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THE EPISTLE OF THE APOSTLE PAUL 
 TO ROMANS. 
 
Digitized by the Internet Archive 
 in 2.016 
 
 https://archive.org/details/epistleofapostle00godw_0 
 
THE EPISTLE 
 
 OF 
 
 €\t 
 
 ROMANS. 
 
 A NEW TRANSLATION, WITH NOTES, 
 
 BY 
 
 John H. Godwin, 
 
 HON. PROF. NEW COLL., LOND. 
 
 
 LONDON : 
 
 HODDER AND STOUGHTON, 
 
 27, PATERNOSTER ROW. 
 
 MDCCCLXXIII. 
 

 Watson & Hazell, Printers, London and Aylesbury. 
 
IRP 2>5 
 
 227.1 
 
 AU'o 7 ' 
 
 p^UNIVERSITY OF ILLINOIS 
 
 Introductory. — Ch. i. i — 17. 
 
 PART II. 
 
 The Wrong-doing and Guilt of Men without Faith in God. 
 
 PART III. 
 
 The being Right which is of God through Faith. 
 Ch. hi. 21 — Ch. V. 21. 
 
 PART IV. 
 
 The New Life in union to Christ by Faith. 
 
 Ch. vi. I — Ch. viii. 39. 
 
 Rejection of Jews explained. — Necessity of Faith. 
 Ch. ix. I — Ch. xi. 36. 
 
 PART VI. 
 
 Christian Duties. — Fruits of Faith. 
 
 Ch. xii. I — Ch. XV. 13. 
 
 Ch. i. 18 — Ch. hi. .20. 
 
 PART V. 
 
 PART VII. 
 
 CoNCLusoRY. — Ch. XV. 14 — xvi. 27. 
 
 J 
 
'0 dk dlKaios kK Triateibs fxov ^rjcrerau 
 Justus autem in fide sua vivet. 
 
 But the just shall live by his faith. 
 
 Sept. 
 Vulg. 
 Hab. ii. 4. 
 

 Hsav Of 
 
 TO THE 
 
 STUDENTS OF HIGHBURY COLLEGE 
 
 AND OF 
 
 NEW COLLEGE, LONDON, 
 
 WITH WHOM THIS EPISTLE WAS OFTEN REAt), 
 
 AND WHO WISHED THAT OBSERVATIONS OFFERED TO THEM, 
 SHOULD BE PRESERVED AND COMMUNICATED TO OTHERS, 
 THE FOLLOWING WORK, 
 
 NOW PUBLISHED THROUGH THEIR KINDNESS, 
 
 IS AFFECTIONATELY INSCRIBED 
 
 BY THE AUTHOR 
 
Fecisti nos ad te, et inquietum est cor nostrum, donee requiescat 
 in te. August. Conf. 
 
PREFACE. 
 
 This Translation has been made from the com- 
 mon Text, with the corrections which later 
 critical works show to be proper, and which are 
 mentioned in the notes when they are of any 
 importance. Where there is still a diversity of 
 judgment, the reasons for that which is preferred 
 are briefly indicated. A more full statement of 
 evidence for various readings will be found in 
 the Editions of Tischendorf and Tregelles, or in 
 the Commentaries of Alford, De Wette, and 
 Meyer. i 
 
 The writer has endeavoured to give the sense 
 of the original as closely as possible in moderh 
 English ; word being put for word, except when 
 this would make the English sentence less 
 clear than the Greek, or suggestive of a differ- 
 ent meaning. The letters of S. Paul were 
 addressed to popular assemblies, and it may 
 
X 
 
 PREFACE. 
 
 therefore be supposed that his words would 
 be generally intelligible without any comment. 
 Some terms and phrases would need explana- 
 tion to those who knew only the common Greek ; 
 but this would not be required by the Christians 
 
 who were familiar with Hebraistic Greek. To 
 
 • 
 
 such persons the language of the Apostle would 
 be plain : and the writer has sought to produce 
 a translation equally plain to those acquainted 
 only with modern English. For the amendment 
 of the authorised version fewer changes would be 
 made, since all desire to retain the early and 
 sacred associations of its words. But as these 
 can always be secured by its use, other ends may 
 be properly sought for. The use of common 
 phraseology will help to the clear and correct 
 apprehension of the subjects presented. The 
 retention of obsolete terms, and the use of words 
 with significations which they never have in 
 ordinary discourse, must increase the difficulty 
 of understanding any author, and will cause 
 misunderstanding, whatever accompanying ex- 
 planations may be made. Much attention has 
 been given to the distribution of the several 
 parts of the Epistle, since on this the meaning of 
 
PREFACE. 
 
 XI 
 
 statements and arguments must often depend ; 
 while the common division into chapters and 
 verses has no authority, and is often manifestly 
 incorrect. 
 
 The difficulties of S. Paul’s Epistles, and of 
 the other books of the New Testament, do not 
 belong so much to the language, as to the 
 subjects ; and they are to be overcome by the 
 exercise of Christian intelligence, more than by 
 learned criticism. There are in this Epistle pas- 
 sages hard to be understood; but the greatest 
 difficulties are found, not in its statements, but in 
 inferences deduced from them. Purposes have 
 been attributed to the Apostle of which he has 
 not given any sign, and his words have been 
 interpreted according to arbitrary assumptions. 
 Views of his reasoning are often given which are 
 very illogical; but for these he is not responsible. 
 Though he claims the authority of an Apostle, 
 he still reasons with those whom he addresses ; 
 but his arguments are often only partial proofs 
 of the conclusions to which they conduct. 
 Sometimes they simply remove objections ; the 
 other evidence being already admitted, its state- 
 
 b 
 
PREFACE. 
 
 xii 
 
 merit was not required. Both reasons and 
 illustrations, following one another, refer at 
 times to the principal subject, and not to that 
 which immediately precedes: and they are to be 
 taken as co-ordinate, and not as subordinate. 
 If these things be regarded, the reasoning will 
 appear in all cases to be correct and conclusive. 
 
 The Notes have been written so that they 
 may be understood by all readers. Evidence is 
 offered for whatever can be regarded as a doubt- 
 ful interpretation ; but no authorities are referred 
 to. It would have been very easy to enlarge the 
 notes, and to give some authority in support of 
 whatever is advanced. But- the writer wishes to 
 promote the reconsideration of some opinions, 
 which have been long received with little inves- 
 tigation : and for this object the balancing of 
 authorities is of no use. He is willing to admit 
 that many authorities may be quoted against the 
 interpretation given to several passages, and that 
 some views are taken different from those com- 
 monly received. But these differences are either 
 only in the form in which truth is stated, or they 
 respect the speculations which have been founded 
 
PREFACE. 
 
 xiii 
 
 on apostolic doctrine. These speculations do 
 not really belong to the common faith of 
 Christians, and they have been always matters 
 of controversy. The writings of commentators 
 are valuable, but from them all an appeal may 
 be made to what the Apostle has himself said. 
 Opinions, arguments, and authorities are given 
 in the works before referred to, and in the Com- 
 mentaries of Stuart, Hodge, Jowett, Olshausen, 
 Tholuck, Lange, and Van Hengel : to which the 
 writer is under great obligation. 
 
 The genuineness of this Epistle is so fully es- 
 tablished that it is now universally received. We 
 have here unquestionably the views of Christian 
 doctrine and duty, which one of the earliest^ and 
 most eminent of the preachers of the G ospel 
 presented to one of the most intelligent and 
 influential of the first Christian societies. We 
 see the importance which he attributed to Faith, 
 — not in any restricted sense, but with the wide 
 application which belongs to Trust in God, both 
 in the Old and in the New Testament. The 
 Gospel of Christ is commended as of inestimable 
 value, because it is the Divinelv appointed means 
 
XIV 
 
 PREFACE, 
 
 for producing and perfecting this Faith. They 
 who have faith in God, and in Christ, at once 
 become Right. They are judged to be right in 
 character and position, being approved as up- 
 right, and declared to be in the right way for all 
 good. As by faith they are set right, really and 
 judicially, so being by the same faith united to 
 Christ, they are renewed by the Divine Spirit, 
 released from the dominion of Sin, and raised, 
 through the discipline of service and suffering, 
 to the everlasting blessedness of the children of 
 God. All the wrong and misery of men, accord- 
 ing to the Apostle’s doctrine, result from the want 
 of Faith; and all the excellence and happiness 
 possible for men, are its fruit and reward. 
 
 When so much is shaken in the convictions of 
 many minds, and supports once trusted are found 
 to fail ; it is well to turn to the truths which cannot 
 be shaken, and to rest on the foundation which 
 can never be moved 
 
 Hampstead, 1873. 
 
 J. H. G. 
 
INTRODUCTION. 
 
 I. 
 
 AUTHORSHIP. 
 
 The Epistle is professedly that of the Apostle Paul, 
 being dictated by him. i. i ; xvi. 22. Besides the salu- 
 tation, it is proved to be his by its agreement with his 
 style and opinions, his character and circumstances. It 
 has been attributed to S. Paul from the first, all early 
 Christian writers acknowledging it, and the most scep- 
 tical critics of modern times admitting its genuineness. 
 The references to his travels present several coincidences 
 with the record of S. Luke, and would alone establish 
 the authenticity of the Epistle, and of the history. Simi- 
 larities of thought and language are found here to all 
 the Epistles of S. Paul, but especially to those written 
 to Galatians and Corinthians. The same subjects are 
 brought forward, and the sentiments are the same ; while 
 there is just the difference which belongs to the different 
 relation in which the Apostle stood to churches which 
 were founded by him, and where he was known by all ; 
 
XVI 
 
 INTRODUCTION, 
 
 and a church which had been formed independently of 
 his ministry, and where he was personally known only 
 by those whom he had met in other places. Allusions 
 to this epistle are found in Clemens Rom., and Theo- 
 philus ; and it is quoted as S. Paul’s, by Irenaeus, 
 Clemens Alex., and Tertullian. The references are 
 given in the works of Dr. Lardner, Dr. Davidson, and 
 Dean Alford ; and the coincidences are shown in Paley’s 
 
 Horae Paulinae.” 
 
 II. 
 
 ROMAN CHRISTIANS. 
 
 Every part of the letter shows that it was written to 
 Christians, and that these were partly of Jewish, but 
 mostly of Gentile origin. They are collectively described 
 as Gentiles, and S. Paul states that he addressed them, 
 because he was the apostle of Gentiles, i. 5, 13 ; xi. 13; 
 XV. 15. Many had some previous knowledge of the 
 religion of the Jews, were acquainted with their sacred 
 books, and their common opinions. In most places 
 proselytes to Judaism were among the first converts to 
 Christianity. That there were some of Jewish origin, 
 appears from the way in which the Apostle refers to 
 those who were, with himself, natural descendants of 
 Abraham, iv. i; and at one time in subjection to the 
 law of Moses, vii. i — 6. But though the letter is 
 
 addressed to Christians, it is plain that many things 
 were written for the instruction, directly or indirectly 
 
INTRODLUION. 
 
 xvii 
 
 of those who were not such, both Jews and Gentiles, 
 ii. I, 17, 24. It is not known by whom the Gospel was 
 first preached at Rome, but it was probably brought 
 there by some of the Hellenistic Jews, who were in Jeru- 
 salem at the festival of Pentecost. Acts ii. 10. That 
 the church had existed many years, appears from the 
 wide repute which it had obtained, i. 8; xvi. 19; and 
 from the reference made to the time which had passed 
 since the beginning of their Christian faith, xiii. ii. 
 Aquila and Priscilla left Rome on account of the edict 
 of Claudius ; and they were probably Christians at that 
 time, since they are referred to simply as becoming the 
 companions of Paul at Corinth, and not as converted 
 by him. xvi. 3 ; Acts xviii. 2. Andronicus and Junia - 
 are mentioned as his kindred, who were Christians be- 
 fore him. xvi. 7. Neither S. Paul nor S. Peter visited 
 Rome till many years after the formation there of a 
 Christian church. That the Roman Christians were 
 more influenced by the followers of S. Paul, than by 
 those of S. Peter, or any other Apostle, would naturally 
 result from the sphere and character of his ministry. 
 The Christians of Rome are referred to. Acts xviii. 2 ; 
 xxviii. 15 ; and they are mentioned by Tacitus, Ann. 
 XV. 44 ; and by Suetonius, Claud. 25, Nero. 16. 
 
 The Jews in Rome were much more numerous, and 
 they held themselves apart from the Christian society, 
 to which a few had withdrawn. They could not be 
 ignorant of its existence, though they did not care 
 always to acknowledge it. Acts xxviii. 22. Josephus 
 states that eight thousand Jews who were in Rome, 
 
' xviii 
 
 INTRODUCTION. 
 
 joined the embassy of fifty persons, who brought com- 
 plaints to Augustus of the conduct of Archelaus. Ant. 
 xvii. IT. 
 
 III. 
 
 OCCASION OF THE EPISTLE. 
 
 The particular occasion of this letter seems to have 
 been the postponement of a visit which the Apostle had 
 purposed. As the Gospel had been proclaimed to them 
 by others, and he preferred teaching where it was not 
 yet known \ he did not wish to remain long in Rome, 
 but intended to visit the brethren there on his journey 
 to Spain, i. 12 ; xv. 22 ; Acts xix. 21. His labours in 
 Asia Minor, Macedonia, and Greece had hitherto pre- 
 vented the accomplishment of his purpose ; and now it 
 was again deferred by a journey from Corinth to Jeru- 
 salem, required by the collection for the poor there, 
 which he had promoted in many places, xv. 25 ; i 
 Cor. xvi. I ; 2 Cor. ix. i. Because he could not go to 
 them, he wrote what he desired to say, as the Apostle 
 of the Gentiles ; and an opportunity of sending the 
 letter was afforded by the journey of a Christian lady, 
 for whom he wished to gain the assistance of friends in 
 Rome. The general occasion of the writing of this 
 letter was that which prompted all the labours of the 
 Apostle, — the desire to honour and serve the Lord 
 Jesus Christ, and to promote the moral and religious 
 welfare of men in every country. 
 
INTRODUCTION. 
 
 XIX 
 
 IV. 
 
 PURPOSE AND PLAN. 
 
 The general purpose of the letter is also declared by 
 the Apostle. He sought to establish the Roman con- 
 verts in the faith of the Gospel, and to contribute to 
 their Christian improvement, happiness, and usefulness, 
 by the increase of faith, hope, and love. i. ii ; xv. 13. 
 This he regarded as his duty, especially because he 
 was an apostle for the Gentiles ; but he hoped to 
 serve Jewish Christians ; and also to win to the 
 Christian faith, both his countrymen who were still 
 opposed to the Gospel, and Gentiles to whom it was 
 unknown, xi. 13 ; xv. 16, 29. He therefore declares 
 the Gospel, as he was wont to preach it, stating its 
 accordance with Old Testament Scriptures, showing 
 that it was needed by all, arid that it was designed 
 for all. 
 
 After a salutation which points to the chief subjects 
 of the letter, the Apostle gives some personal statements 
 to account for his writing, and to secure a favourable 
 acceptance of his instructions. He thus introduces the 
 principal theme of the Epistle, — the Divine power of the 
 Gospel for the salvation of men, through the Faith which 
 it exhibits, and requires, and Was designed to produce. 
 Ch. i. I — 17. 
 
 After this introduction, the guilt and misery of Gen- 
 tiles and Jews are first stated and described. The 
 
XX 
 
 INTRODUCTION, 
 
 wickedness of both is shown to result from their unwill- 
 ingness to trust God ; and the punishment of both is 
 shown to be deserved, — that of the heathen, notwith- 
 standing their partial ignorance; and that of the Jews, 
 notwithstanding their peculiar privileges, i. i8 — iii. 20. 
 
 Then the deliverance is set forth which God had sent 
 to the world by Jesus Christ. His death was for the 
 redemption of mankind, and His salvation being through 
 faith was equally for Gentiles and Jews. All who have 
 Faith are declared to be right with God. This is con- 
 firmed by the example of Abraham, whose acceptance 
 proves the sufficiency of faith in God. The certainty of 
 Christian hope is shown from the love of God as seen in 
 the death of Christ, and from the experience of all who 
 have faith in Him. The extent of the salvation of Christ 
 is illustrated by the sentence on mankind, which was 
 occasioned by the transgression of Adam. iii. 2i — 
 
 V. 21. 
 
 The further exhibition of the influence of Christian 
 Faith is presented in a series of discussions, commencing 
 with the sixth chapter. The questions proposed are 
 not those of an imaginary opponent, but inquiries 
 which would naturally arise in the minds of thought- 
 ful persons, respecting sin and faith, the Law and 
 the Spirit, sonship and sufferings. By the answers 
 given to these questions, difficulties are removed, and 
 the excellence of the Gospel is more fully mani- 
 fested. It is shown that though Sin has been the 
 occasion of new favour from God, yet with Christian 
 Faith it must be forsaken and resisted even unto death. 
 
INTRODUCTION, 
 
 XXI 
 
 This is confirmed by common experience and prudence, 
 which, as well as Christian affection, testify that this is 
 the better course. Law has been the occasion of sin 
 and death, yet it is proved to be holy and good. It is, 
 however, unable to preserve men from evil, and can 
 only prepare for this deliverance. Through Jesus Christ 
 alone there is a complete salvation for all who have faith 
 in Him, they receiving the Divine Spirit which gives 
 life and freedom for the service of God, and the blessed- 
 ness of His children. Human afflictions are a part of 
 the Divine plan for the redemption of the human race, 
 and all things wdll be subservient to its accomplishment, 
 vi. I — viii. 39. 
 
 These are subjects of universal interest and import- 
 ance, and having brought the consideration of them to a 
 triumphant conclusion, the Apostle proceeds in the ninth 
 chapter to other difficulties, arising out of the relation of 
 Jews in general to the Gospel of Christ. Their rejection 
 of Christianity might seem to be adverse to its truth 
 and power, but it was not really so, being in accordance 
 with history and prophecy. Their condition was not 
 inconsistent with the faithfulness of God, for the pro- 
 mises were only to the spiritual offspring of Abraham ; 
 and Jewish privileges were gratuitous. Nor was the 
 punishment of Jews contrary to the justice of God, for 
 it belonged to Him to determine the conditions of His 
 favour ; and the punishment of wicked ' men does not 
 become unjust, because they with the good contribute to 
 the accomplishment of Divine purposes. The cause of 
 the rejection of Jews is declared to be their want of 
 
XXll 
 
 INTRODUCTION. 
 
 faith in God. Their conduct was like that of their 
 forefathers, and would be overruled for good. Gentiles 
 would receive the Christ whom Jews rejected; and at 
 last both Jews and Gentiles would be brought to possess 
 the same Faith, to receive the same Mercy, to acknow- 
 ledge one Lord and Saviour, one God and Father of all. 
 ix. I — xi. 36. 
 
 After this statement and defence of the Gospel, the 
 Apostle advances in the twelfth chapter to the consider- 
 ation of Christian duties. The principles of the Chris- 
 tian life are first stated, with their application to the 
 relations of Christians to one another, and to the world, 
 xii. The duties to political authorities are next noticed, 
 and connected with Christian lessons of universal ap- 
 plication. xiii. The controversies between those who 
 observed Jewish rules, and those who neglected them, 
 are then referred to ; and directions are given which 
 show how truth and peace, freedom and love, may 
 always be maintained and promoted. Copying His 
 example whom they all acknowledged to be their Lord 
 and Saviour, they would unitedly honour the God and 
 Father of Jesus Christ, and receive through Him all 
 spiritual blessings, with the joyful hope of a common 
 salvation, xv. 13. 
 
 After these statements, doctrinal and practical, the 
 Apostle returns to his personal affairs, again referring 
 to his apostolic office, and his purposed journeys. Salu- 
 tations to many, probably to all with whom he was 
 acquainted, conduct to the close of the letter. A few 
 words of caution • are added, with the greetings of his 
 
INTRODUCTION. xxiii 
 
 jcompanions, and the Epistle ends with an ascription 
 of praise similar to the salutation at the beginning, 
 xvi. 27. 
 
 The plan of the Epistle will be more readily seen in 
 the Table of Contents which follows it. Every part is in 
 orderly connexion, the sequence of subjects being per- 
 fectly just, the transitions equally natural and striking ; 
 and the whole serving to illustrate and confirm the 
 Apostle's statement ,— the Gospel of Christ is the 
 power of God to salvation in all who have Faith. 
 
 Various purposes have been attributed to the Apostle, 
 as the chief design of the Epistle, which are either quite 
 imaginary, or only subordinate to its principal end. 
 Thus some have supposed that its first purpose is, to 
 prove that all men have sinned ; and that release 
 from punishment comes only through the suffering of 
 Christ in their stead, this maintaining the authority of 
 Law, and displaying the retributive justice of God. — 
 Some have supposed that the chief design is to account 
 for the wickedness and misery of men, by declaring their 
 relation to Adam. — The rejection and restoration of the 
 Jews, have by others been regarded as the principal 
 theme. — By some the reconciliation of the Jewish and 
 Gentile parties in the church at Rome, has been taken 
 as the main object of the Apostle. All these views 
 appear to be inconsistent with the contents of the 
 Epistle, when the whole is considered. Much that is 
 said is unaccountable on any of these suppositions, and 
 equally so, what is not said. The Sin which is chiefly 
 referred to, is present irreligion and wickedness. The 
 
XXIV 
 
 INTRODUCTION, 
 
 Law which is contrasted with the Gospel, is always the 
 law of Moses. The Faith which is so much commended, 
 is a practical trust in God, sometimes produced, and 
 always perfected, by the knowledge of Jesus Christ. The 
 reference to Adam is incidental, and illustrates the 
 extent of the salvation of Christ. The rejection and 
 restoration of the Jewish nation, however important 
 these events might be, are plainly subordinate to the 
 principal theme, if the connexion be regarded. And 
 the duties of the two parties in the church at Rome, 
 are referred to as branches of Christian morality. The 
 introductory salutation, and the concluding doxology, 
 show the principal subjects and ends of the whole 
 Epistle. All that is said is to promote the submission 
 and obedience of Faith, — the safety and peace and 
 hope, the love and righteousness and holiness, which 
 come from the knowledge of the love and righteousness 
 of God, given to men through Jesus Christ. 
 
 I 
 
 V. 
 
 TIME AND PLACE. 
 
 The reference to his journey to Jerusalem, with the 
 contributions of churches in Macedonia and Achaia, 
 and the mention of persons and places, indicate the 
 time when, and the place where, this letter was written. 
 XV. 25 ; I Cor. xvi. 4 ; Acts xx. 2. S. Paul was then 
 at Corinth, on his second visit to Greece, A.D. 58. He 
 had been westward to the borders of Illyricum ; he was 
 
INTRODUCTION, 
 
 XXV 
 
 now staying in the house of Gaius, a resident at Corinth, 
 xvi. 23 ; I Cor. i. 14 ; and he was associated with 
 Erastus, the steward of the city. xvi. 23 ; 2 Tim. iv. 
 20. Phoebe, on whose behalf the Apostle wrote to his 
 friends at Rome, resided at Kenchrea, the eastern port 
 of Corinth, xvi. i. After writing the second Epistle to 
 Corinthians, the Apostle went to Corinth, and stayed 
 three months with brethren in that city, and other parts 
 of Greece. Acts xx. 2. He thence travelled to Jeru- 
 salem, not going by sea as he first proposed, but re- 
 turning through Macedonia. In this journey he had 
 many forebodings of the persecutions which awaited 
 him, and which led to the fulfilment of his wish 
 respecting Rome, though not in the way intended. He 
 was taken to Rome as a prisoner, and resided there for 
 more than two years, living in his own house, but bound 
 with a chain ; receiving many visitors, and writing his 
 Epistles to Ephesians, Philippians, Colossians, and to 
 Philemon. Acts xxviii. 30. 
 
 VI. 
 
 LANGUAGE. 
 
 The Epistle was written in Greek, which was the 
 common speech in most parts of the Roman empire. 
 Its language, as that of all the books of the New 
 Testament, is Hebraistic Greek; which was used by the 
 Jews, and also by the Gentile Christians, who were 
 generally acquainted with the Greek translation of the 
 Old Testament Scriptures. 
 
XXVI 
 
 INTRODUCTION, 
 
 The Evangelists and the Apostles spoke and' wrote 
 the popular language, and the subjects of their discourse 
 were peculiar ; therefore classical precedents for their 
 usage of words cannot always be expected ; and the 
 evidence of the context, and of parallel passages in 
 their own writings, is chiefly to be regarded. The style 
 of S. Paul is distinguished by its antithetical and 
 parenthetical character, and it is equally impassioned 
 and argumentative. It may be occasionally inaccurate, 
 according to the rules of grammarians, but it has the 
 higher correctness of giving always a forcible utterance 
 to thoughts and sentiments, which sometimes no human 
 language is adequate fully to express. 
 
 The labour which has been bestowed on the interpre- 
 tation of his Epistles, and the influence which they have 
 had for many centuries, sufficiently prove that they 
 require and deserve the diligent study of all Christians. 
 Both children and philosophers may profit by the 
 teaching of the Apostle. Modern science and criticism 
 may correct misrepresentations of his doctrine ; but 
 they cannot touch the lessons of Divine wisdom, which 
 through him were delivered to the world. 
 
, Sec. 
 
 PART I. 
 
 I. 
 
 Ch. i., I — 17. 
 Apostolical Salutation 
 
 - 
 
 VER. I — 7. 
 
 II. 
 
