fulfilled in us, who the Spirit, the things c of the
walk a not after the flesh, but after Spirit.
the Spirit. 6 For 1 to be carnally minded
5 For they that are after the is death; d but 2 to be spiritually
flesh, D do mind the things of minded is life and peace:
a ver.. b Jno.3.6. lCor.15.48. c Cor.2.14. 1 the minding of the flesh. d Gal.6.8.
2 the minding of the Spirit.
had respect to sin. ~ Condemned sin | sires. ~T But they that are after the
in the flesh. The flesh is regarded as Spirit. Who are under its influence;
the source of sin. Note, ch. vii. 18. who are led by the Spirit. V Tthe
The flesh being the seat and origin of l things of the Spirit. Those things
transgression, the atoning sacrifice was which the Spirit produces, or which he
made in the likeness of sinful flesh, that effects in the mind. Gal. v. 21-23.
thus he might meet sin, as it were, on This verse is for the purpose of illusits own ground, and destroy it. He tration, and is designed to show that
may be said to have condemned sin in the tendency of religion is to produce
this manner. (1.) Because the fact that as entire a devotedness to the service
he was given for it, and died on its ac- of God as men had before rendered to
count, was a condemnation of it. If sin; that is, that they would be fully
sin had been approved by God, he engaged in that to which they had
would not have made an atonement to devoted themselves. As the Chrissecure its destruction. The depth and tian, therefore, had devoted himself
intensity of the woes of Christ on its to the service of the Spirit, and had
account show the degree of abhorrence been brought under his influence, it
with which it is regarded by God. was to be expected that he would make
(2.) The word condemn may be used it his great and only object to cherish
in the sense of destroying, overcoming, and cultivate the graces which that
or subduing. 2 Pet. ii. 6, " And turn- Spirit would produce.
ing the cities of Sodom and Gomorrah 6. For to be carnally minded. Mar.
into ashes, condemned them with an gin, " The minding of the flesh." The
overthrow." In this sense the sacrifice sense is, that to follow the inclinations
of Christ has not only condemned sin of the flesh, or the corrupt propensities
as being evil, but has weakened its of our nature, leads to condemnation
power and destroyed its influence, and and death. The expression is one of
will finally annihilate its existence in great energy, and shows that it not
all who are saved by the death. only leads to death, or leads to misery,
4. That the righteousness of the lao. but that it is death itself; there is wo
That we might be conformed to the and condemnation in the very act and
law, or be obedient to its requirements, pupose of being supremely devoted to
and no longer under the influence the corrupt passions. Its only tendency
of the flesh and its corrupt designs. is condemnation and despair. T Is
~ Might be fulfilled. That we might death. The penalty of transgression;
be obedient, or comply with its de- condemnation and eternal ruin. Note,
rands. ~r W-ho walk. Note, ver. 1. ch. v. 12. T Blul to be spiritually
5. For they that are after the Jfesh.?misnded. Iartinn The minding of
They that are under the influence e of the Spirit." rhat is, making it the
the corrupt and sinful desires of the object of the miind, the end and aim of
flesh. Gal. v. 19-21. Those who are the actions, to cultivate the graces of
unrenewed. ~ Do mind the things of the Spirit, and to submit to his influ.
the flesh. They are supremely devoted ence. To be spiritually minded is to
to the gratification of their corrupt de-! seek those feelings and views which
164 ROMANS. [A. D. 6(1.
7 Because the carnal mind not subject to the law of God
is enmity against God; for it is neither indeed can be.
the Holy Spirit produces, and to follow and to his plan for purifying the soul.
his leadings. ~ Is life. This is opposed Comp. James iv. 4. 1 John ii. 15.
to death in ver. 5. It tends to life, and The minding of the things of the flesh
is in fact real life. For to possess and also leads to the hatred of God himself,
cultivate the graces of the Spirit, to be because he is opposed to it, and has exlead where he would guide us, is the pressed his abhorrence of it. ~ Against
design of our existence, and is the only God. Towards God; or in regard to
path of happiness.' Andpeace. Note, h m. It supposes hostility to him.
ch. vi. ~l For it. The word "it" here refers
7. Because. This is given as a rea- to the minding of the things of the
son for what is said in ver. 6. In that flesh. It does not mean that the soul
verse'the apostle had affirmed that to itself is not subject to his law, but that
be carnally minded was death, but he the minding of those things is hostile
had not stated why it was. He now to his law. The apostle does not exexplains it by saying that it is enmity press any opinion about the metaphyagainst God, and thus involves a sin- sical ability of man, or discuss that
ner in conflict with him, and exposes question at all. The amount of his
to his condemnation. T The carnal affirmation is simply, that the minding
mind. This is the same expression as of the flesh, the supreme attention to
occurs in ver. 6 (ra Sp6wovala rg aapKs ). its dictates and desires, is not and
It does not mean the mind itself, the cannot be subject to the law of God.
intellect, or the will; it does not sup- They are wholly contradictory and
pose that the mind or soul is physical- irreconcilable, just as much as the love
ly depraved, or opposed to God; but it of falsehood is inconsistent with the
means that the minding of the things laws of truth; as intemperance is inof the flesh, giving to them supreme consistent with the law of temperance;
attention, is hostility against God; and and as adultery is a violation of the
involves the sinner in a controversy seventh commandment. But whether
with him, and hence leads to death and the man himself might not obey the
wo. This passage should not be alleged law,-whether he has, orhasnot, ability
in proof that the soul is physically de- to do it,-is a question which the apostle
praved, but merely that where there is does not touch, and on which this pasa supreme regard to the flesh there is sage should not be adduced. For whehostility to God. It does not directly ther the law of a particular sin is utterprove the doctrine of universal depra- ly irreconcilable with an opposite virvity; but it proves only that where tue, and whether the sinner is able to
such attention exists to the corrupt de- abandon that sin and pursue a different
sires of the soul, there is hostility to path, are very different inquiries. T Is
God. It is indeed implied that that not subject. It is not in subjection to
supreme regard to the flesh exists the command of God. The minding of
every where by nature, but this is not the flesh is opposed to that law, and
expressly affirmed. For the object of thus shows that it is hostile to God.
the apostle here is not to teach the T Neither indeed can be. This is abdoctrine of depravity, but to show that solute and certain. It is impossible that
where such depravity in fact exists, it it should be. There is the utmost
involves the sinner in a fearful contro- inability in regard to it. The things are
versy with God. ~ Is enmity. Hos- utterly irreconcilable. But the affirmatility; hatred. Itmeans that such a re- tion does not mean that the heart of
gard to the flesh is in fact hostility to the sinner might not be subject to
God, because it is opposed to his law, God; or that his soul is so physically
A. D. 60.1 CHAPTER VIII. 165
8 So then they that are in the the Spirit of God dwell in
fesh cannot please God. you. Now if any man have not
9 But ye are not in the flesh, the Spirit of Christ, he is none
but in the Spirit, if so be that of his.
alCor.S.19. Gal.4.6.
depraved that he cannot obey, or that while in this state can be acceptable
he might not obey the law. On that, to him, since he is pleased only with
the apostle here expresses no opinion. those who are spiritually minded. (3.)
That is not the subject of the discus- That those who are in this state should
sion. It is simply that the supreme re- turn from it without delay; so it is degard to the flesh, the minding of that, sirable that every man should please
is utterly irreconcilable with the law God. (4.) That if the sinner does not
of God. They are different things, and turn from his course, he will be ruined.
can never be made to harmonize; just With his preset character he can
as adultery cannot be chastity; false- never please him; neither in health nor
hood cannot be truth; dishonesty can- sickness; neither in life nor death;
not be honesty; hatred cannot be love. neither on earth nor in hell. He is enThis passage, therefore, should not be gaged in hostility against God; and if
adduced to prove the doctrine of man's he does not himself forsake itnit will
inability to love God, for it does not re- be endless, and involve his soul in all
fer to that, but it proves merely that a the evils of a personal, and direct,
supreme regardtothethings of theflesh and eternal warfare with the Lord
is utterly inconsistent with the law of Almighty.
God; can never be reconciled with it; 9. But ye. You who are Christians.
and involves the sinner in hostility This is the opposite character to that
with his Creator. which he had been describing, and
8. So then. It follows; it leads to shows the power of the gospel. IT Not
this conclusion. T They that are in in the fesh. Not under the full influthe flesh. They who are unrenewed ence of corrupt desires and passions.
sinners; who are following supremely,T But in the spirit. That is, you are
the desires of the flesh. ch. vii. 18. spiritually minded; you are under the
Those are meant here who follow direction and influence of the Holy
fleshly appetites and desires, and who Spirit. IT The Spirit of God. The Holy
are not led by the Spirit of God. Ghost. IT Dwell in you. The Holy
~ Cannot please God. That is, while Spirit is often represented as dwelling
they are thus in the flesh; while they in the hearts of Christians (comp.
thus pursue the desires of their corrupt 1 Cor. ii. 16, 17; vi. 19. 2 Cor. vi.
nature, they cannot please God. But 16. Eph. ii. 21, 22. Gal. iv. 6); and
this affirms nothing respecting their the meaning is not that there is a perability to turn from this course, and to sonal or physical indwelling of the
pursue a different mode of life. That Holy Ghost, but that he influences,
is a different question. A child maybe directs, and guides Christians, producobstinate, proud, and disobedient; and ing meekness, love, joy, peace, longwhile in this state, it may be affirmed of suffering, gentleness, goodness, &c.
him that he cannot please his parent. Gal. v. 22, 23. The expression, to
But whether he might not cease to dwell in one, denotes intimacy of conbe obstinate, and become obedient, is a I nexion, and means that those things
very different inquiry; and the two sub- Iwhich are the fruits of the Spirit are
jects should never be confounded. It produced in the heart. l Hr-ave not the
follows from this, (1.) That those who Spirit of Christ. The word Spirzt is
are unrenewed are totally depraved, used in a great variety of significations
since in this state they cannot please in the Scriptures. It most commonly
Gb'd. (2.) That none of' their actions in the New Testament refers to the
166 ROMANS. [A. D. 60.
10 And if Christ be in you, but the Spirit is life because of
the body is dead because of sin; righteousness.
third person of the Trinity, the Holy not what else he may have. He may
Ghost. But the expression " the Spirit be loud in his professions, amiable ir.
of Christ" is not, I believe, any where his temper, bold in his zeal, or active
applied to him, except it may be 1 Pet. in promoting the interests of his own
i. 11. He is called often the Spirit of party or denomination in the church;
God (Matt. iii. 16; xii. 28. 1 Cor. ii. but if he has not the temper of the Sa11. 14; iii. 16; vi. 11. Eph. iv. 30), viour, and does not manifest his Spirit,
but not the Spirit of the Father. The it is as sounding brass or a tinkling
word spirit is often used to denote the cymbal. May all who read this, hotemper, disposition; thus we say, a nestly examine themselves; and may
man of a generous spirit, or of a re- they have that which is the source of
vengeful spirit, &c. It may possibly the purest felicity, the spirit and tenm
have this meaning here, and denotes per of the Lord Jesus.
that he who has not the temper or dis- 10. And if Christ be in you. This
position of Christ is not his, or has is evidently a figurative expression,
no evidence of piety. But the con- where the word "Christ" is used to
nexior seems to demand that it should denote his spirit, his principles; that is.
be understood in a sense similar to the he influences the man. Literally, he
expression " the Spirit of God," and cannot be in a Christian; but the close
"the Spirit of him that raised up Je- connexion between him and Christians,
sus" (ver. 11); and if so, it means the and the fact that they are entirely un.
Spirit which Christ imparts, or sends der his influence, is expressed by this
to accomplish his work (John xiv. 26), strong figurative language. It is lan.
the Holy Spirit, sent to make us like guage whichis not unfrequently used.
Christ, and to sanctify our hearts. And Comp. Gal. ii. 20. Col. i. 27. T Tht
in this sense it evidently denotes the body is dead. This passage has been
Spirit which Christ would send to pro- interpreted in very different ways
duce in us the views and feelings which Some understand it to mean that the
he came to establish, and which shall body is dead in respect to sin; that is
assimilate us to himself. If this refers that sin has no more power to excite
to the Holy Spirit, then we see the evil passions and desires; others, that
manner in which the apostle spoke of the body must die on account of sin
the Saviour, He regarded "the Spi- but that the spiritual part shall live
rit" as equally the Spirit of God and and even the body shall live also in thl
of Christ, as proceeding from both; and resurrection. Thus Calvin, Beza, a.:(
thus evidently believed that there is a Augustine. Doddridge understands it
union of nature between the Father thus: "Though the body is to die or
and the Son. Such language could account of the first sin that entered int(
never be used except on the supposi- the world,yet the spirit is life, and shall
tion that the Father and the Son are continue to live on for ever, through
one; that is, that Christ is divine. that righteousness which the second
If Is none of his. Is not a Christian. Adam has introduced." To each of
This is a test of piety that is easily ap- these interpretations there are serious
plied; and this settles the question. objections, which it is not necessary to
If a man is not influenced by the meek, urge. I understand the passage in the
pure, and holy spirit of the Lord Jesus, following manner: The body refers to
if he is not conformed to his image, if that of which the apostle had said so
his life does not resemble that of the much in the previous chapters-the
Saviour, he is a stranger to religion. flesh, the man before conversion. It. is
No test could be more easily applied, subject to corrupt passions and desires,
and none is more decisive. It matters and may be said thus to be, dead, as it
A. D. 60.] CHAPTER VIII. 167
11 But if the Spirit of him by his Spirit that dwelleth in
that raised up Jesus from the you.
dead dwell in you, he a that rais- 12 Therefore, brethren, we are
ed up Christ from the dead shall debtors, not b to the flesh, to live
also quicken your mortal bodies after the flesh.
a2Cor.4.14. 1 or, because of. b Ps. li6.16.
has none of the elements of spiritual to give life to you. He that did, in
life. It is under the reign of sin and fact, restore him to life, will also redeath. The word pSv, indeed, or truly, store you. The argument here seems
has been omitted in our translation, and to be founded, first, on the power of
the omission has obscured the sense. God; and, secondly, on the connexion
The expression is an admission of the between Christ and his people. Comp.
apostle, or a summary statement of John xiv. 19, " Because I live, ye shall
what had before been shown.'It is to live also." ~ Shall also quicken. Shall
be admitted, indeed, or it is true, that make alive. ~ Your mortal bodies.
the unrenewed nature, the man before That this does not refer to the resurconversion, under the influence of the rection of the dead seems to be appaflesh, is spiritually dead. Sin has its rent, because that is not attributed to
seat in the fleshly appetites; and the the Holy Spirit. I understand it as rewhole body may be admitted thus to ferring to the body, subject to carnal
be dead or corrupt.' ~T Because of sin. desires and propensities; by nature unThrough sin (l1 aipapriav); by means der the reign of death, and therefore
of sinful passions and appetites. ~' But mortal; i. e. subject to death. The
the spirit. This stands opposed to the sense is, that under the gospel, by the
body; and it means that the soul, the influence of the Spirit, the entire man
immortal part, the renovated man, was will be made alive in the service of
alive, or was under the influence of God. Even the corrupt, carnal, and
living principles. It was imbued with mortal body, so long under the domithe life which the gospel imparts, and nion of sin, shall be made alive and rehad become active in the service of covered to the service of God. This
God. The word "spirit" here does not will be done by the Spirit that dwells
refer to the Holy Ghost, but to the spi- in us, because that Spirit has restored
rit of man, the immortal part, recover- life to our souls, abides with us with
ed, renewed, and imbued with life under his purifying influence, and because
the gospel. ~ Because of righteousness. the design and tendency of his inThrough righteousness (Lia Kiatosavvv). dwelling is to purify the entire man,
This is commonly interpreted to mean, and restore all to God. Christians
with reference to righteousness, or that thus in their bodies and in their spirits
it may become righteous. But I under- become sacred. Foreven theirbody,the
stand the expression to be used in the seat of evil passions and desires, shall
sense in which the word is so frequent- become alive in the service of God.
ly used in this epistle, as denoting God's 12. We are debtors. We owe it as
plan of justification. See Note, ch. a matter of solemn obligation. This
i. 17.'The spirit of man has been obligation arises, (1.) From the fact
recovered and made alive through his that the Spirit dwells in us; (2.) Beplan of justification. It communicates cause the design'of his indwelling is
life, and recovers man from his death to purify us; (3.) Because we are thus
in sin to life.' recovered from the death of sin to the
11. But if the Spirit of him, &c. life of religion; and he who has imThe Holy Spirit. ver. 9. S HIe that parted life, has a right to require that
raised up Christ, &c. He that had it be spent in his service. T To the
power to restore him to life, has power flesh. To the corrupt propensities and
168 ROMANS. [A. D. 60.
13 For if ye live after the the deeds of the body, ye shall
flesh, ye shall die: but if ye live.
through the Spirit do mortify a 14 For as many as are led' by
a Col.3.5. b Gal.5. IS.
passions. We arc not bound to indulge want of piety is, where there is an un.
them, because the end of such indul- willingness to submit to that influence,
gence is death and ruin. ch. vii. 21,22. but where the Holy Spirit is grieved
But we arc bound to live to God, and and resisted. All Christians submit to
to follow the leadings of his Spirit, for his influence; all sinners decidedly rcthe end is life and peace. cli. vii. 22, jcct it and oppose' it. The influence
23. The reason for this is stated in of the Spirit, if followed, would lead
the following verse. every man to heaven. But when ncg.
13. For if ye live, &c. If you live lected, rejected, or despised, man goes
to indulge your carnal propensities,you down to hell. The glory belongs it
will sink to eternal death. cli. vii. 23. the conducting Spirit when man is
IT Through the Spirit. By the aid of saved; the fault is man's when lie is
the Spirit; by cherishing and cultivat- lost. The apostle here does not agitate
ing his influences. What is here re- the question how it is that the people
quired can be accomplished only by the of God are led by the Spirit, or why
aid of the Holy Ghost. ~ Do mortify. they yield to it when others resist it.
Do put to death; do destroy. Sin is His design is simply to state the fact,
mortified when its power is destroyed that they who are thus led arc the
and it ceases to be active. ~ The deeds sons of God, or have evidence of piety
of the body. The corrupt inclinations'~ Are the Sons of God. Arc adopted
and passions; called deeds of the body, into his family, and are his children.
because they are supposed to have their This is a name of endearment, meanorigin in the fleshly appetites. T Ye ing that they sustain to him this relashall live. You shall be happy and tion; that they are his friends, discisaved. Either your sins must die, or ples, and imitators; that they are parts
you must. If they are suffered to live, of the great iamily of the redeemed, of
you will die. If they arc put to death, whom he is the Father and Protector.
you will be saved. No man can be It is often applied to Christians in the
saved in his sins. This closes the ar- Bible. Job i. 6. John i. 12. Phil. ii. 15.
gument of the apostle for the supc- 1 John iii. 1, 2. Matt. v. 9. 45. Luke
riority of the gospel to the law in pro- vi. 35. This is a test of piety which
moting the purity of man. By this is easily applied. (1.) Are we con.
train of reasoning, he has shown that scious that an influence from above has
the gospel has accomplished what the been drawing us away from the corlaw could not do-the sanctification of rupting passions and vanities of this
the soul, the destruction of the corrupt World? This is tle work of the Spirit.
passions of our nature, and the recovery (2.) Are we conscious of a desire to
of man to God. yield to that influence, and to be con.
14. For as many. Whosoever; all ducted in the path of purity and life?
who are thus led. This introduces a This is an evidence that we arc the
new topic, illustrating the benefits of sons of God. (3.) Do we offer no rethe gospel, to wit, that it produces a sistance; do we follow cheerfully and
spirit of adoption. ver. 14-17. ~ As obey this pure influence, leading us to
are led. As submit to his influence and mortify pride, subdue passion, destroy
control. The Spirit is represented as lust, humble ambition, and annihilate
influencing, suggesting and controlling. the love of wealth and of the world?
One evidence of piety is, a willingness If so, we arc his children. God will not
to yield to that influence, and submit lead us astray; and our peace and happito him. One decided evidence of the nCss consists only in yielding ourselves
A. D. 60.] CHAPTER VIII. 169
the Spirit of God, they are the Spirit of adoption, c whereby we
sons of God. cry, Abba, Father.
15 For ye have not received 16 The Spirit itself beareth
the spirit of bondage a again, to witness d with our spirit, that we
fear; but b ye have received the are the children of God:
a 2 Tim.,7. lCor.2.12. c Jer.3.19. Gal.4.5.6. d2Cor.1.22. IJohn.4.13.
to this influence entirely, and in being ttfe sons of God.' WhtVereby ee cry.
willing to be conducted by this unseen As children vwho need protection and
hand " beside the still waters of salva- help. This evinces the habitual spirit
tion." of a child of God; a disposition, (1.) To
15. The spirit of bonidage. Th'eexpress towards him the feelings due
spirit that binds you; or the spirit of a to a father; (2.) To call upon him;
slave, that produces only fear. The to address him in the language of afslave is under constant fear and alarm. fection and endearing confidence; (3.)
But the spirit of religion is that of free- To seek his protection and aid. IT Abba.
domn and of confidence; the spirit of This word is Chaldee (Xs:), and
children and not of slaves. Compare means father. Why the apostle reNote, John viii. 32 —36.' Again to peats the word in a different language,
fear. That you should again be is not known. The Syriac reads it,
afraid, or be subjected to servile fear. " By which we call the Father our FaThis implies that in their former state ther." It is probable that the repetition
under the law, they were in a state of here denotes merely intensity, and is
servitude, and that the tendency of it designed to denote the interest with
was merely to produce alarmn. Every which a Christian dwells on the name,
sinner is subject to such fear. He has in the spirit of an affectionate, tender
every thing of which to be alarmed. child. It is not unusual to repeat such
God is angry with him; his conscience terms of affection. Comp. Matt. vii. 22.
will trouble him; and he has every Ps. viii. 1. This is an evidence of piety
thing to apprehend in death and in that is easily applied. He that can in
eternity. But it is not so with the sincerity and with ardent affection apChristian. Comp. 2 Tim. i. 7. 5 The ply this term to God, addressing him
spirit of adoption. The feeling of af- with a filial spirit as his Father, has
fection, love, and confidence which per- the spirit of a Christian. Every child
tains to children; not the servile, trem- of God has this spirit; and he that has
bling spirit of slaves, but the temper it not is a stranger to piety.
and affectionate regard of sons. Adop- 16. The Spirit. The Holy Spirit.
tion is the taking and treating a stran- That the Holy Spirit here is intended,
ger as one's own child. It is applied is evident, (1.) Because this is the nato Christians because God treats them tural meaning of the expression; (2.)
as his children; he receives them into Because it is of the Holy Spirit that
this relation, though they were by na- the apostle is mainly treating here;
ture strangers and enemies. It implies, (3.) Because it would be an unnatural
(1.) That we by nature had no claim and forced construction to say of the
on him; (2.) That, therefore, the act temper of adoption that it bore witness.
is one of mere kindness-of pure, sove- T Beareth witness. Testifies, gives
reign love; (3.) That we are now un- evidence. I WVith our spirit. To oui
der his protection and care; and, (4.) minds. This pertains to the adoption,
That we are bound to manifest towards and it means that the Holy Spirit fur.
him the spirit of children, and yield to nishes evidence to our minds that we
him obedience. See Note, John i. 12. are adopted into the family of God.
Comp. Gal. iv. 5. Eph. i. 5. It is for This effect is not unfrequently attri.
this that Christians are so often called buted to the Holy Spirit. 2 Cor. i. 22,
P
170 ROMANS. [A. D. 60.
17 And if children, then that we suffer with him, that
heirs; " heirs of God, and joint- we may be also glorified togeheirs with Christ; b if so be ther.
a Acts26.18. 1Pe!.1.4. b 2Tim.2.11,12.
1 John v. 10, 11. 1 Cor. ii. 12. If it higher than to be heir to the most
be asked how this is done, I answer, princely earthly inheritance; or than to
it is not by any revelation of new be the adopted son of the most magnitruth; it is not by inspiration; it is ficent earthly monarch. I And jointnot always by assurance; it is not heirs with Christ. Christ is by emiby a mere persuasion that we are nence THE Son of God. As such, he is
elected to eternal life; but it is by pro- heir to the full honours and glory of
ducing in us the appropriate effects of heaven. Christians are united to him:
his influence. It is his to renew the they are his friends; and they are thus
heart; to sanctify the soul; to produce represented as destined to partake with
"love, joy, peace, long-suffering, gen- him of his glory. They are the sons of
tleness, goodness, faith, meekness, term- God in a different sense from what he
perance." Gal. v. 22, 23. If a man has is; he by his nature and high relation,
these, he has the evidence of the witness- they by adoption; but still the idea of
ing of the Spirit with his spirit. If not, sonship exists in both; and hence both
he has no such evidence. And the will partake in the glories of the eterway, therefore, to ascertain whether nal inheritance. Comp. Phil. ii. 8, 9.
we have this witnessing of the Spirit, Heb. ii. 9, 10. The connexion between
is by an honest and prayerful inquiry Christ and Christians is often referred
whether these fruits of the Spirit ac- to in the New Testament. The fact
rually exist in our minds. If they do, that they are united here is often al-'he evidence is clear. If not, all vain leged as a reason why they will be in
confidence of good estate; all visions, glory. John xiv. 19, "Because I live,
and raptures, and fancied revelations, ye shall live also." 2 Tim. ii. 11, 12,
will be mere delusions. It may be "For if we be dead with him, we shall.Added, thatthe effect of these fruits of also live with him; if we suffer, we;he Spirit on the mind is to produce a shall also reign with him." Rev. iii.
calm and heavenly frame; and in that 21, "To him that overcometh will I
frame, when attended with the appro- grant to sit with me in my throne," &c.
priate fruits of the Spirit in a holy John xvii. 22-24. ~ If so be. If this
life, we may rejoice as an evidence of condition exist. We shall not be treat
piety. ~T That we are the children ed as co-heirs with him, unless we here
of God. That we are adopted into his give evidence that we are united to
family. him. ~ That we suffer with him.
17. And if children. If adopted into Greek, "If we suffer together, that we
his family. ST Then heirs. That is, may also be glorified together." If we
he will treat us as sons. An heir is suffer in his cause; bear afflictions as
one who succeeds to an estate. The he did; are persecuted and tried for
meaning here is, that if we sustain the the same thing; and thus show that we
relation of sons to God, that we shall are united to him. It does not mean
be treated as such, and admitted to that we suffer to the same extent that
share his favours. An adopted son he did, but we may imitate him in the
comes in for a part of the inheritance. kind of our sufferings, and in the spirit
Num. xxvii. ~ Heirs of God. This with which they are borne; and thus
expression means that we shall be par- show that we are united to him.
takers of that inheritance which God IT That we may be also glorified toconfers on his people. That inheritance gether. If united in the same kind of
is his favour here, and eternal life sufferings, there is propriety in being
Uereafter. This is an honour infinitely united in destiny beyond the scenes
A. D. 60.] CHAPTER VIII. 171
18 For I reckon athat the with the glory which shall be
sufferings of the present time revealed in us.
are not worthy to be compared 19 For the earnest expectation
a2Cor.4.17.
of all suffering, the kingdom of blessed- Christians may be sustained. Their
ness and love. sufferings may seem great; but they
18 For 1 reckon. I think; I judge. should remember that they are nothing
This verse commences a new division in comparison with future glory. They
of the subject, which is continued to are nothing in degree. For these are
ver. 25. Its design is to show the light compared with that "eternal
power of the gospel in sustaining the weight of glory" which they shall
soul in trials; a very important and "work out." 2 Cor. iv. 17. They are
material part of the scheme. This had nothing in duration. For these sufferbeen partially noticed before (ch. v. ings are but for a moment; but the
3-5), but its full power to support the glory shall be eternal. These will soon
soul in the prospect of a glorious im- pass away; but that glory shall never
mortality had not been fully discussed. become dim or diminished; it will inThis topic seems here to have been crease and expand for ever and ever.
suggested by what is said of adoption. IT In us. Unto us (ei Iase).
The mind of the apostle instantly ad- 19. For the earnest expectation
verted to the effects or benefits of that (a7roKoapaoKia). This word occurs only
adoption; and one of the most material here and in Phil. i. 20, "According to
of those benefits was the sustaining my earnest expectation and my hope,"
grace which the gospel imparted in the &c. It properly denotes a state of earmidst of afflictions. It should be borne nest desire to see any object when the
in mind that the early Christians were head is thrust forward; an intense
comparatively few and beeble, and ex- anxiety; an ardent wish; and is thus
posed to many trials, and that this topic well employed to denote the intense
would be often, therefore, introduced interest with which a Christian looks
into the discussions about their privi- to his future inheritance. T Of the
leges and conditions. E Thesufferings. creature (r7e KcroaeS). Perhaps there
The afflictions; the persecutions, sick- is not a passage in the New Testanesses, &c. The expression evidently ment that has been deemed more diffiincludes not only the peculiar trials cult of interpretation than this (ver.
of Christians at that time, but all that 19-23); and after all the labours bebelievers are ever called to endure. stowed on it by critics, still there is no
~ Of this present time. Probably the explanation proposed which is perfectly
apostle had particular reference to the satisfactory, or in which commentators
various calamities then endured. But concur. The object here will be to give
the expression is equally applicable to what appears to the writer the true
afflictions of all times and in all places. meaning, without attempting to controI Are not worthy to be compared. vert the opinions of critics. The main
Are nothing in comparison; the one is design of the passage is, to show the
far more than an equivalent in cornpen- sustaining power of the gospel in the
sation for the other. ~ With the glory. midst of trials, by the prospect of the
The happiness; the honour in heaven. future deliverance and inheritance
SF Which shall be revealed in us. of the sons of God. This scope of the
That shall be disclosed to us; or of passage is to guide us in the interprewhich we shall be the partakers in hea- tation. The following are, I suppose,
ven. The usual representation of hca- the leading points in the illustration.
ven is that of glory, splendour, mag- (1.) The word creature refers to the renificence, or light. Comp. Rev. xvi. newed nature of the Christian, or to the
10, 23, 24; xxii. 5. By this, therefore, Christian as renewed. (2.) He is wait
172 ROMANS. [A. D. 6
of the creature waiteth for the manifestation of the sons of God.
ing for his future glory; i. e. desirous sage, I regard this to be the meaning
of obtaining the full developement of here, for the following reasons, viz.
the honours that await him as the child (.) Because this alone seems to me
of God. ver. 19. (3.) He is subjected to suit the connexion, and to make
to a state of trial and vanity, affording sense in the argument. If the word
comparatively little comfort and much refers, as has been supposed by differdisquietude. (4.) This is not in ac- ent interpreters, either to angels, or to
cordance with the desire of his heart, the bodies of men, or to the material
"not willingly," but is the wise ap- creation, or to the rational creationpointment of God. ver. 20. (5.) In to men, or mankind; it is difficult to
this state there is the hope of deliver- see what connexion either would have
ance into glorious liberty. ver. 21. with the argument. The apostle is
(6.) This condition of things does not discoursing of the benefits of the gospel
exist merely in regard to the Christian, to Christians in time of trial; and the
but is the common condition of the bearing of the argument requires us to
world. It all groans, and is in trial, as understand this illustration of them, unmuch as the Christian. He therefore less we are compelled not to understand
should not deem his condition as pe- it thus by the proper laws of interpretculiarly trying. It is the common lot ing words. (2.) The word creature is
of all things here. ver. 22. But, (7.) used in a similar sense by the same
Christians only have the prospect of apostle. Thus 2 Cor. v. 17, "If any
deliverance. To them is held out the man be inChrist, he is a new creature"
hope of final rescue, and of an eternal (Kavyi KUrig). Gal. vi. 15, "For in
inheritance beyond all these sufferings. Christ Jesus neither circumcision availThey wait, therefore, for the full bene- eth any thing, nor uncircumcision, but
fits of the adoption; the complete re- a new creature." (3.) The verb crecovery even of the body from the effects ate is thus used. Thus Eph. ii. 10,
of sin, and the toils and trials of this " For we are his workmanship, created
life; and thus they are sustained by in Christ Jesus unto good works."
hope, which is the argument which the Ver. 15, " Having abolished in his flesh
apostle has in view. ver. 23, 24. With the enmity.... for tomakeinhimself
this view of the general scope of the of twain one new man:" Greek,'That
passage,we may examine the particular he might create (TrCK ) the two into
phrases. ~ Of the creature. The one new man.' iv. 24, "The new man,
word here rendered creature (KriCLS), which is created in righteousness," &c.
occurs in the New Testament nineteen (4.) Nothing was more natural than
times, and is used in the following for the sacred writers thus to speak of
senses; (1.) Creation; the act of ere- a Christian as a new creation, a new
ating. Rom. i. 20. (2.) The creature; creature. The great power of God inthat which is created or formed; the volved in his conversion, and the strong
universe. Mark x. 6; xiii. 19. 2 Pet. resemblance between the creation and
iii. 4. Rom. i. 25; viii. 39. (3.) The imparting spiritual life, led naturally to
rational creation; man as a rational this use of the language. (5.) Lanbeing; the world of mankind. Mark guage similar to this occurs in the Old
xvi. 15. Col. i. 23. 1 Pet. ii. 13. (4.) Testament,and itwas natural to transPerhaps the church, the new creation fer it to the New. The Jewish people
of God, taken collectively. Col. i. 15. were represented as made or created
Rev. iii. 14. (5.) The Christian, the by God for his service, and the phrase,
new creation, regarded inividually; the therefore, might come to designate those
work of the Holy Spirit on the renewed who were thus fbrmed by him to his
heart; the new man.-After all the service. Deut. xxxii. 6, "Hath he not
attention which I can give to this pas- made thee, and established thee?" Isa.
A. D. 60.] CHAPTER VIII. 173
20 For the creature was made but by reason of him who hath
subject to vanity, not willingly, subjected the same in hope;
xliii. 7, ".... Every one that is called has his rank and place assigned him
by my name; for I have created him in an army. The word vanity here
for my glory, I have formed him; yea, (tarat6orr) is descriptive of the present
I have made him." 21, "This people condition of the Christian, as frail and
have Iformed for myself." From all dying; as exposed to trials, temptawhich reasons, it seems to me that the tions, and cares; as in the midst of
expression here is used to denote Chris- conflicts, and of a world which may be
tians, renewed men. Its meaning, emphatically pronounced vanity. More
however, is varied in ver. -22. ~' Wait- or less, the Christian is brought under
eth for. Expects; is not in a state of this influence; his joys are marred;
possession, but is looking for it with his peace is discomposed; his affections
interest. rI Tle manifestations of the wander; his life is a life of vanity and
sons of God. The full development vexation. ~T Not willingly. Not voof the benefits of the sons of God; the luntarily. It is not a matter of choice.
time when they shall be acknowledged, It is not that which is congenial to his
and received into the full privileges of renewed nature. That would aspire to
sons. Here Christians have some evi- perfect holiness and peace. But this
dence of their adoption. But they are subjection is one that is contrary to it,
in a world of sin; they are exposed to and from which he desires to be delitrials; they are subject to many cala- vered. This describes substantially the
mities; and though they have evidence same condition as ch. vii. 15-24.
here that they are the sons of God, yet 1F But by reason. By him (ita). It
they wait for that period when they is the appointment of God, who has
shall be fully delivered from all these chosen to place his people in this contrials, and be admitted to the enjoyment dition; and who for wise purposes reof all the privileges of the children of tains them in it. T Who hath subjectthe Most High. The time when this ed the same. Who has appointed his
shall take place will be at the day of people to this condition. It is his wise
judgment, when they shall be fully ac- arrangement. Here we may observe,
knowledged in the presence of an as- (1.) T'hat the instinctive feelings of
sembled universe as his children. All Christians lead them to desire a purer
Christians are represented as in this and a happier world. Phil. i. 23. (2.)
posture of waiting for the full posses- That it is not what they desire, to be
sion of their privileges as the children subjected to the toils of this life, and
of God. 1 Cor. i. 7, " Waiting for the to the temptations and vanities of this
coming of our Lord Jesus Christ." world. They sigh for deliverance. (3.)
2 Thess. iii. 5. Gal. v. 5, "For we Their lot in life; their being subjected
through the Spirit wait for the hope to this state of vanity, is the arrangeof righteousness by faith." I Thess. ment of God. Why it is, he has not
i. 10. seen fit to inform us fully. He might
20. For the creature. The renewed have taken his people at once to heacreature; the Christian mind. This is ven as soon as they are converted. But
given as a reason for its aspiring to though we know not all the reasons
the full privileges of adoption, that the why they are continued here in this
present state is not one of choice, or state of vanity, we can see some of
one which is preferred, but one to them: (a) Christians are subjected to
which it has been subjected for wise this state to do good to their fillow
reasons by God. T Subject to vanity. sinners. They remain on earth for tlis
The word " subject to " means placed purpose; and this should be their leadin such a state; subjected to it by the ing aim. (b) By their remaining here
appointmont of another, as a soldier the power of the gospel is shown in
r 2
174 ROMANS. [A. D. 60.
21. Because a the creature it- glorious liberty of the children of
self also shall be delivered from God.
the bondage of corruption into the 22 For we know that 1 the
a 2Pet.3.13. 1 or, every creature.
overcoming their sin; in meeting their heaven without essential change. 1
temptations; in sustaining them in Cor. xv. 35-38. 42-44. That this is
trial; and in thus furnishing living the hope of all Christians, see 2 Pet.
evidence to the world of the power and iii. 13. ~r From the bondage of cor.
excellency of that gospel. This could ruption. This does not differ materially
not be attained if they were removed from " vanity," ver. 20. It implies that
at once to heaven. (c) It furnishes this state is not a willing state, or not
occasion for some interesting exhibi- a condition of choice, but is one of
tions of character-for hope, and faith, bondage or servitude (see ch. vii.
and love, and for increasing and pro- 15-24); and that it is a corrupt, imgressive excellence. (d) It is a proper perfect, perishing condition. It is one
training for heaven. It brings out the that leads to sin, and temptation, and
Christian character, andfits it for the conflict and anxiety. It is a condition
skies. There maybe inestimable advan- often which destroys the peace, mars
tages, all of which we may not see, in the happiness, dims the hope, enfeebles
subjecting the Christain to a process the faith, and weakens the love of
of training in overcoming his sins, and Christians, and this is called the bond.
in producing confidence in God, before age of corruption. It is also one in
he is admitted to his state of final rest. which temporal death has dominion,
(e) It is fit and proper that he should and in the bondage of which, believers
engage here in the service of Him who as well as unbelievers shall be held. Yet
has redeemed him. He has been ran- from all this bondage the children of
somed by the blood of Christ, and God God shall be delivered. IT The glorious
has the highest claim on him in all the liberty. Greek, The freedom of the
conflicts and toils, in all the labours glory of the children of God. This is,
and services to which he may be sub- (1.) Liberty. It is freedom from the
jected in this life. In hope. See bondage under which the Christian
Note, ch. v. 4. Hope has reference to the groans. It will be freedom from sin;
future; and in this state oftheChristian, from corruption; from evil desires;
he sighs for deliverance, and expects it. from calamity; from death. The high21. Because. This is the ground of est freedom in the universe is that
his hope, and this sustains him now. which is enjoyed in heaven, where the
It is the purpose of God that deliver- redeemed are under the sovereignty and
ance shall be granted, and this supports government of their king, but where
the Christian amidst the trials to which they do that, and that only, which they
he is subjected here. The hope is, that desire. All is slavery but the service of
this same renewed man shall be de- God; all is bondage but that law which
livered from all the toils, and cares, accords with the supreme wish of the
and sins of this state. 11 The creature soul, and where commands accord with
itself. The very soul that is renewed; the perfect desires of the heart. (2.)
the ransomed man without essential This is glorious liberty. It is encomchange. It will be the same being, passed with majesty; attended with
though purified; the same man, possess- honour; crowned with splendour. The
ed of the same body and soul, though heavenly world is often described as a
freed from all the corruptions of hu- state of glory. Note, ch. ii. 10. M Of
manity, and elevated above all the the children of God. That the children
degradations of the present condition. of God shall enjoy.
The idea is every where presented, that 22. For we know. The sentiment
the identical person shall be admitted to of this verse is designed as an illustra.
A. D. 60.] CHAPTER VIII. 175
whole creation groaneth and tra- 23 And not only they, but
vaileth in pain together until now. ourselves also, which have the
tion of what hadjust been said. S That deliverance. r Groaneth. Greek,
the whole creation. Margin, "every Groans together. Allis united in aconcreature." This expression has been dition of sorrow. The expression decommonly understood as meaning the notes mutual and universal grief. It is
same as "the creature" in ver. 20,21. one wide and loud lamentation, in
But I understand it as having a dif- which a dying world unites; and in
ferent signification; and as being used which ithasunited "until now."'F And
in the natural and usual signification travaileth in pain together. This exof the word creature, or creation. It pression properly denotes the extreme
refers, as I suppose, to the whole ani- pain of parturition. It also denotes any
mate creation; to all living beings; to intense agony, or extreme suffering;
the state of all created things here, as and it means here that the condition
in a condition of pain and disorder, of all things has been that of intense,
and groaning and death. Every thing united, and continued suffering; in
which we see; every creature which other words, that we are in a world
lives, is thus subjected to a state of ser- of misery and death. This has been
vitude, pain, vanity, and death. The united; all have partaken of it: it has
reasons for supposing that this is the been intense; all endure much: it has
true interpretation, are, (1.) That the been unremitted; every age has expeapostle expressly speaks of "the whole rienced the repetition of the same thing.
creation," of every creature, qualifying T Until now. Till the time when the
the phrase by the expression "we apostle wrote. It is equally true of the
know7," as if he was drawing an illus- time since he wrote. It has beenthe chatration from a well-understood, univer- racteristicof every age. Itis remarkable
sal fact. (2.) This interpretation makes that the apostle does not here say of
consistent sense, and makes the verse "the whole creation," that it had any
have a direct bearing on the argu- hope of deliverance; an additional conment. It is just an argument from sideration that showsthat the interpreanalogy. He had (ver. 20, 21) said tation above suggested is correct. ver.
that the condition of a Christian was 20,21,23. Of the sighing and suffering
one of bondage and servitude. It was universe, he says nothing with respect
an imperfect, humiliating state; one to its future state. He does not say
attended with pain, sorrow, and death. that the suffering brutal creation shall
This mightbe regardeds ams elancholy be compensated, or shall be restored or
description, and the question might raised up. He simply adverts to the
arise, why was not the Christian at fact that it suffers, as an illustration
once delivered from this? The answer that the condition of the Christian is
is in this verse. It is jost the condi- not singular and peculiar. The Scription of every thing. It is the manifest tures say nothing of the future condiprinciple on which God governs the tion of the brutal creation.
world. The whole creation is in just 23. And not only they. Not only
this condition; and we are not to be the creation in general. ~T But oursurprised, therefore, if it is the condi- selves also. Christians. ~ Which have
tion of the believer. It is a part of the thefirst fruits of the Spirit. The word
universal system of things; it accords used (adrKp^i) denotes properly the
with every thing we see; and we first fruits of the hurvcst; the portion
are not to be surprised that the church that was first collected and consecrated
exists on the same principle of ad- to God as an offering of gratitude.
ministration; in a state of bondage, Deut. xxvi. 2. Ex. xxiii. 19. Num.
imperfection, sorrow, and sighing for I xviii. 13. Hence the word means that
176 ROMIANS. [A. D. 60.
first-fruitsa of the Spirit, even to wqit, the redemption c of our
we ourselves groa b within our- body.
selves, waiting for the adoption, 2-: For we are saved by hope
a Eph. i.14. L 2Cor.5.2,4. c Luke 21.8.
which isfirst in order of time. Here and striking act of the adoption in the
it means, as I suppose, that the Chris- day of judgment will be the raising up
tians of whom Paul was speaking had of the body from the grave, and renderpartaken oftheflrst influences of the ing it immortal and eternally blessed.
Spirit, or had been among the first par- The particular efects of the adoption
takers of his influences in converting in this world are on the soul. The
sinners. The Spirit had. been sent completion of it on the last day will be
down to attend the preaching of the seen particularly in the body; and thus
gospel, and they were amnong the first the entire mnan shall be admitted into
who had partaken of those influences. the favour of God, and restored from all
Some, however, have understood the his sins and all the evil consequences
word to mean a pledge, or arneest, or of the fill. The apostle here speaks
foretaste of joys to come. This idea the lan cuage ofevery Christian. The
has been attached to the word be- Christian lhas joys wwhich the world
cause the first-fruits of the harvest does not lno-vw; but he has also sorwere a pledge of te harvest, an rows; he sighs over his corruption; he
evidence that it was ripe, &c. But is in the midst of calamity; he is going
the word does not seem to be used in to the gra ve; and he losoks forward to
this sense in the Nsew Testanent. The that complete deliverance, alnd to that
only places vwhere it occurs are the fct- elevacted state, when, in the presence
lowing: Rom. viii. 23; i. 13; xvi. 5. of an assembled universe, he slall be
1 Cor. xv. 20.23; x-vi. 15. James i. acknoTwledged as a child of God. This
18. Rev. xiv. 4. i Groan within our- elevated privilege gives to Christianity
selves. We sigh for deliverance. The its high value; and the hope of being
expression denotes strong internal de- acinowledged in the presence of the
sire; tihe deep anguish of spirit when universe as the child of God-the hope
the heart is oppressed with anguish, of' the poorest and the humnblest beand earnestly wishes fro succour. liever-is of infinitely more value than
~ Waiting for the adopi;ion,. Waiting the prospect of the most princely inlefor the full blessings of the adoption. ritance, or of the brightest croswn that
Christians are adopted swhen they are a monarch ever wore.
converted (ver. 15), but tey har eot 24. For we are saved by hope. It
been yet admitted to the full privileges cannot be said that hove is the instruof their doption into th ily of met or conditionr of salvation. oM'ost
God. Their adoption when they a're commnientators Ihavo understood this as
converted is secret, and may at ithe l eea:ling that wei ha.ve as yet attained
time be unknown to the world. Te salvation only en hope; that vwe have
fulness of the adoption, thir complet arried only to a condition n which we
admission to the privileges of' the sons hope for fauure glory; and that we are
of God, shall be in the day of judgment, in an attitude of waiting fr the future
in the presence of the universe, and state of adoption. But perhaps the
amidst the glories of the final consuin- word saved may mean here simply,
mation ofaii things.''lris adoption is o we are kept, preserved, susEained in
not different fi'rom the first, but is tle our trials, by hope. Our trials are so
cotmpletion of }the act of' grace when a gret that 1nothinlg but the prospect of
sinner is received into the family of luture deliverance would upheld us;
God. S The /redesmption of the body. and the prospect is suflcient to enable
The complete recovery of the body from us to bear them with patience. This
death and corruption. The particular is the proper meaning of the word save;
A. D. 60.] CHAPTER VIII. 177
but hope that is seen, is not hope: see not, then do we with patience
for what a man seeth, why doth wait for it.
he yet hope a for? 26 Likewise the Spirit also
25 But if we hope for that we helpeth our infirmities: for we
a ~Cor.5.7.
and it is often thus used in the New duces a new source of consolation and
Testament. See Matt. viii. 25; xvi. 25. support, that which is derived from the
Mark iii. 4; viii. 35. The Syriac ren- Spirit. It is a continuation of the arders this,'For by hope we live.' The gument of the apostle, to show the susArabic,'We are preserved by hope.' taining power of the Christian religion,
Hope thus sustains the soul in the midst The ": Spirit" here undoubtedly refers
of trials, and enables it to bear them to the Holy Spirit, who dwells in us,
without a murmur. El But hope thatis and who strengthens us. It Helpeth.
seen. Hope is a complex emotion, This word properly means, to sustain
made up of an earnest desire, and an with us; to aid us in supporting. It is
expectation of obtaining an object. It applied usually to those who unite in
has reference, therefore, to that which supporting or carrying a burden. The
is at present unseen. But when the meaning may be thus expressed:'he
object is seen, and is in our possession, greatly assists or aids us.' ST Our init cannot be said to be an object of firmities. Assists us in our infirmities,
hope. The word hope here means the or aids us to bear them. The word inobject of hope, the thing hoped for. firmities refers to the weaknesses to
g What a man seeth. The word seeth which we are subject, and to our variis used here in the sense of possessing, ous trials in this life. The Spirit helps
or enjoying. What a man already pos- us in this, (1.) By giving us strength
sesses he cannot be said to hope for. to bear them; (2.) By exciting us to
T Why. How. What a man actually make efforts to sustain them; (3.) By
possesses, how can he look forward to ministering to us consolations, and
it with anticipation? truths, and views of our Christian pri25. But if we hope, &c. The effect vileges, that enable us to endure our
here stated is one which exists every trials. T For we know not, &c. This
where. Where there is a strong desire is a speci fcation of the aid which the
for an object, and a corresponding ex- Holy Spirit renders us. The reasons
pectation of obtaining it-which con- -hy Christians do not know what to
stitutes true hope-then we can wait p,~.y for may be, (1.) That they do
for it with patience. Where there is a not know what would be really best for
strong desire without a corresponding them. (2.) They do not know what
expectation of obtaining it, there is God might be willing to grant them.
impatience. As the Christian. has a (3.) They are to a great extent igno.
strong desire of future glory, and as rant of the character of God, the reason
he has an expectation of obtaining it of his dealings, the principles of his
just in proportion to that desire, it fol- government, and their own real wants.
lows that he may bear trials and perse- (4.) They are often in real, deep percutions patiently in the hope of his fu- plexity. They are encompassed with
ture deliverance. Compared with our trials, exposed to temptations, feeble by
future glory, our present sufferings are disease, and subject to calamities. In
light, and but for a moment. 2 Cor. iv. these circumstances, if left alone, they
17. In the hope of that blessed eter- would neither be able to bear their
nity which is before him, the Christian trials, nor know what to ask at the
can endure the severest trial, and bear hand of God. IF But the Spirit itself.
the intensest p.ain without a murmur. The Holy Spirit. ver. 9-11. ~[ Mak2;6 Likewise the Spirit. This intro- eth intercession. The word here used
178 ROMANS. [A. D. 60
know not what we should pray hearts knoweth what is the mind
for as we ought: but a the Spirit of the Spirit, because' he maketh
itself maketh intercession for us intercession for the saints accordwith groanings which cannot be ing c to tihe 2ill1 of God.
uttered. 28 And we know d that all
27 And he b that searcheth the things work together for good
a Zech.12.10. b Jer. 17.10. Rev.2.23. 1 or, that. c -Jno.5.14, d Ps.46.1,2. Heb.12.6-12
(ripEvrvyxaul''), occurs no where else I l'Maketh intercession for the saints,
in the New Testament. The word Aids and directs Christians. IF Accord.
IvrvyXavw, however, is used several ing to the will of God. Greek,'Actimes. It means properly to be present cording to God.7 It is according to his
with any one for the purpose of aiding, will in the following respects: (1.) The
as an advocate does in a court of jus- Spirit is given according to his will. It
tice; hence to intercede for any one, or is his gracious purpose to grant his aid
to aid or assist in any manner. In this to all who truly love him. (2.) The
place it simply means that the Holy desires which he excites in the heart
Spirit greatly assists or aids us; not of the Christian are those which are
by praying for us, but in our prayers according to his will; they are such as
and. infirmities. ~ With groanings. God wishes to exist-the contrite, humWith sighs, or that deep feeling and ble, and penitent pleading of sinners
intense anxiety which exists in the for mercy. (3.) He superintends and
oppressed and burdened heart of the guards Christians in their prayers. It
Christian. E1 Which cannot be uttered. is not meant that they are infallible, or
Or rather, perhaps, which is not utter- that they never make an improper peed; those emotions which are too deep tition, or have an improper desire; but
for utterance, or for expression in arti- that he has a general superintendence
culate language. This does not mean over their minds, and that so far as
that the Spirit produces these groan- they will yield themselves to his direcings; but that in these deep-felt emo- tion, they shall not be led into error.
tions, when the soul is oppressed and That man is most safe who yields himoverwhelmed, he lends us his assist- self most entirely to the influence of
ance and sustains us. The phrase may the Holy Spirit. And the doctrine here
be thus translated:'The Spirit greatly stated is one that is full of consolation
aids or supports us in those deep emo- to the Christian. We are poor, and
tions, those intense feelings, those in- needy, and ignorant, and blind; we are
ward sighs which cannot be expressed the creatures of a day, and are crushed
in language, but which he enables us before the moth. But in the midst of
to bear, and which are understood by our feebleness we may look to God for
Him that searcheth the hearts.' the aid of his Spirit, and rejoice in his
27. And he that searcheth the hearts. presence, and in his power to sustain
God. To search the heart is one of his us in our sighings, and to guide us in
attributes which cannot be comrnuni- our wanderings.
cated to a creature. Jer. xvii. 10. 28. And we know. This verse inT Knoweth what is the mind of the troduces another source of consolation
Spirit. Knows the desires which the and support, drawn from the fact that
Holy Spirit excites and produces in all things are under the direction of an
the heart. He does not need that those infinitely wise Being, who has purposed
deep emotions should be expressed in the salvation of the Christian, and who
wohlds; he does not need the eloquence has so appointed all things that they
of language to induce him to hear; shall contribute to it. ~f All things.
buW he sees the anxious feelings of the All our afflictions and trials; all the
sf-s, and is ready to aid and to bless, persecutions and calamities to which
A. D. 60.] CHAPTER VIII. 179
to them that love God, to them 29 For whom he did forewho are the called according to knowa he also did predestinate
his purpose. to be conformed to the image of
alFet. 1.2.
we are exposed. Though they are nu- who were true Christians. The conmerous and long-continued, yet they nexion, as well as the usual meaning
are among the means that are appoint- of the word, requires us thus to undered for our welfare. T Work together stand it. Christians are said to be
for good. They shall co-operate; they called because God has invited them
shall mutually contribute to our good. to be saved, and has sent into their
They take off our affections from this hearts such an influence as to make
world; they teach us the truth about the call effectual to their salvation. In
our frail, transitory, and dying condi- this way their salvation is to be traced
tion; they lead us to look to God for entirely to God. S According to his
support, and to heaven for a final home; purpose. The word here rendered
and they produce a subdued spirit, a purpose (7rpo1Sae,) means properly a
humble temper, a patient, tender, and proposition, or a laying down any thing
kind disposition. This has been the in view of others; and is thus applied
experience of all saints; and at the end to the bread that was laid on the table
of life they have been able to say it was of show-bread. Matt. xii. 4. Mark ii.
good for them to be afflicted. Ps. cxix. 26. Luke vi. 4. Hence it means, when
67. 71. Jer. xxxi. 18, 19. Heb. xii. 11. applied to the mind, a plan or purpose
1T For good. For our real welfare; fbr of mind. It implies that God had a
the promotion of true piety, peace, and plan, purpose, or intention, in regard
happiness in our hearts. IT To them to all who became Christians. They
that love God. This is a characteris- are not saved by chance or hap-hazard.
tic of true piety. To them, afflictions God does not convert men without deare a blessing. To others, they often sign; and his designs are not new, but
prove otherwise. On others they are are eternal. What he does, he always
sent as chastisements; and they pro- meant to do. What it is right for him
duce murmuring, instead of peace; re- to do, it was right always to intend to
bellion, instead of submission; and an- do. What God always meant to do, is
ger, impatience, and hatred, instead of his purpose or plan. That he has such
calmness, patience, and love. The a purpose in regard to the salvation of
Christian is made a better man by re- his people, is often affirned. Rom ix.
ceiving afflictions as they should be 11. Eph. i. 11; iii. 11. 2 Tim. i. 9.
received, and by desiring that they Jer. li. 29. This purpose of saving
should accomplish the purpose for his people is, (1.) One over which a
which they are sent; the sinner is made creature can have no control; it is acmore hardened by resisting them, and cording to the counsel of his own will
refusing to submit to their obvious in- Eph. i. 11. (2.) It is without any
tention and design. IT To them who merit on the part of the sinner-a purare the called. Christians are often pose to save him by grace. 2 Tim. i. 9.
represented as called of God. The (3.) It is eternal. Eph. iii. 11. (4.) It
word (KX/Tr6) is sometimes used to de- is such as should excite lively gratitude
note an external invitation, offer, or in all who have been inclined by the
calling. Matt. Xx. 16; xxii. 14. But grace of God to accept the offers of
excepting in these places, it is used in eternal life. They owe it to the mere
the New Testament to denote those mercy of God, and they should acknowwho had accepted the call, and were ledge him as the fountain and source
true Christians. Rom. i. 6, 7. 1 Cor. i. of all their hopes of heaven.
2. 24. Rev. xvii. 14. It is evidently 29. For whom he did foreknow.
used in this sense here —to denote those The word used here (7rpoXAvw) has been
180 iR0MANS. A. D. 60
his Son, that he might be the first-born among many brethren.
the subject of almost endless disputes It simply affirms the fact; and th
in regard to its meaning in this place. mode in which those who will believe
The literal meaning of the word can- were dcsignated, must be determined
not be a matter of dispute. It denotes from other sources. This passage
properly to know beforehand; to be simply teaches that hle knew them; that
acquainted with future events. But his eye was fixed on them; that lie rewhether it means here simply to know garded them as to be conformed to his
that certain persons would become Son; and that thus knowing them, he
Christians; or to ordain, and consti- designated them to eternal life. The
tute them to be Christians, and to be Syriac renders it in accordance with
saved, has been a subject of almost this interpretation:'And from the
endless discussion. Without entering beginning he knew them, and sealed
at large into an investigation of the them with the image of his Son,' &c.
word, perhaps the following remarks As, however, none would believe but
may throw light on it. (1.) It does by the influences of his Spirit, it follows
not here have reference to all the that they were not foreknown on achuman family; for all are not, and count of' any faith which they would
have not, been conformed to the im-n themselves exercise, or any good works
age of his Son. it has reference which they would themselves perform,
therefore only to those who would be- but according to the purpose or plan of
come Christians, and be saved. (2.) God himself'. ~ He. also did predestiIt implies certain knowledge. It was note. Seethemeaningof the originalof
certainly foreseen, in some way, that this word explaiued in Noteson cl. i. 4.
they would believe, and be saved. See alsoNote on Acts iv. 28, and 1 Cor.
There is nothing, therefore, in regard ii. 7. In these places the word evidently
to them that is contirgent, or subject means to determine, purpose, or decree
to doubt in the divine lind, since it beforehand; and it must have this
was certainly foreknown. (3.) The meaning here. No other idea could
event which was thus foreknown nust be consistent with the proper meaning
have been, for some cause, certain and of the word, or be intelligible. It is
fixed; since an uncertain event could clear also that it does not refer to e.not be possibly foreiknown. To talk ternal privileges, but to real conversion
offoreknowing a contingent event, that and piety; since that to which they
is, of foreknowing an event as certain were predestinated was not the exterwhich may or may not exist, is an ab- nal privilege of' the gospel, but conforsurdity. (4.) in what way such an mnity to his Son, and salvation. See
event became certain is notdetermined er. 30..',0o passage could possibly
by the use of this word. But it must teach in stronger language that it was
have been somehow in connexion with God's purpose to save those who will
a divine appointment or arrangement, be saved. Eph. i. 5, "Having preosince in no other way can it be con- destinated us unto the adoption of chilceived to be certain. While the vnord drcn by Jesus Christ unto himself~"
used here, therefore, does not of neces- ver. 11, "Being predestinated accordsity mnean to decree, yet its use sup- ing'to the purpose of Him who worketh
poses that there was a purpose or plan; all things after the counsel of his own
and the phrase is an explanation of will." 9T To be confornmed to te image
what the apostle had just said, that it of his Son. To resemble his Son; to
was accordin g to tfhe purpose of God be of like form with the image oe his
that they were called. This passage Son. We may learn here, (i.) T'hatt
does not affirm, why, or how, or on God does not determine to save men,
what grounds God foreknew that some whatever their character may be. The
of the human family would be saved. decree is not to save them in their
A. D. 60.] CHAPTER VII. 181
30 Moreover, whom he did justified, them he also glorified.,
predestinate, them he also call- 3I What shall we then say to
ed a and whom he called, them these things? If d God be for us,
he also justified: b and whom he who can be against us?
a Heb.9.15, b 1 Cor.6,1. c Jno.17.22. d Ps.118.6,
sins, or whether they be sinful or holy. nexion between the predestination and
But it has primary respect to their the call, which will be manifested in
character. It is that they should be due time. The connexion is so cerholy; and, as a consequence of this, tain that the one infallibly secures the
that they should be saved. (2.) The other. 5 He justified. See Note, ch.
only evidence which we can have that iii. 24. Not that he justified them
we are the subjects of his gracious pur- from eternity, for this was not true;
pose is, that we are in fact conformed and if it were, it would also follow that
to the Lord Jesus Christ. For this he glorified them fiom eternity, which
was the design of the decree. This would be an absurdity. It means that
is the only satisfactory proof of piety; there is a regular sequence of eventsand by this alone can we determine the predestination precedes and secures
that we are interested in his gracious the calling; and the calling precedes
plan of saving men. g That he might and secures the justification. The one
be the first-born. The first-born is connected in the purpose of God
among the Hebrews had many pecu- with the other; and the one, in fact,
liar privileges. The idea here is, (1.) does not take place without the other.
That Christ might be pre-eminent'as The purpose was in eternity. The
the model and exemplar; that he might calling and justifying in time. g Them
be clothed with peculiar honours, and he also glorified. This refers probabe so regarded in his church; and yet, bly to heaven. It means that there is
(2.) That he mnight still sustain a fra- a connexion between justification and
ternal relation to them; that he might glory. The one does not exist without
be one in the same great family of the other in its own proper time; as
God where all are sons. Comp. Heb. the calling does not subsist without the
ii. 12 - 14. ~r Mlany brethren. Not act ofjustification. This proves, therea few. The purpose of God is that fore, the doctrine of the perseverance
many of the human family shall be of the saints. There is a connexion
saved. infallible and ever existing between
30. Moreover, &c. In this verse, the predestination and the final salvain order to show to Christians the true tion. They who are subjects of the
consolation to be derived from the fact one are partakers of the other. That
that they are predestined, the apostle this is the sense is clear, (1.) Because
states the connexion between that pre- it is the natural and obvious meaning
destination and their certain salvation, of the passage. (2.) Because this only
The one implied the other. gT Wihom would meet the design of the argument
he did predestinate. All whom he of the apostle. For how would it be a
did predestinate. g1 Them he also source of consolation to say to them
called. Called by his Spirit to become that whom God foreknew he predestiChristians. Hle called, not merely by nated, and whom he predestinated he
an external invitation, but in such a called, and whom he called he justified,
way as that they in fiact were justified. and whom he justified?mnight fall away
This cannot refer simply to an exier- and be lost for ever?
nal call of the gospel, since those who 31. VWhat sihall we then say, &c.
are here said to be called are said also What fairly follows from the facts
to be justified and glorified. The stated? or what conclusion shall we
meaning is, that there is a certain con- draw in regard to the power of the
Q
18:2:ROMANS. [A. D. 60.
32 He " that spared not his with him also freely give us all
own Son, but delivered him up things?
for us all, how shall he not 33 Who b shall lay any thing
a c.5.6-10. b Isa.50.8,9.
Christian religion to support us in our for him, and that God has expressed
trials from the considerations which the highest love for him which we can
have been stated? What the influence conceive to be possible.IT ~ How shall he
is he proceeds to state. T If God be not. His giving his Son is a proof that
for us. Be on our side, or is our he wil give tous all things thatwe need.
friend, as he has shown himself to be The argument is from the greater to
by adopting us (ver. 15), by granting the less. He that has given the greater
to us his Spirit (ver. 16, 17. 26, 27), gift will not withhold the less. I All
and by his gracious purpose to save things. All things that may be needus (ver. 29, 30). ~ Who can be ful for our welfare. These things he
against us? Who can injure or de- will give freely; without money and
stroy us? Sinners may be against us, without price. His first great gift, that
and so may the great enemy of our of his Son, was a free gift; and all
souls, but their power to destroy us is others that we may need will be given
taken away. God is more mighty than in a similar manner. It is not by
all our foes; and he can defend and money, nor by our merit, but it is by
save us. See Ps. cxviii. 6, "The the mere mercy of God; so that from
Lord is on my side, I will not fear the beginning to the end of the work
what man can do unto me." The pro- it is all of grace. We -see here, (1.)
position advanced in this verse, Paul The privilege of being a Christian. He
proceeds to illustrate by various speci- has the friendship of God; has been
fications, which continue to the end of favoured with the highest proofs of dithe chapter. vine love; and has assurance that he
32. He that spared not. Who did shallreceive all that he needs. (2.) Ie
not retain, or keep from suffering and has evidence that God will continue to
death. ~ His own Son. Who thus be his friend. He that has given his
gave the highest proof of love that a Son to die for his people will not withfather could give, and the highest draw the lesser mercies that may be
demonstration of his willingness to do necessary to secure their salvation.
good to those for whom he gave him. The argument of the apostle here,
T But delivered him up. Gave him therefore, is one that strongly shows
into the hands of men, and to a cruel that God will not forsake his children,
death. Note, Acts ii. 23. ~ For us all. but will keep them to eternal life.
For all Christians. The connexion re- 33. Who shall lay any thing to the
quires that this expression should be un- charge. This expression is taken from
derstood herewith this limitation. The courts of law, and means, who shall
argument for the security of all Chris- accuse, or condemn, or so charge with
tians is here derived from the fact, that crime before the tribunal of God as to
God had shown them equal love in cause their condemnation? ~r God's
giving his Son for them. It was not elect. His chosen people. Those who
merely for the apostles; not or-ly for have been chosen according to his
the rich, and the great; but for the eternal purpose. Note, ver. 28. As
most humble and obscure of the flock they are the chosen of God, they are
of Christ. For them he endured as se- dear to him; and as he purposed to
vere pangs, and expressed as much save them,, he will do it in such a way
love, as for the rich and the great that as that none can bring against them
shall be redeemed. The most humble a charge that would condemn them.
and obscure believer may derive con. -T It is God that justifieth. That is,
solation from the fact that Christ died who has pardoned them, and admitted
A.D. 60.] CHiAPTER Vill. 183
to the charge of God's elect? is even at the right hand of God,
It ais God that justifieth. who also maketh intercession
34 Who is he that condemn- for us.
eth? It is Christ that died, yea 35 Who shall separate us
rather, that is risen again, who from the love of Christ? Shall
cRev. 1210.11.
them to his favour; and pronounced the right hand of God. Invested with
them just in his sight. Note, ch. i. 17; power, and dignity, and authority in
iii. 24. It would be absurd to suppose heaven. This is a third consideration to
that he would again condemn them. show that Christ will not condemn us,
The fact that he has justified them is, and that Christians are secure. He is
therefore, a strong propf'that they will clothed with power; he is exalted to
be saved. This may be read with honour; he is placed at the head of all
more force as a question,'Who shall things. And this solemn enthronement
lay anything to the charge of God's and investiture with power over the
elect? Shall God who justifieth?' The universe, is with express reference to
Greek will bear either mode of render- the salvation of his church and people.
ing. The passage implies that there Matt. xxviii. 18, 19. John xvii. 2,
would be a high degree of absurdity in Eph. i. 20-23. The Christian is,
supposing that the same Being would therefore, under the protection of
both justify and condemn the same Christ, and is secure from being conindividual. The Christian, therefore, is demned by him. ~ Who also maketh
secure. intercession for us. Note, ver. 26.
34. Who is he that condemneth? Who pleads our cause; who aids and
Who shall pass sentence of condemna- assists us; who presents our interests
tion, and consign to perdition? The before the mercy-seat in the heavens.
office of passing sentence of condemna- For this purpose he ascended to heation on men shall pertain to Christ, en. Heb. vii. 25. This is thefourth
the judge of quick and dead, and the consideration which the apostle urges
apostle proceeds to say that it was cer- for the security of Christians drawn
tain that he would not condemn the from the work of Christ. By all these,
elect of God. They were therefore se- he argues their complete security from
cure. ~ It is Christ that died. Or as being subject to condemnation by him
it may be rendered,' Shall Christ who who shall pronounce the doom of all
has died, condemn them?' The argu- mankind, and therefore their complete
ment here is, that as Christ died to safety in the day ofjudgment, Having
save them, and not to destroy them, the Judge of all for our fiiend, we are
he will not condemn them. His death cafe.
for them is a security that he will not 35. Who shall separate us? That
condemn them. As he died to save is, finally or entirely separate us. This
them, and as they have actually enr- is a new argumentof the apostle, showbraced his salvation, there is the high- ing his strong confidence in the safety
est security that he will not condemn of the Christian. IT From the love of
them. This is the first argument for Christ. This expression is ambiguous;
their security from the death of Christ. and may mean either our love to Christ
~ Yea rather, that is risen again. or his love to us. I understand it in
This is a second consideration for the former sense, and suppose it means,
their security from his work. He rose s Who shall cause us to cease to love
for their justification (Note, ch. iv. the Saviour?' In other words, the love
25); and as this was the object which whichChristians have for theirRedeemhe had in view, it follows that he will er is so strong, that it will surmount
not condemn them. ~ Who is even at and survive all opposition and all trials
184 ROMANS. [A. D. 60.
tribulation, or distress, or perse- sake we are killed all the day
cution, or famine, or nakedness, long; we are accounted as sheep
or peril, or sword? for the slaughter.