 Occasion of Writing - 
 
 - 
 
 8—15 
 
 III. 
 
 Subject of Letter 
 
 - 
 
 16, 17 
 
 
 I 
 
Wioxh% of tl]t l0rir 
 
 I. 
 
 II. 
 
 III. 
 
 As my Father has sent me^ 1 also send you, 
 I will send thee to nations afar off. - 
 Have faith in God, and have faith in me. 
 
 John XX. 21. 
 Acts xxii. 21. 
 John xiv. I. 
 
TO ROMANS. 
 
 I. 
 
 SALUTATION. 
 
 1 Paul, a servant of Jesus Christ, ap- 
 pointed an apostle, having been set 
 ^ apart for God’s good-message, which 
 
 Part I. — Ch. i. i — 17. — The first three paragraphs are 
 evidently an introduction to the whole epistle. There 
 is an enlarged salutation, i — 7 ; some expression of 
 the sentiments which occasioned the letter, 8 — 15 ; 
 and a brief statement of its principal subject, 16, 17. 
 
 Sec. I. Ch. i. I — 7. — The beginning of the letter is 
 in the old epistolary style, giving the writer’s name 
 and office, and describing and greeting those to whom 
 he writes. But, as was usual with St. Paul, there is 
 more than this. The mention of the Gospel, for which 
 he was an apostle, leads to some important statements 
 respecting its origin, — its subject, — and its design. 
 These are a commendation of the Gospel, and reasons 
 
4 
 
 EPISTLE. 
 
 Ch. I. 
 
 He before announced by His prophets 
 in holy scriptures, respecting His Son, ^ 
 — born from David’s family, as to the 
 lower nature; marked out to be God’s ^ 
 Son in power, as to the Spirit of holiness, 
 
 for the concluding prayer, that those whom he ad- 
 dresses, by whom the Gospel had been received, should 
 increase in all spiritual good. 
 
 I. PauL—T\\\^ was his name as a Roman citizen, 
 and according to the custom of Hellenistic Jews. 
 
 But Saul ^ who is also Paul!' Acts xiii. 9. The 
 name was not taken from Sergius Paulus. Acts xiii. 7. 
 The occasion would be inadequate for any one, and 
 unworthy a Christian apostle. 
 
 servant. — The general relation of a Christian precedes 
 the special relation of an apostle. He does not 
 describe himself as a slave^ for he speaks of the ser- 
 vice of Christ as freedom ; and the title, servant of 
 the Lord, was one of honour. Gal. i. 10; Josh. i. i. 
 
 Jesus. — The name denotes Saviour, corresponding 
 to Joshua, which means God’s help. Thou shalt call 
 His name Jesus, for He will save His people from their 
 sins!' Matt. i. 21. 
 
 Christ. — The title denotes the anointed, or conse- 
 crated, corresponding to Messiah; and it was especially 
 applied to prophets, priests, and kings. Luke iv. 18 ; 
 
Ch. I. 
 
 EPISTLE, 
 
 5 
 
 by a rising up of the dead, — Jesus Christ 
 5 our Lord ; through whom we received 
 favour, and a mission for the obedience 
 of faith among all the Gentiles on 
 ^ account of His name, — among whom are 
 
 Acts X. 38 ; John i. 42, ix. 22. Jesus was the Christ ; 
 and the terms were combined as a proper name. The 
 common order has been changed in a few MSS. to 
 correspond with the order of some epistles, and for 
 variety. 
 
 apostle. — The designation of one sent forth as a 
 special messenger, 2 Cor. viii. 23, was generally' 
 applied to the disciples who were first sent forth by 
 the Lord, to proclaim His kingdom, and to perform 
 miracles in His name. Luke vi. 13; Acts L 26. Paul 
 was appointed by Christ to this office. Acts ix. 6, xxii. 
 21, xxvi. 17; I Cor. ix. i ; Gal. i. 12. 
 
 set apart y a(jxopL(T/jL€vo<^. — He had been separated for 
 the publication of the Gospel, by the purpose and 
 providence of God. Gal. i. 15 ; Acts xiii. 2. 
 
 Good-message. — Evayyikiov is a general term, and may 
 denote any announcement of good ; but it is commonly 
 used for the glad tidings of salvation by Christ. God 
 is here referred to as its author, the subject being 
 stated afterwards. 
 
 2. before announced^ Trpoeir'qyyeLXaTOy i John i. 5 - — The 
 
6 
 
 EPISTLE, 
 
 Ch. I. 
 
 you also, appointed to be Jesus Christ’s, 
 — to all in Rome who are beloved of/ 
 God, appointed to be holy. Favour be 
 to you, and prosperity, from God our 
 Father, and the Lord Jesus Christ. 
 
 Saviour was promised, not the Gospel. This is said to 
 have been declared to Abraham. Gal. iii. 8. It could not 
 be known in former times, so fully as it was made known 
 by Christ and the apostles ; but it was no novelty. It had 
 been revealed in part, even from the beginning, and all 
 preceding ages were a preparation for what was now fully 
 manifested, iii. 2i, xvi. 26. 
 
 3. His Son , — The Gospel respected Him. Jesus, the 
 offspring of Mary, the descendant of David, is called the 
 Son of God. Luke i. 35. He was this, not with reference 
 to merely human attributes, nor on account of relation- 
 ship to David, nor because of anything of human origin ; 
 but with reference to the spirit He possessed and mani- 
 fested, and because of the operation of the Divine Spirit, 
 which preceded His birth, was always present in Him, 
 and was communicated by Him. 
 
 lower natitre, adp/ca , — In respect to this — the lower,, 
 outward nature, which was simply human — Abraham is 
 said to be the ancestor of the Jews. iv. i. They were the 
 kindred of Paul, ix. 3 ; and the Christ was from them. ix. 5. 
 The term for jlesh denotes humanity ^ as a natural produc- 
 
Ch. I. 
 
 NOTES. 
 
 7 
 
 tion, including both what is mental and what is material. 
 Matt. xxiv. 22; Luke iii. 6; Johni. 14, xvii. 2; Acts ii. 17; 
 Rom. iii. 20. Jesus Christ possessed a perfect human 
 nature, which was of human origin, though not according 
 to natural laws. As to this. He was of David’s family, 
 according to prophecy. Matt. xxii. 42; Luke i. 32, 69; 
 Acts ii. 30; Gal. iv. 4; 2 Sam. vii. 16. The merely human 
 nature is one part of the subject, of which the other part 
 is the spirit of holiness; the two sources being given in the 
 preceding and following expressions — family of David — 
 and Son of God. There is a double antithesis, the first 
 referring to origin, and the second to subject. By the 
 same words, KaTa crdpKa and Kara irvevfjba, the two 
 different causes of birth are referred to in Gal. iv. 29 ; 
 but here the connexion shows that the reference is to the 
 two parts of one subject. As the causes differ, so do the 
 effects. That which is born of the lower nature is a 
 lower nature, and that which is born of the Spirit is 
 spirit^' John iii. 6. 
 
 4. ^narked out, 6 pca 6 evro<;. — The term signifies bounded, 
 defined. In other passages it denotes an attribute of the 
 Divine purpose and foreknowledge, MptapLhrj, Acts ii. 23; 
 and what is shown in facts or expressed in words. 
 Luke xxii. 22 ; Acts x. 42, xvii. 26, 31 ; Heb. iv. 7. Here 
 it refers to what is consequent to the resurrection men- 
 tioned. 
 
 in power. — This belongs to the subject immediately 
 preceding, and not to the participle. Jesus Christ was 
 
8 
 
 NOTES, 
 
 Ch. I. 
 
 the Son of God before His resurrection, and evidently so; 
 for though in a condition of apparent weakness, the dead 
 heard His voice and lived. John i. 34, 50; v. 25. But 
 when exalted to heaven, He was more manifestly the 
 Son of God in power. Matt. xxvi. 64 ; Acts ii. 32, 33; 
 I Cor. XV. 43 ; 2 Cor. xiii. 4. 
 
 Spirit — The outward nature and the spirit of holiness 
 are here opposed, being parts of one subject, as the 
 body and spirit are. viii. 10. Similar antitheses with 
 reference to the person of Christ are in St. Paul’s words, 
 He was manifested in the fleshy justified in the spiritj 
 I Tim. iii. 16; and in the words of St. Peter, Being put 
 to death in the fleshy but made to live in the spirit!' i Peter 
 iii. 18, iv. 6; John xi. 33. 
 
 of holiness^ a^L(oavvr ]<;, — The apostle speaks of a spirit 
 of servitude, of sonship, of meekness, thus describing 
 states or dispositions of mind. viii. 15 ; i Cor. iv. 21. But 
 evidently more than a holy character is here meant. 
 The corresponding antithesis, as to the lower nature, 
 shows that reference is made to the person of our Lord ; 
 but the mention of His power, and of the rising of the 
 dead, shows that reference is also made to the spiritual 
 life and holiness which He imparted. That is holy which 
 is sacred, separated for God ; and if there be a spiritual 
 nature, that which is holy is morally pure and divine, 
 being from and like God. Jesus was the holy one of God, 
 Mark i. 24; Acts ii. 27; iii. 14; and men became holy 
 through Him. He who consecrates and they who are 
 
Ch. I. 
 
 NOTES. 
 
 9 
 
 consecrated are all from One^ on which account he is not 
 ashamed to call them breihrenr Heb. ii. ii. The Spirit 
 of holiness is therefore, not merely the quality of a 
 human mind, but the Divine power which was thus 
 manifested, of perfect excellence and boundless extent. 
 The Spirit of holiness was possessed by Jesus as the 
 Christ of God, and communicated by Him as the Saviour 
 of men. The Spirit of the Lord is upo 7 t me^ because He 
 anointed me to hdng good tidings to the poorP Luke iv. i8. 
 According to this, and with respect to this. He was the 
 Son of God. We are His wit^iesses, respecting these 
 things y and so is the Holy Spirit which God gave to those 
 obeying HimP Acts v. 32. 
 
 rising up^ avaardcrew^. — The term is general, not being 
 restricted as resurrection is. Luke ii. 34. After this, and 
 because of this, and by this, Jesus was manifested to be 
 the Son of God in power. James ii. 18. 
 
 of the dead^ veKpcov. — The expression is general, there 
 being no pronoun or preposition. It is not his resur- 
 rection from the dead, but simply, a resurrection, or 
 rising up of dead persons. The same words are often 
 used, but never with the sense of a resurrection from the 
 dead. This would require a preposition, diro or Ik. 
 Matt. xiv. 2, xvii. 9. The resurrection of Christ is 
 described as a manifestation of the great power pf 
 God, Eph i. 20; but the power of the Son of God is here 
 mentioned. His resurrection is often referred to, as the 
 time of His exaltation to the highest power and glory ; 
 
lO 
 
 NOTES. 
 
 Ch. I. 
 
 and as the sure proof that He was, what He professed 
 to be, the Son of God. iv. 24, x. 9; i Cor. xv. 14; 
 Acts xvii. 31 ; I Peter i. 21. It was the visible sign of 
 His exaltation, and the pledge of the resurrection of His 
 followers, i Cor. xv. 23. But the resurrection of Jesus, 
 as an outward visible fact, does not seem to be referred 
 to here. The expression is general, and the primary 
 and principal reference appears to be to the new spiritual 
 life which Christ gave to men, the communication of 
 which, more than anything else, manifested Him to be 
 the Son of God. The life which comes from faith is 
 mentioned in the context, ver. 17; and that which is 
 produced and perfected by the knowledge of Christ, is 
 one of the chief subjects of the epistle. The dead are 
 generally those who have no spiritual life. Ojfer your- 
 selves to God^ as raised from the dead to lifer vi. 13. ‘‘ You 
 who were dead in your evil doings^ He made alive with 
 Christ r Eph. ii. 5. Awake ^ thou that sleepest^ and arise 
 
 fj^om the deady and Christ will shine upo 7 i theel' v. 14. 
 
 If then you were raised up with Christy seek what is 
 above! Col. iii. i. The time is co 7 ning^ and now is, when 
 the dead shall hear the voice of the Son of God, a 7 id they 
 who hear shall live! John v. 25. The antithesis to the 
 lozver nature is simply the spirit of holiness ; but the 
 antithesis to David's family is more than God's Son, 
 this having two additions, in power, and by a rising up of 
 the dead. These are the spiritual kindred of Christ, and 
 complete the contrast to the natural kindred. 
 
Ch. I. 
 
 NOTES. 
 
 II 
 
 ^.favour. — The general expression precedes the special 
 here, as in ver. i, servant and apostle. The favour 
 bestowed on all Christians is mentioned ver. 7. Some- 
 times the apostle by the same term refers to his office, 
 xii. 3, XV. 15. 
 
 Faith^ viraKo^v irLcrreto^;. — This is the principle of the 
 obedience which is to be rendered. The service of 
 Christ is the obedience of faith and love. The belief of 
 the truth is a part of this. By faith Abraham obeyedl' 
 Heb. xi. 8. Paul was sent especially to the Gentiles. 
 XV. 16; Acts xxii. 21. 
 
 name. — The name denotes what He was, and was 
 declared to be. Because of this, and that He might be 
 honoured and obeyed, the Gospel was proclaimed. 
 Acts ix. 16, XV. 26, xxi. 13. 
 
 6. appointedy kXtjtol. — Generally this term is applied 
 to those who are, or who become, what they are called, or 
 invited to be; but not necessarily so. Matt. xx. 16, 
 xxii. 14. An authoritative call is an appointment. As 
 Paul was appointed to be an apostle, so they were 
 appointed to be disciples, ver. i. 
 
 7. Favour, — This term corresponds to the usual 
 
 Greek salutation, ^alpeov, Acts xv. 23, xxiii. 26 ; 
 James i. i ; but expresses more. 
 
 prosperity, elprjvrj . — The term denotes more than 
 peace, and corresponds to the common Hebrew saluta- 
 tion. I Sam. i. 17 ; John xiv. 27, xx. 19. The bene- 
 diction of the Old Testament is given. Numb. vi. 24. 
 
12 
 
 NOTES, 
 
 Ch. I. 
 
 I. Paul, being set apart by God, was sent by Christ, 
 to preach the Gospel unto all nations. 
 
 II. This Gospel is according to the revelations pre- 
 viously made to Jewish prophets. 
 
 III. Its subject is Jesus Christ, of David's family, the 
 Son of God, and the Lord of men. 
 
 IV. Its design is the obedience of all men, through 
 faith in Christ, and in God. 
 
 V. Christians are beloved of God, and appointed to 
 be holy. 
 
 VI. Blessings come to them from God their Father, 
 through their Lord Jesus Christ. 
 
' Ch. I. 
 
 EPISTLE. 
 
 13 
 
 II. 
 
 OCCASION OF WRITING. 
 
 8 Now first I give thanks to my God, 
 through Jesus Christ, respecting you 
 all, that your faith is spoken of in all 
 ^ the world. For God is my witness. 
 
 Sec. II. Ch. i. 8-15. — Having declared his office as 
 an apostle, and their condition as Christians, S. Paul 
 next states the occasion of this letter, — his feelings and 
 circumstances : the former causing him to seek their 
 good, and the latter hindering his visiting them hitherto. 
 He mentions in succession, his thanksgiving for them, 
 his prayers, his wishes, his plans, his obligations, and 
 his readiness to preach the Gospel to them ; each 
 statement of the series being supported by that which 
 follows. His Christian devotion, courtesy, and earnest- 
 ness, are here very manifest, as in all his epistles. 
 
 8. Now first . — The apostle begins, as u.sual, with 
 thanksgiving and commendation, i Thess. i. 2 ; 2 
 Thess. i. 3 ; I Cor. i. 4. 
 
 through Jesus Christ . — The good for which he gave 
 thanks, the gratitude he felt, and his position as one 
 
14 
 
 EPISTLE, 
 
 Ch. I. 
 
 whom I serve in my spirit with the 
 Good-message of His Son, how without 
 failing I make mention of you, always 
 in my prayers asking, if I might now 
 in some way at some time succeed by 
 the will of God in coming to you. For “ 
 I much wish to see you, that I may im- 
 part to you some spiritual benefit for 
 
 appointed to offer to God the sacrifice of praise, all 
 were received through Christ, vii. 25; Eph. v. 20; 
 Col. iii. 17 ; Heb. xiii. IS ; i Pet. ii. 5. 
 
 respecting . — The difference in signification here is 
 slight, but irepi instead of virep is the reading of the 
 best MSS. 
 
 your faith . — The obedience of faith has been before 
 mentioned, ver. 5. What happened at Rome was soon 
 made known everywhere. 
 
 9. my spirit . — Spiritual service is described in opposi- 
 tion to ceremonial, xv. 16 ; Phil. iii. 3 ; John iv. 24. By 
 the Gospel the apostle had been brought to render this 
 spiritual service, vii. 6. The publication of the Gospel 
 was the service to which he was set apart, ver. i ; xv. 16, 19. 
 
 always . — This reference to time should be connected 
 with the following participle, as another adverb belongs 
 to the preceding verb. 
 
 10. some way, eWc*?? Trore. — Both the manner and 
 
Ch^I. 
 
 EPISTLE. 
 
 5 
 
 your establishment ; and this is, for my 
 encouragement also among you, through 
 the faith of one and another, both yours 
 and mine. Moreover, I am unwilling 
 you should not know, brethren, that 
 many times I planned coming unto you, 
 and was prevented up to the present ; 
 in order that I might have some fruit 
 
 the time of the desired journey are indefinitely referred 
 to. 
 
 succeed^ evohcjodrjGOfjbaL . — In the secondary usage of this 
 term the reference to a literal way is dropped, i Cor. 
 xvi. 2. The apostle was not solicitous respecting the 
 manner of his journey. 
 
 11. benefit^ yapiGjxa . — The same description is given, 
 xii. 6 ; I Cor. i. 7, xii. 4 ; Eph. i. 3. The purposed 
 benefits were not miraculous exclusively or chiefly. 
 XV. 16, 29. 
 
 12. this is . — A repetition follows with additions, the 
 apostle associating himself with those to whom he 
 wrote. He does not speak of their mutual faith, their 
 trust in one another ; but of the Christian faith which 
 they shared with him, through which he might receive 
 as well as impart benefits. 
 
 prevented.-:^Y{\s purpose of visiting Rome had 
 been delayed by other engagements, xv. 22. This pur- 
 
i6 
 
 EPISTLE. 
 
 Ch. I. 
 
 also among you, even as among the 
 other Gentiles. I am a debtor both to 
 Grecians and to foreigners, both to wise 
 and to unwise. Thus, on my part, there 
 is forwardness to declare the Good-mes- 
 sage unto you also who are in Rome. 
 
 pose was one, but the plans for its accomplishment were 
 many. 
 
 fruit . — In the good effected among them he would 
 obtain reward. John iv. 36. 
 
 14. Grecians^ ''EXKricn . — All who used the Greek 
 language, as the Romans did, are thus described. 
 Greeks by race are not especially referred to. One of 
 the Syrophenician race is thus called. Mark vii. 26. 
 Romans must be included in the appellation, for they 
 are especially referred to. 
 
 foreigners^ j 3 ap^dpoL <^. — All who spoke another lan- 
 guage are thus described, i Cor. xiv. ii. 
 
 wise . — Not only to all nations was he a debtor, but 
 to all classes of men. 
 
 thus . — Having the obligation, and being in the circum- 
 stances mentioned, the apostle declares his state of mind. 
 
 my part^ to /car e/^e. — This refers to his own choice, 
 as subject to the will of God, mentioned ver. 10; and 
 limited by the hindrances noticed, ver. 13. , 
 
 you also . — The apostle thought of those who had, and 
 of those who had not yet, received the Gospel, ii. i. 
 
Ch. I. 
 
 NOTES. 
 
 17 
 
 I. The chief causes for thanksgiving come to us 
 through Christ. 
 
 II. The good of others should be to us the occasion 
 of praise and prayer. 
 
 III. Prayer should be comprehensive, persevering, 
 and submissive. 
 
 IV. A regard for our own good should be combined 
 with that of others. 
 
 V. The good which men have they ought to com- 
 municate. 
 
 VI. The Gospel of Christ is for all nations, and all 
 classes. 
 
 2 
 
i8 
 
 EPISTLE, 
 
 Ch. I. 
 
 III. 
 
 SUBJECT OF LETTER. 
 
 For I am not ashamed of the Good- 
 message, since it is God’s power for 
 
 Sec. III. Ch. i. 1 6 , 17. — From the expression of his 
 desire to preach the Gospel, the apostle proceeds to 
 certain statements respecting it, which give the reason 
 for this desire, and present the chief subject of the 
 Epistle. The Gospel was to him a cause, not for shame 
 but glory, on account of its Author, its efficacy, and 
 its extent. It is the power of God for the salvation of 
 all who have Faith, both Jews and Gentiles. To con- 
 firm this he says that true Rightness, — that which 
 is of God, — is shown in the Gospel to be the conse- 
 quence of Faith : and that Faith is the effect, as well 
 as the requirement of the Gospel. The good which it 
 reveals, is from Faith, and for Faith. This agrees with 
 the declaration of Scripture, that the life of the upright 
 man is the consequence of Faith in God. That the 
 Gospel is the power of God for the salvation of all who 
 have faith, is evidently the principal proposition. That 
 being right is the result of Faith, is a subordinate 
 statement confirming the preceding; showing that faith 
 
Ch. I. 
 
 EPISTLE, 
 
 19 
 
 salvation to everyone having Faith, — to 
 the Jew first, and also to .the Grecian. For 
 
 is necessary, and that the Gospel is the power of God 
 to salvation, by producing and perfecting it. Three 
 effects of the Gospel are mentioned which manifest it 
 to be the power of God — Faith, the Rightness which 
 attends it, and the Salvation which is its end. 
 
 j6. Good-message . — The words ^ are a super- 
 fluous addition in some MSS. ' 
 
 16. power , — The apostle has said that the object of 
 his mission was to promote the obedience of Faith. 
 The Gospel produces this faith, and it secures a com- 
 plete salvation to all who have faith. Christ, as there 
 set forth, is described as the power and wisdom of God. 
 I Cor. i. 18 — 24. The knowledge of Christ is the 
 
 means of producing Faith, i Pet. i. 21 ; — Ploliness, 
 John xvii. 17 ; — and the Salvation which is eternal life. 
 John xvii. 3 ; James i. 18 — 21. 
 
 salvation . — This is a general term for all the benefits 
 bestowed by Christ, negative and positive, — deliverance 
 from sin and punishment, — the favour of God and 
 eternal life. Luke i. 77. 
 
 faith^ marevovTi . — The term is used here without its 
 object, as in ver. 5. That faith in God is meant, and not 
 merely faith in the Gospefi as exhibiting certain truths, 
 is evident, i. Because this is the nearer and the prin- 
 cipal antecedent ; 2. Because faith in the Gospel is the 
 
20 
 
 EPISTLE. 
 
 Ch. I 
 
 the Rightness which is of God is revealed 
 in it, being from Faith, for Faith : even 
 
 means, of which faith in God is the more comprehen- 
 sive end ; 3. Because generally the object of the faith 
 which is for salvation, is declared to be Christ, or God ; 
 and the latter is referred to in the confirmatory quota- 
 tion, ver. 17. 
 
 Jew first , — In the order of time, historically, the Jews 
 were first ; and through them salvation came to the 
 Gentiles, ii. 10, xi. 24; John iv. 22. 
 
 Grecian . — The term is used for all who are not Jews. 
 If salvation were by Law, it would be for Jews only, 
 since to them only was the law given ; but being by 
 F'aith, it is for all men. 
 
 17. Rightness, hucaioavvr ). — The rightness of God, as 
 the salvation of God, is that which He gives to man, 
 iii. 22, 24; V. 17. What is here called God’s rightness, is 
 elsewhere said to be from God, etc Oeov. Phil. iii. 9. The 
 possessive case contains the meaning of the preposition 
 and piore. The rightness which is from God, is in 
 reference to Him, and is approved by Him, irapa rw deep. 
 ii. 13. This rightness, which is given by God to men, 
 is by the apostle put in opposition to their own, tt]v Ihiav 
 X. 3, — that which was gained by their own works, and 
 was according to their own rules and ends, and only 
 obtained their own approval. The rightness of God 
 is not the righteousness which He possesses ; for it is 
 
Ch. I. 
 
 EPISTLE. 
 
 21 
 
 as it is written, '' But the upright per- 
 S071 because of faith shall have lifeB 
 
 possessed by men ; it is the result of faith ; it is the 
 gift of God. The expression is common in the Old 
 Testament. Ps. xxiv. 5. ''He shall receive blessing 
 from the Lord, and rightness from the God of his sal- 
 vation f Ps. ciii. 17 ; Isa. xlviii. 18, liv. i/- The 
 
 Hebrew and Greek words commonly translated 
 
 righteousness, npns, hiKaio(rbvr\, often have a wider signi- 
 fication, not denoting merely the quality of a righteous 
 person, but all that belongs to a person who is right. 
 Condition is referred to as well as character. The 
 
 cognate adjectives, verbs, and nouns, have the same 
 signification. The righteous person, hUaio^, in the Bible 
 is sometimes simply the upright, he whose purpose 
 comprehends all that is morally right ; but more fre- 
 quently there is a reference to the Divine favour, and 
 he is right for this. The verb to right, hiKaiovv, 
 sometimes means to make right ; but much more 
 
 frequently, to judge, acknowledge, declare to be 
 right.* He who is justified, is not always judged to 
 have been right, or to have done right ; but simply 
 to be right. So the nouns are used which express 
 the actfon of the verb, or its effect, hLKai(oac<;, hiKaitaixa, 
 
 * The Greek verb is used once in the Sept, for making 
 Ps. Ixxiii. 15 ; and the corresponding Hebrew verb has this sense 
 twice. Dan. xii. 3 ; Isa. liii. ii. 
 