36 As it is written, For thy 37 Nay, in all these things
aPs.44.22. ICor.15.30,31. b Ccr.15,57.
The reason for so understanding the and in deserts and desolate places.' Or
expression is, that it is not conceivable peril. Danger of any kind. ~ Or
how afflictions, &c. should have any sword. The sword of persecution; the
tendency to alienate Christ's love from danger of their lives to which they
us; but their supposed tendency to were constantly exposed. As all these
alienate our love from him might be things happened to them in consevery strong. They are endured in his quence of their professed attachment
cause. They are caused, in a good de- to Christ,it mightbe supposed that they
gree, by professed attachment to him. would tend to alienate their minds from
The persecutions and trials to which him. But the apostle was assured that
Christians are exposed on account of they had not this power, but that their
their professed attachment to him, love to the Saviour was so strong as to
might be supposed to make them weary overcome all, and to bind them unal.
of a service that involved so many terably to his cause in the midst of the
trials. But no, says the apostle. Our deepest trials. The fact is, that the
love for him is so strong that we are more painful the trials to which they
willing to bear all; and nothing that are exposed on his account, the more
these foes of our peace can do, can strong and unwavering is their love to
alienate us from him and from his him, and their confidence in his ability
cause. The argument, therefore, is to save.
drawn from the strong love of a Chris- 36. As it is wrilten. Ps. xliv. 22.
tian to his Saviour; and from the as- This passage the apostle cfuotes not as
surance that nothing would be able to having originally reference to Chrisseparate him from that love. T Shall tians, but as aptly descriptive of their
tribulation (SCXisL). Note, oh. ii. 9. condition. The condition of saints in
The word properly refers to pressure the time of the psalmist wvas similar to
from without; affliction arising from that of Christians in the time of Paul.
external causes. It means, however, The same language would express both.
not unfrequently, trial of any kind. F For thy sake. In thy cause; or on
I Or distress (cernvoXepia). This word account of attachment to thee. ST We
properly means narrowness of place; are killed. We are subject to, or exand then, great anxiety and distress of posed to death. We endure sufferings
mind, such as arises when a man does equivalent to dying. Comp. 1 Cor. iv.
not know where to turn himself or 9, "God hath set bfrth us the apostles
what to do for relief. It refers, there- last, as it were appointed to death."
fore, to distress or anxiety of mind, T All the day long. Continually; consuch as the early Christians were often stantly. There is no intermission to
subject to from their trials and perse- our danger, and to our exposure to
cutions. 2 Cor. vii. 5, " Without were death. T We are accounted. We arc
fightings, within were fears." See reckoned; we are regarded, or dealt
Note, Rom. ii. 9. 1 Or persecution. with. That is, our enemies judge that
Note, Matt. v. 11. To these the early we ought to die, and deem us the apChristians were constantly exposed. propriate subjects of slaughter, with as
~T Orfamine. To this they were also little concern or remorse as the lives
exposed as the natural result of being of sheep are taken.
driven from home, and of being often 37. Nay. But. Notwithstanding
compelled to wander amidst strangers, our severe pressures and trials. ~ In
A. D. 60.] CHAPTER VIII. 185
we are tore than conquerors 38 For I am persuaded, that b
through him a that loved us. neither death, nor life, nor anaJude24. b Jno.10.28.
all these things. In the very midst as expressive of homage to the idol.
of them; while we are enduring them But even this they would not do. The
we are able to triumph. Comp. 1 Cor. hope of life on so very easy terms
xv. 57.' We are more than conquer- would not, could not, alienate them
ors. We gain the victory. That is, from the love of Christ. NIor anthey have not power to subdue us; to gels. It seems to be apparent that
alienate our love and confidence; to good angels cannot be intended here.
produce apostacy. We are the victors, The apostle was saying that nothing
not they. Our faith is not destroyed; would separate Christians from the
our love is not diminished; our hope love of Christ. Of course, it would be
is not blasted. But it is not simple implied that the things which he spevictory; it is not mere life, and conti- cities might be supposed to have some
nuance of what we had before; it is power or tendency to do it. But it is
more than simple triumph; it augments not conceivable that good angels, who
our faith, increases our strength, ex- are "sent forth to minister for them
pands our love to Christ. The word who shall be heirs of salvation" (Heb.
used here is a strong, emphatic expres- i. 14), should seek to alienate the minds
sion, such as the apostle Paul often em- of Christians from the Saviour, or that
ploys (comp. 2 Cor. iv. 17), and which their influence should have any such
is used with great force and appropri- tendency. It seems to be clear, thereateness here. S Throzgh him, &c. fore, that he refers to the designs and
Not by their own strength or power. temptations of evil spirits. The word
It was by the might of the Saviour, and angels is applied to evil spirits in Matt.
by his power pledged to them, and con- xxv. 41. 1 Cor. vi. 3. El Nor princifirmed by the love evinced when he palities (apXai). This word usually
gave himself for them. Comp. Phil. iv. refers to magistrates and civil rulers.
13, " I can do all things through Christ But it is also applied to evil angels, as
who strengtheneth mee." having dominion over men. Eph. vi.
38. For I am persuaded. I have 12, For we wrestle against... prin.
a strong and unwavering confidence. cipalities." Col. ii. 15, "And having
Latin Vulgate,'i am certain.' The spoiled principalities." 1 Cor, xv. 24,
expression here implies unwavering " When he shall have put down all
certainty. i Neither death. Neither rule;" Greek, apXlv. Some have supthe fear of death, nor all the pains and posed that it refers here to magistrates
tortures of the dying scene, even in the and those in authority who persecuted
most painful trials of persecution; death Christians; but the connexion of the
in no form.' Tior lijfe. Nor the hope word with angels seens to require us
of life; the love of life; the offer of to understand it of evil spirits. I Nor
life made to us by our persecutors, on povers.. This word (Jvusies) is often
condition of abjuring our Christian applied to magistrates; but it is also
faith. The words evidently refer to applied to evil spirits that have donitines of persecution; and it 7as tot nion over men. Cor. xv. 2.4. Tle
uncommon fbo persecutors to ofer life ancient Rabbins also yive the name
to Christians, on condition of' their re- pojwers to evil angels, (Schleusner.)
nouncing attachment o tthe Saviour,'T here can be no doubt that the Jews
and offering sacrifice to idols. All that were accustomed to divide the angels
was demanded in the times ofpersecu- of heaven into various ranks and orders,
tion under the Roman emperors was, traces of which custom we find often
that they should throw a few grains of in the Scriptures. And there is also
incense on the altar of a heathen god, reason to suppose that they made such
a 2
186 ROMANS. [A. D. 60.
gels, nor principalities, nor powers, any other creature, shall be able
nor things present, nor things to to separate us from the love of
come. God, which is in Christ Jesus our
39 Nor height, nor depth, nor Lord.
a divisionwith reference to evil angels, I Shall be able. Shall have power to
regarding Satan as their leader, and do it. The love to Christ is stronger
other evil spirits, divided into various than any influence which they can
ranks, as subordinate to him. See exert on the mind. ~The love of God.
Matt. xxv. 41. Eph. vi. 12. Col.-ii. 15. The love which we have to God.
To such a division there is probably ~ Which is in Christ Jesus. Which
reference here; and the meaning is, is produced and secured by his work.
that no order of evil angels, however Of which he is the bond, the connectpowerful, artful, or numerous, would ing link. It was caused by his mediabe able to alienate the hearts of Chris- tion; it is secured by his influence, it
tians from their Redeemer. ~ Nlor is in and through him, and him alone,
things present. Calamities and perse- that men love God. There is no true
cutions to which we are now subject. love of God which is not produced by
~ Nor things to come. Trials to which the work of Christ. There is no man
we may be yet exposed. It evinced who truly loves the Father, who does
strong confidence to say that no possi- not do it in, and by the Son.
ble trials should be sufficient to destroy Perhaps there is no chapter in the
their love for Christ. Bible on the whole so interesting and
39. Nor height. This has been consoling to the Christian as this; and
variously understood. Some have re- there certainly is not to be found anygarded it as referring to evil spirits in where a specimen of more elevated,
the air; others, to high and lofty spe- animated and lofty eloquence and arculation in doctrine; others, to heaven gumentation. We may remark in view
-to all that is in heaven. I regard it of it, (1.) That it is the highest honour
here as synonymous with prosperity, that can be conferred on mortal man to
honour, elevation in this life. The be a Christian. (2.) Our trials in this
meaning is, that no possible circum- life are scarcely worth regarding in
stances in which Christians could be comparison with our future glory.
placed, though surrounded with wealth, (3.) Calamities should be borne withhonour, splendour, and though elevated out a murmur; nay, without a sigh.
to rank and office, could alienate them (4.) The Christian has every possible
from the love of Christ. The tendency security for his safety. The purposes
of these things to alienate the mind, to of God, the work of Christ, the aid of
engross the affections, and to occupy the Holy Ghost, and the tendency of
the time, all know; but the apostle all events under the direction of his
says that even these would not be suf- Father and Friend, conspire to secure
ficient to withdraw their strong love his welfare and salvation. (5.) With
from the Lord Jesus Christ. If N~or what thankfulness, then, should we apdepth. Nor the lowest circumstances proach the God of mercy. In the gosof depression, poverty, contempt, and pel, we have a blessed and cheering
want; the very lowest rank of life. hope which nothing else can produce,
aT Nor any other creature. Nor any and which nothing can destroy. Safe
other created thing; any other thing in the hands of God our Redeemer, we
in the universe; any thing that can may commit our way to him, whether
occur. This expresses the most un- it lead through persecutions, or trials,
wavering confidence that all who were or sickness, or a martyr's grave; and
Christians would certainly continue to triumphantly we may wait until the
love the Lord Jesus, ard be saved. day of our complete adoption, the en
A. D. 60.] CHAPTER IX. 187
CHAPTER IX. bearing me witness in the Holy
T SAY the truth in Christ, Ghost.
I lie not, my conscience also 2 That I have great heaviness
tire redemption of soul and body, shall 25-29). (3.) He takes occasion
fully come. throughout the chapter to vindicate this
CHAPTER IX. principle of the divine administration;
THIs chapter opens in some degree to answer objections; and to show that,
a new train of thought and argumenta- on the acknowledged principles of the
tion. Its main design probably was to Old Testament, a part of the Jewish
meet objections which would be alleged nation might be rejected; and that it
against the positions advanced and de- was the purpose of God to call others
fended in the previous parts of the to the privileges of the people of God.
epistle. In the previous chapters, Paul ver. 16. 19-23. 25, 26. 29-33. The
had defended the position that the bar- chapter, therefore, has not reference to
rier between the Jews and Gentiles had national election, or to choice to exterbeen removed; that the Jews could not nal privileges, but has direct reference
be saved by any external advantages to the doctrine of the election to salvawhich they possessed; that all were tion which had been stated in ch. viii.
alike guilty before God; and that there To suppose that it refers merely to exwas but one way for Jews and Gen- ternal privileges and national distinctiles of salvation - by faith in Jesus tions, makes the whole discussion unChrist. ch. i. ii. iii. He had stated the connected, unmeaning, and unneces-'benefits of this plan (ch. v.), and show- sary.
ed its bearing in accomplishing what 1. I say the truth. In what I am
the law of Moses could not effect in about to affirm respecting my attachovercoming sin. ch. vi. vii. In ch. viii. ment to the nation and people. S In
he had stated also on what principles Christ. Most interpreters regard this
this was done; that it was according as a fbrm of an oath, as equivalent to
to the purpose of God - the principle calling Christ to witness. It is cerof electing mercy applied indiscrimi- tainly to be regarded, in its obvious
nately to the mass of guilty Jews and sense, as an appeal to Christ as the
Gentiles. To this statement two ob- searcher of the heart, and as the judge
jections might arise: first, that it was of falsehood. Thus the word transunjust; and second, that the whole ar- lated "in " (tv) is used in the form of
gument involved a departure from the an oath in Mlatt. v. 34-36. Rev. x. 6,
promises made to the Jewish nation. Greek. We are to remember that the
It might further be supposed that the apostle was addressing those who had
apostle had ceased to feel an interest been Jews; and the expression has all
in his countrymen, and had become the force of an oath by the Messiah.
the exclusive advocate of the Gentiles. This shows that it is right on great
To meet these objections and feelings, and solemn occasions, and in a solemn
seems to have been the design of this manner, AND THUS ONLY, to appeal to
chapter. He shows them, (1.) His iun- Christ fbr the sincerity of our motives
abated love for his countrymen, and and fir the truth ofwhatwe say. And
regard for their welfare. ve. 1-5. it shows further, that it is right to re.
(2.) He shows them from their own gard the Lord Jesus Christ as present
writings that the principle of election with us, as searching the heart, as cahad existed in former times-in the pable of detecting insincerity, hypocricase of Isaac (ver. 7-13); in the sy, and perjury, and as therebfre diwritings of Moses (ver. 15); in the vine. IT l1y conscience. Conscience
case of Pharaoh (ver. 17); and in the is that act or judgment of the mind by
prophecies of Hosea and Isaiah (ver. which we decide on the lawfulness or
188 ROMANS. [A. D. 60.
and continual sorrow in my self were accursed' from Christ
heart. for my brethren, my kinsmen
3 For I acould wish that my- according to the flesh:
a Ex.32.32. 1 or, separated.
unlawfulness of our actions, and by it is a source of constant pain. The
which we instantly approve or con- cause of this grief, Paul does not exdemn them. It exists in every man, pressly mention, though it is implied
and is a strong witness to our integrity in what he immediately says. It was
or to our guilt. ~ Bearing 7ne wit- the fact that so large a part of the naness. Testifying to the truth of what tion would be rejected, and cast off.
I say. ~T In the Holy Ghost. He does 3. For I could wish, &c. This
not say that he speaks the truth by or passage has been greatly controverted.
in the Holy Ghost, as he had said of Some have proposed to translate it,
Christ; but that the conscience pro-'I did wish,' as referring to a former
nounced its concurring testimony by state, when he renounced Christ, and
the Holy Ghost; that is, conscience as sought to advance the interests of the
enlightened and influenced by the Holy nation by opposing and defying him.
Ghost. It was not simply natural con- But to this interpretation there are inscience, but it was conscience under superable objections. (1.) The object
the full influence of the Enlightener of of the apostle is not to state his former
the mind and Sanctifier of the heart. feelings, but his present attachment to
The reasonsof this solemn asseveration his countrymen, and willingness to
are probably the following: (1.) His suffer for them. (2.) The proper
conduct and his doctrines had led some grammatical construction of the word
to believe that he was an apostate,and used here is not I did wish, but I could
had lost his love for his countrymen. desire; that is, if the thing were possiHe had forsaken their institutions,and ble. It is not I do wish, or did wish,
devoted himself to the salvation of the but I could desire ('IHvXdiv), implying
Gentiles. Hle here shows them that it that lie was willing now to endure it;
was from no want of love to them. that his present love for them was so
(2.) The doctrines which he was about strong, that he would, if practicable,
to state and defend were of a similar save them fiom the threatened ruin
char-cter; he was about to maintain and apostacy. (3.) It is not true
that no small part of his own country- that Paul ever did wish before his
men, notwithstanding their privileges, conversion to be accursed by Christ,
would be rejected and lost. In this i.e., by the Messiah. He opposed Jesus
solemn manner, therefore, he assures of Nazareth; but he did not believe
them that this doctrine had not been that he was the Messiah. At no time
embraced because he did not love them, would lie have wished to be devoted
but because it was solemn, though most to destruction by the Messiah, or by
painful truth. He proceeds to enumlc- Christ. Nothing would have been
rate their privileges as a people, and to more terrible to a Jew; and Saul of
show to them the strength and tender- Tarsus never doubted that lie was the
ness of his love. fricnd of the promised Messiah, and
2. Great heaviness. Great grie:. iwas advancing the true interests of his
~ Conlinual sorrow. T'he word ren- cause, and defending the hopes of his
dered continual here must be taken in~ nation against an impostor. The word,
a popular sense. Not that lie was li- therefore, expresses a feeling which the
terally all the time pressed down with apostle had, when writing this epistle,
this sorrow, but that whenever he in regard to the condition and prosthought on this subject, he had great pects ofthe nation. S Were accursed
grief; as we say of a painful subject, fiom Christ. Might be anathema by
A. D. 60.] CHAPTER IX. 189
4 Who are Israelites; to whom and the giving ot the law, d and
pertaineth the adoption, a and the e service of God, and the prothe glory, b and the I covenantsc mises; I
a Deut.7.6. b Ps.90.16. Isa.60.19. 1 or, testaments. d Ps.147.19. c.3.2. e Ex. 12.253. f Eph..2.2.
c Gen.17.2. Deut.29.14. Jer.31.33.
Christ (atvaSea ceta ac.7a TOl Xo TroV). tion could in no conceivable way bene.
This passage has been much contro- fit the Jews. (3.) Such a willingness
verted. The word rendered accursed is not and cannot be required. And,
(anathema) properly means, (1.) Any (4.) It would be impious and absurd.
thing that was set up, or set apart, or No man has a right to be willing to be
consecrated to the gods in the temples, the eternal enemy of God; and no man
as spoils of war, images, statues, &c. ever yet was, or could be willing to enThis is its classical Greek meaning. It dure everlasting torments. IT From
has a similar meaning among the He- Christ. By Christ. Grotius thinks it
brews. It denoted that which was set means from the church of Christ.
apart or consecrated to the service of Others think it means "after the exGod, as sacrifices or offerings of any ample of Christ;" and others, from
kind. In this respect it is used to ex- Christ for ever. But it evidently means
press the sense of the Hebrew word that he was willing to be devoted by
n'r, any thing devoted to Jehovah, Christ; i. c. to be regarded by him, and
without the possibility of redemption. appointed by him, to suffering and
Lev. xxvii. 21; xxviii. 29. Num. xviii. death, if by that means lie could save
14. Deut. vii. 26. Josh. vi. 17, 18; his countrymen. It was thus the highvii. 1. 1 Sam. xv. 21. Ezek. xliv. 29. cst expression of true patriotism and
(2.) As that which was thus dedicated benevolence. It was an example for
to Jehovah was alienated from the use all Christians and Christian ministers.
of him who devoted it, and was either They should be willing to be devoted
burnt or slain, and devoted to destruc- to pain, privation, toil, and death, if
tion as an offering, the word came to by that they could save others from
signify a devotion of any thing to de- ruin. ~ My kinsmen, &c. My counstruction, or to complete ruin. And as trymen; all of whom he regarded as
whatever is devoted to destruction may his kinsmen, or relations, as descended
be said to be subject to a curse, or to from the same ancestors. 1 According
be accursed, the word comes to have to the flesh. By birth. They were of
this signification. 1 Kings xx. 42. Isa. the same blood and parentage, though
xxxiv. 5. But in none of these cases not now of the same religious belief.
does it denote eternal death. The idea, 4. Who are Israelites. Descended
therefore, in these places is simply,'I from Israel, or Jacob; honoured by
could be willing to be destroyed, or de- having such an ancestor, and by bearvoted to death, for the sake of my coun- ing a name so distinguished as that of
trymen.' And the apostle evidently his descendants. It was formerly the
means to say that he would be willing honourable appellation of the people
to suffer the bitterest evils, to forego all of God. ~T To whoim pertaineth. To
pleasure, to endure any privation and whom it belongs. It was their elevated
toil, nay, to offer his life, so that he external privilege. St The adoption.
might be wholly devoted to sufferings, Of the nation into the family of God,
as an offering, if he might be the means or to be regarded as his peculiar peeof benefitting and saving the nation. ple. Deut. vii. 6. T And the glory.
For a similar case, see Ex. xxxii. 32. The symbol of the divine presence that
This does not mean that Paul would attended them from Egypt, and that
be willing to be damned for ever. For, finally rested over the ark in the first
(1.) The words do not imply that, and temple-the Shechinah. Ex. xiii. 21,
will not bear it. (2.) Such a destruc. 2*2; xxv. 22. ~ And the covenant.
190 ROMANS. [A. D. 60.
5 WThose are the fathers, a Fore they are not all Israel which
and of whom, b as concerning are of Israel.
the flesh, Christ came, who is 7 Neither, because they are
c over all, God blessed for ever. the seed of Abraham, are they
Amen. all children: but in f Isaac shall
6 Not as though the word thy seed be called.
of God hath taken d none effect. 8 That is, they which are
ac.11.28. b Luke3.23,&c. cJno.l.1. dIsa.55.11. cc.2.28,29. f Gen.21.12.
The various compacts or promises nature. 1 God blessedfor ever. This
which had been made from time to is evidently applied to the Lord Jesus;
time with Abraham, Isaac, and Jacob, and it proves that he is divine. If the
and with the nation; the pledges of the translation is fairly made,-and it has
divine protection. T The giving of the never been proved to be erroneous,-it
law. On Mount Sinai. Ex. xx. Comp. demonstrates that he is God as well as
Ps. cxlvii. 19. ~ Ard the service of man. Thedoxology" blessed forever"
God. The temple service; regarded by was usually added by the Jewish wri.
them as the pride and ornament of ters after the mention of the name
their nation.'r And the promises. Of God, as an expression of reverence.
the Messiah; and of the spread of the (See the various interpretations that
true religion from them as a nation. have been proposed on this passage
5. Whose are the fathers. Who examined in Prof. Stuart's Notes on
have been honoured with so illus-this verse.)
trious an ancestry. Who are descend- 6. Not as though, &c. Not as
ed from Abraham, Isaac, &c. On this though the promise of God had entirethey highly valued themselves, and ly failed. Though I grieve thus (ver.
in a certain sense not unjustly. Corn- 2, 3), though I am deeply apprehen.
pare Matt. iii. 9. I Of whom. Of sive for the nation, yet I do not affirm
whose nation. This is placed as the that all the nation is to be destroyed.
crowning and most exalted privilege, The promise of God will not entirely
that their nation had given birth to the fail. IT Not all Israel. Not all the
long-expected Messiah, the hope of descendants of Jacob have the true
the world. I1 As concerning the flesh. spirit of Israelites, or are Jews in the
So far as his human nature was con- scriptural sense of the term. See Note,
cerned. The use of this language sup- ch. ii. 28, 29.
poses that there was a higher nature, 7. Are they all children. Adopted
in respect to which he was not of their into the true family of God. Many of
nation. See Note, ch. i. 3. ~T Christ the descendants of Abraham were re.
came. He had already come; and it jected. ~ But in Isaac. This was
was their high honour that he was one the promise. Gen. xxi. 12. ~ Shall thy
of their nation. IT Who is over all. seed, &c. Thy true people. This imThis is an appellation that belongs plied a selection, or choice; and thereonly to the true God. It implies su- fore the doctrine of election was illuspreme divinity; and is full proof that trated in the very commencement of
the Messiah is divine. Much effort has the history of the nation; and as God
been made to show that this is not the had then made such a distinction, he
true rendering, but without success. might still do it. As he had then reThere are no various readings in the jected a part of the natural descend.
Greek MSS. of any consequence; and ants of Abraham, so he might still do
the connexion here evidently requires it. This is the argument which the
us to understand this of a nature that apostle is pursuing.
is not "according to the flesh," i.. 8. They which are the children of
as-the apostle here shows of the divine the flesh. The natural descendants.
A. D. 60.] CHAPTER IX. 191
the children of the flesh, these come, and Sarah shall have a
are not the children of God: son.
but the children "of the promise 10 And not only this; but
are counted for the seed. when Rebecca Calso had con9 For this is the word of ceived by one, even by our father
promise. At b this time will I Isaac;
a Gal.4.28. b Gen. 18.10,14. c Gen.25.21,23.
~ These are not the children of God. The design of the apostle, in introducAre not of necessity the adopted chil- ing this, is doubtless to show to whom
dren of God; or are not so in virtue of the promise appertained; and by spccitheir descent merely. This was in op- fying this, he shows that it had not
position to one of the most settled and reference toIshmael, but toIsaac. ~ At
deeply-cherished opinions of the Jews. this lime. Greek, According to this
They supposed that the mere fact of time. See Gen. xviii. 10. 14. Probably
being a Jew, entitled a man to the bless- it means at the exact time promised,
ings of the convenant, and to be rcgard- I will fulfil the prediction at the very
ed as a child of God. But the apostle time. Comp. 2 Kings iv. 16.
shows them that it was not by their 16. And not only this, Not only is
natural descent that these spiritual the principle of making a distinction
privileges were granted; that they among the naturaldescendantsof Abrawere not conferred on. men simply from haln thus settled by the promise, but
the fact that they were Jews; and that it is still further seen and illustrated in
consequently those who were not Jews the birth of the two sons of Isaac. He
might become interested in those spirit- had shown that the principle of thus
ual blessings. ~ But the children of making a distinction among the posthe promise. The descendants of terity of Abraham was recognised in
Abraham on whom the promised bless- the original promise, thus proving that
ings would be bestowed. The sense is, all the descendants of Abraham were
that God at first contemplated a dis- not of course to be saved; and he now
tinction among the descendants of proceeds to show that the principle was
Abraham, and intended to confine his recognised in the case of his posterity
blessings to such as he chose; that is, in the family of Isaac. And he shows
to those to whom the promise particu- that it is not according to any natural
larly appertained, to the descendants principles that the selection was made;
of Isaac. The argument of the apostle that he not only made a distinction
is, that the principle was thus establish- between Jacob and Esau, but that he
ed that a distinction might be made did it according to his good pleasure,
among those who were Jews; and as that choosing the younger to be the object
distinction had been made in former of his favour, and rejecting the older,
times, so it might be under the Messiah. who, according to the custom of the
~ Are counted. Are regarded, or reck- times, was supposed to be entitled to
oned. God reckons things as they are; peculiar honour and rights. And in
and therefore designed that theyshould order to prove that this was done acbe his true children.'T As the seed. cording to his own pleasure, he shows
The spiritual children of God; the par- that the distinction was made before
takers of his mercy and salvation. This they were born; before they had formed
refers, doubtless, to spiritual privileges any character; and, consequently, in
and to salvation; and therefore has such a way that it could not be prerelation not to nations as such, but to tended that it was in consequence of
individuals. any works which they had performed.
9. For this is the word of promise. ~ But when Rebecca. The wife of
This is the promise made to Abraham Isaac. See Gen. xxv. 21. 23.
192 ROMANS [A. D. 60.
11 (For the children being election, might stand, not of
not yet born, neither having works, but of him that calleth;)
done any good or evil, that the 12 It was said unto her, the
purpose of God, according to lelder shall serve the 2younger.
1 or, greater. 2 or, lesser.
11. For thechildrenbeingnotyet born. every where in the sacred Scriptures.
It was not, therefore, by any works of ~ The purpose of God. Note, ch.
theirs. It was not because they had form- viii. 28., According to election. To
ed a character and manifested qualities dispense his favours according to his
which made this distinction proper. It sovereign will and pleasure. Those
was laidbackof'any such character, and favours were not conferred in consetherefore had its foundation in the pur- quence of the menils of the individuals,
pose or plan of God. T Neither having but according to a wise plan lying back
done any good or evil. That is, when the of the formation of their characters, and
declaration(ver. 12) was madetoRebec- before they had done good or evil.
ca. This is a veryimportantpassage in Thle favours were thus conferred acregard to the question about the pur- cording to his choice, or election.
poses of God. (1.) They had done no- ~ ifMight stand. Iight be confirmed
thing good or bad; and wlhen that is or migrht be proved to be true. The
the case, there can be, properly speak- | case shows that God dispenses his faing, no moral character, for " a charac- y vours as a sovereign. The purpose of
ter is not formed when the person has God was thus proved to have been
not acquired stable and distinctive qua- formed without respect to the merits of
lities." Webster. (2.) That the period of either.'T Iot of works. Not by any
moral agency had not yet commenced. thing which they had done either to
Comp. Gen. xxv. 22, 23. When that merit his favour or to forfeit it. It was
agency commences, we do not know; formed on other principles than a referbut here is a case of which it is affirm- ence to their works. So it is in relaed that it had not commenced. (3.) tion to all who shall be saved. God
The purpose of God is antecedent to has good reasons for saving those who
the formation of character, or the per- shall be saved. What the reasons are
formance of any actions, good or bad. for choosing some to life, he has not
(4.) It is not a purpose formed because revealed; but he has revealed to us
he sees any thing in the individuals as that it is not on accountof their works,
a ground for his choice, but for some either performed or foreseen.' But of
reason which he has not explained, him that calleth. According to the will
and which in the Scripture is simply and purpose of him that chooses to
called purpose, and good pleasure. dispense those favours in this manner.
Eph. i, 5. (5.) If it existed in this case, It is not by the merit of man, but it is
it does in others. If it was right then, by a purpose having its origin with
it is now. And if God then dispensed God, and formed and executed accordhis favours on this principle,he will now. ing to his good pleasure. It is also imBut, (6.) This affirmation respecting plied here that it is formed in such a
Jacob and Esau does not prove that way as to secure his glory as the prithey had not a nature inclined to evil; mary consideration.
Jr a corrupt and sensual propensity; or 12. It was said unto ther. By Jecmat they would not sin as soon as they hovah. See Gen. xxv. 23. S The
became moral agents. It proves merely elder. The eldest son, which was
that they had not yet committed actual Esau. By the law of primogeniture
sin. That they, as well as all others, among the Hebrews, he would have
would certainly sin as soon as they been entitled to peculiar honours and
committed moral acts at all, is proved privileges. But it was said that in hi
i. D. 60.j CHAPTER IX. 193
13 As it Is written, " Jacob have I loved, but Esau have I
a Ma.1.2,3, hated.
case this custom should be reversed, neither can they complain if he acie
and that he should take the rank of the also as a sovereign in the distribution
younger. $ Should serve. Shall be of his spiritual favours. They, theresubject to; shall not have the authority fore, who regard this as referring only
and priority, but should be inferior to. to temporal and national privileges,
The passage in Genesis (xxv. 23) gain no relief in respect to the real difshows that this had reference particu- ficulty in the case, for the unanswey(arly to the posterity of Esau, and not able question would still be asked, why
to him as an individual. The sense is, has not God made all men equal in
that the descendants of Esau, who were every thing? Why has he made any
Edomites, should be inferior to, and distinction among men? The only
subject to the descendants of Jacob. reply to all such inquiries is, "Even
Jacob was to have the priority; the pro- so, Father, for so it seemeth good in
mised land; the promises; and the ho- thy sight." 1Matt. xi. 23.
nour of being regarded as the chosen 13. yS iat is writtd. Mal. i. 2, 3.
of God. There was reference here, That is, the distribution of favours is
therefore, to the whole train of tempo- on the principle advanced by the proral and spiritual blessings which were phet, and is in accordance with the deto be connected with the two races of claration that God had in fact loved the
people. If it be asked how this bearson one and hated the other. ~ Jacob.
the argument of the apostle, we may This refers, doubtless, to the posterity
reply, (1.) That it settles the principle of Jacob. 5 lauve I loved. I have
that God might make a distinction shown affection for that people; I have
among men, in the same nation, and bestowed on them great privileges and
the same family, without reference to blessings, as proofs of attachment. I
their works or character. (2.) That have preferred Jacob to Esau. L Esau.
he might confer his blessings on such The descendants of Esau, the Edomas he pleased. (3.) if this is done in ites. See Ma!. i. 4. i ]ave I hated.
regard to nations, it may be in regard This does not mean any positive
to individuals. The principle is the hatred; but that he had preferred Ja
same, and the justice the same. If it cob, and had withheld from Esau those
be supposed to be unjust in God to privileges and blessings which he had
make such a distinction in regard to conferred on the posterity of Jacob.
individuals, it is surely not less so to This is explained in Mal. i. 3, " And I
make a distinction in nations. The fact hated Esau, and laid his mountains
that numbers are thus favoured, does and heritage waste for the dragons of
not make it the more proper, or remove the wilderness." Comp. Jer. xlix. 17,
any difficulty. (4.) If this distinction 18. Ezek. xxxv. 3. It was common
may be made in regard to temporal among the Hebrews to use the terms
things, why not in regard to spiritual love and hatred in this comparative
things? The principle must still be sense, where the former implied strong
the same. If unjust in one case, it positive attachment, and the latter, not
would be in the other. The fact that positive hatred, but merely a less love,
it is done in one case proves also that or the withholding of the expressions
it will be in the other; for the same of affection. Comp. Gen. xxix. 30, 3.
great principle will run through all the Prov. xiii. 24-, " He that spareth his
dealings of the divine government. rod hateth his son; but he that loveth
And as men do not and cannot com- him chasteneth him betimes." Matt.
plain that God makes a distinction vi. 24, "No man can serve two masamong them in regard to talents, ters, for either he will hate the one and
health, beauty, prosperity, an rank, love the other," &e. Luke xiv. 26,
PH
194 ROMANS. f A.D.t
14 What shall we say then? compassion on whom I will
s a there unrighteousness with have compassion.
God? God forbid. 16 So then it is not of him
15 For he saith to Moses, I bthat willeth, nor of him that
will have mercy on whom I will runneth, but of God that shorwhave mercy, and I will have eth mercy.
a Deut.32.4. b Ex.53.19.
" If any man come to me, and hate not there could not be a more positive dehis father and mother," &c. claration of these truths, (1.) That he
14. Wlhat shall we say then? What does it as a sovereign, without giving
conclusion shall we draw from these an account of the reason of his choice
acknowledged facts, and from these to any. (2.) That he does it without
positive declarations of Scripture. X Is regard to any claim on the part of man;
there unrighteousness wtith God? Does or that man is regarded as destitute of
God do injustice or wrong. This merit, and as having no right to his
charge has often been brought against mercy. (3,) That he will do it to any exthe doctrine here advanced. But this tent which he pleases, and in whatever
charge the apostle strongly repels. He time and manner may best accord with
meets it by further showing that it is his own good pleasure. (4.) That he
the doctrine explicitly taught in the has regard to a definite number; and
Old Testament (ver. 15. 17), and that that on that number he intends to beit is founded on the principles of equity, stow eternal life; and, (5.) That no
and on just views of the sovereignty one has a right to complain. It is
of God. ver. 19-23. 1 God forbid. proof of his benevolence that any are
Note, ch. iii. 4. saved; and where none have a claim,
15. For he saith to.3ioses. Ex. where all are justly condemned, he has
xxxiii. 19. ~ I will have mercy. This a right to pardon whom he pleases,
is said by God when he declared ex- The executive of a country may select
pressly that he would make all lis any number of criminals whom he may
goodness pass before Moses (Ex. see fit to pardon, or who may be forxxxiii. 19), and when, therefore, it given in consistency with the suprema
was regarded, not as a proof of stern cy of the laws and the welfare of the
and inexorable justice, but as the very community, and none has a right to
proof of his benevolence, and the high- murmur, but every good citizen should
est which he thought proper to exhibit. rejoice that any may be pardoned with
When men, therefore, under the influ- safety. So in the moral world, and
ence of an unrenewed and hostile heart, under the administration of its holy
charge this as an unjust and arbitrary Sovereign, it should be a matter of joy
proceeding, they are resisting and per- that any can be pardoned and saved;
verting that which God regards as the and not asubject of murmuring and comvery demonstration of his benevolence. plaint that those who shall finally deThe sense of the passage clearly is, that serve to die shall be consigned to wo.
he would choose the objects of his fa- 16. So then. It follows as a consevour, and bestow his mercies as he quence from this statement of God to
chose. None of the human race de- Moses. Or it is a doctrine established
served his favour; and he had a right by that statement. I JAot of himn that
to pardon whom he pleased, and to willeth. This does not mean that he
save men on his own terms, and ac- that becomes a Christian, and is saved,
cording to his sovereign will and plea- does not choose eternal ife; or is not
sure. ~ On whom I will have mercy. made willing; or that he is compelled
On whom I choose to bestow mercy. to enter heaven against his own choice.
The mode he does not explain. ButT It is true that men by nature have no
A. D. 60.] CHAPTER IX. 9lAi5
17 For the Scripture saithllun- that I might show my powner in
to Pharaoh, Even for this same thee, and that my name might be
purpose have I raised thee up, declared throughout all the earth.
Eo.9.18.
desire of holiness, and do not choose the consciousness of crime, lays the
eternal life. But the effect of the influ- judge or the jury under an obligation
ences of God's Spirit on the heart is to to acquit him. This fact, it is of great
make it "willing in the day of his importance for an awakened sinner to
power." Ps. ex. 3. The meaning here is know. Deeply anxious he should be,
evidently, that eternal life is not bestow- but there is no merit in his distress.
ed because man had any original will- Pray he should, but there is no merit in
ingness or disposition to be saved; it is his prayers. Weep and strive he may,
not because he commences the work, but in this there is no ground of claim
and is himself disposed to it; but it is on God for pardon; and, after all, he is
because God inclines him to it, and dependent on his mere sovereign mercy,
disposes him to seek for mercy, and as a lost, ruined, and helpless sinner, to
then confers it in his own way. The be saved or lost at his will. 4 But of
word -tlilleth here denotes -vish or de- God that shozveth mnercy. Salvation, in
sire. ~ J~Aor of him that runneth. its beginning, its progress, and its close,
This denotes strenuous, intense efort, is of him. He has a rignt, therefore, to
as when a man is anxious to obtain bestow it when and where he pleases.
an object, or hastens from danger. The All our mercies flow from his mere
meaning is not that the sinner does love and compassion, and not from our
not make an effort to be saved; nor deserts. The essential idea here is, that
that all who become Christians do not God is the original fountain of all the
in fact strive to enter into the king- blessings of salvation.
dom, or earnestly desire salvation, for 17. For the Scripture saith. Ex.
the Scriptures teach the contrary. ix. 16. That is, God saith to Pharaoh
Luke xvi. 16; xiii. 24. There is no in the Scriptures. Gal. iii. 8. 22. This
effort more intense and persevering, passage is designed to illustrate the
no struggle more arduous or agonizing, doctrine that God shows mercy accordthan when a sinner seeks eternal life. ing to his sovereign pleasure by a referNor does it mean that they who strive ence to one of the most extraordinary
in a proper way, and with proper effort, cases of hardness of heart which has
shall not obtain eternal life. TMatt. vii. ever occurred. The design is to show
7. But the sense is, (1.) That the sin- that God has a right to pass by those
ner would not put forth any effort him- to whom he does not choose to show
self. If left to his own course, he would mercy; and to place them in circumnever seek to be saved. (2.) That he is stances where they shall develope their
pardoned, not on account of his effort; true character, and where in fact they
not because he makes an exertion; but shall become more hardened and be
because God chooses to pardon him. destroyed. ver. 18. S Unto Pharsaoh
There is no merit in his anxiety, and The haughty and oppressive king of
prayers, and agony, on account of Egypt; thus showing that the most
which God would forgive him; but he i mighty and wicked monarchs are at his
is still dependent on the mere mercy control. Comp. Isa. x. 5-7. ~ For
of God to save or destroy him at his this same purpose. For the design, oe
will. The sinner, however anxious he with the intent that is immediately
may be, and however much or long he specified. This was the leading purm
may strive, does not bring God under pose or design of his sustaining him,
in obligation to pardon him any more Havee I raised thee up. Margin in
than the condemned criminal, trem- Ex. ix. 16, " made thee stand," i. e
b1)ing with the fear of execution, and sustained thee. The Greek word used
196 ROMANS. LA...60
18 Therefore hath he mercy and whom he will he harden
on whom he will have mercy, eth.
by the apostle (ii;fpa), means proper- where they shall develope their own
ly I have excited, roused, or stirred character, and show what they are. It
thee up. But it may also have the is not the fault of God, but their own
meaning,' I have sustained or sup- fault. The sinner is not compelled to
ported thee.' That is, I have kept thee sin; nor is God under obligation to
from death; I have preserved thee from save him contrary to the prevalent deruin; I have ministered strength to sires and wishes of the sinner himself.
thee, so that thy full character has been ~ JAy power in thee. Or by means of
developed. It does not mean that God thee. By the judgments exerted in dehad infused into his mind any positive livering an entire oppressed people from
evil, or that by any direct influence he thy grasp. God's most signal acts of
had excited any evil feelings, but that powere were thus shown in consehe had kept him in circumstances quence of his disobedience and rebelwhich were fitted to develope his true lion. ~ J. 5y nzae. The name of Jecharacter. The meaning of the word hobvah, as the only true God, and the
and the truth of the case may be ex- deliverer of his people. ~ Thrlazghou t
pressed in the following particulars: all the earth. Or throughout all the
(1.) God meant to accomplish some land of Egypt. Note, Luke ii. 1. We
great purposes by his existence and may learn here, (1.) That a leading
conduct. (2.) He kept him, or sus- design of God in the government of the
tained him, with reference to that. world is to make his power, and name,
(3.) He had control over the haugh- and character known. (2.) That this
ty and wicked monarch. He could is often accomplished in a most signal
take his life, or he could continue manner by the destruction of the
him on earth. As he had control over wicked. (3.) That wicked men should
all things that could affect the pride, be alarmed, since their arm cannot
the feelings, and the happiness of the contend with God, and since his enemonarch, so he had control over the i mies shall be destroyed. (4.) It is
monarch himself. (4.) He placed him right that the incorrigibly wicked
in circnustances just fitted to de- should be cut off. When a man's
velope his character. He kept him character is fully developed;- when he
amidst those circunstances until his is fairly tried; when, in all circurlcharacter was fully developed. (5.) He stances, he has shown that he -will not
did not exert a positive evil influence on obey God, neither justice nor mercy
the mind of Pharaoh; for, (6.) In all hinders the Alnighty from cutting him
this the monarch acted freely. He did down and consigning him to death.
that which he chose to do. He pursued 18. Therejfoe hath he mercy, &e.
his own course. He was voluntary in his This is a conclusion stated by the apos
schemes of oppressing the Israelites. He tie as the result of all the argunment
was voluntary in his opposition to God. S WYhomn he wuill he hardeneth. This
He was voluntary when he pursued is not stated in what the Scripture said
the Israelites to the Red sea. In all his to Pharaoh, but is a conclusion to
doings he acted as he chose to do, and which the apostle had arrived, in view
with a determined choice of evil, from of the case of Pharaoh. The word
which neither warning nor judgment hardeneth means only to harden in
would turn him away. Thus he is the manner specified in the case of
said to have hardened his own heart. Pharaoh. It does not mean to exert a
Ex. viii. 15. (7.) Neither Pharaoh positive influence, but to leave a sinner
nor any sinner can justly blame God to his own course, and to place him in
for placing themn in circumstances circumstances where the character will
A. D. 60.] CHAPTER IX. 197
19 Thou wilt say then unto thou that repliest 1 against God?
me, Why doth he yet find fault? Shall b the thing formed say to
for who a hath resisted his will? him that formed it, Why hast
20 Nay but, 0 man, who art thou made me thus?
a 2Chron.20.6. Dan.4.35, I or, answerest again; or, disputest with God
b Isa.29.16.
be more and more developed. See denote the resistance offered by soldiers
Note, John xii. 40. It implies, how- or armed men. Thus, Eph. vi. 13,
ever, an act of sovereignty on the part " Take unto you the whole armour of
of God in thus leaving him to his God, that ye may be able to -withstand
chosen course, and in not putting forth (resist or successfully oppose) in the
that influence by which he could be evil day." See Luke xxi. 15, "I will
saved from death. WFhy this is, the give you a mouth and wisdom which
apostle does not state. We should, all your adversaries shall not be able to
however, not dispute a fact every where gainsay or resist." See also Acts vii.
prevalent; and should have sufficient 10; xiii. 8, " But Elymas....-withstood
confidence in God to believe that it is them," &c. The same Greek word,
in accordance with infinite wisdom and Rom. xiii. 2. Gal. ii. 11. This does
rectitude. not mean that no one has offered re19. Thou -wilt say then unto me. sistance or opposition to God, but that
The apostle here refers to an objection no one had done it successfully. God
that might be made to his argument. had accomplished his purposes in spite
If the position which he had been en- of their opposition. This was an estadeavouring to establish were true; if blished point in the sacred writings,
God had a purpose in all his dealings and one of the admitted doctrines of
with men; if all the revolutions among the Jews. To establish it had even
men happened according to his decree, been a part of the apostle's design;
so that he was not disappointed, or his and the difficulty now was to see how,
plan frustrated; and if his own glory this being admitted, men could be
was secured in all this, why could he held chargeable with crime. That it
blame men? [1 Jlihy doth he yetfind was the doctrine of the Scriptures, see
fault? Why does he blame men, since 2 Chron. xx. 6, " In thine hand is there
their conduct is in accordance with his not power and might, so that none is
purpose, and since he bestows mercy able to withstand thee?" Dan. iv. 35,
according to his sovereign will? This "1 He doeth according to his will in the
objection has been made by sinners in army of heaven, and among- the inhaall ages. It is the standing objection bitants of the earth, and none can stay
against the doctrines of grace. The his hand, or say unto him, What doest
objection is founded, (1.) On the diffi- thou." See also the case of Joseph
culty of reconciling the purposes of God and his brethren, Gen. 1. 20, "As for
with the free agency of man. (2.) It you, ye thought evil against me, but
assumes, what cannot be proved, that God meant it unto good."
a plan or purpose of God must destroy 20. J/ay, but, 0 man, &c. To this
the freedom of man. (3.) It is said objection the apostle replies in two
that if the plan of God is accomplish- ways; first, by asserting the sovereigned, then that which is best to be done ty of God, and affirming that he had a
is done, and, of course, man cannot be right to do it (ver. 20, 21); and seblamed. These objections are met by condly, by showing that he did it acthe apostle in the following argument. cording to the principles of justice and
~ Who hath resisted his will? That mercy, or that it was involved of neis, who has successfully opposed his cessity in his dispensing justice and
will, or frustrated his plan? The word mercy to mankind. ver. 22, 23, 24
translated resist is commonly used to ~ Who art thou, &c. Paul here strong
RL 2
198 ROMANS. [A.D. 60.
21 Hath not the potter a power to make one vessel unto honour,
over the clay, of the same lump and another unto dishonour?
a Isa.64.8.
ly reproves the impiety and wickedness being has a right to fashion his work
of arraigning God. This impiety ap- according to his own views of what is
pears, (1.) Because man is a creature best; and as this right is not denied to
of God, and it is improper that he men, we ought not to blame the infishould arraign his Maker. (2.) He is nitely wise God for acting in a similar
unqualified to understand the subject. way. They who have received every
C "Who art thou?" What qualifications blessing they enjoy from him, ought
has a creature of a day,-a being just not to blame him for not making them
in the infancy of his existence; of so different.
limited faculties; so perverse, blinded, 21. Hath not the potter, &c. This
and interested as man,-to sit in judg- same sovereign right of God the apostle
ment on the doings of the Infinite proceeds to urge from another illustraMind 1 Who gave him the authority, tion, and another passage from the
or invested him with the prerogatives Old Testament. Isa. lxiv. 8, " But now,
of a judge over his Maker's doings? 0 Lord, thou art our Father; we are
(3.) Even if man were qualified to in- the clay, and thou our potter; and we
vestigate those subjects, what right has all are the work of thy hand." This
he to reply against God, to arraign passage is preceded in Isaiah by one
him, or to follow out a train of argu- declaring the depravity of man. Isa.
ment tending to involve his Creator in lxiv. 6, "We are all as an unclean
shame and disgrace Nowhere is thing, and all our righteousnesses are
there to be found a more cutting or as filthy rags; and we all do fade as a
humbling reply to the pride of man leaf; and our iniquities, like the wind,
than this. And on no subject was it have taken us away." As they were
more needed. The experience of every polluted with sin, as they had transage has shown that this has been a pro- greossed the law of God, and had no
minent topic of objection against the claim and no merit, God might bestow
government of God; and that there his favours as he pleased, and mould
has been no point in the Christian them as the potter did the clay. He
theology to which the human heart has would do no injury to those who were
been so ready to make objections as to left, and -who had no claim to his merthe doctrine of the sovereignty of God. cy,, if he bestowed favours on others,
R Jepliest against God. Margin, any more than the potter would do in" Answerest again; or, disputest with justice to one part of the mass, if he
God." The passage conveys the idea put it to an ignoble use, and moulded
of answering again; or of arguing to another part into a vessel of honour.
the dishonour of God. It implies that This is still the condition of sinful men
when God declares his will, man should God does no injustice to a man if he
be still. God has his own plans of in- leaves him to take his own course to
finite wisdom, and it is not ours to re- ruin, and makes another, equally undeply against him, or to arraign him of serving, the recipient of his mercy. He
injustice, when we cannot see the rea- violated none of my rights by not conson of his doings. ~ Shall the thing ferring on me the talents of Newton
(ernecd, &c. This sentiment is found or of Bacon; or by not placing me in:n Isa. xxix. 16. See also Isa. xlv. 9. circumstances like those of Peter and
[t was peculiarly proper to adduce this Paul. Where all are undeserving, the
to a Jew. The objection is one which utmost that can be demanded is that
ts supposed to be made by a Jew, and he should not treat them with injustice.
ft was proper to reply to him by a quo- And this is secured even in the case of
lation from his own Scriptures. Any the lost. No man will suffer more than
. D. t0.] C HAPTER IX. 199
22 What a if God, willing to much long-suffering the vessels
shew his wrath, and to make his b of wrath 1 fitted to destruepower known, endured with tion;
a.Prov..4. b 2Tim.2.20. I or, made uv.
he deserves; nor will any man go to rity, right. See Matt. vii. 29, translated
perdition feeling that he has a claim to " authority;" xxi. 23. 2 Thess. iii. 9.
better treatment than he receives. The Tark ii, 10. Luke v. 24, " The Son of
same sentiment is found in Jer. xviii. man haLth power on earth to forgive
6, " 0 house of Israel, cannot I do with s ins, &-c. i Lump. Mass. It denotes
you as thi's potter? saitl the Lord. any thing that is reduced to a fine conBehold, as tho clay is in the otter's sistency, and mixed, and made soft by
hand, so are ye in my hand, O house water; either cl-y, as in this place, or
of I>rae!. At what instant I shall the mass produced of grain pounded
speak'conceroing a nation," &rc. The and mixced with xwater. Rlom. xi. 16,
passage in Isa;iah proves that God has " I tLh i'rst —ri bV holy, the lump is
the right of a sovereign o7ver g'uilgy also holy." I Cor. v. 6, " Know ye not
ilzdia'vidacls; that3 in Jeremiah, that le that a little leaven -eaveneth the whole
has tlhe sam right over niatioss; thus' t iu;?" Oite vessel. A cup, or
meeting tve whole case as it was in the other utensi, made of clay. ~ Itnto
mind of toh apostle. These passages, hoonoa'. Fitted to an honourable use,
however, assert oy th i ony the f God o0- r desiCned fGsr a mnore usetful and reto do it, without aSfiiinig any thing, fine d pu - rpose. I Unto dislhonour.
aoout the mnaz2,oe izn which it is done. To a meaner servicR, or more cornmon
in fact, God bestws hi- s fiaours in a use. This is a common mode of exmode very different from t-La in which press-on amo ng the Hebre -ws. The
a potter moulds his clay. God coes lupni here t' denoites thOe mass of men,
not create holiness by mr a e-e act of sinner-s, having no clain on God. The
power, but ie produces it in a rmanner c potter illustrates God's right over that
consistent with1 the moral agency lof mass, to dispose of it as seems good in
men; and bestows his favours not to his si-Iht. Tho doctrine of the passage
compel men, but to incline them to be is, that men have no right to complain
Tvilling' to receive them. Ps. cx. 3, if God bestows his blessings where and
Thy poople shall be w-illing in the day when he chooses.
of thy power." it should be furtnher re- 22, 23.'at iaf God, &c. If God
marked, that the argument of the- apos- do ia thl a postle su pposes, what
tie here does not refe t orial to t oris'al then? it not right. 7 Thiis is the
creation of men, as if God had then secon -o pin- in tihe ansvwer to the obmade them one for l-onour and another jection in ve -r.'9. he ansver has reFor dishonour. He reers to ran as spect to the twzo classe.s of men wnlch
lllen and lost. His argu-nmnt is this: actaually exi-s; oi tohe earth —the right
MTan is in ruins; he is fallen; he has eous and the wicked. And the quesQo claim on God; all deserve to die; tion is, whethler ino reg7ar to th1ese t(-,
on this mass, where none have any classes God does i- FACT do wroC 0?0'
claim, he may bestow life on whomr If he does not, then the doctrine of thb
he pleases, without injury to others; apostle is established, and the objection
ne may exercise the right of a sove- is not valid. It is assumed here, as it
reign to pardon whom he pleases; or must be, that the world its fict diof a potter to mould any part oe the vided into two classes-saints and sinuseiess mass to purposes of utility and ners.'he apostle considers the case
beauty.' IT Potter. One whose cu- of sninners in ver. 22. T Hilli.ng. Bein,
pation it is to make earthen vessels. disposed; having an inc'ination to. I' Power. This word denotes here denotes an inclinaticn of mind toward(
not merely physical power, but autho- the thing proiosedl. If the thing itsel
~200 g;RO- 0 1 M1ANIS. [ A. D. 60,
was right; if it was proper to " show Pharaoh was one inslance, or illue.
his wrath," then it was proper to be tration of the general principle on
WILLING to do it. If it is right to do which God would deal with men.
a thing, it is right to purpose or intend His government is conducted on great
to do it. Iis wrath/ (riv bo/Y). This and uniform principles; and the case
word occurs thirtyfive times in the of Pharaoh was a developemlent cf
New Testaiment. Its meaning is de- the great laws on vwhich he governs
rivei from the idea of earnestly desir- the universe. -II Endured. Bore ritj
in, or reaching for an object, and pro- was patient, or forbearing. Revi. ii.,3
perly denotes, in its general sense, a " And hast borne, and hast patience, 7
vehement desire of attainin any &c. 1 Cor. -xiii. 7, "Charity (love)
thing. Hence it comes to denote an beareth ail hing's." Luke:viii. 7,
earnest desire of revenge, or of inflict- "'vIll not CGod aienge his elect,
ing suffering on those who have in- though he bear, losng with them'"
jured us. Eph. iv. 31, " Let all bitter- i t i ch i on7g-8sierin lg With
ness and wrath," &c. Col. iii. 8. I mruch patience. 1He suiTered them to
Tim. ii. 8. Hence it denotes indigna- live while they deserved to die. God
tilon n general, which is not joined bears wiith all sinners with much pawith a desire of revenge. Mark iii. 5, tience; he spares them amid all their
He looked round about on them with provocations, to give them opportunity
alger." It also denotes punishment or repentance; and though they are
for sin; the anger or displeasure of fitted for destruction, yet he prolongs
God against transgression. Note, Ror. their lives, and oflers them pardon, and
i. 18. Luke iii. 7; xxi. 23, &c. In this loads them with benefits. This fact is a
place it is evidently used to denote complete vindication of the government
severe displeasure against sin. As sin of God from the aspersions of all his
is an evil of so great magnitude, it is enemies. ~ Vessels oqf Vwrath. T'h
right for God to be wiilizig to evince word vessel means a cup, &c. made of
his displeasure against it; and just in earth. As the human body is frail,
proportion to the extent of the evil. easily broken and &estroyed, it comes
This displeasure, or wrath, it is proper to signify also the body. a Cor. iv. 7,
that God should alZays be willing to " e have this treasure in earthen
show; nay, it would not be right for vessels." I Thess. iv. 4 "'hat every
him not to show it, for that would be one of you should know how to possess
the same thing as to be izndicerent to his vessel in sanctification and honour"
it, or to approve it. In this place, -that every one should keep his bod/l
however, it is not affirmed, (1.) That from the indulgence of unlawful pasGod has any pleasure in sin, or its sions. Comp. ver. 3. Hence also it
punishment; nor, (2.) That he exerted rmeans the man hinself. Acts ix. 15,
any agency to com7pel man to sin. It" He is a chosen vessel unto me," &c.
aflfrms only that God is willing to show Coip. Isa. xiii. 5. In this place there
his hatred of incorrigible and long-con- is, doubtless, allusion to what he had
tinued wickedness when it czactua1ll just said of clay in the hands of the
exists. 5 To manakle his power lknovni. potter. The phrase " vessels of wrath'
This'ianguacge is the same as that denotes wicked men against whom it
which was used in relation to Pharaoh.is jit or proper that wratl should bh
ver. 17. Ex. ix. 16. 13ut it is not shown; as Juda is called " the son of
proba ate that tihe apostle intended to perdition." See oite on John xvii i,
confine it to the Egyptians only. In This does not mean thinat men by their
the f!llowing verse he specls of " the very creation, or their physical nature,
vessels of mercy prepared unto gilory;" are thus denominated; but men whoa
which cannot be supposed to be lan- from long continuance in iniquity, deguage adapted to the temporal de- serve to experience wrath; as Judas
liverance of the Jews. lhe case of was not called "son af perdition" bh
A. D. 60.j CI-APTER 1IX. 201
23 And that he might make on the vessels of mercy, which
known the riches a of his glory he had afore prepared unto glory.
a Eph.1.1l. b iTkFss.5.9.
any arbitrary appointment, or as an cursed, into everlasting fire, prepared
original designation, but because in FOR THE DEVIL AND HIS ANGELS;" not
consequence of his avarice and treason said to have been originally prepared
this was the name which in fact ac- for them. It is clear, therefore, that
tualiy described him, or fitted his case. God intends to keep the great truth in
X Fitted (tsTTr:r/yissc). This word view, that he prepares his people by rdi
properly means to restore; to place in rect agency for heaven; but that he
order; to render complete; to supply exerts nzo scch agency in preparing
a defect; to fit to, or adapt to, or the wicked for destruction. 9 For deprepare for. See Matt. iv. 21, " Were struction (Eis raobevj' ). This word
mendinzg their nets." Gal. vi. 1, "6 e- occurs in the New Testament no less
store such an one," &c. In this than twenty times. >iatt. vii. 13,
place it is a participle, and means," Which leadeth to destruction." John
those who are fitted for or adapted to xvii. 12, " Son of perdition." Acts
destruction; those whose characters viii. 0, "Thy mnoney perish with
are such as to deserve destruction, or thee;" Greek, be for destruction with
as to make destruction proper. See the thee. xxv. 16. Phil. i. 28, " Token of
same use of the word in. Heb.. xi. 3, perdition." iii. 19, " Whose end is de-' Through faith we understand that struction." 2 Thess. ii. 3, " The son of
the worlds were framued"-beautifully perdition." 1 Tim. v. 9, " hich drown
fitted up in proper proportions, one men in destruction and perdition."
part adapted to another-" by the word Heb. x. 39, " Which draw back into
of God." Heb.,. 5, " A body hast perdition." See also 2 Pet. ii. 1. 3;
thou prepared for me;" fitted, or adapt- iii. 7. 16, &c. In these places it is
ed to me. Comp. Ps. Ixviii. 10; lxxiv. clear that the reference is to the future
16. in this place there is not the sem- punishment of wicked men, and in no
blance of a declaration that GOD had instance to nationa calamities. No such
PREPARED them, or F''TFo ) them f r use of the word is to be found in the
destruction. It is a simple declaration New Testament; and this is further
that they were I- FACT fitted for it, clear from the contrast with the word
without making an affirmation about " glory" in the next verse. WVe may
the manner in which they became so. remark here, that if men are fitted o"
A reader of the English Bible may, prepared for destruction; if future torperhaps, sometimes draw the impres- ment is adapted to them, and they to
sion that God had fitted them for this. it; if it is fit that they should be subBut this is not affirmed; and there is an jected to it; then God will do what is
evident design in not affirming it, and ft or right to be done, and, unless
a distinction made between them and they repent, they must perish. Nor
the vessels of mercy which ought to be would it be right for God to take them
regarded. In relation to the latter it is to heaven as they are; to a place for
expressly affirmed that God fitted or which they are not fitted, and which
prepared them for glory. See ver. 23, is not adapted to their fee!ngs, their
"Which HE had afore prepared unto character, or their conduct.
glory." The same distinction is re- 23. And tf1at he 7iga t marle. enown,
markably striking in the account of the That he might manifest or display.
last judgment in Matt. xxv. 34. 41. To The apostle had shown (in ver. 22)
the righteous, Christ will say, " Come that the dealings of God towards the
ye blessed of my Father, inherit the wicked were not iable to the objection
kingdom prepared FO You," &c. Tomade in ver. 19. In this verse he prothe wicked, "Depart fiom me, ye ceeds to show that the objection could
20'2 ROMANS. [. D. 60.
not lie against his dealings with the as this is the sole design of the electing
other class of men-the righteous. If love of God, his dealings with this class
his dealings towards neither were liable of men are easily vindicated. No
to the objection, then he has met the Christian can complain that God has,whole case, and the divine govern- chosen him, renewed him, and made
men2t is vindicated. This he proves by him pure and happy. And as this was
shewing that for God to shew the an important part of the plan of God,
riches of his glory towards those whom it is easily defended from the objection
he has prepared for it cannot be re- in ver. 19. Unizo glory. To happigarded as unjust. Thie riches of his ness; and especially to the happiness'l1ory. This is a form of expression of heaven. leb. ii. 10, "It became
common among the Hebrews, meaning him, in bringing many sons unto
the same as his rich or his abundant glory," &c. Rom. v., " We rejoice'iory7. The same expression occurs in in hope of the glory of God." 2 Cor.
Eph.i. 18. ~ Onthe vessels ofnmercy. iv. 17, " Our light affliction worketh
Men towards whom his mercy was to for us a far more exceeding and eterbe displayed (see ver. 22); that is, on nal weight of glory." 2 Thess. ii. 14.
those towards whom he has purposed 2 Tim. ii. 10. 1 Pet. v. 4. This eterto display his mercy. J/Uiercy. Fa- nal state is called " glory," because it
vour, or pity shown to the miserable. blends together every thing that conGrace is favour to the unzdeserving; stitutes honour, dignity, purity, love,
mercy, favour to those in distress. and happiness. All these significations
This distinction is not, however, always are in various places attached to this
strictly observed by the sacred writers. word, and all mingle in the eternal
IT WIhich he had afore prepared. We state of the righteous. We may reare here brought to a remarkable dif- mark here, (1.) That this word "glory'
ference between God's mode of dealing is not used in the Scripures to denote
with them and with the wicked. Here any external nationalprivileg es; or tc
it is expressly affirmed that God him- describe any external callof the gospel.
self had prepared them for glory. In No such instance is to be found. Of
regard to the wicked, it is simply af- course the apostle here by vessels of mer.
frmed that they wvere fitted for de- cy meant individuals destined toeternal
struction, without affirming any thing of life, and not nations externally called.he agency by which it was done. to the gospel. No instance can be
hhat God prepares his people for found where God speaks of nations
glory-commences and continues the called to external privileges, and speaks
work of their redemption-is abundant- of them as "prepared unto glory."
Iy taughtin the Scriptures. 1 Thess. v. (2.) As this word refers to the future
9, ( God hath appointed us, to ob- state of individuals, it shows what is
tain salvation by our Lord Jesus meant by the word "destruction" in
Christ." 2 Tim i. 9, " Who hath ver 2. 2. That term stands contrasted
saved us and called us with an holy with glory; and describes, therefore,
calling, not according to our works, the future condition of individual wickbut according to his own purpose and ed men. This is also its uniform
grace, which was given us in Christ meaning in the New Testament. On
Jesus before the world began." See this vindication of the apostle we may
alsr Eph. i. 4, 5. 11. Rom. viii. 28, 29, observe, (1.) That all men will be
30. Acts xiii. 48. John i. 13. As the treated as they onzght to be treated.
renewing of the heart and the sancti- Men will be dealt with according to
tWi-ng of the soul is an act of goodness, their characters at the end of life. (2.)
it is worthy of God, and of course no If men will suffer no injustice, then
objection could lie against it. No man this is the same as saying that they
could complain of a course of dealings will be treated justly. But what is
osiLnd to make men better'; and this? That the wicked shall be treated
A D, 6C j CHAPTER IX. 208
24 Even us, whom he hath her beloved, which was not beealled, not of the Jews only, but loved.
also of the Gentiles? 26 And " it shall come to
25 As he saith also in Osee, pass, tchat in the place where it
I will call them rmy people, was said unto them, Ye are not
which were not rmy people; and my people; there shall they be
a Ho.12,3 b H03..1.10.
as they deserve. VWhat they deserve Sews. (2.) That he was bound by no
God has told us in the Scriotures. promise and no principle of obligation
These shall go away into everlasting to bestow salvation on all the Jews.
punishment." (3.) God has a riht (3.) That, therefore, it was right for
to bestow his blessings as e chooses. him to reject any cr all of the Jews,
Where all are undcserving, where f he chlose, and cut thelm off from their
none have any claim, he mray confer privileges as a people, and from salvahis favours on whom he pleasea. (4.) tion. hi Osee. This is the Greek
He actually does deal withi mren in this forE of writing the Hebrew word Howay. The apostle takes tis ir grant- sea. It means in the book of Hosea,
ed. He does not deny it. He most as in JDavid means in the book of Daevidently believes it, and labours to,id, or by David. Heb. iv. 7. The
show that it is riaht to co so. If he passage is found in Hosea ii. 23. This
did not believe it, and meant to teach quotation is not made according to the
it, Ihe would have said so. It would letter, but the sense of the prophet is
have met the objection at once, and preserved. The meaning is the same
saved all argunent. THe reasons asin lcosea and in this place, that God
if he did believe it; and tis settles the would bring those into a covenant
question th thitthe doctrine is tre. re t ion to hinsel, who were before
24.- EVz. ee O ac. i G; i. Se; de 1emed olutcasts anld trangers. Thus
10; iii. 29, 30.'T prove C thai t the ho suer-tt. Mis mafin positiol ithat God
G'ettiles mig;ht be caiied as wel r.s the wo-ul choose his people fr:.m among
Jews, was a leading des'in of e thte Gentiles as.well as the Jews, o0
epistle. i. Christians, selected would exercise towards both his right
from both Jews and Gentiles. Tliss as a sovereign, bestovwing or vwthholdproves that he did not re'r to Snat ios2 in' hi a s b s as he pleases.
primarily, but to i'.nvizua' chosen 26. J /d i,72ll co,e to pass. It
primarily, a re buit t L11 2 6.csa -
out of nations. Twoo things are sta- shall hanpen, or take pFace. This is a
blished here. (1.) That the grace of continuation of the quotation from the
God was not confined to the Jewishl prophet Hosea (ch. i. 10), designed to
people, as they supposed, so that it confirm the doctrine which he was escould be conferred on no others.',3.) tablishing. Both these quotations have
That God was not bound to confer the same design, and are introduced for
grace on all the descendants of Abra- the same end. In Hosea they did not
ham, as he bestowed it on those select- refr to the calling of the Gentiles, but
ed from t!he mass, according to his own to the recalling the rejected Jews. God
will, and not of necessity o,1 th.e mass says, after the Jews'had been rejected
atself. and scattered for their idolatry; after
25..s zhe saith aiso. The doctrine they had forfkitedhis favour, and been
whlich he had establiset ed, he proceeds cast off as if they were not his people;
now to confirm by quotations from. thee he would recall them, and bestow on
writings of Je-s, that he nlight remove them again the appellation of sons.
every objection. The doctrine was,'The apostle does not quote this as hav(1.) That God intended to call his peo- ing original reference to the Gentiles,
pln, from the Gentiles as well ia the but for the following purposes:-(1.')
204 ROMANS. [A. -.. 60
called the children of the living 27 Esaias also a crieth con
God. cerning Israel, Though the numa isa.I0.22,23.
If God formerly purposed to recall to are such," it introduces also the idea
himself a people whom he had reject- that such is the favourable judgiment
ed; if he bestowed favours on his own of God in the case. See iMatt. v. 9,
Feople after they had forfeited his fa-" Peace-makers... shall be called the
rour, and ceased to be entitled to the children Of God." See the Note on
name of " his people;" then the same that place; also ver. 19. Matt. xxi. 13,
ting was not to be regarded as absurd i My house shall be called the house
if he dealt in a similar manner witth of prayer." M'ark xi. 17. Luke i. 32,
the Gentiles-also a part of his ori- 35. 76. Isa. Ivi. 7. 9 rThe children of
ginal great family, the family of man, ons. rek, Sn See Note, MIatt. i,
but long since rejected and eemed j e. a Liv? o God. Called livine e God
strangers. (2.) The dealings of God i n oppositio to dead idols. See rote,
towards the Jews in the time of Ho- Mat. xxi. 16; also xxvi. 63. John vil
sea settled a general pr i snc.,ole of - I9. 6 Acts i. 1 Thess. i. 9, "Turn
vernment. His treatment ao them in frou idols to serve the livinz and true
this manner was a part Ao his great God." Jer.. 0. This is a most heplan of governing the world. On the nourable and distinguished appellation.
same plan he now admitted the Gen- No higher favour can be confrred on
tiles to favour. And as this genleral mortals than to be the sons of the liv
principle was established; as the his- ing God; members of his family; entory of the Jews themnselves was a jre- titled to his protection; and secure of
cedenlt in the case, it ought not to b his watch and care. This was an obiect
objected in the time of Paul that tht of t he highest desire with the saints of
sanie principle shaould be carried out old. Sec Ps. xlii. 2; xxxiv. 2, " My
to meet the case also of the Gentiles, soul thirsteth for God, lte livroings God."
~ In the place. T he place where they " y heart and my flesh cry out f2
tnay be scattered, or ewhere they may the lvin5g God."
dwell. Or rather, perhaps, in those I 7, 28. Esaias. The Greek way of
nations which were not regarded as writing the word IsaCiah. s C'rieth.
the people of God, there shall be a peo-1 La. x. 22, 23. Ex.claims, or speaks
ple to whom this shall apply. Whzere aloud or openly. Comp. John i. 15.
it zwas said unto themr. Where the Isaiah brings tfrth the doctrine fully,
proper appellation of the people was, and without any concealment or disthat they were not the people of God; guise. This doctrine related to the
where they were idolatrous, sinful, rejection of the Jews; a far more diialiens, strangers; so that they had cult point to establish than was that
none of the marks of the children of of the calling of the Gentiles. It was
GTod. ~ Ye are not mny people. Peo- needful, therefore, to fortify it by some
pIle in covenant with God; under his explicit passage of the Scriptures.
protection, as their Sovereign, and 1 Concerni7ng Isracl. Concerning the
keeping his laws. 5 There shall they Jews. It is probable that Isaiah had
lbe called. That is, there they shall be. refrence primarily to the Jews of his'lhe: verb to call in the Hebrew writ- own time; to that wicked generation
in-gs means often the same as to be. It that God was aboet t'o punish, by senddenotes that this shall be the appella- ing them capti e i rto other inds. 1
tion which properly expresses their case was oi,.eo, however,hi settl.d
character. It is a figure perhaps almost a gen7eral principle oj ithe,Je.ish;,;
peculiar to the Hebrews; and it gives v'eriment; and, therefore, it was appliadditional interest to the case. Instead cable to the case before the apostle. If
of saying coldly and abstractedly, they the thing for which he was contending
A. 1D. 60.] CHAPTER IX. 205
ber of the children of Israel be work, and cut it short in rightas the sand of the sea, a remnant eousness: because a ashort work
shall be saved. will the Lord make upon the
28 For he will finish 1 the earth.
t or, the account. a Isa.22.32.
-that the Jews might be rejected-ex- make of it. Comp. the Wisdom of Siisted in the time of Isaiah, and was rach xliv. 17, "Noah....was left unto
settled then as a precedent, it might the earth as a remnant when the flood
exist also in his time, and under the came." ~ Shall be saved. Shall be
gospel. ~ As the sand of the sea. preserved, or'kept from destruction.
This expression is used to denote an As Isaiah had reference to the captivity
indefinite or an innumerable multitude. of Babylon, this means that only a remit often occurs in the sacred writings. nant should return to their native land.
In the infancy of society, before the art The great mass should be rejected and
of numbering was carried to a great cast off. This was the case with the
extent, men were obliged to express ten tribes, and also with many others
themselves very much in this manner. who chose to remain in the land of
Gen. xxii. 17, "I will multiply thy their captivity. The use which the
seed....as the sand which is upon the apostle makes of it is this: In the hissea-shore." xxxii. 12. Isaiah doubtless tory of the Jews, by the testimony of
had reference to this promise:' Though Isaiah, a large part of the Jews of that
all that was promised to Abraham shall time were rejected, and cast off from
be fulfilled, and his seed shall be as being the peculiar people of God. It is
numerous as God declared, yet a rem- clear, therefore, that God has brought
nant only,' &c. The apostle thus shows himself under no obligation to save all
that his doctrine does not conflict at all the descendants of Abraham. This
with the utmost expectation of the case settles the principle. If God did
Jews drawn from the promises of God. it then, it was equally consistent for
See a similar use of the term sand in him to do it in the time of Paul, under
Judg. vii. 12. 1 Sam. xiii. 5. 2 Sam. the gospel. The conclusion, therefore,
xvii. 11, &c. In the same manner to which the apostle came, that it was
great numbers were denoted by the the intention of God to reject and cast
stars of heaven. Gen. xxii. 17; xv. 5. off the Jews as a people, was in strict
~ J remnant shall be saved. Meaning accordance with their own history and
a remnant only. This implies that the prophecies. It was still true that a
great multitudes of them would be cast remnant was to be saved, while the
of, and be not saved. If only a rem- great mass of the people was rejected.
nant was to be saved, many must be The apostle is not to be understood
lost; and this was just the point which here as affirming that the passage in
the apostle was endeavouring to esta- Isaiah had reference to the gospel, but
blish. The word remnant means that only that it settled one great principle
which is left, particularly what may re- of the divine administration in regard
main after a battle or a great calamity. ta the Jews, and that their rejection
2 Kings xix. 31; x. 11. Judg. v. 11. under the gospel was strictly in acIsa. xiv. 22. In this place, however, it cordance -~ith that principle.
means a small part or portion. Out of 28. He -will finish the work. This
the great multitude there shall be so is taken from the Septuagint translafew left as to make it proper to say that tion of Isa. x. 23. The Hebrew is,
it was a mere remnant. This implies, "The Lord God of hosts shall make a
of course, that the great mass should consumption, even determined, in the
be cast away or rejected. And this was midst of all the land." Or, as it may
the use which the apostle intended to be rendered, " Destruction is decreed
S
206 ROMANS rA. Do 60.
29 And as Esaias said be- b had been as Sodoma, ana
fore, a Except the Lord of Sa- been made like unto Gomorbaoth had left us a seed, we rha.
a La. 1.9. Lam.3.52. b Gen.19.24,25. Isa.13.19.
which shall make justice overflow; yea, (1.) The angels, who are represented
destruction is verily determined on; the as marshalled or arranged into military
Lord Jehovah will execute it in the orders. Eph. i. 21; iii. 10; vi. 12. Col.
midst of all the land." (Stuart.) The i. 16; ii. 15. Jude 6. 1 Kings xxii.
Septuagint and the apostle adhere to 19, "I saw the Lord sitting on his
the sense of the passage, but do not throne, and all the host of heaven
follow the words. The phrase, will standing by him." Psalm ciii. 21;
finish the work, means he will bring cxlviii. 2. (2.) The stars. Jer. xxxiii.
the thing to an end, or will accomplish 22, " As the host of heaven cannot be
it. It is an expression applicable to a numbered," &c. Isa. xl. 26. Deut. iv.
firm purpose to accomplish an object. It 19, &c. God is called the Lord of
refers here to his threat of cutting off the hosts, as being at the head of all these
people; and means that he will fulfil it. armies; their King and their Com~ Cut it short. This word here means mander. It is a phrase properly exto execute it speedily. The destruc- pressive of his majesty and power, and
tion shall not be delayed. ~ In right- is appropriately introduced here, as the
eousness. So as to manifest his own act of saving " the seed" was a signal
justice. The work, though apparently act of power in the midst of great sur.
severe, yet shall be a just expression of rounding wickedness. % Had left. Had
God's abhorrence of the sins of the peo- preserved, or kept from destruction.
pie. - Because a short work. The Here their preservation is ascribed to
word here rendered " short" means pro- God, and it is affirmed that if God had
perly that which is determined on or not interposed, the whole nation would
decreed. This is the sense of the He- have been cut off. This fully estabrew; and the phrase here denotes the blishes the doctrine of the apostle, tha
purpose which was determined on in God might cast off the Jews, and exrelation to the Jews. 9 Upon the earth,. tend the blessings to the Gentiles.
Upon the land of Israel. See Notes 1 A- seed. The Hebrew in Isaiah
on Matt. v. 4; iv. 8. The design for means one surviving or escaping, corwhich the apostle introduces this pas- responding with the word remnant.
sage is to show that God of old de- The word seed commonly means in
stroyed many of the Jews for their sin; the Scriptures descendants, posterity.
and that, therefore, the doctrine of the In this place it means a part, a small
apostle was no new thing, that the Jews portion?; a remnant, like the small pormight be excluded from the peculiar tion of the harvest which is reserved
privileges of the children of God. for sowing. 1 We had been as Sodo.
29..nd as Esaias said. Isa. ch. ma. The nation was so wicked, that
t. 9. ~ Before. The apostle had just unless God had preserved a small numcited one prediction from the tenth ber who were pious from the general
chapter of Isaiah. He now says that corruption of the people, they would
Isaiah had affirmed the same thing in have been swept off by judgment, like
a previous part of his prophecy. 9 Ex- Sodom and Gomorrah. We aie told
cept the Lord of Sabaoth. In Isaiah, that ten righteous men would have
the Lord of Hosts. The word Sabaoth saved Sodom. Gen. xviii. 32. Among
is the Hebrew word rendered hosts. It the Israelites, in a time of great gene.
piroperly denotes armies or military ral depravity, a small number of holy
ho.A4ts organized for war. Hence it de- men were found who preserved the narnotes thIe hosts of heaven, and means, tion. The design of the apostle here
A D. 60.] CHAPTER IX. 207
30 What shall we say then? have attained to righteousness,
that a the Gentiles, which fol- even the righteousness which
owed not after righteousness, is of faith.
a c.10.0. b c.1.17. Philem.3,9.
was the same as in the previous verses that there were no anxious inquiries
-to show that it was settled in the among them; but he intends particuJewish history that God might cast off larly to place them in contrast with
the people, and reject them from en- the Jew. They had not made it their
joying the peculiar privileges of his main object to justify themselves; they
friends. It is true that in Isaiah he were not filled with prejudice and pride
has reference to the temporal punish- as the Jews were, who supposed that
ment of the Jews. But it settles a they had complied with the law, and
great principle, for which Paul was who felt no need of any other justificacontending, that God might cast off the tion; they were sinners, and -they felt
nation consistently with his promises it, and had no such mighty obstacle in
and his plans.-We may learn here, a system of self-righteousness to over
(1.) That the existence of religion come as the Jew had. Still it was true
among a people is owing to the love that they were excessively wicked, and
of God. "Except the Lord had left that the prevailing characteristic among
us," &c. (2.) It is owing to his mer- them was that they did not follow after
cy that any men are kept from sin, righteousness. See ch. i. The word
and any nation from destruction. (3.) " followed" here often denotes to purWe see the value of religion and of sue with intense energy, as a hunter
pious men in a nation. Ten such pursues his game, or a man pursues a
would have saved Sodom; and a few flying enemy. The Jews had sought
such saved Judea. Comp. Matt. v. 13, righteousness in that way; the Gentiles
14. (4.) God has a right to withdraw had not. The word righteousness here
his mercies from aly other people, means the same as justification. The
however exalted their privileges, and Gentiles, which sought not justification,
leave them to ruin; and we should not have obtained justification. ~ Have
be high-minded, but fear. Rom. x. 20. attained to righteousness. Have be30. What shall wesay then? What come justified. This was a matter of
conclusion shall we draw from the pre- fact; and this was what the prophet
vious train of remarks To what re- had predicted. The apostle does not
sults have we come by the passages say that the sins of the Gentiles, or
adduced fromthe OldTestament? This their indifference to the subject, was
question is asked preparatory to his any reason why God justified them, or
summing up the argument; and he that men would be as safe in sin as in
had so stated the argument that the attempting to seek for salvation. He
conclusion which he was about to draw establishes the doctrine, indeed, that
was inevitable. ~ The Gentiles. That God is a sovereign; but still it is immany of the Gentiles; or that the way plied that the gospel had not the pecuwas open for them, and many of them liar obstacle to contend with among
had actually embraced the righteous- the Gentiles that it had among the
ness of faith. This epistle was written Jews. There was less pride, obstinacy,
as late as the year 57 (see Introduc- self-confidence; and men were more
tion), and at that time multitudes of easily brought to see that they were
heathens had embraced the Christian sinners, and to feel their need of a Sareligion. ~ Which followed not after viour. Though God dispenses his farighteousness. The apostle does not vours as a sovereign, and though all
mean that none of the pagans had any are opposed by nature to the gospel,
olicitude about right and wrong, or yet it is always true that the gospel
208 ROMANS. [A. D. 6e
31 But Israel, which a follow- 32 Wherefore? Because they
ed after the law of righteousness, sought it not by faith, but as it
hath not attained to the law of were by the works of the law
righteousness. for they stumbled at that stum
a c.o1.2;11.7. bling-stone;
finds more obstacles among some men sive system of self-righteousness (Phil.
ltan among others. This was a most iii. 4-9); it follows, that all similar
cutting and humbling doctrine to the experiments must fail, and that none
pride of a Jew; and it is no wonder, now can be justified by the law. (3.)
therefore, that the apostle guarded it as iThousands fail in the same attempt.
he did. Which is of faith. Justifi- I They seek to justify themselves before
cation by faith in Christ. See Note, God. They attempt to weave a rightch. i. 17. eousness oftheirown. The moral man
31. But Israel. The Jews. The does this. The immoral man attempts
apostle does not mean to affirm that it as much as the moral man, and is as
none of the Jews had obtained mercy, confident in his own righteousness.
but that as a people, or'acting accord- The troubled sinner does this; and
ing to the prevalent principles of the this it is which keeps him so long from
nation to work out their own righteous- the cross of Christ. All this must be
ness, they hadnot obtained it. ~ Which renounced; and man must come as a
followed after the law of righteous- poor, lost, ruined sinner, and throw
ness. The phrase, "the law of right- himself upon the mere mercy of God
eousness," means the law of justice, or in Christ for justification and life.
the just law. That law demands per- 32. Wherefore? Why. The aposfect purity; and even its external ob- tle proceeds to state the reason why so
servance demanded holiness. The uniform and remarkable a result hapJews supposed that they rendered such pened. They sought it not byfaith,
obedience to that law as to constitute &c. They depended on their own
a meritorious ground of justification. righteousness, and not on the mercy
This they had followed after, that is, of God to be obtained by faith. ~ By
pursued zealously and unremittingly. the works of the law. By complying
The reason why they did not obtain with all the demands of the law, so
justification in that way is fully stated that they might merit salvation. Their
in ch. i-iii. where it is shown that the attempted obedience included their
law demands perfect compliance with prayers, fastings, sacrifices, &c., as well
its precepts; and that Jews, as well as as compliance with the demands of the
Gentiles, had altogether failed in ren- moral law. It may be asked here, perdering such compliance. f Hath not haps, how the Jews could know any'attained to the law of righteousness. better than this? how should they
They have not come to yield true obe- know any thing about justification by
dience to the law, even though imper- faith? To this I answer, (1.) That
feet; not such obedience as to give the doctrine was stated in the Old
evidence that they have been justified. Testament. See Hab. li. 4. Comp.
We may remark here, (1.) That no Rom. i. 17. Ps. xxxii. cxxx. xiv.
conclusion could have been more hum- Comp. Rom. iii. Job ix. 2. (2.) The
bling to a Jew than this. It constituted sacrifices had reference to a future state
the whole of the prevalent religion, and of things, and were doubtless so unwas the object of their incessant toils. derstood. See the epistle to the He(2.) As they made the experiment brews. (3.) The principle of justifi
fully, and failed * as they had the best cation, and of living by faith, had been
advantages for it, and did not succeed, fully brought out in the lives and ex
but reared only a miserable and delu- perience of the saints of old See Rom,
A. D. 60.] CHAPTER IX. 209
33 As it is written, b Behold, I lay in Sion a stumbling-stone
b Ps.118.22. Isa.8.14.
iv. and Heb. xi. ~ They ftumbled. Messiah is derived from the custom of
They fell; or failed; or this vwas the building, as he is the corner-stone or
cause why they did not obtain it. ~ Jit the imnmoveable foundation on which
tiat stumbling-stone. To wit, at that the church is to be built. It is not on
which he specifies in the following human merits, butbythe righteousness
verse. A stumbling-stone is a stone of the Saviour, that the church is to be
or impediment in the path over which reared. See 1 Pet. ii. 4, " I lay in
men may fall. Here it means that ob- Sion a chief corner-stone." Ps. cxviii.
st~acle which prevented their attain- 22, " The stone which the builders
ing the righteousness of faith; and rejected is become the head stone of
zwhich was the occasion of their fall, the corner." Eph. ii. 20, " Jesus Christ
~ejection, and ruin. That was the himself being the chief corner-stone."
rejection and the crucifixion of their This rock, designed as a corner-stone
own Messiah; their unwillingness to to the church, became, by the wickedbe saved by him; their contempt of ness of the Jews, the block over which
him and his message. For this God they fall into ruin. 1 Pet. ii. 8. ~ Shalt
withheld from them the blessings of not be ashamed. This is taken subjustification, and was about to cast stantially from the Septuagint transthem off as a people. This also the lation of Isa. xxviii. 16, though with
apostle proceeds to prove was foretold some variation. The Hebrew is, " shall
by the prophets. not make haste," as it is in our Eng33. As it is -written. See Isa. viii. lish version. This is the literal mean14; xxviii. 16. The quotation here is ing of the Hebrew word; but it means
made up of both these passages, and also to be afraid, as one who makes
contains the substance of both. Comp. haste often is; to be agitated with
also Ps. cxviii. 22. 1 Pet. ii. 6. ~ Be- fear or fright; and hence it has a
hold I lay in Sion. Mount Zion was signification nearly similar to that of
the hill or eminence in Jerusalem, shame. It expresses the substance of
over-against Mount Moriah, on which the same thing, vis. failure of obtainthe temple was built. On this was the in expected success and happiness.
palace of David, and this was the re-The meaning here is, that the man who
sidence of the court. 1 Chron. xi. 5- believes shall not be agitated, or thrown
8. Hence the whole city was often into commotion, by fear of want of succalled by that name. Ps. xlviii. 12; cess; shall not be disappointed in his
Ixix. 35; lxxxvn. 2. Hence also it hopes; and, of course, he shall never be
came to signify the capital, the glory ashamed that he became a Christian.
of the people of God, the place of so- They who do not believe in Christ
lemnities; and hence also the church shall be agitated, fall, and sink into
itself. Ps. ii. 6; li. 18; cii. 13; cxxxvii. eternal shame and contempt. Dan. xii.
3. Isa. i. 27; lii. 1; lix. 20, &c. In 2. They who do believe shall be conthis place it means the church. God fident; shall not be deceived, but shall
will place or establish in the midst obtain the object of their desires. It is
of that church..A stumbling-stone clear that Paul regarded the passage in
and rock of ojfence. Something over Isaiah as referring to the Messiah.
which men shall fall. See Note, Matt. The same also is the case with the
v. 29. This is by Paul referred to the other sacred writers who have quoted
Messiah. He is called rock of stum- it. 1 Pet. ii. 5-8. See also Matt. xxi.
bling, not because it was the design of 42. Luke xx. 17, 18; ii. 34. The
sending him that men should fall, but ancient Targum of Jonathan translates
because such would be the result. The the passage, Isa. xxviii. 16, " Lo, I will
application of the term rock to the place in Zion a king, a king strong,
s2
210 ROMANS. [A. D. 60
and rock of offence; and who- CHAPTER X.
soever believeth on him shall -RETHREN, my heart's denot be 1 ashamed. sire and prayer to God for
1 or, confounded.
mighty, and terrible;" referring doubt- out of dry ground, and they reject him,
less to the Messiah. Other Jewish and fall into ruin. This is the cause
writings also show that this interpreta- why sinners perish; and this only.
tion was,formerly given by the Jews to Thus as the ancient Jews brought ruin
the passage in Isaiah. on themselves and their country, so do
In view of this argument of the sinners bring condemnation and wo on
apostle, we may remark, (1.) That their souls. And as the ancient despis.
God is a sovereign, and has a right to ers and crucifiers of the Lord Jesus
dispose of men as he pleases. (2.) perished, so will all those who work
The doctrine ot election was manifest iniquity and despise him now.
m the case of the Jews as an establish- CHAPTER X.
ed principle of the divine government, 1. Brethren. This expression seems
and is therefore true. (3.) It argues intended particularly for the Jews, his
great want of proper feeling to be op- ancient friends, fellow-worshippers, and
posed to this doctrine. It is saying, in kinsmen, but who had embraced the
other words, that we have not confi- Christian faith. It is an expression of
dence in God; or that we do not be- tenderness and affection, denoting his
lieve that he is qualified to direct the deep interest in their welfare. ~ JiMy
affairs of his own universe as well as heart's desire. The word " desire"
we. (4.) The doctrine of election is a (asiJxi) means benevolence; and the
doctrine which is not arbitrary; but expression, my heart's desire, means
which will yet be seen to be wise, just, my earnest and sincere wish. ~ Prayer
and good. It is the source of all the to God. He not only cherished this
blessings that any mortals enjoy; and feeling, but he expressed it in a desire
in the case before us, it can be seen to to God. He had no desire that his
be benevolent as well as just. It is kinsmen should be destroyed; no pleabetter that God should cast off a part sure in the appalling doctrine which
of the small nation of the Jews, ad he had been defending. He still wished
extend these blessings to the Gentiles, their welfare; and could still pray for
than that they should always have been them that they might return to God.
confined to Jews. The world is better Ministers have no pleasure in pro.
for it, and more good has come out of claiming the truth that men must be
it. (5.) The fact that the gospel has lost. Even when they declare the
been extended to all nations, is proof truths of the Bible that some -will be
that it is from heaven. To a Jew lost; when they are constrained by the
there was no motive to attempt to break unbelief and wickedness of men to prodown all the existing institutions of his claim it of them, they still can sincerely
nation, and make the blessings of reli- say that they seek their salvation.
gion common to all nations, unless he ~ For Israel. For the Jewish nation.
knew that the gospel system was true. ~ That they might be saved. This
Yet the apostles were Jews; educated clearly refers to salvation from the sin
with all the prejudices of the Jewish of unbelief, and the consequences of
people. (6.) The interests of Chris- sin in hell. It does not refer to the
tians are safe. They shall not be temporal calamities whichwere coming
ashamed or disappointed. God will upon them, but to preservation from
keep them, and bring them to his king- the eternal anger of God. Comp. ch
dom. (7.) Men still are offended at xi. 26. 1 Tim. ii. 4. The reasons why
the cross of Christ. They contemn and the apostle commences this chapter in
despise him. He is to them as a root this tender manner are the following.
k. D. 60.] CHAPTER X. 211
Israel is, that they might be 2 For I bear them record,
saved. that they have a zeal a of God,
a Acts 21.20.
(1.) Because he had stated and de- nary exertions which they put forth to
fended one of the most offensive doc- obey the commands of the law. ~ J
trines that could be preached to a Jew; zeal of God. A zeal for God. Thus,
and he was desirous to show them that John ii. 17, "The zeal of thine house
it was not from any want of affection hath eaten me up;" an earnest desire
for them, but that he was urged to it for the honour of the sanctuary has
by the pressure of truth. (2.) He was wholly absorbed my attention. Comp.
regarded by them as an apostate. HePs. lxix. 9. Acts xxi. 20, "Thou seest,
had abandoned them when bearing brother, how many thousands of Jews
their commission, and while on his there are which believe, and they are
way to execute their favourite purposes, all zealous of the law." xxii. 3, "And
and had preached the doctrine which was zealous toward God as ye all are
they had sent him to destroy. Comp. this day." Zeal for God here means
Acts ix. He had opposed them every passionate ardour in the things pertailswhere; had proclaimed their pride, self- ing to God, or in the things of religion.
righteousness, and crime in crucifying In this they were, doubtless, many of
their Messiah; had forsaken all that they them sincere; but sincerity does not of
valued; their pomp of worship, their itself constitute true piety. John xvi.
city, and their temple; and had gone 2, " The time cometh that whosoever
to other lands to bear the message of killeth you will think that he doeth
mercy to the nations that they despised. God service." This would be an inHe was willing to show them that this stance of extraordinary zeal, and in this
proceeded from no want of affection they would be sincere; but persecution
for them, but that he still retained to death of apostles cannot be true retowards them the feelings of a Jew, ligion. See also Matt. xxiii. 15. Acts
and could give them credit for much xxvi. 9, "I thought that I ought to
that they valued themselves on. ver. 2. do," &c. So many persons suppose that,
(3.) He was aware of the deep and provided they are sincere and zealous,
dreadful condemnation that was coming they must of course be accepted of
on them. In view of that he expressed God. But the zeal which is acceptahis tender regard for their welfare, and ble is that which aims at the glory of
his earnest prayer to God for their sal- God, and which is founded on true bevation. And we see here the proper nevolence to the universe; and which
feelings of a minister of the gospel does not aim primarily to establish
when declaring the most terrible of the a system of self-righteousness, as did
truths of the Bible. Paul was tender, the Jew, or to build up our own sect,
affectionate, kind; convincing by cool as many others do. We may remark
argument, and not harshly denounc- here, that Paul was not insensible to
ing; stating the appalling truth, and what the Jews did, and was not unwillthen pouring out his earnest desires to ing to give them credit for it. A
God that he would avert the impending minister of the gospel should not be
doom. So should the awful doctrines blind to the amiable qualities of men
of religion be preached by all the am- or to their zeal; and should be willing
bassadors of God. to speak of it tenderly, even when he
2. For I bear them record. To is proclaiming the doctrine of deprabear record means to be a witness; to vity, or denouncing the just judgments
give evidence. This, Paul was well of God. 1 J^3t according to know.
qualified to do. He had been a Jew of ledge. Not an enlightened, discerning,
the strictest order (Acts xxvi. 5. Phil. and intelligent zeal. Not that which
iii. 5), and he well knew the extraordi- was founded on correct views of God
212 ROMANS. [A. D. 60.
but not according to knowledge. submitted themselves unto the
3 For they being ignorant a righteousness of God.
of God's righteousness, and 4 For Christ is the end b of
going about to establish their the law for righteousness to
own righteousness, have not every one that believeth.
a c.9.30. b Ieb.10.14.
and of religious truth. Such zeal is eousness; to render it such as to conenthusiastll, and often becomes perse- stitute a ground of justification before.cuting. Knowledge without zeal be- God; or to make good their own claims
comes cold, abstract, calculating, for- to eternal life by their merits. This
mal; and may be possessed by devils stands opposed to the justification by
as well as men. It is the union of the grace, or to God's plan. And they
two-the action of the man called forth must ever be opposed. This was the
to intense effort by just views of truth constant effort of the Jews; and in
and by right feeling-that constitutes this they supposed they had succeeded.
true religion. This was the zeal of the See Paul's experience in Phil. iii. 4Saviour and of the apostles. 6. Acts xxvi. 5. Instances of their be3. For they being ignorant. The lief on this subject occur in all the gosignorance of the Jews was voluntary, pels, where our Saviour combats their
and therefore criminal. The apostle notions of their own righteousness.
does not affirm that they could not See particularly their views and evahave known what the plan of God was; sions exposed in Matt. xxiii. Comp.
for he says (ver. 18-21) that they had Matt. v. 20, &c.; vi. 2-5. It was this
full opportunity of knowing. An at- which mainly opposed the Lord Jesus
tentive study of their own Scriptures and his apostles; and it is this confiwould have led them to the true know- dence in their own righteousness, which
ledge of the Messiah and his righteous- still stands in the way of the progress
ness. See John v. 39. Comp. Isa. liii. of the gospel among men. ~ Have not
&c. Yet the fact that they were igno- submitted themselves. Confident in
rant, though not an excuse, is intro- their own righteousness, they have not
duced here, doubtless, as a mild and yielded their hearts to a plan which remitigating circumstance, that should quires them to come confessing that
take off the severity of what he might they have no mer;t, and to be saved by
appear to them to be saying. 1 Tim. i. the merit of anotner. No obstacle to
13, " But I obtained mercy because I salvation by grace is so great as the self.
did it ignorantly, in unbelief." Luke righteousness of the sinner. ~ Righltxxiii. 34, " Then said Jesus, Father, eousness of God. His plan or scheme
forgive them, for they know not what of justifying men.
they do." Acts vii. 60. Involuntary 4. For Christ. This expression imignorance excuses from guilt; but ig- plies faith in Christ. This is the denorance produced by our sin or our in- sign of the discussion, to show that
dolence is no excuse for crime. n If justification cannot be obtained by our
God's righteousness. Not of the per- own righteousness, but by faith in
Jonal holiness of God, but of God's Christ. As no direct benefit results to
plan of justifying men, or of declar- men from Christ unless they believe
ing them righteous by faith in his on him, faith in him is implied where
Son. See Note on oh. i. 17. Here the word occurs in this connexio.,
God's plan stands opposed to their ef- ~ Is the end of the law. The word
forts to make themselves righteous by translated "end" means that which
their own works. ~ And seeking to completes a thing, or renders it perfect;
establish, &c. Endeavouring to con- also the boundary, issue, or termination
firm or make valid their own right- of any thing, as the end of life, the re.
A ). 60.1 CHAPTER X. 91
Yi For Moses describeth a the law, That the man which doeth
righteousness which is of the those things shall live by them.
a Lev.18.5.
sult of a prophecy, &c. John xiii. 1. eousness of the law and that of faith,
Luke xxii. 37. It also means the de- in accordance with the usual manner
sign or object which is had in view; of Paul to sustain all his positions by
the principal purpose for which it was the Old Testament, and to show that
undertaken. 1 Tim. i. 5, " The end of he was introducing no new doctrine.
the commandment is charity;" the He was only affirming that which had
main design or purpose of the corn- been long before taught in the writings
mand is to produce love. 1 Pet. i. 9, of the Jews themselves. The word
" The end of your faith, the salvation describeth is literally -writes (5dpV),
of your souls;" the main design or a word often used in this sense. ~ The
purpose of faith is to secure salvation. righteousness, &c. The righteousness
Rom. xiv. 9, " To this end Christ both which a perfect obedience to the law
died," &c. For this design or purpose. of God would produce. That consisted
This is doubtless its meaning here. in perfectly doing all that the law reThe main design or object -which the quired. ~ The man which doeth these
perfect obedience of the law -would things. The man who shall perform
accomplish, is accomplished by faith or obey what was declared in the prein Christ. That is, perfect obedience vious statutes. Moses here had referto the law would accomplish justifica- ence to all the commandments which
tion before God, secure his favour and God had given, moral and ceremonial,
eternal life. The same end is now ac- And the doctrine of Moses is that
complished by faith in Christ. The which pertains to all laws, that he who
great design of both is the same; and shall render perfect and continued
the same great end is finally gained. compliance with all the statutes made
This was the subject of discussion be- known, shall receive the reward. which
tween the apostle and the Jews; and the law promises. This is a first printhis is all that is necessary to under- ciple of all law; for all law holds a
stand in the case. Some have supposed man to be innocent, and, of course, enthat the word end refers to the ceremo- titled to whatever immunities and reqial law; that Christ fulfilled it, and wards it has to confer, until he is provebrought it to an end. Others, that he ed to be guilty. In this case, however,
perfectly fulfilled the moral law. And Moses did not affirm that in fact any
others, that the law in the end leads one either had yielded or would yield
us to Christ, or that its design is perfect obedience to the law of God.
to point us to him. All this is true, The Scriptures elsewhere abundantly
but not the truth taught in this pas- teach that it never has been done.
sage. That is simple and plain, that Doeth. Obeys, or yields obedience. So
by faith in Christ the same end is ac- also Matt. v. 19, " Shall do and teach
complished in regard to our justification, them." vii. 24. 26, " Whosoever hear.
that would be by perfect obedience to eth these sayings....and doeth them."
the moral law. ~ For righteousness. xxiii. 3. Mark iii. 35; vi. 20. Luke vi.
Unto justification, or acceptance with 46, 47. 49. ~ Shall live. Shall obtain
God. ~ To every one that believeth. felicity. Obedience shall render him
See Note, ch. i. 17. happy, and entitled to the rewards of
5. For.J~oses describeth, &c. This the obedient. Moses doubtless referred
is found in Lev. xviii. 5, "Ye shall here to all the results which would fol
therefore keep my statutes and my low obedience. The effect would be
judgments, which if a man do he shall to produce happiness in this life and in
live in them." This appeal is made the life to come. The principle on
to Moses, both in regard to the right- which happiness would be conferred
214 ROMANS. LA.D. 60
6 But the righteousness which shall ascend into heaven? (that
is of faith speaketh on this wise, is, to bring Christ down from
Say a not in thine heart, Who above:)
a Deut.30.12-14.
would be the same whether in this and nature. One describing it would
world or the next. The tendency and say, Or the plan itself speaks in this
result of obedience would be to promote manner. The words here quoted are
order, health, purity, benevolence; to taken from Deut. xxx. 11-h14. The
advance the welfare of man, and the original meaning of the passage is this:
honour of God, and thus must confer Moses near the end of his life, having
happiness. The idea of happiness is given his commandments to the Israeloften in the Scriptures represented ites, exhorts them to obedience. To
by the word life. See Note, John v. do this, he assures them that his com24. It is evident moreover that the mands are reasonable, plain, intelligiJews understood Moses here as refer- ble, and accessible. They did not rering to more than temporal blessings. quire deep research, long journeys, or
The ancient Targum of Onkelos ren- painful toil. There was no need of
ders the passage in Leviticus thus- crossing seas, and going to other lands,
" The man who does these things shall of looking into the profound mysteries
live in them to eternal life." So the of the high heavens, or the deep abyss;
Arabic version is, "' The retribution of but they were near them, had been
him who works these things is that he plainlyset before them, and were easily
shall live an eternal life." T By them understood. To see the excellency of
(iv vyU6ir). In them. In their observance this characteristic of the divine law, it
he shall find happiness. Not simply may be observed, that among the anas a result, or reward, but the very act cients, it was not uncommon for legisof obeying shall carry its own reward. lators and philosophers to travel to disThis is the case with all true religion. tant countries in pursuit of knowledge.
This declaration of Moses is still true. They left their country, encountered
If perfect obedience were rendered, it dangers on the sea and land, to go to
would, from the nature of the case, distant regions that had the reputation
confer happiness and life as long as the of wisdom. Egypt was peculiarly a
obedience was rendered. God would land of such celebrity; and in subse.
not punish the innocent. But in this quent times Pythagoras, and the prin
world it never has been rendered, ex- cipal philosophers of Greece, travellce
cept in the case of the Lord Jesus; and into that country to converse with their
the consequence is, that the course of priests, and to bear the fruits of their
man has been attended with pain, sor- wisdom to benefit their native land.
row, and death. And it is not improbable that this had
6. But the righteousness -which is of been done to some extent even in ol
faith. It is observable here that Paul before the time of Moses. Moses says
does not affirm that Afoses describes that his precepts were to be obtained
any where the righteousness by faith, by no such painful and dangerous jour
or the effect of the scheme of justifica- neys. They were near them, plain,
tion by faith. His object was differ- and intelligible. This is the general
ent, to give the law and state its de- meaning of this passage. Moses dwells
mands and rewards. Yet though he on the thought, and places it in a vahad not formally described the plan of riety of forms by the questions, "who
unstification by faith, yet he had used shall go up to heaven for us,"&c.; and
language which would fitly express Paul regards this as appropriately dethat plan. The scheme of justification scribing the language of Christian faith;
by faith is here personifed as if it were but without affirming that Moses himliving. and describing its own effects self had any reference in the passage to
A. D. 60.] CHAPTER X. e21
7 Or, who shall descend up Christ again from the
into the deep? (that is, to bring dead,)
the faith of the gospel. ~ On this wise. membered that Paul is not professing
In this manner. ~ Say not in thine to quote the words of Moses, but to
heart. The expression to say in the express the language of faith; and
heart is the same as to think. Do.not this he does nainly by words which
think, or suppose, that the doctrine is Moses had used, which also expressed
so difficult to be understood, that one his meaning. The words as used by
must ascend to heaven in order to un- Moses refer to that which is remote,
derstand it. ~ Who shall ascend into and therefore -ifficult to be obtained.
heaven? This expression was used To cross the sea in the early times of
among the Jews to denote any difficult navig.ation involved the highest diffi
undertaking. To say that it was high culty, danger, and toil. The sea which
as heaven, or that it was necessary to was in view was doubtless the Mediascend to heaven to understand it, was terranean, but the crossing of that was
to express the highest difficulty. Thus an enterprise of the greatest difficulty
Job xi. 7, " Canst thou by searching and the regions beyond that were refind out God? It is high as heaven, garded as being at a vast distance.
whatcanstthou do " &c. Mosessays Hence it is spoken of as being the
it was not so with his doctrine. It widest object with which they were acwas not impossible to be understood, quainted, and the fairest illustration of
but was plain and intelligible. ~ That infinity. Job xi. 9. In the same sense
is, to bring Christ, &c. Paul does Paul uses the word deep, aBuo-o-svnot here affirm that it was the original the abyss. This word is applied to
design of JMoses to affirm this of any thing the depth or bottom of which
Christ. His words related to his own is not known. It is applied to the
doctrine. Paul makes this use of the ocean (in the Septuagint), Job xli. 31,
words because; (1.) They appropriately "He maketh the deep to boil as a pot."
expressed the language of faith. (2.) Isa. xliv. 27, " That saith to the deep
If this might be affirmed of the doc- be dry," &c. Gen. vii. 11; viii. 2; to a
trines of Moses, much more might it broad place (Job xxxvi. 16); and to
of the Christian religion. Religion the abyss before the world was formed.
had no such difficult work to do as to Gen. i. 2. In the New Testament it
ascend to heaven to bring down a is not applied to the ocean, unless in
Messiah. That work was already ac- the passage Luke viii. 31 (see Note
complished when God gave his Son to on that place), but to the abode of debecome a man, and to die. To save parted spirits; and particularly to the
man it was indeed indispensable that dark, deep, and bottomless pit, where
Christ should have come down from the wicked are to dwell for ever. Rev.
heaven. But the language of faith ix, 1, 2, "And to him was given the
was that this had already been done. key of the bottomless, pit. And he
Probably the word Christ here includes opened the bottomless pit;" Greek,
all the benefits mentioned in ver. 4 as The pit of the abyss. Rev. xi. 7; xvii.
resulting from the work of Christ 8; xx. 1. 3. In these places the word
7. Or zwho shall descend into the means the deep, awful regions of the
deep? These words are also a part nether world. The word stands opof the address of Moses, Deut. xxx. 13. posed to heaven; as deep as that is
But it is not literally quoted. The high; as dark as that is light; while
Hebrew is, " Neither is it beyond the the one is as vast as the other. In the
sea, that thou shouldest say, who shall place before us it is opposed to heaven;
go over the sea for us," &c. The and to descend there to bring up one,
words of the quotation are changed, is supposed to be as impossible as to
but not the sense; and it is to be re- ascend to heaven to bring one down
216 ROMANS. LA. D 60.
8 But. what saith it? The is, the word of faith which we
word is nigh thee, even in thy preach;
mouth, and in thy heart: that 9 That if a thou shalt confess
a lJno.4.2.
Paul does not affirm that Christ de- was true ofthe gospel. The facts were
scended to those regions; but he says so well known by the preaching of the
that there is no such difficulty in re- apostles, that they might be said to be in
ligion as if one were required to de- every man's mouth. In thy heart.
scend into those profound regions to The word heart is very variously used in
call back a departed spirit. That work the sacred Scriptures. As used by Moses
was in fact done, when Jesus was re- in this place, it evidently means that
called from the dead, and now the work his doctrines were in their mind, or
of salvation is easy. The word abyss were a subject of meditation and rehere, therefore, answers to hades, or flection. They already possessed them,
the dark regions of departed spirits. and talked and~'W.ought about them; so
~ That is, to bring up Christ, &c. that there was no need of going to disJustificatibn by faith had no such diffi- tant places to learn them. The same
cult and impossible work to perform as was true of the doctrine requiring faith
would be an attempt for man to raise in Christ. It was already among them
the dead. That would be impossible; by the preaching of the apostles, and
but the work of religion is easy. Christ, was a subject of conversation and of
the ground of hope, is not by OUR EF- thought. ~ That is. This is the use
FORTS to be brought down from hea- which the apostle makes of it; not
ven to save us, for that is done; that Moses referred to the gospel. His
nor BY OUR EFFORTS to be raised 1 language conveys the main id.&i which
from the dead, for that is done; and I Paul wished to do, that the doctrine was
what remains for us, that is TO BE- plain and intelligible. I The word of
LIEVE, is easy, and is near us. This faith. The doctrine which requires
is the meaning of the whole passage. I faith, i. e. the gospel. Comp. 1 Tim.
8. But what saith it? That is, I iv. 6. The gospel is called the -word
what is the language of the doctrine of'faith, the word of God, as being
of justification by faith? Or what is to I that which was spoken, or communicatbe done according to that doctrine! ed by God toman. ver. 17. Heb. vi. 5;
~ The word is nigh thee. This is still xi. 3. ~ Which we preach. Which is
a use of the language of Moses. Deut. proclaimed by the apostles, and made
xxx. 14. The meaning is, the doctrine known to Jews and Gentiles. As this
is not difficult to be understood and was now made known to all, as the
embraced. What is nigh us may be apostles preached it every where, it
easily obtained. What is remote, with could be said to be nigh them; there
difficulty. The doctrine of Moses and was no need of searching other lands
of the gospel was nigh; that is, it was for it, or regarding it as a hidden myseasily obtained, embraced, and under- tery, for it was plain and manifest to
stood. ~ In thy mouth. This is taken all. Its simplicity and plainness he
from the Septuagint. Deut. xxx. 14. proceeds immediately to state.
The meaning is, that the doctrine was 9. That if thou shalt confess. The
already so familiar, and so well under- word here rendered co7nfess (i/&sA>xs>)
stood, that it was actually in their is often rendered profess. Matt. vii. 23,
mouth, that is, their language, their " Then will I profess to them I never
common conversation. Moses had so knew you." Titus i. 16; iii. 14. Rev. i.
often inculcated it, that it was under- 22. 1 Tim. ii. 10; vi. 12, 13. 21. Ileb.
stood and talked about by the people, iii. 1, &c. It properly means to speak
so that there was no need to search in that -which agrees with something
distant climes to obtain it The same which: others speak or' maintain. Thus
A. D. 60.] CHAPTER X. 217
with thy mouth the Lord Jesus, 10 For with the heart man
and shalt believe in thine heart- believeth unto righteousness;
that God hath raised him from and with the mouth confession
the dead, thou shalt be saved. is made unto salvation,a Acts 8.37.
confession or profession expresses our great importance, and its bearing on
agreement or concord -with what GOD the Christian system. If this be true,
holds to be true, and -what he declares then all is true. Then it is true that he
to be true. It denotes a public declara- came forth from God; that he died for
tion or assent to that, here expressed sin; and that God approved and acby the words "with thy mouth." A cepted his work. Then it is true that
profession of religion then denotes a he ascended to heaven, and is expublic declaration of our agreement alted to dominion over the universe,
with what God has declared, and ex- and that he will return to judge the
tends to all his declarations about our quick and the dead. For all this was
lost estate, our sin, and need of a professed and taught; and all this was
Saviour; to his doctrines about his regarded as depending on the truth of
own nature, holiness, and law; about his having been raised ftom the dead.
the Saviour and the Holy Spirit; about See Phil. ii. 8-11. Eph. i. 21. Acts
the necessity of a change of heart and ii. 24. 32, 33; xvii. 31. 2 Cor. iv. 14.
holiness of life; and about the grave 1 Cor. xv. 13-20. To profess this
and the judgment; about heaven and doctrine was, therefore, virtually to prohell. As the doctrine respecting a Re- fess all the truths of the Christian redeemer is the main and leading doc- ligion. No man could believe this who
trine, it is put here by way of emi- did not also believe all the truths denence, as in fact involving all others; pendent on it. Hence the apostles reand publicly to express our assent to garded this doctrine as so important,
this, is to declare our agreement with and made it so prominent in their
God on all kindred truths. ~ With preaching. See Note on Acts i. 3.
thy mouth. To profess a thing'with the ~ Thou shalt be saved. From sin and
mouth is to speak of it; to declare it; hell. This is the doctrine of the gosto do it openly and publicly. I The pel throughout; and all this shows that
Lord Jesus. Shalt openly acknowledge salvation by the gospel was easy.
attachment to Jesus Christ. The 10. For with the heart. Not with
meaning of it may be expressed by re- the understanding merely, but with
garding the phrase'the Lord' as the such a faith as shall be sincere, and
predicate - or the thing to be confessed shall influence the life. There can be
is, that he is Lord. Comp. Acts ii. 36. no other genuine faith than that which
Phil. ii. 11, "And that every tongue influences the -whole mind. ~ Believeth
should confess that Jesus Christ is unto righteousness. Believes so that
Lord." Here it means to acknowledge justification is obtained. (Stuart.) In
him as Lord, i. e. as having a right to God's plan of justifying men, this is the
rule over the soul.' Shalt believe in way by which we may be declared just
thy heart. Shalt sincerely and truly or righteous in his sight. The moment
believe this, so that the external pro- a sinner believes, therefore, he is justiL
fession shall correspond with the real, fled; his sins are pardoned; and ho it
internal feelings. Where this is not introduced into the favour of God. DNc
the case, it would be hypocrisy; where man can be justified without this; f(o
this is the case, there would be the this is God's plan, and he will not de.
highest sincerity, and this religion re- part from it. T With the mouth conquires. ~ That God hath raised him. fession is made, &c. That is, confesThis fact- or article of Christian be- sion or profession is so made as to obh.
lief is mentioned here because of its I tain salvation. He who in all approT
218 ROMANS. [A 13. -60
11 Feo the Scripture saith, a ence between the Jew and the
Whosoever believeth on him Greek: for the same Lord over
shall not be ashamed. all is rich unto all that call upon
12 For b there is no differ- him.
a Isa28.16; 49.23. b Acts 15.9. Gal.3.28. c lTim.2.5.
priate ways professes his attachment to where we are not willing to confess
Christ shall be saved. This profession our faults. There is no true attach
is to be made in all the proper ways of ment to a father or mother or friend,
religious duty; by an avowal of our unless we are willing on all proper ocsentiments; by declaring on all proper casions to avow it. And so there can
occasions our belief of the truth; and be no true religion where there is too
by an unwavering adherence to them in much pride, or vanity, or love of the
all persecutions, oppositions, and trials. world, or fear of shame to confess it.
He who declares his belief makes a (3.) Those who never profess any reprofession. He who associates with ligion have none; and they are not
Christian people does it. He who acts safe. To deny God the Saviour before
with them in the prayer meeting, in men is not safe. They who do not
the sanctuary, and in deeds of be- profess religion, profess the opposite.
nevolence, does it. He who is bap- The real feelings of the heart will be
tized, and commemorates the death expressed in the life. And they who
of the Lord Jesus, does it. And he who profess by their lives that they have no
leads a humble, prayerful, spiritual regard for God and Christ, for heaven
life, does it. He shows his regard to and glory, must expect to be met in the
the precepts and example of Christ last day as those who deny the Lord
Jesus; his regard for them more than that bought them, and who bring upon
for the pride, and pomp, and allure- themselves quick destruction. 2 Pet.
ments of the world..All these are in- i. 2.
eluded in a profession of religion. In 11. For the Scripture saith, &c.
whatever way we can manifest attach- Isa. xxviii. 16. This was the uniform
ment to it, it must be done. The rea- doctrine of the Scripture, that he who
son why this is made so important is, holds an opinion on the subject of rethat there can be no true attachment to ligion wrill not be ashamed to avow it.
Christ which will not manifest itself in This is the nature of religion, and withthe life. A city that is set on a hill out this there can be none. See this
cannot be hid. It is impossible that passage explained in Rom. ix. 33.
there should be true belief in the heart 12. For there is no difference. In
of man, unless it should show itself in the previous verse Paul had quoted a
the life and conversation. This is the passage from Isa. xxviii. 16, which says
only test of its existence and its power; that every one (Greek, Irs) that beand hence it is made so important in the lieveth shall not be ashamed; that is,
business of religion. And we may here every one of every nation and kindred.
learn, (1.) That a profession of religion This implies that it was not to be conis, by Paul, made as really indispensable fined to the Jews. This thought he
to salvation as believing. According now further illustrates and confirms
to him it is connected with salvation by expressly declaring that there is no
as really as faith is with justifica- difference between the Jew and the
tion; and this accords with all the de- Greek. This doctrine it was one main
clarations of the Lord Jesus. Matt. x. design of the epistle to establish, and it
32; xxv. 34-46. Luke xii. 8. (2.) is fully proved in the course of the arThere can be no religion where there gument in ch. i-iv. See particularly
is not a willingness to confess the Lord ch. iii. 26-30. When the apostle says
Jesus. There is no true repentance there is no difference between them,
AD. 60.] CHAPTEI X. 219
13 For a whosoever shall call bupon the name of the Lord shall
a Joel 2.32. b lCor..2. be saved.
he means in regard to the subject under 26-30. See also 1 Tim. ii. 5. As
discussion. In many respects there there was but one God; as all, Jews
might be a difference; but not in the and Gentiles, were his creatures; as
way ofjustification before God. There one law was applicable to all; as all
all had sinned; all had failed of obey- had sinned; and as all were exposed
ing the law; and all must be justified to wrath; so it was reasonable that
in the same way, by faith in the Lord there should be, the same way of reJesus Christ. The word difference turn-through the mere mercy of God.
(SatrTO') means distinction, diversi- Against this the Jew ought not to obty. It also means eminence, excellence, ject; and in this he and the Greek
advantage, There is no eminence or should rejoice. ~ Is rich unto all
advantage which the Jew has over the (nTxourUv ei vrcacrci). The word rich
Greek in regard to justification before means to have abundance, to have in
God. ~ The Jew. That portion of store much more than is needful for
mankind which professed to yield obe- present or personal use. It is comdience to the law of Moses. ~ The monly applied to wealth. But applied
Greek. Literally, those who dwelt in to God, it means that he abounds in
Greece, or those who spoke the Greek mercy or goodness towards others.
language. As the Jews, however, were Thus Eph. ii. 4, " God, who is rich in
acquainted chiefly with the Greeks, and mercy," &c. 1 Tim. vi. 17,18, " Charge
knew little of other nations, the name them that are rich in this world...
Greek among them came to denote all that they be rich in good works."
who were not Jews; that is, the same James ii. 5, "God hath chosen the
as the Gentiles. The terms " Jew and poor....rich in faith;" i.e. abounding
Greek," therefore, include all mankind. in faith and good works, &c. Thus
There is no difference among men God is said to be rich towards all, as
about the terms of salvation; they are he abounds in mercy and goodness tothe same to all. This truth is fre- wards them in the plan of salvation.
quently taught. It was a most impor- ~ That call upon him. This exprestant doctrine, especially in a scheme of sion means properly to supplicate, to
religion that was to be preached to all invoke, as in prayer. As prayer conmen. It was very offensive to the Jews, stitutes no small part of religion; and
who had always regarded themselves as as it is a distinguishing characteristic
a peculiarly favoured people. Against of those who are true Christians (Acts
this, all their prejudices were roused, xi. 11, " Behold he prayeth"); to call
as it completely overthrew all their on the name of the Lord is put for reown views of national eminence and ligion itself, and is descriptive of acts
pride, and admitted despised Gentiles of devotion towards God. 1 Pet. i. 17,
to the same privileges with the long "And if ye call on the Father," &c.
favoured and chosen people of God. Acts ii. 21; ix. 14, "He hath authoThe apostles, therefore, were at great rity....to bind all that call on thy
pains fully to establish it.: See Acts x. name." Acts vii. 59; xxii. 16. Gen.
9. Gal. iii. 28. ~ For the same Lord iv. 26, "Then began men to call on
over aCl, &c.. For there is the same the name of the Lord."
Lord of all; that is, the Jews and Gen- 13. For whosoever shall call, &c.
tiles have one common Lord. Comp. This sentiment is found substantially
Rom. iii. 29, 30. The same God had in Joel ii. 32, "And it shall come to
formed them, and ruled them; and God pass, that whosoever shall call on the
now opened the same path to life. See name of the Lord shall be delivered."
this fully presented in Paul's address This is expressly applied to the times
to the people of Athens, in Acts xvii. of the gospel, by Peter, in Acts ii. 21.
j20 ROMANS. [A. ). 60.
14 How then shall they call believe in him of whom they
on him in whom they have not have not heard? and how shall
believed? and how shall they they hear without a preacher?
See Note on that place. To call on could not call on him in whom they
the name of the Lord is the same as to had not believed; that they could not
call on the Lord himself. The word believe in him of whom they had not
name is often used in this manner. heard; and that this was arranged by'
"The name of the Lord is a strong God himself, so that a large part of the
tower," &c. Prov. xviii. 10. " The world was destitute of the gospel, and
name of the God of Jacob defend thee." in fact did not believe. ver. 16, 17.
Ps. xx. 1. That is, God himself is a The objection had particular reference
strong tower, &c. It is clear from to the Jews; and the ground of injuswhat follows, that the apostle applies tice which a Jew would complain of,
this to Jesus Christ; and this is one would be, that the plan made salvation
of the numerous instances in which the dependent on faith, when a large part
writers of the New Testament apply to of the nation had not heard the gospel,
him expressions which in the Old Tes- and had had no opportunity to know it.
tament are applicable to God. See This objection the apostle meets, so fai
1 Cor. i. 2. ~ Shall be saved. This as it was of importance to his arguis the uniform promise. See Acts ii. ment, in ver. 18-21. The first part
21; xxii. 16, "Arise, and be baptized, of the objection is, that they could
and wash away thy sins, calling on the " not call on him in whom they had
name of the Lord." This is proper not believed." That is, how could they
and indispensable, because, (1.) We call on one in whose existence, ability,
have sinned against God, and it is right and willingness to help, they did not
that we should confess it. (2.) Be- believe 1 The objection is, that in
cause he only can pardon us, and it is order to our calling on one for help,
fit, that if we obtain pardon, we should we must be satisfied that there is such
ask it of God. (3.) To call upon him a being, and that he is able to aid
is to acknowledge him as our Sove- us. This remark is just, and every
reign, our Father, and our Friend; and man feels it. But the point of' the obit is right that we render him our jection is, that sufficient evidence of
homage. It is implied in this, that we the divine mission and claims of Jecall upon him with right feelings; that sus Christ had not been given to auis, with a humble sense of our sinful- thorize the doctrine that eternal salo
ness and our need of pardon, and with vation depended an belief in him, or
a willingness to receive eternal life as that it would be right to suspend the
it is offered us in the gospel. And if eternal happiness of Jew and Gentile
this be done, this passage teaches us on this. ~ How shall they believe in
that all may be saved who will do it. him, &c. This position is equally unHe will cast none away who come in deniable, that men could not believe in
this manner. The invitation and the a being of whom they had not heard.
assurance extend to all nations and to And the implied objection was, that
men of all times. men could not be expected to believe
14. How then shall they call, &c. in one of whose existence they knew
The apostle here adverts to an objec- nothing, and, of course, that they
tion which might be urged to his argu- could not be blamed for not doing it.
ment. His doctrine was, that faith in- It was not right, therefore, to make
Christ was essential to justification and eternal life depend, both among Jews
salvation; and that this was needful and Gentiles, on faith in Christ.
for all; and that, without this, man must ~ And how shall they hear, &c. How
perish. The objection was, that they can men hear, unless some one pro
A. D. 60.] CHAPTER X. 221
15 And how shall they preach, feet of them that preach the gos
except they be sent? as it is pel of peace, and bring glad
written, a How beautiful are the tidod tings of good things!
a Isa.52.7. Nah.1.15.
claim to them, or preach to them that fully recognised; and a distinguished
which is to be heard and believed? rank is given to them in the oracles of
This is also true. The objection thence God. How beautiful. How attractive,
derived is, that it is not right to con- how lovely. This is taken from the
demn men for not believing what has Hebrew, with a slight variation. In
never been proclaimed to them; and, the Hebrew, the words "upon the
of course, that the doctrine that eternal mountains" occur, which makes the
life is suspended on faith cannot be passage more picturesque, though the
just and right. sense is retained by Paul. The image
15. JInd how shall they preach. In in Isaiah is that of a herald seen at first
what way shall there be preachers, un- leaping or running on a distant hill,
less they are commissioned by God 7 when he first comes in sight, with
The word "how" does not refer to the tidings of joy from a field of battle, or
manner of preaching, but to the fact from a distant land. Thus, the appearthat there would be no preachers at all ance of such a man to those who were
unless they were sent forth. To preach in captivity, would be an image full of
means to proclaim in a public manner, gladness and joy. 9 Jire the feet.
as a crier does. In the Scriptures it Many have supposed that the meaning
means to proclaim the gospel to men. of this expression is this: The feet of
~ Except they be sent. That is, ex- a herald, naked and dusty from travelcept they are divinely commissioned, ling, would be naturally objects of disand sent forth by God. This was an gust. But that which would be natuadmitted doctrine among the Jews, that rally disagreeable is thus made pleaa proclamation of a divine message sant by the joy of the message. But
must be made by one who was com- this explanation is far-fetched, and
missioned by God for that purpose. Jer. wants parallel instances. Besides, it is
xxiii. 21; i. 7; xiv. 14, 15; vii. 25. a violation of the image which the aposHe who sends a message to men can tle had used. That was a distant obalone designate the proper persons to ject-a herald running on the distant
bear it. The point of the objection, hills; and it supposes a picture too retherefore, was this: Men could not be- mote to observe distinctly the feet, whelieve unless the message was sent to ther attractive or not. The meaning
them; yet God had not actually sent it of it is clearly this:'how beautiful is
to all men: it could not, therefore, be the coming or the running of such a
just to make eternal life depend on so serald.' The feet are emblematic of his
impracticable a thing as faith, since coming. Their rapid motion would be
men -had not the means of believing. seen; and their rapidity would be beau.
~ ils it is'written. In Isa. lii. 7. tiful from the desire to hear the mes.
~ How beautiful, &c. The reason why sage which he brought. The whole
this passage is introduced here is, that meaning of the passage, then, as ap.
it confirms what had just been advanc- plied to ministers of the gospel, is, that
ed in the objection-the importance their coming is an attractive object, re.
and necessity of there being messen- garded with deep interest, and producgers of salvation. That importance is tive of joy —an honoured and a delight
seen in the high encomium which is ful employment. ~ That preach, &c.
passed on them in the sacred Scrip- Literally," that evangelize peace." That
tures. They are regarded as objects proclaim the good news of peace; or
peculiarly attractive; their necessity is bring the glad message of peace. %~ And
T 2
222 ROMANS. [A. D. 60.
16 Buta they have not all obey- 17 So then faith cometh by
ed the go-spel. For Esaias saith, hearing, and hearing by the
Lord, who hath believed 1 our s word of God.
report. a Acts 28.24. Heb.4.2. bls, 53.1. Jno.12.39.
1 the hearting of us. 0 or, preaching.
bring glad tidings, &c. Literally, expression,' Who hath believed V is a
"and evangelize good things;" or that mode of saying emphatically that few
bring the glad message of good things. or none had done it. The great mass
Peace here is put for good of any of his countrymen had rejected it. This
kind; and as the apostle uses it, for was an example to the purpose of the
the news of reconciliation with God by apostle. In the time of Isaiah this fact
the gospel. Peace, at the end of the existed; and it was not a new thing
conflicts, distresses, and woes of war, that it existed in the time of the gosis an image of all blessings. Thus it pel. Our report. Our message; or that
is put to denote the blessings when a which is delivered to be heard and besinner ceases to be the enemy of God, lieved. It originally means the doctrine
obtains pardon, and is admitted to the which Isaiah delivered about the Mesjoys of those who are his children and siah; and implies that the same thing
friends. The coming of those messen- would occur when the Messiah should
gers who proclaim it is joyful to the actually come. Hence in the liiid chapworld. It fills the bosom of the anx- ter he proceeds to give the reasons why
ious sinner with peace; and they and the report would not be credited, and
their message will be regarded with why the Messiah would be rejected. It
deep interest, as sent by God, and pro- would be because he was a root out of
ducing joy in an agitated bosom, and a dry ground; because he was a man
peace to the world. This is an illus- of sorrows, &c. And this actually took
tration of the proper feeling with which place. Because he did not come with
we should regard the ministers of re- splendour and pomp, as a temporal
ligion. This passage in Isaiah is refer- prince, he was rejected, and put to
red by the Jews themselves to the times death. On substantially the same
of the gospel. (Rosenmiller.) grounds he is even yet rejected by
16. -But they have not all obeyedthe thousands. The force of this verse, pergospel. It is not easy to see the con- haps, may be best seen by including
nexion of this; and it has been made a it in a parenthesis, " How beautiful
question whether this is to be regarded are the feet," &c. how important is
as a continuation of the objection of the the gospel ministry - (although it
Jew, or as a part of the answer of the must be admitted, that all have not
apostle. After all the attention which I obeyed, for this was predicted also by
have been able to give it, I am inclined Isaiah, &c.)
to regard it as an admission of the 17. So then faith cometh, &c. This
apostle, as if he had said,' It must be I take to be clearly the language of the
admitted that all have not obeyed the objector. As if he had said, by the very
gospel. So far as the objection of the quotation which you have made from
Jew arises from that fact, and so far as Isaiah, it appears that a report was
that fact can bear on the case, it is to necessary. He did not condemn men
be conceded that all have not yielded for not believing what they had not
obedience to the gospel. For this was heard; but he complains of those who
clearly declared even by the prophet.' did not believe a message actually deComp. Acts xxviii. 24. Heb. iv. 2. livered to them. Even by this passage,
P For Esaias saith. Isa. liii. 1. I Wpho therefore, it seems that a message was
hath believed our report? That is, necessary, that faith comes by hearIsaiah complains that his declarations ing, and hearing by the divine mesrespecting the Messiah had been reject- sage. It could not be right, therefore,
eA by his countrymen. The form of to condemn those who had not obeyed
A. D. 60.] CHAPTER X. 223
18 But I say, Have they not went into all the earth, and their
hteard? Yes, verily, their a sound words unto the ends of the world.
a Ps.19.4. Mat.28.19. Co1.1.6,,2
the gospel because they had not heard the Old Testament, that this had been
it; and hence not right to make salva- actually furnished to the Jews and
tion dependent on a condition which to the Gentiles, and that they were
was, by the arrangenment of God, pt actually in possession of the message,
beyond their power. The very quota- and could not plead that they had
tion from Isaiah, therefore, goes to con- never heard it. This is the. substance
firm the objection in the 14th and 15th of his answer. I Heave they not heardd?
verses. ~ - eBy hearing. Our translation A question is often, as it is here, an
has varied the expression here, which emphatic way of affirming a thing.
is the same in two places in the Greek: The apostle means to affrm strongly' Isaiah said wkho hath believed our r- that they had heard. The word " they,"
port (T? C,: s-). Sto then, you must admit in this place, I take to refer to the
that faith comes by that report ( S aesCr), Gentiles. What WVas the fact in regard
and therefore tahs repcrt or message is to Israel, or the Jew, he shows in the
necessary.' Vhen it is said that faith next verses. One main design was to
cometh by hearing',,-t is not meant that show that the same scheme of salvation
all who hear actually believe, for that is extended to both Jews and Gentiles.
not true; but that faith does not exist The objection was, that it had not been
unless there is a message, or report, to made known to either, and that therebe heard or believed. It cannot come fore it could not be maintained to be
otherwise than by such a message; in iust to condemn those who rejected it.
other words, unless there is some thi:g'I'o this the apostle replies that then it
mlade klnoz-v to be believed. An d t is was extensivel y known to both; and
show'i us us at once the nimportance of t he so, n the oljection in ver. 14, 15,
message, and the fact that men arewas not well founded, for in fact
converted by ths instrumentality of the tlhsinb existed which the objector
truth, and of truth only. C 22znd hear-i maintained to be necessary, to wit,
ing'. And tho report, or the message that thoey had heard, and that preach('i iU), is by the word of God; that ers hzad been sent to them. ~ Yes,
is, the message is sent by the comm7ancd verily. In the original, a single word,
of God. It is his word, sent by his di- /'.iycJs, compounded of/ vy and cuv and
rection, and therefore if vwithheld by A. An itense expression, denoting
him, those who did not believe could strong afrmation.'hzeir soaund
not be blamed. The argument of the -vent,. ThesC -ords are taken in
objector is, that God could not justly substance from Psalm xix. 4. The
condemn men for not beelieving thn psalmist employs them to show that
gospel. the -works cfa God, the heavens and the
18. But I say. But to this lojec- ear th, proclaim his existence0 every
tion, t, the apostle, reply. The obje- here. By using the here, the apotion had been carried through the pro- te does not affirm that David had
vious verses. The apostle comes now reference to the gospel in them, but ihe
to reply to it, In doing this, he does uses the7m to eXnPecs 5his own niea'nnot deny the prinzciple contained in it, in,; he mn'aes an a rmatioin about
that the gospel should be preacheld in the gospel in language used by- David
order that men mlight be justly con- on another occasion, b'rut without intidcmned for not believing it; not that mating or implying that David had
dhe messengers must be sent by God, such a refernce. In this way we often
not that faith comes by hearing. All qu( te the language of others as express
this he fully admits. But he proceeds ing in a happy way our own thoughts,
to show, by an ample quotation from but without supposing that the authow
224 ROMANS. [A. D. u.
19 But I say, did not Israel them that are no people, and by
know? First Moses saith, I a foolish' nation I will anger
will provoke you to jealousy by you.
a Deut.32.21. b Tit..3.
had any such reference. The meaning gions designated in the Scripture as the
here is, that that may be aflirmed in uttermost parts of the earth. Thus it
fact of the gospel which David affirm- had been proclaimed in Jerusalem, Byed of the works of God, that their ria, Asia Minor, Greece, Rome, Arabia.ootd had gone into all the earth. and in the islands of the Mediterranean.
r Their sound. Literally the sound Paul, reasoning before Agrnppa, says,,r tone which is made by a stringed that he could not be ignorant of those
instrument (~9Gyops). Also a voice, things, for they had not been done in a
a report. It means here they have corner. Acts xxvi. 26. In Col. i. 23,
spoken, or declared truth. As applied Paul says that the gospel had been
to the heavens, it would mean that preached to every creature which is
they speak, or proclaim, the wisdom or under heaven. See Col. i. 6. Thus
power of God. As used by Paul, it the great facts and doctrines of the
means that the message of the gospel gospel had in fact been made known,
had been spoken, or proclaimed, far and the objection of the Jew was met.
and wide. The Hebrew is " their It would be su7fciently met by the deline," &c. The Septuagint translation claration of the psalmist that the true
is the same as that of the apostle- God was made known by his works.
their voice (0 p&rt,7og avwrSv). The He- and that therefore they were without
brew word may denote the string of excuse (comp. Roin. i. 20); but i7?
an instrument, of a harp, &c. and fact the gospel had been preached, and
then the tone or sound produced by its great doctrine and duties had been
it; and thus was understood by the proclaimed to all nations far and near.