22 
 
 NOTES. 
 
 Ch. I. 
 
 iv. 25, V. 16, 18. They who are judged to be right 
 must be right, not in all respects, but in those to which 
 the judgment refers, if the judgment is true. They 
 have rightness, being made right, as well as considered 
 to be right. If their former conduct was not right, this 
 cannot truly be judged right : but the judgment need 
 not refer to this. If their present character is right in 
 principle, and their condition is right in prospect, the 
 judgment may refer to these. They who have faith in 
 God are right in purpose ; and they are forgiven, 
 accepted, approved ; thus they are sure of obtaining 
 all the good which He has purposed and promised. 
 Therefore they are right, and are judged to be right. 
 The right way is that which leads directly to its object ; 
 and a man is said to be rights who is in this way. 
 Conduct may be right, agreeing with some rule, and 
 the agent is therefore said to be right. The sense of 
 the expression, to be right, must be according to 
 
 the end, or the rule, which is referred to. 
 
 revealed . — It is now manifested in the person of Christ, 
 and in His words, iii. 21. By his life and death, and 
 by all His precepts and promises, it is now made 
 manifest, that being right with God is the result of 
 having faith in God. 
 
 from faith, etc 7r/crTec»9. — It is from faith, as its cause 
 and reason, and not simply its condition ; for this is no 
 arbitrary appointment. The prepositions are thus used, 
 
 V. 16. 
 
 for faith, eh Faith is its purpose and effect 
 
Ch. I. 
 
 NOTES. 
 
 23 
 
 Similar are the expressions of the ^apostle, 2 Cor. ii. 
 16, from death, for death,' eU Odvarov \ and from life, 
 for life, ek ^(orjv. Another interpretation, from faith to 
 faith, as from glory to glory',' diro ek Bo^av, 2 
 
 Cor. iii. 18, is admissible for the words, but unsuitable 
 to the context. No reference appears to the progressive 
 nature of Faith, but the power of the Gospel has been 
 declared, and receives support from the statement, 
 manifestly true, that it produces Faith. It is for salva- 
 tion, and therefore it must be for Faith. The preposi- 
 tion often refers to an object purposed, i. i, 5, 16; iii. 
 25 ; V. 16 ; viii. 28 ; x. 10. 
 
 written. — Hab. ii. 4. Quoted also Gal. iii. 1 1 ; Heb. 
 X. 38. According to the present Hebrew Text, we 
 read, his faith ; in the Sept, it is iriarem fJiov, my faith, 
 faith in me. Neither pronoun is in the text given by 
 the apostle. 
 
 Faith, iic Tricrrem . — The corresponding terms in 
 Hebrew and Greek generally denote trust, confidence : 
 and rarely simple belief : never when combined with the 
 prepositions ek and eVt. Where there is faith, or trust, 
 there is always the belief of some truth, but there is 
 also an expectation of some good, and an acceptance 
 of some rule. To the assent of the understanding 
 there is added the consent of the will, resulting from 
 some desire or affection. Having faith in a proposition 
 is more than believing it to be true ; and having faith 
 in a person, is more than having faith in any proposition 
 made by him, or respecting him. 
 
24 
 
 NOTES. 
 
 Ch. I. 
 
 LifCy ^r](TeTaL — Safety, and prosperity of every kind, 
 are included. The true, highest, and only permanent 
 Life, is from God ; and it is through faith in Him. 
 Faith in God must be unlimited. It believes all things, 
 accepts all, yields all, and hopes for all, according to 
 the word and will of God. The quotation is strictly 
 appropriate. The words of the prophet, though less 
 extensive than the statement of the apostle, declare 
 that safety and prosperity are obtained by confidence 
 in God. But he who obtains salvation through confi- 
 dence in God, must owe his uprightness^ and all that, 
 makes him right for salvation, to the same faith. This 
 is the doctrine of the apostle. But the excellence of 
 the Gospel is not so much in the old truth which it 
 declares respecting Faith, as in the new power which 
 it presents for producing, preserving, and perfecting 
 Faith in God, through the knowledge and faith of His 
 Son Jesys Christ. 
 
 I. The Gospel is worthy of the highest honour. 
 
 II. It is God’s means for effecting man’s salvation. 
 HI. It shows the real rightness of men to be from 
 
 God. 
 
 IV. It declares this rightness to be the result of Faith. 
 
 V. It is adapted to produce the faith which it requires. 
 
 VI. Its rightness and salvation are equally for all 
 
 men. 
 
PART II. 
 
 3^Ire ^nilt 0f toit|out 
 
 itt @0ir. 
 
 THE NEED OF SALVATION FOR GENTILES AND JEWS. 
 
 Ch. i. 1 8 — iii. 20. 
 
 Sec. I. Wickedness of the Heathen - Ch. i. 18 — 32 
 II. Application to the Impenitent ii. i — 16 
 III. Address to the Jew- - - 17 — 29 
 
 IV. 
 
 Questions and Answers for Jews iii. i — 20 
 
®ori»s of lortr Jesorj. 
 
 I. But why also of yourselves do you not judge 
 
 what is right ? 
 
 II. Unless you repent^ you will all likewise perish, 
 
 III. Do not according to their works; for they say, 
 
 and do not. ------ 
 
 IV. You are they who justify ydurselves before 
 
 men, but God knows your hearts. 
 
 Luke xii. 57. 
 Luke xiii. 5. 
 
 Matt, xxiii. 3. 
 
 Luke xvi. 15. 
 
PART II. 
 
 , THE WRONG-DOING AND GUILT OF MEN WITHOUT FAITH IN GOD. 
 
 Chap. i. 1 8 — iii. 20. From the statements made 
 concerning the Gospel, the apostle advances to show 
 the need of the Gospel. The wrong and guilt 
 of men are set forth, as the evil from which they 
 are to be saved ; and as resulting from the want 
 of that Faith in God, which the Gospel was given to 
 produce. After a statement which respects all men, 
 the apostle refers in the first place to Gentiles, their 
 idolatries and evil practices, i. 18 — 32. He next ad- 
 dresses impenitent men individually, whether Jew or 
 Gentile, ii. i — 16. Then he specially appeals to the 
 Jew, 17 — 29. And lastly he removes objections, which 
 might arise in the minds of Jews, to the doctrine which 
 placed them on the same level with Gentiles, iii. i — 20. 
 Throughout reference is made, not simply to the past 
 conduct of men, but also and chiefly to their present 
 ignorance and wickedness. Their degradation was 
 partly sin, and partly punishment. They were wrong 
 and miserable, and going on to the destruction they 
 deserved. But Jesus Christ came to the world to save 
 
28 
 
 NOTES. 
 
 Ch. I. 
 
 sinners ; and there was a Gospel for all. This part 
 of the Epistle is strictly argumentative, and earnestly 
 practical, referring to living men rather than to systems 
 of opinion. The writer seeks to show men their wrong, 
 guilt, and danger : and so to turn them from their error 
 and sin. The consequences of refusing to trust God are 
 shown, to prepare for the reception of Faith through the 
 knowledge of Christ. 
 
 The term for a want of Faith in God, air car la, occurs 
 only once in this part of the Epistle, iii. 3 ; but the state 
 of mind is itself referred to in every section. Immo- 
 rality is traced back to irreligion, and both are de- 
 scribed as resulting from the absence of faith in God. 
 Men would not trust Him as being good, and requiring 
 from them only what is good. Thus they repressed the 
 truth, i. 18 ; they did not render honour and thanks as 
 to God, ver. 21 ; they did not prefer to have more know- 
 ledge of God, ver. 28 ; they despised His exceeding 
 kindness, ii. 4 ; they would not yield to the right, 
 aireiOovaiyWQr. \ they were without Faith, iii. 3; they 
 would not seek after God, ver. 1 1 ; and the reason for the 
 condemnation of all, which is often stated to be their 
 wrong conduct, is also by the apostle declared to be 
 their not yielding to God, — their unwillingness to be 
 persuaded by Him aTrelOeia, xi. 30, 32. The revelation 
 of God in nature, and the further revelation given in 
 Scripture, are invitations and commands to all men, 
 that they should trust God. Distrust of Him is most 
 
Ch. I. 
 
 NOTES. 
 
 29 
 
 evidently unreasonable and wrong. But this has been 
 the sin of all, and the source of wickedness and misery 
 to all. There can be no salvation for men, but as they 
 are brought to have Faith in God. 
 
 It has been said that the object of this part of the 
 Epistle is to prove that men cannot be justified by good 
 conduct, and therefore must be justified by faith. But 
 this design is nowhere stated ; and the supposition 
 does not agree with the argument of the apostle. Good 
 conduct is the fruit of faith. The past sins of the 
 penitent are not noticed here. The Law of works, 
 through which some expected reward, was given by 
 Moses, and belonged only to the Jews. Neither Jew 
 nor Gentile pretended to the possession of moral per- 
 fection, to a universal and faultless obedience : nor does 
 the apostle assert the necessity of such an observance 
 of any law. Many Gentiles and Jews were careless, 
 not regarding their wrong-doing as Sin — opposition to 
 God, exposing them to His indignation. Gentiles often 
 supposed that God did not regard the moral conduct of 
 any; and Jews imagined that the services of their law 
 were for them instead of moral and spiritual services. 
 Matt, xxiii. 23. Against these errors the argument is 
 directed. Of Law, as comprehending all right and 
 duty, or as a possible means of perfect rightness, the 
 apostle says nothing. Law, as thus understood, must 
 include Faith in God, and cannot be opposed to it. 
 
 Sec. I. Ch. i. 18 — 32. — There is first the statement. 
 
30 
 
 NOTES. 
 
 Ch. I. 
 
 that a revelation of the Divine displeasure accompanied 
 the revelation of the Divine favour. As Faith in God is 
 declared to be the source of all right, receiving the 
 approval and favour of God; so a disregard of Him is 
 shown to be the source of all wrong, receiving a de- 
 served punishment. The one statement confirms the 
 other ; as that prosperity is the result of peace, might 
 be supported by the consideration that adversity is the 
 result of war. Moreover there could not be salvation, 
 if there was not a state to need it. To show the guilt 
 of men’s wrong-doing, their knowledge is referred to, as 
 the ground of their responsibility. They know the 
 better when they choose the worse, i 8 — 20. The pro- 
 
 gress of human wickedness is then described in the 
 successive stages of irreligion, idolatry, sensual vices, 
 21 — -27. Entire moral corruption follows ; and the cata- 
 logue of sins concludes with the statement, that these 
 things were chosen by men, in opposition to their 
 knowledge of the just judgment of God ; as their 
 irreligion was chosen, notwithstanding their knowledge 
 of His invisible perfections. 28 — 32. This fearful 
 
 representation of heathen wickedness is of course to be 
 taken as a general description ; and as such it is con- 
 firmed by manifold heathen testimonies. The practices 
 were not universal, but the tendencies appeared in all 
 who were without Faith in God : and the examples 
 show conclusively, that the position of the Gentiles did 
 not exempt them from the guilt of sin. 
 
Ch. I. 
 
 NOTES. 
 
 31 
 
 The apostle plainly declares that a Divine revelation 
 is given in Nature. Tht order which is seen throughout 
 the world, and the adaptation of means to ends which 
 is evident in natural objects, when viewed separately 
 and collectively, are signs of a Creative Intelligence, 
 which the common sense of mankind can recognise, and 
 has generally acknowledged. Works of such a kind, 
 that an intelligent power would produce them ten 
 thousand times as often as an unintelligent power, 
 should surely be attributed to an intelligent power. All 
 reason thus from the words of a book, or the parts of a 
 picture, or the members of any organism. Science may 
 add to these evidences, but cannot destroy them. The 
 discovery of natural processes — the way in which 
 objects have been produced — does not affect in the least 
 the proof, which their constitution and uses afford, of a 
 Divine plan and purpose. What is intelligible remains, 
 though much that is unintelligible is associated with it. 
 If nothing were understood, there would be no mani- 
 festation of Divine Intelligence : and if all things were 
 understood, the wisdom of God would not appear 
 greater than the wisdom of men. Another argument 
 is equally clear and certain. Whatever begins to be 
 shows a preceding adequate cause. The plants and 
 animals, which are the natural antecedents of others like 
 them, cannot possibly be the adequate causes of effects 
 altogether unknown to them.. No unintelligent forces, 
 singly or in combination, can account for these. Still 
 
32 
 
 EPISTLE. 
 
 Ch. I. 
 
 I. 
 
 WICKEDNESS OF THE HEATHEN. 
 
 Knowledge For the indig-nation of God is re« 
 
 of God. ^ ^ 
 
 vealed from heaven upon all the irre- 
 ligion and wrong-doing of men, who in 
 wrong-doing repress the Truth. Be- 
 
 less can they account for any new life with intelligence ; 
 and for the mutual dependencies, which show that the 
 whole universe is made, upheld, and controlled, by One 
 Infinite Mind. The evidence for the existence and 
 perfections of God is, in part, similar to that which we 
 have for the thoughts and affections and purposes of 
 our fellow-men. It is of the same kind; and in measure, 
 it is greater rather than less. Such, according to heathen 
 philosophers, was the common judgment of all men. 
 A small exercise of reflective intelligence on outward 
 things, is sufficient to give men some knowledge of the 
 being and perfections of God ; but it is chiefly from their 
 own moral nature that they learn His moral character. 
 He cannot be in any respect inferior to them. He cannot 
 but approve the right, which He has taught them to 
 
Ch. I. 
 
 EPISTLE, 
 
 33 
 
 cause what may be known of God is 
 manifest among them ; for God made it 
 manifest to them. For that which is 
 invisible of Him is beheld from the cre- 
 ation of the world, being perceived in 
 
 approve ; and condemn the wrong, which He has 
 taught them to condemn. 
 
 1 8. indignation^ opyrj Oeov, — His disapproval and 
 righteous retribution are presented here, in opposition to 
 the rightness and salvation before mentioned, ver. 17. 
 
 heaven. — It was shown in the Gospel, but this is not 
 stated here. It was also shown by the words of pro- 
 phets, the messengers of God ; and by the judgment of 
 conscience, and the natural consequences of wrong. 
 The former are referred to in connexion with Jews, 
 the latter in connexion with Gentiles. Both may be 
 said to be revelations from heaven, being from God. 
 They are indications of a Divine Justice, comprehensive 
 and unchangeable as the heaven. All knowledge of 
 God, of whatever kind it be, is called a revelatio 7 ty being 
 an uncovering of the Invisible. 
 
 the irreligion^ acre^eiav. — That of Gentiles, and that 
 of Jews, for there is no partiality with God. All irre- 
 ligion is opposed to the faith; and all wrong-doing, 
 ahiKiaVy with its punishment, opyr], to the rightness 
 before mentioned. 
 
 3 
 
34 
 
 EPISTLE, 
 
 Ch. I. 
 
 the things made, both His eternal power 
 and Divinity : so that they are inexcusa- 
 Irreligion. ble. Because knowing God, they did not 
 as to God render honour and thanks ; 
 but they became silly in their reasonings, 
 and their senseless minds were darkened. 
 
 repress, Kare'XpvTo^v . — The word here denotes to hold 
 down, or hold back. It is so used, Luke iv. 42 ; 2 
 Thess. ii. 7. The other meaning, to retain or hold fast, 
 is inadmissible here ; for this would be right, and is 
 what they did not. ver. 23. 
 
 19. may be known, to ryvcoa-rov, Gen. ii. 9.— Words of 
 this form often denote the possible, as distinguished from 
 the actual, ver. 20, 25. (Buttmann’s Greek Gram. § 134.) 
 The statement, that what was known was manifest, 
 would be a truism, unless there were an emphasis on 
 the manifest. All that might be known, and would be 
 known, was not yet manifest ; but much was. All that 
 was known by Jews was not known by Gentiles. There 
 is a kind of knowledge which is possible, and a kind 
 that is not. Some of the former kind was already 
 given, or there would be no responsibility ; but not all 
 had been given, or there would not be another revela- 
 tion. Similar to the statement of the apostle is that of 
 Aristotle, Being invisible, aOe^prjro^, to every mortal 
 being, God is discerned, Becopelrac, from His works.” De 
 Mundo. 6. 
 
Ch. I. 
 
 EPISTLE. 
 
 35 
 
 Professing to be wise, they became idolatry. 
 
 ^3 foolish ; and changed the glory of the 
 imperishable God into an image like to 
 perishable man, and to birds and quad- 
 rupeds and reptiles. Wherefore also God sensuality, 
 gave them up in the desires of their 
 hearts unto impurity, so that their own 
 
 among them, iv avTol<^. ver. 5,6; Matt. ii. 6. — It was not 
 possessed by a few only, but was manifest to all. The 
 reference is to the revelation which came to them from 
 without, and was manifested to them, avrol<^. This 
 statement confirms that of the preceding verse, that 
 they repressed the truth. They could not do this, if 
 they had not some knowledge of God. 
 
 ma^iifested. — The works of God were designed to 
 make known to men something of His character and 
 government. He was thus revealed as the Creator and 
 Preserver of all things, the Governor and Benefactor of 
 men. The heavens declare the glory of God!' Ps. xix. i. 
 
 The earth is full of His riches!' civ. 24. The Lord 
 is good to all, and His tender mercies are over all 
 His works!' cxlv. 9. 
 
 20. inexcusable, ava^oKo^ryTov^. — They were not merely 
 inexcused, but no excuse was possible. If nothing 
 were known, they would have an excuse, for knowledge 
 is the ground and measure of responsibility ; but some- 
 
3 ^ 
 
 EPISTLE. 
 
 Ch. I 
 
 bodies were dishonoured by them : they 
 who exchanged the truth of God for 
 falsehood, and worshipped and served 
 the . creature rather than the Creator, 
 who is to be praised for ever. Amen. 
 
 thing was known, which was voluntarily neglected and 
 abused. Conscious wrong-doing leads on to more ; and 
 also to unconscious wrong-doing, as a natural and 
 deserved consequence. The consideration of this de- 
 graded and miserable condition, when men are brought 
 to see what they might have seen before, will produce 
 repentance, and a desire for the light and help, without 
 which there can be no deliverance. The inexcusable- 
 ness of men is here presented merely as a result, cer- 
 tainly not as a Divine purpose. eU to elvai. He could 
 not be represented as designing the wickedness which 
 He condemned. 
 
 Divinity, — Other attributes are referred to 
 
 besides power. A different term denotes Deity, or God- 
 head, OeoTTj^. Col. ii. 9. 
 
 21. honour, iSo^aaav. — By spiritual worship they 
 should have acknowledged what He was, and what He 
 gave. Acts xiv. 17, xvii. 29. They were inexcusable, 
 because with their knowledge there was not the proper 
 corresponding choice. 
 
 minds, KapSia . — The heart was commonly referred to 
 
Ch. I. 
 
 EPISTLE, 
 
 37 
 
 On this account God p-ave them up to unnatural 
 vile passions : for both their females ex- 
 changed the natural use for the unnatu- 
 ral ; and likewise the males too, leaving 
 the natural use of the female, were in- 
 flamed in their longing for one another. 
 
 by the Jews as connected with intelligence, i Sam. xxi. 
 12 ; Luke ii. 51, viii. 12 ; i Cor. xiv. 25. 
 
 23. image . — Similar is the expression in Ps. cvi. 20. 
 
 kv 6jJL0l(£>lJiaTL fJLOa^OV, 
 
 man . — This form of idolatry was prevalent in Greece 
 and Rome. 
 
 birds . — The worship of animals was common in Egypt 
 and India, and had been introduced at Rome. 
 
 24. gave up . — More is meant than simple permission. 
 They were left to themselves, and then became through 
 natural causes more degraded. Blindness and insensi- 
 bility of mind come to men without being directly 
 chosen by them, following some sins which are chosen, 
 and preceding others. Of the involuntary states, which 
 are punishment, God is often in the Scriptures declared 
 to be the author ; but not of the voluntary. He cannot 
 be the cause of sin. 
 
 impurity . — Here sensuality in general is referred to, 
 as the natural consequence of idolatry. All improper 
 indulgence of the animal propensities is a dishonouring 
 
EPISTLE. 
 
 Ch. I. 
 
 3B 
 
 males with males perpetrating what is 
 disgraceful, and receiving in themselves 
 the recompence of their wrong way 
 which was deserved. 
 
 of the body, which is thereby turned from its right use, 
 and defiled and injured. 
 
 25. the truthy t^v aXrjOetav. ver. 18. — The truth of God 
 is that which respected Him, and also that which He 
 had given, ver. 19. 
 
 the falsehoody tw 'xjrevSec. — This is a common represent- 
 ation of idolatry. Isa. xliv. 20; Jer. xvi. 19. 
 
 to be praised, 6 v\oyr]To<^. — He was praised by many, 
 and should be praised by all. The Hebraistic form of 
 solemn assent, dfjuTjvy agrees best with the reference to 
 what should be. i Cor. xiv. 16. 
 
 27. wro 7 tg way, ir\dvr]<;. — They suffered from these 
 abominable practices, both in body and mind, being 
 enfeebled and distressed, degraded and defiled. The 
 connection of these enormities with idolatry has been 
 already stated, and their recompence most fitly follows 
 their description. The past tense is often used, irrespec- 
 tive of time, for what ought to be, ehei. Matt, xxiii. 23 ; 
 Luke xi. 42 ; John iv. 4. 
 
 28. prefer y ehoKLjjbacrav. — The word denotes to t^yy prove, 
 approve, and so to prefer, xii. 2, xiv. 22 ; i Cor. xvi. 3 ; 
 I Thess. ii. 4. 
 
 further knowledge, eTn^vdoaei, v^r. 32, iii. 20, x. 2. — 
 
Ch. I. 
 
 EPISTLE, 
 
 39 
 
 And as they did not prefer to have General 
 
 corruption. 
 
 further knowledge of God, God gave 
 them up to a perverse mind, to do what 
 is improper — abounding in all wrong- 
 doing, wickedness, overreaching, mis- 
 chievousness ; full of envy, murder, con- 
 tention, deceit, depravity; slanderers, 
 calumniators, impious, insolent, arro- 
 
 That is referred to which was additional to what had been 
 received at first involuntarily. More was to be sought 
 for. Acts xvii. 27. They say to God^ Depart prom us^for 
 we desire not the knowledge of Thy ways. Job xxi. 14. 
 
 29. abounding, 7re7r\rjpco/jL€Vov<;. — The participles and 
 adjectives which follow are associated with the pronoun 
 of the preceding verse, avrov^. The list is not without 
 order, the connexion being partly real and partly verbal. 
 Actions give rise to dispositions, these lead to practices, 
 and so form character. Fornication, iropvda, is an un- 
 suitable addition, having been before referred to. It is 
 wanting in the best MSS. and is variously placed in 
 others. 
 
 30. impious, 6 eoarv^el<^. — The term is ambiguous, 
 meaning literally either abhorred of God, or abhorring 
 God. Suidas. The former signification is unsuitable 
 here, for it would refer to the punishment of sin, and 
 not to its nature; and it would not mark any class of 
 
40 
 
 EPISTLE, 
 
 Ch. I. 
 
 gant, boasters, inventors of evil, disobe- 
 dient to parents ; without sense, without 
 honesty, without affection, without pity. 
 And such persons knowing further the 
 righteous sentence of God, that they who 
 practise such things deserve death, not 
 only do them, but also join to favour 
 those who practise them. 
 
 wicked persons. The latter agrees with the connexion. 
 The impious are those who speak against God, thus 
 showing their aversion to Him ; and they are joined to 
 those who speak evil of men, hating them. 
 
 31. implacable^ aairbvhov^^. — This term is an addition, 
 being wanting in the best MSS., and was probably intro- 
 duced from 2 Tim. iii. 3. Similar catalogues of sins 
 are given. Gal. v. 19 ; 2 Tim. iii. 2 ; Mark vii. 21. 
 
 32. knowing further y hri^vbvTe^. — ^ They knew that 
 such conduct was not only wrong, but also that it 
 deserved punishment, the loss of that which was 
 abused. 
 
 favour^ GvvevhoKovaL — To delight in the wickedness of 
 others is a further step downward. It is a sin of more 
 deliberation, without the excuse offered by the impulse 
 and blindness of passion ; and it is an extension of 
 evil from one to many. 
 
Ch. I. 
 
 NOTES, 
 
 41 
 
 I. Some knowledge of God is given to all men by 
 His works. 
 
 II. His judgment of men is shown in their own con- 
 demnation of wrong. 
 
 III. He punishes sin both here and hereafter. 
 
 IV. The nature of sin is wrong, filthy, improper, dis- 
 honourable. 
 
 V. Its condition is some knowledge of God and of 
 duty. 
 
 VI. Its course is from irreligion to idolatry, to sen- 
 suality, to all wickedness. 
 
 VII. Its consequences are darkness, defilement, de- 
 gradation, and destruction. 
 
 VIII. Heathens were guilty, because knowing, in 
 some measure, the true and the right, they chose the 
 false and the wrong. 
 
42 
 
 EPISTLE, 
 
 Ch. II. 
 
 II. 
 
 APPLICATION TO THE IMPENITENT. 
 