Septuagint. The apostle, however, does - 19. But 1 say, &c. Still further to
not affirm that this was the meaningq' meet the objection, he shows that the
of the Hebrew; but he conveyed his doctrine which he wYas maintaining
doctrine in language which aptly ex- was actually taught in the Old Testapressed it. ~ IYnto all the earth. In ment. 1 Blid not srnael kenov? Did
the psalm, this is to be taken in its ut- not the Jews understand. Is it not remost signification. The works of God corded in their books, &c. that they
literally proclaim his wisdom to all had full opportunity to be acquainted
lands and to all people. As applied to with this truth? This question is an
the gospel, it means that it was spread emphatic way of affirming that they
far and wide, that it had been exten- did know. But Paul does not here
sively preached in all lands. e 2~eir state wvhat it was that they knew.
words. In the psalm, the heavens are That is to be gathered from what he
represented as speakizng, and teaching proceeds to say. Fkrom that it appears
men the knowledge of the true God. that he referred to the fact that the
But the meaning of the apostle is, that gospel was to be preached to the GeC -
the message of the gospel had sounded tiles, and that the Jews were to be cast
forth; and he referred doubtless to the of. This doctrine foilowed from what
labours of the apostles in proclaiming he had already maintained in ver. 12,
itto the heathen nations. This epistle 13, that tera was no difference in
was written about tle year 5'7. Dur- regard to the terms of sa.vation, and
ing the timre which had elapsed after that the Jew hIad no particular privtthe ascension of Christ, the gospel had leges. If so, th en the barrier was
been preached extensively in all the broken down; and if the Jews did not
known nations; so that it maight be believe in Jesus Christ, they must bo;f.i; fit?it was proclaimed in those re- reiected. Against this was the objse
i D 60.] CHAPTER X. 225
20 But Esaias isverybold, and sought me not; I was made masaith, a I was found of them that ~Isa.65.1.2.
tion in ver. 14, 15, that they could not wouldbe, of course, to excite their iidigbelieve; that they had not heard; and nation. This principle the apostle apthat a preacher had not been sent to plies to his own times; and affirms that
them. If, now, the apostle could show it ought to have been understood by the
that it was an ancient doctrine of the Jews themselves. ~ That are nc peoJewish prophets that the Gentiles ple. That is, those whom you regard
should believe, and that the Jews would as unworthy the name of a people.
not believe, the whole force of the ob- Those who have no government, laws,
jection would vanish. Accordingly he or regular organization; who wander
proceeds to show that this doctrine was in tribes and clans, and who are undistinctly taught in the Old Testament. der no settled form of society. This
~ First. First in order; as we say, was the case with most barbarians; and
in the first place. ~ I will provoke the Jews, evidently, regarded all anyou. These words are taken from cient nations in this light, as Zuwortthy
Deut. xxxii. 21. In that place the de- the name of a people. JA foolish
claration refers to the idolatrous and nation. The word fJol means one
wicked conduct of the Jews. God says void of understanding. But it also
that they had provoked him, or ex- means one who is -wicked, or idolacited his indignation, by worshipping trous; one who contemns God. Ps.
that which was not God, that is by xiv. I, "Thefool hath said in his heart.
idols; and he, in turn, would excite there is no God." Prov. i. 7, "t Fools
their envy and indignation by showing despise wisdom and instruction." Here
favours to those who were not regarded it means a nation who had no underas a people; that is, to the Gentiles. standing of the true God (a'&ou4Vr).
They had shown favol', or affection, ~ I will anger. My bestowing favours
for that which was not God, and by on them will excite your anger. Ve
so doing had provoked him to anger may remarik here, (I.) That God is a
nnd he also would show favour to those sovereign, and has a right to bestow
whom they regarded as no people, and his favours on whom he pleases. (2.)
would thus excite their anger. Thus That when men abuse his mercies, behe would illustrate the great principle come proud, or cold, or dead in his
of his government in 2 Sam. xxii. 26, service, he often takes away their pri27, " With the merciful thou wilt vileges, and bestows them on others.
show thyself merciful; with the pure, (3.) That the efect of his sovereignty
thou wilt show thyself pure; and with is to excite men to anger. Proud and
the froward thou wilt show thyself un- wicked men are always enraged that he
savory," i. e. froward. Ps. xviii. 26. bestows his favours on others; and the
In this passage the great doctrine which effect of his sovereign dealings is, to
Paul was defending is abundantly es- provoke to anger the very men who by
tablished-that the Gentiles were to be their sins have rejected his mercy
brought into the favour of God; and Hence there is no doctrine that proud
the cause also is suggested to be the man hates so cordially as he does the
obstinacy and rebellion of the Jews. doctrine of divine sovereignty; and
It is not clear that Moses had particu- none that will so much test the chalarly in view the times of the gospel; racter of the wicked.
but he affirms a great principle which 20. Bat Esaias. Isaiah lxv. 1,2.
is applicable to those times-that if the ~ Is very bold. Expresses the doeJews should be rebellious, and prove trine openly, boldly, without any rethemselves unworthy of his favour, that serve. The word rcTouxacsw means to
favour would be withdrawn, and confer- dare, to be venturesome, to be bold
red on other nations. The effect of this It means here that however unpopular
020 FOMTlANM. [A, D. 60,
ruiest unto them that asked not day long I have stretched forth
after me. my hands unto a disobedient
21 But to Israel he saith, All and gainsaying people.
tche doctrine might be, or however dan- that the Jews were to be rejected.
gerous it was to avow that the Jews This he proceeds to establish; and he
were extremely wicked, and that God here, in the language of Isaiah (lxv. 2),
or their wickedness would cast them says that while the Gentiles would be
off yet that Isaiah had long since obedient, the character of the Jews was,
done it. This was the point which that they were a disobedient and rePaul was establishing; and against bellious people. ~ 1ll day long. Conthis, the objection was urged, and all tinually, without intermission; implythe Jewish prejudices excited. This is ing that their acts of rebellion were
the reason why he so much insists on not momentary; but that this was the
it, and is so anxious to defend every established character of the people,
part by the writings of acknowledged I have stretched forth mny /Uands
authority among the Jews-the Old This denotes an attitude of entreaty;
Testament. The quotation is made a willingness and earnest desire to refrom the Septuagint, with only a slight ceive them to favour, to invite and enRchange in the order of the phrases. treat. Prov. i. 24. ~ A, disobedient.
The meaning is, that God was found, In the Hebrew, rebellious, conttueaor the true knowledge of him was ob- cious. The Greek answers substantained, by those who had not sought tially to that; disbelievingg, not confidafter him; that is, by the Gentiles, who ing or obeying. i Gainsayiong. Speakhad worshipped idols, and who had not ing. acgainst; resisting, opposing. This
sought for the true God. This does is not in the Hebrew, but the substance
not mean that we are to expect to find of it was implied. The prophet Isaiah
G-od if we do not seek for him; or that proceeds to specify in what this rebelifiasct any become Christians who do lion consisted, and to show that this
iot, seek for it, and make an effort. was their character. Isa. lxv. 2-7.'The contrary is abundantly taught in The argument of the apostle's this;
etie Scriptures. Heb. xi. 6. 1 Chron. viz. the ancient character of the people
xxviii. 8, 9. Matt, vi. 33; vii. 7. Luke was that of wickedness; God is reprexi. 9. But it means that the Gentiles, sented as stretching out his hands in
whose characteristic was nzot that they vain; they rejected him, and he was
sought God, would have the gospel sought and found by others. It was
sent to them, and would embrace it. implied, therefore, that the rebellious
The phrase, " I -was found," in the Jews would be rejected; and, of course,,bast tense here, is in the present in the apostle was advancing and defendthe Hebrew, intimating that the time ing no doctrine which was not found
would come when God would say this in the writings of the Jews themselves.
of himself; that is, that the time would And thus, by a different course of reacome when the Gentiles would be soning, he came to the same conclusion
brought to the knowledge of the true which he had arrived at in the first four
TGod. This doctrine was one which chapters of the epistle, that the Geni;saiah had constantly in his eye, and tiles and Jews were on the same level
which he did not fear to bring openly in regard to justification before God.
bfore e the Jews. In the closing part of this chapter
21. But to Israel he saith. Thehe te great doctrine is brought forth and
preceding quotation established the defended, that the way of salvation is
doctrine that the Gentiles were to be open for all the world. This, in the
called. But there was still an impor- time of Paul, was regarded as a novel
taut part of his argument remaining- doctrine. Hence he is at so much pains
T. D. 60.] CHAPTER XI. 227
CHAPTER XI. bid. For I also am an Israelite,
[ SAY then, Hath a God cast of the seed of Abraham, of the
away his people? God for- tribe of Benjamin.
a 1Sam.12.22. Ps.77.7.8; 89.31-37.
to illustrate and defend it. And hence, finite Wisdom did not regard as unworwith so much zeal and self-denial, the thy the toils, and tears, and self-denials
apostles of the Lord Jesus went and of the Son of God. (5.) The church,
proclaimed it to the nations. This doc- in training young men for the ministry,
trine is not the less important now. in fitting her sons for these toils, is
And from this discussion we may learn performing a noble and glorious work;
the following truths: (1.) The heathen a work which contemplates the triumph
world is in danger without the gospel. of the gospel among all nations. HapThey are sinful, polluted, wretched. py will it be when the church shall
The testimony of all who visit pagan feel the full pressure of this great truth,
nations accords most strikingly wih that the gospel nAY BnE preached to
that of the apostles in their times. Nor every son and daughter of Adam; and
is there any evidence that the great when every man who enters the minismass of heathen population has chang- try shall count it, not self-denial, but a
ed for the better. (2.) The provisions glorious privilege to be permitted to tell
of the gospel are ample for them-for dying pagan men that a Saviour bled
all. Its power has been tried on many for ALL sinners. And happy that day
nations; and its mild and happy influ- when it can be said with literal truth
ence is seen in meliorated laws, cus- that their sound has gone out into all
toms, habits; in purer institutions; in the earth; and that as far as the sun
intelligence and order; and in the va- in his daily course sheds his beams, so
rious blessings conferred by a pure re- far the Sun of righteousness sheds also
ligion. The same gospel is fitted to his pure and lovely rays into the abodes
produce on the wildest and most wretch- of men. And we may learn, also, from
ed population, the same comforts which this, (6.) That God will withdraw his
are now experienced in the happiest favours from those nations that are dispart of our own land. (3.) The corn- obedient and rebellious. Thus he remand of Jesus Christ remains still the jected the ancient Jews; and thus also
same, to preach the gospel to every he will forsake all who abuse his mercreature. That command has never cies; who become proud, luxurious,
been repealed or changed. The apos- effeminate, and wicked. In this respect
ties met the injunction, and performed it becomes the people of this favoured
what they could. It remains for the land to remember the God of their fachurch to act as they did, to feel as thers; and not to forget, too, that nathey did, and put forth their efforts as tional sin provokes God to withdraw,
they did, in obeying one of the most and that a nation that forgets God must
plain and positive laws of Jesus Christ. be punished.
(4.) If the gospel is to be proclaimed CHAPTER XI.
every where, men must be sent forth 1. I say then. This expression is
into the vast field. Every nation must to be regarded as conveying the sense
have an opportunity to say, " How of an objection. Paul, in the previous
beautiful are the feet of him that chapters, had declared the doctrine that
preaches the gospel of peace." Young all the Jews were to be rejected. To
men, strong and vigorous in the Chris- this a Jew might naturally reply, Is it
tian course, must give themselves to to be believed, that God would cast off
this work, and devote their lives in an his people whom he had once chosen;
enterprise which the apostles regarded to whom pertained the adoption, and
as honourable to them: and which in- the promises. and the covenant, and
228 ROMANS. [A. D. 60
2 God hath not cast away his saith 1 of Elias? how he mak
people which he foreknew. a eth intercession to God agains
Wot ye not what the Scripture Israel, saying,
a c.8.29. - or, in. b 1Kings 19.10-18.
tlhe numerous blessings conferred on a he looked for the favour of God, and
favourite people? It was natural for a for eternal life. That favour he hoped
Jew to make such objections. And it now to obtain by being a Christian;
was important for the apostle to show and if he might obtain it, others might
that his doctrine was consistent with all also.'If I should say that all Jews
the promises which God had made to must be excluded from the favour of
his people. The objection, as will be God, then I also must be without hope
seen by the answer which Paul makes, of salvation, for I am a Jew.' ~ Of the
is formed on the supposition that God seed of Abr'aham. Descended from
had rejected all his people, or cast them Abraham. The apostle mentions this
off entirely. This objection he answers to show that he was a Jew in every
by showing, (1.) That God had saved respect; that he had a title to all the
him, a Jew, and therefore that he could privileges of a Jew, and must be exnot mean that God had cast off all Jews posed to all their liabilities and dan(ver. 1); (2.) That now, as in former gers. If the seed of Abraham must ot
times of great declension, God had re- necessity be cut off, he must be him
served a remnant (ver. 2-5); (3.) self rejected. The Jews valued themThat it accorded with the Scriptures, selves much on having been descended
that a part should be hardened (ver. from so illustrious an ancestor as Abra6-10); (4.) That the design of the ham (Matt. iii. 9); and Paul shows
rejection was not final, but was to ad- them that he was entitled to all the
mit the Gentiles to the privileges of privileges of such a descent. Comp.
Christianity (ver. 11-24); (5.) That Phil. iii. 4, 5. T Of the tribe of Benthe Jews should yet return to God, and jamin. This tribe was one that was
be reinstated in his favour: so that it originally located near Jerusalem. The
could not be objected that God had temple was built on the line that difinally and totally cast off his people, vided the tribes of Judah and Benja
or that he had violated his promises. min. It is not improbable that it was
At the same time;however, the doc- regarded as a peculiar honour to have
trine which Paul had maintained was belonged to one of those tribes. Paul
true, that God had taken away their mentions it here in accordance with
exclusive and peculiar privileges, and their custom; for they regarded it as
had rejected a large part of the nation. of great importance to preserve their
~ Cast away. Rejected, or put off. genealogy, and to be able to state not
Has God so renounced them that they only that they were Jews, but to desig.
cannot be any longer his people 1 nate the tribe and family to which they
I His people. Those who have been belonged.
long in the covenant relation to him; 2. God hath not cast away. This
that is, the Jews. ~ Godforbid. Lite- is an explicit denial of the objection.
rally, it may not or cannot be. This ~ Which he foreknew. The word
is an expression strongly denying that foreknew is expressive not merely of
this could take place; and means that foreseeing a thing, but implies in this
Paul did not intend to advance such a place a previous purpose or plan. See
doctrine. Luke xx. 16. Rom. iii. 4. 6. Note, ch. viii. 29. The meaning of
31; vi. 2. 15; vii. 7. 13. J For I am the passage is simply, God has not cast
also an Israelite. To show them that off those whom he had before purposed
he did not mean to affirm that all Jews or designed to be his people. It is the
must of necessity be cast off, he adduces declaration of a great principle of divine
his own case. lie was a Jew; and yet government that God is not changeable
A. D. 60.] CHAPTER XI. 229
3 Lord, they have killed thy altars; and I am left alone, and
prophets, and digged down thine they seek my life.
and that he would not reject those similar to this it is applied to Christ in
whom he had purposed should be his his office of making intercession for us
people. Though the mass of the na- in heaven. Heb. vii. 25. Isa. liii. 12.
tion, therefore, should be cast off, yet In the English language, the word is
it would not follow that God had vio- constantly used in a good sense, to
lated any promise or compact; or that plead for one; never, to plead against
he had rejected any whom he had fore- one; but the Greek word may imply
known as his true people. God makes either. It expresses the office of one
no covenant of salvation with those who manages the business of another;
who are in their sins; and if the un- and hence one who manages the busibelieving and the wicked, however ness of the state against a criminal;
many external privileges they may and when followed by the preposition
have enjoyed, are rejected, it does not for, means to intercede or plead for
follow that he has been unfaithful to a person; when followed by against,ne whom he had foreknown or desig- (a sra), it means to accuse or arraign.
nated as an heir of salvation. It fol- This is its meaning here. He accuses
lows from this, also, that it is one prin- or arraigns the nation of the Jews beciple of the divine government that fore God; he charges them with crime;
God will not reject those who are fore- the crime is specified immediately.
known or designated as his friends. It 3. Lord, they have killed, &c. This
is a part of the plan, therefore, that is taken from 1 Kings xix. 10. The
those who are truly renewed shall per- quotation is not literally made, but the
severe, and obtain eternal life. ~ Wot sense is preserved. This was a charge
ye not. Know ye not. ~ What the which Elijah brought against the whole
Scripture saith? The passage here nation; and the act of killing the proquoted is found in 1 Kings xix. 10- phets he regarded as expressive of the
18. ~ Of Elias. Of Elijah. Greek, character of the people, or that they
" In Elijah" (OV Hxia). This des not were universally given to wickedness.
mean that it was said about Elijah, or The jact was true that they had killed
concerning him; but the reference is the prophets, &c. (1 Kings xviii. 4.
to the usual manner of quoting the 13); but the inference which Elijah
Scriptures among the Jews. The di- seems to have drawn from it, that there
vision into chapters and verses was to were no pious men in the nation, was
them unknown. (See the Introduction not well founded. ~ A.nd digged down.
to the Notes on Matthew.) Hence the Altars, by the law of Moses, were reOld Testament was divided into por- quired to be made of earth or unhewn
tions designated by subjects. Thus stones. Ex. xx. 24, 25. Hence the
Luke xx. 37. Mark xii. 26, "At the expression to dig them down means
bush," means the passage which con- completely to demolish or destroy them.
tains the account of the burning bush. ~ Thine altars. There was one great
(See Notes on those places.) Here it altar in the front of the tabernacle and
means, in that passage or portion of the temple, on which the daily sacriScripture which gives an account of fices of the Jews were to be made. But
Elijah. ~ lie maketh intercession to they were not forbidden to make altars
God a-gainst Israel. The word trans- also elsewhere. Ex. xx. 25. And hence
lated maketh intercession (irsryr dve) they are mentioned as existing in other
means properly to come to the aid of places. 1 Sam. vii. 17; vi. 2,3. 1 Kings
any one; to transact the business of xviii. 30. 32. These were the altarany one; especially to discharge the of which Elijah complained as having
office of an advocate, or to plead one's been thrown down by the Jews; an
cause in a court of justice. In a sense act which was regarded as expresU
230 ROMANS. [A. D. 60.
4 But what saith the answer sand men, who have not bowed
of God unto him? I have re- the knee to the image of Baal.
served to myself seven thou-i 5 Even so a then at this prea c.9.27.
sive of signal impiety. f I am left Hebrew is, "I have caused to remain,"
alone. I am the only prophet which or to be reserved. This shows that it was
is left alive. We are told that when of God that this was done. Amidst the
Jezebel cut off the prophets of the general corruption and idolatry ie had
Lord, Obadiah took a hundred of restrained a part, though it was a remthem and hid them in a cave. 1 Kings nant. The honour of having done it
xviii. 4. But it is not improbable that he claims for himself, and does not
they had been discovered and put to trace it to any goodness or virtue in
death by Ahab. The account which them. o8 in the case of all those who
Obadiah gave Elijah when he met him are saved from sin and ruin, the ho(1 Kings xviii. 13) seems to favour j nour belongs not to man, but to God.
such a supposition. ~ Seek my life.' To myself. For my own service
That is, Ahab and Jezebel seek to kill and glory. I have kept them steadfast
me. This they did because he had over- in my worship, and have not suffered
come and slain the prophets of Baal. them to become idolaters. t Seven
I Kings xix. 1, 2. There could scarce- thousand men. Seven is often used in
ly be conceived a time of greater dis- the Scriptures to denote an indefinite
tress and declension in religion than or round number. Perhaps it may be
this. It has not often happened that so so here, to intimate that there was a
many things that were disheartening considerable number remaining. This
have occurred to the church at the same should lead us to hope that even in
period of time. The prophets of God the darkest times in the church, there
were slain; but one lonely man appear- may be many more friends of God than
ed to have zeal for true religion; the we suppose. Elijah supposed he was
nation was running to idolatry; the alone; and yet at that moment there
civil rulers were criminally wicked, and were thousands who were the true
were the leaders in the universal apos- friends of God; a small number, indeed,
tasy; and all the influences of wealth compared with the multitude of idolaand power were setting in against the ters; but large when compared with
true religion to destroy it. It was what was supposed to be remaining by
natural that the solitary man of God the dejected and disheartened prophet.
should feel disheartened and lonely in ~ Who have not bowed the knee. To
this universal guilt; and should realize bow or bend the knee is an expression
that he had no power to resist this denoting worship. Phil. ii. 10. Eph.
tide of crime and calamities. iii. 14. Isa. xlv. 23. ~ To Baal. The
4. The answer of God (~ xtIstla- word Baal in Hebrew means Lord, or
tc;). This word is used nowhere else Master, This was the name of an idol
in the New Testament. It means an of the Phenicians and Canaanites, and
oracle, a divine response. It does not was worshipped also by the Assyrians
indicate the manner in which it was and Babylonians under the name of
done, but implies only that it was an Bel. (Comp. the Book of Bel in the
oracle, or answer made to his com- Apocrypha.) This god was represented
plaint by God. Such an answer, at such under the image of a bull, or a calf;
a time, would be full of comfort, and the one denoting the Sun, the other
silence every murmur. The way in the Moon. The prevalen worship in
which this answer was in fact given, the time of Elijah was that of this idol.
was not in a storm, or an earthquake, 5. At this present time. In the time
)ut in a still, small voice. 1 Kings when the apostle wrote. Though the
six..I 12 ~ [ have reserved. The mass of the nation was to be rejected,
k. D. 60.] CHAPTER XI. 231
sent time also there is a remnant grace is no more grace. But if
accordingto theelectionofgrace. it be of works, then is it no
6 And if by grace, a then is it more grace: otherwise work is
no more of works: otherwise no more work.
a c.4.5. Gal.5.4. Eph.2.8.
yet it did not follow that all were to be That it is no unparalleled thing for the
excluded from the favour of God. As love of many to wax cold, and for ini.
in the time of Elijah, when all appear- quity to abound. (2.) The tendency
ed to be dark, and all the nation, except of this is to produce deep feeling and
one, seemed to have becomeoapostate, solicitude among the true friends of
yet there was a considerable number God. Thus David says, "Rivers of
of the true friends of God; so in the waters run down mine eyes because
time of Paul, though the nation had they keep not thy law." Ps. cix. 136.
rejected their Messiah,-though, as a Comp. Jer. ix. 1. Luke xix. 41. (3.)
consequence, they were to be rejected That in these darkest times we should
as a people; and though they were not be discouraged. There may be
eminently wicked and corrupt,-yet it much more true piety in the world than
did not follow that all were cast off, or in our despondency we may suppose.
that any were excluded on whom God We should take courage ih God, and
had purposed to bestow salvation. ~ A1 believe that he will not forsake any
remnant. That which is left or re- that are his true friends, or on whom
served. ch. ix. 27. He refers here, he has purposed to bestow eternal life.
doubtless, to that part of the nation (4.) It is of God that all are not corwhich was truly pious, or which had rupt and lost. It is owing only to the
embraced the Messiah..According election of grace, to his merciful
to the election of grace. By a gracious choosing, that any are saved. And as
or merciful choosing, or election; and in the darkest times he has reserved a
not by any merit of their own. As in people to himself, so we should believe
the time of Elijah, it was because God that he will still meet abounding evil,
had reserved them unto himself that and save those whom he has chosen
any were saved from idolatry, so now from eternal death.
it was by the same gracious sovereign- 6. And if grace, &c. If the fact
ty that any were saved from the preva- that any are reserved be by grace, or
lent unbelief. The apostle here does not favour, then it cannot be as a reward
specify the number, -but there can be of merit. Paul thus takes occasion inno doubt that a multitude of Jews had cidentally to combat a favourite notion
been saved by becoming Christians, of the Jews, that we are justified by
though compared with the nation —he obedience to the law. He reminds
nultitude who rejected the Messiah-it them that in the time of Elijah it was bewas but a remnant. cause God had reserved them; that the
The apostle thus shows that neither same was the case now; and therefore
all the ancient people of God were cast their doctrine of merit could not be
away, nor that an-3 whom he foreknew true. See ch. iv. 4, 5. Gal. v. 4. Eph.
were rejected. And though he had ii. 8, 9. ~ Otherwise grace, &c. If
proved that a large part of the Jews were men are justified by their workcs, it
to be rejected, and though infidelity was could not be a matter of favour, but
pievalent, yet still there were some was a debt. If it could be that the docwho had been Jews who were truly trine of justification by grace could be
pious, and entitled to the favour of God. held, and yet at the same time that the
Nor should they deem this state of Jewish doctrine of merit was true, then
things remarkable, for a parallel case was it would follow that grace had changed
recorded in their own Scriptures. We its nature, or was a different thing from
mav learn from this narrative, (1.) what the word properly signified. The
232 ROMANS. [A. D. 60
7 What then? Israel a hath 8 (According as it is written,
not obtained that which he seek- God hath given them the spirit
eth for; but the election hath of 2 slumber, b eyes c that they
obtained it, and the rest were 1 should not see, and ears that they
blinded. should not hear) unto this day.
a c.9.31. t hardnx. a or, remorse. Isa.29, 10. c Deut.29.4.
idea of being saved by merit contradicts concrete, and the word " election" may
the very idea of grace. If a man owes mean the same as the elect. The elect,
me a debt, and pays it, it cannot be said the reserved, the chosen part of the
to be done by favour, or by grace. I people, have obtained the favour of
have a claim on him for it, and there is God. ~ Hath obtained it. That is,
no favour in his paying his just dues. the favour, or mercy, of God. ~ The
1 But if it be of works, &c. Works rest. The great mass of the people
here mean conformity to the law; and who remained in unbelief, and had reto be saved by works would be to be jected the Messiah. ~ Tiere blinded.
saved by such conformity as the meri- The word in the original means also
torious cause. Of course there could were hardened (iT;o-vreo a). It comesR
be no grace or favour in giving what from a word which signifies properly
was due: if there was favour, or grace, to become hard, as bones do which
then works would lose their essential are broken and are then united; or as
characteristic, and cease to be the me- the joints sometimes do when they beritorious cause of procuring the bless- come callous or stiff. It was probably
ings. What is paid as a debt is not applied also to the formation of a hard
conferred as afavour. substance in the eye, a cataract; and
And from this it follows that salva- then means the same as to be blinded.
tion cannot be partly by grace and Hence, applied to the mind, it means
partly by works. It is not because that which is hard, obdurate, insenmen can advance any claims to the fa- sible, stupid. Thus it is applied to
vour of God; but from his mere un- the Jews, and means that they were
merited grace. He that is not willing blind and obstinate. See Mark vi. 52,
to obtain eternal life in that way, can- " Their heart was hardened." viii. 17.
not obtain it at all. The doctrines of John xii. 40. The word does not ocelectzion, and of salvation by mere cur in any other place in the New
grace, cannot be more explicitly stated Testament. This verse affirms simply
than they are in this passage. that " the rest were hardened," but it
7. What then? What is the pro- does not affirm any thing about the
per conclusion from this argument? mode by which it was done. In re~ Israel hath not obtained. That is, gard to " the election," it is affirmed
the Jews as a people have not obtained that it was of God. ver. 4. Of the rethat which they sought. They sought mainder, the fact of their blindness is
the favour of God by their own merit; simply mentioned, without affirming
and as it was impossible to obtain it in any thing of the cause. See ver. 8.
that manner, they have, as a people, 8. According as it is written. That
failed of obtaining his favour at all, is, they are blinded in accordance with
and will be rejected. ~ That which what is written. The fact and the
he seekethfor. To wit, salvation by manner accord with the ancient detheir own obedience to the law. ~ The claration. This is recorded in Isa.
election hath. The purpose of choos- xxix. 10, and in Deut. xxix. 4. The
ing on the part of God has obtained, same sentiment is found also substantialor secured, that which the seeking on ly in Isa. vi. 9, 10. The principal place
the part of the Jews could not secure. referred to here, however, is doubtless
Or the abstract here may be put for the' Isa. xxix. 10, " For the Lord hath poured
A D. 60.] CHAPTER XI. 233
9 And David saith, Leta their and a stumbling-block, and a re.
table be made a snare, and a trap, compense unto them:
a Ps.69.22,23.
out upon you the spirit of deep sleep, its truths. ~ Unto this day. Until
and hath closed your eyes; the pro- the day that Paulwrote. The characphets and your rulers hath he covered." teristic of the Jews that existed in the
The quotation is not however literally time of Isaiah, existed also in the time
made either from the Hebrew or the of Paul. It was a trait of the people;
Septuagint; but the sense is preserved. and their insensibility to the demands
The phrase" according as" means upon of the gospel developed nothing new
the same principle, or in the same in them.
manner. ~ God hath given. Ex- 9, 10. aind David saith, &c. This
pressions like this are common in the quotation is made from Ps. lxix. 22, 23.
Scriptures, where God is represented This psalm is repeatedly quoted as
as having an agency in producing the having reference to the events recorded
wickedness and stupidity of sinners. in the New Testament. (See Note on
See ch. ix. 17, 18. See Note, Matt. Acts i. 2.) This quotation is introduced
xiii. 15. Mark iv. 11, 12. See also 2 immediately after one that undoubtedly
Thess. ii. 11. This quotation is not refers to the Lord Jesus. Ver. 21,
made literally. The Hebrew in Isaiah " They gave me also gall for my meat,
is, God has poured upon them the spi- and in my thirst they gave me vinegar
rit of slumber. The sense, however, is to drink." The passage here quoted
retained. ~ The spirit of slumber. immediately follows as an imprecation
The spirit of slumber is not different of vengeance for their sins. " Let
from slumber itself. The word spirit their table," &c. The quotation is not
is often used thus. The word slumber made, however, either literally from the
here is a literal translation of the He- Hebrew or from the Septuagint, but the
brew. The Greek word, however sense only is retained. The Hebrew is,
(xxvTrctvst), implies also the notion of " Let their table before them be for a
compunction, and hence in the margin snare, and for those at peace, let it be
it is rendered remorse. It means any for a gin." The Septuagint is, " Let
emotion, or any influence whatever, their table before them be for a snare,
that shall benumb the faculties, and and for a stumbling-block, and for an
make them insensible. Hence it here offence." The ancient Targum is,
means simply insensibility. 1 Eyes " Let their table which they had prethat they should not see, &c. This pared before me be for a snare, and
expression is not taken literally from their sacrifices be for an offence."
any single place in the Old Testament; The meaning is this. The word table
but expresses the general sense of se- denotes food. In this they expected
veral passages. Isa. vi. 10. Deut. xxix. pleasure and support. David prays
4. It denotes a state of mind not dif- that even this, where they expected
ferent from a spirit of slumber. When joy and refreshment, might prove to
we sleep, the eyes are insensible to them the means of punishment and
surrounding objects, and the ear to righteous retribution. A snare is that
sounds. Though in themselves the or- by which birds or wild beasts were
gar. may be perfect, yet the mind is as taken. They are decoyed into it, or
though they were not; and we have eyes walk or fly carelessly into it, and it is
which then do not see, and ears which sprung suddenly on them. So of the
do not hear. Thus with the Jews. Jews. The petition is, that while they
Though they had all the proper facul- were seeking refreshment and joy, and
ties for understanding and receiving the anticipating at their table no danger, it
gospel, yet they rejected it, They were might be made the means of their ruin.
stupid and insensible to its claims and The only way in which this could be
U
'34 ROMANS. [A D. 60
10 Let their eyes be dark- and bow down their back alened, that they ma) not see, way.
done would be, that their temporal en- tude, prayeilessness, and ruin. Satisjoyments would lead them away from fied with them, they forget the Giver;
God, and produce stupidity and indif- and while they enjoy many earthly
ference to their spiritual interests. This blessings, God sends barrenness into
is often the result of the pleasures of their souls. This was the guilt of Sothe table, or of seeking sensual gratifi- dom, " pride, and fulness of bread, and
cations. The apostle does not say abundance of idleness" (Ezek. xvi. 49);
whether this prayer was right or wrong and against this Moses solemnly warned
The use which he seems to make of it the Jews. Deut. vi. 11, 12; viii. 10is this, that David's imprecation was to 12. This same caution might be ex
be regarded in the light of a prophecy; tended to the people of this land, and
that what he prayed for would come to especially to those who are rich, and
pass; and that this had actually oc- are blessed with all that their hearts
curred in the time of the apostle; that have wished. From the use which the
their very enjoyments, their national apostle makes of this passage in the
and private privileges, had been the Psalms, it is clear that he regarded it
means of alienating them from God; rather as a prophetic denunciation
had been a snare to them; and was for their sins-a prediction of what
the cause of their blindness and infi- would be-than as a prayer. In his
delity. This also is introduced in the time it had been fulfilled; and the very
psalm as a punishment for giving him national privileges of the Jews, on
vinegar to drink; and their treatment which they so much prided themselves,
of the Messiah was the immediate and which mzi,ht have been so great
cause why all this blindness had come blessings, were the occasion of their
upon the Jews. ~ J trap. This pro- greater sin in rejecting the Messiah,
perly means any thing by which wild and of their greater condemnation.
beasts are taken in hunting. The Thus their table was made a trap, &c.
word snare more properly refers to 10. Let their eyes be darkened
birds. ~.And a stumbling-block. This is taken literally from the psalm,
Any thing over which one stumbles or and was evidently the main part of the
falls. Hence any thing which occa- passage which the apostle had in his
sions us to sin, or to ruin ourselves. eye. This was fulfilled in the insen~ And a recompense. The Hebrew sibility and blindness of the Jews. And
word translated " that'hich should the apostle shows them that it was
have been for their welfare," is capa- long ago predicted, or invoked, as a
ble of this meaning, and may denote punishment on them for giving the
they recompense, or that which is ap- Messiah vinegar to drink. Ps. lix. 21.
propriately rendered to them. It means 23. a1 And bow down their back alhere that their ordinary comforts and way. The Hebrew (Ps. lix. 23) is,
enjoyments, instead of promoting their " Let their loins totter or shake," i. e.
permanent welfare, may be the occasion as one does when he has on him a
of their guilt and ruin. This is often heavy burden. The apostle has retained
the effect of earthly comforts. They this sense. It means, let them be called
tight lead us to God, and should ex- to bear heavy and oppressive burdens;
cite our gratitude and praise; but they let them be subjected to toil or serviare often abused to our spiritual slum- tude, as a reward for their sins. That
ber and guilt, an] made the occasion this had come upon the Jews in the
of our ruin. The rich are thus often time of Paul is clear; and it is further
most forgetful of God; and the very clear that it came upon them, as it was
abundance of their blessings made the implied in the psalm, in consequence
seans of darkness of mind, ingrati- of their treatment of the Messiah
A. D. 60.] CHAPTER XI. 235
11 I say then, Have they God forbid: but rather through
stumbled that they should fall? their fall salvation is come unto
Much difficulty has been felt in recon- magistrate of the land. As it is right
ciling the petitions in the psalms for and desirable that the robber and the
calamities on enemies, with the spirit pirate should be detected and punished;
of the New Testament. Perhaps they as all good men seek it, and it is indiscannot all be thus reconciled; and it is pensable for the welfare of the communot at all improbable that many of those nity, where is the impropriety of prayimprecations were wrong. David was ing that it may be done 1 Is it not right
not a perfect man; and the Spirit of to pray that the laws may be executed;
inspiration is not responsible for his that justice may be maintained; and
imperfections. Every doctrine deli- that restraint should be imposed on the
vered by the sacred writers is true; guilty? Assuredly this may be done
every fact recorded is recorded as it with a very different spirit from that of
was. But it does not follow that all revenge. It may be the prayer of the
the men who wrote, or about whom a magistrate that God will help him in
narrative was given, were perfect. The that which he is appointed to do, and
reverse is the fact. And it does not in what ought to be done. Besides,
militate against the inspiration of the many of these imprecations were reScriptures that we have a record of the garded as simply predictions of what
failings and imperfections of those men. would be the effect of sin; or of what
When they uttered improper senti- God would do to the guilty. Such was
ments, when they manifested improper the case we are now considering, as
feelings, when they performed wicked understood by the apostle. But in a
actions, it is no argument against the prediction there can be nothing wrong.
inspiration of the Scriptures that they 11. Have they stumbled that they
were recorded. All that is done in shouldfall? This is to be regarded as
such a case, and all that inspiration an objection, which the apostle proceeds
demands, is that they be recorded as to answer. The meaning is, is it the
they are. We wish to see human na- design of God that the Jews should
ture as it is; and one design of making totally and irrecoverably be cast off!
the record of such failings is to show Even admitting that they are now un
what man is, even under the influence believing, that they have rejected the
of religion; not as a perfect being, for Messiah, that they have stumbled, is it
that would not be true; but as he actually the purpose of God finally to exclude
exists mingled with imperfection. Thus them from mercy 1 The expression to
many of the wishes of the ancient saints, stumble is introduced because he had
imperfect as they were, are condemned just mentioned a stumblirng-stone. It
as sinful by the spirit of the Christian does not mean to fall down to the
religion. They were never commend- ground, or to fall so that a man may
ed or approved, but they are recorded not recover himself; but to strike the
just to show us what was in fact the foot against an obstacle, to be arrested
character of man, even partially under in going, and to be in danger of falling.
the influence of religion. Of this na- Hence it means to err, to sin, to be in
ture, probably, were many of the peti- danger. To fall expresses the state
tions in the Psalms; and the Spirit of when a man pitches over an obstacle sc
God is no more answerable for the feel- that he cannot recover himself, but falls
ing because it is recorded, than he is to the ground. Hence to err, to sin, or
for the feelings of the Edomites when to be cast off irrecoverably. The apos.
they said " Rase it, rase it to the foun- tie shows that this last was not the way
dation" Ps. cxxxvii. 7. Many of those in which the Jews had fallen, that they
prayers, however, were imprecations on were not to be cast off for ever, but that
hiq enemies as a public man, as the occasion was taken by their fall to in
236 ROMANS. LA. D. 60.
the Gentiles, a for to provoke 12 Now if the fall of them be
them to jealousy. the riches of the world, and the
a Acts 13.46; 28.24-28. c.10.19.
troduce the Gentiles to the privileges long before they would have been
of the gospel, and then they should be effectually detached from those rites.
restored. ~ Godforbid. By no means. Experience showed, even as it was,
See ver. 1. But rather through that they were slow in learning that
their fall. By means of their fall. The the Jewish ceremonies were to cease.
word fall here refers to all their con- Some of the most agitating questions
duct and doom at the coming of the in the early church pertained to this;
Messiah, and in the breaking up of and if the temple had not been destroytheir establishment as a nation. Their ed, the contest would have been much
rejection of the Messiah; the destruc- longet and more difficult. ~ For to
tion of their city and temple; the provoke them to jealousy. According
ceasing of their ceremonial rites; and to the prediction of Moses. Deut. xxxii.
the rejection and dispersion of their 21. See Rom. x. 19.
nation by the Romans, all enter into 12. If the fall of them. If their
the meaning of the word fall here, and lapse, or falling. If their temporal rewere all the occasion of introducing jection and being cast off for a time
salvationto the Gentiles. ~ Salvation, has already accomplished so much.
The Christian religion, with all its ~ Be the riches of the world. The
saving benefits. It does not mean that word riches means wealth, abundance
all the Gentiles were to be saved, but of property; more than is necessary to
that the way was open; they might the supply of our wants. Hence it
have access to God, and obtain his fa- means also any thing that may provour through the Messiah. ~ The mote our comfort or happiness, as
Gentiles. All the world that were not wealth is the means of securing our
Jews. The rejection and fall of the welfare. The gospel is called riches, as
Jews contributed to the introduction it is the means of our highest enjoyof the Gentiles in the following man- ment, and eternal welfare. It is the
ner: (1,) It- broke down the barrier means of conferring numberless spiritwhich had long subsisted between them. ual blessings on the Gentile world;
(2.) It made it consistent and proper, and as this was done by the fall of
as they had rejected the Messiah, to the Jews, so it could be said that
send the knowledge of him to others. their fall was the riches of the world.
(3.) It was connected with the destruc- It was the occasion or means withtion of the temple, and the rites of the out which the blessings of the gospel
Mosaic law; and taught them, and all could not be conferred on the world.
others, that the worship of God was ~ The diminishing of them. Margin,
not to be confined to any single place. Decay. Loss (ir'srmi/). This word
(4.) The calamities that came upon means diminution. defect, that which
the Jewish nation scattered the inhabit- is lacked or wanting. Hence also
ants of Judea, and with the Jews also judgment, condemnation. Here it
those who had become Christians, and means their degradation, the withthus the gospel was carried to other drawing of their special privileges; their
lands. (5.) These calamities, and the rejection. It stands opposed to " their
conduct of the Jews, and the close of fulness." ~ The riches of the Gen
the Jewish economy, were the means tiles. The means of conferring importof giving to apostles and other Chris- ant blessings on the Gentiles. ~ Ho-o
tians right views of the true design of much more their fulness. The word
the Mosaic institutions. If the temple fulness (hvxca) means that which
had remained; if the nation had con- fills up, or completes any thing. Thus
tinuod to flourish; it would have been it is applied to that which fills a vessel
A4. D. 60.] CHAPTER Xi. 237
t diminishing of them the riches 13 For I speak to you Genof the Gentiles, how much more tiles, inasmuch as I a am the
their fulness? apostle of the Gentiles, I magI or, decay, or, loss. a Acts 9.16. Gal.1.16. Eph.3.8. nify mine office;
or cup; also to the piece of cloth which heart of all the kingdoms of the world.
is put in to fill up the rent in a gar- It would be kindling at once a thousand
ment. Matt. ix. 16. To the fragments lights in all the dark parts of the earth.
which were left when Christ had fed (4.) The Jews have shown that they
the five thousand. Mark viii. 20. Rom. are eminently fitted to spread the true
xiii. 10. "Love is the fulfilling of the religion. It was by Jews converted to
law," i. e. it is the filling up of the law, Christianity, that the gospel was first
or that which renders the obedience spread. Each of the apostles was a
complete. See Gal. v. 14. Here it Jew; and they have lost none of the
stands opposed to their fall, and their ardour, enterprise, and zeal that always
diminution, and evidently means their characterized their nation. Their concomplete restoration to the favour of version would be, therefore, to give
God; their recovery from unbelief and to the Christian church a host of
apostasy. That there will be such a re- missionaries prepared for their work, facovery, the apostle proceeds to show. miliar with all customs, languages, and
The sentiment of the passage then is, climes, and already in the heart of
If their rejection and punishment; their all kingdoms, and with facilities fol
being cut off from the favour of God, an their work in advance, which others
event apparently so unlikely to promote must gain only by the slow toil of
the spread of true religion, if their being many years.
withdrawn from all active influence in 13. For I speak to you Gentiles
spreading the true knowledge of God, What I am saying respecting the Jews,
be yet the occasion of so many bless- I say with reference to you who are
ings to mankind as have attended the Gentiles, to show you in what manner
spread of the gospel in consequence you have been admitted to the priviof it; how much more shall we expect leges of the people of God; to excite
when they shall be restored; when the your gratitude; to warn you against
energy and zeal of the Jewish nation abusing those mercies, &c. As Paul
shall unite with the efforts of others also was appointed to preach to them,
in spreading the knowledge of the true he had, a right to speak to them with
Messiah.' In what way, or when, this authority. ~ I am the apostle of the
shall be, we know not. But it is easy Gentiles. The apostle of the Gentiles,
to see, that if the Jewish people should not because other apostles did not
be converted to the Christian faith, preach to Gentiles, for they all did, exthey would have facilities for spreading cept perhaps James; nor because Paul
the truth, which the church has never did not himself preach occasionally
had without them. (1.) They are among the Jews; but because he was
scattered in all nations, and have access especially called to carry the gospel to
to all people. (2.) Their conversion, the Gentiles, and that this was his oriafter so long unbelief, would have all ginal commission (Acts ix. 15); bethe power and influence of a miracle cause he was principally employed in
performed in view of all nations. It collecting and organizing churches
would be seen why they had been pre- in heathen lands; and because the
served, and their conversion would be charge of the Gentile churches was
a most striking fulfilment of the pro- especially intrusted to him, while that
phecies. (3.) They are familiar with of the Jewish churches was especially
the languages of the world, and their intrusted to Peter. See Gal. i. 16.
conversion would at once establish Eph. iii. 8. Gal. ii. 7, S. As Paul was
many Christian missionaries in the especially appointed t this office, he
238 ROMANS. [A. D 60.
14 If by any means I may 15 For if the casting away
provoke to emulation them of them be the reconciling of the
which are my flesh, and might world, whatshallthe receiving o/
save a some of them. them be, but life from the dead?
a 1Cor.7.16.
claimed special authority to address blessings. ~ Jy flesh. My countrthose who were gathered into the men. My kinsmen. Those belonging
Christian church from heathen lands. to the same family or nation. ch.ix. 3.
T I magnify mine ofice. I honour Gen. xxix. 14. Judg. ix. 2. 2 Sam. v.
(oa'ai) my ministry. I esteem it of 1. Isa. lviii. 7. ~.And save some of
great importance; and by thus showing them. This desire the apostle often
that the gospel is to be preached to the expressed. (See ch. ix. 2, 3; x. 1, 2.)
Gentiles, that the barrier between We may see here, (1.) That it is the
them and the Jews is to be broken earnest wish of the ministry to save
down, that the gospel may be preach- the souls of men. (2.) That they
ed to all men, I show that the office should urge every argument and appeal
which proclaims this is one of signal with reference to this. (3.) That even
honour. A minister may not magnify the most awful and humbling truths
himself, but he may magnify his ofice. may have this *endency. No truth
He mayesteem himself as less than the could be more lively to irritate and ofleast of all saints, and unworthy to fend than that the Jews would be cast
be called a servant of God (Eph. iii. 8), off; and yet the apostle used this so
yet he may feel that he is an ambassa- faithfully, and yet so tenderly, that he
dor of Christ, intrusted with a message expected and desired it might be the
of salvation, entitled to the respect due to means of saving the souls of his counan ambassador, and to the honour which trymen. Truth often irritates, enrages,
is appropriate to a messenger of God. and thus excites the attention. Thought
To unite these two things constitutes or inquiry, ho-wevee it may be excited,
the dignity of the Christian ministry. may result in conversion. And thus,
14. If by any means. If even by even restlessness, and vexation, and
stating unpleasant truths, if by bring- anger, may be the means of leading a
ing out all the counsel of God, even sinner to Jesus Christ. It should be
that which threatens their destruction, no part of a minister's object, however,
I may arrest their attention, and save to produce anger. It is a bad emothem. ~ Inmay provoke to emulation. tion; in itself it is evil; and if men
I may awaken up to zeal, or to an can be won to embrace the Saviour
earnest desire to obtain the like bless- -without anger, it is better. No wise
ings. This was in accordance with man would excite a storm and tempest
the prediction of Moses, that the calling that might require infinite power to
in of the Gentiles would excite their subdue, when the same object could be
attention, and provoke them to deep gained with comparative peace, and
feeling. Note, ch. x. 19. The apostle under the mild influence of love. (4.)
expected to do this by calling their at- It is right to use all the means in oui
tention to the ancient prophecies; by power, not absolutely wicked, to save
alarming their fears about their own men. Paul was full of devices; and
danger; and by showing them the much of the success of the ministry will
great privileges which Gentiles might depend on a wise use of plans, that
enjoy under the gospel; thus appealing may, by the divine blessing, arrest and
to them by every principle of benevo- save the souls of men.
fence, by all their regard for God and 15. For if the casting away of them.
man, to excite them to seek the same If their rejection as thepeculiar people
A. D. 60.] CHAPTER XI 2339
of God-their exclusion from their na- stance of the peculiar, glowing, and
tional privileges, on account of their vigorous manner of the apostle Paul.
unbelief. It is the same as "the fall His mind catches at the thought of
of them." ver. 12. t Be the reconcil- what may be produced by the recovery
ing of the world. The word reconci- of the Jews, and no ordinary language
liation (xtaratxx*AI) denotes commonly would convey his idea. He had al.
apacification of contending parties; a ready exhausted the usual forms of
removing the occasion of difference, so speech by saying that even their rejec
as again to be united. 1 Cor. vii. 11, tion had reconciled the world, and that
" Let her remain unmarried, or be re- it was the riches of the Gentiles. To
conciled to her husband." It is com- say that their recovery-a striking and
monly applied to the reconciliation, or momentous event; an event so much
pacification, produced between man and better fitted to produce important results
God by the gospel. They are brought -would be attended by the conversion
to union, to friendship, to peace, by the of the world, would be insipid and
intervention of the Lord Jesus Christ. tame. He uses, therefore, a most bold
Rom. v. 10. 2 Cor. v. 18, 19, " God and striking figure. The resurrection
was in Christ reconciling the world of the dead was an image of the most
unto himself." Hence the ministry is vast and wonderful event that could
called the " ministry of reconciliation." take place. This image, therefore, in
2 Cor. v. 18. And hence this word is the apostle's mind, was a striking illus.
used to express the atonement. Rom. tration of the great change and reforv. 11, " By whom we have now re- mation which should take place when
ceived the atonement" (the reconci- the Jews should be restored, and the
liation). In this place it means that effect should be felt in the conversion
many of the Gentiles-the world-had also of the Gentile world. Some have
become reconciled to God as the result supposed that the apostle here refers to
of the casting off of the Jews. By a literal resurrection of the dead, as
their unbelief, the way had been open- the conversion of the Jews. But there
ed to preach the gospel to the Gentiles; is not the slightest evidence of this.
it was the occasion by which God sent He refers to the recovery of the nations
it to the nations of the earth. Comp. from the death of sin, which shall tale
Acts xiii. 46. ~ The receiving of place when the Jews shall be converted
them. The same as was denoted (ver. to the Christian faith. The prophet
12) by their fulness. If the casting Ezekiel (ch. xxxvii. 1-14) has also
them off, an event so little likely, ap- used the same image of the resurrection
parently, to produce any good effect, of the dead to denote a great moral
was nevertheless overruled so as to pro- change among a people. It is clear
duce important benefits in the spread here that the apostle fixed his eye on a
of the gospel, how much more may we future conversion of the Jews to the
expect will be accomplished by their gospel, and expected that their conver.
conversion and return; an event fitted sion would precede the universal conin itself to produce an important influ- version of the Gentiles to the Christian
ence on mankind. One would have faith. There could be no event that
supposed that their rejection of the would make so immediate and decided
Messiah would have been an import- an impression on the pagan world as
ant obstacle in the -way of the gospel. the conversion of the Jews. They are
It was overruled, however, to promote scattered every where; they have access
its increase. Their return will have to all people; they understand all lana direct tendency to spread it. How guages; and their conversion would be
much more, therefore, may we expect like kindling up thousands of lights at
to be accomplished by that 1 ~ But once in the darkness of the pagan
ife firom the dead. This is an in- world.
240 ROMANS [A.. 60.
16 For if a the first-fruit be es b be broken off, and thou,
holy, the lump is also holy: being a wild olive-tree, wert
and if the root be holy, so are grafted in 1 among theiq, and
the branches. with them partakest of the roo
17 And if some of the branch- and fatness of the olive-tree;
o Lev.23.10. Num.15.18-21. b Jer.11.16. c Eph.2.12,13. I or,for.
16. For if the first-fruit be holy. it is more probable that he refers to the
The word first-fruit (drcse~;) used patriarchs, the pious men of old, as
here denotes the firstling of fruit or the first-fruits of the Jewish nation.
grain which was separated from the See ver. 28. By their piety the nation
mass and presented as an offering to was, in a manner, sanctified, or set
God. The Jews were required to pre- apart to the service of God; implying
sent such a portion of their harvest to that yet the great mass of them would
God, as an expression of gratitude and be reclaimed and saved. f If the root
of their sense of dependence. Num. xv. be holy. This figure expresses the
19-21. Till this was done, it was not same thing as is denoted in the first
lawful to partake of the harvest. The part of the verse. The root of a tree is
offering of this was regarded as render- the source of nutricious juices necesing the mass holy, i. e. it was lawful sary for its growth, and gives its chathen to partake of it. The first-fruits racter to the tree. If that be sound,
were regarded as among the best por- pure, vigorous, we expect the same of
tions of the harvest; and it was their the branches. A root bears a similar
duty to devote to God that which relation to the tree that the first-fruit
would be the best expression of their does to the mass of bread. Perhaps
thanksgiving. This was the general there is allusion here to Jer. xi. 16
practice in relation to all that the land where the Jewish nation is represented
produced. The expression here, how- under the image of " a green olive-tree
ever, has reference to the small portion fair, and.of goodly fruit." In this place
of dough or kneaded meal that was the reference is doubtless to Abraham
offered to God; and then the mass or and the patriarchs, as the root or foundlump (pgctzc ) was left for the use of ers of the Jewish nation. If they were
him who made the offering. Num. xv. holy, it is to be expected that the dis20. ~ Be holy. Be set apart, or con- tant branches, or descendants, would
secrated to God, as he commanded. also be so regarded. The mention of
~ The lump. The mass. It refers the root and branches of a tree gives
here properly to the dough of which a the apostle occasion for an illustration
part had been offered. The same was of the relation at that time of the Jews
true also in relation to the harvest, and Gentiles to the church of Christ.
after the -waive-sheaf had been offered; 17. If some of the branches. The
of the flock, after the first male had illustration here is taken from the pracbeen offered, &c. ~ Is also holy. It tice of those who ingraft trees. The
is lawful then for the owner to partake useless branches, or those which bear
of it. The offering of a part has con- poor fruit, are cut off, and a better kind
secrated the whole. By this illustra- inserted.' If some of the natural detion Paul doubtless means to say that scendants of Abraham, the holy root,
the Jewish nation, as a people, were are cast off because they are unfruitful,
set apart to the service of God, and i. e. because of unbelief and sin.' ~.nd
were so regarded by him. Some have thou. The word thou here is used to
supposed that by the first-fruit here denote the Gentile, whom Paul was
the apostle intends to refer to the early thcn particularly addressing. ~ Being
converts made to the Christian faith in a wild olive-tree. From this passage
the first preaching of the gospel. But it would seem that the olive-tree was
a.. 60.J] ur1APTER XI. 241
18 Boast a not against the thou bearest not the root, but
branches. But if thou boast, the root thee.
a ICor.1O.12. 19 Thou wilt say then, The
sometimes cultivated, and that cultiva- partake with them of the juices of the
tion was necessary in order to render it root. ~ Partakeat of the root. Tho
fruitful. The cultivated olive-tree is ingrafted limb would derive ne'rish" of a moderate height, its trunk knotty, ment from the root as much as though
its bark smooth and ash-coloured, its it were a natural branch of the tree.
wood is solid and yellowish, the leaves The Gentiles derived now the benefit
are oblong, and almost like those of the of Abraham's faith and holy labours,
willow, of a green colour, &c. The and of the promises made to him and
avild olive is smaller in all its parts." to his seed. ~ Fatness of the olive.
(Calmet.) The wild olive was un- tree. The word fatness here means
fruitful, or its fruit very imperfect and fertility, fruitfulness-the rich juicer
useless. The ancient writers explain of the olive producing fruit. See Judg.
this word by "unfruitful, barren."ix. 9.
(Schleusner.) This was used, there- 18. -Boast not, &c. The tendency
fore, as the emblem of unfruitfulness of men is to triumph over one that is
and barrenness, while the cultivated fallen and rejected. The danger of
olive produced much fruit. The mean- pride and boasting on account of priing here is, that the Gentiles had been vileges is not less in the church than
like the wild olive, unfruitful in holi- elsewhere. Paul saw that some of the
ness; that they had been uncultivated Gentiles might be in danger of exaltaby the institutions of the true religion, tion over the fallen Jews, and therefore
and consequently had grown up in the cautions them against it. The ingrafted
wildness and sin of nature. The Jews shoot, deriving all its vigour and fruithad been like a cultivated olive, long fulness from the stock of another tree,
under the training and blessing of God. ought not to boast against the branches.
T Wert gracPed in. The process of I But if thou boast. If thou art so
grafting consists in inserting a scion or inconsiderate and wicked, so devoid of
a young shoot into another tree. To humility, and lifted up with pride, as
do this, a useless limb is removed; and to boast, yet know that there is no octhe ingrafted limb produces fruit ac- casion for it. If there were occasion
cording to its new nature or kind, and for boasting, it would rather be in the
not according to the tree in which it root or stock which sustains the
is inserted. In this way a tree which branches; least of all can it be in
bears no fruit, or whose branches are those which were graffed in, having
decaying, may be recovered, and be- been before wholly unfruitful. ~ Thou
come valuable. The figure of the apos- bearest not the root. The source of
tle is a very vivid and beautiful one. all your blessings is in the ancient
The ancient root or stock, that of Abra- stock. It is clear from this, that the
ham, &c. was good. The branches- apostle regarded the church as one;
the Jews in the time of the apostle- and that the Christian economy was
had become decayed and unfruitful, only a prolongation of the ancient disand broken off. The Gentiles had pensation. The tree, even with a part
been grafted into this stock, and had of the branches removed, and others
restored the decayed vigour of the an- ingrafted, retains its identity, and is
cient people of God; and a fruitless never regarded as a different tree.
church had become vigorous and flou- 19. Thou wilt say then. Thou who
rishing. But the apostle soon pro- art a Gentile. ~ The branches wvere
ceeds to keep the Gentiles from exalta- broken ojf, &c. The Jews were re.
tion on account of this. ~ imong jected in order that the gospel might be
them. Among the branches, so as to preached to the Gentiles. This would
X
~,z*S^f ROMANS. [A D. 6
branches were broken off, that natural branches, take heed lest
I might be graffed in. he spare not thee.
20 W ell; because of unbelief 22 Behold therefore the goodthey were broken off; and thou ness and severity of God; on
standest by faith. Be not high- them which fell, severity; but
minded, but fear: towards thee, goodness; ifb thou
21 For if God spared not the continue in his goodness: other
a Phil.2.12. b Hc1.3.6,14; 10.23,38.
seem to follow from what the apostle not mean terror7 or horror, but it des
had said in ver. 11, 12. Perhaps it notes humility, watchfulness, and solimight be said that there was some citude to abide in the faith. Do not
ground of exultation from the fact that be haughty and high-minded against
God had rejected his ancient people for the Jew, who has been cast off, but
the sake of making a way open to ad- " demean yourself as a humble believer,
mit the Gentiles to the church. The and one who has need to be continuobjection is, that the branches were ally on his guard, and to fear lest he
broken off in order that others might may fall through unbelief, and be cast
be graffed in. To this Paul replies in off." (Stuart.) We may here learn,
the next verse, that this was not the (1.) That there is danger lest those
reason why they were rejected, but who are raised to eminent privileges
their unbelief was the cause. should become unduly exalted in their
20. Well. True. It is true they own estimation, and despise others.
were broken off; but in order to show (2.) The tendency of faith is to prothat there was no occasion for boasting, mote humility and a sense of our dependhe adds that they were not rejected in ence on God. (3.) The system of salorder to admit others, but because of vation by faith produces that solicitude,
their unbelief, and that their fate should and careful guarding, and watchfulness,
have a salutary impression on those which is necessary to preserve us from
who had no occasion for boasting, but apostasy and ruin.
who might be rejected for the same 21. For if God, &c. If God did no.
cause. This is an instance of remark- refrain from rejecting the Jews who
able tact and delicacy in an argument, became unbelievers, assuredly he will
admitting the main force of the remark, not refrain from rejecting you in the
but giving it a slight change in accord- same circumstances. It may be supance with the truth, so as to parry its posed that he will be quite as ready to
force, and give it a practical bearing on reject the inografted branches, as to
the very point which he wished to en- cast off those which belonged to the
force. ~ Thou standest by faith. The parent stock. The situation of the
continuance of these mercies to you Gentiles is not such as to give them
depends on your fidelity. If you are any security over the condition of the
faithful, they will be preserved; if, like rejected Jew.
the Jews, you become unbelieving and 22. Behold, therefore, &c. Regard,
unfruitful, like them you will be also or contemplate, for purposes of your
rejected. This fact should repress own improvement and benefit, the dealboasting, and excite to anxiety and ings of God. We should look on all
caution. ~ Be not high-minded. Do his dispensations of judgment or of
not be elated in the conception of your mercy, and derive lessons from all to
privileges, so as to produce vain self- promote our own steadfast adherence to
confidence and boasting. ~ But fear. the faith of the gospel. ~ The goodness.
This fear stands opposed to the spirit The benevolence or mercy of God toof boasting and self-confidence, against wards you in admitting you to his fawhich he was exhorting them. It does vour. This calls for gratitude, love,
A. D. 60.] CHAPTER XI. 243
wise thou a also shalt be cut be graffed in: for God is able to
off graff them in again.
23 And they also, if b they 24 For if thou wert cut out
bide not still in unbelief, shall of the olive-tree which is wild
a Jno.15.2. b 2Cor.3.16.
confidence. It demands expressions of vour of God by their faith and good
thanksgiving. it should be highly priz- works; but their obedience is an indised, in order that it may excite to dili- pensable condition on which that favour
gence to secure its continuance. ~ The is to be continued. It is thus that thf
severity of God. That is, towards the grace of God is magnified, at the san<(
Jews. The word severity now sug- time that the highest good is done to
gests sometimes the idea of har.hness, man himself. ~ Otherwsise thou also
or even of cruelty. (Webster.) But shalt be cut off. Comp. John xv. 2.
nothing of this kind is conveyed in the The word thou refers here to the Genoriginal word here. It properly denotes tile churches. In relation to them the
cutting off, rTrWmUiav, from TiTrsYCuv, favour of God was dependent on their
to cut off; and is commonly applied to fidelity. If they became disobedient
the act of the gardener or vinedresser and unbelieving, then the same princio
in trimming trees or vines, and cutting ple which led him to withdraw his meroff the decayed or useless branches. cy from the Jewish people would lead
Here it refers to the act of God in cut- also to their rejection and exclusion.
tiq' off or rejecting the Jews as useless And on this principle God has acted in
branches; and conveys no idea of in- numberless cases. Thus his favour was
justice, cruelty, or harshness. It was a withdrawn from the seven churches of
just act, and consistent with all the per- Asia (Rev. i-iii.), from Corinth, from
fections of God. It indicated a purpose Antioch, from Philippi, and even from
to do that which was right, though the Rome itself.
inflictions might seem to be severe, and 23. And they also. The Jews. ~ If
though they must involve them in many they bide not, &c. If they do not conheavy calamities. ~ On them Zwhich tinue in wilful obstinacy and rejection
fell, severity. On the Jews, who had of the Messiah. As their unbelief was
been rejected because of their unbelief. the sole cause of their rejection, so if
~ But towa(nds thee, goodness. To- that be removed, they may be again rewards the Gentile world, benevolence. stored to the divine favour. ~1 For God
The word goodness properly denotes is able, &c. He has, (1.) Powver to
benignity or benevolence. Here it sig- restore them, to bring them back and
nifies the kindness of God in bestowing replace them in his favour. (2.) He
these favours on the Gentiles. ~ If has not bound himself utterly to reject
thou continue in his goodness. The them, and for ever to exclude them.
word "his" is not in the original. And In this way the apostle reaches his
the word goodness may denote integri- purpose, which was to show them that
ty, probity, uprigLhtness, as well as fa- God had not cast away his people, oi
vour. Rom. iii. 12, "There is none finally rejected the Jewish nation. ver.
that doeth good." The Septuagint 1, 2. That God has this power, the
often thus uses the word. Ps. xiii. 1. 3, apostle proceeds to show in the nex
&c. This is probably the meaning verse.
here; though it may mean'if thou 24. For if thou. If you who are
dost continue in a state of favour;' Gentiles. ~ Ilert cut out of. Or, if
that is, if your faith and good conduct thou wert of the cutting of the wild
shall be such as to make it proper for olive-tree. ~ Which is -wild by nature.
God to continue his kindness towards Which is uncultivated and unfruitful.
you. Christians do not meit the fa- That is, if you were lntroduced into a
4,4 ROMANS,. D. 60
by nature, and wert grafled con- 25 For I would not, bretha
trary to nature into a good olive- ren, that ye should be ignorant
tree; how much more shall these, of this mystery, lest ye should
which be the natural branches, be be wise in your own conceits,
graffed into their own olive-tree? that blindness 1 in part " is
I or, hardness. a ver.7. 2Cor.3.11
state of favour with God from a condi- It does not mean, as with us often, that
tion which was one of enmity and hos- there was any thing unintelligible or
tility to him. The argument here is, inscrutable in the nature of the docthat it was in itself as difficult a thing to trine itself, for it was commonly perfect*
reclaim them, and change them from ly plain when it was made known.
opposition to God to friendship, as it Thus the doctrine, that the division
would seem difficult or impossible to between the Jews and the Gentiles
reclaim and make fruitful the wild was to be broken down, is called a
olive-tree. ~.nd -wert grafded con- mystery, because it had been, to the
trary to nature. Contrary to your times of the apostles, concealed, and
natural habits, thoughts, and practices. was then revealed fully for the first
There was among the Gentiles no in- time. Rom. xvi. 25. Col. i. 26, 27.
clination or tendency towards God. Comp, 1 Cor. xv. 51. Mark iv. 11,
This does not mean that they were Eph. i. 9; iii. 3. Thus the doctrine
physically depraved, or that their dis- which the apostle was stating was one
position was literally like the wild that until then had been concealed, or
olive; but it is used, for the sake of had not been made known. It does not
illustration, to show that their moral mean that there was any thing unincharacter and habits were unlike those telligible or incompresiensive in it, but
of the friends of God. ~ How munch until then it had not been made known.
more, &c. The meaning of this whole ( Lest ye sh/ould be wise in your own
verse may be thus expressed:'If God conceits. Paul communicated the truth
had mercy on the Gentiles, who were in regard to this, lest they should atoutcasts from his favour, shall he not tempt to inquire into it; should specumuch rather on those who were so long late about the reason why God had
his people, to whom had been given rejected the Jews; and should be elated
the promises, and the covenants, and the with the belief that they had, by their
law, whose ancestors had been so many own skil and genius, ascertained the
of them his friends, and among whom cause. Rather than leave them to vain
the Messiah was born' In some re- speculations and self-gratifiation, he
spects, there are facilities among the chose to cut short all inquiry, by stating
Jews for their conversion, which had the truth about their present and future
not existed among the Gentiles. They state. ~ Blindness. Or hardness. See
worship one God; they admit the au- ver. 7. ~ In part. Not totally, or enthority of revelation; they have the tirely. They are not absolutely or
Scriptures of the Old Testament; they completely blinded. This is a qualifyexpect a Messiah; and they have a ing expression; but it does not denote
habit of professed reverence for the will what part or portion, or for what
of God. time it is to continue. It means that
25. Ignorant of this mystery. The the blindness in respect to the whole
word mystery means properly that nation was only partial. Some were
which is concealed, hidden, or un- then enlightened, and had become
kno-vn. And it especially refers, in the Christians; and many more would be.
New Testament, to the truths or doc- ~ To Israel. To the Jews. ~ Unti.
trines which God had reserved to him- thetfulness of the Gentiles, &c. The
self. or had not before communicated. word fulness in relation to the Jew
A. D. 60.J CHAPTER XI. 245
happened to Israel, until the saved: as it is written, b There
fulness a of the Gentiles be shall come out of Sion the Decome in. liverer, and shall turn away un26 And so all Israel shall be godliness from Jacob:
a Luke 21.24. b Isa.59.20.
is used in ver. 12. It means until the the Gentiles shall be converted, then all
abundance or the great multitude of Israel shall be saved. ~.31l Israel.
the Gentiles shall be converted. The All the Jews. It was a maxim among
word is not elsewhere used in respect the Jews that " every Israelite should
to the Gentiles; and it is difficult to have part in the future age." (Grotius.)
fix its meaning definitely. It doubtless The apostle applies that maxim to his
refers to the future spread of the gospel own purpose; and declares the sense in
among the nations; to the time when which it wouid be true. He does not
it may be said that the great mass, mean to say that every Jew of every
the abundance of the nations, shall be age would be saved; for he had proved
converted to God. At present, they that a large portion of them would be,
are, as they were in the times of the in his time, rejected and lost. But the
apostle, idolaters, so that the mass of time would come when, as a people,
mankind are far from God. But the they would be recovered; when the
Scriptures have spoken of a time when nation would turn to God; and when
the gospel shall spread and prevail it could be said of them that, as a naamong the nations of the earth; and to tion, they were restored to the divine
this the apostle refers. He does not favour. It is not clear that he means
say, however, that the Jews may not that even then every individual of
be converted until all the Gentiles be- them would be saved, but the body
come Christians; for he expressly sup- of them; the great mass of the nation
poses (ver. 12-15) that the conversion would be. Nor is it said wvhen this
of the Jews will have an important in- would be. This is one of the things
fluence in extending the gospel among which " the Father hath put in his own
the Gentiles. Probably the meaning is, power." Acts i. 7. He has given us
that this blindness is to continue until the assurance that it shall be done to
great numbers of the Gentiles shall be encourage us in our efforts to save
converted; until the gospel shall be ex- them; and he has concealed the time
tensively spread; and then the conver- when it shall be, lest we should relax
sion of the Jews will be a part of the our efforts, or feel that no exertions
rapid spread of the gospel, and will be were needed to accomplish what nmust
among the most efficient and important take place at a fixed time. ~ Shall be
aids in completing the work. If this is saved. Shall be recovered from their
the case, then Christians may labour rejection; be restored to the divine
still for their conversion. They may favour; become followers of the Messeek that in connexion with the effort siah, and thus be saved as all other
to convert the heathen; and they may Christians are. ~.ds it is written.
toil with the expectation that the con- Isa. lix. 20. The quotation is not
version of the Jews and Gentiles will literally made, but the sense of the
not be separate, independe.t, and dis- passage is preserved. The Hebrew is,
tinct events; but will be intermingled, "There shall come to Zion a Redeemand will be perhaps simultaneous. The er, and for those who turn from ungod
word fulness may denote such a gene- liness in Jacob." There can be no
ral turning to God, without affirming doubt that Isaiah refers here to the
that each individual shall be thus con- times of the gospel. ~ Out of Zion.
verted to the Christian faith. Zion was one of the hills of Jerusalem.
26. J.ld so. That is, in this man- On this was built the city of David It
ner; or when the great abundance of came thus to denote, in general, the
x2
246 ROMANS. [A. D. 6t,
27 For' this is my covenant 28 As concerning the gospel,
unto them, when I shall take they are enemies for your
away their sins. sakes: but as touching the eleca Jer.31.31,&c. Heb.10.16.
church, or people of God. And when the way for the Messiah; and both
it is said that the Redeemer should shall rejoice that they were made helps
come out of Zion, it means that he in spreading the knowledge of the
should arise among that people, be de- Messiah.
scended from themselves, or should not 28. As concerning the gospel. So
be a foreigner. The LXX. however far as the gospel is concerned; or, in
render it, "the Redeemer shall come order to promote its extension and
on a ount of Zion." So the Chaldee spread through the earth. Th'hey are
paraphrase, and the Latin Vulgate. enemies. The word enemies here.~ And shall turn a-vay, &c. The stands opposed to "beloved;" and as
Hebrew is, "to those forsaking ungod- in one respect, to wit, on account of
liness in Jacob." The Septuagint has " election," they were still beloved, i. e.
rendered it in the same manner as the beloved by God, so in another reapostle. spect they were his enemies, i. e. op27. For this is my covenant, &c. posed to him, or cast off from him.
This expression is found immediately The enemies of God denote all who
following the other in Isa. lix. 21. But are not his true friends. Col. i. 21.
the apostle connects with it a part of Rom v. 10. Comp. ver. 8. The word
another promise taken from Jer. xxxi. here is applied to the Jews because
33, 34; or rather he abridges that they had rejected the Messiah; had
promise, and expresses its substance, become opposed to God; and were
by adding " when I shall take away therefore rejected by him. 1 For your
their sins." It is clear that he intended sakes. For your advantage. Their
to express the general sense of the rejection has become the occasion by
promises, as they were well known to which the gospel has been preached to
the Jews, and as it was a point con- you. Comp. ver. 11. 19, 20. ~.s
cerning which he did not need to ar- touching the election. So far as the
gue or reason with them, that God had purpose of election is concerned. That
made a covenant with them, and in- is, the election of their fathers and of
tended to restore them if they were the nation to be the peculiar people of
cast off, and should then repent and God. F They are beloved. God
turn to him. The time and manner still regards them with interest; has
in which this shall be, is not revealed. purposes of mercy towards them; inIt may be remarked, however, that that tends still to do them good. This does
passage does not mean that the Re- not mean that he approved of their
deemer shall come personally and conduct or character, or that he had
preach to them, or reappear for the for them the same kind of affection
purpose of recalling them to himself; which he would have had if they had
nor does it mean that they will be re- been obedient. God does not love a
stored to the land of their fathers. sinful character; but he may have still
Neither of these ideas is contained in purposes of mercy, and regard men
the passage. God will doubtless con- with deep interest on whom he in'ends
vert the Jews, as he does the Gentiles, yet to bestow mercy. ~ For the fany human means, and in connexion thers'sakes. Comp. Deut. x. 15. He
wvith the prayers of his people; so that had chosen their fathers to be his peculiar
the Gentiles shall yet repay the toil people. He had made many promises
and care of the ancient Jews in pre- to Abraham respecting his seed, and
serving the Scriptures, and preparing extended these promises to his remotest
A. Dt. Co.j CHAPTER XL. 247
ion, they are beloveda for the 29 For the gifts and calling
fathers' sakes. of God are without repentance.
a Deut.10.15. b Num.23.19.
posterity. Though salvation is by without being willing to bestow pargrace, and not from human merit, yet don and eternal life. The word callGod has respect to his covenant made ing here, therefore, has not respect to
with the fathers, and will not forget external privileges, but to that choosing
his promises. It is not on account of cf a sinner, and influencing him to
any merit of the fathers or of ancient come to Gcd, which is connected with
saints, but solely because God had eternal life. ~ Without repentance
made a covenant with them; and this This does not refer to man, but to God.
purpose of election, would be manifest It does not mean that God confers his
to their children in the latest times. fav urs on man without his exercising
As those contemplated in the covenant renentance, but that God does not remade with Abraham, God retained for pent, or change, in his purposes of bethem feelings of peculiar interest; and stowing his gifts on man. What he
designed their recovery to himself. It promises he will fulfil; what he purls clear here that the word election, poses to do, he will not change from
does not refer to extern.icl privileges; or repent of. As he made promises to
for Paul is not teaching the doctrine the fathers, he will not repent of them,
that they shall be restored to the exter- and wil not depart from them; they
nal privileges of Jews, but that they sall all be fulfilled; and thus it was
shall be truly converted to God. Yet certain that the ancient people of God,
this should not be abused by others to though many of them had become relead them to security in sin. No man bellious, and had been cast off, should
has any security of happiness, and of noat be forgotten and abandoned. This
the favour of God, but he who com- is a general proposition respecting
plies with the terms of his mercy. His God, and one repeatedly made of him
commands are explicit to repent and in the Scriptures. See Num. xxiii. 19,
believe, nor can there be safety except "God is not a man, that he should lie;
in entire compliance with the terms on neither the son of man, that he should
which he is willing tobestow eternal life. repent: hath he not said, and shall he
29. For the gifJs. The favours or not doit? or hathhe spoken, and shall
benefits which God bestows on men. he not make it good?" Ezek. xxiv. 14.
The word;,-lo/x; properly denotes 1 Sam. xv. 29. Ps. lxxxix. 35, 36.
any benefit which is conferred on an- Tit. i. 2. Heb. vi. 18. James i. 17. It
other as a mere matter of favouor, and follows from this, (1.) That all the
not of reward. See Romn. 5 15, 16; promises made to the people of God
vi. 23. Such are all the favours which shall be fulfilled. (2.) That his peoGod bestows on sinners, includig par- pe need not be discouraged or dedon, peace, joy, sanctification, and eter- sponding, in times of persecution
nallife. ~ Adnd calling of God. The and trial. (3.) That none who beword calling ( hA;,?) here denotes that come his trus friends will be foract of God by which he extends an i7n- saken, or cast o-f. God does not bevit^tionl to men to come and partake of stow the gift of repentance rid faith,
his favours, whether it be by a personal of pardon and peace, on men, for.
revelation as to the patriarchs, or by the temporary purpose; nor does he capromises of the gospel, or by the infu- priciously withdraw them, and leave
ences of his Spirit. All such invit- the soul to ruin. When he renews o
tions or callings imply a pledge that soul, it is with reference to his own
he will bestow the favour, and will not glory; and to withdraw those favours,
repent, or turn from it. God never and leave such a soul once renewed to
draws or invites sinners to himself go down to hell. would e as much a
148 ROMANS. [A D. 60
30 For as ye in times a past your mercy they also may obhave not believed 1 God, yet tain mercy.
have now obtained mercy through 32 For God b hath 9 con.
their unbelief: cluded them all in unbelief, that
31 Even so have these also he might have mercy upon
now not believed, 1 that through all.
a Eph.2.2. i or, obeyed. b c.3.33. Gal.3.22.' or, shut them allup togeLths.
violation of all the principles of his na- Gentiles by their unbelief; but the
ture as it would be to all the promises Gentiles, in their turn, to the Jews by
of the Scripture. (4.) For God to their belief. We mayhere learn, (1.)
forsake such a soul, and leave it to That the Jews are to be converted by
ruin, would imply that he did repent. the instrumentality of the Gentiles. It
It would suppose a cshange of purpose is not to be by miracle, but by the reand of feeling. It would be the cha- gular and common way in which God
racter of a capricious being, with no blesses men. (2.) That this is to be
settled plan or principles of action; no done by the mercy, or compassion of
confidence could be reposed in him, the Gentiles; by their taking pity on
and his government would be unwor- the lost and wretched condition of the
thy the affections and trust of his in- Jewish people. (3.) It is to be when
telligent creation. the abundance of the Gentiles-that
30. For as ye. You who were is, when great numbers of the Gentiles
Gentiles. ~ In times past. Before -shall be called in. It may be asked
the gospel was preached. This refers here'whether the time is not approaching
to the former idolatrous and sinful state for the Gentiles to make efforts to bring
of the heathen world. Comp. Eph. ii. the Jews to the knowledge of the Mes2. Acts xiv. 16. ~ Have not believed siah. Hitherto those efforts have been
God. Or have not obeyed God. This unsuccessful; but it will not always be
was the character of all the heathen so; the time is comning when the pronations. ~ Yet have now obtained mises of God in regard to them shall
mercy. Have been pardoned and ad- be fulfilled. Christians shall be moved
mitted to the favour of God. 11 Through with deep compassion for the degraded
their unbelief: By means of the un- and forsaken Jews, and they shall be
belief and rejection of the Jews. See called into the kingdom of God, and
Note on ver. 11. made efficient agents in extending the
31. Even so have these, &c. That gospel through the whole world. May
is, the Jews. ~ That through your the time soon come when they shall
mercy, &c. The immediate effect of feel as they should, for the rejected and
the unbelief of the Jews was to confer forsaken children of Abraham, and
salvation on the Gentiles, or to open when their labours for their conversion
the way for the preaching of the gospel shall be attended with success.
to them. But its remote effect would 32. For God hath concluded, &c.
be to secure the preaching of the gos- The word here translated " concluded"
pel again to the Jews. Through the (ovivxAx' ), is rendered in the margin
me-cy, that is, the compassion or " shut them all up together." It is prodeep feeling of the converted Gentiles; perly used in reference to those who
through the deep and tender pity which are shut up in prison, or to those in a
they would feel for the blinded and de- city who are shut up by a besieging
graded Jews; the gospel should be again army. 1 Iace. v. 5; vi. 18; xi. 65;
carried to them, and they should be xv. 25. Josh. vi. 6. Isa. xlv. 1. It i3
recalled to the long lost favour of God. used in the New Testament of fish
Each party should thus cause salvation taken in a net. Luke v. 6, "They ento come to the other-the Jews to the olosed a great multitude of fishes'^
AD. 6o0] CHAPTER X1. 249
33 O 0 the depth of the riches able b are his judgments, and his
both of the wisdom and know- ways past finding out!
ledge of God! How unsearch- a Ps.107.8,&c. b Job 11.7. s.92.5.
Gal. iii. 22, "But the Scripture hath obligation to compel him to do otherconcluded all under sin, that the pro- wise. Being under unbelief, God de.
mise," &c. In this place the Scripture dares the fcct, and avails himself of
is declared to have shut them up under it, in the plan of salvation by grace.
sin, i. e. declared them to be sinners; ~ Them aol. Both Jews and Gentiles.
gave no hope of rescue by any works a In unbelief (sir). Unto unbelief.
of their own; and thus kept them (ver. He has delivered them over unto unbe23) "shu/t up unto the faith which lief, as a man is delivered over into prishould afterwards be revealed." All son. This is the literal meaning of the
are represented, therefore, as in prison, expression. ~ Thsat he might have
enclosed or confined by God, and to be mercy upon all..dJ~ercy is favour
liberated only in his own way and shown to the undeserving. It could not
time. In regard to the agency of God have been shown to the Jews and the
in this, we may remark, (1.) That the Gentiles unless it was before proved that
word does not mean that God compelled they were guilty. For this purpose
them to disbelieve the gospel. When, proof was furnished that they were all
in Gal. iii. 22, the Scripture is said to in unbelief. It was clear, therefore,
have included all under sin, it is not that if favour was shown to either, it
meant that the Scripture compelled must be on the same ground, that of
them not to believe. (2.) The word mere undeserved mercy. Thus all men
does not imply that the sin and were on a level; and thus all might be
unbelief for which they were shut up admitted to heaven without any invidiwere not voluntary. Even when a man us distinctions, cr any dealings that
is committed to prison, the crime which were not in accordance with mercy and
brought him there is voluntary, and for love. " The emphasis in this verse is
it he is responsible. (3.) The keeper on the word nEIRcY. It signifies that
of a prison does no wrong in confining God is under obligation to no one, and
a criminal; or the judge in condemn- therefore that all are saved by grace,.ng him; or the executioner in fulfilling because all are equally ruined." (Calthe sentence of the law. So of God. viin.) It does not prove that all men
What he does is not to compel men to will be saved; but that those who are
remain under unbelief, but to declare saved shall be alike saved by the mercy
that they are so; so to encompass them of God; and that He intends to confer
with the proof of it that they shall re- salvation on Jews and Gentiles on the
alize that there is no escape from the same terms. This is properly the close
evidence of it, and thus to press on of the argument of this epistle. By
them the evidence of their need of a several independent trains of reason.
Saviour. This he does in relation to ing, the apostle had come to the same
all sinners who ever become converted. conclusion, that the Jews had no pecu(4.) Yet God permitted this; suffered liar privileges in regard to religion, that
Jews and Gentiles to fall into unbelief, all men were on a level, and that there
and to be concluded under it, because was no hope of salvation for any but in
lie had a special purpose to answer in the mercy of a sovereign God. This
leaving man to the power of sin and conclusion, and the wonderful train of
unbelief. One of those purposes was, events which had led to this state of
doubtless, to manifest the power of his things, give rise to the exclamations
grace and mercy in the plan of redemp- and ascriptions of praise with which
tion. (5.) In all this, and in all other the chapter closes.
sin, man is voluntary. He chooses his 33. 0 the depth, &c. This passags
course of evil, and God is under no should have been translated "O the
250 ROAMANS. [A. D. 60.
depth of the riches, and of the wis- Jews and Gentiles. The wonderful
dom, and of the knowledge of God." wisdom with which this was done, is
The apostle has three subjects of admi- the object of the apostle's profound adration. Our translation, by the word miration. This wisdom was seen, (1.)
"both" introduced here, confines it to In adapting the plan to the condition
two. The apostle wishes to express of man. All were sinners. The apos
his admiration of the riches and the tie in this epistle has fully shown that
wisdom, and the knowledge of God. all had come short of the glory of God.
So the Syriac, Arabic, &c. Our trans- Man had no power to save himself by
lation has followed the Latin Vulgate. his own wisdom. The Jews and Gen?he word depth is applied in the Scrip- tiles in different ways had sought to
tures to any thing vast and incompre- justify themselves, and had both failed.
hensible. As the abyss or the ocean God had suffered both to make the exis unfathomable, so the word comes to periment in the most favourable cirdenote that which words cannot ex- cumstances. He had left the world
press, or that which we cannot compre- for four thousand years to make the
hend. Ps. xxxvi. 6, " Thy judgments trial, and then introduced the plan
are a great deep." 1 Cor. ii. 10, "The of divine wisdom, just so as to meet
Spirit searcheth....the deep things of the manifest wants and woes of men.
God." Rev. ii. 24, "The depths of Sa- (2.) This was shown in his making
tan"-the deep, profound cunning and the Jews the occasion of spreadwicked plans of Satan. i Riches. See ing the system among the Gentiles.
Note, ver. 12. The word denotes the They were cast off, and rejected; but
abundant blessings and mercies which the God of wisdom had made even
had been conferred on sinful men by this an occasion of spreading his truth.
the gospel. These were vast and won- (3.) The same wisdom was yet to be
derful. The pardon of sin; the atone- seen in his appointing the Gentiles to
ment; the hope of heaven; the peace carry the gospel back to the Jews.
of the gospel; all bestowed on the sin- Thus they were to be mutual aids;
ful, the poor, the wretched, and the until all their interests should be blenddying, all bespeak the great mercy and ed, and the entire race should be united
rich grace of God. So every pardoned in the love of the same gospel, and the
sinner may still exclaim. The grace service of the same God and Saviour.
of God which pardons him is felt to be When, therefore, this profound and
indeed wonderful, and past comprehen- wonderful plan is contemplated, and
~ion. It is beyond the power of lan- its history traced from the commence-.uage to express; and all that the ment to the end of time, no wonder
Christian can do, is to follow the ex- that the apostle was fixed in admiraimple of the apostle, and sit down in tion at the amazing wisdom of him
profound admiration of the rich grace who devised it, and who has made all
of God. The expression "the depth events subservient to its establishment
of the riches" is a Hebraism, meaning and spread among men. ~ And knowthe deep or profound riches. i The ledg-e. That is, foreknowledge, or
wisdom. Wisdom is the choice of the omniscience. This know-ledge was
best means to accomplish the best ends. manifest, (1.) In the profound view of
The end or design which God had in man, and acquaintance with all his
i. ew was to bestow mercy on all; i. c. wants and woes. (2.) In a view of the
ti) save men by grace, and not by their precise scheme that would be fitted to
own works. ver. 32. He intended to recover and save. (3.) In a view of
establish a glorious system that should the time and circumstances in which it
present his mercy as the prominent would be best to introduce the scheme.
Attbibute, standing out in living colours (4.) In a discernment of the effect of
*n all the scheme of salvation. This the rejection of the Jews, and of iLe
vas to be alike shown in relation to preaching of the gospel among the
A,. D. 60.] CHAPTER XL. 251
34 For awho hath known the 35 Or b who hath fist given
mind of the Lord? or who hath to him, and it shall be recombeen his counsellor? pensed unto him again?
a Isa.4G.13. Jer.23.18. b Job41.11.
Gentiles. Who but God could see that cannot be tracked or traced out. The
such effects would follow the rejection footsteps cannot be followed. As if his
of the Jews? Who but he could know path were in the sea (Ps. Ixvii. 19),
that the gospel should yet prevail and the waves closed immediately,
among all the nations? We have only leaving no track, it cannot be followto think of the changes in human ed or sought out. It is known that he
affairs; the obstacles to the gospel; the has passed, but there is no way of
difficulties to be surmounted; and the tracing his goings. This is a beautiful
vast work yet to be done, to be amazed and striking figure. It denotes that
at the knowledge which can adapt God's plans are deep, and beyond our
such a scheme to men, and which can comprehension. VWe can see the proofs
certainly predict its complete and final that he is every where; but how it is,
spread among all the families of man. we cannot comprehend. We are per~ How unsearchable. The word uz- mitted to see the vast movements
searchable means that which cannot around us; but the invisible hand we
be investigated or fully understood. cannot see, nor trace the footsteps of
T His judgments. This word in this that mighty God who performs his
place evidently means his arrange- wonders on the ocean and on the land.
ment, his plan, or proceeding. It 34. For who hath known?. &c.
sometimes refers to laws; at other This verse is a quotation, with a
times to the decision or determination slight change, from Isa. xl. 13, " Who
of God; at others to the inflictions of hath directed the Spirit of the Lord,
his justice. In this last sense it is now or heing his counsellor hath taught
commonly used. But in the case be- him'!" it is designed to express the
fore us, it means his arrangements for infinite wisdom and knowledge of
conferring the gospel on men. Comp.. God, by affirming that no being could
Ps. xxxvi. 7, " His judgmlents are a teach him, or counsel him. Earthly
great deep." IHis vways. The word monarchs have counsellors of state,
rendered ways properly denotes apath, whom they may consult in times of
or oad on which one travels. Hence perplexity or danger. But God has no
it comes also to denote the course or such council. He sits alone; nor does
manner of life in which one moves; or he call in any or all of his creatures to
his principles, or morals; his doctrine, advise him. All created beings are
or teaching, &c. Applied to God, it de- not qualified to contribute any thing to
notes his mode or manner of doing enlighten or to direct him. It is also
things; the order, &c. of his divine designed to silence all opposition to his
Providence; his movements, in his plans, and to hush all murmurings.
great plans, through the universe. Acts The apostle had proved that this was
xiii. 10, " Wilt thou not cease to per- the plan of God. However mysterious
vert the right ways of the Lord 7" to and inscrutable it might appear to the
oppose, or to render vain, his plan of Jew or the Gentile, yet it was his
guiding and saving man. Heb. iii. 10, duty to submit to God, and to confide
They have not known my ways." in his wisdom, though he was not able
Ps. Ixxvii. 19, "Thy way is in the to trace the reason of his doings.
sea, thy footsteps are not known." 35. Or who hath, &c. The sentiIere it refers particularly to his way ment in this verse is found substantially
or plan of bringing all nations within in Job xli. 11, " Vho hath prevented
the reach of his mercy in the gospel. me, that I should repay him." The
~ Past.findiLng. out. Literally, which Hebrew word " prevented" mean to
252 ROMANS. [A. D. 60,
36 For a of him, and through to 1 whom be glory for ever,
him, and to him, are all things: Amen.
a lCor.8.6. Ccl.1.15. I Him.
anticipate, to go before; and God asks of all things; this declares that all are
"who has anticipated me; who has iby him, or through him, as their immeconferred favours on me before I have liate cause. It is not merely by his
on him; who has thus laid me under plan or purpose; it is by his agency,
ob.igation to him." This is the sense by the direct exertion of his power in
in which the apostle uses the word their creation and bestowment. By
hiere. Who has, by his services, laid his power they are still directed and
God under obligation to recompense or controlled. Human agency, therefore,
pay him again? It is added in Job, could not lay him under any obliga"Whatsoever is under the whole hea- tion. He does not need the aid of
ven is mine." Thus Paul, contrary man; and lie did not call in that aid
to the prevailing doctrine of the Jews, in the creation and government of the
shows that no one could plead his own world. He is the independent Creator
merits, or advance with a clain on and Lord, and on him none can havea
God. All the favours ofsalvation must claim. T'Io him (sir c~'-roiv) This
be bestowed by mercy or grace. God expression denotes the final cause,
owned them all; and he had a right the reason or end for which all things
to bestow them when and where he were formed. It is to promote his hopleased. The same claim to all things nour and glory. It is to manifest his
is repeatedly made by God. Ex. xix. praise, or to give a proper putting forth
5. Deut. x. 14. Ps. xxiv. 1; 1. 12. of the glorious attributes of God; that
S Shall be recompensed. Repaid as a the exceeding greatness, and goodness,
matter of debt. None of God's mer- and grandeur of his character might be
cies can be conferred in that way; if evinced. It is not to promote his hap~
tney could, man could bring God under piness, for he was eternally happy; not
obligation, and destroy the freeness and to add any thing to him, for he is infibenevolence of his favours. nite; but that he might act as God,
36. For of him (s nArbu). Comp. I and have the honour and praise that is
Cor. i. 30; viii. 6. This expression due to God. As this was the design
doubtless means that he is the original of all things, so it followed that the besource and fountain of all blessings, stowment of his favours must be in acHe is the Creator of all, the rich " foun- cordance with this-in such a way as
tain from which all streams of existence to promote his glory; and not so as to
take their rise." The design of this consult the feelings or views of either
verse is to show that no creature has Jews or Gentiles. X All things. The
any claim on God. Jews and Gentiles universe; the creation, or still more
must alike receive salvation on the particularly, the things of which the
ground of his mercy. So far from apostle is discoursing. He does not
having a claim on God, the apostle affirm that he is the author of sin ot
nere affirms that all things have come of sinful thoughts; not that he creates
from him, and therefore all must be evil, or that evil is designed to promote
derived to us. Nothing has been pro- his glory. The apostle is not discours.
luced by chance, or hap-hazard; no- ing of these, but of his rmethod of be.
thing by created skill or might. All stowing his fa vourS; and he says that
has been formed by God; and there- these are to be conferred in such a way
fore he has a right to dispose of all. as to promote his honour, and.to d-. 1tnd through him (Ji curs-). That cdare the praise of him who is the oriis, by his immediate operating agency. ginal source, the creator, and the proThe former expression, " of him," af- prietor of all things. T7'o whome be
firmed that he was the original source glory. This ascription of praise is the
A. D. 60.] CHAPTER XI. 853
appropriate close of the argumentative on the great things pertaining to the
part of the epistle, as well as appro- divine mind and plan, as if he were
priate to the train of remnarks into which qualified to counsel the being of infinite
the apostle had fallen. It expresses wisdom, and to arraign at the bar of his
his hearty amen in concurrence with own reason the being of infinite goodthis view; the deep desire of a pious ness.
man that all might be to God's glory 3. It is our duty to be submissive to
and honour. He had not merely come God. His plans may often require
to it by reasonin'g, but it was the sin- him to cross the path of our pleasures
cere desire of his soul that it might be or to remove some of our enjoyments
so. The Christian does not merely He tries us by requiring us to put conadmit this doctrine; he is not merely fidence in him where we cannot see
driven to it by argument, but it finds a the reason of his doings, and to belzeve
hearty response in his bosom. He re- that he is qualified for universal empire.
joices in it; and sincerely desires that In all such cases it is our duty to submit
all may be to the honour of God. to his will. He is seeking a grander
Sinners are often compelled by argu- and nobler object than our private
ment to admit it, but they do not love good. He is seeking the welfare of a
it. They would rejoice were it other- vast universe; and he best knows in
wise, and be glad if they were permit- what way that can be promoted.
ted rather to seek their own glory 4. God is the creator and proprietor
than that of the living God. ~ Glory. of all things. It would be possible to
Praise, honour. ~ For ever. Not prove this from his works. But his
merely amid transitory events now, word unequivocally asserts it. He has
but ever onward to eternity. This formed, and he upholds, and he directs
will be the case. There never will be all things for his glory. He who forma time when the affairs of the universe ed all has a right to all. He who is
shall not be conducted with reference the source of life has the right to dito the glory of God. That honour and rect it, or to withdraw the gift. He
glory shall shine brighter and brighter, on whom all depend has a right to
and all worlds shall be perfectly adapted homage and praise.
to show his praise, and to evince his 5. He has formed a universe that is
greatness, goodness, power, and love eminently adapted to declare his glory
for ever and ever. Thus let it be, is It evinces infinite power in its creathe language of every one that truly tion; and it is fitted to fill the mind
loves him. with ever growing wonder and gladness
This closes the argumentative part in its contemplation. The sacred wriof the epistle. From the close of this ters were filled with rapture when they
chapter we may make the following contemplated it; and all the discoveobservations. ries of astronomy, and geology, and
1. God is infinitely wise, and just, science in general, in modern times,
and good. This is seen in all his are fitted to carry forward the wonder,
plans and doings, and especially in the and fill the lips with new expressions
glorious plan of saving men. of praise. The universe is vast and
2. It becomes man to be humble. grand enough to occupy the thoughts
He can see but few of the reasons for ever. How little do we know of the
of' the doings of an infinite God. He wonders of his creation, even pertainis not qualified to sit in judgment on ing to this little world; to our own
his plans. He is not fitted to arraign bodies and souls; to the earth, the
himi. There is nothing more absurd ocean, the beast and the reptile, the
than for a man to contend with God, bird and the insect; how much less of
or to find fault with his plans; and that amazing view of worlds and sysyet there is nothing more common. tems which modern astronomy has
Man speaks, and thinks, and reasons opened to our veiw,-the vast starry
y
g54 ROMANS. LA. D. 60.
CHAPTER XII. dies ~ a living sacrifice, holy,
J BESEECH you therefore. acceptable unto God, which is
brethren, by the mercies of your reasonable service.
God, that ye present your bo- accr.6.15-20.
frame which the eye can penetrate salvation. God seeks his own honour
for millions and millions of miles, and and seeks it by their return and their
where it finds world piled on world, obedience. But if they will not proand system rising above system, in mote his glory in that way, they must
wonderful order and grandeur, and be made to promote it in their ruin.
where the utmost power of the tele- 8. It is the duty of men to seek the
scope can as yet find no bounds. honour of this infinitely wise and holy
6. Equally true is this in his moral God. It commends itself to every man's
government. The system is such as conscience. God has formed us all;
to excite our wonder and praise. The and man can have no higher destiny
creation and control of free, and active, and honour than to be permitted to
and mighty minds is as wonderful as promote and spread abroad through all
the creation and control of matter, even the universe the knowledge of a Being
the vast masses of the planetary sys- whose character is infinitely lovely,
tems. Creation is filled with minds. whose government is right, and whose
God has peopled the worlds with con- presence and favour will diffuse blessscious, free, and active intelligences. ings of salvation and eternal peace on all
The wonderful wisdom by which he the wide creation that will be obedient
controls them; the amazing moral pow- to his will.
er by which he guards and binds them CHAPTER XII.
to himself, by which he restrains and I. Ibeseech you. The apostle, havawes the rebellious; and the complete ing finished the argument of this epissubjection by which he will bring all tie, proceeds now to close it with a
yet at his feet, is as much replete with practical or hortatory application,
wonder as the wisdom and skill by showing its bearing on the duties of
which he framed the heavens. To life, and the practical influence of reli.
govern mind requires more wisdom gion. None of the doctrines of the
and skill than to govern matter. To gospel are designed to be cold and barcontrol angels and men evinces more ren speculations. They bear on the
glory than to roll the streams or the hearts and lives of men; and the aposocean, or than to propel and guide the tle therefore calls on those to whom he
planets. And especially is this true of wrote to dedicate themselves without
the plan of salvation. That wondrous reserve unto God. ~ Therefore. As
scheme is adapted to call forth eternal the effect or result of the argument or
praise, and to show for ever the wis- doctrine. In other words, the whole
dom and mercy of God Without such argument of the eleven first chapters is
a plan, we cannot see now the Divinity fitted to show the obligation on us to
could be fully manifested; with that, devote ourselves to God. From expl-eswe see God as God, vast, grand, mighty, sions like these, it is clear that the apos.
infinite; but still seeking to do good, tie never supposed that the tendency
and having power to enter any vast of the doctrines of grace was to lead to
tcaasi of iniquity, and to diffuse purity licentiousness. Many nave affirmed
and?eace over the face of an alienated that such was the tendency of the docand' dying vwrld. trines of justification by faith, of elec7. TF:e saivation of sinners is not to tion and decrees, and of the persevepromote their own glory primarily, but rance of the saints. But it is plain that
hat of God " -le is first, and he last; Paul had no such apprehensions. Afho is midst, and without end," in their ter having fully stated and established
A. D. 60.] CHAPTER XII. 255
those doctrines, he concludes that we an offering made to God as an atoneought therefore to lead holy lives, and ment for sin; or any offering made to
on the ground of them he exhorts men him and his service as an expression of
to do it. T By the mnercies of God. thanksgiving or homage. It implies
The word by (lta) denotes here the that he who offers it presents it enreason why they should do it, or the tir'el/, releases all claim or right to it,
gtround of appeal. So great had been and leaves it to be disposed of for the
the mercy of God, that this constituted honour of God. In the case of an aniz
a reason -vhy they should present their maal, it was slain, and the blood offer.
bodies, &c. See 1 Cor. i. 10. Rom. ed; in the case of any other offering,
xv. 30. The word mercies here denotes as the first-fruits, &c. it was set apart
favour shown to the undeserving, or to the service of God; and he who of
kindness, compassion, &c. The plural fered it released all claim on it, and subis used in imitation of the Hebrew word mitted it to God, to be disposed of at
for mercy, which has no singular. The his will. This is the offering which
word is not often used in the New Tes- the apostle entreats the Romans to
tament. See 2 Cor. i. 3, where God is make: to devote themselves to God, as
called "the Father of mercies." Phil. if they had no longer any claim on
ii. 1. Col. iii. 12. Heb. x. 28. The themselves; to be disposed of by him;
particular mercy to which the apostle to suffer and bear all that he might ap.
here refers, is that shown to those point; and to promote his honour in
whom he was addressing. He had any way which he might command.
proved that all were by nature under This is the nature of true religion.
sin; that they had no claim on God; ~ Living ({v-rv). The expression
and that he had showed great compas- probably means that they were to desion in giving his Son to die for them vote the vigorous, active powers of
in this state, and in pardoning their their bodies and souls to the service of
sins. This was a ground or reason God. The Jew offered his victim,
why they should devote themselves to slew it, and presented it dead. It
God. ~ That ye present. The word could not be presented again. In opused here commonly denotes the position to this, we are to present ouraction of bringing and presenting an selves with all our living, vital eneranimal or other sacrifice before an gies. Christianity does not require a
altar. It implies that the action was a service of death or inactivity. It defree and voluntary offering. Religion mands vigorous and active powers in
is free; and the act of devoting our- the service of God the Saviour. There
selves to God is one of the most free is something very affecting in the view
that we ever perform. ~ Your bodies. of such a sacrifice; in regarding life,
The bodies of animals were offered in with all its energies, its intellectual, and
sacrifice. The apostle specifies their moral, and physical powers, as one
bodies particularly in reference to that long sacrfice; one continued offering
fact. Still the entire animal was de- unto God. An immortal being presentvoted; and Paul evidently meant here ed to him; presented voluntarily, with
the same asto say, present YOURSELVES, all his energies, from day to day, until
vour entire person, to the service of life shall close, so that it may be said
God. Comp. 1 Cor. vi. 16. James iii. that he has lived and died an offering
6. It was not customary or proper to made freely unto God. This is religion.
speak of a sacrifice as an offering of a ~ Holy. This means ploperly without
soul or spirit, in the common language blemish or defect. No other sacrifice
of the Jews; and hence the apostle ap- could be made to God. The Jews
plied their customary language of sa- were expressly forbid to offer tl: which
orifice to the offering which Christians was lame, or blind, or in any way de.
were to make of themselves to God. formed. Deut. xv. 21. Lev. i. 3. 10;
S~. living sacrifice. A sacrifice is iii. 1; xxii. 20. Deut. xvii. 1. Comp.
256 ROMANS. rA. D. 60.
2 And a be not conformed to this world: but be ye transform
a lJno.2.15.
Mal. i. 8. If offered without any of word reasonable with us means that
these defects, it was regarded as holy, which is " governed by reason; thinki. e. appropriately set apart, or consc- ing, speaking. or acting conformably to
crated to God. In like manner we are the dictates of reason" (Il/Vbster); or
to consecrate to God our best faculties; that which can be shown to be rationthe vigour of our minds, and talents, al or proper. This does not express
and time. Not the feebleness of sick- the meaning of the original. That
ness merely; not old age alone; not word (xsI;Xiv) denotes that which pertime which we cannot otherwise em- tains to the mind, and a reasonable
ploy, but the first vigour and energies service means that which is mental, or
of the mind and body; our youth, and pertaining to reason. It stands opposed,
health, and strength. Our sacrifice to not to that which is foolish or unrea.
God is to be not divided, separate; but ble, but to the external service of the
itis to be entire and complete. Many Jews, and such as they relied on for
are expecting to be Christians in sick- salvation. The worship of the Chris.
ness; many in old age; thus purposing tian is that which pertains to the mind,
to offer unto him the blind and the or is spiritual; that of the Jew was exlame. The sacrifice is to be free from ternal. Chrysostom renders this phrase
sin. It is not to be a divided, and bro- your spiritual ministry." The Syriac,
ken, and polluted service. It is to be" That ye present your bodies, &c. by
with the best affections of our hearts a rational ministry."
and lives ~.Acceptable unto God. We may learn from this verse, (1.)
They are exhorted to offer such a sacri- That the proper worship of God is the
fice as will be acceptable to God; that free homage of the mind. It is not
is, such an one as he had just specified, forced or constrained. The offering of
one that was living and holy. No sa- ourselves should be voluntary. No
crifice should be made which is not other can be a true offiring, and none
acceptable to God. The offerings of other can be acceptable. (2.) we are
the heathen; the pilgrimages of the to offer our entire selves, all that we
Mahometans; the self-inflicted penalties have and are, to God. No other offerof the Roman Catholics, uncommanded ing can be such as he will approve.
by God, cannot be acceptable to him. (3.) The character of God is such as
Those services will be acceptable to should lead us to that. It is a characGod, and those only, which he ap- ter of mercy; of long-continued and
points. Comp. Col. ii. 20-23. Men patient forbearance, and it should inare not to invent services; or to make fluence us to devote ourselves to him.
crosses; or to seek persecutions and (4.) It should be done without delay.
trials; or to provoke opposition. They God is as -worthy of such service now
are to do just what God requires of as he ever will or can be. He has
them, and that will be acceptable to every possible claim on our affections
God. And this fact, that what we do and our hearts.
is acceptable to God, is the highest 2..nd be not conformed, &c. The
recompense we can have, It matters word rendered conformed properly
little what men think of us, if God ap- means to put on the form, fashion, ao
proves what we do. To please him appearance cf another. It may refer
should be our highest aim; the fact to any thing pertaining to the habit,
that we do please him is our highest manner, dress, style of liVving, &c. of
reward. T Vhich is youtr reasonable others., Of this world (ord cLni'vr&si).
service. The word rendered service The word which is commonly render.
xwgTritv) properly denotes worship, ed world, when applied to the material,i the homage rendered to God. The universe, is x:r^a-cc, cosmos. The word
:i. D. 60.J CHAPTER XII. 257
ed by the renewing of your is that good, and acceptable, and
mind, that ye may prove' what perfect will of God.
a Eph.5.10,17.
used here properly denotes an age, or world, following its vain fashions and
generation of men. It may denote a pleasures, but cultivate a spirit attached
particular generation, or it may be to God, and his kingdom and cause.
applied to the race. It is sometimes ~ By the renewing. By the making
used in each of these senses. Thus new; the changing into new views and
here it may mean that Christians feelings. The Christian is often represhould not conform to the maxims, sented as a ne creature. 2 Cor. v. 17.
habits, feelings, &c. of a wicked, luxu- Gal. vi. 15. Eph. iv. 24. 1 Pet. ii. 2.
rious, and idolatrous age, but should be I Your mind. The word translated
conformed solely to the precepts and mind properly denotes intellect, as dislaws of the gospel; or the same princi- tinguished from the will and affections.
pie may be extended to every age, and But here it seems to be used as applithe direction may be, that Christians cable to the whole spirit as distinguishshould not conform to the prevailing ed from the body, including the underhabits, style, and manners of the world, standing, will, and affections. As if he
the people who know not God. They had said, let not this change appertain
are to be governed by the laws of the to the body only, but to the soul. Let it
Bible; to fashion their lives after the not be a mere external conformity, but
example of Christ; and to form them- let it have its seat in the spirit. All exselves by principles different from those ternal changes, if the mind was not
which prevail in the world. In the ap- changed, would be useless, or would be
plication of this rule there is much hypocrisy. Christianity seeks to reign
difficulty. Many may think that they in the soul; and having its seat there,
are not conformed to the world, while the external conduct and habits will be
they can easily perceive that their regulated accordingly. [ That ye may
neighbour is. They indulge in many prove. The word used here (&oxq.ice)
things which others may think to be is commonly applied to metals, to the
conformity to the world, and are op- operation of testing, or trying them by
posed to many things which others the severity of fire, &c. Hence it also
think innocent. The design of this means to explore, investigate, ascerpassage is doubtless to produce a spirit tain. This is its meaning here. The
tiiat should not find pleasure in the sense is, that such a renewed mini'
pgonp and vanity of the world; and is essential to a successful inquiry after
which will regard all vain amuse- the will of God. Having a disposiments and gayeties with disgust, and tion to obey him, the mind will be
lead the mind to find pleasure in prepared to understand his precepts.
better things. ~ Be ye transformed. There will be a correspondence beThe word from which the expression Lween the feelings of the heart and his
here is derived means form, habit will; a nice tact or taste, which will
(dCogcp,). The direction is, "put on admit his laws, and see the propriety
another form, change the form of and beauty of his commands. A rethe world for that of Christianity." newed heart is the best preparation foi
This word would properly refer to the studying Christianity; as a man who
external appearance, but the expres- is temperate is the best fitted to undersion which the apostle immediately stand the arguments for temperance;
uses,' renewing of the mind," shows the man who is chaste, has most clearly
that he did not intend to use it with and forcibly the arguments for chastity,
reference to that only, but to the change &c. A heart in love with the fashions
of the whole man. The meaning is, and follies of the world is ill-fitted to
do not cherish a spirit devoted to the appreciate the arguments for humilitv,
v&
25S ROMANS. [A. D 60.
3 For I say, through the think of himself more a highly
grace given unto me, to every than he ought to think; but to
manl hat is among you, not to think soberly, accordingas God
a c.11.20. I to sobriety.
prayer, &c. "If any man will do his presses the way in which that duty
will, he shall know of the doctrine may be performed, and in which we
whether it be of God." John vii. 17. may live so as to ascertain and do the
The reason why the heart is renewed will of God. If all Christians would
is that we may do the will of God: obey this, religion would be every
the heart that is renewed is best fitted where honoured. If all would separate
to appreciate and understand his will. from the vices and follies, the amuse.
i That good, &c. This part of the ments and gayeties of the world, Christ
verse might be rendered, that ye may would be glorified. If all were truly
investigate the will of God, or ascertain renewed in their minds, they would
the will of God, that which is good, lose their relish for such things, and
and perfect, and acceptable. The will seeking only to do the will of God,
of God relates to his commands in re- they would not be slow to find it.
gard to our conduct, his doctrines in 3. For I say. The word "for'
regard to our belief, his providential shows that the apostle is aboutto introdealings in relation to our external cir- duce some additional considerations to
cumstances. It means what God de- enforce what he had just said; or to
mands of us, in whatever way it may show how we may evince a mind
be made known. They do not err that is not conformed to the world.
from his ways who seek his guidance, ~ Through the grace. Through the
and who, not confiding in their own favour, or in virtue of the favour of
wisdom, but in God, commit their way the apostolic office. By the authority
to him. " The meek will he guide in that is conferred on me to declare the
judgment, and the meek will he teach will of God as an apostle. See Note,
his way." Ps. xxv. 9. The word good ch. i. 5. See also Gal. i. 6. 15; ii. 9.
here is not an adjective agreeing with Eph. iii. 8. 1 Tim. i. 14. ~ JVot- to' will," but a noun.'That ye may thin, &c. Not to over-estimate himfind the will of God, that which is good self, or to think more of himself than
and acceptable.' It implies that that he ought to. What is the true standthing which is good is his will; or that ard by which we ought to estimate
we may find his will by finding that ourselves he immediately adds. This
which is good and perfect. That is is a caution against pride; and an ex.
good which promotes the honour of hortation not to judge of ourselves by
God and the interests of his universe. our talents, wealth, or office, but tc
~T Perfect. Free from defect, stain, or form another standard of judging of
injury. That which has all its parts ourselves, by our Christian character.
complete, or which is not dispropor- The Romans would probably be in
tionate. Applied to religion, it means much danger from this quarter. The
that which is consistent, which is car- prevailing habit of judging among them
ried out; which is evinced in ail the was according to rank, or wealth, or
circumstances and relations of life. eloquence, or office. While this habit
A cceptahle. That which will be ofjudging prevailed in the world around
pleasing to God, or which he will ap- them, there was, danger that it might
prove. There is scarcely a more diffi- also prevail in the church. And the
cult text in the Bible than this, or one exhortation was that they should not
that is more full of meaning. It in- judge of their own characters by the
volve the main duty of religion to be usual modes among men, but by their
separated trorm the world: and ex- Christian ittainments. There is rn
A D. 60.] CHAPTER XI1. 259
hath dealt to every man the 4 For as we have many
measure a of faith. members in one body, and all
a Eph.4.7,&c. b 1Cor.12.4,12.
sin to which men are more prone than not, therefore, to be elated in our view
an inordinate self-valuation and pride. of ourselves; we are not to judge of
Instead of judging by that which con- our own characters by wealth, or tastitutes true excellence of character, lent, or learning, but by our attachment
they pride themselves on that which is to God, and by the influence of faith
of no intrinsic value; on rank, and ti- on our minds. The meaning is, judge
ties, and external accomplishments; or yourselves, or estimate yourselves, by
on talents, learning, or wealth. The your piety. The propriety of this rule
only true standard of character pertains is apparent, (1.) Because no n,'letr
to the principles of action, or to that standard is a correct one, or one of vawhich constitutes the moral nature of lue. Our talent, learning, rank, or
the man; and to that the apostle calls wealth, is a very improper rule by
the Roman people. ~ But to think which to estimate ourselves. All may
soberly. Literally, " to think so as to be wholly unconnected with moral
act soberly or wisely." So to estimate worth; and the worst as well as the
ourselves as to act or demean ourselves best men may possess them. (2.) God
wisely, prudently, modestly. Those will judge us in the day of judgment
who over-estimate themselves are proud, by our attachment to Christ and his
haughty, foolish in their deportment. cause (Matt. xxv.); and that is the
Those who think of themselves as they true standard by which to estimate
ought, are modest, sober, prudent. ourselves here. (3.) Nothing else will
There is no way to maintain a wise secure and promote humility but this.
and proper conduct so certain, as to All other things may produce or proform a humble and modest estimate of mote pride, but this will effectually seour own character. ~ J.ccording as cure humility. The fact that God has
God hath dealt. As God has measured given all that we have; the fact
to each one, or apportioned to each one. that the poor and obscure may have as
In this place the faith which Chris- true an elevation of character as ourtians have, is traced to God as its giver. selves; the consciousness of our own
Thisfiact, that God has given it, will imperfections and short-comings in the
be itself one of the most effectual pro- Christian faith; and the certainty that
moters of humility and right feeling. we are soon to be arraigned to try this
Men commonly regard the objects on great question, whether we have eviwhich they pride themselves as things dence that we are the friends of God;
of their own creation, or as depending will all tend to promote humbleness of
on themselves. But let an object be mind, and to bring down our usual inregarded as the gift of God, and it ceases ordinate self-estimation. If all Chris.
to excite pride, and the feeling is at tians judged themselves in this way, it
once changed into gratitude. He, would remove at once no small part
therefore, who regards God as the of the pride of station and of life from
source of all blessings, and he only, the world, and would produce deep atwill be a humble man. ~ The mea- tachment for those who are blessed
sure of faith. The word faith hereis with the faith of the gospel, though
evidently put for religion, or Chris- they may be unadorned by any of the
tianity. Faith is a main thing in reli- wealth or trappings which now progion. It constitutes itsfirst demand, mote pride and distinctions among men.
and the Christian religion, therefore, is 4. For. This word here denotes a
characterized by its faith, or its con- further illustration or proof of what he
fidence in God. See Mark xvi. 17. had just before said. The duty to which
Comp. Heb. xi. Rtom. iv We are h was exhorting tho Romans was, not
260 ROMANS. [A.D. 60
members have not the same of- 5 So we, being many, are
fice; one body a in Christ, and every
a Eph.l.23.
to be unduly exalted or elevated in their as God has appointed us. ~ In Christ,
own estimation. In order to produce One body, joined to Christ, or con.
proper humility, he shows them that nected -with him as the head. Eph. i.
God has appointed certain orders or 22, 23, "And gave him to be head over
grades in the church; that all are use- all things to the church, which is his
Cul in their proper place; that we body." Comp. John xv. 1-7. This
should seek to discharge our duty in does not mean that there is any phy3ur appropriate sphere; and thus that sica! or literal union, or any destrucdue subordination and order would be tion of personal identity, or any thing
observed. To show this, he introduces particularly mysterious or unintelligia beautiful comparison drawn from the ble. Christians acknowledge him as
human body. There are various mem- their head, i. e. their lawgiver; their
bers in the human frame; all useful counsellor, guide, and Redeemer. They
and honourable in their proper place; are bound to him by peculiarly tender
and all designed to promote the order, ties of affection, gratitude, and friendand beauty, and harmony of the whole. ship; they are united in him, i. e. in
So the church is one body, consisting acknowledging him as their common
of many members, and each is fitted to Lord and Saviour. Any other union
be useful and comely in its proper than this is impossible; and the sacred
place. The same comparison he uses writers never intended that expressions
with great beauty and force in 1 Cor. like these should be explained literally.
xii. 4-31; also Eph. iv. 25; v. 30. The union of Christians to Christ is
In that chapter the comparison is car- the most tender and interesting of any
ried out to much greater length, and in this world, but no more mysterious
its influence shown with great force. than that which binds friend to friend,
~ J]iany members. Limbs, or parts; children to parents, or husbands to
feet, hands, eyes, ears, &c. 1 Cor. xii. their wives. Comp. Eph. v. 23-33.
14, 15. S In one body. Constituting ~.lnd every one members one of anone body; or united in one, and mak- other. Comp. 1 Cor. xii. 25, 26. That
ing one person. Essential to the ex- is, we are so united as to be mutually
istence, beauty, and happiness of the dependent; each one is of service to
one body or person. ~ The same of- the other; and the existence and office
Jice. The same use or design; not all of the one is necessary to the usefulappointed for the same thing; one is to ness of the other. Thus the members
see, another to hear, a third to walk of the body may be said to be members
with, &c. 1 Cor. xii. 14-23. one of another; as the feet could not,
5. So we, being many. We who for example, perform their functions or
are Christians, and who are numerous be of use if it were not for the eye; the
as individuals. Arre one body. Are ear, the hand, the teeth, &c. would be
united together, constituting one socie- useless if it were not for the other
ty or one people, mutually dependent, members, which go to make up the enand having the same great interests at tire person. Thus in the church, every
heart, though to be promoted by us individual is not only necessary in his
according to our peculiar talents and place as an individual, but is needful
opportunities. As the welfare of the to the proper symmetry and action of
same body is to be promoted in one the whole. And we may learn here,
manner by the feet, in another by the (1.) That no member of the church
eye, &c; so the welfare of the body of Christ should esteem himself to be
of Christ is to be promoted by discharg- of no importance. In his own place
mg our duties in our appropriate sphere, he may he of as much consequence as
a. D. 60.] CHAPTER XII. 26i
one members one of another. given to us, whether prophecy,
6 Having then gifts differing a let us prophesy according to the
according to the grace that is proportion of faith;
a lPet4.10,11.
the man of learning, wealth, and talent that we have is a matter of grace, at
may be in his. (2.) God designed that should keep us from pride; and it should
there should be differences of endow. make us willing to occupy our appropriments of nature and of grace in the ate place in the church. True honour
church; just as it was needful that consists not in splendid endowments, or
there should be differences in the mem- great wealth and office. It consists in
bers of the human body. (3.) No one rightly discharging the duties which God
should despise or lightly esteem an- requires of us in our appropriate sphere.
other. All are necessary. We can no If all men held their talents as the gift
more spare the foot or the hand than of God; if all would find and occupy
we can the eye; though the latter in society the place for which God demay be much more curious and strik- signed them, it would prevent no small
ing as a proof of divine skill. We do part of the uneasiness, the restlessness,
not despise the hand or the foot any the ambition, and misery of the world.
more than we do the eye; and in all ~ Whetherprophecy. The apostle now
we should acknowledge the goodness proceeds to specify the different classand wisdom of God. See these thoughts es of gifts or endowments which Chriscarried out in 1 Cor. xii. 21-25. tians have, and to exhort them to dis6. Having then gifts. All the en- charge aright the duty which results
dowments which Christians have are from the rank or office which they held
regarded by the apostle as gifts. God in the church. The first is prophecy.
has conferred them; and this fact, This word properly means to predict
when properly felt, tends much to pre- future events, but it also means to de*
vent our thinking of ourselves more cldare the divine will; to interpret the
highly than we ought to think. ver. 3. purposes of God; or to make known
For the use of the word rendered gifts, in any way the truth of God, which is
see ch. i. 11; v. 15, 16; vi. 23; xi. 29. designed to influence men. Its first
I Cor. vii. 7; xii. 4. 9. 28, &c. It may meaning is to predict or foretell future
refer to natural endowments as well as events; but as those who did this were
to the favours of grace; though in this messengers of God, and as they complace it refers doubtless to the distinc- monly connected with such predictions
tions conferred on Christians in the instructions and exhortations in regard
churches. ~ Differing. It was never to the sins, and dangers, and duties of
designed that all Christians should be men, the word came to denote ans
equal. God designed that men should who warned, or threatened, or in any
have different endowments. The very way communicated the will of God;
nature of society supposes this. There and even those who uttered devotional
never was a state of perfect equality in sentiments or praise. The name in the
any thing; and it would be impossible New Testament is commonly connectthat there should be, and yet preserve ed with teachers. Acts xiii. 1, "There
society. In this, God exercises a sove- were in the church at Antioch certain
reignty, and bestows his favours- as he prophets, and teachers, as Barnabas,"
pleases, injuring no one by conferring &c.; xv. 32, "And Judas and Silas
favours on others; and holding me re- being prophets themselves," &c.; xxi
sponsible for the right use of what I 10, "A certain prophet named Agahave, and not for what may be confer- bw.5' In I Cor. xii. 28, 29, prophets
red on my neighbour. ~.lccording to.re mentioned as a class of teachers
the grace. That is, the favour, the immediately after apostles, " And God
seicxs that is bestowed on us. As all hath set some in the church; first
362 ROMANS. [A D. 60.
apostles, secondly prophets; thirdly protortion. This word (ai^AviCr) ih
teachers," &c. The same class of nowhere else used in the New Testapersons is again mentioned in I Cor. ment. The word properly applies to
xiv. 29-32. 39. In this place they are mathematics (Sclleusner), and means
spoken of as being under the influence the ratio or proportion which results
of revelation, " Let the prophets speak from comparison of one number or
two or three, and let the other judge. magnitude with another. In a large
If any thing be revealed to another sense, therefore, as applied to other
that sitteth by, let the first hold his subjects, it denotes the measure of any
peace. And the spirits of the prophets thing. With us it means analogy, or
are subject to the prophets." ver. 39, the congruity or resemblance discovered
" Covet to prophesy, and forbid not to between one thing and another, as we
speak with tongues." In this place say there is an analogy orresemblance
endowments are mentioned under the between the truths taught by reason
name of prophecy evidently in advance and revelation. (See Butler's flnalogy.e
even of the power of speaking with But this is not its meaning here. It
tongues. Yet all these were to be sub- means the measure, the amount of
ject to the authority of the apostle. 1 faith bestowed on them, for he was
Cor. xiv. 37. In Eph. iv. 11, they are exhorting them to (ver. 3) "Think
mentioned again in the same order: soberly, according as God hath dealt tc
"And he gave some apostles; and every man the measure of fJith." The
some prophets; and some evangelists; word fatith here means evidently, not
and some pastors, and teachers," &c. the truths of the Bible elsewhere re.
From these passages the following vealed; nor their confidence in God3
things seem clear in relation to this nor their personal piety; but the extra.
class of persons. (1.) They were an ordinary endowment bestowed on them
order of teachers distinct from the apos- by the gifts of prophecy. They were
ties, and next to them in authority and to confine themselves strictly to that
rank. (2.) They were under the in- they were not to usurp the apostolic
fluence of revelation, or inspiration in authority, or to attempt to exercise
a certain sense. (3.) They had power their peculiar office; but they were to
of controlling themselves, and of speak- confine themselves strictly to the funcing or keeping silence as they chose. tions of their office according to the
They had the power of using their measure of their faith, i. e. the extraor.
prophetic gifts as we have the ordinary dinary endowment conferred on them,
faculties of our minds; and of course The word faith is thus used often to
of abusing them also. This abuse was denote that extraordinary confidence in
apparent also in the case of those who God which attended the working of
had the power of speaking with tongues. miracles, &c. Matt. xvii. 26; x i. 21
1 Cor. xiv. 2. 4. 6. 11, &c. (4.) They Luke xvii. 6. If this be the fair interwere subject to the apostles. (5.) They pretation of the passage, then it is clear
were superior to the other teachers that the interpretation which applies it
and pastors in the church. (6.) The to systems of theology, and which deoffice or the endowment was tempo- mands that we should interpret the
rary, designed for the settlement and Bible so as to accord with the system, is
establishment of the church; and then, one that is wholly unwarranted. It is
like the apostolic office, having accom- to be referred solely to this class of replished its purpose, to be disused, and ligious teachers, without reference to
to cease. From these remarks, also, any system of doctrine, or to any thing
will be seen the propriety of regulating which had been revealed to any other
this office by apostolic authority; or class of men; or without affirming that
stating, as the apostle does here, the there is any resemblance between mne
mannaer or rule by which this gift was truth and another. All that may be
to be exercised. Acecording to the true, but it i, not the truth taught il
As. D. 60.j CHAPTER XiI. 268
7 Or ministry, let us wait on our ministering; or he that
this passage. And it is equally clear seems to demand the same interpretathat the passage is not to be applied to tion here. ~ On our ministering
teachers now, except as an illustration Let us be wholly and diligently ocof the general principle that even cupied in this. Let this be our great
those endowed with great and splendid business, and let us give entire atten
talents are not to over-estimate them, tion to it. Particularly the connexion
but tb regard them as the gift of God; requires us to understand this as di.
to exercise them in subordination to recting those who ministered not to
tils appointment; and to seek to em- aspire to the office and honours of those
ploy them in the manner, the place, who prophesied. Let them not think
and to the purpose that shall be ac- of themselves more highly than they
cording to his will. They are to em- ought, but be engaged entirely in their
ploy them in the purpose for which own appropriate work. ~ He that
God gave them; AND FOR N-o OTHER. teacheth. This word denotes those who
7. Or ministry (&ouXOviV) This instruct, or communicate knowledge
word properly means service of any It is clear that it is used to denote a
kind. Luke x. 40. It is used in re- class of persons different, in some re
ligion to denote the service which is spects, from those who prophesied and
rendered to Christ as the Master. It is from those who exhorted. But in what
applied to all classes of ministers in the this difference consisted, is not clear.
New Testament, as denoting their be- Teachers.re mentioned in the New
ing the servants of Christ; and it is Testament in the grade next to the
used particularly to denote that class prophets. Acts xiii. 1. 1 Cor. xii. 28,
who from this word were called dea- 29. Eph. iv. 11. Perhaps the differcons, i. e. those who had the care of the ence between the prophets, the minis.
poor, who provided for the sick, and ters, the teachers, and the exhorters
who watched over the external mat- was this, that the first spake by inspiraters of the church. In the following tion; the second engaged in all the
places it is used to denote the ministry, functions of the ministry properly so
or service, which Paul and the other called, including the administration of
apostles rendered in their public work. the sacraments; the teachers were emActs i. 17. 25; vi. 4; xii. 25; xx. 24; ployed in communicating instruction
xxi. 19. Rom. xi. 13; xv. 31. 2 Cor. simply, teaching the doctrines of rev. 18; vi. 3. Eph. iv. 12. 1 Tim. i. ligion, but without assuming the office
12. In a few places this word is used of ministers; and the fourth exhorted,
to denote the office which the deacons or entreated Christians to lead a holy
fulfilled. Acts vi. 1. Acts xi. 29. 1 life, without making it a particular
Cor. xvi. 15. 2 Cor. xi. 8. In this subject to teach, and without pretendsense the word deacon (assyosr) is ing to administer the ordinances of
most commonly used, as denoting the religion. The fact that teachers are so
office which was performed in providing often mentioned in the New Testafor the poor, and administering the ment, shows that they were a class by
alms of the church. It is not easy to themselves. It may be worthy of resay in what sense it is used here. I am mark that the churches in New Enginclined to the opinion that he did not land had, at first, a class of men who
refer to those who were appropriately were called teachers. One was apcalled deacons, but to those engaged in pointed to this office in every church,
the office of the ministry of the -word; distinct from the pastor, whose proper
whose business it was to preach, and business it was to znstruct the congrethus to serve the churches. In this gation in the doctrines of religion.
sense the word is often used in the The same thing exists substantially
New Testament, and the connexion I now in most churches, in the appoint
'6G4 ROMANj [A. D. 60.
teaclleth, on teaching; let han do it 2 with simplicity
8 Or he that exhorteth, on lie that ruleth, with diligence;
exhortation: he that 1 giveth he that sheweth mercy, with
or, inmprtetlt. sor, liberally. aPs.10. b2Cora" m neerfulnessob
ment of Sunday-school teachers, whose intended. It was deemed an important
main business it is to instruct the children matter among the early Christians to
m the doctrines of the Christian religion. impart liberally of their substance to
It is an office of great importance to support the poor, and provide for the
the church; and the exhortation of the needy. Acts ii. 44-47; iv. 34-37; v.
apostle may be applied to them: that 1-11. Gal. ii. 10. Rom. xv. 26. 2 Cor.
they should be assiduous, constant, dili- viii. 8; ix. 2. 12. Hence it became
gent in their teaching; that they should necessary to appoint persons over these
confine themselves to their appropriate contributions, who should be especially
place; and should feel that their office charged with the management of them,
is of great importance in the church of and who would see that they were proGod; and remember that this is his perly distributed. Acts vi. 1-6. These
arrangement, designed to promote the were the persons who were denomiedification of his people. nated deacons. Phil. i. 1. 1 Tim. iii.
8. He that exhorteth. This word 8. 12. Wiith simplicity. See Matt.
properly denotes one who urges to the vi. 22, "If thine eye be single," &c
practical duties of religion, in distinc- Luke xi. 34. The word simplicity
tion from one who teaches its doctrines. (criczris) is used in a similar sense to
One who presents the -warnings and denote singleess, honesty of aim,
the promises of God, to excite men to purity, integrity, without any mixture
the discharge of their duty. It is clear of a base, selfish, or sinister end. It rethat there were persons who were re- quires the bestowment of a favour with
cognised as engaging especially in this out seeking any personal or selfish
duty, and who were known by this ap- ends; without partiality; but actuated
pellation, as distinguished from pro- only by the desire to bestow them in
phets and teachers. How long this the best possible manner to promote
was continued, there is no means of the object for which they were given
ascertaining; but it cannot be doubted 2 Cor. viii. 2; ix. 11. 13; i. 12. El,,.
that it may still be expedient, in many vi. 5. Col. iii. 22. It is plain that when
times and places, to have persons desig- property was intrusted to them, there
nated to this work. In most churches would be danger that they might be
this duty is now blended with the other tempted to employ it for selfish and
ffices of the ministry. I lre that sinister ends, to promote their influgiveth. Margin, "imparteth." The ence and prosperity; and hence the
word denotes the person whose office apostle exhorted them to do it with a
it was to distribute; and probably desig- single aim to the object for which it
nates him who distributed the alms of was given. Well did hoi know that
the church, or him who was the deacon there was nothing more tempting than
of the congregation. The connexion the possession of wealth, though given
requires that this meaning should be to be appropriated to others. And this
given to the passage; and the word exhortation is applicable not only to
rendered giveth may denote one who the deacons of the churches, but to all
imparts or distributes that which has who in this day of Christian benevo.
been committed to him for that pur- lence are intrusted with monev to adpose, as well as one who gives out of vance the kingdom of the Lord Jesus
his private property. As the apostle is Christ. ~ tie that ruleth. This word
speaking here of offices in the church, properly designates one who is set over
the former is evidently that which is others, or who presides or rules, or ono
A. D. 60.] CHAPTER XII. 265
who attends with diligence and care to technical sense; and yet it is not
a thing. In 1 Thess. v. 12, it is used improbable that they were designated
in relation to ministers in general: to this by the church, an. requested to
"And we beseech you, brethren, to perform it. There were no hospitals
know them which labour among you and no almshouses. Christians felt it
and are over you in the Lord." 1 Tim. their duty to show personal attention
iii. 4, 5. 12, it is applied to the head to the infirm and the sick; and so imof a family, or one who diligently and portant was their office, that it was
faithfully performs the duty of a fa- deemed worthy of notice in a general
ther: "One that ruleth well his own direction to the church. Wt th cheerhouse." 1 Tim. v. 17, it is applied to fulness. The direction given to those
" elders" in the church: "Let the who distributed alms was to do it -with
elders that rule well," &c. It is not simplicity, with an honest aim to
elsewhere used except in Titus iii. 8. meet the purpose for which it was in14, in a different sense, where it is trusted to them. The direction here
translated " to maintain good works." varies according to the duty to be perThe prevailing sense of the word, there- formed. It is to be done with cheerfulfore, is to rule, to preside over, or to ness, pleasantness, joy; with a kind,
have the management of. But to what benign, and happy temper. The imclass of persons reference is had here, portance of this direction to those in
and what was precisely their duty, has this situation is apparent. Nothing
been made a matter of controversy, and tends so much to enhance the value of
it is not easy to determine. Whether personal attendance on the sick and
this refers to a permanent office in the afflicted, as a kind and cheerful tenchurch, or to an occasional presiding per. If any where a mild, amiable,
in their assemblies convened for busi- cheerful, and patient disposition is
ness, &c. is not settled by the use of needed, it is near a sick bed, and when
the word. It has the idea of ruling, as administering to the wants of those
in a family, or of presiding, as in a who are in affliction. And whenever
deliberative assembly; and either of we may be called to such a service, we
these ideas would convey all that is should remember that this is indispensaimplied in the original word. Comp. ble. If moroseness, or impatience, or
1 Cor. xii. 28. ~ V ith diligence. This fretfulness is discovered in us, it will
word properly means haste (Mark vi. pain those whom we seek to benefit,
25. Luke i. 39); but it also denotes imbitter their feelings, and render our
industry, attention, care. 2 Cor. vii. services of comparatively little value.
11, " What carefulness it wrought in The needy and infirm, the feeble and
you." 12, "That our care for you in the aged, have enough to bear without
the sight of God," &c. viii. 7, 8, (Gr.) the impatience and harshness of proHeb. vi. 11. It means here that they fessed friends. It may be added th.t
should be attentive to the duties of the example of the Lord Jesus Christ
their vocation, and engage with ardour is the brightest which the world has
in that which was committed to them furnished of this temper. Though conto do. T He that showeth mercy. It stantly encompassed by the infirm and
is probable, says Calvin, that this refers the afflicted, yet he was always kind,
to those who had the care of the sick and gentle, and mild, and has left beand infirm, the aged and the needy; fore us exactly what the apostle meant
not so much to provide for them by when he said, "he that showeth mercy
charity, as to attend on them in their with cheerfulness." The example o1
affliction, and to take care of them. the good Samaritan is also another in
To the deacons was committed the stance of what is intended by this di
duty of distributing alms, but to others rection. Comp. 2 Cor. ix. 7.'his
that of personal attendance. This direction is particularly applicable to a.an hardly be called an ofice;h the physician..
266 ROMANS. [A. D. 60
9 Let love be without dissi- evil; cleaveto that which is good,
mulation.' Abhor b that which is 10 Be kindly " affectioned one
a lPet.l.22. b Ps.34.14. c IPet.2.17.
We have here an account of the es- rection about brotherly love, he places
tablishment, the order, and the duties this general direction to abhor that
of the different members of the Chris- which is evil; that which is evil in
tian church. The amount of it all is, relation to the subject under discusthat we should discharge with fidelity sion, that is, malice or unkindness.
the duties which belong to us in the The word evil is not unfrequently used
sphere of life in which we are placed; in this limited sense to denote some
and not despise the rank which God particular or special evil. Matt. v. 37. 39,
has assigned us; not -to think of our- &c. Comp. Ps. xxxiv. 14. 2 Tim. ii,
selves more highly than we ought; but 19. Ps. xcvii. 10. 1 Thess. v. 22,
to act well our part, according to the ~ Cleave to that -which is good. The
station where we are placed, and the word rendered cleave to denotes protalents with which we are endowed. perly the act of gluing, or uniting
If this were done, it would put an end firmly by glue. It is then used to de.
to discontent, ambition, and strife, and note a very firm adherence to an obwould produce the blessings of univer- ject; to be firmly united to it. Hers
sal peace and order. it means that Christians should be
9. Let love. The apostle proceeds firmly attached to that which is good,
to specify the duties of Christians in and not separate or part from it. The
general, that they might secure the good here referred to is particularly
beauty and order of the church. The that which pertains to benevolence-to
first which he specifies is love. This all men, and especially to Christians.
word here evidently refers to benevo- It should not be occasional only, or irlence, or to good will toward all man- regular; but it should be constant,
kind. In ver. 10 he specifies the duty active, decided.
of brotherly love; and there can be no 10. Be kindly affectioned. The
doubt that he here refers to the bene- word here used occurs nowhere else
volence which we ought to cherish to- in the New Testament. It properly
wards all men. A similar distinction denotes tender affection, such as that
is found in 2 Pet. i. 7, " And to bro- which subsists between parents and
therly kindness add charity," i. e. be- children; and it means that Christians
nevolence, or good will, and kind feel- should have similar feelings towards
ings to others. ~ Without dissimula- each other, as belonging to the same
tion. Without hypocrisy. Let it be family, and as united in the same prinsincere and unfeigned. Let it not ciples and interests. rhe Syriac renconsist in words or professions only, ders this, "Love your brethren, and
but let it be manifested in acts of kind- love one another." Comp. 1 Pet. ii. 17.
ness and in deeds of charity. 1 John ~ With brotherly love. Or in love to
iii. 18. Comp. 1 Pet. i. 22. Genuine the brethren. The word denotes the
benevolence is not that which merely affection which subsists between breprofesses attachment, but which is thren. The duty is one which is often
evinced by acts of kindness and affec- presented in the New Testament, and
tion. ~ Abhor that which is evil which our Saviour intended should be
The word abhor means to hate; to regarded as a badge of discipleship.
turn from; to avoid. The word evil See Note, John xiii. 34, 35, "By this
here has reference to malice, or un- shall all men know that ye are my diskindness, rather than to evil in general. ciples, if ye have love one to another."