 SnSion. Wherefore thou art inexcusable, — " 
 every person judging, — for wherein thou 
 judgest the other, thou condemnest 
 thyself ; for thou who art judging, art 
 
 Sec. II. Ch. ii. i — 16 . — Having made these general 
 statements, the apostle proceeds to his first practical ap- 
 plication. In this he refers to the truth and universality 
 of the Divine judgment, to the purpose and abuse of the 
 Divine forbearance, to the certainty of future retribution, 
 to the impartiality of the Divine government, and to the 
 manifestation of conscience, by which Gentiles were 
 called to serve God, as the Jews were by the law they 
 had received. He addresses each and every impenitent 
 person. Of such he states : i. That their conduct being 
 like that of those whom they condemned, they were 
 themselves equally subject to the condemnation of God. 
 2. That their prosperity did not disprove this, the design 
 of God’s gifts being to bring men to a right course of 
 conduct, through trust in His goodness ; and if this were 
 abused, a just and fearful punishment would come at 
 last. 3. He declares, in words taken from the Old 
 
Ch. II. 
 
 EPISTLE. 
 
 43 
 
 “ practising the same things. But we 
 know that the judgment of God is ac- 
 cording to truth on those who practise 
 3 such things. And dost thou suppose 
 
 Testament, the certainty of a future retribution, referring 
 both to the good and the wicked, the Jew and the 
 Gentile. 4. He asserts the impartiality of God’s moral 
 government, which included both Gentiles and Jews. 
 The knowledge of right possessed by the Gentiles made 
 them justly subject to condemnation for their wrong 
 conduct; and the law given to the Jews did not exempt 
 them from the same moral government, but was the 
 rule by which their wrong conduct would be condemned. 
 The bare possession of this law could be of no advan- 
 tage, but the right conduct which it set forth was 
 approved by God, whether with or without the law. 
 5. Lastly, the right conduct of Gentiles is said to show 
 the existence of conscience, which was to them what 
 law was to Jews. This moral faculty was most manifest 
 in the judgment they passed on themselves and others 
 when conscience was, not created, but called forth to 
 proper exercise, by the knowledge of Jesus Christ. 
 
 This section is not for the Gentile or the Jew exclu- 
 sively, but for both, as the statement at the beginning of 
 the preceding section is for both. i. 18. The address 
 made is not to all men, on the ground that they had 
 
44 
 
 EPISTLE. 
 
 Ch. II. 
 
 this, — thou, the person judging those 
 who practise such things, and doing 
 them, — that thou wilt escape the judg-"^ 
 m'ent of God ? 
 
 sinned ; but to those who were still impenitent. And 
 the moral government of God is asserted, not so much 
 to show that a compensation or remedy is needed for 
 previous wrong-doing, and imperfect obedience ; but to 
 prove that Jews and Gentiles have the same cause for 
 fear, if they continue in wrong-doing ; and for hope, if 
 they persevere in what is right. 
 
 1. wherefore . — This is a consequence of what precedes. 
 If others are inexcusable in their wrong-doing, because 
 of the knowledge which they have of God and right, so 
 art thou. 
 
 the other y rov erepov. — The term used denotes a 
 different class, and is made definite. The judgment 
 mentioned is not the censoriousness which is forbidden. 
 Matt. vii. I ; but that recognition of wrong in others, 
 which should lead men to its acknowledgment in them- 
 selves. 
 
 practisingy irpdcraeL <^. — The statement is of the present, 
 and not of the past ; and of what is habitual. It 
 describes and limits those who are addressed, not being 
 true universally. 
 
 2. truthy dXrjOeiav. — The judgment that agrees with 
 reality is true, and according to truth. 
 
Ch. II. 
 
 EPISTLE. 
 
 45 
 
 Or art thou despising His exceeding 
 kindness and forbearance and patience, 
 not considering that the beneficence of 
 5 God leads . thee to repentance ? But 
 
 3. escape. — This is impossible. Their conduct might 
 seem to show such an expectation, but the simple men- 
 tion of the supposition suffices to expose its unreason- 
 ableness. Can any hide himself in secret places^ that I 
 shall not see him ? saith the LordC Jer. xxiii. 24. 
 
 4. despising, Kara(^povel<;, — If you cannot escape from 
 God, do you expect His favour, thinking the benefits 
 you receive show indifference to wrong conduct } The 
 sentence is interrogative, as the preceding. 
 
 considering, ayvoS)v. — The words which generally de- 
 note simple knowledge, sometimes denote more : a 
 measure of choice and affection, — voluntary knowledge, 
 iii. 17, vii. 15, X. 19 ; i Cor. ii. 2, viii. 3, xvi. 15 ; 2 Cor. 
 V. 16 ; ,Gal. iv. 9 ; Ps. i. 6. 
 
 5. indignation. — If there be not repentance, the punish- 
 ment long delayed will surely come at last ; and con- 
 tinuance in sin will cause more guilt and misery. 
 
 righteous judgment, hiKatoKpuala^. — The kol before this 
 term should be omitted, and the sentence be taken as 
 the corresponding preceding sentence, interrogatively. 
 Day is often used for time indefinitely. Zeph. ii. 2 ; 
 2 Cor. vi. 2 ; Matt. xi. 24 ; John viii. 56. The certainty 
 
46 
 
 EPISTLE. 
 
 Ch. II. 
 
 according to thy obstinacy, and an 
 penitent mind, art thou treasuring up 
 for thyself indignation in the time, of 
 indignation, and revelation of the right- 
 eous j udgment of God ? 
 
 of moral retribution is of the highest importance, but the 
 time and manner are of little moment. In these, there 
 is much diversity now, and it may be so hereafter. 
 
 A 7 td He will rende^^, 09 airohcoaei. — This is the beginning 
 of another sentence, being afhfmative, and having clauses 
 depending on it. The relative pronoun is used, not only 
 as in English, to introduce dependent clauses, but to 
 add others, and sometimes to commence a new sentence, 
 connected with what precedes, but not dependent, hi. 25 ; 
 iv. 18; I Cor. i. 8; Eph. i. 7, ii, 13 ; Col. i. 13, 15 ; 
 Luke xii. 24 ; Matt. hi. 12 ; i Peter i. 8. The words are 
 taken from the Septuagint, the future tense being put 
 instead of the present, airohuhcoaLv. There the pre- 
 ceding clause shows that the pronoun is thus used. 
 He knows all thmgs, and He renders. Prov. xxiv. 12. 
 Similar is the statement in Ps. Ixii. 12. This is given as 
 the present and universal rule of judgment, and not as 
 one that has been superseded. It is Christ’s rule for 
 men now, and not the antecedent rule of another moral 
 system. Matt. xvi. 27, xxv. 31; 2 Cor. v. 10; Rev. 
 xxii. 12. The statement now made is in accordance with 
 
Ch. II. 
 
 EPISTLE. 
 
 47 
 
 ® “ And He will render to each according Retribution 
 
 ^ certain. 
 
 ^ to his actions — to those who, by stead- 
 fastness in good conduct, are seeking 
 excellence and honour and imperish- 
 ^ ableness, — eternal life. But to those 
 
 the declaration of the prophet, and the doctrine of the 
 apostle, concerning Faith. This must appear in works. 
 The Scriptures sometimes speak of the principles of 
 men, their mental dispositions and purposes ; and some- 
 times of the practices, which these principles produce. 
 Principles are important, because the moral character 
 of actions depends on their motives ; and practices are 
 important, because by them principles are exercised, 
 manifested, and strengthened. 
 
 7, good conduct, epyov ayaOov. — This does not consist 
 in the works of law afterwards mentioned, but is the 
 result of Faith, i Thess. i. 3; 2 Thess. i. 1 1. The course 
 described is that which is produced by Faith in God, 
 and not that which would render it unnecessary. 
 
 excellence, ho^av, — This is the antecedent and proper 
 ground of honour, Heb. ii. 7 ; i Peter i. 24. 
 
 imperishableness, a(j> 6 apaiav, — That which is indestruc- 
 tible in its nature, and free from moral corruption, is also 
 Divine. 
 
 eternal life, — This is the gift of God, above men’s aims 
 and hopes. This noun depends on the preceding verb. 
 
48 
 
 EPISTLE. 
 
 Ch. II. 
 
 who are rebellious, and are not yielding 
 to the right, but are yielding to the 
 wrong, there will be indignation and 
 wrath. Affliction and distress will be on ^ 
 every human being who produces what 
 is evil, — the Jew first, and also the 
 Grecian ; but excellence and honour 
 and prosperity to every one producing 
 what is good, — the Jew first, and also 
 the Grecian. 
 
 render ; the other noun^ being connected with the 
 participle, seeking. 
 
 8. rebellious, epiOeia ^, — They have their character and 
 conduct from this principle, iii. 26; iv. 12, 14; John 
 xviii. 37. The usage of the word in Hebraistic Greek 
 differs from that which its etymology would suggest, 
 and connects it with opposition to authority, rather than 
 with the pursuit of gain. 2 Cor. xii. 20 ; Gal. v. 20 ; 
 Phil. i. 16, ii. 3 ; James iii. 14, 16. It does not occur 
 in the Septuagint. The supposed primary connection 
 with, wool, epLov, or with wages, €pt 0 o<;, does not appear 
 in the New Testament ; nor the reference to faction and 
 partizanship, which belongs to a few passages in classic 
 Greek. The reference is here to the general character 
 of sin, which is described as opposition to God, aireiOovaL. 
 
Ch. II. 
 
 EPISTLE. 
 
 49 
 
 For there is no partiality with God. 
 For such as sinned without law, will 
 also perish without law ; and such as 
 
 That the disposition is distinguished from common strife, 
 ept9, does not prove that it is partizanship. The Greek 
 Fathers understood it to be opposition, and connected it 
 with 6/069 and ipe 9 i(Tfjb 6 <^y which is used in the Septuagint 
 for the Hebrew term denoting rebellion, nnn, Deut xxi. 20, 
 xxxi. 27. 
 
 the rights rfj dXrjOeLa. — What is mentioned is contrasted 
 vith wrong, dhucia. The right belongs to moral conduct, 
 and is connected with the truth. What is wrong is 
 always according to some false views of the human and 
 divine ; and what is right always agrees with reality. 
 The term is often connected with action. John iii. 21, 
 xviii. 37; i John i. 6. It is distinguished from knowledge, 
 Rom. ii. 20 ; and it is associated with words of moral 
 signification, i Cor. v. 8, xiii. 6. In such cases its 
 meaning is more adequately given by right, than by 
 truth. 
 
 9. affliction. — This repeats what has been already said, 
 in a reverse order, and with another connection ; the 
 subject of retribution being first mentioned, and then the 
 universality which is asserted twice. 
 
 10. prosperity, elprjvrj, viii. 6. This is more comprehen- 
 sive than the corresponding term before used, imperish- 
 
 4 
 
50 
 
 EPISTLE. 
 
 Ch. II. 
 
 sinned with law, will be judged by 
 law. For not the hearers of law are 
 right before God, but the doers of law 
 will be judged to be right. 
 
 ableness. ver. 7. By the change of order, the representa- 
 tion is made to begin and end with what is good. There 
 were such persons as are described in these verses. They 
 were not perfect, but they were upright. They are pre- 
 sented as realy and not merely as supposed cases. This 
 is still more manifest in subsequent statements, ver. 14, 
 27. Some true virtue and piety were found among both 
 Gentiles and Jews. This is not inconsistent with the 
 general wickedness of both ; and the universal need of 
 the redemption which is by Christ. God is not partial : 
 
 btU in every nation he who fears Hiniy and does what is 
 rights is accepted by himP Acts x. 35. 
 
 producing, ipya^ofjL€V(p, — The reference is not to any 
 single outward work or service, but to the course of life ; 
 as before, the noun epyov is used for the good conduct to 
 be steadfastly maintained, ver. 7, and again for the 
 moral conduct required by the law. ver. 15. 
 
 II. partiality, iTpo<^wTTo\7]y\ria. — This is an improper 
 regard to persons, the conduct of a judge who should 
 ask, Who is this } instead of. What has been done } That 
 God did not thus respect persons is often declared. 
 Deut. X. 17; 2 Chron. xix. 7 ; Job xxxiv. 19. 
 
Ch. II. 
 
 EPISTLE. 
 
 51 
 
 ^4 For when Gentiles, who have not conscience. 
 Law, do by nature what is in the law, 
 these not having law are to themselves 
 ^5 a law. And such persons show the 
 conduct required by the law to be 
 written in their minds ; their Conscience 
 
 12. Law. The statements are general, but with a 
 reference to the law of Moses, which was given to the 
 Jews only. ii. 17 ; iii. 20 ; v. 13 ; Gal. iii. 17. This law 
 was a verbal declaration of the Divine will respecting 
 human actions. Law increases responsibility, but does 
 not create it. iv. 15; Luke xii. 48. The name is ap- 
 plied figuratively to other objects, but it is seldom 
 used by St. Paul, as it is often used now, for the whole 
 will of God, moral perfection. In this sense. Law must 
 include Faith, and could not be opposed to it. Those 
 without law are the Gentiles; those with law are the 
 Jews. I Cor. ix. 20. 
 
 13. doers of Law ^ vofjuov. — The article is to be omitted 
 before Law in this verse, on the authority of the best 
 MSS. ; and before Gentiles, ver. 14 ; and before Law, ver. 
 1 7. As there were hearers who were not doers, so there 
 were doers who were not hearers. They did things which 
 the law prescribed, though they might be ignorant of 
 the law. ‘‘ He who does the right is right!' i John iii. 7. 
 
 judged right. — They are judged to be right according 
 
52 
 
 EPISTLE, 
 
 Ch. II. 
 
 bearing witness to them ; and between 
 one another, their judgments accusing, 
 or also excusing ; in the time when God 
 judges the secret ways of men, accord- 
 ing to my Good-message, by Jesus 
 Christ. 
 
 to their conduct ; not universally, but so far as their 
 conduct is right. If their conduct shows uprightness of 
 purpose, they are judged to be right in this, having the 
 rightness of state which attends rightness of character. 
 Both are given by God, and both are the results of Faith, 
 its exercise or its reward. 
 
 14. by nature^ (j^vaet . — They acted according to the 
 directions and motives which nature supplies ; in dis- 
 tinction from those who had the instruction and influence 
 of law, as given in the Scriptures. Here it is shown how 
 there were doers of the law, who knew it not 
 
 law , — They were without law. Conscience is not said 
 to be law, but to be for the Gentiles what law was for the 
 J ews. 
 
 15. witness to them^ <7VfjLfjbapTvpovar ](;. — The first mani- 
 festation of conscience is in the testimony it gives to each 
 person of the moral character of his own actions. The 
 
 , next is in the judgment which men pass on one another. 
 The former is intuitive, the latter inferential. Men see 
 in their own consciousness the motives of their conduct. 
 
Ch. II. 
 
 NOTES, 
 
 53 
 
 the principles of action with which they comply ; and 
 they discern the right of choosing according to the 
 higher principles of their nature, and the wrong of 
 yielding to the lower. From the simpler cases of conduct, 
 rules are deduced by which men judge of cases which 
 are not so clearly seen ; and also of the actions of their 
 fellow-men. 
 
 between one ariotheVy fiera^v aXkrfKcdv, — These words are 
 connected. Matt, xviii. 15 ; Acts xv. 9. The two objects 
 of conscience are distinguished — oneself and others ; and 
 the two kinds of judgment are noticed — the disapproving 
 and the approving. 
 
 16. the thne, iv VH'epa . — There are special times now 
 when men see and feel themselves to be subject to the 
 Divine judgment. Mention has been made of the con- 
 sciousness of a moral nature, which attends the practice 
 of wrong, i. 32 ; and of its manifestation to others in the 
 practice of right, ii. 14. In conclusion, reference is made 
 to the more clear consciousness and manifestation of 
 conscience, which came with the knowledge of Jesus 
 Christ. He said, ‘‘ For judgment I came into this worlds 
 that those not seeing might see'd John ix. 39. And St. Paul, 
 speaking of the effect of Christian instruction on one 
 without faith, said, The secrets of his heart become mani- 
 festd I Cor. xiv. 25. The light shows clearly what 
 before was obscurely seen. John iii. 19, 21 ; v. 25. 
 
 judges^ icpivei. — There are the same letters for the 
 present tense and the future, Kpcvel, but only the present 
 
54 
 
 NOTES, 
 
 Ch. II. 
 
 tense suits the connexion. All the other parts of the 
 sentence belong to the present, and the construction is 
 made most irregular by changing this into the future. 
 The mention in these statements of right conduct^ of the 
 excusing of conscience, and of the Good-message, 
 
 show that the reference is not chiefly to the final day 
 of judgment, and to conscience as the ground of crimi- 
 nality. The present judgment is often spoken of in 
 the Bible, as well as the future, and the office of a ruler 
 is often especially referred to when judgment is men- 
 tioned : He shall judge the people with righteousness!' 
 
 Ps. Ixxii. 2 ; Isa. xi. 4 ; Luke xxii. 30 ; Acts x. 42, 
 xvii. 31. The future judgment is sometimes referred 
 to : We must all appear before the tribunal of Christ!' 
 
 2 Cor. V. 10. 
 
 my Good-message. — The gospel preached by St. Paul 
 was not different from that of the other apostles ; 
 but he made more prominent the sufficiency of Faith, 
 and the equality of all men ; as alike needing the 
 mercy of God, and alike receiving salvation through 
 Jesus Christ. He had seen in numberless instances 
 the power of the gospel, as proclaimed by himself, to 
 awaken the consciences of Gentiles, and to bring them to 
 repentance and faith in Christ. 
 
Ch. II. 
 
 NOTES. 
 
 55 
 
 I. Men often practise themselves what they condemn 
 in others. 
 
 II. They who judge others will be in like manner 
 judged by God. 
 
 III. His judgment is true, inevitable, equitable, and 
 universal. 
 
 IV. Present impunity shows the forbearance of God, 
 and is for repentance. 
 
 V. Future punishment will show His judgment on the 
 impenitent. 
 
 VI. Eternal life is given to those who persevere in 
 seeking the best things. 
 
 VII. Divine vengeance will come on those who yield 
 to wrong, and practise evil. 
 
 VHI. Wrong conduct will be condemned, and right 
 approved, in Gentiles and Jews. 
 
 IX. Christ is revealed in the gospel, and recognized by 
 conscience, as the Judge of man. 
 
 X. Conscience approves the right, and condemns the 
 wrong, in ourselves and others. 
 
56 
 
 EPISTLE. 
 
 Ch. II. 
 
 III. 
 
 ADDRESS TO THE JEW. 
 
 Professions, [f thou HTt entitled a Jew, and "7 
 
 reliest on Law, and gloriest in God, and 
 knowest His will, and approvest the 
 better things, receiving instruction from 
 the law ; art confident too that thou art 
 
 Sec. III. Ch. ii. 17 — 29. — From the application to the 
 impenitent in general, the apostle goes on to address the 
 impenitent Jew, the preceding statements respecting the 
 universality and impartiality of the Divine government 
 being a preparation for this. He first declares, in the 
 style of Jewish professions, their peculiar privileges. 
 Then by a series of questions he intimates that they 
 practised themselves what they condemned in others, 
 even as their ancestors did. Lastly, he states the small 
 value of their outward characteristics as Jews. The 
 marks alone were worthless ; but the spiritual realities 
 were equally precious without such signs, and only these 
 were approved by God. 
 
 Here also it is evident that the design of the apostle is 
 not to prove that the Jews could not be justified because 
 they had not in everything perfectly obeyed the Law ; 
 
Ch. II. 
 
 EPISTLE, 
 
 57 
 
 thyself a guide of the blind, a light of 
 those in darkness, a tutor of the unwise, 
 a teacher of the simple, having the form 
 of knowledge and of rectitude in the 
 21 law ; — thou then who teachest another, 
 dost thou not teach thyself? 
 
 but that they could not be justified by the possession of 
 a law which they were disregarding in the most im- 
 portant matters. He refers not to the defects of those 
 whose purposes were right, but to the flagrant wicked- 
 ness of those whose principles were bad. They must 
 obey, as well as know ; forsake their sins, or be con- 
 demned ; become good, or fail of salvation. No mention 
 is made here of the former sins of upright persons. 
 
 But ify< el 8 e . — The common reading, I'Se, Behold,, has 
 been introduced, contrary to the best MSS., to avoid the 
 apparent incompleteness of the sentence ; but it is 
 properly concluded by the question of ver. 2i. 
 
 Jew . — This was a title of honour, referring to religious 
 distinctions and privileges, taken from the chief of the 
 tribes of Israel, and applied to all. Zech. viii. 23 ; Gal. ii. 
 1 5 ; Rev. ii. 9. 
 
 18. approvest , — This is a further step. Rom. xii. 2 ; 
 Phil. i. 10. 
 
 19. blind . — This and the following terms were Jewish 
 designations for Gentiles. 
 
58 
 
 EPISTLE. 
 
 Ch. II. 
 
 Practices. Thou who proclaimest not to steal, 
 dost thou steal ? Thou who orderest not “ 
 to commit adultery, dost thou commit 
 adultery ? Thou who abhorrest the 
 idols, dost thou rob temples ? Thou who ^ 
 gloriest in law, dost thou by the trans- 
 gression of the law dishonour God ? 
 For the name of God is evil spoken of =4 
 among the Gentiles on account of you ; 
 even as it is written. 
 
 Circumci- For truly circumcision is profitable, 
 if thou practise law ; but if thou art a 
 
 20. form^ fjbopcj^coo-iv . — The law gave a verbal outline, 
 which should be embodied in their conduct. 
 
 21. teack . — The first question suggests an affirmative 
 answer as the proper reply. 
 
 22. steal . — This and the following questions suggest a 
 negative answer as the proper reply, but an affirmative 
 
 possibly true. 
 
 temples . — This appears to have been done by some. 
 Acts xix. 37 ; Jos. Ant. iv. 8. lo. 
 
 24. written . — Many passages speak thus of the wick- 
 edness of Jews. Isa. lii. 5; Ezek. xxxvi. 20; Nehem. 
 V. 9. The statements referred to respect their bad 
 conduct, as well as their consequent afflictions. 
 
Ch. II. 
 
 EPISTLE, 
 
 59 
 
 transgressor of law, thy circumcision 
 has become uncircumcision. If then 
 the uncircumcised observe the right 
 things required by the law, will not his 
 uncircumcision be considered to be cir- 
 
 27 cumcision ? and the naturally uncir- 
 cumcised, fulfilling the law, judge thee, 
 who, with Scripture and circumcision, 
 
 28 art a transgressor of law ? For he is 
 
 25. For , — There is occasion for such questions. It is 
 an advantage and honour to be a Jew, but national 
 privileges may be abused, and become worthless. Cir- 
 cumcision was profitable, as a means of religious in- 
 struction, and as connected with the full possession of 
 all Jewish privileges, Exod. xii. 48; but it had no 
 special spiritual power, nor had any of the Jewish rites. 
 The most solemn services of Divine appointment were 
 means of grace, only as they were emblems of truth, 
 visible lessons. Heb. x. i. 
 
 26. considered , — It should be counted for circumcision. 
 He who, has the spiritual reality will be considered as 
 clean and holy, though destitute of the outward sign and 
 symbol. He is considered to be circumcised, and he is 
 so in the highest sense. 
 
 fidfilling, reXovcra , — Here reference may be made to 
 Christian Gentiles, rather than to such as are before 
 
6o 
 
 EPISTLE. 
 
 Ch. II. 
 
 not a Jew, who is one in what is visible; 
 nor is that circumcision, which is visible 
 in the flesh. But he is a Jew, who is 29 
 one in what is invisible ; and circum- 
 cision is of the mind, — spiritual, not 
 literal ; and his praise is not from men, 
 but from God. 
 
 mentioned, ver. 14. The law was designed to prepare for 
 right conduct : where this was found, one end of the law 
 was obtained, viii. 4; i Tim. i. 9. 
 
 with Scripture, Sta jpdfjifiaTo <;. — The preposition de- 
 notes the accompaniment, the state through which, as 
 well as the means whereby, some result follows. Rom. 
 iv. II, xiv. 20; 2 Cor. ii. 4. Our preposition with has the 
 same ambiguity. 
 
 mind, /capSta ^;. — A state of mind is often thus described, 
 the purification of which the rite was a symbol. Deut. 
 X. 16, XXX. 6; Jer. iv. 4; Acts vii. 51. The ceremony 
 was useful as a memorial of truth and duty, and was 
 thus a means of moral improvement ; but otherwise it 
 was of no religious worth, i Cor. vii. 19 ; Gal. v. 6 
 Phil. iii. 3. Circumcision was also, as a national mark, 
 the condition of civil advantages ; but these are not 
 referred to. 
 
 spiritual, iv irvevpiaTL — It was not the result of a 
 verbal direction, but the effect of the Divine power, vii. 6. 
 
Ch. II. 
 
 NOTES. 
 
 6r 
 
 I. The privileges of the Jews were a knowledge of God 
 and His will, and the ability to teach others. 
 
 II. Their practices were often contrary to their 
 teaching, and by evil-doing they dishonoured God. 
 
 III. Ceremonies are useful only as means of moral im- 
 provement, and they are not indispensable. 
 
 IV. Religion is internal in nature, and spiritual in 
 origin, requiring purity of mind and the practice of right. 
 
62 
 
 EPISTLE, 
 
 Ch. III. 
 
 IV. 
 
 QUESTIONS AND ANSWERS FOR JEWS. 
 
 What then is the superiority of the ^ 
 Jew? or what the profit of circum- 
 cision ? Much in every way. For, in ^ 
 
 Sec.’* IV. Ch. iii.i — 20. — The statements respecting 
 the relation of Gentiles to Jews naturally suggest several 
 inquiries. These are given, not as objections, but as 
 questions which had risen in the mind of the writer, and 
 there had received answers. There are three principal 
 questions, the answers to which are supported by sub- 
 ordinate questions, or by quotations from the Scriptures. 
 What then } ver. i. What shall we say } ver. 5. What 
 then ? ver. 9. 
 
 The first question respecjts the superiority of the Jew. 
 Where was this, if Jews might be condemned by Gentiles, 
 and the uncircumcised be superior to the circumcised ? 
 The answer is, that many were the privileges of Jews, 
 the greatest being the promises of God. This must be 
 an advantage, for the want of Faith was not universal, 
 and the faith in God which He required could not be in 
 vain. This argument is given interrogatively, and the 
 answer to the question is confirmed by a strong assertion 
 
Ch. III. 
 
 EPISTLE. 
 
 63 
 
 the first place, that they were en- 
 trusted with the sacred words of God. 
 3 For what, if some were without faith? 
 
 of the truthfulness of God, and by a quotation from the 
 Old Testament, showing that this was consistent with 
 the condemnation of Jews, i — 4. 
 
 Having stated what did, and what did not follow from 
 the faithfulness of God,""the apostle next refers to the 
 Justice of God. The wrong conduct of Jews would be 
 overruled for good. Did not this render their punish- 
 ment unjust } The answer is. No ; and this is supported 
 by the’ three following questions, all showing that the 
 principle of the objection proved too much. It would 
 preclude all judgment of the world, it would prevent the 
 condemnation of idolaters, and it would justify all 
 wickedness. 5 — 8. 
 
 Having briefly referred to these subjects, which are 
 more fully discussed in ch. ix., the apostle returns to the 
 superiority of the Jew. The third question is asked. 
 Are we held before others ? And the answer is, Not 
 universally. This is supported by a series of passages 
 from the Old Testament. These do not speak of all 
 men, nor of all Jews. They would not be true of all, 
 and they are given as descriptions of some who are 
 distinguished from others. They are statements con- 
 cerning some Jews, and this is all that the argument 
 
64 
 
 EPISTLE. 
 
 Ch. III. 
 
 will their want of faith make vain the 
 faith of God ? Certainly not : but let ^ 
 God be true, and every man false ; even 
 
 of the apostle requires. They prove that some who 
 were before others in their privileges, were also beyond 
 others in the practice of all wickedness. Having begun 
 with the wrong-doing of Gentiles, in chap, i., the apostle 
 now gives an exhibition of the similar or greater wrong- 
 doing of Jews. 9 — 1 8. 
 
 He concludes this part of the argument by stating 
 that the testimonies quoted had respect to Jews, being 
 the declarations of their sacred scriptures; and that 
 therefore Jew and Gentile were alike held responsible 
 to God for their conduct. Jews were not by the law 
 released from moral government. Legal service was not 
 for them another way of obtaining the favour of God. 
 The law could not exempt them from guilt. By in- 
 creasing their knowledge of right, it made more culpable 
 their practice of wrong. 19, 20. 
 
 This appears to be the reasoning of the apostle, if we 
 regard his own statements ; and it is perfectly correct in 
 every particular. It has been supposed by many that 
 the apostle would prove individual guilt syllogistically. 
 All men have sinned ; you are a man, therefore you 
 have sinned. But this is not his argument. It would be 
 superfluous, and for practical ends unsuitable. To direct 
 attention to the sins of others, tends to divert attention 
 
Ch. III. 
 
 EPISTLE. 
 
 65 
 
 as it is written, So that Thoic shouldst 
 be judged right in Thy words ^ a7id prevail 
 ill Thy controversy T 
 
 from one’s own sins, which are to be forsaken. It is 
 most true that all have done wrong, but it has never 
 been requisite syllogistically to prove this. What was 
 needed by Gentile and Jew was the conviction that their 
 wrong-doing was the object of Divine indignation, and 
 would, if not forsaken, bring them to inevitable destruc- 
 tion. This conclusion the reasoning of the apostle com- 
 pletely establishes. 
 
 Examples which are utterly insufficient to prove a 
 general proposition, are abundantly sufficient for dis- 
 proof. A few statements of the wickedness and guilt of 
 some Jews, will show that all Jews are not right. The 
 position of the Jew did not exempt him from the guilt 
 of sin, any more than the position of the Gentile. The 
 prejudices being removed which would prevent any con- 
 viction of sin, the conviction would follow from the 
 consideration of every one’s own conduct, when com- 
 pared with the precepts of law, or the dictates of 
 conscience. 
 
 I. or what. — The two questions are virtually the same ; 
 for no advantage was supposed to belong to circumci- 
 sion, but as it was connected with the station and 
 privileges of Jews. 
 
 S 
 
66 
 
 EPISTLE, 
 
 Ch. III. 
 
 ^usuceof ^j-ong-doing sets forth the s 
 
 rightness which is of God, what shall we 
 say? Is God unrighteous who inflicts 
 
 2. every way . — Their country, history, literature, and 
 laws, were great benefits ; besides their religious in- 
 struction. 
 
 sacred wordSy ra Xoyta. — The expression is general, 
 comprehending the promises. Acts vii. 38. 
 
 3. For whaty tl yap. — This is given as a confirmation, 
 and not as another objection. Unless the faith of God 
 were vain, the privileges given to Jews must be of great 
 use. There are two questions, and the first, being 
 indefinite, is merely an introduction to the second. This 
 receives a strong negative reply. The whole supports 
 the preceding assertion of Jewish privileges, and is con- ' 
 firmed by the following quotation. A further reply to 
 this question, and a more complete removal of the diffi- 
 culty, is given subsequently, when the apostle shows that 
 «<the promises were only for those who had faith in God, 
 and that there always had been, and would be, such 
 persons. 
 
 wanl .of faithy amcrTLa . — This term is always so used 
 in the New Testament, and never for unfaithfulness, iv. 
 20; xi. 20, 23 ; I Tim. i. 13 ; Heb. hi. 12, 19. 
 
 faith of Gody r^v irLariv tov Qeov. Mark xi. 22. — That 
 which He required of men, and of which He is the object, 
 
Ch. III. 
 
 EPISTLE, 
 
 67 
 
 the punishment ? I am speaking as 
 ^ men do. Certainly not : for then, how 
 7 shall God judge the world ? For if the 
 
 appears to be referred to ; the expression being similar 
 to the rightness of God, and the faith of men in God 
 being the chief subject. 
 
 4. certainly not^ fjur] ^evouTo . — The expression was origi- 
 nally a wish or prayer, but it became merely a strong 
 denial. 
 
 false . — It is better in our reasoning to admit the false- 
 hood of all men, than to suppose that the promises Of 
 God fail. 
 
 written. — The quotation is according to the Sept. 
 Ps. li. 4. The Hebrew admits another translation, which 
 is given in the English version, but does not require this 
 That adopted by the apostle is on some accounts to be 
 preferred. The mention of prevailing agrees with the 
 reference to judicial controversy. Matt. v. 40. David 
 acknowledges that there would be no violation of truth 
 in his condemnation, but the contrary. 
 
 ^ 5. But ify Ei Se . — This does not refer to the preceding 
 
 quotation, but presents another difficulty, and introduces 
 the second inquiry. The two objections, referring to the 
 faithfulness and to the justice of God, are again men- 
 tioned, ch. ix., and considered separately. The reference 
 to the first begins ch. ix. 6, and to the second, ver. 14. 
 
68 
 
 EPISTLE, 
 
 Ch. III. 
 
 truth of God by my falsehood advanced 
 more to His glory, why am even I 
 still judged as wicked? And is it,— § 
 
 wrong-doing^ aiucia. — This is the consequence of the 
 want of faith mentioned, ver. 3. 
 
 Rightness^ Qeov hiKaLoavvrjv. — This is mentioned before 
 and afterwards, as the consequence of faith, i. 17, iii. 21. 
 The justice of God cannot be meant here; for if this were 
 shown in the infliction of punishment, it could not be 
 supposed to be inconsistent with it. Moreover, not the 
 punishment, but the sin, is supposed to be subservient to 
 the glory of God. ^ 
 
 .6. the world. — All men, as distinguished from Jews, are 
 thus designated, xi. 12. 
 
 7. For if, Elryap. — This is presented as a confirmation 
 of the answer given in the preceding verse, and therefore 
 cannot be another objection. The following question 
 merely unfolds, and puts in a stronger form, the pre- 
 ceding question. The truth of God, and the falsehood, 
 are expressions previously used in reference to idolaters, 
 i. 25 ; and the wicked, afjbapralKo^, was a common Jewish 
 appellation for Gentiles. Gal. ii. 15. The person speak- 
 ing is not a Jew, still less the apostle; but one of the 
 world, ver. 6. Any one, even an idolater, might speak thus. 
 The question respecting Jews, — is God unrighteous in 
 punishing them 1 — is answered by transferring it to 
 
Ch. III. 
 
 EPISTLE. 
 
 69 
 
 as we are accused, and as some say we 
 declare, — that we should do evil, that 
 good may come ? Of these the judg- 
 ment is deserved. 
 
 another class, in reference to whom it would receive, 
 without hesitation, the proper negative reply. 
 
 8 . is it, fjbrj 7 tol7](T(oijl6v. — The interrogative form is 
 similar in ver. 3 , fir] rj airio-ria, and in ver. 5 , fir] ahuco^. 
 
 accused, ^XaacpijfiovfieOa. — Jews were subject to this 
 charge, and not always without reason. Against the 
 first Christians the charge was wholly false. 
 
 of these . — The persons adopting this principle, not 
 those bringing the false accusation, are referred to. If 
 because of good consequences, evil actions do not 
 deserve punishment, then there is' no moral evil in 
 conduct, — no evil that depends simply on the intention 
 and character of the agent. If evil actions cannot be 
 justly punished, because of the good to which they con- 
 tribute, then all evil may be practised, since all will be 
 overruled for good. 
 
 9 . what then ? — If Jews have advantages, but only as 
 they have faith in God ; and if their wrong, though 
 overruled for good, is justly punished, what is the conse- 
 quence This introduces the third, inquiry. 
 
 preferred, — We are held before others.^ 
 
 The statement is put interrogatively^ We were ‘SO 
 
70 
 
 EPISTLE. 
 
 Ch. III. 
 
 Wickedness What theii ? we are preferred ? Not 9 
 
 of Jews. -L 
 
 ' universally : for we before brought a 
 charge against both Jews and Grecians, 
 of being all under sin. Even as it is 
 
 placed, do we so continue ? The signification of the 
 word here used is simply that of holding before^ and the 
 reference must be learnt from the connexion. The rela- 
 tion of Jews to Gentiles being the chief subject, and the 
 precedence of the former having been asserted, but 
 requiring limitation to prevent abuse, the reference will 
 most naturally and justly be to this. The superiority in 
 some respects, of some Jews, is a just consequence of 
 what has been asserted of Jewish privileges and the 
 promises of God. Jews had peculiar advantages ; they 
 were placed before others. But no permanent superiority 
 was ensured to all. Some became better than other men, 
 and some became worse ; but it was supposed by them 
 that whatever a Jew might be, God would prefer him to 
 other men. It is against this error that the apostle so 
 earnestly contends. Think not to say zvith yourselves, We 
 have Abraham for our father!' Matt. iii. 9. 
 
 not universally, ov zravrco ^;. — This requisite limitation 
 js immediately added. The selection of the Jewish 
 people was no ground for believing, either that all would 
 have faith in God, or that a7ty without faith would be 
 accepted, or that their wickedness would alzvays be un- 
 
Ch. III. 
 
 EPISTLE, 
 
 71 
 
 written, There is none upright,, not ' 
 
 11 even o?ie. There is no 7 ie with understand- 
 
 12 mg : there is none seeking after God. All 
 
 punished. The difference between not universally, and 
 tiniversally not, is observed by the apostle ; the first 
 being given i Cor. v. 10, as here ; and the second, 
 TrdvTO}^ ov. I Cor. xvi. 12. The implied assertion is not 
 of perfection, but of superiority, and this could not be 
 denied universally, though it was not true universally. 
 Where the verb is expressed as well as the subject, all, 
 the negative particle may belong to the verb. Only in 
 such cases can not all mean not any. Thus the literal 
 statement, ver. 20, — all flesh shall not be justified, — 
 means no flesh shall be. Luke i. 37 ; i Cor. xv. 29. 
 
 chaige, TTpofiTLaadiJbeda. — Such is the address before 
 made to all impenitent persons, ii. i. The charge is 
 not that they had sinned, but that they were still sinning, 
 being under sin. It was true that all had sinned, but 
 not that all were still under the dominion of sin, and the 
 apostle has nowhere said this. He has addressed all 
 persons as being in the same subjection to the Divine 
 government, leaving it to the conscience of each to 
 testify, whether or not he was still practising wrong. 
 
 all under sin, dfjLaprlav. — All of the class referred 
 
 to, all men practising wrong, they were under sin. Their 
 wrong-doing was sin, and they were guilty, because ol 
 
72 
 
 EPISTLE, 
 
 Ch. III. 
 
 went astray,, together they became worthless ; 
 there is no7ie acting kindly,, there is not 
 even onel"'^ Their throat is an opened 
 sepulchre ; with their tongues they practised 
 deceits ‘‘ The poison of asps is under 
 
 what they knew of God, and of duty. No other charge 
 has been brought. The term all .is used with a similar 
 limitation in the following quotations. The apostle 
 himself states that all men are not under sin. vi. 14, 
 18, 22. 
 
 10. written , — It was written of Jews, to whom the 
 preceding question refers, and to whom the following 
 quotations are declared to belong, ver. 19. These state- 
 ments were not made of all men, nor of all Jews, but 
 only of some. This is all that the argument requires, 
 and all that would be true. The limitation of the state- 
 ments is shown in all cases, by the contrast made between 
 the persons thus described, and others of a contrary 
 character. 
 
 no 7 ie upright, hUaio^, Ps. xiv. 1-3. — The psalm begins 
 with the mention of the foolish, who say there is no God. 
 As the wickedness of Gentiles is attributed to their 
 irreligion, i. 21, so now the wickedness of Jews is set 
 forth as resulting from the same cause, the want of faith 
 in God, The words of the apostle do not exactly agree 
 
Ch. III. 
 
 EPISTLE, 
 
 73 
 
 their lips'’' ‘"‘Their mouth is ftUl of 
 ^scm^sing and bitterness T “ Their feet are 
 
 16 swift to shed blood ; oppression and misery 
 
 17 a7'e in their ways ; and the way of peace 
 
 18 they regarded notT “ The fear of God is 
 not before their eyesT 
 
 with the Hebrew or the Septuagint : upright being put 
 for doing good, and assertion in one clause for inquiry ; 
 but the sense is given correctly. In the following verses 
 of the psalm mention is made of another class of persons, 
 — the pepple of God, the upright, — who are not as the 
 former, merely children of men. ver. 5. 
 
 13. Their throat, Ps. v. 9. — Here a further progress in 
 wickedness is exhibited, but with a similar restriction to 
 a class described as evil-doers, ver. 5, and distinguished 
 from those who trust in God, and are upright, ver. ii, 12. 
 
 The poison, Ps. cxl. 3. — The persons thus described in 
 the beginning of this psalm, are contrasted with those 
 mentioned at the close as righteous, ver. 13. 
 
 14. Their mouth, Ps. x. 7. — These persons are wicked 
 men, who oppress the poor, ver. 2, and oppose the hmnble, 
 who have the protection and favour of God. ver. 12, 17. 
 
 15. Their feet, Isa. lix. 7. — This was the conduct of 
 those spoken of, but certainly not of all men. It is con- 
 trasted with that of some, who did depart from evil, 
 ver. 15. 
 
74 
 
 EPISTLE, 
 
 Ch. III. 
 
 Conclusion. Now W6 IcHOw, that what the law "9 
 declares, it speaks for those who are 
 with the law ; so that every mouth is 
 stopped, and all the world is subject to 
 the righteous judgment of God. Be- 
 
 1 8. The fear, Ps. xxxvi. i. — Here, too, one class is 
 described as wicked, being without the fear of God, ver. 
 I, and another class is described as knowing God, and 
 being upright, ver. lo. The fear is put for the object of 
 reverence and dread, xiii. 3 ; Gen. xxxi. 42, 53. 
 
 19. the law, 0 vofio^. — The whole of the Scriptures was 
 sometimes so named. i Cor. xiv. 21 ; John x. 34, 
 xii. 34, XV. 25. Those with the law are Jews. ii. 12. 
 
 so that, iva . — The boast of universal superiority, and the 
 plea of exemption from the moral government of God, 
 being by these testimonies taken from Jews, they must 
 be, equally with Gentiles, subject to His just sentence, 
 ii. 2. The apostle has declared that the real ground 
 of human responsibility is some knowledge of God, and 
 of right and wrong ; and that this belonged to both 
 Gentiles and Jews. The Jews supposed that the posses- 
 sion of the law given by Moses made their state alto- 
 gether different from that of Gentiles. They claimed 
 a superiority, irrespective of personal character ; and 
 imagined that through outward correctness according 
 to law, and the observance of sacred services therein 
 
Ch. III. 
 
 EPISTLE. 
 
 75 
 
 cause no human being will be judged 
 to be right before Him on account of 
 works of law. For through law there is 
 further knowledge of sin. 
 
 appointed for Jews, they were exempted from ordinary 
 moral government, ii. 23. This the apostle shows 
 to be both unreasonable and unscriptural. He thus 
 establishes his conclusion which comprehends Gentiles 
 and Jews. 
 
 20. Because^ hiori, — Usage requires this translation ; 
 not thei^efore, as an inference, but becaiise, as a reason, or 
 condition, of what has been asserted. It would not be 
 so, if works of law were appointed to be means of 
 obtaining the Divine favour, irrespective of moral cha- 
 racter ; and it is so, because they were not given for this 
 end. As commonly understood, the affirmative proposi- 
 tion of ver. 19 is not supported by the negative of ver. 
 20, and the peculiarity of the latter is unexplained. It 
 might be expected that the simple statement would 
 follow— all have sinited — if it were not the writer s 
 object to deny the value attributed to one kind of works, 
 works of law. The statement of Ps. cxliii. 2, ‘‘ In Thy 
 sight shall no man living be justified^' which is often 
 supposed to be similar, is altogether different. The 
 psalmist asserts that none have been perfectly right in 
 their conduct. The apostle declares that works, deeds, 
 
76 
 
 NOTES. 
 
 Ch. III. 
 
 services of law, as distinguished from the conduct which 
 results from faith, were not for the Jews another way of 
 being right with God. 
 
 works of law^ e| epycop vofjuov. — These are not exclu- 
 sively ceremonial, though chiefly on account of such the 
 Jew expected reward ; but external works and deeds, as 
 described and required by law. To this subject the 
 apostle returns in the next chapter, showing there that 
 Abraham could not have been accepted for works of 
 service, since he was accepted through faith ; and before 
 the law was given, which enjoined the services, on 
 account of which many of his descendants hoped for 
 acceptance. The general term for a work or deed, epjov, 
 is often used for some service, an outward work done for 
 another ; and the workman is one who does such service, 
 ipjdrrjf;. Matt. x. lo, XX. I ; Luke x. 7; i Tim. v. 18 ; 
 James v. 4. * All actions are not referred to, but the 
 works required of Jews by their law, which were thought 
 to be like the service of a workman, whereby a reward 
 was earned from the master, iv. 4. Actions alone, 
 
 apart from motives, have no moral value ; and if 
 esteemed, must be prized only for expected advantages. 
 It was therefore not unnatural that they who looked only 
 to outward correctness, according to law, should suppose 
 that this was required of them for the advantage or 
 honour of another ; and that, by the exact observance 
 of appointed rules, they should earn some reward. With 
 moral conduct it is quite different. He who seeks con- 
 
Ch. III. 
 
 NOTES. 
 
 77 
 
 scientiously to do all that is right, will be conscious of 
 many deficiencies, and he will feel that right is for his 
 own good, and has generally a present and abundant 
 reward. That actions of every kind, and in all con- 
 nexions, are excluded from the justification of men, is 
 contrary to what the apostle has before taught. The 
 deeds that have no connexion with faith in God can 
 have no religious value, but those which result from this 
 faith are precious in the sight of God. There is no 
 opposition between the teaching of St. Paul, and that of 
 St. James. *'From works^ epycov, a man is judged to be 
 right, and not from faith onlyT James ii. 24. 
 
 further knowledge, eTriyvcDaL^. — There is some know- 
 ledge without law, and some sin ; but more with law. 
 ii. 12, V. 13. After denying the supposed result of law, 
 the apostle states, as some confirmation, the real conse- 
 quence, as in iv. 15, and more fully in the seventh 
 chapter. There is sin without either the law or the 
 Gospel ; but there is more with. Law alone may pre- 
 vent some outward wrong, and produce some outward 
 right, but it cannot change the moral character, though 
 it increases the knowledge of ^n. The Gospel does 
 what the law could not do, and was not intended to do. 
 viii. 3. 
 
78 
 
 NOTES. 
 
 Ch. III. 
 
 I. Divine promises are a privilege, though distrust 
 may exclude from them. 
 
 II. Nothing can prevent their fulfilment to all who 
 have faith in God. 
 
 III. God is true in every word, and righteous in every 
 work. 
 
 IV. Men's falsehood and wrong subserve God’s truth 
 and righteousness. 
 
 V. Evil is hateful and destructive, though it is over- 
 ruled for good. 
 
 VI. There may be more wickedness where there 
 should be more goodness. 
 
 VII. Jewish law did not set forth works or services as 
 a means of acceptance. 
 
 VIII. All men are accountable to God for their wrong 
 conduct. 
 
PART III. 
 
 MnK Jxt|i4 is from 6o^, t|rottjg| t|o 
 J'aif]^ anir llrbrmjgtiou of Christ. 
 
 MEANS OF SALVATION. FIRST FOR RIGHTNESS. 
 
 Ch. iii. 21 — V. 21. 
 
 I. The Faith and Sacrifice of Jesus Ch. iii. 21 — 31 
 II. Historical Confirmation. — Abraham iv. i — 25 
 
 III. Hope RISING from THE Love OF Christ v. i — ii 
 
 IV. Universality of the Gospel. — x\dam 
 
 12 — 21 
 

 L TAe Son of mmi came not to be served^ but to 
 serve; and to give His life a ransom 
 
 for ma 7 ty. Matt. xx. 28. 
 
 Not as I will^ but as Thou wilt - - - Matt. xxvi. 39. 
 
 Fadhei; mto Thy hands I commit my spirit. - Luke xxiii. 46. 
 Therefore my Father loves me, because I lay 
 
 down my life. - John x. 17. 
 
 Of righteousfiess, because 1 go to the Father. - John xvi. 10. 
 
 / honoured Thee on the earth, I finished the 
 
 wo 7 'k which Thou hast given me to do. - John xvii. 4. 
 
 II. If y oil Were childrc 7 i of Abraham, you, would 
 
 do the deeds of Abraham. ... John viii. 39. 
 Your father Abraha 7 n rejoiced that he should 
 
 see 7 ny day; a 7 id he did see, aTid was glad. John viii. 56. 
 
 III. The Good Shepherd giveth his life for the 
 
 sheep. John X. ii. 
 
 Peace I leave to you. My peace I give to you. John xiv. 27. 
 Greater love has 710 i 7 ia 7 i tha 7 i this, that one 
 
 lay dow 7 i his life for his frie 7 ids. - - John xv. 13. 
 
 Beccmse I live, you shall live also. - - John xiv. 19. 
 
 IV. A 7 id other sheep I have, which are Tiot of this 
 
 fold; those also I 77i7ist lead, and they 
 will hear 77 iy voice; a 7 id there shall be 
 07 ie flock, 07 ie shepherd. - - - - John x. 16. 
 
 I ai 7 i the vi 7 ie,you are the bra 7 tches. - - John xv. 5. 
 
PART III. 
 
 THE BEING RIGHT WHICH IS FROM GOD, THROUGH THE 
 
 FAITH AND REDEMPTION OF CHRIST. ^ 
 
 Ch. iii. 21 — V. 21. — The wrong-doing of men has 
 been shown, — its character, as sinful, — its cause, the 
 want of Faith,^ — its consequence, destruction. The apostle 
 now presents the opposite to this, in the Rightness which 
 men may receive notwithstanding ; this being the un- 
 merited gift of God, bestowed through Faith, and ensur- 
 ing eternal life. The evil having been shown, its remedy 
 is now declared. He first states what God has done by 
 Jesus Christ to manifest His righteousness and mercy, 
 and to produce repentance and Faith. Ch. iii. 21 — 31. He 
 then confirms, by the history of Abraham, the doctrine 
 respecting Faith. Ch. iv. i — 25. In the next place he 
 shows, by the love of God revealed in the death of 
 Christ, the certainty and greatness of Christian Hope. 
 Ch. V. I — II. And lastly he illustrates the extent of 
 salvation, by a parallel between Adam and Christ. Ch. 
 V. 12 — 21. 
 
 Sec. I. Ch. iii. 21-31. — In opposition to the previous par- 
 tial knowledge of men, as well as the false Jewish notion 
 
 6 
 
82 
 
 NOTES. 
 