The apostle is exhorting to love, or John xv. 12. 17. Eph. v. 2. 1 Thess.
kindness; and between the direction iv. 9. 1 Pet. i. 22. 1 John ii. 7, 8; iii.
tb Iove all men, and the pwatieular di- 11.23; iv. 20, 21. The ap$tlte Paul in
A. D. 60.] CHAPTER XII 267
to another 1 with brotherly love; 11 Not slothful in business;'
in honour preferring one an- fervent in spirit; serving the
other; d Lord.
1 or, in the love of the brethren, a IPet.5.5. b Acts 20.34,35. c Col.4.12. d Heb.12.28.
this place manifests his peculiar man- pre-eminence (3 John 9), and make
ner of writing. He does not simply every man willing to occupy the place
enjoin brotherly love, but he adds that for which God has designed him, and
it should be kindly affectioned. It rejoice that his brethren may be exalted
should be with the tenderness which to higher posts of responsibility and
characterizes the most endearing na. honour.
tural relationship. This he expresses 11. JVot slothful. The word renby a word, which is made for the occa- dered slothful refers to those who are
sion (ixmos-raoa), blending love with slow, idle, destitute of promptness of
natural affection, and suffering it to be mind and activity. Comp. Matt. xxv.
manifest in your intercourse with one 16.. In business (ry a-rcouv). This
another. ~ In honour. In showing is the same word which in ver. 8 is
or manifesting respect or honour. Not rendered diligence. It properly denotes
in seeking honour, or striving after haste, intensity, ardour of mind; and
respect, but in showing it to one ano- hence also it denotes industry, labour.
ther. ~ Preferring one another. The The direction means that we should be
word preferring means going before, diligently occupied in ourproper employleading, setting an example. Thus in ment. It does not refer to any parti
showing mutual respect and honour, cular occupation, but is used in a ge
they were to strive to excel; not to see neral sense to denote all the labour
which could obtain most honour, but which we may have to do; or is a diwhich could confer most, or manifest rection to be faithful and industrious
most respect. Comp. 1 Pet. i. 5. Eph. in the discharge of all our appropriate
v. 21. Thus they were to be studious duties. Comp. Eccl. ix. 10. The tento show to each other all the respect dency of the Christian religion is to
which was due in the various relations promote industry. (1.) It teaches the
of life; children to show proper respect value of time. (2.) Presents numeto parents, parents to children, servants rous and important things to be done.
to their masters, &c.; and all to strive (3.) It inclines men to be conscientiour
by mutual kindness to promote the in the improvement of each moment.
happiness of the Christian community. (4.) And it takes away the mind from
How different this from the spirit of those pleasures and pursuits which gethe world; the spirit which seeks, not nerate and promote indolence. The
to confer honour, but to obtain it; Lord Jesus was constantly employed
which aims, not to diffuse respect, but in filling up the great duties of his life,
to attract all others to give honour to and the effect of his religion has been
us. If this single direction were to be to promote industry wherever it has
obeyed in society, it would put an end spread both among nations and indivi.
at once to no small part of the envy, duals. An idle man and a Christian
and ambition, and heart-burning, and are names which do not harmonize.
dissatisfaction of the world. It would Every Christian has enough to do to
produce contentment, harmony, love, occupy all his time; and he whose
and order in the community; and stay life is spent in ease and in doing nothe progress of crime, and annihilate thing, should doubt altogether his relithe evils of strife, and discord, and ma- gion. God has assigned us much to
lice. And especially, it would give accomplish; and he will hold us anorder and beauty to the church. It swerable for the faithful performance of
would humble the ambition of those it. Comp. John v. 17; ix. 4. 1 Thess.
who, like ITfftrephes, lbe to have the tv 11. 2 These. i. ID 12. All that
268 ROMANS. [A. D. 60,
12 Rejoicing' in hope; pa- tient b in tribulation; continuing
a c.5.2,3. b James 1.4. c Luke 18.1. c instant in prayer;
would be needful to transform the idle, they should pursue it with reference to
and vicious, and wretched, into sober the will of God, in obedience to his
and useful men, would be to give to commands, and to his glory.
theimthe spirit of the Christian religion. 12. Rejoicing in hope. That is, in
See the example of Paul, Acts xx. 34, the hope of eternal life and glory which
35. 1 Fervent, This word is usually the gospel produces. See Notes on ch.
applied to water, or to metals so heated v. 2, 3. ~ Patient in tribulation. In
as to bubble, or boil. It hence is used affliction patiently enduring all that
to denote ardour, intensity, or as we may be appointed. Christians may be
express it, a goww,-meaning intense enabled to do this by the sustaining
zeal. Acts xviii. 25. ~ In spirit. In influence of their hope of future glory;
your mind or heart. The expression of being admitted to that world where
is used to denote a mind filled with in- there shall be no more death, and where
tense ardour in whatever it is engaged. all tears shall be wiped away from their
It is supposed that Christians would eyes. Rev. xxi. 4; vii. 17. Comp. James
first find appropriate objects for their i. 4. See the influence of hope in suslabour, and then engage in them with taining us in affliction more fully conintense ardour and zeal. ~ Serving. sidered in the Notes on ch. viii. 18Regarding yourselves as the servants of 28. ~ Continuing instant in prayer.
the Lord. This direction is to be un- That is, be persevering in prayer. See
derstood as connected with the pre- Col. iv. 2. See Notes, Luke xviii. 1.
ceding, and as growing out of it. They The meaning of this direction is, that
were to be diligent and fervid, and in in order to discharge aright the duties
doing so were to regard themselves as of the Christian life, and especially to
serving the Lord, or to do it in obedi- maintain a joyful hope, and to be susence to the command of God, and to tained in the midst of afflictions, it is
promote his glory. The propriety of necessary to cherish a spirit of prayer,
this caution may easily be seen. (1.) and to live near to God. How often a
The tendency of worldly employments Christian should pray, the Scriptures
is to take off the affections from God. do not inform us. Of David we are
(2.) Men are prone to forget God when told that he prayed seven times a day
deeply engaged in their worldly em- (Ps. cxix. 164); of Daniel, that he was
ployments. It is proper to recall their accustomed to pray three times a day
attention to him. (3.) The right dis- (Dan. vi. 10); of our Saviour we have
charge of our duties in the various em- repeated instances of his praying menployments of life is to be regarded as tioned; and the same of the apostles.
serving God. He has arranged the The following rules, perhaps, may
order of things in this life to promote guide us in this. (1.) Every Christian
employment. He has made industry should have some time allotted for this
essential to happiness and success; and service, and some place where he may
hence to be industrious from proper be alone with God. (2.) It is not easy,
motives is to be regarded as acceptable perhaps not possible, to maintain a life
service of God. (4.) He has required of piety without regular habits of sethat all such employments should be cretdevotion. (3.) The morning, when
conducted with reference to his will we have experienced God's protecting
and to his honour. 1 Cor. x. 31. Eph care, when the mind is fresh, and the
vi. 5. Col. iii. 17. 22-24. 1 Pet. iv. thoughts areas yet clear and unoccupied
11. The meaning of the whole verse with the world, when we go forth to
is, that Christians should be industrl the duties, trials, and temptations of the
uus, should be ardently engaged in day, and the evening, when we have
some lawful enmloyment. and that again experiencfd his gtoadni,, and
A. D. 60.J CHAPTER XII 260
13 Distributing a to the ne- cessity of saints; given to hosa Ps.41.1. Heb.13.16. b Heb.13.2. lPet.4.9. pitality.b
are about to commit ourselves to his God looks upon the heart; and the
protecting care, and when we need his heart may pour forth its secret desires
pardoning mercy for the errors and to Him even when in business, when
follies of the day, seem to be times conversing with a friend, when walkwhich commend themselves to all as ing, when alone, and when in society.
appropriate seasons for private devo- Thus the Christian may live a life of
tion. (4.) Every person will also find prayer; and it shall be one of the
other times when private prayer will be characteristics of his life that he prays!
needful, and when he will be inclined By this he shall be known; and in this
to it. In affliction, in perplexity, in he shall learn the way to possess peace
moments of despondency, in danger, in religion.
and want, in disappointment, and in "In every joy that crowns my days,
the loss of friends, we shall feel the In every pain I bear,
propriety of drawing near to God, and My heart shall find delight in praise,
of pouring out the heart before him. Or seek relief in prayer.
(5.) Besides this, every Christian is When gladness wings my-favour'd hour,
probably conscious of times when he Thy love my thoughts shall fill,
probably conscious of times when he Resign'd when storms of sorrow lower,
feels peculiarly inclined to pray; he My soul shall meet thy will.
feels just like praying; he has a spi- My lifted eye, without a tear
rit of supplication; and nothing but The gathering storm shall see
prayer will meet the instinctive desires My steadfast heart shall know no fear;
of his bosom. We are often conscious That heart shall rest on thee."
of an earnest desire to see and con- 13. Distributing. The word used
verse with an absent friend, to have here denotes having things in common
communion with those we love; and (xosvrwvuvxrr). It means that they should
we value such fellowship as among the be communicative, or should regard
happiest moments of life. So with the their property as so far common as to
Christian. He may have an earnest supply the wants of others. In the
desire to have communion with God; earliest times of the church, Christians
his heart pants for it; and he cannot had all things in common (Notes, Acts
resist the propensity to seek him, and ii. 44), and felt themselves bound to
pour out his desires before him. Con- meet all the wants of their brethren.
pare the feelings expressed by David in One of the most striking effects of
Ps. xlii. 1, 2, " As the hart panteth after Christianity was to loosen their grasp
the water-brooks, so panteth my soul on property, and dispose them to imafter thee, 0 God. My soul thirsteth part liberally to those who had need.
for God, for the living God; when shall The direction here does not mean that
I come and appear before God." Comp. they should literally have all things in
Ps. lxiii. 1. Such seasons should be common; that is, to go back to a state
improved; they are the "spring times" of of savage barbarity; but that they
our piety; and we should expand every should be liberal, should partake of
sail, that we may be " filled with all the their good things with those who were
fulness of God." They are happy, needy. Comp. Gal vi. 6. Rom. xv. 27.
blessed moments of our life; and then Phil. iv. 15. 1 Tire vi. 18. T To the
devotion is sweetest and most pure; necessity. To the wants. That is,
and then the soul knows what it is to distribute to them such things as they
have fellowship with the Father and need, food, raiment, &c. This comwith his Son Jesus Christ. 1 John i. 3. mand, of course, has reference to the
(6,) In addition to all this, Christians poor. ~ Of saints. Of Christians,
may be in the habit of praying to God or the friends of God. They are called
without the formality of retirement. saints as being holy (&frs), or conse,
_
270 ROMANS. [A. D. 60.
crated to God. This duty of rendering of Christ will exist substantially in
aid to Christians especially, does not every age; and one of the most precious
interfere with the general love of man- privileges conferred on men is to be
kind. The law of the New Testament permitted to assist those who are the
is (Gal. vi. 10), "As we have opportu- friends of God. Ps. xli. 1, 2, 3. Prov.
nity, let us do good to all men, especial- xiv. 21. ~ Given to hospitality. This
ly to them who are of the household expression means that they should
of faith." The Christian is indeed to readily and cheerfully entertain stranlove all mankind, and to do them good gers. This is a duty which is frequentas far as may be in his power. Matt. ly enjoined in the Scriptures. Heb
v. 43, 44. Titus iii. 8. 1 Tim. vi. 18. xiii. 2, " Be not forgetful to entertain
lleb. xiii. 16. But he is to show par- strangers, for thereby many have enticular interest in the welfare of his tertained angels unawares." 1 Pet. iv.
brethren, and to see that the poor mem- 9, " Use hospitality one to another
bers of the church are provided for; without grudging." Paul makes this
for, (1.) They are our brethren; they especially the duty of a Christian
are of the same family; they are attach- bishop. 1 Tim. iii. 2, " A bishop then
ed to the same Lord; and to do good to must... be given to hospitality." Titus
them is to evince love to Christ. Matt. i. 8. Hospitality is especially enjoined
xxv. 40. Mark ix. 41. (2.) They are by the Saviour, and its exercise conleft especially to the care of the church; manded. Matt. x. 40. 42, " He that re.
and if the church neglects them, we ceiveth you receiveth me," &c. The
may be sure the world will also. Matt. -want of hospitality is one of the charges
xxvi. 11. Christians, especially in the which the Judge of mankind will allege
time of the apostles, had reason to ex- against the wicked, and on which he
pect little compassion from the men will condemn them. Matt. xxv. 43,
of the world. They were persecuted "I was a stranger, and ye took me not
and oppressed; they would be embar- in." It is especially commended to
rassed in their business, perhaps thrown us by the example of Abraham (Gen,
out of occupation by the opposition of xviii. 1-8), and of Lot (Gen. xix. 1
their enemies; and it was therefore pe- 2), who thus received angels unawares.
culiarly incumbent on their brethren to It was one of the virtues on which Job
aid them. To a certain extentit isalways particularly commended himself, and
true, that the world is reluctant to aid the which he had not failed to practise.
friends of God; and hence the poor fol- Job xxxi. 16, 17, " If I have withheld
lowers of Christ are in a peculiar man- the poor from their desire, or have
ner thrown on the benefactions of the caused the eyes of the widow to fail;
church. (3.) It is not improbable that or have eaten my morsel myself alone,
there might be a peculiar reason at that and the fatherless hath not eaten
time for enjoining this on the attention thereof," &c. In the time of our Saviour
of the Romans. It was a time of persecu- it was evidently practised in the most
tion, and perhaps of extensive distress. open and frank manner. Luke x. 7,
In the days of Claudius (about A. D. "And in the same house remain, eat.
50), there was a famine in Judea ing and drinking such things as they
which produced great distress, and give." A remarkable instance is also
many of the poor and oppressed might mentioned in Luke xi. 5. This virtue
lee to the capital for aid. We know, is no less common in eastern nations
from other parts of the New Testa- at present than it was in the time of
ment, that at that time the apostle was Christ. It is eminently the virtue of
deeply interested in procuring aid for oriental nations, of their ardent and
the poor brethren in Judea. Rom. xv. open temperament. It springs up natu*25, 26. Comp. Acts xix. 21. 2 Cor. rally in countries thinly settled, where
viii. 1-7; ix. 2-4. But the same the sight of a stranger would be therereasons for aiding the poor followers fore peculiarly pleasant; in countries
A. D. 60 j CHAPTER XII. 271
14 Bless a them which perse- cute you: bless, and curse not.
a Matt.5.44.
too, where the occupation was chiefly (Calmet, Dict.) Calmet is also of
to attend flocks, and where there was opinion that the two minor epistles of
much leisure for conversation; and John may be such letters of recomrmenwhere the population was too sparse, dation and communion. Comp. 2 John
and the travellers too infrequent, to jus- 10. It may be added that it woul] be
tify inn-keeping as a business. From particularly expected of Christians lhat
all these causes, it has happened that they should show hospitality to the
there are, properly speaking, no inns ministers of religion. They were comor taverns in the regions around Pales- monly poor; they received no fixed
tine. It was customary, indeed, to erect salary; they travelled from place to
places for lodging and shelter at suita- place; and they would be dependent
ble distances, or by the side of springs for support on the kindness of those
or watering places, for travellers to lodge who loved the Lord Jesus Christ. This
in. But they are built at the public was particularly intended by our Saexpense, and are unfurnished. Each viour's instructions on the subject. Matt.
traveller carries his own bed and clothes x. 11, 12, 13. 40-42. The duty of
and cooking'utensils, and such places hospitality is still binding on Chrisare merely designed as a shelter for tians and all men. The law of Christ
caravans. (See Robinson's Calmet, art. is not repealed. The customs of society
Caravanserai.) It is still so; and hence are indeed changed; and one evidence
it becomes, in their view, a virtue of of advancement in commerce and in
high order to entertain, at their own security, is furnished in the fact that
tables, and in their families, such stran- inns are now provided and patronized
gers as may be travelling. Niebuhr for the traveller in all Christian lands.
says, that " the hospitality of the Arabs Still this does not lessen the obligations
has always been the subject of praise; to show hospitality. It is demanded by
and I believe that those of the present the very genius of the Christian re
day exercise this virtue no less than the ligion; it evinces proper love towards
ancients did. There are, in the villages mankind; it shows that there is a
of Tehama, houses which are public, feeling of brotherhood and kindness
where travellers may lodge and be en- towards others, when such hospitality
tertained some davsgratis, if they will is shown. It unites society, creates
be content with the fare; and they are new bonds of interest and affection, to
much frequented. When the Arabs are show kindness to the stranger alid to
at table, they invite those who happen the poor. To what extent this is to
to come to eat with them, whether they be done, is one of those questions
be Christians or Mahometans, gentle or which are to be left to every man's consimple."-" The primitive Christians," science and views of duty. No rule
says Calmet, "considered one principal can be given on the subject. Many
part of their duty to consist in showing men have not the means to be exhospitality to strangers. They were in tensively hospitable; and many are not
fact so ready in discharging this duty, placed in situations that require it. No
that the very heathen admired them rules could be given that should be apfor it. They were hospitable to all plicable to all cases; and hence the
strangers, but especially to those who Bible has left the general direction,
were of the household of faith. Believ- has furnished examples where it was
ers scarcely ever travelled without let- exercised, has recommended it to manters of communion, which testified the kind, and then has left every man to
purity of their faith, and procured for act on the rule, as he will answer it to
them a favourable reception wherever God. See Matt. xxv. 34-46.
the name of Jesus Christ was known'" A X lIos then. &c. See Note, Matt
272 ROMANS. [A D. 60
15 Rejoice a with them that 16 Be b of the same mind
do rejoice, and weep with them one toward another. Mindc not
that weep. high things, but condescend 1 to
a ICor.12.26. b lPet.3.8. e Jer.45.5. i or, be contented with mean things,
v. 44. Comp. Luke vi. 28. ~ Bless, gether by these sympathies, and it is
and curse not. Bless only; or con- one of the happiest of all devices to
tinue to bless, however long or aggra- perpetuate and extend human enjoyvated may be the injury. Do not be ments. 1 Weep, &c. See Note on
provo1ked to anger, or to cursing, by John xi. 35. At the grave of Lazarus
any injury, persecution, or reviling. our Saviour evinced this in a most tenThis is one of the most severe and der and affecting manner. The design
difficult duties of the Christian re- of this direction is to produce mutual
ligion; and it is a duty which nothing kindness and affection, and to divide
else but religion will; nable men to per- our sorrows by the sympathies of
form. To curse denotes properly to friends. Nothing is so well fitted to do
devote to destruction. Where there is this as the sympathy of those we love.
power to do it, it implies the destruc- All who are afflicted know how much
tion of the objcct. Thus the Iig-tree it diminishes their sorrow to see others
that was cursed by the Saviour soon sympathizing with them, and espewithered away. Mark xi. 21. Thus cially those who evince in their symthose whom God curses will be cer- pathies the Christian spirit. How sad
tainlydestroyed. Matt. xxv. 41. Where would be a suffering world if there
there is not power to do it, to curse were none who regarded our griefs
implies the invoking of the aid of God with interest or with tears! if every
to devote to destruction. Hence it sufferer were left to bear his sorrows
means to imprecate; to implore a curse unpitied and alone! and if all the ties
from God to rest on others; to pray of human sympathy were rudely cut at
that God would destroy them. In a once, and men were left to suffer in
larger sense still, it means to abuse by solitude and unbefriended! It may be
reproachful words; to calumniate; or added that it is the special duty of
to express one's self in a violent, pro- Christians to sympathize in each other's
fane, and outrageous manner. In this griefs, (1.) Because their Saviour set
passage it seems to have especial refer- them the example; (2.) Because they
ence to this. belong to the same family; (3.) Be15. Rejoice with them, &c. This cause they are subject to similar trials
command grows out of the doctrine and afflictions; and, (4.) Because they
stated in ver. 4, 5, that the church is cannot expect the sympathy of a cold
one; that it has one interest; and and unfeelingworld.
therefore that there should be common 16. Be of the same mind, &c. This
sympathy in its joys and sorrows. Or, passage has been variously interpreted.
enter into the welfare of your fellow- "Enter into each other's circumstances
Christians, and show your attachment in order to see how you would yourself
to them by. rejoicing that they are made feel." Chrysostom.-" Be agreed in
happy. Comp. 1 Cor. xii. 26, "And your opinions and views." Stuart.whether... one member be honoured, all " Be united or agreed with each other."
the members rejoice with it." In this Flatt. Comp. Phil. ii. 2. 2 Cor. xiii.
way happiness diffuses and multiplies 11. A literal translation of the Greek
itself. It becomes expanded over the will give somewhat a different sense,
face of the whole society; and the but one evidently correct.' Think of,
union of the Christian body tends to i. e. regard, or seek after the same
enlarge the sphere of happiness, and to thing for each other; i. e. what you
prolong the joy conferred by religion. regard or seek for yourself seek also
God has bound the family of man to- for your brethren. Do not have divided
A. D. 60. CHAPTER XII. 273
men of low estate. Be not evil for evil. Provide c things
wise in your own conceits. honest in the sight of all
17 Recompense b to no man men.
a Isa.5.21. b Matt.5.39. 1Pet.3.9. c 2 Cor.S.21.
interests; do not be pursuing different noble, but among the humble and the
ends and aims; do not indulge coun- obscure. They should do it because
ter plans and purposes; and do not their master did it before them; because
seek honours, offices, for yourself which his friends are most commonly found
you do not seek for your brethren, so among those in humble life; because
that you may still regard yourselves as Christianity prompts to benevolence
brethren on a level, and aim at the rather than to a fondness for pride and
same object.' The Syriac has well display; and because of the influence
rendered the passage: "And what on the mind produced by an attempt to
you think concerning yourselves, the imitate the great, to seek the society of
same also think concerning your bre- the rich, and to mingle with the scenes
thren; neither think with an elevated of gayety, folly, and ambition. ~ Be
or ambitious mind, but accommodate not -wise, &c. Comp. Isa. v. 21, "Wo
yourselves to those who are of hum- unto them that are wise in their own
bier condition." Comp. 1 Pet. iii. 8. eyes, and prudent in their own sight."
~ iind not high things. Greek, Not See Note, ch. xi. 25. The meaning
thinking of high things. That is, not is, do not trust in the conceit of
seeking them, or aspiring after them. your own superior skill and underThe connexion shows that the apostle standing, and refuse to hearken to the
had in view those things which per- counsel of others. ~ In your own
tained to worldly offices and honours; conceits. Greek,.Among yourselves.
wealth, and state, and grandeur. They Syriac, "In your own opinion." The
were not to seek them for them- direction here accords with that just
selves; nor were they to court the so- given, and means that they should not
ciety or the honours of the men in an be elated with pride above their breelevated rank in life. Christians were thren; or be headstrong and self-concommonly of the poorer ranks, and fident. The tendency of religion is to
they were to seek their companions and produce a low estimate of our own imjoys there, and not to aspire to the so- portance and attainments.
ciety of the great and the rich. Comp. 17. Recompense. Render, give, or
Jer. xlv. 5, " And seekest thou great return. See Note, Matt. v. 39. This
things for thyself? Seek them not." is probably one of the most difficult
Lukexii. 15. ~ Condescend (vo-uva rayo- precepts of Christianity; but the law
usvo). Literally, " being led away by, of Christ on the subject is unyielding.
or being conducted by." It does not It is a solemn demand made on all his
properly mean to condescend, but de- followers, and it must be obeyed. ~ Pro.
notes a yielding, or being guided and vide. The word rendered provide
led in the thoughts, feelings, plans, by means properly to think or meditate
humble objects. Margin, " Be con- beforehand. Make it a matter of pretented with mean things." ~ To men vious thought, of settled plan, of deof low estate. In the Greek the word sign. This direction would make it a
here is an adjective (Trarvets), and may matter of principle and fixed purpose
refer either to men or to things, either to do that which is right; and not to
in the masculine or neuter gender. leave it to the fluctuations of feeling, or
The sentiment is not materially changed to the influence of excitement. The
whichever interpretation is adopted. It same direction is given in 2 Cor. viii.
means that Christians should seek the 21. ~ Things honest. Literally things
objects of interest and companionship, beautiful, or comely. The expression
not among the great, the rich, and the here does not refer to property, or to
274 ROMANS. [A. D. 60
18 If it be possible, as much 19 Dearly beloved, avenge 5
as lieth in you, live peaceably a not yourselves; but rather give
with all men. place unto wrath: for it is
a Ps.34.14. Heb.12.14. b Lev.19.18.
provision made for a family, &c The us; they will hate religion, and may
connexion requires us to understand it slander, revile, and otherwise injure us;
respecting conduct, and especially our or they may commence an assault on
conduct towards those who injure us. our persons or property For their as.
It requires us to evince a spirit, and to saults we are not answerable; but we
manifest a deportment in such cases, are answerable for our conduct towards
that shall be lovely and comely in the them; and on no occasion are we to
view of others; such as all men will commence a warfare with them. It
approve and admire. And the apostle may not be possible to prevent their
wisely cautions us to provide for this, injuring and opposing us; but it is posi. e, to think of it beforehand, to make sible not to begin a contention with
it a matter of fixed principle and pur- them; and when they have commenced
pose, so that we shall not be overtaken a strife, to seek peace, and to evince a
and excited by passion. If left to the Christian spirit. This command doubttime when the offence shall be given, less extends to every thing connected
we may be excited and off our guard, with strife; and means that we are not
and may therefore evince an improper to provoke them to controversy, or to
temper. All persons who have ever prolong it when it is commenced. See
been provoked by injury (and who has Ps. xxxiv. 14. Matt. v. 9. 39, 40, 41.
not been!) will see the profound wisdom Heb. xii. 14. If all Christians would
of this caution to discipline and guard follow this command, if they would
the temper by previous purpose, that never provoke to controversy, if they
we may not evince an improper spirit, would injure no man by slander or by
~I In the sight of all men. Such as all unfair dealing, if they would compel
must approve; such that no man can none to prosecute them in law by want
blame; and, therefore, such as shall do of punctuality in payment of debts or
no discredit to religion. This expres- honesty in business, if they would do
sion is taken from Prov. iii. 4. The nothing to irritate, or to prolong a
passage shows that men may be ex- controversy when it is commenced,
pected to approve a mild, kind, and it would put an end to no small
patient temper in the reception of in- part of the strife that exists in the
juries; and facts show that this is the world.
case. The Christian spirit is one that 19. Dearly beloved. This expresthe world must approve, however little sion of tenderness was peculiarly ap.
it is disposed to act on it. propriate in an exhortation to peace.
18. If it be possible. If it can be It reminded them of the affection and
done. This expression implies that it friendship which ought to subsist
could not always be done. Still it among them as brethren. ~ Avenge
should be an object of desire; and we not yourselves. To avenge is to take
should endeavour to obtain it. ~. s satisfaction for an injury by inflicting
rauch as lieth in you. This implies punishment on the offender. To take
two things: (1.) We are to do our such satisfaction for injuries done to
utmost endeavours to preserve peace, society, is lawful and proper for a maand to appease the anger and malice of gistrate. ch. xiii. 4. And to take satisothers. (2.) We are not to begin or faction for injuries done by sin to the
to originate a quarrel. So far as we universe, is the province of God. But
are concerned, we are to seek peace. the apostle here is addressing private
But then it does not always depend on individual Christians. And the comus. Others may oppose and persecute mand is, to avoid a spirit and purpose
.. D. 60.] CHAPTER XII. 275
written, a Vengeance is mine; 20 Therefore, if b thine ene[ will repay, saith the Lord. my hunger, feed him; if he
a Deut.82.35. b Prov.25.21,22. Matt.5.44.,f revenge. But this command is not God to come in and execute wrath or
to be so understood that we may not vengeance on the enemy. Do not exieek for justice in a regular and proper ecute wrath; leave it to God; commit
way before civil tribunals. If our cha- all to him; leave yourself and your
racter is assaulted, if we are robbed and enemy in his hands, assured that he
plundered, if we are oppressed contrary will vindicate you and punish him.
to the law of the land, religion does not ~ For it is written. Deut. xxxii. 35.
require us to submit to such oppression I~ Vengeance is mine. That is, it beand injury without seeking our rights longs to me to inflict revenge. This
in an orderly and regular manner. If expression implies that it is improper
it did, it would be to give a premium for men to interfere with that which
to iniquity to countenance wickedness, properly belongs to God. When we
and require a man, by becoming a are angry, and attempt to avenge ourChristian, to abandon his rights. Be- selves, we should remember, therefore,
sides, the magistrate is appointed for that we are infringing on the prerogathe praise of those who do well, and to tives of the Almighty. ~ I -will repay,
punish evil-doers. 1 Pet. ii. 14. Fur- &c. This is said in substance, though
ther, our Lord Jesus did not surrender not in so many words, in Deut. xxxii.
his rights (John xviii. 23); and Paul 35, 36. Its desigrnis to assure us that
demanded that he himself should be those who deserve to be punished, shall
treated according to the rights and pri- be; and that, therefore, the business of
vileges of a Roman citizen. Acts xvi. revenge may be safely left in the hands
37. The command here not to avenge of God. Though we should not do it,
ourselves means, that we are not to yet if it ought to be done, it will be done.
take it out of the hands of God, or the This assurance will sustain us, not in
hands of the law, and to inflict it our- the desire that our enemy shall be puselves. It is well known that where nished, but in the belief that God will
there are no laws, the business of ven- take the matter into his own hands;
geance is pursued by individuals in a that he can administer it better than we
barbarous and unrelenting manner. In can; and that if our enemy ought to be
a state of savage society, vengeance is punished, he will be. We, therefore,
immediately taken, if possible, or it is should leave it all with God. That
pursued for years, and the offended man God will vindicate his people, is clearly
is never satisfied until he has imbrued and abundantly proved in 2 Thess. i.
his hands in the blood of the offender. 6-10. Rev. vi. 9-11. Deut. xxxii.
Such was eminently the case among 40-43.
the Indians of this country. But Chris- 20. Therefore, zf thine enemy huntianity seeks the ascendency of the ger, &c. This verse is taken almost
laws; and in cases which do not admit literally from Prov. xxv. 21, 22. Hunor require the interference of the laws, ger and thirst here are put for want in
in private assaults and quarrels, it de- general. If thine enemy is needy in
mands that we bear injury with pa- any way, do him good, and supply his
tience, and commit our cause unto wants. This is, in spirit, the same as
God. See Lev. xix. 18. ~ But rather the command of the Lord Jesus (Matt.,five place unto wrath. This expres- v. 44), "Do good to them that nate
sion has been interpreted in a great you," &c. ~ In so doing. It does not
variety of ways. Its obvious design is mean that we are to do thisfor the sake
to induce us not to attempt to avenge of heaping coals of fire on him, but that
ourselves, but to leave it with God. this -will be the result. ~ Thou shalt
Vo give place, then. is to leave it for heap, &c. Coals of fire are dcubtlesa
276 ROMANS. [A D. 60
thirst, give him drink: for in 21 Be a not overcome of evil,
so doing thou shalt heap coals but overcome evil with good.
of fire on his head. a Prov.16.32.
emblematical of pain. But the idea mild, amiable, kind, and benevolent
here is not that in so doing we shall temper to be ruffled by any opposition
call down divine vengeance on the or injury which you may experience.
man; but the apostle is speaking of the Maintain your Christian principles
natllal effect or result of showing him amidst all opposition, and thus show
kindness. Burning coals heaped on a the power of the gospel. They are overman's head would be expressive of in- come by evil who suffer their temper
tense agony. So the apostle says that to be excited, who become enraged and
the effect of doing good to an enemy revengeful, and who engage in contenwould be to produce pain. But the tion with those who injure them. Prov.
pain will result from shame, remorse xvi. 22. ~ But overcome evil with
of conscience, a conviction of the evil good. That is, subdue or vanquish
of his conduct, and an apprehension of evil by doing good to others. Show
divine displeasure that may lead to re- them the loveliness of a better spirit;
pentance. To do this, is not only per- the power of kindness and benevofectly right, but it is desirable. If a lence; the value of an amiable, Chrisman can be brought to reflection and tian deportment. So doing, you may
true repentance, it should be done. In disarm them of their rage, and be the
regard to this passage we may remark, means of bringing them to better
(1.) That the way to promote peace is minds.
to do good even to enemies. (2.) The This is the noble and grand senti
way to bring a man to repentance ment of the Christian religion. No
is to do him good. On this principle thing like this is to be found in the heaGod is acting continually. He does then classics; and nothing like it ever
good to all, even to the rebellious; and existed among pagan nations. Chrishe designs that his goodness should lead tianity alone has brought forth this
men to repentance. Rom. ii. 4. Men lovely and mighty principle; and one
will resist wrath, anger, and power; design of it is to advance the welfare
but goodness they cannot resist; it of man by promoting peace, harmony,
finds its way to the heart; and the and love. The idea of overcoming evil
conscience does its work, and the sin- with good never occurred to men until
ner is overwhelmed at the remembrance the gospel was preached. It never has
of his crimes. (3.) If men would act been acted on except under the influon the principles of the gospel, the ences of the gospel. On this principle
world would soon be at peace. No God shows kindness; on this principle
man would suffer himself many times the Saviour came, and bled, and died,
to be overwhelmed in this way with and on this principle all Christians
coals of fire. It is not human nature, should act in treating their enemies,
bad as it is; and if Christians would and in bringing a world to the knowmeet all unkindness with kindness, all ledge of the Lord Jesus. If Christians
malice with benevolence, and all wrong will show benevolence, if they will
with right, peace would soon pervade send forth proofs of love to the ends
the community, and even opposition to of the earth, the evils of the world will
the gospel might soon die away. be overcome. Nor can the nations be
21. Be not overcome of evil. Be converted until Christians act on this
oot vanquished or sublded by injury great and most important principle of
received from others. Do not suffer their religion, on the largest scale
your temper to be excited; your Chris- possible, TO " OVERCoa1 EVIL WITHI
tian principles to be abandoned; yoir GooD."
A. D. 60.j CHAPTER XIII. 277
CHAPTER XIII. there b is no power but of God:
LET every soul be subject a the powers that be are 1 ordainunto the higher powers. For ed of God.
a lPet.2.13. h Dan.2.21. I or, ordered.
CHAPTER XIII. (3.) Many of the early Christians were
1. Let every soul. Every person. composed of Jewish converts. Yet the
In the seven first verses of this chapter, Jews had long been under Roman op.
the apostle discusses the subject of the pression, and had borne the foreigi
duty which Christians owe to civil yoke with great uneasiness. The whole
government; a subject which is ex- heathen magistracy they regarded as
tremely important, and at the same founded in a system of idolatry; as
time exceedingly difficult. There is no opposed to God and his kingdom; and
doubt that he had express reference to as abomination in his sight. With these
the peculiar situation of the Christians feelings they had become Christians;
at Rome; but the subject was of so and it was natural that their former
much importance that he gives it a sentiments should exert an influence on
general bearing, and states the great them after their conversion. How far
principles on which all Christians are they should submit, if at all, to heathen
to act. The circumstances which made magistrates, was a question of deep inthis discussion proper and important terest; and there was danger that the
were the following: (1.) The Christian Jewish converts might prove to be disreligion was designed to extend through- orderly and rebellious citizens of the
out the world. Yet it contemplated the empire. (4.) Nor was the case much
rearing of a kingdom amid other king- different with the Gent;le converts.
doms, an empire amid other empires. They would naturally look with abhorChristians professed supreme allegiance rence on the system of idolatry which
o. the Lord Jesus Christ; he was their they had just forsaken. They would
lawgiver, their sovereign, their judge. regard all as opposed to God. They
it became, therefore, a question of great would denounce the religion of the
importance and difficulty, -what kind of pagans as abomination; and as that
allegiance they were to render to earthly religion was interwoven with the civil
magistrates. (2.) The kingdoms of the institutions, there was danger also that
world were then pagan kingdoms. The they might denounce the government
laws were made by pagans, and were altogether, and be regarded as opposed
adapted to the prevalence of heathen- to the laws of the land. (5.) There
ism. Those kingdoms had been gene- were cases where it was right to resist
rally founded in conquest, and blood, the laws. This the Christian religion
and oppression. Many of the monarchs clearly taught; and in cases like these,
were blood-stained warriors; were un- it was indispensable for Christians to
principled men; and were polluted in take a stand. When the laws interfered
their private, and oppressive in their with the rights of conscience; when
public character. Whether Christians they commanded the worship of idols,
were to acknowledge the laws of such or any moral wrong, then it was their
kingdoms and of such men, was a seri- duty to refuse submission. Yet in
ous question, and one which could not what cases this was to be done, where
but occur very early. It would occur the line was to be drawn, was a quesalso very soon, in circumstances that tion of deep importance, and one which
would be very affecting and trying. was not easily settled. It is quite proSoon the hands of these magistrates bable, however, that the main danger
were to be raised against Christians in was, that the early Christians would err
the fiery scenes of persecution; and the in refusing submission, even when it
duty and extent of submission to them waa proper, rather than in undue conbecame a matter of very serious inquiry formity to idolatrous rites and ceremo2 A
278 ROMANS. [A. D. 60.
nies. (6.) In the changes which dence, by which those in office had obwere to occur in human governments, tained their power. God often claims
tt would be an inquiry of deep interest, and asserts that He sets up one, and
what part Christians should take, and puts down another. Ps. lxxv. 7. Dan
what submission they should yield to ii. 21; iv. 17. 25. 34, 35. ~ The
the various laws which might spring up powers that be. That is, all the civil
among the nations. The principles on magistracies that exist; those who have
which Christians should act are settled the rule over nations, by whatever
in this chapter..Be subject. Submit. means they may have obtained it.
The word denotes that kind of submis- This is equally true at all times, that
sion which soldiers render to their the powers that exist, exist by the perofficers. It implies subordination; a mission and providence of God. ~ Aire
willingness to occupy our proper place, ordained of God. This word ordained
to yield to the authority of those over denotes the ordering or arrangement
us. The word used here does not which subsists in a 7nilitary company,
designate the extent of the submis- or army. God sets them in order,
sion, but merely enjoins it in general. assigns them their location, changes
The general principle will be seen and directs them as he pleases. This
to be, that we are to obey in all does not mean that he originates or
things which are not contrary to the causes the evil dispositions of rulers,
law of God. ~ The higher powers. but that he directs and controls their
The magistracy; the supreme govern- appointment. By this, we are not to
ment. It undoubtedly here refers to the infer, (1.) That he approves their
Roman magistracy, and has relation conduct; nor, (2.) That what they do
not so much to the rulers as to the is always right; nor, (3.) That it is
supreme authority which was esta- our duty always to submit to them.
blished as the constitution of govern- Their requirements may be opposed
ment. Comp. Matt. x. 1; xxviii. 18. to the law of God, and then we are to
~ For. The apostle gives a reason obey God rather than man. Acts iv.
why Christians should be subject; and 19; v. 29. But it is meant that the
that reason is, that magistrates have power is intrusted to them by God;
received their appointment from God. and that he has the authority to reAs Christians, therefore, are to be sub- move them when he pleases. If they
ject to God, so they are to honour abuse their power, however, they do it
God by honouring the arrangement at their peril; and -when so abused, the
which he has instituted for the govern- obligation to obey them ceases. That
ment of mankind. Doubtless, he here this is the case, is apparent further
intends also to repress the vain curiosi- from the nature of the question which
ty and agitation with which men are would be lilkely to arise among the
prone to inquire into the titles of their early Christians. It could not be and
rulers; to guard them from the agita- never was a question, whether they
tions and conflicts of party, and of con- should obey a magistrate when he
tentions to establish a favourite on the commanded a thing that was plainly
throne. It might be that those in power contrary to the law of God. But the
had not a proper title to their office; question was, whether they should
that they had secured it, not according obey a heathen magistrate at all. This
to justice, but by oppression; but into question the apostle answers in the
that question Christians were not to affirmative, because God had made
enter. The government was establish- government necessary, and because it
ed, and they were not to seek to over- was arranged and ordered by his proviturn it. ~ J\o power. No office; no dence. Probably also the apostle had
magistracy; no civil rule. ~ But of another object in view. At the time in
God. By God's permission, or appoint- which he wrote this epistle, the Roman,nent; by the arrangements of his provi- empire was agitated with civil dlissen
s. 1. 60.] CHAPTER XII 279
2 Whosoever therefore resist- resist shall receive to themselves
eth the power, resisteth the or- damnation.
dinance of God: and they that 3 For rulers are not a terror
sions. One emperor followed another guilt or criminality in resisting the orin rapid succession. The throne was dinance of God, and affirms that the
often seized, not by right, but by crime. man that does it shall be punisned.
Different claimants would rise, and Whether the apostle means that he
their claims would excite controversy. shall be punished by God, or by the
The object of the apostle was to pre- magistrate, is not quite clear. Probably
vent Christians from entering into those the latter, however, is intended. Comp
disputes, and from taking an active ver. 4. It is also true that such resistpart in a political controversy. Besides, ance shall be attended with the displeathe throne had been usurped by the sure of God, and be punished by him.
reigning emperors, and there was a 3. For rulers. The apostle here
prevalent disposition to rebel against a speaks of rulers in general. It may
tyrannical government. Claudius had not be universally true that they are
been put to death by poison; Caligula not a terror to good works, for many
in a violent manner; Nero was a ty- of them have persecuted the good; but
rant; and amidst these agitations, and it is generally true that they who are
crimes, and revolutions, the apostle virtuous have nothing to fear from the
wished to guard Christians from taking laws. It is universally true that the
an active part in political affairs. design of their appointment by God
2. Whosoever therefore resisteth, was, not to injure and oppress the
&c. That is, they who rise up against good, but to detect and punish the evil.
government itself; who seek anarchy Magistrates, as such, are not a terror to
and confusion; and who oppose the good works. 1~.ire not a terror, &c.
regular execution of the laws. It is Are not appointed to punish the good.
implied, however, that those laws shall Their appointment is not to inspire
not be such as to violate the rights of terror in those who are virtuous and
conscience, or oppose the laws of God. peaceable citizens. Comp. 1 Tim. i. 9.
~ Resisteth the ordinance of God. ~ But to the evil. Appointed to deWhat God has ordained, or appointed. tect and punish evil-doers; and thereThis means clearly that we are to re- fore an object of terror to them. The
gard government as instituted by God, design of the apostle here is, evidently,
and as agreeable to his will. When es- to reconcile Christians to submission
tablished, we are not to be agitated about to the government, from its utility. It
the titles of the rulers; not to enter into is appointed to protect the good against
angry conltentons, or to refuse to sub- the evil; to restrain oppression, injusmit to them, oecause we are apprehen- tice, and fraud; to bring offenders to
sive of a defect in their title, or because justice, and thus promote the peace and
they may have obtained it by oppres- harmony of the community. As it is
sion. If the government is established, designed to promote order and happiand if its decisions are not a manifest ness, it should be submitted to; and
violation of the laws of God, we are to so long as this object is pursued, and
submit to them. ~ Shall receive to obtained, government should receive
themselves damnation. The word dam- the countenance and support of Chris.
nation we apply now exclusively to tians. But if it departs from this printhe punishment of hell; to future tor- ciple, and becomes the protector of the
ments. But this is not necessarily the evil and the oppressor of the good, the
meaning of the word which is here used case is reversed, and the obligation to
(xgeicc). It often simply denotes punish- its support must cease. ~ Wilt thlo
ment. Rom. iii. 8. 1 Cor. xi. 29. Gal. not, &c. If you do evil by resistiln
v 10. In this place the word implies the laws, and in any other manner
280 ROMANS. [A. D. 60.
to good works, but to the evil. 4 For he is the minister of
Wilt thou then not be afraid of God to thee for good. But if thou
the power? do a that which is do that which is evil, be afraid;
good, and thou shalt have praise for he beareth not the sword in
of the same: vain: for he is the minister of
a 1Pet.2.14.
will you not fear the power of the go- ing, or otherwise punishing the guilty.
vernment 1 Fear is one of the means The meaning of the apostle is, that he
by which men are restrained from crime does not wear this badge of authority
in a community. On many minds it as an unmeaning show, but that it will
operates with much more power than be used to execute the laws. As this
any other motive. And it is one which is the design of the power intrusted to
a magistrate must make use of to re- him, and as he will exercise his austrain men from evil. ~ Do that which thority, men should be influenced by
is good. Be a virtuous and peaceable fear to keep the law, even if there
citizen; abstain from crime, and yield were no better motive. ~ A revenger,
obedience to all the just laws of the &c. In ch. xii. 19, vengeance is said
land. ~ And thou shalt have praise to belong to God. Yet he executes his
of the sane. Comp. 1 Pet. ii. 14, 15. vengeance by means of subordinate
You shall be unmolested and uninjured, agents. It belongs to him to take venand shall receive the commendation of geance by direct judgments, by the
being peaceable and upright citizens. plague, famine, sickness, or earthThe prospect of that protection, and quakes; by the appointment of magiseven of that reputation, is not an un- trates; or by letting loose the passions
worthy motive to yield obedience to of men to prey upon each other.
the laws. Every Christian should de- When a magistrate inflicts punishment
sire the reputation of being a man on the guilty, it is to be regarded as the
seeking the welfare of his country, and act of God taking vengeance by him;
the just execution of the laws. and on this principle only is it right for
4. The minister of God. The ser- a judge to condemn a man to death. It
vart of God. He is appointed by God is not because one man has by nature
to do his will, and to execute his pur- any right over the life of another, or
poses. [ T'o thee. For yor benefit. because society has any right collect~ For good. That is, to protect you ively which it has not as individuals;
in your rights; to vindicate your name, but because God gave life, and beperson, or property; and to guard your cause he has chosen to take it away
liberty, and secure to you the results when crime is committed by the apof your industry. The magistrate is pointment of magistrates, and not by
not appointed directly to re-ward men, coming forth himself visibly to execute
but they practically furnish a reward the laws. Where human laws fail,
by protecting and defending them, and however, he often takes vengeance into
securing to them the interests of jus- his own hands, and by the plague, or
tice. ~ If thou do that, &c. That is, some signal judgments, sweeps the
if any citizen should do evil. ~ Be guilty into eternity. ~ To execute
afraid. Fear the just vengeance of wrath. For an explanation of the
the laws. ~ For he beareth not the word wrath see Notes on ch. i. 18. It
a-word in vain. The sword is an in- denotes here punishment, or the just
strument of punishment, as well as an execution of the laws. It may be reemblem of war. Princes were accus- marked that this verse is an incidental
tomed to wear a sword as an emblem proof of the propriety ot capital punish
of their authority; and the sword was ment. The sword was undoubtedly an
often used for the purpose of behead- instrument for this purpose, and the
A. D. 60.] CHAPTER XII1 28]
God, a revenger to exte- be subject, not only for wrath,
cute wrath upon him that doeth but also for conscience' sake.
evil. 6 For, for this cause pay ye
5 Wherefore a ye must needs tribute also: for they are God's
a Eccl.8.2.
apostle mentions its use without any it is the will of God; and a Christian
remark of disapprobation. He enjoins makes it a part of his religion to mainsubjection to those who wear the tain and obey the just laws of the land.
sword, that is, to those who execute See Matt. xxii. 21 Comp. Eccl. viii.
the laws by that; and evidently in- 2, " I counsel them to keep the king's
tends to speak of the magistrate -with commandments, and that in regara
the sword, or in inflicting capital pu- of the oath of God."
nishment, as having received the ap- 6.'or this cause. Because they
pointment of God. The tendency of are appointed by God; for the sake of
society now is not to too sanguinary conscience, and in order to secure the
laws. It is rather to forget that God execution of the laws. As they are
has doomed the murderer to death; and appointed by God, the tribute which is
though humanity should be consulted needful for their support becomes an
in the execution of the laws, yet there act of homage to God, an act performed
is no humanity in suffering the mur- in obedience to his will, and acceptable
derer to live to infest society, and en- to him. ~ Tribute also. Not only
danger many lives, in the place of his be subject (ver. 5), but pay what may
own, which was forfeited to justice. be necessary to support the government.
Far better that one murderer should die, Tribute properly denotes the tax, or
than that he should be suffered to live, annual compensation, which was paid
to imbrue his hands perhaps in the by one province or nation to a superior,
blood of many who are innocent. But as the price of protection, or as an
the authority of God has settled this acknowledgment of subjection. The
question (Gen. ix. 5, 6), and it is nei- Romans made all conquered provinces
therrightnorsafeforacommunitytodis- pay this tribute; and it would become
regard his solemn decisions. See Black- a question whether it was right to
stone's Commentaries, vol. iv. p. 8. [9.] acknowledge this claim, and submit to
5. WVherefore (do). The reasons it. Especially would this question
why we should be subject, which the be agitated by the Jews and by Jewapostle had given, were two, (1.) That ish Christians. But on the princigovernment was appointed by God. ple which the apostle had laid down
(2.) That violation of the laws would (ver. 1, 2), it was right to do it, and
necessarily expose to punishment. ~ Ye was demanded by the very purposes
must needs be. It is necessary (avdo- of government. In a larger sense, the
as) to be. This is a word stronger word tribute means any tax paid on
than that which implies merefitness or land or personal estate for the support
propriety. It means that it is a matter of the government. ~ For they are
of high obligation and of necessity to God's ministers. His servants; or
be subject to the civil ruler. ~ JVot they are appointed by him. As the
onlq for wrath. Not only on account government is his appointment, we
of the fear of punishment; or the should contribute to its support as a
fact that wrath will be executed on matter of conscience, because we thus
evil doers. ~ For conscience' sake. do honour to the arrangement of God.
As a matter of conscience, or of duty It may be observed here, also, that the
to God, because he has appointed it, fact that civil rulers are the ministers
and made it necessary and proper. A of God, invests their character with
good citizen yields obedience because great sacredness, and should impress
2a9
282 ROMANS. LA. D. 60
ministers, attending continually their dues; tribute to whom
upon this very thing. tribute is due; custom to whom
7 Render therefore to all acustonm; fear to whom fear;
aMatt.22.21. honour to whom honour.
upon them the duty of seeking to do here translated custom means properly
his will, as well as on others the duty the revenue which is collected on merof submitting to them. ~.Attending chandise, either imported or exported.
continually.' As they attend to this, ~ Fear. See ver. 4. We should stand
and devote their time and talents to it, in awe of those who wear the sword,
it is proper that they should receive a and who are appointed to execute the
suitable support. It becomes then a laws of the land. As the execution of
duty for the people to contribute cheer- their office is fitted to excite fear, we
fully to the necessary expenses of the should render to them that reverence
government. If those taxes should be which is appropriate to the execution
unjust and oppressive, yet, like other of their office. It means a solicitous
evils, they are to be submitted to, until anxiety lest we do any thing to offend
a remedy can be found in a proper way. them. 9 Honour. The difference be7. Render, therefore, &c. This in- tween this and fear is, that this rather
junction is often repeated in the Bible. denotes reverence, veneration, respect
See Notes on Matt. xxii. 21. See also for their names, offices, rank, &c. The
Matt. xvii. 25-27. 1 Pet. ii. 13-17 former is the fear which arises from
Prov. xxiv. 21. It is one of the most love- the dread of punishment. Religion
ly and obvious of the duties of religion. gives to men all their just titles, recog
Christianity is not designed to break in nises their rank and office, and seeks to
upon the proper order of society, but promote due subordination in a comrather to establish and confirm that munity. It was no part of the work
order. It does not rudely assail exist- of our Saviour, or of his apostles, to
ing institutions; but it comes to put quarrel with the mere titles of men, or
them on a proper footing, to diffuse a to withhold from them the customary
mild and pure influence over all, and tribute of respect and homage. Comp.
to secure such an influence in all the Acts xxiv. 3; xxvi. 25. Luke i. 3.
relations of life as shall tend best to 1 Pet. ii. 17. In this verse there is
promote the happiness of man and the summed up the duty which is owed to
welfare of the community. ~ Is due. magistrates. It consists in rendering
To whom it properly belongs by the to them proper honour; contributing
law of the land, and according to the cheerfully and conscientiously to the
ordinance of God. It is represented necessary expenses of the government,
here as a matter of debt, as something and in yielding obedience to the laws,
which is due to the ruler; a fair corn- These are made a part of the duty
pensation to him for the service which which we owe to God, and should be
he renders us by devoting his time and considered as enjoined by our religion.
talents to advance our interests, and On the subject discussed in these
the welfare of the community. As taxes seven verses, the following principles
are a debt, a matter of strict and just seem to be settled by the authority of
obligation, they should be paid as consci- the Bible, and are now understood;
entiously and as cheerfully as any other (1.) That government is essential; and
just debts, however contracted. ~ Cus- its necessity is recognised by God, and
fom ('rixc). The word rendered tri- it is arranged by his providence. God
bute means, as has been remarked, the has never been the patron of anarchy
tax which is paid by a tributary prince and disorder. (2.) Civil rulers are deor dependent people; also the tax im- pendent on God. He has the entire
posed on land or real estate, The word control over them, and can set them
A. D. 60.] CHAPTER XIII. 283
8 Owe n( man any thing, he that loveth another hath fulbut to love one another: for a filled the law.
a James 2.8.
up or put them down when he please. ed, and the right of religion to a free
(3.) The authority of God is superior exercise was acknowledged throughout
to that of civil rulers. They have no the empire. (2.) It is matter of deright to make enactments which inter- vout thanksgiving that the subject is
fere with his authority. (4.) It is not now settled, and the principle is now
the business of civil rulers to regulate understood. In our own land there
or control religion. That is a distinct exists the happy and bright illustration
department, with which they have no of the true principle on this great subconcern, except to protect it. (5.) The ject. The rights of conscience are rerights of all men are to be preserved. garded, and the laws peacefully obeyed.
Men are to be allowed to worship God The civil ruler understands his proaccording to the dictates of their own vince; and Christians yield a cheerful
conscience, and to be protected in those and cordial obedience to the laws. The
rights, provided they do not violate the church and state move on in their own
peace and order of the community. spheres, united only in the purpose to
(6.) Civil rulers have no right to per- make men happy and good; and disecute Christians, or to attempt to se- vided only as they relate to different
cure conformity to their views by force. departments, and contemplate, the one,
The conscience cannot be compelled; the rights of civil society, the other, the
and in the affairs of religion man must interests of eternity. Here, every man
be free. worships God according to his own
In view of this subject we may re- views of duty; and at the same time,
mark, (1.) That the doctrines respecting here is rendered the most cordial and
the rights of civil rulers, and the line peaceful obedience to the laws of the
which is to be drawn between their land. Thanks should be rendered with
powers and the rights of conscience, out ceasing to the God of our fathers
have been slow to be understood. The for the wondrous train of events by
struggle has been long; and a thou- which this contest has been conducted
sand persecutions have shown the anxi- to its issue; and for the clear and full
ety of the magistrate to rule the con- understanding which we now have of
science, and to control religion. In the different departments pertaining to
pagan countries it has been conceded the church and the state.
that the civil ruler had a right to con- 8. Owe no man any thing. Be not
trol the religion of the people: church in debt to any one. In the previous
and state there have been one. The verse the apostle had been discoursing
same thing was attempted under Chris- of the duty which we owe to magistianity. The magistrate still claimed trates. He had particularly enjoined on
this right, and attempted to enforce it. Christians to pay to them their just
Christianity resisted the claim, and as- dues. From this command to discharge
serted the independent and original fully this obligation, the transition was
rights of conscience. A conflict ensued, natural to the subject of debts in geneof course, and the magistrate resorted ral, and to an injuncticn not to be into persecutions, to subdue by force the debted to any one. This law is enjoinclaims of the new religion and the ed in this place, (1.) Because it is t
rights of conscience. Hence the ten part of our duty as good citizens; and,
fiery and bloody persecutions of the (2.) Because it is a part of that law
primitive church. The blood of the which teaches us to love our neighearly Christians flowed like water; bour, and to do no injury to him.
thousands and tens of thousands went ver. 10. The interpretation of this
to the stake, until Christianity triumph- command is to be taken with this
284 ROMANS. "A. Di 60
9 For this, rhou a shalt not there oe aly other commatdcommit adultery, Thou shalt not ment, it is briefly comprehended
kill, Thou shalt not steal, Thou in this saying, namely, b Thou
shalt not bear false witness, shalt love thy neighbour as thy
Thou shalt not covet; and if self.
a Ex.20.13,&c. b Lev.19.18. Matt.22.39,40.
limitation, that we are not to be in- seek to do him good, and would thus
debted to him so as to injure him, or fulfil all the purposes of justice and
to work ill to him. truth which we owe to him. In order
This rule, together with the other to illustrate this, the apostle, in the
rules of Christianity, would propose a next verse, runs over the laws of the
remedy for all the evils of bad debts in ten commandments in relation to our
the following manner. (1.) It would neighbour, and shows that all those
teach men to be industrious, and this laws proceed on the principle that we
would commonly prevent the necessity are to love him, and that love would
of contracting debts. (2.) It would prompt to them all
make them jfrugal, economical, and 9. For this. This which follows
humble in their views and manner of is the sum of the laws. This is to relife. (3.) It would teach them to gulate us in our conduct towards our
bring up their families in habits of in- neighbour.. The word this here stands
dustry. The Bible often enjoins that. opposed to "that" in ver. 11. This
See Note, ch. xii. 11. Comp. Phil. iv. Sw of love would prompt us to seek
I. Prov. xxiv. 30-34. 1 Thess. iv. 1. our neighbour's good; that fact, that
2 Thess. iii. 10. Eph. iv. 25. (4.) our salvation is near, would prompt us
Religion would produce sober, chasten- to ie active and faithful in the dised views of the end of life, of the great charge of all the duties we owe to him
design of living; and would take off the I T7 hou shalt not commit adultery
affections from the splendour, gayety, All the commands which follow are
and extravagances which lead often to designed as an illustration of the duty
the contraction of debts. I Thess. v. of loving our neighbour. See these
6. 8. 1 Pet. i. 13; iv. 7. Tit. ii. 12. commands considered in the Notes on
I Pet. iii. 3. 5. 1 Tim. ii. 9. (5.) Matt. xix. 18, 19. The apostle has
Religion would put a period to the not enumerated all the commands of
vices and unlawful desires which now the second table. He has shown geprompt men to contract debts. (6.) It nerally what they iequired. The comwould make them honest in paying mand to honour oar parents he has
them. It would make them conscien- omitted. The reason might have been
tious, prompt, friends of truth, and dis- that it was not so immediately to his
posed to keep their promises. purpose when discoursing of love to a
~ But to love one another. Love neighbour-a word which does not
is a debt which can never be discharg- immediately suggest the idea of near
ed. We should feel that we owe this relatives. The expression, " Thou shalt
to all men, and though by acts of kind- not bear false witness," is rejected by
ness we may be constantly discharging the best critics as of doubtful authority,
it, yet we should feel that it can never but it does not materially affect the
be fully met while there is opportunity Ispirit of the passage. It is wanting in
to do good. ~ For he that loveth, &c. many MSS. and in the Syriac version.
In what way this is done is stated inI If there be any other commtandmentet
ver. 10. The law in relation to our The law respecting parents; or if there
neighbour is there said to be simply be any duty which does not seem to be
that we do no ill to him. Love to him specified by these laws, it is implied
would prompt to no injury. It would in the command to love out neighbour
i.D. 60.J CHAPTE'lR X11. 2F5
10 Love worketh no ill to 11 And thatj knowing the
his neighbour: therefore love is time, that now it is high time to
the fulfilling of the law. awake a out of sleep; for now
a 1Tbss.a5.5-8.
as ourselves. ~ It is briefly compre- to deprive him of his property, iealth,
hended. Greek, It may be reduced to reputation, peace, and domestic comthis head; or it is summed up in fort. He that sells hisneighbourliquid
this. ~ In this saying. This word, fire, knowing what must be the result
or command. ~ Thou shalt love, &c. of it, is not pursuing a business which
This is found in Lev. xix. 18. See it works no ill to him; and love to that
considered in the Notes on Matt. xix. neighbour would prompt him to aban19. If this command were fulfilled, it don the traffic. See Hab. ii. 15, " Wo
would prevent all fraud, injustice, op- unto him that giveth his neighbour
pression, falsehood, adultery, murder, drink, that putteth thy bottle to him,
theft, and covetousness. It is the same and makest him drink also, that thou
as our Saviour's golden rule. And if mayest look on their nakedness."
every man would do to others as he rl~Therefore, &c. Because love does
would wish them to do to him, all the de- no harm to another, it is therefore the
sign of the law would be at once fulfilled. fulfilling of the law, implying that all
10. Love -worketh no ill, &c. Love that the law requires is to love nthers
would seek to do him good; of course ~ Is the fulfilling. Is the completion
it would prevent all dishonesty and or meets the requirements of the law.
crime towards others. It would prompt The law of God on this head, or in reto justice, truth, and benevolence. If gard to our duty to o'r neighbour, rethis law were engraven on every man's quires us to do justice towards him, to
heart, and practised in his life, what a observe truth, &c..All this will be
change would it immediately produce met by love; and if men truly lovea
in society. If all men would at once others, all the demands of the law
abandon that which is fitted to work would be satisfied. ~ Of the la-w. Of
ill to others, what an influence would the law of Moses, but particularly the
it have on the business and commercial ten commandments.
affairs of men. How many plans of 11. J.nd that. The word " that," in
fraud and dishonesty would it at once this place, is connected in signification
arrest. How many schemes would it with the word " this" in ver. 9. The
crush. It would silence the voice of meaning may be thus expressed: All
the slanderer; it would stay the plans the requirements of the law towards
of the seducer and the adulterer; it our neighbour may be met by two
would put an end to cheating, and things: one is (ver. 9,10) by love: the
fraud, and all schemes of dishonest other is (ver. 11-14) by remembering
gain. The gambler desires the pro- that we are near to eternity; keeping a
perty of his neighbour without any deep sense of this truth before the
compensation, and thus works ill to mind. This will prompt to a life of
him. The dealer in lotteries desires honesty, truth, and peace, and contentproperty for which he has never toiled, ment. ver. 13. The doctrine in these
and which must be obtained at the ex- verses (11-14), therefore, is, that a
pense and loss of others. And there deep conviction of the nearness of
are many employments all whose ten- eternity willprompt to an uprighb t life
dency is to work ill to a neighbour. in the intercourse of man with 7Cmn.
This is pre-eminently true of the traffic ~ Knowing the time. Taking a proper
in ardent spirits It cannot do him estimate of the time. Taking just views
good, and the almost uniform result is of the shortness and the value of time,
286 ROMANS. [A. D. 66
is oui salvation nearer than 12 The night is far spent, the
when we believed. day is at hand: let us a therefore
a Eph.5.11.
of the design for which it was given, Sleep is' the kinsman of death," and
and of the fact that it is, in regard to it is the emblem of the insensibility
us, rapidly coming to a close. And still and stupidity of sinners. The deeper
further considering, that the time in the ignorance and sin, the greater is
which you live is the time of the gos- this insensibility to spiritual tilings, and
pel, a period of light and truth, when to the duties which we owe to God
you are particularly called on to lead and man. ~ For now is our salvation.
holy lives, and thus to do justly to all. The word salvaticn has been here
The previous time had been a period variously interpreted. Some suppose
of ignorance and darkness, when op- that by it the apostle refers to the perpression, and falsehood, and sin abound- sonal reign of Christ on the earth.
ed. This, the time of the gospel, when (Tholuck, and the Germans generally.)
God had made known to men his will Others suppose it refers to deliverance
that they should be pure. IHigh time. from persecutions. Others, to increased
Greek, "the hour." ~ To awake, &c. light and knowledge of the gospel, so
TIhis is a beautiful figure. The dawn that they could more clearly discern
of day, the approaching light of the their duty than when they became bemorning, is the time to arouse from lievers. (Rosenmiiler.) It probably,
slumber. In the darkness of night, men however, has its usual meaning here,
sleep. So says the apostle. The world denoting that deliverance from sin and
has been sunk in the night of heathen- danger which awaits Christians in heaism and sin. At that time it was to be ven; and is thus equivalent to the exexpected that they would sleep the pression,' You are advancing nearer to
sleep of spiritual death. But now the heaven. You are hastening to the world
morning light of the gospel dawns. of glory. Daily we are approaching the
The sun of righteousness has arisen. kingdom of light; and in prospect of
It is time, therefore, for men to cast off that state, we ought to lay aside every
the deeds of darkness, and rise to life, sin, and live more and more in prepa.
and purity, and action. Comp. Acts ration for a world of light and glory.'
xvii. 30, 31. The same idea is beau- ~ Than -when -we believed. Than
tifully presented in 1 Thess. v. 5-8. when we began to believe. Every day
The meaning is,' Hitherto we have brings us nearer to a world of perfect
walked in darkness and in sin. Now light.
we walk in the light of the gospel. 12. The night. The woro night, in
We know our duty. We are sure that the New Testament, is used to denote
the God of light is around us, and is a night literally (Matt. ii. 14, &c.); the
witness of all we do. We are going starry heavens (Rev. viii. 12); and
soon to meet him, and it becomes us then it denotes a state of ignorance
to rouse, and to do those deeds, and and crime, and is synonymous with the
those only, which will bear the bright word darkness, as such deeds are comshining of the light of truth, and the mitted commonly in the night. 1 Thess.
scrutiny of him who is " light, and in v. 5. In this place it seems to denote
whom is no darkness at all."' 1 John our present imperfect and obscure con.
i. 5. ~ Sleep. Inactivity; insensibility dition in this world as contrasted with
to the doctrines and duties of religion. the pure light of heaven. The night,
Men, by nature, are active only in the time of comparative obscurity and
deeds of wickedness. In regard to re- sin in which we live even under the
ligion they are insensible, and the gospel, is far gone in relation to us,
sal mbers of night are on their eyelids. and the pure splendours of heaven are
A. D 60.] CHAPTER X1II. 28
cast off the works of darkness, 13 Let us walk 1 honestly,
and let us puta on the armour as in the day; not in rioting
of light. and drunkenness, not in chama Eph.6.13,&c. 1 or, decently. b Pbi.4.8, lPet.2.12. e 1Pet.4.5
at hand. ~ Is far spent. Literally, &c. Eph. vi. 11-17. It is used in the'is cut of.' It is becoming short; it is New Testament to denote the aids
hastening to a close. ~ The day. which the Christian has, or the means
The full splendours and glory of re- of defence in his warfare, where he is
demption in heaven. Heaven is often represented as a soldier contending with
thus represented as a place of pure and his foes, and includes truth, righteoussplendid day. Rev. xxi. 23. 25; xxii. ness, faith, hope, &c. as the instru5. The times of the gospel are repre- ments by which he is to gain his vicsented as times of light (Isa. Ix. 1, 2. tories. In 2 Cor. vi. 7, it is called "the
19, 20, &c.); but the reference here armour of righteousness on the right
seems to be rather to the still brighter hand and on the left." It is called arglory and splendour of heaven, as the mour of light, because it is not to acplace of pure, unclouded, and eternal complish any deeds of darkness or of
day. ~ Is at hand. Is near; or is crime; it is appropriate to one who is
drawing near. This is true respecting all pure, and who is seeking a pure and
Christians. The day is near, or the time noble object. Christians are representwhen they shall be admitted to heaven ed as the children of light. 1 Thess.
is not remote. This is the uniform repre- v. 5. Note, Luke xvi. 8. By the arsentation of the New Testament. Heb. mour of light, therefore, the apostle
x. 25. 1 Pet. iv. 7. James v. 8. Rev. means those graces which stand opxii. 20. 1 Thess. v. 2-6. Phil. iv. 5. posed to the deeds of darkness (ver.