 Ch. III. 
 
 just mentioned — that men might be accepted for works 
 of Law — the apostle states that the Rightness which is. 
 from God is now clearly seen, and that it is attested by 
 the Scriptures; these not prescribing works by which men 
 might merit reward, but enjoining faith in God, and pre- 
 dicting the Redeemer. This Rightness is described as 
 being from God, through the Faith of Jesus Christ, as 
 offered to all, and given to all who have the faith of 
 Jesus, ver. 21, 22. To support the statement that this 
 Rightness was given through Christ to all who have 
 Faith, the apostle declares the evil condition from which 
 they were delivered, — the means of their redemption, — 
 and the purpose of God in this appointment. — All having 
 sinned, and failing of the end of their creation, they could 
 become right only by the undeserved favour of God, 
 and by a deliverance from the evil they had brought upon 
 themselves — a deliverance which they had through Christ. 
 He was a mercy-offering, being both from, and for, the 
 mercy of God, — His means for man’s redemption. Jesus 
 Christ was this, through faith in God ; and by obedi- 
 ence unto death, the shedding of His blood. The Right- 
 ness which was shown in His obedience unto death, and 
 in His consequent exaltation to glory, was a manifesta- 
 tion of the Rightness which is of God through Faith ; 
 and it was for two purposes, being both a vindication of 
 the Divine forbearance in passing by the former sins of 
 men ; and also a manifestation of Divine righteousness, 
 and a means of producing in men that faith through 
 which they also are judged to be right. He who has 
 appointed the means, and foresees the end, declares the 
 
Ch. III. 
 
 NOTES. 
 
 
 present Rightness of all who have the Faith of Jesus. 
 This Faith has respect to Jesus ; it results from His 
 death, and resembles the Faith in God through which 
 the Saviour offered up Himself for the redemption of the 
 world. 23 — 26. Lastly, the apostle asserts two conclu- 
 sions — first, that Rightness being the result of Faith, 
 there can be no such cause for glorying in self as there' 
 would be if it were the reward of services, as some Jews 
 supposed ; and secondly, that Rightness, not being the 
 reward of services, was not confined to the Jews as these 
 services were, but was equally for Gentiles, there being 
 one God for all. Law and its supposed reward were for 
 Jews only : but Faith and its consequent Rightness are 
 for all men. Then the apostle sets aside the objection 
 that this doctrine respecting Faith was subversive of 
 Law, by declaring its entire accordance, as already as- 
 serted, and as shown more fully subsequently. 27 — 31. 
 
 The common restriction of the Faith of Jesus to the 
 faith of which He is the object, and the further restric- 
 tion of this faith to the sufficiency of His sacrifice for the 
 removal of guilt, are entirely arbitrary ; they enfeeble 
 the argument of the apostle, and are contrary to the 
 general tenor of Scripture statements. Christ is cer- 
 tainly an example of faith, as well as of love. The re- 
 trospective character of His death is here stated, but 
 only subordinately, the principal reference being, as is 
 usual, to the future. He will save His people from their 
 sins I' Matt. i. 21. He gave Himself for us, to redeem 
 2is from all iniquity T Tit. ii. 14. He was manifested 
 that He might take away sins T 1 John iii, 5. The suppo- 
 
84 
 
 EPISTLE. 
 
 Gh. III. 
 
 I. 
 
 THE FAITH AND SACRIFICE OF JESUS CHRIST. 
 
 But now, apart from Law, the Right- 
 ness which is of God has been manifested, 
 
 sition that when God judges men to be right, this judg- 
 ment must be retrospective^ has no support from the 
 Scriptures. He cannot judge those to have been righteous 
 who have not been righteous, for His judgment must be 
 according to truth : nor does He treat as perfect those 
 who are imperfect, for this would not be to their profit. 
 But he judges those to be right whom He has made 
 right, they being right in purpose and in prospect, 
 through Faith. This imparts uprightness, and ensures 
 salvation, making right in relation to all the promises of 
 God. As men are redeemed and saved by the sufferings 
 and death of Jesus Christ, so\ they are redeemed and 
 saved by His faith and love. The faith is mentioned 
 here, the love in a following 'section, v. 8. Faith in 
 Christ, -and in what He has done and suffered, is required 
 of us ; arid it may be said that salvation is by Christ, and 
 that it is by faith. To afhrm the one is not to deny the 
 other; both are true, and both should be considered. 
 We must examine ourselves to know if we have faith ; 
 but looking to ourselves will not make us better. We 
 must look to Christ to increase in faith and love and 
 hope ; and they who are without faith obtain faith by 
 
Ch. III. 
 
 ' EPISTLE. 
 
 85 
 
 being' testified to by the law and the 
 22 prophets, — even the rightness which is 
 of God, through the faith of Jesus Christ, 
 for all, and upon all who have Faith. 
 For there is no distinction. 
 
 looking to Him. This faith is an acceptance of salva- 
 tion, as offered through Jesus Christ ; but this acceptance 
 must not be partial. If only a release from punishment 
 is desired, there is no acceptance of salvation. The 
 remission of punishment is only a part of the forgive- 
 ness of sins, as spoken of in the Bible ; and the for- 
 giveness of sins is only a part of the salvation of Christ. 
 In the New Testament the death of Christ is usually 
 connected with the whole of salvation, and not with one 
 part. The question has been much discussed by theolo- 
 gians, why was the death of Christ necessary for the re- 
 mission of punishment } But this is not the problem 
 given in the Bible. We are taught that it was the 
 proper way for the complete salvation of men ; and not 
 that it was necessary to vindicate Divine justice in spa- 
 ring the penitent. It became Him for who 7 n are all 
 
 things^ and by whom are all things, in bringing many sons 
 unto glory, to make the Leader of their salvation perfect 
 through sitjferingsl Heb. ii. 10. 
 
 21. 710 W, vvvl Se, vii. 17. — This is said with a reference to 
 the state of men as described in the preceding sections ; 
 but also with some reference to the present time, which 
 is subsequently mentioned, ver. 26. 
 
86 
 
 EPISTLE, 
 
 Ch. III. 
 
 Redemp- For all sinned, and are in want of the ^3 
 
 tion by 
 
 Him. glory of God ; being judged to be right ^4, 
 gratuitously, by His favour through the 
 redemption which is by Christ Jesus. 
 
 apart from Law, — If so, also apart from the works of 
 Law, mentioned before and afterwards, ver. 20, 28. The 
 opposition between these and Christian faith is fully 
 expressed. Gal. ii. 16. 
 
 Rightness y hiKaiocrvvr\ Q^ov, — This has been before 
 mentioned, i. 17. It is not the attribute of God, but 
 the character and condition given by Him to those who 
 have faith. This sense is preserved throughout the 
 section, and must be maintained to avoid needless in- 
 consistency. Ver. 25, 26, refer to what is here declared. 
 By all that Christ was, and did, and suffered, by all His 
 precepts and promises, it is now manifest that being 
 right with God is the result of Faith ; and the end is 
 eternal Life. 
 
 the law, — The sacred Scriptures are sometimes called 
 the law, ver. 19 ; sometimes the law and the prophets. 
 Matt. xxii. 40 ; and sometimes the law and the prophets 
 and the psalms, Luke xxiv. 44. Their testimony has 
 been already noticed, and is often brought forward. 
 
 22. the rightness, hifcaioavvr) Se. — The preceding ex- 
 pression is repeated, the article not being required for 
 definiteness in either case. A literal translation would 
 be, God's rightness, and afterwards, Jesus Christ's faith, 
 of Jesus Christ, Blcl Trlarem 'Ivcrov , — The same ex- 
 
Ch. III. 
 
 EPISTLE. 
 
 87 
 
 25 And God set Him forth a mercy-offering 
 through faith with His blood; for an 
 exhibition of the rightness which is from 
 Him, on account of the passing over the 
 
 pression is used Gal. ii. 16, 20; iii. 22; Eph. iii. 12; 
 Phil. iii. 9. It means faith in Christ, but includes more 
 than this. The similar expression, the faith of God, 
 irianv 6eov, Mark xi. 22, is the faith which He requires, 
 produces, and rewards ; as well as the faith of which He 
 is the adject. When Christ is referred to simply as the 
 adject of Faith, the relation is usually denoted by a pre- 
 position, eh or iirL John iii. 15, vi. 29; Acts xvi. 31. 
 The possessive case is more comprehensive in its signifi- 
 cation. The faith of Abraham is that which he had. iv. 12 , 
 16. Christ is the great example of faith, as well as the 
 adject and the cause ; and there is no reason for excluding 
 any of these relations from the expression, Jesus Christ's 
 faith. Pie is referred to as the cause of Christian faith.^ 
 iv. 24, V. 8, viii. 32. We thraugh Him have faith m 
 Gad.” I Peter i. 21. The example of Christ is referred 
 to by St. Paul in chap, vi., where he shows that an imita- 
 tion of Christ is included in the faith of every Christian. 
 The words of the prophet respecting God declared the 
 principle of all our Lord’s conduct : / will put my trust 
 
 an Him.” Heb. ii. 13; Matt, xxvii. 43. Christ is called the 
 Chief Leader and Victor of the Faith, whose faith, as shown 
 in His sufferings and death, we have to follow. Heb. 
 xii. 2. The three relations of object, cause, and example^ 
 
88 
 
 EPISTLE. 
 
 Ch. III. 
 
 sins of former times by the forbearance 
 of God : — for the exhibition at the pre- 26 
 sent time of the rightness which is from 
 Him, that He should be righteous, and 
 
 are presented in all the discourses of our Lord, in which 
 He requires men to have faith in Himself, and declares 
 His entire dependence on the Father. That He trusted 
 in God was shown by every expression of prayer and 
 praise, and by all His conduct in life and death. He 
 declared this to be obedience to the Father. / seek 
 not my own will, but the will of Hhn who sent me^ John 
 V. 30, vi. 38, ix. 4. 
 
 tipon all. — This clause is wanting in some of the best 
 MSS., but it is found in others : it agrees with the 
 apostle’s style, and is more likely to have been omitted 
 than added. The rightness is presented to all, but it is 
 possessed only by those who have faith. The same pre- 
 positions, 669 and eV/, are used in a similar way. ix. 22, 23. 
 
 23. all sinned. — All of the class referred to, both Jews 
 and Gentiles. It is true of all men, but it is here said 
 only of those now judged to be right. This is the first 
 mention in the epistle of their sins. The wickedness 
 before referred to is that of impenitent persons. 
 
 glory of God. — This excellence of character and con- 
 dition was purposed by God, and is given to men. In 
 the hope of this glory we should rejoice, — the glory of 
 the sons of God. Christ came that this purpose might 
 be fulfilled, v. 2; viii. 18, 21; ix. 23; John xvii. 22; 
 
Ch. III. 
 
 EPISTLE. 
 
 89 
 
 judge to be right him who is of the faith 
 of Jesus. 
 
 27 Where then is the glorying ? It is 
 excluded. By what law ? — of the ser- 
 
 2 Cor. iii. 18 ; Gal. iv. 5 ; Heb. ii. 10. The significa- 
 tion of praise or ho 7 iour is less common. John v. 44, 
 viii. 54, xii. 43 ; i Thess. ii. 6. It does not suit the 
 connection here. The persons who are said not to have 
 or seek the praise and honour which come from God, are 
 persons who are not judged to be right. Of the latter 
 it is said that they do please God, and that their con- 
 duct is acceptable to Him. ii. 29, xiv. 18. The state- 
 ment is in the present tense, the preceding being in the 
 past. They sinned, and they are now judged to be 
 right ; but they are still imperfect, not having, but hoping 
 for, the glory of God. 
 
 24. jitdged to be rights hucatoviievoi . — The common sig- 
 nification should be retained here. Those of whom the 
 apostle speaks were made right, and judged or declared 
 to be right; the latter implying the former. Men are 
 made right through their redemption by Christ. So 
 they are made right by His blood, being reconciled to 
 God through the death of His Son. v. 9, 10. In these 
 statements the effects on character and condition appear 
 prominent. That men are judged to be right by God, is 
 the most certain proof that they are right ; and the 
 strongest form of expression for this fact. If being right 
 and being judged to be right by God, are always com- 
 
90 
 
 EPISTLE, 
 
 Ch. III. 
 
 vices ? Not so ; but by a law of Faith. 
 We consider then that a man is judged^s 
 to be right by faith, apart from works of 
 Law. 
 
 bined, the question whether the word denotes making 
 right or declaring \.o be right cannot be of the importance 
 which has been supposed. Whatever rightness men 
 have, is admitted by all Christians to be the gift of God. 
 And all allow that without uprightness of character 
 there is no real faith in Christ. Men are made right, and 
 they are judged to be right by/ God, when by faith 
 they begin the Christian course. But much still remains 
 to be changed, both in mind and condition. 
 
 gratuitously, Scopeav, — There could be no services to 
 merit reward ; there had been sins deserving punish- 
 ment ; and the rightness declared was itself the gift of 
 God. It is so described, v. 17. 
 
 redemption dTroXvrpcocreco^;. — This is a deliverance from 
 all evil, a release from punishment and from sin, and 
 finally from death. The term is generally used for a 
 deliverance obtained by ransom. Thus Jesus Christ 
 spoke of Himself as a ransom, \vrpov. Matt. xx. 28. 
 It occurs Luke xxi. 28; Rom. viii. 23; i Cor. i. 30; Eph. 
 i. 7, 14; iv. 30; Col. i. 14; Heb ix. 15, xi. 35. 
 
 25. set forth, 'irpoeOero, — This was done in fact, and 
 not merely purposed. Eph. i. 9; Heb. ix. 2; Ps. liv. 3. 
 The reference is to the manifestation of Jesus Christ. 
 mercy-offering, iKaarripLov. — The death of Christ was 
 
Ch. III. 
 
 EPISTLE, 
 
 91 
 
 29 Or is He the God of Jews only? — not Foraiimen. 
 also of Gentiles ? — yes, also of Gentiles; 
 
 30 since there is one God, who will judge 
 
 the condition and means of the manifestation and com- 
 munication of the mercy of God. The expression 
 alludes to the sacrificial offerings which were slain, and 
 the death of Christ is often in the New Testament 
 associated with these. John i. 29 ; i Cor. v. Eph. 
 V. 2 ; Heb. ix. 14, 28 ; i Pet. i. 19. But the death of 
 Christ is never presented in the Scriptures as the cause 
 of the mercy of God. It is always described as the 
 effect, or the mode of its exercise. The term here used 
 merely denotes some connexion with the Divine mercy, 
 and does not define what the connexion is. This must be 
 learnt from the statements of the Bible on this subject, 
 and not from the notions of Jews or heathen respecting 
 their propitiatory offerings. Their views respecting the 
 character and service of God were often altogether wrong. 
 The word is used for a sacrifice. Dio Chrys. Orat. xi. 
 Once in the New Testament it is used for the mercy- 
 seat, Heb. ix. 5 ; and it is frequently so used in the 
 Septuagint. But this would here be an unsuitable figure 
 of the person of Christ ; for the mercy-seat was sprinkled 
 with the blood of sacrifices, and not with its own. The 
 term for a mercy-offering is similar in form to the names 
 of other sacrifices, — peace-offerings, acorrjpiov, Exod. xx. 
 24, xxix. 28, xxxii. 6 ; thank-offerings, 
 
 Xen. Cyr. iv. i ; sin-offering, fcaOdpaiov, Herod, i. 35. 
 
92 
 
 EPISTLE, 
 
 Ch. III. 
 
 circumcised men to be right because of 
 faith, and uncircumcised men, by means 
 of the faith. Do we then subvert Law 31 
 through this Faith ? Certainly not, but 
 we make Law to stand. 
 
 Similar terms showing the scriptural signification of this 
 are used: Matt. xvi. 22, 'iKem <toi\ Luke xviii. 13, 
 IXdaOrjTi ixoi\ Heb. ii. 1 7, IXdcr/ceaOat; i John ii. 2 , iv. 10, 
 IXaafjbo^;, The sacrifice of Christ was offered unto God, 
 and was acceptable to Him, not for the suffering that 
 was there, but for the goodness that was there. It was 
 offered for men, on behalf of men ; and is effective in 
 them for the same reason — for its perfect goodness — 
 because it is the highest manifestation of the strongest 
 faith in God, and the greatest love to men. It is subse- 
 quently described as an expression of love, v. 8, — as a 
 right StKaicofjia, v. 18, — and as an act of obedience, 
 
 viraKorj, v. 1 9. Punishment, so far as it is the necessary 
 consequence of sin, can be prevented only by the removal 
 of sin, and must cease when it is taken away. But 
 punishment, so far as it is the appointed consequence of 
 sin, may rightly be averted by whatever is more effectual 
 than punishment, in preventing wrong, and promoting 
 right ; with this justice is fully satisfied, whether human 
 or Divine. 
 
 through faith, Std TricrTco)?. — The article is wanting in 
 the best MSS. So far as the words are concerned, this 
 might be either the faith which produced the offering of 
 
Ch. III. 
 
 EPISTLE. 
 
 93 
 
 Christ, or the faith which that offering was designed to 
 produce. The faith of Jesus in God was with the shedding 
 of His blood, and the faith of Christians is by this. But 
 the description of the cause may be expected before that 
 of the effect ; a reference to the principle of our Lords 
 sacrifice, which made it acceptable to God, may be ex- 
 pected before the mention of its material manifestation ; 
 and the faith of Christ is more suitably noticed here, 
 as the faith of His disciples is subsequently mentioned, 
 ver. 26. So in ver. 22, the faith of Jesus Christ is first 
 mentioned, and then that of those who are saved by 
 Him. 
 
 with His bloody iv rtS avrov aLfiarc. — The position of 
 these words shows that they belong to the faith men- 
 tioned, but not that they describe its object. Faith in 
 the blood of Christ is not a scriptural expression. 
 
 The preposition, cV, like the Hebrew 3, often denotes 
 the means or the accompaniment, and is translated with 
 or by. It is used in similar connexions, where sacrifice is 
 referred to. The high-priest went into the holiest with 
 the blood of another. Heb. ix. 25. John came with 
 the spirit and power of Elijah. Luke i. 17. Paul spoke 
 of his coming with an abundance of blessing, Rom. xv. 
 29 ; with a rod. i Cor. iv. 21. Similar to this represent- 
 ation of the sacrifice of Christ are the statements, 
 '' Not with the^ blood of goats and bullocks^ but with His 
 own blood, He entered once for all into the holiest, obtaining 
 an eternal redemptionl^ hC &ifxaTo<;, Heb. ix. 12. ‘‘How 
 much more will the blood of Christ, who through the Eter7ial 
 Spirit offered Himself without a fault to God, purify your 
 
94 
 
 NOTES, 
 
 Ch. III. 
 
 consciences from lifeless deeds, for the service of the Living 
 God ver. 14. The same preposition commonly trans- 
 lated in, often means by, as in the preceding statement, 
 redemption is said to be by Christ, ver. 24. So v. 9, 10 ; 
 xiv. 17; I Cor. xii. 9; Eph. ii. 13 ; Heb. ix. 22 ; x. 19 ; 
 xiii. 20 ; Rev. i. 5, v. 9. The death of Christ is referred 
 to as producing in various ways faith in God. i. By re- 
 vealing the love of God. v. 8, viii. 32. 2. By showing the 
 excellence of His service, vi. 5, viii. 17. 3. By rriaintaining 
 the connexion of sin and suffering. 4. By expressing 
 faith in God. As an example it supplies a reason for trust 
 in God ; and it is a cause more powerful than any reasons. 
 
 an exhibition, eh epSec^iv. — This is according to the 
 introductory statement, that the rightness which is of 
 God has been manifested, ver. 21 ; and the sense is the 
 same, the Divine purpose in this manifestation being 
 now stated. The sacrificial death of Christ is set forth 
 for an exhibition of the rightness which is of God, 
 and for this exhibition two reasons are mentioned, one 
 in the past, and one in the present and future. 
 
 07 Z account of, Sta r^v irdpeaiv. — The connexion and 
 correspondence of the clauses show that this refers to 
 one reason, as afterwards the other is given. 
 
 passing over, irdpecnv. — This term is not used for the 
 forgiveness of sins, d<^eai^. The emphatic mention of 
 the past, and its opposition to the present, show that 
 reference is here made to the sins of former generations. 
 The moral government of God was but partially seen 
 then ; not only because sin often seemed to go un- 
 punished, but also because all was not done, that was 
 
Ch. III. 
 
 NOTES, 
 
 95 
 
 afterwards done, to bring men to repentance. There was 
 forbearance with sin ; and gradual progress in the means 
 appointed for the removal of sin, and the salvation of 
 mankind, ii. 4; Acts xiv. 16. ‘‘ The times then of the 
 
 ig7iorance God overlookmg, now commands all men every- 
 whej'e to repent^ Acts xvii. 30. 
 
 26. The exhibition^ irpo^; rrjv evhec^Lv. — A resumption is 
 here made of the expression in the preceding verse, and 
 another preposition is used, the former being reserved for 
 the final result. eU to elvat. As before there was a 
 reference to the past, so now there is a reference to the 
 present and future. There is a similar repetition, with 
 a similar distribution of thought, ver. 21. The article is 
 given here by the best MSS. 
 
 be righteous,, SUacov. — He is evidently so. The right- 
 eousness of God, as a Divine perfection, was manifested 
 in the character of Jesus Christ; for all that He was 
 and said, did and suffered, was in Him according to per- 
 fect righteousness, and promoted righteousness in men. 
 Matt. iii. 1 5 ; J ohn xvii. 25. It is not said that the justice of 
 God is shown in the punishment of sin, but that God is 
 shown to be righteous in what He has done, that men may 
 become righteous. That righteousness is chiefly shown in 
 punishment, which must fall on the sinner, or his substi- 
 tute, is not taught in the Bible. 
 
 and judge to be rights Koi ScKatovvra. — This is not 
 something to be reconciled with justice. In the remis- 
 sion of pimishment alone there is no manifestation of 
 righteousness : but iX appears in the remission of sins^ 
 for this includes their removal. Heb. viii. -lo — 12. So in 
 
96 
 
 NOTES, 
 
 Ch. III. 
 
 judging to be right those who are of the faith of Jesus, 
 the righteousness of God is seen. If we confess our 
 sinsy He is faithful and righteous to forgive us our sinSy 
 and to cleanse us from all unrighteousness, i John i. 9. 
 
 of Jesus. — This is omitted by some, but it is found in 
 most MSS., and is retained by most editors. It is more 
 likely to have been omitted, or changed, than to have 
 been introduced. The use of the possessive case here, 
 as well as ver. 22, is unaccountable, if reference were 
 made exclusively to the object of faith. According to 
 all the teaching of the New Testament, Jesus Christ 
 came that men might at once be made right through 
 faith ; and that they might at last be made perfectly 
 righteous, becoming like Him. The manifestation of 
 righteousness in Him is the appointed means of pro- 
 ducing similar righteousness : and this is the sure end, 
 in all who have faith in Him. i John ii. 2, 3. 
 
 27. the services. — The works which occasioned this 
 glorying are referred to, ver. 20 ; and they are again 
 mentioned in the following chapter, iv. 2. There could 
 be no contrast, if by works of Law were meant alt that 
 is right and good. Faith then would be a work of Law, 
 as much as Love. 
 
 a law of Faithy vofiov 7 tl( 7 T€co<;. — This is a law or rule, 
 describing and requiring faith ; declaring that where 
 faith is, there, rightness is also ; and saying, Have faith 
 in God, and you become right. 
 
 28. the7iy ovv. — This is the reading of some of the 
 oldest and of most later MSS., and seems more suitable 
 than the other, ^ap. The fact rather than the thought 
 
Ch. III. 
 
 NOTES, 
 
 97 
 
 would be mentioned if a reason were given. It is the 
 lesson taught by the manifestation of God’s rightness in 
 Jesus Christ’s faith, and is presented as an addi- 
 tional conclusion, preparatory to the question which 
 follows. 
 
 29. or, — Another inquiry introduces another conse- 
 quence. 
 
 30. one. — He is unchangeable, ever the same, and the 
 same to all men. If the favour of God were for services 
 of Law, it would be restricted to Jews; but being 
 by faith, it is equally for Gentiles. There may be 
 an allusion to the words of the prophet, Jehovah 
 shall be one ,' — alone, and the same everywhere. Zech. 
 xiv. 9. 
 
 circzmtcised. — All are not referred to, but some : thosfe 
 who had faith. 
 
 because, 6 k Tr/crTco)?. — They are thought of as already 
 in this state, and an answer is given to the question, 
 why ? 
 
 by means of, Bia — They are thought of as to be 
 brought into this state, and an answer is given to the 
 question, how ? 
 
 31. subvert Law. — The question refers especially to 
 the Jewish law — the law given by Moses, the law of 
 works — which is mentioned before and afterwards, ver. 20, 
 21, ii. 12 — 14, iv. 13, V. 13. The reference is not to the 
 Jewish Scriptures, as in ver. 19, the law; but to Law, taking 
 the term strictly. The Gospel is consistent with this 
 law, as with law in general ; but it is not said to confirm 
 it, still less to be precious chiefly on this account. This 
 
 7 
 
98 
 
 NOTES, 
 
 Ch. III. 
 
 law did not always exist, and it was not given to all. It 
 was made to stand, because its character and use were 
 shown, and its proper place. This is fully shown, ch. 
 vi. and vii. Similar statements respecting Jewish law 
 are given, Gal. hi. 24; i Tim. i. 9 ; Matt. v. 17. 
 