That the apostle did not mean, how- 13); those graces of faith, hope, humiliever, that the end of the world was near, ty, &c. which shall be appropriate te
or that the day of judgment would come those who are the children of the day,
soon, is clear from his own explanations. and which shall be their defence in
See I Thess. v. 2-6. Comp. 2 Thess. their struggles with their spiritual foes.
ii. ~ Let us therefore. As we are See the description in full in Eph vii.
about to enter on the glories of that 11-17.
eternal day, we should be pure and 13. Let us walk. To walk is an
holy. The expectation of it will teach expression denoting to live; let us live,
us to seek purity; and a pure life alone or conduct, &c. f Honestly. The word
will fit us to enter there. Heb. xii. 14. here used means rather in a decent or
1 Cast off. Lay aside, or put away. becoming manner; in a manner ap~ The -works of darkness. Dark, propriate to those who are the children
wicked deeds, such as are specified in of light. ~ Jls in the day. As if all
the next verse. They are called works our actions were seen and known.
of darkness, because darkness in the Men by day, or in open light, live deScriptures is an emblem of crime, as cently; their foul and wicked deeds are
well as of ignorance, and because such done in the night. The apostle exhorts
deeds are commonly committed in the Christians to live as if all their conduct
night. 1 Thess. v. 7, " They that be were seen, and they had nothing which
drunken, are drunken in the night." they wished to conceal. ~ In rioting.
Comp. John iii. 20. Eph. v. 11-13. Revelling; denoting the licentious con~ Let us put on. Let us clothe our- duct, the noisy and obstreperous mirth,
selves with. ~ The armour of light. the scenes of disorder and sensuality,
The word armour (0sracL) properly which attend luxurious living. ~ Drunkmeans arms, or instruments of war, enness. Rioting and drunkenness conincluding the helmet, sword, shield, stitute thefirsr class of sins from which
i>8.i8 iROMANS. [A. D. 60.
bering ~ and wantonness, not in Jesus Christ, and inake' not
strife and envying. provision for the flesh, to fulfii
14 But put b ye on the Lord the lusts thereof.
a lCor.6.9,10. b Gal.3.27. c Gai.5.16.
he would keep them. It is scarcely "having put on or clothed themselves
necessary to add that these were corn- with Tarquin;" i. e. they imitated the
maon crimes among the heathen. ~ In example and morals of Tarquin. So
chambering. "Lewd, immodest be- Lucian says, "having put on Pythagohaviour." (Webster.) The Greek word ras;" having received him as a teacher
includes illicit indulgences of all klnds, and guide. So the Greek writers speak
adultery, &c. The words chambering of putting on Plato, Socrates, &c.
and wantonness constitute the secnld meaning to take them as instructers, to
class of crimes from which the apostle follow them as disciples. (See Schleusexhorts Christians to abstain. That these ner.) Thus to put on the Lord Jesus
were common crimes among the hea- means to take him as a pattern and
then, it is not necessary to say. See guide, to imitate his example, to obey
Notes to Rom. i.; also Eph. v. 12. It his precepts, to become like him, &r.
is not possible, nor would it be proper, In all respects the Lord Jesus was un
to describe the scenes of licentious in- like what had been specified in the pre.
dulgence of which all pagans are guilty. vious verse. He was temperate, chaste,
As Christians were to be a peculiar pure, peaceable, and meek; and to put
people, therefore, the apostle enjoins on him on was to imitate him in these rethem purity and holiness of life. ~ J.ot spects. Heb. iv. 15; vii. 26. 1 Pet. ii.
in strife. Strife and envying are the 22. Isa. liii. 9. 1 John iii. 5. ~.Jnd
third class of sins from which the apos- make not provision. The word protie exhorts them. The word strife vision here is that which is used to
means contention, disputes, litigations. denote provident care, or preparation
The exhortation is that they should live for future wants. It means that we
in peace. ~ Envying. Greek, Zeal. should not make it an object to gratify
It denotes any intense, vehement,fer- our lusts, or study to do this by laying
vid passion. It is not improperly ren- up any thing beforehand with reference
dered here by envying. These vices to this design. ~ For theflesh. The
are properly introduced in connexion wordflesh is used here evidently to dewith the others. They usually accom- note the corrupt propensities of the
pany each othe,. Quarrels and con- body, or those which he had specified
tentions come out of scenes of drunk- in ver. 13. ~ To fulfil the lusts thereof.
enness and debauchery. But for such With reference to its corrupt desires.
scenes, there would be little contention, The gratification of the flesh was the
and the world would be comparatively main object among the Romans. Livat peace. ing in luxury and licentiousness, they
14. But put ye on. Comp. Gal. iii. made it their great object of study to
17. The word rendered "put ye on" multiply and prolong the means of liis the same used in ver. 12, and is corn- centious indulgence. In respect to this,
monly employed in reference to cloth- Christians were to be a separate people,
ing or apparel. The phrase to put on and to show that they were influenced
a person, which seems a harsh expres- by a higher and purer desire than this
sion in our language, was one not un- grovelling propensity to minister to senfrequently used by Greek writers, and sual gratification. It is right, it is a Chrismeans to imbibe his principles, to imi- tian duty to labour to make provision for
tate his example, to copy his spirit, to all the real wants of life. But the real
necome like him. Thus in Dionysius wants are few; and with a heart distialicarnassus the expression occurs, posed to l)e pure and temperate, the
A. D. 60.1 CHAPTER XIV. 289
CHAPTER XIV. 2 For one believeth that he
HIM that is weak in the faith may eat all things: another, who
receive ye, but 1 not to is weak, eateth herbs
doubtful disputations. or, not to judge his doubtful thoughts.
necessary wants of life are easily satis- we have no right to judge another man
fled; and the mind may be devoted to in this case, for he is the servant of
higher and purer purposes. God. ver. 3, 4. (2.) That whatever
CHAPTER XIV. course is taken in these questions, it is
Tan xivth chapter is designed to set- done conscientiously, and with a desire
tie some difficult and delicate questions to glorify God. In such a case there
that could not but arise between the Jews should be kindness and charity. ver. 6,
and Gentiles respecting food and the &c. (3.) That we must stand at the
observance of particular days, rites, &c. judgment-seat of Christ, and give an
The occasions of these questions were account there; and that we, therefore,
these: The converts to Christianity should not usurp the office of judging.
were from both Jews and Gentiles. ver. 10-13. (4.) That there is really
There were many Jews in Rome; and nothing unclean of itself. ver. 14. (5.)
it is probable that no small part of the That religion consisted in more imporchurch was composed of them. The tant matters than such questions. ver.
New Testament every where shows 17, 18. (6.) That we should follow
that they were disposed to bind the after the things of peace, &c. ver. 19Gentile converts to their own customs, 23. The principles of this chapter are
and to insist on the observance of the applicable to all similar cases of differ.
peculiar laws of Moses. See Acts xv. ence of opinion about rites and cere1, 2, &c. Gal. ii. 3, 4. The subjects on monies, and unessential doctrines of rewhich questions of this kind would be ligion; and we shall see that if they
agitated were, circumcision, days of were honestly applied, they would setfasting, the distinction of meats, &c. tle no small part of the controversies in
A part of these only are discussed in the religious world.
this chapter. The views of the apostle 1. Him that is weak. The design
in regard to circumcision had been here is to induce Christians to receive
stated in ch. iii. and iv. In this chap- to their fellowship those who had scruter he notices the disputes which would ples about the propriety of certain
be likely to arise on the following sub- things, or that might have peculiar
jects: (1.) The use of meat, evidently prejudices and feelings as the result of
referring to the question whether it was education or former habits of belief.
lawful to eat the meat that was offered The apostle, therefore, begins by adin sacrifice to idols. ver. 2. (2.) The mitting that such an one may be -weak,
distinctions and observances of the days i. e. not fully established, or not with
of Jewish fastings, &c. ver. 5,6. (3.)The so clear and enlarged views about
laws observed by the Jews in relation Christian liberty as others might have.
to animals as clean or unclean. ver. 14. In the faith. In believing. This
It is probable that these are mere spe- does not refer to saving faith in
cimens adduced by the apostle to settle Christ, for he might have that; but to
principles of conduct in regard to the belief in regard to the things ivhzch the
Gentiles, and to show to each party apostle specifies, or which would come
how they ought to act in all such ques- into controversy. Young converts have
tions. often a peculiar delicacy or sensitiveThe apostle's design here is to allay ness about the lawfulness of many
all these contentions by producing peace, things in relation to which, older Chriskindness, charity. This he does by the tians may be more fully established.
following considerations, viz. (1.) That To produce peace, there must be kind2B
290 ROMANS. LA. 1). t;
ness, tenderness, and faithful teaching; weak. There is reference here, doubtnot denunciation, or harshness, on one less, to the Jewish convert. The aposside or the other. ~ Receive ye. Ad- tie admits that he was weak, i. e. not
mit to your society or fellowship; re- fully established in the views of Chrisceive him kindly, not meet with a cold tian liberty. The question with the
and harsh repulse. Comp. ch. xv. 7. Jew doubtless was, whether it was law~ JVAot to doubtful disputations. The ful to eat the meat which was offered
plain meaning of this is,' Do not admit in sacrifice to idols. In those sacrifices
him to your society for the purpose of a part only of the animal was offered,
debating the matter in an angry and and the remainder was eaten by the
harsh manner; of repelling him by de- worshippers, or offered for sale in the
nunciation; and thus, by the natiural market like other meat. It became an
reaction of such a course, confirming inquiry whether it was lawful to eat
him in his doubts.' Or, "do not deal this meat; and the question in the
with him in such a manner as shall mind of a Jew would arise from the
have a tendency to increase his scru- express command of his law. Ex. xxxiv.
pies about meats, days, &c." (Stuart.) 15. This question the apostle discussed
The leading idea here-which all and settled in 1 Cor. x. 20-32, which
Christians should remember-is, that a see. In that place the general principle
harsh and angry denunciation of a man is laid down, that it was lawful to parin relation to things not morally wrong, take of that meat as a man would of
but where he may have honest scru- any other, unless it Iwas expressli
ples, will only tend to confirm him pointed out to himn as having been
more and more in his doubts. To de- sacrificed to idols, and unless his parnounce and abuse him will be to con- taking qf it would be considered as
firm him. To receive him affection- countenancing the idolaters in their
ately, to admit him to fellowship with v-orship. ver. 28. But with this prinus, to talk freeiy and kindly with him, ciple many Jewish converts might not
to do him good, will have a far greater have been acquainted; or what is quite
tendency to overcome his scruples. In as probable, they might not have been
questions which now occur about disposed to admit its propriety. ~ Eatmodes of dress, about measures and eth herbs. Herbs or vegetables only;
means of promoting revivals, and about does not partake of meat at all, forfear
rites and ceremonies, this is by far the of eating that, inadvertently, which had
wisest course, if we wish to overcome been offered to idols. The Romans
the scruples of a brother, and to induce abounded in sacrifices to idols; and it
him to think as we do.-Greek,' Unto would not be easy to be certain that
doubts or fluctuations of opinions or meat which was offered in the market,
reasonings.' Various senses have been or on the table of a friend, had not
given to the words, but the above pro- been offered in this manner. To avoid
bably expresses the true meaning. the possibility of partaking of it, even
2. For one believeth. This was the ignorantly, they chose to eat no meat
case with the Gentiles in general, who at all. The scruples of the Jews on the
had none of the scruples of the Jew subject might have arisen in part from
about the propriety of eating certain the fact that sins of zgnorance among
kinds of meat. Many of the converts them subjected them to certain penalwho had been Jews might also have ties. Lev. iv. 2, 3, &c. v. 15. Num.
had the same view-as the apostle Paul xv. 24. 27-29. Josephus says (Life,
evidentlv had —while the great mass of ~ 3) that in his time there were certain
Jewish converts might have cherished priests of his acquaintance who " sup
these scruples. ~ JMay eat all things. ported themselves with figs and nuts."
That is, he will not be restrained by These priests had been sent to Rome
aly scruples about the lawfulness of to be tried on some charge'before Ca-.or.tain meats, &c. IAnother -who is sar; and it is Drobable that they ab
D. D. 60.] CHAPTER XIV. 291
3 Let not him that eateth not judge him that eateth; for
despise him that eateth not; God hath received him.
and let not him which eateth 4 Who a art thou that jullgest
a James 4.12.
stained from meat because it might of the other with derision and contempt,
have been offered to idols. It is ex- but with tenderness and indulgence.
pressly declared of Daniel when in Let him have his way in it. If he can
Babylon, that he lived on pulse and be reasoned out of it, it is well; but to
water, that he might not " defile him- attempt to laugh him out of it is unself with the portion of the king's kind, and will tend only to confirm him
meat, nor with the wine which he in his views. And to the other party,
drank." Dan. i. 8 —16. it should be said they have no right to
3. Let not him that eateth. That is, judge or condemn another. If I cannot
he who has no scruples about eating see that the Bible requires a particular
meat, &c., who is not restrained by the cut to my coat, or makes it my duty
law of the Jews respecting the clean to observe a particular festival, he has
and unclean, or by the fact that meat no right to judge me harshly, or to
may have been offered to idols. ~ De- suppose that I am to be rejected and
spise him. Hold him in contempt, as condemned for it. He has a right to
being unnecessarily scrupulous, &c. his opinion; and while I do not despise
The word despise here is happily him, he has no right to judge me. This
chosen. The Gentile would be very is the foundation of true charity; and
likely to despise the Jew as being re- if this simple rule had been followed,
strained by foolish scruples and mere how much strife, and even bloodshed,
distinctions in matters of no import- would it have spared in the church.
ance. ~ Him that eateth not. Him Most of the contentions among Christhat is restrained by scruples of con- tians have been on subjects of this nascience, and that will eat only vege- ture. Agreeing substantially in the
tables. ver. 2. The reference here is doctrines of the Bible, they have been
doubtless to the Jewv. ~ Judge him. split up into sects on subjects just about
To judge here has the force of con- as important as those which the apostle
demnn. This word also is very happily discusses in this chapter. ~ For God
chosen. The Jew would not be so hath received him. This is the same
likely to despise the Gentile for what word that is translated "receive" in
he did as to judge or condemn him. ver. 1. It means here that God hath
He would deem it too serious a matter received him kindly; or has acknowfor contempt. He would regard it as ledged him as his own friend; or he is
a violation of the law of God, and a true Christian. These scruples, on
would be likely to assume the right of the one side or the other, are not injudging his brother, and pronouncing consistent with true piety; and as God
him guilty. The apostle here has hap- has acknowledged him as his, notwithpily met the whole case in all disputes standing his opinions on these subjects,
about rites, and dress, and scruples in so vwe also ought to recognise him as a
religious matters that are not essential. Christian brother. Other denominaOne party commonly despises the other tions, though they may differ from us
as being needlessly and foolishly scru- on some subjects, may give evidence
pulous; and the other makes it a mat- that they are recognised by God as his,
ter of conscience, too serious for ridi- and where there is this evidence, we
cule and contempt; and a matter, to should neither despise nor judge them.
neglect which, is, in their view, deserv- 4. Who art thou, &c. That is, who
ing of condemnation. The true direc- gave you this right to sit in judgment
tion to be given in such a case is, to on others. Comp. Luke xii. 14. There
the one party, not to treat the scruples is reference here particularly to tlh
2~92* ROMANS.. [ D. 60.
another man's servant? to his up: for God h is able to make
own master he standeth or fall- him stand.
eth. Yea, he shall be holden 5 One c man esteemeth one
b lsa.40.29. c Col.2.16.
Jew, who on account of his ancient lation to the Christian. He shall not
privileges, and because he had the law fall. God has power to make him
of God, would assume the prerogative stand; to hold him; to keep him from
of judging in the case, and insist on error, and from condemnation, and he
conformity to his own views. See Acts shall be holden up. He shall not be
xv. The doctrine of this epistle is uni- suffered to fall into condemnation, for
formly, that the Jew had no such privi- it is the purpose of God to keep him.
lege, but that in regard to salvation he Comp. Ps. i. 5. This is one of the inwas on the same level with the Gen- cidental but striking evidences that the
tile. ~ That judgest, &c. Comp. apostle believed that all Christians
James iv. 12. This is a principle of should be kept by the power of God
common sense and common propriety. through faith unto salvation. s Is able.
It is not ours to sit in judgment on the See John x. 29. Though a master
servant of another man. He has the cannot exert such an influence over a
control over him; and if he chooses to servant as to secure his obedience, yet
forbid his doing any thing, or to allow God has this power over his people,
him to do any thing, it pertains to his and will preserve them in a path of
affairs, not ours. To attempt to con- obedience.
trol him, is to intermeddle improperly, 5. One man esteemeth. Gr. judgeth
and to become a "busy-body in other (zgivn). The word is here properly
men's matters." 1 Pet. iv. 15. Thus translated esteemeth. Comp. Acts xiii.
Christians are the servants of God; 46; xvi. 15. The word originally has
they are answerable to him; and woe the idea of separating', and then dishave no right to usurp his place, and cerning, in the act of judging. The
to act as if we were "lords over his expression means that one would set a
heritage." 1 Pet. v. 3. ~ To his own higher value on one day than on anmaster. The servant is responsible to other, or would regard it as more sacred
his master only. So it is with the than others. This was the case with
Christian in regard to God. Hlie the Jews uniformly, who regarded the
standeth or falleth. He shall be ap- days of their festivals, and fasts, and
proved or condemned. If his conduct is Sabbaths as peculiarly sacred, and who
such as pleases his master, he shall be would retain, to no inconsiderable deapproved; if not, he will be condemned. gree, their former views, even after
Yeea, he shall be holden up. This is they became converted to Christianity.
spoken of the Christian only. In rela- 1.Another esteemeth. That is, the
tion to the servant, he might stand or Gentile Christian. Not having been
fall; he might be approved or con- brought up amidst the Jewish customs,
demned. The master had no power to and not having imbibedl their opinions
keep him in a way of obedience, except and prejudices, they would not regard
by the hope of reward, or the fear of these days as having any special sacred
punishment. But it was not so in re- ness. The appointment of those days
gard to the Christian. The Jew who had a special reference to the Je-es.
who was disposed to condemnl the Gen- They were designed to keep them
tile might say, that he admitted the as a separate people, and to prepare
general principle which the apostle had the nation for the reality, of which
stated about the servant; that it was their rites were but the shadow. When
just what he was saying, that he might the Messiah came, the passover, the
fall, and be condemned. But no, sna:.; feast of tabernacles, and the other pethe apostle, this does not follotw. ij;'i cuoliar festivals of the Jews of course
,. D. 60.] CHAPTER XIV. 293
day above another: another es- every man be fully 1 persuaded
teemeth every day alike. Let in his own mind.
i or, assured.
vanished, and it is perfectly clear that said that those who did not regaid the
the apostles never intended to inculcate day regarded it as not to God, or to
their observance on the Gentile con- honour God. ver. 6. They did it as
verts. See this subject discussed in the a matter of respect to him and his
second chapter of the epistle to the institutions, to promote his glory, and
Galatians. T Every day alike. The to advance his kingdom. Was this
word " alike" is not in the original, and ever done by those who disregard the
it may convey an idea which the apos- Christian Sabbath. Is their design
tie did not design. The passage means ever to promote his honour, and to
that he regards every day as consecrat- advance in the knowledge of him,
ed to the Lord. ver. 6. The question by neglecting his holy day 1 Who
has been agitated whether the apos- knows not that the Christian Sabbath
tie intends in this to include the Chris- has never been neglected or profaned
tian Sabbath. Does he mean to say by any design to glorify the Lord Jethat it is a matter of indifference whe- sus, or to promote his kingdom 1 It is
ther this day be observed, or whether for purposes of business, gain, war,
it be devoted to ordinary business or amusement, dissipation, visiting, crime.
amusements? This is a very important Let the heart be filled with a sincere
question in regard to the Lord's day. desire to honour the Lord Jesus, and
That the apostle did not mean to say the Christian Sabbath will be revethat it was a matter of indifference renced, and devoted to the purposes of
whether it should be kept as holy, or piety. And if any man is disposed to
devoted to business or amusement, is plead this passage as an excuse for
plain from the following considerations. violating the Sabbath, and devoting it
(1.) The discussion had reference only to pleasure or gain, let him quote it
to the peculiar customs of the Jews, to just as it is, i. e. let him neglect the
the rites and practices which they Sabbath from a conscientious desire
would attempt to impose on the Gen- to honour Jesus Christ. Unless this
tiles, and not to any questions which is his motive, the passage cannot avail
might arise among Christians as him. But this motive never yet influChristians. The inquiry pertained to enced a Sabbath-breaker. ~ Let every
meats, and festival observances among man, &c. That is, subjects of this
the Jews, and to their scruples about kind are not to be pressed as matters
partaking of the food offered to idols, of conscience. Every man is to exa&c.; and there is no more propriety in mine them for himself, and act accordsupposing that the subject of the Lord's ingly. This direction pertains to the
day is introduced here than that he subject under discussion, and not to any
advances principles respecting baptism other. It does not refer to subjects
and the Lord's supper. (2.) The that were morally wrong, but to cereLord's day was doubtless observed by monial observances. If the Jew esall Christians, whether converted from teemed it wrong to eat meat, he was to
Jews or Gentiles. See 1 Cor. xvi. 2. abstain from it; if the Gentile esteemActs xx. 7. Rev. i. 10. Comp. Notes ed it right, he was to act accordingly.
on John xx. 26. The propriety of ob- The word " be fully persuaded" de.
serving that day does not appear to notes the highest conviction, not a
have been a matter of controversy. matter of opinion or prejudice, but a
The only inquiry was, whether it was matter on which the mind is made up
proper to add to that the observance by examination. See Rom. iv. 21. 2
of the Jewish Sabbaths, and days of Tim. iv. 5. This is the general prinfestivals and fasts. (3.) It is expressly cip!e on which Christians are called to
2 u 2
294 ROMANS. [A. D. 60.
6 He that 1 regardeth the thanks: and he that eateth not,
day, regardeth it unto the Lord: to the Lord he eateth not; and
and he that regardeth not the giveth God thanks.
day, to the Lord he doth not re- 7 For a none of us liveth to
gard it. He that eateth, eateth himself, and no man dieth to
to the Lord; for he giveth God himself.
1 or, observeth. a lPet.4.2.
ac' in relation to festival days and fasts that it is our duty to give God thanks
in the church. If some Christians at our meals for our food. It shows
deem them to be for edification, and that it was the practice of the early
suppose that their piety will be pro- Christians, and has the commendation
moted by observing the days which of the apostle. It was, also, uniformly
commemorate the birth, and death, and done by the Jews, and by the Lord Jetemptations of the Lord Jesus, they are sus. Matt. xiv. 19; xxvi. 26. Mark
not to be reproached or opposed in vi. 41; xiv. 22. Luke ix. 16; xxiv.
their celebration. Nor are they to at- 30. ~ To the Lord he eateth not.
tempt to impose them on others as a He abstains from eating because he bematter of conscience, or to reproach lieves that God requires him to do it,
others because they do not observe and with a desire to obey and honour
them. him. ~ Andgiveth God thanks. That
6. He that regardeth. Greek, is, the Jew thanked God for the law,
Thinketh of; or pays attention to; and for the favour he had bestowed on
that is, he that observes it as a festival, him in giving him more light than he
or as holy time. ~ The day. Any had the Gentiles. For this privilege
of the days under discussion; the they valued themselves highly, and
days that the Jews kept as religious oc- this feeling, no doubt, the converted
casions. ~ Regardeth it unto the Jews would continue to retain; deemLord. Regards it as holy, or as set ing themselves as specially favoured in
apart to the service of God. He be- having a peculiar acquaintance with
lieves that he is required by God to the law of God.
keep it, i. e. that the laws of Moses in 7. For none of us, &c. Whether
regard to such days are binding on by nature Jews or Gentiles. In the
him. ~ He that regardeth not the great principles of religion we are now
day. Or who does not observe such united. Where there was evidence of
distinctions of days as are demanded a sincere desire to do the will of God
in the laws of Moses. ~ To the Lord, there should be charitable feeling,
&c. That is, he does not believe that though there was difference of opinion
God requires such an observance. and judgment in many smaller matters.
~ He that eateth. The Gentile Chris- The meaning of the expression is, that
tian, who freely eats all kinds of meat. no Christian lives to gratify his own
v. 2. ~ Eateth to the Lord. Because inclinations or appetites. He makes it
he believes that God does not forbid it; his great aim to do the will of God; tc
and because he desires, in doing it, to subordinate all his desires to his law
glorify God. 1 Cor. x. 31. To eat to and gospel; and though, therefore, one
the Lo-'d, in this case, is to do it be- should eat flesh, and should feel at Iilieving that such is his will. In all berty to devote to common employother cases, it is to do it feeling that ments time that another deemed eacred,
we receive our food from him; render- yet it should not be uncharitably set
ing thanks for his goodness, and desi- down as a desire to indulge his sensual
rous of being strengthened that we may appetites, or to become rich. Another
do his commands. ~ He giveth God motive may be supposed, and where
thank.s This is an incidental proof there is not positive p-oof to the con
A. D. 60.] CHAPTER XIV. 295
8 For whether we live, we 9 For a to this end Christ
live unto the Lord: and whe- both died, and rose, and revived,
ther we die, we die unto the that he might be Lord both of
Lord; whether we live there- the dead and living.
fore, or die, we are the Lord's. aPhil.2.9-11.
trary, should be supposed. See the live to gratify themselves; the Chris
beautiful illustration of this in 1 Cor. tian to do those things which the Lord
xiii. 4-8. To live to ourselves is to requires. By the Lord here the aposmake it the great object to become rich tle evidently intends the Lord Jesus, as
or honoured, or to indulge in the ease, it is evident from ver. 9; and the truth
comfort, and pleasures of life. These taught here is, that it is the leading
are the aim of all men but Christians; and grand purpose of the Christian to
and in nothing else do Christians more do honour to the Saviour. It is this
differ from the world than in this. See which constitutes his peculiar charac1 Pet. iv. 1, 2. 2 Cor. v. 15. 1 Cor. ter, and which distinguishes him from
vi. 19, 20. Matt. x. 38; xvi. 24. Mark other men. ~ Whether -ve die. In
viii. 34; x. 21. Luke ix. 23. On no the dying state, or in the state of the
point does it become Christians more dead; in the future world. We are
to examine themselves than on this. nowhere our own. In all conditions
To live to ourselves is an evidence we are his, and bound to do his will.
that we are strangers to piety. And The connexion of this declaration with
if it be the great motive of our lives to the argument is this:-Since we belong
live at ease (Amos vi. 1)-to gratify to another in every state, and are bound
the flesh, to gain property, or to be to do his will, we have no right to asdistinguished in places of fashion and sume the prerogative of sitting in judgamusement-it is evidence that we know ment on another. We are subjects,
nothing of the power of that gospel and are bound to do the will of Christ.
which teaches us to deny ourselves, All other Christians are subjects in
and take up our cross daily. ~ V'o like manner, and are answerable, not
man. No one, the same Greek word to us, but directly to the Lord Jesus,
(ovws) which is used in the former part and should have the same liberty of
of the verse. The word is used only conscience that we have. The pasin reference to Christians here, and sage proves also that the soul does
makes no affirmation about other men. not cease to be conscious at death.
~ Dieth to himself. See ver. 8. This We are still the Lord's; his even when
expression is used to denote the uni- the body is in the grave; and his in
versality or the totality with which all the future world. See ver. 9.
Christians belong to God. Every thing 9. For to this end. For this puris done and suffered with reference to pose or design. The apostle does not
his will. In our conduct, in our pro- say that this was the only design of his
perty, in our trials, in our death, we death, but that it was a main purpose,
ale his; to be disposed of as he shall or an object which he had distinctly in
please. In the grave, and in the future view. This declaration is introduced
world, we shall be equally his. As in order to confirm what he had said in
this is the great principle on which all the previous verse that in all circumChristians live and act, we should be stances we are the Lord's. This he
kind and tender towards them, though shows by the fact that Jesus died in orin some respects they differ from us. der that we might be his. ~.And rose.
8. For -whether -we live. As long This expression is rejected by most
as we live. ~ We live unto the Lord. modern critics. It is wanting in many
We live to do his will, and to promote manuscripts, and has been probably inhis glory. This is the grand purpose troduced in the text from the margin.
3f the life of the Christian. Other men ~ Annd revived There is also a varia
296 ROMANS [A.. tio.
tion in the Greek in this place, but still to love and serve the same Saviour
not so great as to change the sense in perfect purity, and unvexed by in
materially. It refers to his resurrec- firmity and sin. Why should we wish
tion, and means that he was restored to recall them from his perfect love in
to life in order that he might exercise the heavens to the poor and imperfect
dominion over the dead and the living. service which they would render if in
~ That he might be Lord. Greek, the land of the living ~. And livThat he might rule over. The Greek ing. To the redeemed, while they
word used here implies the idea of his remain in this life. He died to pur-'eing proprietor or owner as well as chase them to himself, that they might
r!ler. It means that he might ex- become his obedient subjects; and they
ercise entire dominion over all, as the are bound to yield obedience by all the
sovereign Lawgiver and Lord. ~ Both sacredness and value of the price which
of the dead. That is, of those who are he paid, even his own precious blood.
deceased, or who have gone to another Comp. 1 Cor. vi. 20, "For ye are bought
state of existence. This passage proves with a price; therefore glorify God in
that those who die are not annihilated; your body and in your spirit, which
that they do not cease to be conscious; are God's." vii. 23. Rev. xiv. 4 (Greek,
and that they still are under the domi- bought). 1 Pet. ii. 9 (Greek, purchasnion of the Mediator. Though their ed). If it be asked how this dominion
bodies moulder in the grave, yet the over the dead and the living is conspirit lives, and is under his control. nected with the death and resurrection
And though the body dies and returns of the Lord Jesus, we may reply, (1.)
to its native dust, yet the Lord Jesus is That it is secured over Christians from
still its Sovereign, and shall raise it up the fact that they are purchased or
again. ransomed by his precious blood; and
God our Redeemer lives, that they are bound by this sacred conAnd often from the skies sideration to live to him. This obligaLooks down and watches all our dust, tion every Christian feels (1 Pet. i. 18),
Till he shall bid it rise." and its force is continually resting on
It gives an additional sacredness to the him. It was by the love of Christ that
grave when we reflect that the tomb is he was ever brought to love God at all;
under the watchful care of the Redeem- and his deepest and tenderest obligaer. Safe in his hands, the body may tions to live to him arise from this
sink to its native dust with the assu- source. 2 Cor. v. 14, 15. (2.) Jesus.
rance that in his own time he will again by his death and resurrection, establishcall it forth, with renovated and immor- ed a dominion over the grave. He d.c
tal powers, to be for ever subject to his stroyed him that had the power of death
will. With this view, we can leave (Heb. ii. 14), and triumphed over him.
our friends with confidence in his Col. ii. 15. Satan is a humbled foe;
hands when they die, and yield our and his sceptre over the grave is wrested
own bodies cheerfully to the dust when from his hands. When Jesus rose, in
he shall call our spirits hence. But it spite of all the power of Satan and of
is not only over the body that his do- men, he burst the bands of death, and
minion is established. This passage made an invasion on the dominions of
proves that the departed souls of the the dead, and showed that he had power
saints are still subject to him. Comp. to control all. (3.) This dominion of
Matt. vxii. 32. Mark xii. 27. He not the Lord Jesus is felt by the spirits on
only has dominion over those spirits, high. They are subject to him because
but he is their protector and Lord. he redeemed them. Rev. v. 9. (4.) It
They are safe under his universal do- is often revealed in the Scriptures that
minion. And it does much to alleviate dominion was to be given to the Lord
the pains of separation from pious, be- Jesus as the reward of his sufferings
loved friends, to reflect that they depart and death. See Note to John xvii. 2.
A D. 60.] CHAPTER XIV. 297
10 But why dost thou judge 11 For it is written, a J1s 1
thy brother? or why dost thou live, saith the Lord, every knee
set at nought thy brother? for shall bow to me, and every
we shall all stand before the tongue shall confess to God.
judgment-seat of Christ. a Ia.45.23.
4, 5; v. 26-29. Phil. ii. 5-11. Eph. that it refers to Jehovah. The speaker
i. 20, 21. Heb. ii, 9, 10; xii. 2. The expressly calls himself JEHovAH, the
extent of his dominion as mediatbr is name which is appropriate to God alone,
affirmed, in this place, only to be over and which is never applied to a crea.
the dead and the living; that is, over ture. ver. 18. 21. 24, 25. In the place
the human race. Other passages of the before us, the words are applied by Paul
Scripture, however, seem to imply that expressly to Christ. Comp. ver. 10.
it extends over all worlds. This mode of quotation is a strong in10. But why, &c. Since we are all cidental proof that the apostle regarded
subjects and servants alike, and must the Lord Jesus as divine. On no other
all stand at the same tribunal, what principle could he have made these quo.
right have we to sit in judgment on tations. ~ As I live. The Hebrew is,
others? I Thou judge. Thou who "I have sworn by myself." One exart a Jewish convert, why dost thou pression is equivalent to the other. An
attempt to arraign the Gentile disciple, oath of God is often expressed by the
as if he had violated a law of God 1 phrase " as I live." Num. xiv. 21. Isa.
Comp. ver. 3. ~ Thy brother. God xlix. 18. Ezek., v. 11; xiv. 16, &c.
has recognised him as his friend (ver. ~ Saith the Lord. These words are
3), and he should be regarded by thee not in the Hebrew text, but are added
as a brother in the same family. ~ Or by the apostle to show that the passage
why dost thou set at nought. Despise quoted was spoken by the Lord, the
(ver. 3); why dost thou, who art a Messiah. Compare Isa. xlv. 18. 22.
Gentile convert, despise the Jewish dis- ~ Every knee shall bow to me. To
ciple as being unnecessarily scrupulous bow the knee is an act expressing
and superstitious 7 ~ Thy brother. The homage, submission, or adoration. It
Jewish convert is now a brother; and means that every person shall acknowall the contempt which you Gentiles ledge him as God, and admit his right
once cherished for the Jew should cease, to universal dominion. The passage
from the fact that he is now a Chris- in Isaiah refers particularly to the hotian. Nothing will do so much, on the mage which his own people should ren.
one hand, to prevent a censorious dis- der to him; or rather, it means that all
position, and on the other, to prevent who are saved shall acknowledge him
contempt for those who are in a dif- as their God and Saviour. The original
ferent rank in life, as to remember reference was not to all men, but only
that they are Christians, bought with to those who should be saved. Isa. xlv.
the same blood, and going to the same 17. 21, 22. 24. In this sense the aposheaven as ourselves. ~ We must all tie uses it; not as denoting that all men
stand, &c. That is, we must all be should confess to God, but that all
tried alike at the same tribunal; we Christians, whether Jewish or Gentile
must answer for our conduct, not to converts, should alike give account to
our fellow men, but to Christ; and it Him. They should all bow before their
does not become us to sit in judgment common God, and acknowledge his doon each other minion over them. The passage ori.
11. For it is written. This passage ginally did not refer particularly to the
is recorded in Isa. xlv. 23. It is not day of judgment, but expressed the
quoted literally, but the sense is pre- truth tnat all believers should acknoweervad. In Isaiah there can be no doubt ledge his dominion. It is as applicable,
298 ROMANS. lA. D. 60
12 So then every one of us one another any more: but judge
shall give account of himself to this rather, that no man put a
God. stumbling-block or an occasion
13 Let us not therefore judge to fall in his brother's way
however, to the judgment, as to any spoken by Jehovah; and, Secondly,
other act of homage which his people the fact that Jesus is declared to be the
will render. ~ Every tongue shall con- Judge of all. No being that is not omr
fess to God. In the Hebrew," Every niscient can be qualified to judge the
tongue shall swear." Not swear by secrets of all men. None who has not
God, but to him; that is, pay to him seen human purposes at all times, and
our vows, or answer to him on oath in all places; who has not been a witfor our conduct; and this is the same ness of the conduct by day and by
as confessing to him, or acknowledging night; who has not been present with all
him as our Judge. the race at all times, and who in the
12. So then. Wherefore; or accord- great day cannot discern the true characing to the doctrine of the Old Testa- ter of the soul, can be qualified to conment. ~ Every one of us. That is, duct the general judgment. Yet none
every Christian; for the connexion can possess these qualifications but God.
requires us to understand the argument The Lord Jesus, " the judge of quick
only of Christians. At the same time and dead" (2 Tim. iv. 1), is therefore
it is a truth abundantly revealed else- divine.
where, that all men shall give account 13. Let us not therefore judge, &c.
of their conduct to God. 2 Cor. v. 10. Since we are to give account of ourMatt. xxv. Eccl. xii. 14. ~ Give ac- selves at the same tribunal; since we
count of himself. That is, of his cha- must be there on the same level, let us
racter and conduct; his words and not suppose that we have a right here
actions; his plans and purposes. In to sit in judgment on our fellow-Christhe fearful arraignment of that day tians. ~ But judge this rather. If
every work and purpose shall be disposed to judge, let us be employed
brought forth, and tried by the unerring in a better kind of judging; let us come
standard of justice. As we shall be to a determination not to injure the
called to so fearful an account with cause of Christ. This is an instance
God, we should not be engaged in con- of the happy turn which the apostle
demning our brethren, but should exa- would give to a discussion. Some men
mine whether we are prepared to give have an irresistible propensity to sit in
up our account with joy, and not with judgment, to pronounce opinions. Let
grief. ~ To God. The judgment will them make good use of that. It will be
be conducted by the Lord Jesus. Matt. well to exercise it on that which can
xxv. 31-46. Acts xvii. 31. All judg- do no injury, and which may turn to
ment is committed to the Son. John v. good account. Instead of forming a
22. 27. Still we may be said to give judgment about others, let the man
account to God, (1.) Because He ap- form a determination about his own
pointed the Messiah to be the Judge conduct. ~ That no man, &c. A'Acts xvii. 31); and, (2.) Because stumbling-block literally means any
he Judge himself is divine. The Lord thing laid in a man's path, over which
Jesus being God as well as man, the he may fall. In the Scriptures, however,
account will be rendered directly to the the word is used commonly in a figuCreator as well as the Redeemer of the rative sense to denote any thing which
world. In this passage there are two shall cause him to sin, as sin is often
incidental proofs of the divinity of the represented byfalling. See Note, Matt.
Lord Jesus Christ. First, the fact that v. 29. And the passage means that we
the apostle applies to him language should resolve to act so as not by any
which in the prophecy is expressly means to be the occasion of leading
X. D. 60.] CHAPTER XIV. 299
14 I know, and am persuaded to be 2 unclean, to him it is unby the Lord Jesus, that there is clean.
nothing 1 unclean of itself: but 15 But if thy brother be
to him that esteemeth any thing grieved with thy meat, now
1 common. 2 common.
our brethren into sin, either by our ex- conscience. He regards certain meats
ample, or by a severe and harsh judg- as forbidden by God; and while he so
ment, provoking them to anger, or ex- regards them, it would be wrong for
citing jealousies, and envyings, and him to partake of them. Man may be
suspicions. No better rule than this in error, but it would not be proper for
could be given to promote peace. If him to act in violation of what he sup.
every Christian, instead of judging his poses God requires.
brethren severely, would resolve that 15. But if thy brother, &c. This
he would so live as to promote peace, address is to the Gentile convert. In
and so as not to lead others into sin, it the previous verse, Paul admitted that
would tend more, perhaps, than any the prejudice of the Jew was not wellother thing to advance the harmony founded. But admitting that still the
and purity of the church of Christ. question was, how he should be treated
14. I know. This is an admission while he had that prejudice. The aposmade to the Gentile convert, who be- tie here shows the Gentile that he
lieved that it was lawful to partake of ought not so to act as unnecessarily to
food of every kind. This the apostle wound his feelings, or to grieve him.
concedes; and says he is fully apprized ~ Be grieved. Be pained; as a conof this. But though he knew this, yet scientious man always is, when he sees
he goes on to say (ver. 15), that it another, and especially a Christian browould be well to regard the conscien- ther, do any thing which he esteems to
tious scruples of others on the subject. be wrong. The pain would be real,
It may be remarked here that the apos- though the opinion from which it arose
tie Paul had formerly quite as many might not be well founded. ~ With
scruples as any of his brethren had thy meat. Greek, On account of meat,
then. But his views had been changed. or food; that is, because you eat that
B And am persuaded. Am convinced. which he regards as unclean. 1 JVoow, By the Lord Jesus. This does not walkest. To walk, in the Sacred Scripmean by any personal instruction re- tures, often denotes to act, or to do a
ceived from the Lord Jesus, but by all thing. Mark vii. 5. Acts xxi. 21. Rom. vi.
the knowledge which he had received 4; viii. 1. 4. Here it means that if the
by inspiration of the nature of the Gentile convert persevered in the use of
Christian religion. The gospel of Jesus such food, notwithstanding the conscihad taught him that the rites of the entious scruples of the Jew, he violated
Mosaic economy had been abolished, the law of love. ~ Charitably. Greek,
and among those rites were the rules According to charity, or love; that is,
respecting clean and unclean beasts, he would violate that law which re.
&c. ~ There is nothing unclean. Gr. quired him to sacrifice his own comfort
common. This word was used by the to promote the happiness of his brother.
Jews to denote that which was unclean, 1 Cor. xiii. 5; x. 24.28,29. Phil. ii. 4.21.
because, in their apprehension, what- ~ Destroy not him. The word destroy
ever was partaken by the multitude, or here refers, doubtless, to the ruin of the
all men, must be impure. Hence the soul in hell. It properly denotes ruin
words common and impure are often or destruction, and is applied to the
used as expressing the same thing. It ruin or corruption of various things, in
denotes that which was forbidden by the New Testament. To life (Matt,
the laws of Moses. ~ To him that es- x. 39); to a reward, in the sense of
l,'enet/ &c. He makes it a matter of losing it (Mark x. 41. Luke xv. 4~
300) ROMANS. [A D. 60.
walkest thou not 1 charitably. 16 Let not then your good
Destroy a not him with thy be evil spoken of.
meat, for whom Christ died. 17 For I the kingdom of God. According to charity. a lCor.8.11. b Matt.6.33.
to food (John vi. 27); to the Israelites to prove that Christ died for all men,
represented as lost or wandering (Matt. or for any who shall finally perish.
x. 6, to -wisdom that is rendered vain Such a doctrine is undoubtedly true
(1 Cor. i. 9); to bottles, rendered use- (comp. 2 Cor. v. 14, 15. 1 John ii. 2
less (Matt. ix. 17), &c. But it is also 2 Pet. ii. 1), but it is not the truth
frequently applied to destruction in hell, which is taught here. The design is
to the everlasting ruin of the soul. to show the criminality of a course that
Matt. x. 28, " Who is able to destroy would tend to the ruin of a brother.
both soul and body in hell." Matt. For these weak brethren, Christ laid
xviii. 14. John iii. 15. Rom. ii. 12. down his precious life. He loved
That this is its meaning here is appa- them; and shall we, to gratify our aprent from the parallel place in 1 Cor. petites, pursue a course which will
viii. 11, " And through thy knowledge tend to defeat the work of Christ, and
shall thy weak brother perish." If it ruin the souls redeemed by his blood?
be asked how the eating of meat by 16. Let not then your good, &c.
the Gentile convert could be connected That which you esteem to be right,
with the perdition of the Jew, I reply, and which may be right in itself. You
that the apostle supposes that in this are not bound by the ceremonial lawway an occasion of stumbling would You are free from the yoke of bondage
be afforded to him, and he would come This freedom you esteem to be a good
into condemnation. He might be led -a favour-a high privilege. And so
by example to partake against his own it is; but you should not make such a
conscience, or he might be excited to use of it as to do injury to others.
anger, disgust, and apostasy from the ~ Be evil sepoken of: Greek, Be
Christian faith. Though the apostle blasphemed. Do not so use your
believed that all who were true Chris- Christian liberty as to give occasion for
tians would be saved, Rom. viii. 30- railing and unkind remarks from your
39, yet he believed that it would be brethren, so as to produce contention
brought about by the use of means, and strife, and thus to give rise to evil
and that nothing should be done that reports among the wicked about the
would tend to hinder or endanger their tendency of the Christian religion, as
salvation. Heb. vi. 4-9; ii. 1. God if it were adapted only to promote condoes not bring his people to heaven troversy. How much strife would
without the use of means adapted to have been avoided if all Christians
the end, and one of those means is had regarded this plain rule. In rethat employed here to warn professing lation to dress, and rites, and ceremoChristians against such conduct as nies in the church we maybe conscious
might jeopard the salvation of their that we are right; but an obstinate adbrethren. ~ For -whom Christ died. herence to them may only give rise to
The apostle speaks here of the possi- contention and angry discussion, and
bility of endangering the salvation of to evil reports among men, of the tenthose for whom Christ died, just as he dency of religion. In such a case we
does respecting the salvation of those should yield our private, unimportant
who are in fact Christians. By those for personal indulgence to the good of the
whom Christ died, he undoubtedly refers cause of religion and of peace
here to true Christians, for the whole 17. For the kingdom of God. Foi
discussion relates to them, and them an explanation of this phrase, see Note,
only. Comp. ver. 3, 4. 7, 8. This pas- Matt. iii. 2. Here it means that the
sage should not be brought, therefore, peculiarities of the kingdom of God,
. D..60.] CHAPTER XIV. 301
is not meat and drink; but righteousness, a and peace,
a hil.3.9. b Jno.16.33. a i Phil.4.7. cc.15.13. and joy c in the Holy Ghost,
or of the church of Christ on earth, do racter and this disposition as evidence
not consist in observing the distinctions that he is a Christian, and that the
between meats and drinks. It was Lord Jesus is made unto him "wistrue that by these things the Jews dom, and righteousness, and sanctificahad been particularly characterized, tion, and redemption." 1 Cor. i. 30
but the Christian church was to be ~.And peace. This word, ir -h;%
distinguished in a different manner. place, does not refer to the intrjli.
~a Is not. Does not consist in, or is peace and happiness which the Chris.
not distinguished by. ~ J~leat and tian has in his own mind (comp.
drink. In observing distinctions be- Notes on ch. v. 1); but to peace or
tween different kinds of food, or mak- concord in opposition to contention
ing, such observances a matter of con- among brethren. The tendency and
science as the Jews did. Moses did design of the kingdom of God is to
not prescribe any particular drink, or produce concord and love, and to put
prohibit any, but the Nazarites abstain- an end to alienation and strife. Even
ed from wine and all kinds of strong though, therefore, there mightbe ground
liquors; and it is not improbable that for the opinions which some cherished
the Jews had invented some distinc- in regard to rites, yet it was of more
tions on this subject which they judged importance to maintain peace than obto be of importance. Hence it is said stinately to press those matters at the
in Col. ii. 16, " Let no man judge you expense of strife and contention. That
in meat or in drink." Comp. 1 Cor. the tendency of the gospel is to proviii. 8; iv. 20. ~ But righteousness. mote peace, and to induce men to lay
This word here means virtue, integri- aside all causes of contention and bitter
ty, a faithful discharge of all the duties strife, is apparent from the following
which we owe to God or to our fel- passages of the New Testament. 1
low-men. It means that the Christian Cor. vii. 15; xiv. 33. Gal. v. 22. Eph
must so live as to be appropriately de- iv. 3. 1 Thess. v. 13. 2 Tim. ii. 22.
nominated a righteous man, and not a James iii. 18. Matt. v. 9. Eph. iv. 31,
man whose whole attention is absorbed 32. Col. iii. 8. John xiii. 34, 35; xvii.
by the mere ceremonies and outward 21-23. This is the second evidence
forms of religion. To produce this, of piety on which Christians should
we are told, was the main design, and examine their hearts-a disposition tc
the principal teaching of the gospel. promote the peace of Jerusalem. Ps.
Tit. ii. 12. Comp. Rom. viii. 13. 1 cxxii. 6; xxxvii. 11. A contentious
Pet. ii. 11. Thus it is said (1 John quarrelsome spirit; a disposition to
ii. 29), "Every one that doeth right- magnify trifles; to make the Shibboeousness is born of God." iii. 10, leth of party an occasion of alienation,
" Whosoever doeth not righteousness is and heart-burning, and discord; to sow
not of God." Comp. 1 John iii. 7. 1 dissensions on account *f unimportant
Cor. xv. 34. 2 Cor. iii. 9; vi. 7. 14. points of doctrine or of discipline, is
Eph. v. 9; vi. 14. 1 Tim. vi. 11. 1 full proof that there is no attachment
Pet. ii. 24. Eph. iv. 24. He that is a to Him who is the Prince of Peace.
righteous man, whose characteristic it Such a disposition does infinite dishois to lead a holy life, is a Christian. nour to the cause of religion, and per.
If his great aim is to do the will of haps has done more to retard its pro.
God, and if he seeks to discharge with gress than all other causes put together.
fidelity all his duties to God and man, Contentions commonly arise from some
he is renewed. On that righteousness small matter in doctrine, in dress, n
he will not depend for salvation (Phil. ceremonies; and often the smaller the
iii. 8, 9), but he will regard this cha- matter the more fierce the controversy
2 C
302 ROMANS. [A. D. 60
18 For he that in these 19 Let a us therefore follow
things serveth Christ, is ac- after the things which make
ceptable to God, and approved for peace, and b things whereof men. with one may edify another
a Ps.34.14. Heb.12.14. b lCor.14.12.
till the spirit of religion disappears, and common objects before all Christians
desolation comes over the face of Zion. in which they can unite, and in the
The Spirit, le a p l de, pursuit of which they will cultivate a
*The Spirit, like a peaceful dove, spirit of peace. Let them all strive for
Flies from the realms of noise and strife." iri.
holiness; let them seek to spread the
~.lnd joy. This refers, doubtless, to gospel; let them engae in circulating
the personal happiness produced in the Bible, or in doing good in any way
the mind by the influence of the gospel. to others, and their smaller matters of
See Notes, ch. v. 1-5. ~ In the Holy difference will sink into comparative
Ghost. Produced by the Holy Ghost. unimportance, and they will unite in
ch. v. 5. Comp. Gal. v. 22, 23. one grand purpose of saving the world.
18. In these things. In righteous- Christians have more things in which
ness, peace, and joy. ~ Serveth Christ. they agree than in which they differ
Or obeys Christ, who has commanded The points in which they are agreed are
them. He receives Christ as his master of infinite importance; the points on
or teacher, and does his will in regard which they differ are commonly some
to them. To do these things is to do minor matters in which they may
honour to Christ, and to show the ex- agree to differ," and still cherish love
cellency of his religion. ~ Is accepta- for all who bear the image of Christ.
ble to God. Whether he be converted T nd things -wherewith, &c. That is,
from the Jews or the Gentiles. ~ And those things by which we may render
approved of men. That is, men will aid to our brethren; the doctrines, ex
approve of such conduct; they will hortations, counsels, and other helps
esteem it to be right, and to be in ac- which may benefit them in their Chriscordance with the spirit of Christianity. tian life. ~T Jlay edify. The word
He does not say that the wicked world edify means properly to build, as a
will love such a life, but it will com- house; then to rebuild or reconstruct;
mend itself to them as such a life as then to adorn or ornament; then to do
men ought to lead. any thing that will confer favour or ad19. Let us therefore follow, &c. vantage, or which will further an obThe object of this verse is to persuade ject. Applied to the church, it means
the church at Rome to lay aside their to do any thing by teaching, counsel.
causes of contention, and to live in advice, &c. which will tend to promote
harmony. This exhortation is founded its great object; to aid Christians, to
on the considerations which the apostle enable them to surmount difficulties. to
had presented, and may be regarded as remove their ignorance, &c. Acts ix.
the conclusion to which the argument 31. 1 Cor. viii. 1; xiv. 4. In these
had conducted him. ~ The things expressions the idea of a building is
which make for peace. The high pur- retained, reared on a firm, tried cornerposes and objects of the Christian reli- stone, the Lord Jesus Christ. Eph. ii.
gion, and not those smaller matters 20. Isa.xxviii. 16. Comp. Rom. ix 33
which produce strife. If men aim at Christians are thus regarded, accoiding
the great objects proposed by the Chris- to Paul's noble idea (Eph. ii. 20-22),
tian religion, they will live in peace. as one great temple erected for the glory
[f they seek to promote their private of God, having no separate interest, but
ends, to follow their own passions and as united for one object, and therefore
prejudices, they will be involved in bound to do all that is possible that
strife and contention. There are great each other may be fitted to their appro.
4. D. 60.] CHAPTER XIV. 803
20 For meat destroy not the 21 It is good neither to eat
work of God. All things in- flesh, nor to drink wine, nor
deed are pure; a but it is b evil any thing whereby thy brother
for that man who eateth with stumbleth, or is offended, or is
offence. made weak.
a Titua 1.15. b lCor.8.10-13.
priate place, and perform their appro- law are not binding on Christians
priate function in perfecting and adorn- ~ But it is evil. Though pure in itself,
ing this temple of God. yet it may become an occasion of sin,
20. For meat. By your obstinate, if another is grieved by it. It is evil to
pertinacious attachment to your own the man who pursues a course that
opinions about the distinctions of meat will give offence to a brother; that will
and drinks, do not pursue such a course pain him, or tend to drive him off from
as to lead a brother into sin, and ruin the church, or lead him any way into
his soul. Here is a new argument pre. sin. ~ Wlith offence. So as to offend a
sented why Christians should pursue a brother, such as he esteems to be sin,
course of charity-that the opposite and by which he will be grieved.
would tend to the ruin of the brother's 21. It is good. It is right; or it is
soul. ~ Destroy not. The word here better. This verse is an explanation
is that which properly is applied.to or enlarged specification of the meanpulling down an edifice; and the apos- ing of the former. ~ To eat jesh. That
tie continues the figure which he used is, such flesh as the Jewish convert
in the previous verse. Do not pull regarded as unclean. ver. 2. ~ dVor to
down or destroy the temple which God drink -oine. Wine was a common
is rearing. ~ The work of God. The drink among the Jews, and usually eswork of God is that which God does, teemed lawful. But the Nazarites were
and here especially refers to his work not allowed to drink it (Num. vi. 3),
in rearing his church. The Christian and the Rechabites (Jer. xxxv.) drank
is regarded peculiarly as the work of no wine, and it is possible that some
God, as God renews his heart and of the early converts regarded it as unmakes him what he is. Hence he is lawful for Christians to drink it. Wine
called God's "building" (1 Cor. iii. was moreover used in libations in hea9), and his "workmanship, created in then worship, and perhaps the Jewish
Christ Jesus unto good works" (Eph. converts might be scrupulous about its
ii. 10), and is denominated "a new use from this cause. The caution here
creature." 2 Cor. v. 17. The meaning shows us what should be done now in
is,' Do not so conduct yourself, in re- regard to the use of wine. It may not
gard to the distinction of meats into be possible to prove that wine is absoclean and unclean, as to cause your lutely unlawful, but still many friends
brother to sin, and to impair or ruin of temperance regard it as such, and
the work of religion which God is car- are grieved at its use. They esteem
rying on in his soul.' The expression the habit of using it as tending to indoes not refer to man as being the temperance, and as encouraging those
work of God, but to the piety of the who cannot afford expensive liquors.
Christian; to that which God, by his Besides, the wines which are now used
Spirit, is producing in the heart of the are different from those which were
believer. ~.ll things are indeed common among the ancients. That
pure. Comp. ver. 14. This is a con- was the pure juice of the grape. That
cession to those whom he was exhort- which is now in common use is mining to peace. All things under the gled with alcohol, and with other inChristian dispensation are lawful to be toxicating ingredients. Little or none
e ten. The distinctions of the Levitical of the wine which comes to this coun
3,04 i ROMANS. [A...60
22 Hast thou faith? have it to he that condemneth not himself
thyself before God. Happy a is in that thing which he alloweth
a Jno.3.21.
try is pure. And in this state of the bringing it forward to produce disturb.
case, does not the command of the apos- ance in the church. ~ Before God,
tie here require the friends of temper- Where God only is the witness. God
ance to abstain even from the use of sees your sincerity, and will approve
wine? ~ JV'or any thing. Any article your opinion. That opinion cherish
of food or drinl, or any course of con- and act on, yet so as not to give offence,
duct. So valuable is peace, and so de- and to produce disturbance in the
sirable is it not to offend a brother, that church. God sees your sincerity; he
we should rather deny ourselves to any sees that you are right; and you will
extent, than to be the occasion of not offend him. Your brethren do not
offences and scandals in the church. see that you are right, and they will be
~ Stumbleth. For the difference be- offended. ~ Happy is he, &c. This
tween this word and the word offended, state of mind, the apostle says, is one
see Note, Rom. xi. 11. It means here that is attended with peace and happithat by eating, a Jewish convert might ness; and this is a further reason why
be lead to eat also, contrary to his own they should indulge their opinion in
conviction of what was right, and thus private, without obtruding it on others.
be led into sin. ~ Or is made weak. They were conscious of doing right,
That is, shaken, orrendered less stable in and that consciousness was attended
his opinion or conduct. By being led to with peace. This fact he states in the
imitate the Gentile convert, he would form of a universal proposition, as apbecome less firm and established; he plicable not only to this case, but to all
would violate his own conscience; his cases. Comp. 1 John iii. 21. ~ Concourse would be attended with regrets demneth not himself. Whose conand with doubts about its propriety, science does not reprove him. ~ In
and thus he would be made weak. In that which he alloz-eth. Which he
this verse we have an eminent instance approves, or which he does. Who has
of the charity of the apostle, and of his a clear conscience in his opinions and
spirit of concession and kindness. If conduct. Many men indulge in practhis were regarded by all Christians, it tices which their consciences condemn,
would save no small amount of strife, many in practices of which they are in
and heart-burnings, and contention. doubt. But the way to be happy is to
Let a man begin to act on the principle have a clear conscience in what we
that peace is to be promoted, that other do; or in other words, if we have doubts
Christians are not to be offended, and about a course of conduct, it is not safe
what a change would it at once pro- to indulge in that course, but it should
duce in the churches, and what an in- be at once abandoned. Many men are
fluence would it exert-over the life. engaged in business about which
22. Hast thou faith? The word they have many doubts; many Chrisfaith here refers only to the subject un- tians are in doubt about certain courses
der discussion-to the subject of meats, of life. But they can have no doubt
drinks, &c. Do you believe that it is about the propriety of abstaining from
right to eat all kinds of food, &c. The them. They who are engaged in the
apostle had admitted that this was the slave-trade; or they who are engaged
true doctrine; but he maintains that it in the manufacture or sale of ardent bpishould be so held as not to give offence. rits; or they who frequent the theatre
~ Have it to thyself. Do not obtrude or the ball-room, or who run the round
your faith or opinion on others. Be of fashionable amusements, if professsatisfied with cherishing the opinion, ing Christians, vUST often be troubled
and acting on it in private, without with many doubts about the propriety
A. D. 60.] CHAPTER XIV. 305
23 And he that 1 doubteth is eth not of faith: for whatsoever
damned if he eat, because he eat- " is not of faith is sin.
t or, discerneth and putteth a difference between meats. a Heb.11.6.
of their manner of life. But they can lieving men are sinful, which is true,
have no doubt about the propriety of but not the truth taught here; nor does
an opposite course. Perhaps a single it affirm that all acts which are not perinquiry would settle all debate in re- formed by those who have faith in the
gard to these things: Did any one ever Lord Jesus, are sinful; but the discusbecome a slave-dealer, or a dealer in sion pertains to Christians; and the
ardent spirits, or go to the theatre, or whole scope of the passage requires us
engage in scenes of splendid amuse- to understand the apostle as simply
ments, -vith any belief that he -was saying that a man should not do a
imitating the Lord Jesus Christ, or thing doubting its correctness; that -he
v-ith any desire to honloutr him or his should have a strong conviction that
religion? But one answer would be what he does is right; and that if he
given to this question; and in view of has not this conviction, it is sinful. The
it, how striking is the remark of Paul, rule is of universal application. In all
"Happy is he that condemneth not cases, if a man does a thing which he
himself in that which he alloweth." does not believe to be right, it is a sin,
23. He that doubteth. He that is and his conscience will condemn him
not fully satisfied in his mind; who for it. It may be proper, however, to
does not do it with a clear conscience. observe that the converse of this is not
The margin has it rendered correctly, always true, that if a man believes a
" He that discerneth and putteth a dif- thing to be right, that therefore it is not
ference between meats." He that con- sin. For many of the persecutors were
scientiously believes, as the Jew did, conscientious (John xvi. 2. Acts xxvi.
that the Levitical law respecting the 9); and the murderers of the Son of
difference between meats was binding God did it ignorantly (Acts iii. 17. 1
on Christians. ~ Is damned. We ap- Cor. ii. 8); and yet were adjudged as
ply this word almost exclusively to the guilty of enormous crimes. Comp.
thture punishment of the wicked in Luke xi. 50, 51. Acts ii. 23. 37.
hell. But it is of importance to remem- In this chapter we have a remarkably
ber, in reading the Bible, that this is fine discussion of the nature of Chrisnot of necessity its meaning. It means tian charity. Differences of opinion
properly to condemn; and here it means will arise, and men will be divided into
only that the person who should thus various sects; but if the rules which are
violate the dictates of his conscience laid down in this chapter were followwould incur guilt, and would be blame- ed, the contentions, and altercations,
worthy in doing it. But it does not and strifes among Christians would
affirm that he would inevitably sink to cease. Had these rules been applied
hell. The same construction is to be to the controversies about rites, and
put on the expression in 1 Cor. xi. 29, forms, and festivals, that have arisen,
"He that eateth and drinketh unwor- peace might have been preserved.
thily, eateth and drinketh damnation Amid all such differences, the great
to himself" ~ For -whatsoever, &c. question is, whether there is true love
Wthlatever is not done with afJill con- to the Lord Jesus. If there is, the apos.
viction that it is right, is sinful; tie teaches us that we have no right to
whatever is done whenz a man doubts judge a brother, or despise him, or con.
whether it is right, is sin. This is tend harshly with him. Our object
evidently the fair intepretation of this should be to promote peace, to aid
place. Such the connexion requires. him in his efforts to become holy,
It does not affirm that all or any of and to seek to build him up in he ly.he actions of'mpenitent and unbe- faith.
2 r 2
306 ROMANS. [A. D. 60.
CHAPTER XV. his neighbour b for his good to
WTE then that are strong ought edification.
to a bear the infirmities of 3 For even Christ c pleased
the weak, and not to please our- not himself; but, as it is written,
selves.d The reproaches of them that
2 Let every one of us please reproached thee fell on me.
a c.14.1. Gal.6.2. b lCor.9.19. Phil.2.4,5. c Jno.6.38. d Ps.69.9
CHAPTER XV. standard of our conduct, but are to seek
IT may be of importance to state that the welfare of others. See the example
between the last verse of the preceding of Paul, I Cor. ix. 19. 22; see also
chapter and the first verse of this, the Phil. ii. 4. 1 Cor. xiii. 5, "Love seekArabic version, some MSS. and many eth not her own." x. 24, " Let no man
of the Greek fathers, as Chrysostom, seek his own, but every man another's
Theodoret, Theophylact, &c. have in- wealth." Also Matt. xvi. 24.
troduced ver. 25-27 of ch. xvi. of 2. Please his neighbour. That is,
this epistle. Why this was done, has all other persons, but especially the
been a matter of controversy. The dis- friends of the Redeemer. The word
cussion, however, is of no practical im- neighbour here has especial reference
portance, and most critics concur in to the members of the church. It is
the opinion that the present arrange- often used, however, in a much larger
ment of the Greek text is genuine. sense. See Luke x. 36. ~ For his good.
1. fWe then that are strong. The Not seek to secure for him indulgence
apostle resumes the subject of the pre- in those things which would be injuriceding chapter; and continues the ex- ous to him, but in all those things
hortation to brotherly love and mutual whereby his welfare would be prokindness and forbearance. By the moted. ~ To edification. See Note,
strong here he means the strong in ch. xiv. 19.
faith in respect to the matters under 3. For even Christ. The apostle
discussion; those whose minds were proceeds, in his usual manner, to illusfree from doubts and perplexities. His trate what he had said by the example
own mind was free from doubt, and of the Saviour. To a Christian, the
there were many others, particularly of example of the Lord Jesus will furnish
the Gentile converts, that had the same the most ready, certain, and happy illusviews. But many also, particularly of tration of the nature and extent of his
the Jewish converts, had many doubts duty. ~ Pleased not himself. This
and scruples. ~ Ought to bear. This is not to be understood as if the Lord
word bear properly means to lift up, to Jesus did not voluntarily and cheerfully
bear away, to remove. But here it is engage in his great work. He was not
used in a larger sense; to bear with, compelled to come and suffer. Nor is
to be indulgent to, to endure patiently, it to be understood as if he did not ap
not to contend with. Gal. vi. 2. Rev. prove the work, or see its propriety and
ii. 2, " Thou canst not bear them that fitness. If he had not, he would never
are evil." ~ And not to please our- have engaged in its sacrifices and selfselves. Not to make it our main object denials. But the meaning may be exto gratify our own wills. We should pressed in the following particulars:
be willing to deny ourselves, if by it we (1.) He came to do the will or desire
may promote the happiness of others. of God, in undertaking the work of
This refers particularly to opinions salvation. It was the will of God; it
about meats and drinks; but it may be was agreeable to the divine purposes,
applied to Christian conduct generally, and the Mediator did not consult his
as denoting that we are not to make own happiness and honour in heaven,
aur own happiness or gratification the but cheerfully came to do the will of
A.. D. 60. CHAPTER XV. 307
4 For whatsoever a things we through patience and comwere written aforetime were fort of the Scriptures might
written for our learning, that have hope.
a lCor.10.11. 2Tim.3.16,17.
God. Ps. xl. 7, 8. Comp. Heb. x. 4- life, from those who by their lips and
10. Phil. ii. 6. John xvii. 5. (2.) lives calumniated God, or reproached
Christ, when on earth, made it his their Maker. We may learn here,
great object to do the will of God, to (1.) That the contempt of Jesus Christ
finish the work which God had given is contempt of him who appointed him.
him to do, and not to seek his own (2.) We may see the kindness of the
comfort and enjoyment. This he ex- Lord Jesus in being willing thus teo
pressly affirms. John vi. 38; v. 30. throw himself between the sinner and
(3.) He was willing for this to endure God; to intercept, as it were, our sins,
whatever trials and pains the will of and to bear the effects of them in his
God might demand, not seeking to own person. He stood between us
avoid them or to shrink from them. and God; and both the reproaches and
See particularly his prayer in the gar- the divine displeasure due to them, met
den. Luke xxii. 42. (4.) In his life, on his sacred person, and produced the
he did not seek personal comfort, sorrows of the atonement-his bitter
wealth, or friends, or honours. He agony in the garden and on the cross.
denied himself to promote the welfare Jesus thus showed his love of God in
of others; he was poor that they might being willing to bear the reproaches
he rich; he was in lonely places that aimed at him; and his love to men in
he might seek out the needy and pro- being willing to endure the sufferings
vide for them. Nay, he did not seek necessary to atone for these very sins.
to preserve his own life when the ap- (3.) If Jesus thus bore reproaches, -we
pointed time came to die, but gave him- should be willing also to endure them.
self up for all. (5.) There may be We suffr in the cause where he has
another idea which the apostle had gone before us, and where he has set
here. He bore with patience the ig- us the example; and as he was abused
norance, blindness, erroneous views, and vilified, we should be willing to be
and ambitious projects of his disciples. so also.
He evinced kindness-to them when in 4. For zwhatsoever things, &c. This
error; and was not harsh, censorious, is a general observation which struck
or unkind, when they were filled with the mind of the apostle, from the partivain projects of ambition, or perverted cular case which he had just specified.
his words, or were dull of apprehen- He had just made use of a striking passion. So, says the apostle, -we ought sage in the Psalms to his purpose.
to do in relation to our brethren. ~ But The thought seems suddenly to have
as it is -written. Ps. Ixix. 9. This occurred to him that all the Old Testapsalm, and the former part of this ment was admirably adapted to express
verse, is referred to the Messiah. Christian duties and doctrine, and he
Comp. ver. 21 with Matt. xxvii. 34. 48. therefore turned aside from his direct
~ The reproaches. The calumnies, argument to express this sentiment.
censures, harsh, opprobrious speeches. It should be read as a parenthesis.