 I. God is merciful and righteous, and the God of all 
 men ; having given His Son to be the Saviour of the 
 world, and judging to be right all who have faith in 
 Him. 
 
 II. Jesus Christ reveals the character and accomplishes 
 the purpose of God ; having offered up Himself for the 
 salvation of men. 
 
 HI. The death of Christ was an expression of His faith 
 in God, the manifestation of the mercy and righteous- 
 ness of God, and the means of imparting faith and sal- 
 vation to men. 
 
 IV. Men sinned, and experienced the forbearance of 
 God ; they had faith in Christ, and were redeemed from 
 the dominion of sin, and judged to be right with God. 
 
 V. The Rightness given by God was manifested in 
 Christ, to complete the moral government of God, and to 
 communicate all rightness to men. 
 
 VI. Faith in Christ produces a faith and righteousness 
 like His ; it excludes all glorying in self, and is a way of 
 salvation for all. 
 
Ch. IV. 
 
 EPISTLE, 
 
 99 
 
 II. 
 
 HISTORICAL CONFIRMATION. — ABRAHAM. 
 
 t What then shall we say that Abraham Acceptance 
 
 of Abraham. 
 
 has obtained, our forefather by nature ? 
 
 2 For if Abraham was judged to be right 
 because of services, he has cause for 
 
 Sec. II. Ch. iv. — Having stated that the Gospel received 
 testimony from both the law and the prophets, iii. 21, 
 the apostle proceeds to show this, by referring first to 
 the history of Abraham. What was true of him would 
 be true of others, and what could not be true of him, 
 could not be true of his descendants. Now the Scripture 
 declares that he was judged to be right on account of 
 his faith in God, and not on account of any service done 
 for God. Therefore what was promised to him was not 
 due as payment for work done, but was given as an un- 
 merited favour. So it is with all. i — 5. This is confirmed 
 by the later scriptures ; for what is seen in the history 
 of Abraham, appears in the confession of David. He 
 speaks, not of services rewarded, but of sins forgiven. 
 This second instance is added to give the testimony of 
 prophets ; the first being taken from the law, as the 
 term was applied to the Pentateuch. And as in the 
 former it was evident that there are no services for 
 which any could claim reward ; so in the latter it is 
 
lOO 
 
 EPISTLE, 
 
 Ch. IV. 
 
 glorying. But he has none in relation 
 to God. Forwhat does the Scripture de- 3 
 dare ? ‘ ‘ And Abraham had Faith in God,, 
 
 shown that there are offences in the greatest and best, 
 to be forgiven and put away. 6 — -8. 
 
 That the blessedness possessed by Abraham and 
 David was not restricted to the Jews, the circumcised, 
 and that it was not for all of them, will appear from 
 the same history. Abraham was judged to be right 
 before his circumcision. This followed, and was a sign 
 of the rightness already obtained by his faith in God. 
 He is therefore the father of all who have faith, and only 
 of these ; of Gentiles when they have faith, and of Jews 
 only when they have the same faith. 9 — 12. 
 
 That the blessings promised were not limited to those 
 who had law, and were not for all of them, is equally 
 manifest ; not only from the time when the law was 
 given, but also from the inconsistency of the design 
 attributed to law, with the real character of the promise ; 
 and from the actual result of law, which was contrary to 
 what was supposed. Therefore the Jewish Law could 
 not possibly be the ground of the blessings promised, in 
 connection with faith, to Abraham and his offspring. 
 What was promised was an unmerited favour to all who 
 had faith; and Gentiles, equally with Jews, were children 
 of Abraham, heirs of the promise. 13 — 17. 
 
 The faith of the patriarch is then illustrated by a 
 further reference to his history ; and it is shown how, by 
 faith in God, he had a hope which he could not otherwise 
 
Ch. IV. 
 
 EPISTLE. 
 
 lOI 
 
 and it was considered m hwi to be for 
 4 Rightness'' Now to one doing service, 
 the reward is not considered as favour, 
 
 gain ; the object, strength, cause, and consequence of his 
 faith being noticed. i8 — 22. 
 
 And lastly, the faith of the Christian is described as 
 corresponding to his, but resulting from a more full 
 manifestation of the love of God. With the death of 
 Christ, which alone was mentioned in the preceding 
 section. His resurrection is now associated ; this being, 
 equally important, as showing the reason and object of 
 Christian hope. 23, 24. 
 
 It is most evident that the apostle represents the faith 
 of Christians as similar to the faith of Abraham, having 
 respect to the power, the faithfulness, and mercy of God. 
 It has been supposed that the faith of Abraham was 
 similar to the faith of Christians, in having respect to 
 the sacrifice of Christ, as the means of human salvation. 
 But such is not the view here given. The promise first 
 mentioned respected the seed, as associated Abraham, 
 ver. 13; and the second promise mentioned referred to 
 the number of his seed. ver. 17. Abraham was the 
 Father of those who have faith, not as the first who 
 trusted in God, but as one whose eminent faith in God 
 received an extraordinary expression of Divine approval 
 and favour, and thus became the means of producing 
 similar faith in the minds of many. Christ is set forth 
 as the Chief Leader of our faith, because His perfect faith 
 in God, and the full expression of the Father s approval 
 
102 
 
 EPISTLE, 
 
 Ch. IV. 
 
 only as debt. But to one not doing 5 
 service, but having faith on Him who 
 declares the irreligious man right, — his 
 Faith is considered to be for Rightness. 
 
 and favour which he received, are not only an example 
 for our imitation, but a means of producing a faith 
 similar to his. Most certainly Christ is the object of 
 faith, as Abraham was not ; but He was the pattern of 
 faith, as Abraham was ; only in this, as in all things, 
 infinitely superior. Heb. xii. 2 ; Col. i. 18. This chapter 
 is not a digression for the sake of Jews, but it refers 
 equally to Gentiles, ver. 17, 23. It is not a proof that 
 Law stands, but it shows that rightness by faith, apart 
 from law, is testified to by the law and the prophets, 
 iii. 22. 
 
 It has been said that Abraham was not justified, 
 but that righteousness was attributed to him as a 
 future possession, and that David was not forgiven, but 
 rejoiced in the hope of future forgiveness. These are 
 doctrinal fictions, contrary to the plain statements of 
 Scripture. There was incompleteness in the former 
 revelations, which there is not in the Gospel ; but there 
 is always imperfection now in those who receive the 
 latter. They who were right under the former system 
 attain complete salvation by the knowledge of Christ. 
 Of their earthly life it is said, They did not receive what 
 was promised ; God having foreseen concerning tcs sorne 
 better things that they apart fro 7 n its shoidd not be made 
 perfect!' Heb. xi. 39. The redeemed of every age have 
 
Ch. IV. 
 
 EPISTLE. 
 
 103 
 
 6 Even so David also declares the And of 
 
 David. 
 
 happiness of the man to whom God 
 adjudges rightness, apart from services. 
 
 the same song of praise, To Him that sitteth on the 
 thronCy and to the Lamb'd Rev. v. 13. 
 
 1. What then . — This is no objection, but the intro- 
 duction of an inquiry arising from the preceding state- 
 ments respecting the connection of faith and rightness. 
 The history of Abraham testifies to the same truth. 
 
 has obtainedy €vpr]icevaL. — This is often the meaning. 
 To find favour is to obtain favour. Luke i. 30. This 
 term is placed before Abraham in the best MSS., and is 
 not to be connected with icara crapfca. 
 
 our forefath'eVy irpoiraropa . — This is the reading of 
 some of the best MSS., and is preferred as most suitable, 
 and least likely to have been introduced by copyists. 
 The special appellation given to Abraham, forefather, and 
 the general question respecting him, agree best with the 
 context ; for the appellation, father y is subsequently used 
 to mark the spiritual relation ; and the special question 
 would refer only to circumcision. The answer to the 
 question is given. It is not, that he has obtained nothing, 
 which, would be the reply, if the question were, what has 
 he gained by circumcision or of himself ; but that he 
 has obtained rightness by faith. 
 
 2. servicesy epycop . — This was a supposed ground of 
 
 acceptance, iii. 20, 27. But it does not appear that any 
 Jews expected reward on the ground of universal recti- 
 tude of character and conduct. Some did expect it. 
 
104 
 
 EPISTLE. 
 
 Ch. 
 
 Happy they whose offe7ices were forgiven^ i 
 and whose sins were covered over! Happy s 
 the 7nan to whom the Lord will not 
 adjudge sin I''* 
 
 because of a partial obedience to law, — an obedience 
 external, and chiefly ceremonial, the result of law, and 
 not of faith. Only one kind of glorying is mentioned, 
 and only one is of any importance. 
 
 he has no 7 ie . — This is the conclusion, proved by the 
 following testimony. The argument is hypothetical ; and 
 the antecedent being the only one from which the conse- 
 quent would follow, the denial of the former justifies the 
 denial of the latter. Only if he were judged to be right 
 because of service, would he have cause for glorying. 
 But he was judged to be right because of faith, and not 
 because of services. Therefore he has no cause for 
 glorying, iii. 27. 
 
 considered^ eXo^iaOr) avTM eh hiKaioavvr]v. — Gen. xv. 
 6; quoted also Gal. iii. 6 ; James ii. 23. Similar is the 
 statement respecting Phinehas. Ps. cvi. 31. His con- 
 duct, which resulted from faith in God, received a re- 
 ward, the expression of Divine approval. So the faith 
 of Abraham was considered as the ground on which he 
 would obtain the promised blessings. The faith and 
 the rightness are not identified ; they are always distin- 
 guished by the Apostle, rightness being the consequence 
 of faith. Because of this connexion, he who has faith is 
 considered to have rightness also ; and he has this right- 
 ness. That an object is considered to be something. 
 
Ch. IV. 
 
 EPISTLE, 
 
 105 
 
 9 Is this ^ratulation then upon the Before dr- 
 circumcised ? or also upon the uncir- 
 cumcised for we say that in Abraham 
 faith was considered to be for rightness. 
 
 does not imply that it is only considered to be such ; but 
 the contrary, that it is really such, unless the judgment 
 be erroneous. The Hebraistic expression, that faith is 
 considered for rightness, simply means that one who has 
 faith is considered to have rightness, that is, to be right. 
 To be coimted for nothing, is to be so considered, being 
 nothing. Acts xix. 27, — to be counted for circumcision, 
 is to be considered circumcision, being the true circum- 
 cision, Rom. ii. 26, — to be counted for offspring, is to 
 be considered offspring, being the true offspring.- Rom. 
 ix. 8. So Hannah was counted for a drunken woman, 
 when judged to be one. i Sam. i. 13. The statement 
 of the history does not refer exclusively to the preceding 
 promise, but is general, being an introduction to the 
 following narrative. Gen. xv. 18. 
 
 4. doing service, ipya^o/jbevcp . — General propositions are 
 added to show that the blessing bestowed on Abraham 
 was undeserved ; no cause for glorying in himself, but 
 only for thankfulness to God. The first statement indi- 
 cates the kind of works which the Apostle refers to. 
 They are external acts, supposed to be for the advan- 
 tage of another. That he does not speak of the com- 
 plete observance of all right — universal obedience to 
 the Divine will, perfect moral excellence — is evident : 
 I. From the term employed, which properly represents 
 
io6 
 
 EPISTLE. 
 
 Ch. IV. 
 
 How then was it so considered ? when 
 he was circumcised, or when uncircuin- 
 cised? Not when circumcised, but when 
 uncircumcised. And he received the n 
 
 one doing some outward work or service. Matt. xxi. 28 ; 
 Acts xviii. 3 ; i Thess. iv. ii ; 2 Thess. iii. 10. 2. From 
 the principle of this work, which is opposed to faith in 
 God, the principle of all perfect obedience. 3. From the 
 supposed consequence, the obligation of a debt, which 
 would not follow even from perfect obedience to the 
 will of God. He cannot be a debtor to any creature, 
 however good. The relation supposed might exist be- 
 tween man and man, but not between man and God.* 
 This, however, was imagined by Jews to be possible for 
 them, on account of the special services required of them. 
 The obligation resulting from promise belongs as much 
 to the exercise of faith, as to the observance of law ; and 
 nothing is said of the absolute perfection of works in 
 quality and number, any more than of the perfection of 
 faith in constancy and strength. It is unquestionably 
 true, that none are judged to be right because they have 
 fulfilled all duties ; but this is not the truth taught here. 
 The same contrast between works and faith, debt and 
 favour, is repeated, xi. 6. 
 
 5. the irreligious, — The statement is general, 
 
 * For merit lives from man to man. 
 
 And not from man, O Lord, to Thee.” 
 
 Temiyso7i. In Mem. 
 
Ch. IV. 
 
 EPISTLE. 
 
 107 
 
 sign of circumcision, a seal of the 
 rightness belonging to the faith 
 which he had when uncircumcised ; 
 so that he is the Father of all who have 
 faith with uncircumcision, — so that to 
 
 though with a special reference to Abraham, Josh, 
 xxiv. 2, 14 ; and the term must refer to the past, for it 
 cannot describe the present character of one who has 
 faith in God. He then ceases to be what he has been. 
 The substitution of considered to be right, for justifies, 
 — ^judges or declares to be right, — shows that these ex- 
 pressions are equivalent. The opposition between the 
 two cases is only partially given. It is implied that any 
 good bestowed in the second, is no debt, but a favour, 
 ver. 16. 
 
 6. happiness, fiaKaptafiov . — The quotation is from 
 Psalm xxxii., where David speaks of himself as a 
 pardoned sinner, and not as a paid servant ; expressing 
 and commending faith in God, but saying nothing of 
 services. 
 
 7. forgiven, a(^kQr\(iav . — They are put away by God. 
 This is more than the passing by, mentioned iii. 25. 
 
 8. adjudge, The expression is similar to 
 
 that of the preceding verse. His sin is not imputed to 
 him ; he is not judged to be wrong, according to his 
 past sin ; but to be right, according to his present faith. 
 Where there is penitence and faith, what a man is, 
 and will be, are not estimated by his former conduct, 
 
io8 
 
 EPISTLE. 
 
 Ch. IV. 
 
 them also the rightness is adjudged: — 
 and the Father of circumcised men, to 12 
 those who are not only circumcised, but 
 even to those who follow the steps of 
 the faith which our father Abraham had 
 when uncircumcised. 
 
 but by his relation to God : the Divine judgment and 
 purpose being one. 
 
 9. for we say . — This statement is the ground of the 
 inquiry. Because of what has been said, we may ask 
 how far the congratulation extends, and find an answer 
 in the history. . 
 
 \i. a seal . — It was this to Abraham, but only to him. 
 As an e^nblem of personal purity, circumcision was in- 
 structive to all men. As a mark of separation, it was 
 appointed for all Jews, and was connected with their 
 national privileges. But a^ a seal it was restricted to 
 the patriarch. It was the confirming sign of the cove- 
 nant which was made with him ; and this covenant be- 
 ing a proof of his personal acceptance, the sign of the 
 covenant had the same significance for him ; but only for 
 him. His circumcision was a sign that he was right ; 
 but the circumcision of others would not justify a similar 
 inference. Before' this appointment was given to Abra- 
 ham, his acceptance was declared, and the covenant 
 made. Gen. xv. 6, 18. The institution of circumcision is 
 recorded, xvii. ii. The term seal has been misapplied 
 to the sacraments in their ordinary use. Baptism can- 
 not be a seal to those who receive it ; for it is to them. 
 
Ch. IV. 
 
 EPISTLE. 
 
 109 
 
 13 For not in connection with Law was without 
 
 Law. 
 
 the promise to Abraham, or to his 
 offspring, that he should be a possessor 
 of the world; but in connection with 
 ^4 the rightness belonging to Faith. For 
 
 whether children or adults, only what circumcision was 
 to Jews in general, and not what it was to Abraham 
 exclusively. The same may be said of the communion 
 service. It is never in the New Testament represented 
 as a seal to those who receive it. 
 
 so that, €69 TO. — This was, in fact, a result, not of cir- 
 cumcision, but of his preceding faith and rightness : but 
 . it w^as a result in thought, a logical consequence, of his 
 circumcision. The same expression is used for the re- 
 sult, and with no reference to design, i. 20. It is repeated 
 with the following explanatory clause, and in ver. 16. 
 
 12. but even, aWaKoX to ?9.— Two classes of persons are 
 referred to, and combined, the uncircumcised with faith, 
 ver. II, and the circumcised with faith, ver. 12; and the 
 latter is added to the former. The apostle might have 
 written, btit who also, oKKa tol^ koI, and then faith would 
 have been added to circumcision. By writing, but even 
 to those, he adds the second class as now described to 
 the first. The first statement referring to Gentiles who 
 had faith, the second must refer only to Jews who have 
 faith. 
 
 13. connection with, hia voijlov. — As before, tvith cir- 
 cumcision. ver. II, ii. 27. 
 
no 
 
 EPISTLE, 
 
 Ch. IV. 
 
 if they who depend on Law have the 
 possession, the faith has been made vain, 
 and the promise has been annulled. 
 Moreover the Law produces punishment; 
 and where there is not law, neither is 
 there transgression. Therefore it is be- 
 
 promise, Gen. xii. 3, 7 ; xiii. 15 ; xv. 18 ; xvii. 7, 8 ; xxii. 
 17; Gal. iii. 16. — This argument refers, not to the twelfth 
 verse alone, but to the eleventh verse also, supporting 
 the proposition, that Abraham was the father of all who 
 had faith, — of Gentiles as well as of Jews. 
 
 his ojfspring, tw airkpiiaTi . — His true seed, they who 
 had his faith. Nothing was ever promised to the merely 
 natural descendants. The promise referred . to had re- 
 spect pre-eminently to Christ, but not exclusively. 
 Thus the apostle reasons in the Ep. to the Galatians. 
 The supposition that one person is there referred to, and 
 not one class, takes away all consistency, force, and pro- 
 priety from the argument. There were two seeds, the 
 natural and the spiritual ; and if more than one of these 
 were referred to, a plural form of expression would be 
 employed. The singular shows that the promise is for 
 the one class, of which Christ is the representative. 
 Gal. iii. 16, 29. 
 
 possessor, K\r\povo\jbov , — This was the real significance 
 of the promise, which had only a partial fulfilment in 
 the occupancy of the land of Canaan by himself and his 
 descendants, viii. 17 ; Matt. v. 5 ; Heb. xi. 10, 16. 
 
Ch. IV. 
 
 EPISTLE. 
 
 Ill 
 
 cause of faith, that it may be as favour ; 
 so that the promise is sure to all the 
 offspring; not to that which depends 
 on Law only; but even to that which 
 depends on the faith of Abraham, who 
 ^7 is the Father of us all. Even as it 
 
 14. depend on Law, 01 Ik vo/jlov . — In opposition to 
 those who depend on Faith. Similar are the expressions 
 found ii. 8, iii. 26, iv. 12. These persons are described not 
 merely as having Law, but being what they are from its 
 influence. Sueh as are from works of Law are under 
 a curser Gal. iii. 10. They who are from faith, these are 
 
 , Ahraham s sons!' Gal. iii. 7. If the simple possession of 
 law had been referred to, then the addition only would 
 be required. The reason here given respects the off- 
 spring associated with Abraham in the promise. If the 
 blessedness given to Abraham because of faith, was given 
 to his descendants because of services, the blessedness 
 must be of another kind, and they would not be blessed 
 with him. The faith for which he was comm.ended 
 would be superfluous, and the promise be set aside. If 
 the possession be beeause of law, it is 7 iot any longer beeattse 
 of promise. But to A braham God has given the favour by 
 pro 7 nise!' Gal. iii. 18. The promise of having possessions 
 in Canaan was not fulfilled to Abraham personally; but 
 the promises of Divine favour, and of a great and blessed 
 influence on subsequent generations, were promises 
 that he should be a possessor of the world. Acts 
 
II2 
 
 EPISTLE. 
 
 Ch. IV. 
 
 is written, ‘^Because I have made thee a 
 Father of many nations ^'" — before God, in 
 whom he had faith, who makes the dead 
 to live, and names those not existing, as 
 existing. 
 
 vii. 5 ; Heb. xi. 9. '' Whether the world, or life, or death, 
 
 or things present, or things fUure, all are yours!' i Cor. 
 ill. 22. 
 
 vain . — The two principles are different : the one being 
 internal and moral, the other external and formal ; and 
 while one includes Gentiles, the other excludes them. 
 Gal. iii. 18. 
 
 1 5. Moreover, yap. — This is an additional reason, re- 
 ferring to ver. 13. The real result is contrary to the 
 supposed result. So iii. 20. 
 
 tra^isgression, irapdl 3 aai <;. — This is" the proper term for 
 disobedience to law. The apostle has stated, and shown, 
 that there is sin, dpLaprla, without law ; but there can be 
 no transgression, the worst form of sin, without law. 
 Where law did not prevent sin, it made sin to be trans- 
 gression, and thus produced more guilt, and more 
 punishment, vii. 13. 
 
 16. that it may be, tva. — The design is stated, as well 
 as the result, ver. 4. The words for therefore and that 
 are thus associated. Phil. ver. 1 5. The possession pro- 
 mised is dependent on faith. 
 
 so that, €t9 TO. — Here the result is declared by another 
 mode of expression, ver ii. 
 
 on Law only, vbp^ov pbvov . — These are excluded. Two 
 
Ch. IV. 
 
 EPISTLE. 
 
 113 
 
 18 And he beyond hope had faith for 
 hope, respecting his becoming a father 
 of many nations, according to what had 
 been said, Thus shall thy offspring beT 
 
 19 And not being feeble in faith, he did not 
 
 classes of persons are here referred to ; but they are 
 contrasted, and not combined, as in ver. 12. There was 
 no promise for those who were without faith, who had 
 only law, and were merely the natural seed. The true 
 seed is here added to the Father of the faithful. 
 
 17. many nations . — Not of Jews only. Gen. xvii. 5. The 
 statement is similar to that before recorded, xii. 3. 
 '' With thee shall all the fa^nilies of the earth be blessed!' 
 This is repeated xxii. 18. The reference is, not to his 
 natural descendants, but to all of every nation who have 
 the faith of Abraham. The covenant respected spiritual 
 blessings, and was not restricted to any people. I will 
 be God to thee^ and to thy seed after thee. xvii. 7. There 
 was a promise to Abraham of natural descendants, and 
 some promises were restricted to them ; but all were for 
 those only who were partakers of his faith. 
 
 before God^ KarevavTL. — In His view. Matt, xxvii. 24 ; 
 Mark xi. 2. 
 
 to live . — This is a general description, anticipating 
 what is subsequently declared,— of Abraham, ver. 19 ; of 
 Christ, ver. 24 ; of Christians, vi. 13. 
 
 names y koIKovvto ^^. — The many nations, not yet born, 
 were spoken of as though they already lived. Thy 
 name shall no longer be called Abram^ but Abraham shall 
 
EPISTLE, 
 
 Ch. IV. 
 
 regard his own body already become 
 dead, being about a hundred years old ; 
 and the deadness of the womb of Sarah. 
 But respecting the promise of God, he 20 
 did not waver in want of faith ; but he was 
 strong in faith, giving honour to God, 
 
 be thy name, because I have made thee a father of many 
 nations!' Gen. xvii. 5. 
 
 18. respecting, eh to. — The object of his faith and hope 
 is thus referred to, ver. 20 ; and this, rather that the effect 
 of his faith, agrees with the context. 
 
 so shall . — Gen. xv. 5. As the stars of heaven in number 
 The history shows that this promise, according to the 
 apostle’s application of it, had respect to natural descend- 
 ants, the offspring of Abraham and Sarah. The state- 
 ment was true also of his spiritual seed. They were 
 more numerous. Gal. iv. 27. 
 
 19. he did not. — The other reading, omitting the nega- 
 tive, is more likely to be a supposed correction. This is 
 given by many of the best MSS., is the more suitable, 
 and is most generally received. 
 
 20. respecting, eh 8 e. — The object of his hope, and the 
 strength of his faith, are now declared ; the positive re- 
 presentation following the negative. The connection of 
 Abraham with Keturah, and the birth of six sons, are 
 noticed in the history after the birth of Isaac ; but 
 most likely they preceded the birth of Ishmael. Gen. 
 
 XXV. I. 
 
Ch. IV. 
 
 EPISTLE. 
 
 IIS 
 
 and being fully persuaded that, what He 
 has promised, He is able also to perform. 
 Wherefore also it was considered in 
 him to be for rightness. 
 
 23 Now it was not written for his sake Christian 
 
 11* • 1 1 • Faith. 
 
 only, that it was so considered in him, 
 
 21. He is, able . — This is a general proposition, and 
 therefore in the present tense. 
 
 22. Wherefore also . — An additional result, beside the 
 fulfilment of the promise, ver. 19. The declaration of 
 the rightness of Abraham through faith, is given by S. 
 James in connection with another exercise of faith, — his 
 willingness to offer up Isaac. James ii. 23. In both 
 cases there was the same trust in God ; and with this, as 
 the principle of his conduct, the declaration that he was 
 right is combined ; and not exclusively with any par- 
 ticular promise. 
 
 23. his sake . — Not for his honour and advantage, as 
 though it were peculiar to him, is this written ; but for 
 our direction and encouragement, he being an example 
 for all. 
 