~ Of them that reproached thee. Of ~ Were written aforetime. That is,
the wicked, who vilified and abused in ancient times; in the Old Testathe law and government of God. ~ Fell ment. ~ For our learning. For our
on me. In other words, Christ was teaching or instruction. Not that this
willing to suffer reproach and contempt was the only purpose of the writings
in order to do good to others. He en- of the Old Testament, to instruct Chrisdlred calumny and contempt all his tians; but that all the Old Testament
308 ROMANS. [A. D. 60.
5 Now the God of patience 6 That ye may with one i
and consolation grant you to be mind and one mouth glorify
like-minded a one toward ano- God, even the Father of oul
ther, 1 according to Christ Jesus; Lord Jesus Christ.
a ICor.l.10. X or, after the example of. b Acts 4.24,32.
might be useful now in illustrating and infirmities and errors of each other.
enforcing the doctrines and duties of The example of God here, who bears
piety towards God and man. ~ Through long with his children, and is not angry
patience. This does not mean, as our soon at their offences, is a strong argutranslation might seem to suppose, pa- ment why Christians should bear with
tience of the Scriptures, but it means each other. If God bears long and pathat by patiently enduring sufferings, tiently with our infirmities, we ought to
in connexion with the consolation bear with each other. And consolawhich the Scriptures furnish, we might tion. Who gives or imparts consolahave hope. The tendency of patience, tion. ~ To be like-minded, &c. Gr.
the apostle tells us (Rom. v. 4), is to To think the same thing; that is, to
produce hope. See Notes on this place. be united, to keep from divisions and
~ And comfort of the Scriptures. By strifes. Alccording to Christ Jesus.
means of the consolation which the According to the example and spirit
writings of the Old Testament furnish. of Christ; his was a spirit of peace.
The word rendered comfort means also Or, according to what his religion reexhortation or admonition. If this is quires. The name of Christ is someits meaning here, it refers to the admo- times thus put for his religion. 2 Cor.
nitions which the Scriptures suggest, xi. 4. Eph. iv. 20. If all Christians
instructions which they impart, and the would imitate the example of Christ,
exhortations to patience in trials. If it and follow his instructions, there would
means comfort, then the reference is to be no contentions among them. He
the examples of the saints in affliction; earnestly sought in his parting prayer
to their recorded expressions of confi- their unity and peace. John xvii. 21
dence in God in their trials, as of Job, -23.
Daniel, David, &c. Which is the pre- 6. That ye may -with one mind. The
cise meaning of the word here, it is not word here used is translated " with one
easy to determine. ~T Might have hope. accord," Acts i. 14; ii. 1; iv. 24. It
Note, ch. v. 4. We may learn here, means unitedly, with one purpose,
(1.) That afflictions may prove to be a without contentions, and strifes, and
great blessing. (2.) That their proper jars. ~.ind one mouth. This refers,
tendency is to produce hope. (3.) That doubtless, to their prayers and praises.
the way to find support in afflictions is That they might join, without contento go to the Bible. By the example of tion and unkind feeling, in the worship
the ancient saints, by the expression of of God. Divisions, strife, and contentheir confidence in God, by their pa- tion in the church prevent union in
tience, wve may learn to suffer, and may worship. Though the body may be
not only be instructed, but may find there, and the church professedly encormfort in all our trials. See the ex- gaged in public worship, yet it is a diample of Paul himself in 2 Cor. i. 2 vided service; and the prayers of strife
— 11. and contention are not heard. Isa. lviii.
5. Jow the God of patience. The 4. ~ Glorify God. Praise or honour
God who is himself long-suffering, who God. This would be done by their
bears patiently with the errors and union, peace, and harmony; thus
Faults of his children, and who can showing the tendency of the gospel to
gzve patience, may he give you of his overcome the sources of strife and cons
Spirit, that you may ber patiently the i tention among men, and to bring them
A. D. 60.] CHAPTER XV. 309
7 Wherefore receive ye one cumcision for the truth of God,
another, as Christ also received to confirm b the promises made
us, to the glory of God. unto the Fathers.
8 Now I say that Jesus 9 And that the Gentiles might
Christ was a minister of the cir- glorify God for his mercy; as
a Eph.l.6. b Acts 3.25,26.
to peace. ~ Even the Father, &c. tiles (ver. 9-12). Thus he draws
This is an addition designed to pro- all his arguments from the work of
duce love. (1.) He is a Father; we Christ.
then, his children, should regard him as 8. JVow I say. I affirm, or main
pleased with the union and peace of tain. I, a Jew, admit that his work had
his family. (2.) He is the Father of reference to the Jews; I affirm also
oUR LORD; our common Lord; our that it had reference to the Gentiles.
Lord who has commanded us to be ~ That Jesus Christ. That the.Jles~
united, and to love one another. By siah. The force of the apostle's reathe desire of honouring such a Father, soning would often be more striking
we should lay aside contentions, and if he would retain the word.JMessiah,
be united in the bands of love. and not regard the word Christ as a
7. Wherefore. In view of all the mere surname. It is the name of his
considerations tending to produce unity office; and to a Jew the name JMesand love, which have been presented. siah would convey much more than
He refers to the various arguments in the idea of a mere proper name. ~ Was
this and the preceding chapter. ~ Re- a minister of the circumcision. Exerceive ye one another. Acknowledge cised his office-the office of the Mesone another as Christians, and treat siah-among the Jews, or with respect
one another as such, though you may to the Jews, for the purposes which he
differ in opinion about many smaller immediately specifies. He was born
matters. See ch. xiv. 3. ~.ds Christ a Jew; was circumcised; came to that
Vlso received us. That is, received us nation; and died in their midst, withas his friends and followers. See ch. out having gone himself to any other
xiv. 3. ~ To the glory of God. In people. ~ For the truth of God. To
order to promote his glory. He has re- confirm or establish the truth of the
deemed us, and renewed us, in order to promises of God. He remained among
promote the honour of God. Comp. them in the exercise of his ministry to
Eph. i. 6. As Christ has received us show that God was true, who had said
in order to promote the glory of God, that the Messiah should come to them.
so ought we to treat each other in a To confirm the promises, &c. To
similar manner for a similar purpose. establish, or to show that the promises
The exhortation in this verse is to those were true. See Note, Acts iii. 25,
who had been divided on various points 26. The promises referred to here, are
pertaining to rites and ceremonies; to those particularly which related to the
those who had been converted from coming of the Messiah. By thus adamong Gentiles and Jews; and the mitting that the Messiah was the
apostle here says that Christ had re- minister of the circumcision, the aposceived both. In order to enforce this, tie conceded all that the Jew could ask,
and especially to show the Jewish con- that he was to be peculiarly their Mesverts that they ought to receive and siah. See Note, Luke xxiv. 47.
acknowledge their Gentile brethren, he 9. An.d that the Gentiles, &c. The
proceeds to show, in the following benefits of the gospel were not to be
verses, that Christ had reference to botJ confined to the.Jews; and as God dein his work. lie shows this in referencs signed that those benefits should be
to the Jews (ver. 8), and to the Gen extended to the Gentiles, so the Jew
910 ROMANS. [A. D. 60
it is written, a For this cause I Lord, all ye Gentiles; and laud
will confess to thee among the him, all ye people.
Gentiles, and sing unto thy name. 12 And again Esaias saith, ~
10 And again he saith, b Re- There shall be a root of Jesse
joice, ye Gentiles, with his peo- and he that shall rise to reign
ple. over the Gentiles; in him shall
11 And again, c Praise the the Gentiles trust.
a Ps.18.49. b Deut.32.43. c s.117.1. d Isa.11.l1,1. e Rev.5.5,22.16.
ish converts ought to be willing to ad- that he was not depending on a single
mit them and treat them as brethren. expression for the truth of his doctrine.
That God did design this, the apostle ~.211 ye Gentiles. In the psalm, "all
proceeds to show. ~ JIight glorify ye nations;" but the original is the
God. Might praise, or give thanks to same. ~ And land him. Praise him.
God. This implies that the favour The psalm is directly in point. It is
shown to them was a great favour. a call on all nations to praise God;
~ For his mercy. Greek, On account the very point in the discussion of the
of the mercy shown to them. ~.3s it apostle.
is'written. Ps. xviii. 49. The expres- 12. Esaias saith. Isaiah ch. xi. 1
sion there is one of David's. He says 10. ~ There shall be a root. A dethat he will praise God for his mercies scendant, or one that should proceed
among the heathen, or when surround- from him when he was dead. When a
ed by the heathen; or that he would tree dies, and falls, there may remain a
confess and acknowledge the mercies root which shall retain life, and which
of God to him, as we should say, to all shall send up a sprout of a similar
the world. The apostle, however, uses kind. So Job says (ch. xiv. 7), "For
it in this sense, that the Gentiles would there is hope of a tree, if it be cut
participate with the Jew in offering down, that it will sprout again, and
praise to God, or that they would be that the tender branch thereof will not
united. This does not appear to have cease." So in relation to Jesse. Though
been the original design of David in he should fall, like an aged tree, yet
the psalm, but the words express the his name and family should not be exidea of the apostle. ~ And sing, &c. tinct. There should be a descendant
Celebrate thy praise. This supposes who should rise, and reign over the
that benefits would be conferred on Gentiles. The Lord Jesus is thus caili
them, for which they would celebrate ed also the "root and the offspring of
his goodness. David." Rev. xxii. 16; v. 5. ~ Of
10. Aind again, &c. Deut. xxxii. Jesse. Tle father of David. 1 Sam.
43. In this place the nations or Gen- xvii. 58. The Messiah was thus detiles are called on to rejoice with the scended from Jesse. IIe that shall
Jews, for the interposition of God in rise. That is, as a sprout springs up
their behalf. The design of the quota- from a decayed or fallen tree. Jesus
tion is to show that the Old Testament thus rose from the family of David, that
speaks of the Gentiles as called on to had fallen into poverty and humble
celebrate the praises of God; of course, life in the time of Mary. ~ To reign
the apostle infers that they are to be over the Gentiles. This is quoted
introduced to the same privileges as his from the LXX. of Isa. xi. 10. The Hepeople. brew is, " Which shall stand up for an
11. And again. Ps. cxvii. 1. The ensign of the people;" that is, a
object in this quotation is the same as standard to which they shall flock.
before. The apostle accumulates quo- Either the Septuagint or the Hebrew
tations to show that it was the common would express the idea of the apostle,,anguage of the Old Testament, and iThe substantial sense is retained.
4... 60.] CHAPTER XV. a1
13 Now the God of hope fill 14 And I myself also am peryou with all a joy and peace in suaded bofyou, my brethren, that
believing, that ye may abound ye also are full of goodness, fillin hope, through the power of ed with all knowledge, c able
the Holy Ghost. also to admonish one another.
a c.14.17. b Heb.6.9. 2Pet.1.12. c lCor.8.1,7,10.
though it is not literally quoted. The confidence in them. This confidence
idea of his reigning over the Gentiles he had expressed more fully in the
is one that is fully expressed in the first chapter. ~ Of you. Concerning
second psalm. ~ In him, &c. Hebrew, you. I have full confidence in you.' To it shall the Gentiles seek." The ~ J[y brethren. An address of affecsense, however, is the same. The de- tion; showing that he was not disposed
sign of this quotation is the same as to assume undue authority, or to lord
the preceding, to show that it was pre- it over their faith. ~.Are full of
dieted in the Old Testament that the goodness. Filled with kindness or
Gentiles should be made partakers of benevolence. That is, they were disthe privileges of the gospel. The argu- posed to obey any just commands;
ment of the apostle is, that if this was and that consequently any errors'in
designed, then converts to Christianity their opinions and conduct had not
from among the Jews should lay aside been the effect of obstinacy or pertheir prejudices, and receive them as verseness. There was indeed danger
their brethren, entitled to the same in the city of Rome of pride and
privileges of the gospel as themselves. haughtiness; and among the Gentile
The fact that the Gentiles would be converts there might have been some
admitted to these privileges, the apos- reluctance to receive instruction from
tie had more fully discussed in ch. x. xi. a foreign Jew. But the apostle was
13. J\Vow the God of hope. The God persuaded that all this was overcome
who inspires, or produces the Chris- by the mild and humbling spirit of re.
tian hope. ~ All joy andpeace. ch. ligion, and that they were disposed to
xiv. 17. If they were filled with this, obey any justcommands. He made this
there would be no strife and conten- observation, therefore, to conciliate retion. ~ In believing. The effect of spect to his authority as an apostle.
believing is to produce this joy and ~ Filled with all knowledge. That is,
peace. ~ That ye may abound, &c. instructed in the doctrines and duties
That your hope may be steadfast and of the Christian religion. This was
strong. T Through the power, &c. By true; but there might be still some
means of the powerful operation of the comparatively unimportant and nonHoly Spirit. It is by his power alone essential points, on which they might
that the Christian has the hope of not be entirely clear. On these, the
eternal life. See Eph. i. 13, 14. Rom. apostle had written; and written, not
viii. 24. professedly to communicate new ideas,
14. And I myself also. The apos- but to remind them of the great printle here proceeds to show them why he ciples on which they were before inhad written this epistle, and to state his structed. ver. 15. ~ Jible also, &c. That
confidence in them. He had exhorted is, you are so fully instructed in Christhem to peace; he had opposed some of tian principles, as to be able to give
their strongest prejudices; and in or- advice and counsel, if it is needed.
der to secure their obedience to his in- From this verse we may learn, (1.)
junctions, he now shows them the deep That when it is our duty to give ininterest which he had in their wel- struction, admonition, or advice, it
fare, though he had never seen them. should be in a kind, conciliating manJAm per'suaded. He had never seen ner; not with harshness, or with the
them (ch. i. 10-13), but he had full severity of authority. Even an apostle
312 ROMANS. [A. D. 60.
15 Nevertheless, brethren, I the grace that is given to me of
have written the more boldly God.
anto you in some sort, as put- 16 That I should be the miting you ill mind, because of nister of Jesus Christ to the
a Eph.2.7,8.
did not assume harshness or severity Grotius, diminishes that of which it is
in his instructions. (2.) There is no spoken, as 1 Cor. xiii. 9. 12. 2 Cor i.'mpropriety in speaking of the good 14; ii. 5; and means the same as
qualities of Christians in their presence; "somewhat more freely;" that is, I
or even of commending and praising have been induced to write the more
them when they deserve it. The apos- freely, partly because I am appointed
tie Paul was as far as possible from to this very office. I write somewhat
always dwelling on the faults of Chris- more freely to a church among the
tians. When it was necessary to re- Gentiles than I even should to one
prove them, he did it, but did it with among the Jews, because I am aptenderness and tears. When he could pointed to this very office. ~.3s putcommend, he preferred it; and never ting you in mind. Greek, Calling to
hesitated to give them credit to the ut- your remembrance, or reminding you.
most extent to which it could be ren- Comp. 2 Pet. i. 12, 13. This was a
dered. He did not flatter, but he told delicate way of communicating instructhe truth; he did not commend to ex- tion. The apostles presumed that all
cite pride and vanity, but to encourage, Christians were acquainted with the
and to prompt to still more active ef- great doctrines of religion; but they
forts. The minister who always cen- did not command, enjoin, or assume a
sures and condemns, whose ministry is spirit of dictation. How happy would
made up of complaints and lamenta- it be if all teachers would imitate the
tions, who never speaks of Christians example of the apostles in this, and be
but in a strain of fault-finding, is un- as modest and humble as they were.
like the example of the Saviour and of T Because of the grace, &c. Because
Paul, and may expect little success in God has conferred the favour on me of
his work. Comp. Rom. i. 8; xvi. 19. appointing me to this office. bee Note,
1 Cor. i. 5. 2 Cor. viii. 7; ix. 2. Phil. ch. i. 5.
i. 3-7. Heb. vi. 9. 2 Pet. i. 12. 16. The minister (;TcugLqov). This
15. Anevertheless. Notwithstanding is not the word which is commonly
my full persuasion of your knowledge translated minister (Jdisvcs). This
and your purpose to do right. Perhaps word is properly appropriated to those
he refers also to the fact that he was a who minister in public offices or the
stranger to them. ~ The more boldly. affairs of the state. In the New Tes
More boldly than might have been ex- tament it is applied mainly to the Lepected from a stranger. The reason vitical priesthood, who ministered and
why lie showed this boldness in de- served at the altar. Heb. xi. 11. It is,laring his sentiments, he immediately however applied to the ministers of the
states-that he had been specially call- New Testament, as discharging subed to the office of instructing the Gen- stantially the same offices towards the
tiles. ~ In some sort (lsro /1tdosu). church which were discharged by the
In part. Some have supposed that he Levitical priesthood; i. e. as engaged
referred to a party at Rome-the Gen- in promoting the welfare of thechurch
tile party. (Whitby.) Some refer it to occupied in holy things, &c. Acts xiii.
different parts of his epistle-on some 2, "As they ministered to the Lord
subjects. (Stuart.) Probably the ex- and fasted," &c. It is used in a larger
pression is designed to qualify the sense still in Rom. xv. 27. 2 Cor. ix.
phrase more boldly. The phrase, says 12.' T'o the Gentiles. Compb ch. i. 5.
. D. 60.] CHAPTER XV. 313
Gentiles, ministering the gospel able, being sanctified b by the
of God, that the 1 offering a up Holy Ghost.
of the Gentiles might be accept- 17 I have therefore whereof I
t or, sacrificing. a Isa.66.20. b Acts 20.32.
Acts ix. 15. JMinistering (ivg/yoUv- 10. It does not always mean bloody
Ta). Performing the office of a priest sacrifices, but is used to denote any
in respect to the gospel of God. The offering to God. Heb. x. 5. 8. 14. 18.
office of a priest was to offer sacrifice. Hence it is used in this large sense to
Paul here retains the language, though denote the offering which the Gentiles
without affirming or implying that the who were converted to Christianity
ministers of the New Testament were made of themselves; their devoting or
literally priests to offer sacrifice. The dedicating themselves to God. The
word used here occurs nowhere else in language is derived from the customs
the New Testament. Its meaning here of the Jews; and the apostle represents
is to be determined from the con- himself figuratively as a priest prenexion. The question is, what is the senting this offering to God. ~.liight
sacrifice of which he speaks? It is the be acceptable. Or, approved by God.
offering up-the sacrifice of the Gen- This was in accordance with the pretiles. The Jewish sacrifices were abo- diction. in Isa. lxvi. 20, " They shall
lished. The Messiah had fulfilled the bring all your brethren for an offering
design of their appointment, and they unto the Lord out of all nations," &c.
were to be done away. (See the epistle This does not mean that it was by any
to the Hebrews.) There was to be no merit of the apostle that this offering
further literal sacrifice. But now the was to be rendered acceptable; but that
offerings of the Gentiles were to be as he was appointed to prepare the way,
acceptable as had been the offerings of so that their offering, as well as that,he Jews. God made no distinction; of the Jews, might come up before God.
and in speaking of these offerings, Paul ~ Being sanctified. That is, the offerused figurative language drawn from ing being sanctified, or made holy. The
the Jewish rites. But assuredly he did sacrifice was prepared or made fit to be
not mean that the offerings of the Gen- an offering, among the Jews, by salt,
tiles were literal sacrifices to expiate oil, or frankincense, according to the
sins; nor did he mean that there was nature of the sacrifice. Lev. vi. 14, &c.
to be an order of men who were to be In allusion to this, the apostle says that
called priests under the New Testa- the offering of the Gentiles was renderment. If this passage did prove that, ed holy, or fit to be offered, by the conit would prove that it should be con- verting and purifying influences of the
fined to the apostles, for it is of them Holy Spirit. They were prepared, not
only that he uses it. The meaning is by salt and frankincense, but by the
this:'Acting in the Christian church cleansing influences of God's Spirit,
substantially as the priests did among The same idea, substantially, is exthe Jews; that is, endeavouring to se- pressed by the apostle Peter in Acts x,
cure the acceptableness of the offer- 46; xi. 17.
ings which the Gentiles make to God.' 17. I have therefore, &c. I have
~ That the offering up. The word cause of glorying. I have cause of re
here rendered offering up (rgor-ogdi) joicing that God has made me a minis
commonly means a sacrifice or an ex- ter to the Gentiles, and that he has
tiatory offering, and is applied to Jew- given me such success among them.
ish sacrifices. Acts xxi. 26; xxiv. 17. The ground of this he states in ver. 18
It is also applied to the sacrifice which -22. 1 Glory. Of boasting (xaXswas made by our Lord Jesus Christ a-tv, the word usually rendered boastwhen he offered himself on the cross ing). James iv. 16. Rom. iii. 27. 2 Cor.
for the sins of men. Eph. v. 2. Heb. x. vii. 14; viii. 24; ix. 3, 4; x.!5; xi
21)
314 ROMANS. [A. D. 60
may glorya thiough Jesus Christ by me, to make c the Gentiles
in those things b which pertain obedient, by word and deed,
to God. 19 Through mighty signs
18 For I will not dare to and wonders, by the power of
speak of any of those things the Spirit of God; so that from
which Christ hath not wrought Jerusalem, and round about unto
a 2Cor.12,1,&c. b fIeb.5.1. c Gal.2.8. d Acts 19.11.
t10 17. It means also praise, thanks- efficacious in bringing men to Christ
giving, and joy. 1 Cor. xv. 31. 2 Cor. as their public ministry.
i. 12; vii. 4; viii. 24. 1 Thess. ii. 19. 19. Through mighty signs and
This is its meaning here, that the apos- -wonders. By stupendous and striking
tie had great cause of rejoicing or miracles. See Note, Acts ii. 43. Paul
praise that he had been so highly here refers, doubtless, to the miracles
honoured in the appointment to this of- which he had himself wrought. See
fice, and in his success in it. ~ Through 1 Acts xix. 11, 12, "And God wrought
Jesus Christ. By the assistance of Je- special miracles by the hands of Paul,"
sus Christ; ascribing his success among &c. ~ By the power of the Spirit of
the Gentiles to the aid which Jesus God. This may either be connected
Christ had rendered him. ~ In those with signs and wonders, and then it
things which pertain to God. Comp. will mean that those miracles were perHeb. v. 1. The things of religion; the formed by the power of the Holy Spithings which God has commanded, and rit; or it may constitute a new subject,
which pertain to his honour and glory. and refer to the gift of prophecy, the
They were not things which pertained power of speaking other languages.
to Paul, but to God; not wrought by Which is its true meaning cannot, perPaul, but by Jesus Christ; yet he haps, be ascertained. The interpretamight rejoice that he had been the tions agree in this, that he traced his
means of diffusing so far those bless- success in all things to the aid of the
ings. The success of a minister is not Holy Spirit. ~ So that from Jerusafor his own praises, but for the honour lem. Jerusalem, as a centre of his
of God; not by his skill or power, but work; the centre of all religious operaoy the aid of Jesus Christ; yet he may tions and preaching under the gospel.
rejoice that through him such blessings This was not the place where Paul
are conferred on men. began to preach (Gal. i. 17, 18), but it
18. For I -will not dare to speak. was the place where the gospel was
I should be restrained; I should be first preached, and the apostles began
afraid to speak, if the thing were not to reckon their success from that as a
as I have stated. I should be afraid to point. Comp. Note, Luke xxiv. 49.
set up a claim beyond that which is ~ sAnd round about (Kdct Xc'JK). In a
strictly in accordance with the truth. circle. That is, taking Jerusalem as a
~ Which Christ hath not -wrought by centre, he had fully preached round
me. I confine myself strictly to what that centre until you come to Illyricum.
I have done. I do not arrogate to my- ~ Unto Illyricum. Illyricum was a
self what Christ has done by others. I province lying to the northwest of Mado not exaggerate my own success, or cedonia, bounded north by a part of
claim what others have accomplished. Italy and Germany, east by Macedonia,
~ To make the Gentiles obedient. To south by the Adriatic, west by Istria.
bring them to obey God in the gospel. It comprehended the modern Croatia
~ By word and deed. By preaching, and Dalmatia. So that taking Jerusaand by all other means; by miracle, by lem as a centre, Paul preached not only
example, &c. The deeds, that is, the in Damascus and Arabia, but in Syria,!ives of Christian ministers are often as in Asia Minor, in all Greece, in the
A. D. 60.J CHAPTER XV. 315
Illyricum, I a have fully preach- they shall see: and they that
ed the gospel of Christ. have not heard shall understand.
20 Yea, so have I strived to 22 For which cause also I
preach the gospel, not where have been much l hindered
Christ was named,b lest I should from coming to you;
build upon another man's foun- 23 But now having no more
dation: place in these parts, and having
21 But, as it is written, c To a great desire these many years
lwhom he was not spoken of, to come unto you;
a c.1.14-16. b 2Cor.10.13-16. c Isa.52.15. i or, many ways, or, oftertimes d 1Thess.2.18
Grecian Islands, and in Thessaly and known the name of the Saviour where
Macedonia. This comprehended no it was not before known. This work
small part of the then known world; was particularly adapted to the ardour,
all of which had heard the gospel by zeal, energy, and bravery of such a man
the labours of one indefatigable man. as Paul. Every man has his proper
There is nowhere in the.Acts express gift; and there are some particularly
mention of Paul's going into Illyricum; fitted to found and establish churches;
nor does the expression imply that he others to edify and comfort them. Comp.
preached the gospel within it, but only 2 Cor. x. 13-16. The apostle chose
unto its borders. It may have been, the higher honour, involving most danhowever, that when in Macedonia, he ger and responsibility; but still any
crossed over into that country; and this office in building up the church is ho.
is rendered somewhat probable from the nourable.
fact that Titus is mentioned as having 21. But as it is -written. Isa. lil. 15.
gone into Dalmatia (2 Tim. iv. 10), This is not literally quoted, but the
which was a part of Illyricum. ~ I sense is retained. The design of quot
have fully preached. The word here ing it is to justify the principle on which
used means properly to fill up (nron4 — the apostle acted. It was revealed that
saxlvIa), to complete, and here is used the gospel should be preached to the
in the sense of diffusing abroad, or of Gentiles; and he regarded it as a high
filling up all that region with the gos- honour to be the instrument of carrying
pel. Comp. 2 Tim. iv. 17. It means this prediction into effect.
that he had faithfully diffused the know- 22. For -which cause. I have been
ledge of the gospel in all that immense so entirely occupied in this leading purcountry. pose of my life, that I have not been
20. Yea, so have I strived. The able to come to you. ~ Much hinderword used here (cXhorslwcuuuvcy) means ed. Many ways; not many times. I
properly to be ambitious, to be studious had so frequent and urgent demands
of honourc; and then to desire earnest- on my time elsewhere, that I could not
ly. In that sense it is used here. He come to you. ~ From coming to you.
earnestly desired; he made it a point Where the gospel has been preached.
for which he struggled, to penetrate I have desired to come, but have been
into regions which had not heard the unable to leave the vast region where I
gospel. ~ JMot -where Christ was might preach the gospel to those who
named. Where the gospel had not had never heard it.
been before preached. ~ Lest Ishould 23. But no-w, &c. Having no furbuild, &c. That is, he desired to found ther opportunity in these regions to
churches himself; he regarded himself preach to those who have never heard
as particularly called to this. Others the gospel. ~ In these parts. In the
might be called to edify the church, regions before specified. He had gone
but he regarded it as his office to make i over them, had established churches,
316 ROMANS. [A. D. 60
24 Whensoever I take my 25 But now I go b unto Jerujourney into Spain, I will come salem, to minister unto the saints
to you: for I trust to see you in 26 For it hath pleased them
my journey, and to be " brought of Macedonia C and Achaia to
on my way thitherward by you, make a certain contribution for
if first I be somewhat filled 1 the poor saints which are at Jewith your company. rusalem.
a Acts 15.3. 3Jno.6. i Wtith you. b Acts 19.21. c 2Cor.8.1;9.2,12.
had left them in the care of elders long as he could desire. This is a very
(Acts xx. 17), and was now prepared tender and delicata expression. ~ Filto penetrate into some new region, and ed. This is a strong expression, meanlay the foundation of other churches. ing to be satisfied, to enjoy. To be
~ ind having a great desire, &c. filled with a thing is to have great
See ch. i. 9-13. satisfaction and joy in it. ~ With your
24. Whensoever I take my journey company. Greek, With you; meaning
into Spain. Ancient Spain compre- in your society. The expression to be
hended the modern kingdoms of Spain filled with one, in the sense of being
and Portugal, or the whole of the gratified, is sometimes used in the
Spanish peninsula. It was then sub- classic writers. (See Clarke on this
ject to the Romans. It is remarkable, verse.)
even here, that the apostle does not say 25. But now Igo, &c. I am about
that his principal object was to visit the to go now. The mention of this inchurch at Rome, much as he desired tended journey to Jerusalem is introthat, but only to take it in his -way in duced in several other places, and is so
the fulfilment of his higher purpose to mentioned that Dr. Paley has derived
preach the gospel in regions where from it a very strong argument for the
Christ was not named. Whether he genuineness of this epistle.* This inever fulfilled his purpose of visiting tended journey is mentioned in Acts
Spain is a matter of doubt. Some of xix. 21, " Paul purposed in the spirit,
the fathers, Theodoret (on Phil. i. 25. when he had passed through Macedo2 Tim. iv. 17) among others, say that nia and Achaia, to go to Jerusalem,
after he was released from his captivity saying after I have been there, 1
when he was brought before Nero, he must also see Rome." See also Acts
passed two years in Spain. If he was xx. 2, 3. That he went to Jerusalem
imprisoned a second time at Rome, according to his purpose is recorded in
such a visit is not improbable as having his defence before Felix (Acts xxiv
taken place between the two imprison- 17), " Now after many years, I came
meits. But there is no certain evi- to bring alms to my nation and offerdence of this. Paul probably projected ings." ~ To minister to the saints.
many journeys which were never ac- To supply their necessities by bearing
complished. ~ To be brought on my the contribution which the churches
way, &c. To be assisted by you in have made for them.
egard to this journey; or to be accom- 26. For it hath pleased them of lfapanied by you. This was the custom cedonia. That is, they have done it
of the churches. Acts xv. 3; xvii. 14, cheerfully and voluntarily. See their.5: xx. 38; xxi. 5. 1 Cor. xvi. 6. 11. liberality and cheerfulness commended
3 J ohn 6. ~ If first, &c. If on by the apostle in 2 Cor. viii. 1-6; ix.
my journey, before I go into Spain. 2. Paul had been at much pains to
~ Somewhat. Greek, In part. As obtain this collection, but still they did
though he could not be fully satisfied it freely. See 2 Cor. ix. 4-7. It
with their company, or could not hope
to enjoy their society is,fllly and as * Paley's lore Pauline, ch. ii. no. 1.
A. 1. 60.] CHAPTER XV. 317
27 It hath pleased them, ve- nister unto them in carnal things.
rily; and their debtors they are. 28 When, therefore, I Jhave
For if the Gentiles have been performed this, and have sealed
made partakers of their spiritual to them this fruit, b I will come
things, their duty a is also to mi- by you into Spain.
a lCor.9.11. b Phil.4.17,
was with reference to this collection some purpose to do them good, or to
that he directed them to lay by for this unite -with them in doing good.
purpose as God had prospered them on 27. Then debtors. The reason he
the first day of the week. 1 Cor. xvi. immediately states. Comp. Rom. i.
1. ~ Of jMacedonia. That is, the 14. 1 Of their spiritual things. Have
Christians in Macedonia-those who received the gospel by the inmtrumenhad been Gentiles, and who had been tality of those who had been Jews; and
converted to the Christian religion. ver. were admitted now to the same privi27. Macedonia was a country of leges with them. ~ Carnal things.
Greece, bounded north by Thrace, Things pertaining to the flesh; that is,
south by Thessaly, west by Epirus, to this life. On this ground the aposand east by the JEgean sea. It was tle puts the obligation to support the
an extensive region, and was the king- ministers of the gospel. 1 Cor. ix. 11.
dom of Philip, and his son Alexander It becomes a matter of debt where the
the Great. Its capital was Philippi, hearer of the gospel receives, in spiritual
at which place Paul planted a church. blessings, far more than he confers by
A church was also established at Thes- supporting the ministry. Every man
salonica, another city of that country. who contributes his due proportion to
Acts xvi. 9, &c. Comp. xviii. 5; xix. support the gospel may receive far more,
21. 2 Cor. vii. 5. 1 Thess. i. 1. 7, 8; in return, in his own peace, edification,
iv. 10. ~ And JAchaia. Achaia in and in the order and happiness of his
the largest sense comprehended all an- family, than his money could purchase
cient Greece. Achaia Proper, however, in any other way. The gain is on his
was a province of Greece embracing the side, and the money is not lost. The
western part of the Peloponnesus, of minister is not a beggar; and that
which Corinth was the capital. See which is necessary to his support is
Note, Acts xviii. 12. This place is not almsgiving. He has an equimentioned as having been concerned in table claim-as much as a physician,
this collection in 2 Cor. ix. 2. ~ The or a lawyer, or a teacher of youth
poor saints, &c. The Christians who has-on the necessaries and comforts
were in Judea were exposed to peculiar of life.
trials. They were condemned by the 28. Have sealed to them. That is,
sanhedrim, opposed by the rulers, and have secured it to them; To seal an
persecuted by the people. See Acts instrument of writing, a contract, deed,
viii. 1, &c.; xii. 1, &c. Paul sought &c. is to authenticate it, to make it
not only to relieve them by this con- sure. In this sense it is used here.
tribution, but also to promote fellow- Paul was going himself to see that it
feeling between them and the Gentile was placed securely in their hands.
Christians. And this circumstanoe ~ This fruit. This result of the liwould tend much to enforce what he berality of the Gentile churches-the
had been urging in ch. xiv. xv. on the fruit which their benevolence had produty of kind feeling between the Jew- duced. ~ I will coine, &c. This was
ish and Gentile converts to Christianity. Paul's full purpose; but it is not clear
Nothing tends so much to wear off that he ever accomplished it. Note, ver.
prejudice, and to prevent unkind feel- 24. ~ By you. Taking Rome in my
ing in regard to others, as to set about way.
D22
318 ROMANS. [A.D. 60.
29 And I am sure that, when Christ's sake, and for the b love
* I come unto you, I shall come of the Spirit, that ye strive c to.
in the fulness of the blessing of gether with me in your prayers
the gospel of Christ. to God for me;
30 Now I beseech you, bre- 31 That d I may be delivered
tlren, for the Lord Jesus from them that 1 do not believe
a c.1.11,12. b Phil.2.1. c Col.4.12. d 2Thess.3.2. I or, are disobediert.
29. I am sure. Greek, I know; Paul desired to be delivered from the
expressing the fullest confidence, a hands of the Jews, that he might proconfidence that was greatly confirmed mote the honour of Jesus Christ among
by the success of his labours elsewhere. the Gentiles. ~ Andfor the love of
~ In the fulness of the blessings, &c. the Spirit (}ap). By the mutual love
This is a Hebrew mode of expression, and sympathy which the Spirit of God
where one noun performs the purpose produces in the minds of all who are
of an adjective, and means -with afull the friends of God. I beseech you now
or abundant blessing. This confidence to manifest that love by praying earhe expressed in other language in nestly for me. ~ That ye strive togech. i. 11, 12. See Notes. ~ Of the ther with me. That you unite with
gospel of Christ. Which the gospel me in earnest prayer. The word strive
of Christ is fitted to impart. Thus denotes intense agony or effort, such
every minister of the gospel should as was used by the wrestlers in the
wish to go. This should be his ever- Greek games; and then the agony, or
burning desire in preaching. Paul strong effort, which a man makes in
went to Rome; but he went in bonds. prayer, who is earnestly desirous to be
Acts xxvii. xxviii. But though he heard. The use of the word here dewent in this manner, he was'permitted notes Paul's earnest desire that they
there to preach the gospel for at least should make an intense effort in their
two years, nor can we doubt that his prayers that he might be delivered.
ministry was attended with the antici- Christians, though at a distance from
pated success. Acts xxviii. 30, 31. each other, may unite their prayers for
God may disappoint us in regard to the a common object. Christians every
mode in which we purpose to do good; where should wrestle in prayer for the
but if we really desire it, he will enable ministers of the gospel, that they may
us to do it in his own way. It may be be kept from temptations; and espe.
better to preach the gospel in bonds cially for those who are engaged, as the
than at liberty; it is better to do it apostle was, in arduous efforts among
even in a prison, than not at all. Bun- the heathen, that they may be kept
yan wrote the Pilgrim's Progress to from the many dangers to which they
amuse his heavy hours during a twelve are exposed in their journeyings in
years' cruel imprisonment. If he had pagan lands.
been at liberty, he probably would not 31. That I may be, &c. The unhave written it at all. The great de- believing Jews in Judea had been opsire of his heart was accomplished, but posed to Paul's conversion. They could
a prison was the place in which to do not forget that he had borne letters
it. Paul preached; but preached in of commission from them to persecute
chains. the Christians at Damascus. They re30. For the Lord Jesus Christ's garded him as an apostate. They had
sake. Greek, By or through (ots) our heard of his success among the GenLord Jesus Christ. It means probably tiles; and they had been informed that
out of love and regard to him; in order he "taught all the Jews among the
to promote his honour and glory, and Gentiles to forsake the laws of Moses."
to extend his kingdom among men. Acts xxi. 21. Hence the apostle could
A.. D 60.] CHAPTER XV. 319
in Judea; and that my service with joy by the will of God, and
which I have for Jerusalem may may with you be refreshed.
be accepted of the saints; 33 Now the God of peace
32 That I may come unto you i be with you all. Amen.
a lCor.14.33. Heb.13.20.
not but be aware that in returning to Iselves educated in the strictest regard
Judea, he exposed himself to peculiar for those institutions.
dangers. His fears, as the result show- 32. That Imay come to you. That
ed, were well founded. They evinced I may not be impeded in my intended
all the opposition to him which he had journey by opposition in Judea. ~ With
ever anticipated. Acts xxi. ~.ind that joy. Joy to myself in being permitted
my service. My ministry; or the act to come; and producing joy to you by
of service which I am going to perform my presence. ~ By the will of God.
for them; referring to the contribution If God will; if God permit. After all
which he was bearing for the poor his desires, and all their prayers, it still
saints at Jerusalem. ~ For Jerusalem.. depended on the will of God; and to
For the poor Christians in Jerusalem. that the apostle was desirous to sub
T J3ay be accepted of the saints. mit. This should be the end of our
That the poor Christians there may be most ardent desires, and this the object
willing to receive it. The grounds of of all our prayers, that the will of God
doubt and hesitation whether they should be done. Comp. James iv. 14,
would be willing to receive this, seem 15. Paul did go by the will of God;
to have been two. (1.) Many, even but he went in bonds. ~ JAnd be re.
among Christians, might have had freshed. Greek, May find rest or solace
their minds filled with prejudice against with you.
the apostle, from the reports constantly 33. JVow the God of peace. God,
in circulation among the Jews, that he the author or promoter of peace and
was opposing and denouncing the cus- union. In ver. 13 he is called the God
toms of Moses. Hence, in order to of hope. Here the apostle desires that
satisfy them, when he went up to Je- the God who gives peace would impart
rusalem, he actually performed a vow, to them union of sentiment and feeling,
in accordance with the law of Moses, particularly between the Jewish and
to show that he did not intend to treat Gentile Christians-the great object
his laws with contempt. Acts xxi. 22, for which he laboured in his journey to
23. 26, 27. (2.) Many of the converts Judea, and which he had been endeafrom Judaism might be indisposed to vouring to promote throughout this
receive an offering made by GenJiles. epistle. See 1 Cor. xiv. 33. Heb. xiii.
They might have retained many of 20.
their former feelings-that the Gentiles This is the close of the doctrinal and
were polluted, and that they ought to hortatory parts of this epistle. The rehave no fellowship with them. Early mainder is made up chiefly of saluta.
opinions and prejudices wear off by tions. In the verses concluding this
slow degrees. Christians retain former chapter, Paul expressed his earnest de-,otions long after their conversion; sire to visit Rome. He besought his
and often many years are required to brethren to pray that he might be deliteach them enlarged views of Christian vered from the unbelievers among the
charity. It is not wonderful that the Jews. His main desire was granted.
Christians in Judea should have been He was permitted to visit Rome; yet
slow to learn all the ennobling lessons the very thing from which he sought
of Christian benevolence, surrounded to be delivered, the very opposition of
as they were by the institutions of the the Jews, made it necessary for him to
lewish religion, and having been them- appeal to Caesar, and this was the
320 ROMANS. [A.D. 60.
CHAPTER XVI. of the church which is at Cen
I COMMEND unto you Phebe chrea;
our sister, which is a servant 2 That ye receive a her in
a Phil.2.29.
means of his accomplishing his desire. yond a doubt that she was either the
(See the closing chapters of the Acts bearer of this epistle, or accompanied
of the Apostles.) God thus often grants those who bore it to Rome. The epirour main desire; he hears our prayer; tle- was therefore written, probably, at
but he may make use of that from Corinth. (See Introduction.) ~ Our
which we pray to be delivered as the sister. A member of the Christian
means of fulfilling our own requests. church. ~ Which is a servant. Greek,
The Christian prays that he may be "Who is a deaconess." It is cleat
sanctified; yet at the same time he from the New Testament that there
may pray to be delivered from afflic- was an order of women in the church
tion. God will hear his main desire, known as deaconesses. Reference is
to be made holy; will convert that made to a class of females whose duty
which he fears into a blessing, and it was to teach other females, and to
make it the means of accomplishing take the general superintendence of that
the great end. It is right to express part of the church, in various places in
our desires-all our desires-to God; the New Testament; and their existbut it should be with a willingness that ence is expressly affirmed in early eche should choose his own means to clesiastical history. They appear to
accomplish the object of our wishes. have been commonly aged and experiProvided the God of peace is with us, enced widows, sustaining a fair reputaall is well. tion, and fitted to guide and instruct
CHAPTER XVI. those who were young and inexperiTHE epistle concludes with various enced. Comp. 1 Tim. v. 3. 9-11. Tit.
salutations. The names which occur ii. 4. The Apostolical Constitutions,
in this chapter are chiefly Greek; and book iii. say, " Ordain a deaconess who
the persons designated had been, pro- is faithful and holy, for the ministries
bably, inhabitants of Greece, but had re- toward the women." Pliny, in his cele
moved to Rome for purposes of con- brated letter to Trajan, says, when
merce, &c. Possibly some of them had speaking of the efforts which he made
been converted under the ministry of to obtain information respecting the
the apostle himself during his preach- opinions and practices of Christians,
ing in Corinth and other parts of "I deemed it necessary to put two
Greece. It is remarkable that the maid-servants who are called ministry
name of Peter does not occur in this [that is, deaconesses] to the torture, in
catalogue; which is conclusive evi- order to ascertain what is the truth."
dence, contrary to the Papists, that The reasons of their appointment among
Peter was not then known by Paul to the Gentiles were these: (1.) The febe in Rome. males were usually separate from the
1. Icommend. It was common then, men. They were kept secluded, for
as now, to bear letters of introduction the most part, and not permitted to
to strangers, commending the person mingle in society with men as is the
thus introduced to the favourable re- custom now. (2.) It became necessagards and attentions of those to whom ry, therefore, to appoint aged and expethe letters were addressed. 2 Cor. iii. rienced females to instruct the young, to
1. Acts xviii. 27. This epistle, with visit the sick, to provide for them, and to
the apostle's commendation, was de- perform for them the services which male
signed thus to introduce its bearer to deacons performed for the whole church.
the Roman Christians. The mention It is evident, however, that they were
of Phebe in this manner leaves it be- confined to these offices, and that thev
A.D. 60.] CHAPTER XVI. 321
the Lord, as becometh saints, 3 Greet Priscilla a and Aquiand that ye assist her in whatso- la, my helpers in Christ Jesus:
ever business she hath need of 4 Who have for my life laid
you: for she hath been a suc- downtheirownnecks:untowhom
courer of many, and of myself not only I give thanks, but also
also. all the churches of the Gentiles,
a Acts 18.2,&c.
were never regarded as an order of 3. Greet Priscilla and.lqumla
ministers, or suffered to preach to con- Salute; implying the apostle's kind
gregations. 1 Tim. ii. 12. 1 Cor. xiv. remembrance of them, and his wishes
34. ~ Of the church, &c. This is the for their welfare. ~ Priscilla. Priscilla
only mention which occurs of a church was the wife of Aquila. They are
at that place. It was probably collected mentioned in Acts xviii. 2. 26. 1 Cor
by the labours of Paul. ~ At Cen- xvi. 19. Paul at first found them'at
chrea. This was the sea-port of Corinth. Aquila was a Jew, born in
Corinth. Corinth was situated on the Pontus, who had resided at Rome, and
middle of the isthmus, and had two who had left Rome, and come to
harbours, or ports: Cenchrea on the Corinth, when Claudius expelled the
east, about eight or nine miles from Jews from Rome. See Notes, Acts
the city; and Lechseum on the west. xviii. 2. It is probable that they were
Cenchrea opened into the Egean sea, converted under the preaching of Paul.
and was the principal port. It was on Paul lived with them, and they had
this isthmus, between these two ports, the advantage of his private instructhat the Isthmian games were cele- tion. Acts xviii 3. Comp. 26. At the
brated, to which the apostle refers so death of Claudius, or whenever the
often in his epistles. decree for the expulsion of the Jews
2. That ye receive her, &c. That was repealed, it is probable that they
you acknowledge her as being in the returned to Rome. ~ J7ly helpers.
Lord, or as being a servant of the My fellow-workers. They had aided
Lord; that is, as a Christian. Comp. him in his work. A particular instance
ch. xiv. 3. Phil. ii. 29. ~.ls becom-is mentioned in Acts xviii. 26. They
eth saints. As it is proper that Chris- are mentioned as having been with
tians should treat their brethren. ~ She Paul when he wrote the first epistle to
hath been a succourer of many. The the Corinthians. 1 Cor. xvi. 19. ~ In
word used here (gox'rcdri), means pro- Christ Jesus. In the Christian cause.
perly a patron, a help, and was ap- 4. Who have for my life. In order to
plied by the Greeks to one who pre- save my life. ~ Laid down their own
sided over an assembly; to one who necks. To lay down the neck is to lay
became a patron of others; who aided the head on a block to be cut off with
or defended them in their cause; and the axe; or to bow down the head as
especially to one who undertook to when the neck was exposed to be cut
manage the cause of strangers and off by the sword of the executioner. The
foreigners before the courts. It was, meaning is, that they had hazarded
therefore, an honourable appellation. their lives, had exposed themselves to
Applied to Phebe, it means probably imminent danger, to save the life of
that she had shown great kindness in Paul. On what occasion this was
various ways to the apostle, and to done, is not known, as it is not elseother Christians; probably by receiving where referred to in the New Testa.
them into her house; by administering ment. As Paul, however, lived with
to the sick, &c. Such persons have a them (Acts xviii. 3), and as he was
claim on the respect and Christian often persecuted by the Jews, it is proattentions of others. bable that he refers to some such period
322 ROMANS. [A. D 60
5 Likewise greet the church 7 Salute Andronicus and Juthat is in their house. a Salute nia, my kinsmen and my felmy well-beloved Epenetus, who low-prisoners, who are of note
is the first-fruits of Achaia unto among the apostles; who also
Christ. were in b Christ before me.
6 Greet Mary; who bestow- 8 Greet Amplias, my beloved
ed much labour on us. in the Lord.
a lCor.16.19. bGal.1.22.
when he was persecuted, when Aquila ble that these persons were formerly
ind Priscilla took him into their house residents in Greece, and that the apos.
at the imminent hazard of their lives, tie had there become acquainted with
~.All the churches of the Gentiles. All them, but that they had now removed
the churches that had been founded by to Rome.
the apostles. They felt their obligation 7. My kinsmen. In Rom. ix. 3, the
to them for having saved the life of apostle calls all the Jews his kinsmen,
him who had been their founder, and and it has been doubted whether he
who was their spiritual father. means any thing more here than that
5. The church that is in their house. they were fellow Jeews. But as many
Aquila and Priscilla are mentioned others who were Jews are mentioned
(Acts xviii. 26) as having received here without this appellation, and as he.Apollos into their family, to instruct especially designates these persons, and
him more perfectly. The church in Herodian (ver. 11), it seems probable
their house is also mentioned 1 Cor. that they were remote relatives of the
xvi. 19. This may mean either the apostle. ~ JMyfellow-prisoners. Paul
church that was accustomed to assemble was often in prison; and it is probable
for worship at their hospitable man- that on some of those occasions they
sion; or it may mean their own family had been confined with him. Comp.
with their guests, regarded as a church. 2 Cor. xi. 23, "In prisons more freIn those times Christians had no quent." ~ Who are of note. The
houses erected for public worship, word translated of note (iria~^1os), deand were therefore compelled to meet notes properly those who are marked,
in their private dwellings. ~ Salute. designated, or distinguished in any
The same word before translated way; used either in a good or bad
"greet." i Who is the first-fruits. sense. Comp. Matt. xxvii. 16. Here
One who first embraced Christianity it is used in a good sense. ~ Among
under my preaching in Achaia. The the apostles. This does not mean that
first-fruits were a small part of the har- they were apostles, as has been somevest, which was first gathered and offer- times supposed. For, (1.) There is
cd to the Lord. Ex. xxii. 29; xxiii. 16. no account of their having been apLev. ii. 12. Deut. xviii. 4. In allusion pointed as such. (2.) The expression
to this, Paul calls Epenetus the first- is not one which would have been used
fruits of the great spiritual harvest if they had been. It would have been
which had been gathered in Achaia. "who were distinguished apostles."
~.chaia. See Note, ch. xv. 26. This Comp. Rom. i. 1. 1 Cor. i. 1. 2 Cor. i. I
name and those which follow are Phil. i. 1. (3.) It by no means implies
chiefly Greek, but we know little of that they were apostles. All that the
the persons mentioned, except what is expression fairly implies is, that they
here recorded. were known to the other apostles; that
6. WVho bestowed much labour onus. they were regarded by them as worthy
Who laboured much for us. Nothing of their affection and confidence; that
more is known of her but this honoura- they had been known by them, as
ble mention of her name. It is proba- Paul immediately adds, before he was
A D. 60.] CHAPTER XVI. 323
9 Salute Urbane, our helper 13 Salute Rufus, chosen in
in Christ; and Stachys my be- the Lord; and his mother and
loved. mine.
10 Salute Apelles, approved 14 Salute Asyncritus, Phle,
in Christ. Salute them which gon, Hermas, Patrobas, Herare of Aristobulus's household., mes, and the brethren which
11 Salute Herodian my kins- are with them.
man. Greet them that be of the 15 Salute Philologus, and
1 household of Narcissus, which Julia, Nereus, and his sister,
are in the Lord. and Olympas, and all the saints
12 Salute Tryphena and Try- which are with them.
phosa, who labour in the Lord. 16 Salute one another with
Salute the beloved Persis, which an holy kiss.b The churches
laboured much in the Lord. of Christ salute you.
1 or, friends. a Eph.1.4. 2Jno.l. b 1Cor.16.20. lPet.5.14
himself converted. They had been conesses, or who ministered to the sick,
converted before he was, and were and who with Persis, thus by example,
distinguished in Jerusalem among the and perhaps by instruction, laboured to
early Christians, and honoured with promote the spread of Christianity.
the friendship of the other apostles. Pious females, then, as now, were able to
(4.) The design of the office of apos- do much in their proper sphere to extend
ties was to' bear witness to the life, the truths and blessings of the gospel.
death, resurrection, doctrines, and mira- 13. Chosen in the Lord. Elect in
cles of Christ. Comp. Matt. x. Acts i. the Lord; that is, a chosen follower
21, 22; xxii. 15. As there is no evi- of Christ. ~.And his mother and
dence that they had been witnesses of mine. "His mother in a literal sense,
these things, or appointed to it, it is im- and mine in a figurative one." An inprobable that they were set apart to the stance of the delicacy and tenderness
apostolic office. (5.) The word apos- of Paul; of his love for this disciple
ties is used sometimes to designate and his mother, as if he were of the
messengers of churches; or those who same family. Religion binds the hearts
were sent from one church to another on of all who embrace it tenderly together.
some important business, and if this ex- It makes them feel that they are one
pression meant that they were apostles, great family, united by tender ties, and
it could only be in some such sense as joined by peculiar attachments. See
having obtained deserved credit and what the Lord Jesus declared in Matt.
eminence in that business. See Phil. xii. 47-50, and his tender address to
ii. 25. 2 Cor. viii. 23. ~ Who -were John when he was on the cross. John
in Christ, &c. Who were converted xix. 26, 27.
before I was. The meaning is clear. 16. Salute one another. Greet one
The expression, in Christ, means to another in an affectionate manner;
be united to him, to be interested in that is, treat each other with kindness
his religion, to be Christians. and love, and evince all proper marks
10..approved in Christ. An ap- of affection. ~ With an holy kiss.
proved or tried Christian; approved This mode of salutation has been prac.
and beloved by Christ. tised at all times; and particularly in
12. Tryphena and Tryphosa. These eastern nations. It was even practised
names, with the participle rendered by men. See Note, Luke xxii. 47, 48.
" who labour," are in the feminine gen- The use of the word holy here serves
der, and these were probably two holy to denote that Paul intended it as an
women, who performed the office of dea- expression of Christiwn affection; and
i-24 ROMANS. [A. D. 60
17 Now I beseech you, breth- 18 For they that are such
ren, mark them which cause serve notour Lord Jesus Christ,
divisions a and offences contrary but their own belly; c and by
to the doctrine which ye have good words d and fair speeches
learned; and avoid b them. deceive the hearts of the simple
a Tim.6.3-5. b Matt.18.17. lCor.5.11. 2Thess.3.6,14. c Phil.3.!9. d Col.2.4. 2Pet.2.3.
to guard against all improper familiari- ~ And o fences. Scandals; or that
ty and scandal. It was common, ac- give occasion for others to fall into sin.
cording to Justin Martyr (Apology), These two things are different. The
for the early Christians to practise it first means parties; the other denotes
in their religious assemblies. ~ The such a course of life as would lead
churches of Christ. That is, the others into sin. The Jew would form
churches in the vicinity of the place parties, on the pretence of superior howhere the apostle wrote this epistle; liness; the Gentiles, or some bold Genprobably the churches particularly in tile convert might deride the scrupulous
Achaia. feelings of the Jew, and might thus
17. JVow I beseech you. One great lead him into sin in regard to what his
object of this epistle had been to promote conscience really forbade. See ch. xiv
peace between the Jewish and Gentile 15. These persons on both sides were
converts. So much did this subject to be avoided, and they were to refuse
press upon the mind of the apostle, that to follow them, and to cultivate the
he seems unwilling to leave it. He spirit of unity and peace. ~ Contrary
returns to it again and again; and to the doctrine. To the teaching
even after the epistle is apparently con- which you have received in this epistle
eluded, he returns to it, to give them a and elsewhere; the teaching that these
new charge on the subject. ~ 3fark divisions should cease; that the Jewish
them. Observe attentively, cautiously, ceremonies are not binding; that all
and faithfully (Phil. iii. 17); be on should lay aside their causes of former
your guard against them. Ascertain difference, and be united in one family.
who are the real causes of the divi- See ch. xiv. xv ~ HAnd avoid them.
sions that spring up, and avoid them. Give them no countenance or approba~ Which cause. Who make. Proba- tion. Do not follow them. Comp. 1
bly he refers here to Jewish teachers, Tim. vi. 3, 4, 5. 2 John 10. Gal. i.
or those who insisted strenuously on 8, 9. That is, avoid them as teachers;
the observance of the rites of Moses, do not follow them. It does not mean
and who set up a claim for greater that they were to be treated harshly;
purity and orthodoxy than those pos- but that they were to be avoided in
sessed who received the Gentile con- their instructions. They were to disverts as Christian brethren. The Jews regard all that they could say tending
were perpetually thus recalling the to produce alienation and strife; and
Christian converts to the law of Moses; resolve to cultivate the spirit of peace
insisting on the observance of those and union. This would be an admirable
rites; troubling the churches, and rule if always followed. Let men make
producing dissensions and strifes. Gal. peace their prime object; resolve to
iii. 1; v. 1-8. Acts xv. 1. 24. ~ Di- love all who are Christians, and it will
visions. Dissensions; parties; fac- be an infallible guage by which to meations. 1 Cor. iii. 3. Gal. v. 20. The sure the arguments of those who seek
very attempt to form such parties was to promote alienations and contentions.
evil, no matter what the pretence. 18. Serve not. Obey not. Though
They who attempt to form parties in they are professedly, yet they are not
the churches are commonly actuated his real friends and followers. ~ But
by some evil or ambitious design. their own belly. Their own lusts
.. D. 60. J H A PT Rk XV1 326
19 For your obedience is wise b unto that which is good,
come a abroad unto all men. 1 and 1 simple concerning evil.
am glad therefore on your be- 20 And the c God of peace
half, but yet I would have you shall 2 bruise d Satan under your
a c.1.8. b Matt. 10.16. or, harmless. c c.15.33. or, tread. d Gen.3.15.
their own private interests; they do teachers of religion. ~ I am glad, &c.
this to obtain support. The authors I rejoice that you evince such a dispo.
of parties and divisions, in church and sition. But he immediately adds,
state, have this usually in view. It is that this was just the temper to be imfor the indulgence of some earthly ap- posed upon, and cautions them against
petite; to obtain office or property; or that danger. ~ Wise unto that vwhich
to gratify the love of dominion. ~ And is good. Evince understanding of that
by good -words. Mild, fair, plausible which is adapted to promote good and
speeches; with an appearance of great worthy ends. ~ Simple concerning
sincerity, and regard for the truth. evil. Greek, harmless. Not disposed
Comp. Col. ii. 4. 2 Pet. iii. 3. Men to do wrong; having no plan, and
who cause divisions commonly make yielding to none of the allurements of
great pretensions to peculiar love o0 evil. You have shown your wisdom
truth and orthodoxy; and put on the in obeying the gospel. I would have
appearance of great sincerity, sanctity, you still evince wisdom towards every
and humility. ~ J.nd fair speeches. good design; but to be unacquainted
Greek (svxoiac), eulogy, praise, flattery. with any plan of evil. Do not yield
This is another very common art. to those plans, or follow those who
Flattery is one of the most powerful would lead you into them.
means of forming parties in the church; 20. Aind the God of peace. The
and a little special attention, or promise God who promotes peace. ch. xv. 33.
of an office, or commendation for talents ~ Will bruise. Thei language here
or acquirements, will secure many to refers to the prediction in Gen. iii. 15.
the purposes of party, whom no regard It here means to subdue, to gain the
for truth or orthodoxy could influence victory over. It denotes Paul's confia moment. T Deceive the hearts of dence that they would gain the victory,
the simple. The minds of the unsus- and would be able to overcome all the
pecting, or those who are without arts of those who were endeavouring
guile (vrv &dazIav). The apostle means to sow discord and contention among
to designate those who are simple- them. ~ Satan. The word Satan is
hearted, without any disposition to de- Hebrew, meaning originally an ac.
ceive others themselves, and of course cuser, a calumnzator, and then at
without any suspicions of the designs enemy. It is given to the prince of
of others. He has thus drawn the art evil spirits from his enmity to God and
of making parties with the hand of a men. He is here regarded as the
master. First there are smooth, plau- author of all attempts to promote dissible pretences, as of great love for cord in the church, by whomsoever
truth. Then, an artful mingling of those attempts were made. Hence they
attentions and flatteries; and all this who attempt to produce divisions are
practised on the minds of the unsus- called "his ministers." 2 Cor. xi.
pecting-, drawing their hearts and 15. God would disappoint their maaffections towards themselves. Happy lignant purposes, and promote the pre.
would it have been if the art had been valence of peace. ~ The grace. The
confined to his own times. favour; the mercy, &c. The Lord
19. For your obedience, &c. ch. i. 8. Jesus is the Prince of peace (Isa. ix.
Your mild, obedient disposition to 6. Comp. Luke ii. 14. John xiv. 27),
laarn, and to obey the precepts of the and this expression is a prayer to hin,
2: E
326 ROMANS. [A. D. oo.
feet shortly., The b grace of our I the whole church, saluteth you,
Lord Jesus Christ be with you. Erastus d the chamberlain of the
Amen. city saluteth you, and Quartus,
21 Timotheus mywork fellow, a brother.
and Lucius, and Jason, and Sosi- 24 The 8 grace of our Lord
pater, my kinsmen, salute you. Jesus Christ be with you all.
22 I Tertius, who wrote this Amen.
epistle, salute you in the Lord. 25 Now f to him that is of
23 Gaius c mine host, and of power to establish you accorda Rev.12.10. b lCor.16.23,&c. Rev.22.21. c 1Cor. d Actsl9.22. e ver.20. f Eph.3.20. Jude 24.
I L 3Jno 1.
or an earnest wish expressed, that the teemed by the church that John wrote
design of his coming might be accom- an epistle to him. 3 John 1. He was
plished in promoting the prevalence probably a wealthy citizen of Corinth,
of order and peace. Comp. 1 Cor. xvi. who freely opened his house to enterc3. Rev. xxii. 21. tain Christians, and for the purpose of
21. Timotheus. Timothy; to whom religious worship. ~ Erastus. Erastus
the epistles which bear his name were is mentioned (Acts xix. 22) as having
written. He was long the companion been sent by Paul with Timothy into
of Paul in his labours. Acts xvi. 1. Macedonia. He is also mentioned (2
1 Cor. xvi. 10. 2 Cor. i. 1. 19. Phil. Tim. iv. 20) as having resided at
ii. 29. 1 Thess. iii. 2. 1 Tim. i. 2. Corinth. ~ The chamberlain. A
Heb. xiii. 23. ~.And Lucius. He chamberlain is properly an officer who
is mentioned in Acts xiii. 1, as a pro- has charge of a chamber, or of champhet and teacher, a native of Cyrene. bers. In England, the lord chamberNothing more is known of him. lain is the sixth officer of the crown,
J.My kinsmen. ver. 7. and has charge of the king's lodgings,
22. I Tertius. Of Tertius nothing and wardrobe, &c. He has; also an
more is known than is mentioned here. important rank on days of public so~ Who wrote this. It is evident that lemnities, as the coronation day, &c.
Paul employed an amanuensis to write The word used here is commonly in
this epistle, and perhaps he commonly the New Testament translated steward.
did it. Tertius, who thus wrote it, joins It properly means one who has charge
with the apostle in affectionate saluta- of domestic affairs, to provide for a
tions to the brethren at Rome. To the family, to pay the servants, &c. In
epistle, Paul signed his own name, and this place it means one who presided
added a salutation in his own hand- over the pecuniary affairs of the city
writing. Col. iv. 18, "The salutation and should have been translated the
by the hand of me Paul;" and in 2 treasurer; the city treasurer; an
Thess. iii. 17, he says that this was office of trust and of some importance,
done in every epistle. 1 Cor. xvi. 21. showing that all who were converted
~ In the Lord. As Christian brethren. at Corinth were not of the lowest rank.
23. Gaius mine host. Who has re- This is implied in 1 Cor. i. 26, " Not
ceived me into his house, and shown many wise men, not many mighty,
me hospitality. The word host means not many noble, are called," implying
one who entertains another at his own that there were some such. ~ Quartus,
house without reward. ~ And of the a brother. A fellow-Christian.
whole church. Who has opened his 25. JVow to him. This and the
house to entertain all Christians; or to two following verses are found in many
show hospitality to them all. He was manuscripts at the close of the xivth
baptized by Paul himself at Corinth chapter. Its proper place, however, is
(1 Cor. i. 14); and was so highly es- here; and the apostle thus concludes
A.D 60.J CHAPTER XVI. 327
ing to my gospel and the 26 But now is made manipreaching of Jesus Christ, (ac- fest, and by the scriptures of
cording to the revelation a of the prophets, according to the
the mystery, which was kept commandment of the everlasting
secret since the world began, God, made known to all b na
a Eph.l.3. Col.1.26,27. b Matt.28.19,
the whole epistle with an ascription of cealed, and is thus applied to any docpraise. ~ To ham, &c. To God; be trine which was not before known. It
glory. ver. 20. ~ Is of power. Greek, does not mean necessarily that which
Is able; who has power. Eph. iii. 20. is unintelligible; but that which had
Jude 24, "( Now unto him that is able not been before revealed. See Note
to keep you from falling," &c. God to Matt. xiii. 11. The word here
only can keep Christians in the path seems to refer to the principal doctrines
of salvation; and it was well to bring of the gospel; its main truths, which
that truth prominently into view at the had been concealed, especially from the
close of the epistle. ~ To establish entire gentile world, but which were
you. To strengthen and confirm you. now made known. ~ Which was kept
~ According to my gospel. According secret. Which were kept in silence
to the gospel which I preach; the doc- (Greek, o-eslncvou), were not divulged
crines which I have been defending in or proclaimed. ~ Since the world bethis epistle. It is called his gospel, not gan. In all past times. This refers parbecause he was the author of it, or be- ticularly to the Gentiles. The Jews
cause others did not preach it also, but had some obscure intimations of these
because he had been particularly de- truths, but they were now made known
fending it in this epistle. The doc- to all the world. The phrase "since
trines which he had advanced were the world began" is, in Greek, "in eter.
just those which were fitted to strength- nal times;" that is, in all past times;
en and confirm them,-the doctrine of or, as we should say, they have been
justification, of election, of perseve- always concealed.
rance, and of the protection and favour 26. But now is made manifest. Is
of God to both Jews and Gentiles. revealed, or made known; that which
These were the doctrines which he was so long concealed is now divulged,
had defended; and it might easily be i. e. God's plan of saving men is now
shown that these are the doctrines that made known to all nations. J~ And
give stability to the Christian faith, by the Scriptures, &c. By the writhope, and love. ~.fnd the preaching ings of the prophets. The prophetic
)f Jesus Christ Not his personal writings contained the doctrines, ob
preaching; but according to that preach- scurely indeed, but so as to be an im
ing of which Christ is the author and portant means of disseminating and
the subject; and particularly, as the fol- confirming the truth that the Gentiles
lowing clause shows, to the doctrines should be made acquainted with the
by which the partition between the gospel. To those writings the apostle
Jews and the Gentiles was broken had repeatedly appealed in his defence
down, and by which they were admit- of the proposition that the gospel was
ted to the same privileges and hopes. to be preached to the gentile world.
~ According to the revelation. Ac- ch. x. xi. xv. The prophetic writings,
cording to the communication of that moreover, were extensively scattered
which has been so long concealed, but among the gentile nations, and thus
which is now made manifest. The were readily appealed to in defence of
word revelation refers to the publica- this position. Their writings being
tion of the plan by the gospel. ~ Of thus translated, and read, were an imthe mystery. The wordmystery means portant means of propagating the
properly that which is hidden or con- truths of the Christian religion. ~.A
328 ROMANS. [A 0 D
tions for the obedience of faith;) Written to the Romans from
27 To God a only wise, be Corinthus, and sent by Pheglory, through Jesus Christ, be, servant of the church at
for ever. Amen. Cenchrea.
ca Tim.1.17. Jude 5.
cording to the commandment, &c. By illustrated in the previous parts c tht,
his command through Jesus Christ; epistle; and now, full of the convictions
made known in the gospel of his Son. of this wisdom, he desires that all the
~ The everlasting God. God who is praise and honour should be to God.
eternal, and therefore unchanged. He The tendency of the plan is to promote
who has indeed concealed this truth, his glory. The obligation on all who
but who has always intended that it are benefited by it is to give him
should be revealed. ~ To all nations. praise. ~ Be glory. Praise; honour.
Matt. xxviii. 19 Comp. Col. i, 23. ~ Through Jesus Christ. By means
~ For the obedience of faith. To of the work which Jesus Christ has
produce obedience to the requirements performed; through him now as media'
of the gospel. See Note, ch. i. 5. tor and intercessor in the heavens.
27. To God only wise. The apos- The subscription, "written to the
tle here resumes the doxology which Romans," &c. is evidently added by
had been interrupted by the parenthesis. some other hand, but by whom is unThe attribute of wisdom is here brought known. Paul assuredly would not
into view, because it had been particu- write this to inform the Romans that
larly displayed in this plan which was it was sent by Phebe, whom he had
now revealed. It evinced, in an emi- just commended to their kindness. It
nent degree, the -wisdom of God. That has been shown, moreover, that no
wisdom was evinced in devising the reliance is to be placed on any of the
plan; in adapting it to the renewing of subscriptions to the epistles. Some of
the heart; the justification of the sinner; them are known to be false. By whom
his preservation, guidance, and sancti- they were added is unknown. In this
fication; and in the manner in which case, however, the fact which it states
the divine attributes had all been seen is correct, that it was written from
to harmonize, All this the apostle had Corinth, and sent by Phebe.
THJE EN.