 24. we having faithy rol^ marevovaL . — The principle is 
 the same, and the great object ; though there must be 
 differences ; some things being promised only to him, 
 while we know more than he could of the love of God, 
 and of the promised Saviour. 
 
 given up . — He was given up to death by God, viii. 32, 
 and by Himself Gal. ii. 20. 
 
ii6 , EPISTLE, Ch. IV. 
 
 but also for our sakes, in whom it will 24 
 be so considered ; we having faith on 
 Him that raised Jesus our Lord from the 
 dead; who was given up on account of 25 
 our wrong deeds, and raised that we 
 might be judged to be right. 
 
 25. wrong deeds ^ hiaTairapairr^fiara , — Christ died that 
 they may be put away by us, and by God, — in our re- 
 pentance, and in His forgiveness. 
 
 judged rights hia rrjv Sifcalcoatv . — More than forgiveness 
 is included in this. As the death and resurrection of 
 Christ are different, but connected, the latter rising from 
 and above the former ; so are the forgiveness of sin and 
 the judging to be right. They are inseparable, and are 
 similarly related. The resurrection and present life of 
 Christ, as well as His death on the cross, are the object 
 and means of that faith, which, by uniting to Him and 
 assimilating to Him, ensures the salvation: of men. 
 
 I. Abraham had no cause for glorying, being judged 
 to be right because of his faith ; this resting on the per- 
 fections of God, and having respect to His promises. 
 
 II. David declared the joy of one whose sins were for- 
 given, and expressed his faith in God as the cause of 
 this happiness. 
 
 HI. Circumcision was the sign of the covenant, and 
 
Ch. IV. 
 
 notes: 
 
 117 
 
 therefore the seal of a faith and rightness already pos- 
 sessed, and not the cause or condition of acceptance. 
 
 IV. Law was not to any the occasion of acceptance, 
 but it was to some the occasion of condemnation. 
 
 V. Services earn reward, as wages due for work done ; 
 and thus none can be right with God. 
 
 VI. Faith receives reward, as an offered favour ; and 
 thus all may be right with God. 
 
 VII. Gentiles and Jews are judged to be right, if they 
 have faith in Gk)d ; but not otherwise. 
 
 VIII. God sees the future as the present, and nothing 
 is beyond His power. He raised Jesus Christ from the 
 dead, and judges to be right all who have faith in Himr 
 
 IX. Christ died on account of our sins, and rose that 
 we might be judged to be right. 
 
 X. He is the Lord of the world ; and through Him all 
 who have faith in God will participate in the everlasting 
 blessedness and glory of His kingdom. 
 
ii8 
 
 EPISTLE, 
 
 Ch. V. 
 
 III. 
 
 PEACE AND HOPE FROM THE LOVE OF CHRIST. 
 
 State oIrs Being then judged to be right because i 
 of faith, we should have peace in regard 
 to God, through our Lord Jesus Christ ; 
 
 Sec. III. Ch. V. I — II. — The relation of Christian faith 
 to the hope which the Gospel gives is now stated, and its 
 connexion both with the death of Christ and His life. The 
 apostle thus shows in part how, as already declared, 
 ‘^ Christ is a mercy-offering through faith, with His own 
 blood.'' iii. 25. He first says, that they who are judged 
 to be right, through the faith described in the preceding 
 section, should have peace under all circumstances, in 
 the assurance of the favour of God ; and that they should 
 glory, not in themselves, but in hope of the glory which 
 God has purposed for them, and which through Christ 
 they will attain. Their afflictions do not hinder this 
 hope, but increase it, and become an occasion for glory ; 
 as thus their own sincerity is proved, and they are 
 brought to kuow more of the love of God, through the 
 communication of His Spirit, i. 5. 
 
 He then declares how the love of God is most fully 
 known, referring to its manifestation in the death of Christ 
 for sinners. Two comparisons with human love are added, 
 to illustrate the superiority of the Saviour's love. ^6 — 8. 
 
 Lastly, he presents the inference to be drawn from the 
 
Ch. V. 
 
 EPISTLE. 
 
 119 
 
 2 throuofh whom also we have obtained 
 the introduction by faith to this state of 
 favour in which we stand ; and we should 
 
 3 exult for hope of the glory of God. And 
 
 fact stated, and the benefit already received. From the 
 past he argues to the future, noticing the two points 
 of difference which make the argument more forcible. 
 9— II. 
 
 1. we should have^ e'xp^jjuev . — This is the reading of the 
 best MSS., and is the most suitable. The peace men- 
 tioned is the consequence of the rightness declared, and 
 is more than the cessation of hostility, the peace of con- 
 science which attends submission to God, and acceptance 
 of His mercy. The rightness is complete and immediate, 
 but the peace is progressive. It is that entire acqui- 
 escence in the Divine will, in doing and suffering, which 
 Christ promised to His disciples, under all the difficulties^ 
 dangers, and distresses of the present world ; and for 
 which Christians continually pray. i. 7, viii. 6, xiv. 17, 
 XV. 13. 
 
 2. we have . — Rightness was possessed by Abraham, 
 and all who had faith in God in former times ; but the 
 peace and the glory of which the apostle speaks were the 
 higher privileges of the disciples of .Christ; and he, with 
 those whom he addressed, had received through Christ 
 their introduction to these privileges. Eph. ii. 18, iii. 12. 
 
 by faith^ rfj irlarei . — This is wanting in some, but it is 
 found in most MSS., is retained by most editors, and is 
 more likely to have been omitted than introduced. 
 
120 
 
 EPISTLE, 
 
 Ch. V. 
 
 not only this, but we ' should also exult 
 in our afflictions ; knowing that the af- 
 fliction produces steadfastness ; and the 4 
 steadfastness, evidence ; and the evi- 
 dence, hope ; and the hope does not 5 
 disappoint, because the love of God has 
 
 we should exult. — This is a higher state, resulting from 
 the prospect of the future, in addition to that which 
 respects the past and present. It is impossible for us 
 to have cause for glorying in ourselves, iii. 27, iv. 2. 
 But we may and should exult and glory, on account of 
 the hope which is given us by God through Christ. 
 
 1 Cor. i. 31 ; Phil. iii. 3. 
 
 the glory. — iii. 23, viii. 18. That which God has 
 promised, and will produce, the glory of the children of 
 God. The glory which thou hast given to mCy I have 
 given to theml' John xvii. 22. 
 
 3. our afflictions. — Those which are appointed for the 
 children of God. 
 
 4. evidence. — Proof of our own sincerity, and of God’s 
 faithfulness, is supplied by steadfastness in afflictions. 
 
 2 Cor. ii. 9, xiii. 3 ; Phil. ii. 22. 
 
 5. disappoints not. — We are not ashamed of our hope, 
 and never shall be. 
 
 love of Gody 7 ] afydirrj rod 0 €ov. — His love to us is the ’ 
 subject referred to in the following statements. God s 
 love to men, and their love to Plim, are expressed by the 
 same terms. They are connected, and the first is the 
 
Ch. V. 
 
 EPISTLE, 
 
 12 
 
 been outpoured in our hearts, through 
 the Holy Spirit which was given to us. 
 
 6 For when we were still without strength, DWine 
 at the proper time Christ died for the 
 
 7 sake of irreligious men. Now hardly for 
 the sake of an upright man will any die. 
 
 cause of the second ; but as the latter increases, the 
 former is more known. 
 
 Holy Spirit. — The Divine influence which enlightens, 
 and which is also evidence. 2 Cor. v. 5 ; Eph. i. 14. 
 This is said to be poured forth. Acts ii. 17, 33 ; x. 45 ; 
 Tit. iii. 6. 
 
 6. still, eri yap, — The reference to time is made em- 
 phatic by position. Heb. ix. 8. The unusual place of 
 the term, at the beginning of the sentence, has caused 
 its removal in some MSS., and its repetition in others. 
 
 strength. — They were powerless for good, unable to 
 save themselves, or carry out their own good resolutions. 
 The words descriptive of men form a climax, being 
 without strength, and irreligious, and wicked. 
 
 for, virep. — On behalf of, for the advantage of. He 
 who suffers for another, will generally in some way 
 suffer instead of another ; but this is not expressed by 
 the term. viii. 31, 34; xiv. 15 ; xvi. 4. We also 
 ought to lay down our lives for the brethrenP i John iii. 16. 
 
 7. Now. — This and the following statements are given 
 as reasons ; but as co-ordinate with what immediately 
 precedes. 
 
122 
 
 EPISTLE, 
 
 Ch. V. 
 
 Yet for the sake of the Good One readily 
 one even dares to die. But God sets s 
 forth His own love to us, in that when 
 we were still wicked, Christ died for our 
 sake. 
 
 the Good One, rov a^aQov . — The article distinguishes 
 this expression from the preceding, more than the dif- 
 ference hdiWtQn good and upright, or just. Both terms 
 are applied to Christ. He is called the Righteous One, 
 ohUaio^, Acts iii. 14, vii. 52, xxii. 14. And the other 
 term, 0 a^aOo^, is used in this Epistle, xii. 9, being jomed 
 to the Good One ; and by S. Peter, imitators of the Good 
 One. I Pet. iii. 13. If the term be understood of any 
 good man, the preceding article and the following con- 
 junction are superfluous, the readily is unsuitable, and 
 the statement is irrelevant* S. Paul declared his own 
 willingness to die for Christ. Acts xx. 24. 
 
 readily . — In contrast to the hardly, and with a reference 
 to the conduct spoken of If the jttdgment of the writer 
 were referred to, the contrast would be, scarcely and 
 very probably, not peradventure or perhaps. ’rdya. 
 
 Phil. 15 ; Wisdom xiii. 6, xiv. 19. 
 
 8 . His own . — The love of Christ was the result 
 and expression of the love of God. This love was 3. 
 righteous love, shown in submission to suffering, for 
 the removal of sin. The name of God is found in most 
 MSS., and the diversity of position may be explained 
 here, as in ver. 6 . ‘‘ Herein is love, not that we loved God, 
 
 but that He loved usP i John iv. 10. 
 
Ch. V. 
 
 EPISTLE. 
 
 123 
 
 9 Much more then, being now judged omstian 
 to be right by means of His blood, 
 
 we shall through Him be preserved from 
 
 10 the punishment. For if, being adver- 
 saries, we were reconciled to God through 
 the death of His Son, much more shall 
 
 9. the ptcnishmenty 6 pyfi<;. — The general manifestation 
 of Divine vengeance referred to, i. 18, ii. 5, iii. 5 ; 
 
 1 Thess. i. 10 ; Rev. vii. 14. 
 
 10. adversaries. — The disposition of men towards God 
 is referred to. viii. 7 ; Col. i. 21 ; Eph. ii. 16. They 
 cannot be hated by Him who, because of love, gave 
 His Son to die for them. John iii. 16. The opposition 
 of God to sin is not noticed in the context, and would 
 not here be described as opposition to sinners. Their 
 opposition to Him is mentioned, and in* contrast. His 
 love to them. 
 
 reconciled^ KaTrfEKw^'^liev. — This change was produced 
 in them by the revelation of the love of God, in the death 
 of Christ. They who are judged to be right are recon- 
 ciled. The terms are not exactly equivalent, but the 
 substitution of one for the other shows that the former 
 is as extensive as the latter. All who are justified are 
 reconciled, and all who are reconciled are justified. 
 
 2 Cor. v. 18 ; Eph. ii. 16; Col. i. 20, 21. 
 
 11. not only. — This refers to what precedes, as in ver. 3. 
 exidting. — This is an addition, corresponding to the 
 
 exultation and glorying mentioned in the second and 
 
124 
 
 EPISTLE. 
 
 Ch. V. 
 
 we be saved by His life, having been 
 reconciled ; and not only this, but also n 
 exulting in God through our Lord Jesus 
 Christ, through whom now we have re- 
 ceived the reconciliation. 
 
 third verses ; the two participles being associated. There 
 is a present rejoicing in God, which is a further reason 
 for hope, as well as a rejoicing which results from 
 hope. My spirit rejoiced in God my Saviour!' Luke 
 i. 46. 
 
 reconciliation^ /raTa\Xa7i)z/.— The change produced in 
 the minds of men is here plainly referred to, as in the 
 other passages in which the same term is used. The 
 reconciliation of the world is the conversion of Gentiles, 
 when Jews were rejected, xi. 15. God reconciles men to 
 Himself, and not Himself to men. Men are entreated to 
 be reconciled to God. 2 Cor. v. 20. 
 
 I. Faith in Christ produces righteousness, and peace, 
 and hope. 
 
 II. Afflictions are not contrary, but conducive, to 
 Christian hope. 
 
 HI. Christian hope comes through faith and affliction, 
 from the love of God revealed in the death of Christ, 
 and the glory to be realized through His life. 
 
 IV. The death of Christ for sinners shows a love 
 
Ch. V. 
 
 NOTES. 
 
 125 
 
 exceeding all human love, and reveals the infinite love of 
 God, being fully known by the teaching of His Spirit. 
 
 V. Reconciliation is the present result of the death of 
 Christ, in those who have faith. 
 
 VI. Complete salvation is the certain consequence to 
 them of His life. 
 
126 
 
 EPISTLE. 
 
 Ch. V. 
 
 IV. 
 
 UNIVERSALITY OF THE GOSPEL. 
 
 Comparison. Therefore it is, even as through One 12 
 man Sin entered into the world, and 
 through sin, death ; and thus death 
 » descended to all men, inasmuch as all 
 
 Sec. IV. Ch. V. 12—21. — As before, when the apostle has 
 spoken of Faith and Christ, he immediately mentions 
 the extent of the salvation, as equally for Gentiles and for 
 Jews, so he proceeds now; and in this section presents 
 again, with further illustration, the certainty and compre- 
 hensiveness of the Gospel, i. 16, iii. 30. There is first a 
 statement of correspondence between what has been de- 
 clared of Jesus Christ, and what was known of the first 
 man, Adam. The prospective judgment, which declared 
 life for all who are united to Christ, iii. 22, is like the 
 prospective judgment, which declared death for all who 
 are united to Adam. Gen. iii. 19. And as the one sen- 
 tence was equally for Jews and Gentiles, so is the other. 
 The combination of these truths is peculiar to the apostle, 
 but only this. — According to the Scripture history, to 
 which the apostle makes no addition, sin and death came 
 into the world by one person ; and they have appeared 
 among his descendants in the same connexion. Men 
 sinned before the law, as well as after ; for sin existed 
 then, though not with the same criminality. Thus it is 
 
Ch. V. 
 
 EPISTLE. 
 
 127 
 
 13 sinned. For before Law sin was in the 
 world ; but sin is not imputed fully when 
 
 14 there is not law. Nevertheless, Death 
 reigned from Adam until Moses, and 
 
 shown that the sin of Adam was partly like, and partly 
 unlike the sins of those who were without law. Then it 
 is said that Adam was a type of Christ, — a partial and 
 predictive similitude. They were both representative 
 persons, with whose conduct a general sentence was com- 
 bined ; and therefore they must resemble those whom 
 they represent. 12 — 14. 
 
 To support the assertion of correspondence, the two 
 cases are analysed and compared. There was one 
 personal agent in both, and one principal act in both : 
 here they agree. But in the former, sin and death ap- 
 pear; in the latter, righteousness and life: here they 
 differ. This difference, however, only strengthens the 
 argument. Surely more may be expected from the 
 Divine favour than from a human wrong ; that which 
 suffices for the putting away of many sins, must be of 
 more value and efficacy than any one sin ; and death 
 cannot be more powerful and diffusive in connexion with 
 Adam, than life is in connexion with Christ. 15 — 17. 
 Lastly, the inferences are stated, the order being changed. 
 The sentence which followed the one wrong deed, is 
 compared with the sentence that followed the one right 
 deed : and the disobedience of the one agent, and 
 the obedience of the other, are said to be in some way 
 grounds of judgment respecting the characters of those 
 
128 
 
 EPISTLE. 
 
 . Ch. V. 
 
 over them whose sins were not similar to 
 the transgression of Adam ; who is a 
 type of Him that was to come. 
 
 Argument. But is it not, as with the wrong deed, 15 
 
 who are connected with them. Law is again referred to, 
 as occasioning the increase of sin ; and then the favour 
 of God is declared to surpass the power of sin and death, 
 giving righteousness and eternal life through Jesus Christ. 
 18 — 21. 
 
 As types and analogies are never exact similitudes, it 
 cannot be supposed by any that the correspondence be- 
 tween Adam and Christ is more than partial. The 
 apostle refers to received truths respecting the first man 
 and his descendants, to illustrate and enforce similar 
 truths already taught respecting Jesus Christ. The sup- 
 position that before the points of agreement are noticed, 
 the points of difference are brought forward, has caused 
 much obscurity and confusion. The difference of kind 
 is declared at the beginning, and is self-evident ; and the 
 difference of degreCy presupposing agreement, if stated at 
 all, should follow and not precede. The points of dif- 
 ference are not put before the points of agreementy as 
 proofs that there is the asserted resemblance ; but they 
 are presented with them, as strengthening the argument. 
 If the two sentences, ver. 15, 16, are taken interrogatively, 
 the whole argument becomes clear and consistent. 
 Two negative expressions introduce the two questions : 
 dXsl ovx ^5) ^he 
 
Ch. V. 
 
 EPISTLE. 
 
 129 
 
 thus also with the effect of Favour ? For 
 if, by the wrong* deed of the one, the 
 many die, much more the favour of God 
 and the gift by favour, — by that of the 
 
 affirmative answers they suggest are supported by two 
 hypothetical propositions, el yap, ver. 15 ; €6 yap, ver. 17, 
 with the twice-repeated 7 nuc/i more. The conclusion of 
 the argument is stated from the eighteenth verse, apa 
 ovv. As the one wrong deed of one man Avas the occa- 
 sion of the sentence, which declared death to be the Divine 
 appointment for many ; so the one right deed of one man 
 was the occasion of the sentence, which declares eternal life 
 to be the Divine appointment for many. The difference 
 between Jews and Gentiles is of no account in either case. 
 The apostle does not refer to the death of all human beings, 
 nor to the salvation of all. He refers only to those who fol- 
 low the sin of Adam, ver. 12, and are thus connected with 
 him ; and to those who have faith, ver. 17, and are thus 
 connected with Christ. But he declares that, in the final 
 destiny of mankind, good infinitely surpasses evil. 
 
 12. Therefore it iSy Sea tovto . — iv. 16. This is the 
 most simple ellipsis, and makes the construction regular. 
 The comparative particle introduces the second member 
 of the comparison, and no other follows. The construc- 
 tion is similar. Matt. xxv. 14 ; Mark xiii. 34 ; Gal. iii. 6. 
 That there is this correspondence, appears from what 
 has been stated respecting the righteousness and life, 
 seen in the person of Jesus Christ, on account of which 
 
 9 
 
130 
 
 EPISTLE, 
 
 Ch. V. 
 
 One man Jesus Christ, — is abundant for 
 the many. And is it not, as it was i6 
 through one who sinned, so with what is» 
 given? For the act of judgment was, 
 
 all are declared to be right, who by faith are united to 
 Him. iii. 22, 26, iv. 24, v. 10. 
 
 one man^ So — The reference plainly is to Adam. 
 
 It is not said that Adam was the first sinner before Eve ; 
 but that by him sin and death entered the world, and that 
 from him death descended. His sin was the occasion of 
 the sente 7 tce of mortality, to which express reference is 
 afterwards made, KpLfjba, /cardfcpifjLa, ver. 16, 18. Any 
 reference to Eve would not only be unsuitable to the 
 parallel, but it would be unsupported by the history. 
 No sentence was pronounced till after the sin of Adam, 
 and the sentence spoken of had respect to his trans- 
 gression. 
 
 Sm entered, 77 dpbapTia . — This statement refers to the 
 well-known history. Gen. iii. 6. The act of sin there re- 
 lated was the commencement of the reign of sin, and it 
 occasioned the sentence which followed, iii. 19. This 
 sentence, speaking only of the death of the body, declares 
 death to be the Divine appointment for all men : Dust 
 
 thoiL art, and tmto ditst shalt thou returnr Gen. iiL 19. 
 The universality of this sentence is implied, though 
 not expressed ; for all the sentences have the same 
 character. The term sin is general, and particular terms 
 are subsequently used for the first transgression. 
 
 and thus, teal ovrm . — The connection between sin and 
 
Ch. V. 
 
 EPISTLE, 
 
 131 
 
 from one wrong deed, to an adverse 
 sentence : but the effect of favour, from 
 many wrong deeds, to a declaration of 
 17 right. For if, by the wrong deed of the 
 
 death, first seen in one, appeared afterwards in all. 
 This is an additional correspondence. The sentence 
 which followed the disobedience of Adam, and the 
 sentence which followed the obedience of Christ, are 
 similar : and the sequence of sin and death in the person of 
 Adam, is like the sequence of sin and death in his 
 descendants. 
 
 death descended^ 0 ddvaro<; ^trjkOev . — This is the reading 
 of the best MSS. Death came down through successive 
 generations, being hereditary. This is said of death, but 
 not of sin ; and it is said only of bodily death. The 
 death of men is declared to be a consequence of the sin 
 of Adam, but nothing is stated of the origin of sin. So 
 also subsequently, when the consequence of the sin of 
 Adam is stated, only death is mentioned, ver. 15, 17. 
 If both sin and death came to men from Adam, why is 
 this said only of the latter 1 
 
 inasmuch as^ icf) — 2 Cor. v. 4. As Adam sinned 
 
 and died, so did his descendants sin and die. This 
 statem.ent shows the asserted agreement. The separate 
 sins of men are also noticed, to show that the prevalence 
 of death did not depend on the sin of Adam alone. The 
 reason of death was equally in the sins of all men : but 
 the sentence had its reason in the sin of one, this being 
 a sign of the sins of many. 
 
132 
 
 EPISTLE, 
 
 Eh. V. 
 
 one, Death reigned through the one, 
 much more will they who receive 
 the abundance of the favour, and the g’ft 
 of righteousness, reign in Life through 
 the One, Jesus Christ. 
 
 13. before Law^ ^^P — ^Acts xx. 6. The 
 
 whole space of time from Adam to Moses is referred to, 
 another term pointing to the end of this period. The 
 statement liere made must respect the separate sins of 
 men, and shows plainly that these alone are referred to 
 in the preceding statement, which is thus supported. 
 
 imputed fully ^ eWojelraL . — The compound word used 
 has this sense of completeness. It occurs only in one 
 other place. Phil. 18. A similar intensive signification 
 belongs to other compounds. All imputation of sin 
 could not be denied. The apostle has shown that there 
 was sin without Law, and that it was imputed, though 
 not in the same measure, i. 20, 32; ii. i, 12. Law is 
 requisite for transgression, irapdl^aat ^ ; but not for all 
 sin, d/xaprla : and the measure of sin which is imputed 
 to men when they transgress law, is not imputed to 
 them when they sin without law. Luke xii. 47 ; Acts 
 xvii. 30; Rom. iv. 15, vii. 13. St. John declares that all 
 sin is, not as in the English version, transgression of the 
 law, but simply lawlessness^ dvoixia ^ — the living without 
 any rule or law. i John iii. 4. 
 
 14. death reigned . — Though sin without law is less 
 sinful, yet its criminality is such as to deserve and re- 
 
Ch. V. 
 
 EPISTLE. 
 
 133 
 
 Consequently then, as through one inferences, 
 wrone deed there was for all men an 
 adverse sentence; so also through one 
 right deed there is for all men a declar- 
 19 ing of rightness for Life. For even as 
 
 ceive death. This the apostle has asserted to be the 
 true judgment of men respecting their own sins. i. 32. 
 It is therefore impossible that he should here seek to 
 prove that men died only for the sin of Adam, by the 
 assumed principle that death was deserved only for a 
 violation of law. He has said that their own sins with- 
 out law do deserve death, and that men see this, without 
 any regard to the sin of Adam. That bodily death is 
 here meant appears, not only from the sentence referred 
 to, but from the way in which death is described, as the 
 manifest and universal consequence of sin. That more 
 is contained in what is opposed to this term, cannot 
 prove that more is contained in it ; for antithetical ex- 
 pressions seldom agree exactly, and here one side is said 
 greatly to exceed the other. 
 
 transgression, irapa^aaeo }<^. — A term is employed which 
 denotes the violation of law, disobedience to some 
 express command. After the law men were guilty of 
 transgressions, as Adam was ; but before the law they 
 were guilty of sins, not transgressions. Infants are never 
 in the Bible said to be sinners. They were in the same 
 state before and after the law, and therefore this state- 
 ment cannot respect them. Neither the death of in- 
 
134 
 
 EPISTLE, 
 
 Ch. V. 
 
 through the disobedience of the one man, 
 the many were set down as wicked ; so 
 also through the obedience of the One, 
 the many will be set down as righteous. 
 
 fants, nor that of animals is referred to. The apostle 
 has hitherto spokenT only of men, and here he speaks 
 only of those who could sin without the law, and did sin. 
 The words and over add to Adam those whose sin was 
 partially unlike to his. There is a natural government 
 to which all creatures are subject ; and there is a moral 
 government which is only for moral agents. The death 
 which belongs to natural government is one thing, and 
 that which belongs to moral government is another. 
 The apostle speaks only of the latter, and any mention 
 of the former would be irrelevant. When human beings 
 become moral agents, they sin, and they find themselves 
 liable to death. This has then a new significance to 
 them, though it is the common lot of animals, and 
 comes from the constitution of human nature. Their 
 subjection to death, when they are moral agents, has 
 a moral character : and this agrees with the prospective 
 sentence passed upon all men, on occasion of the sin of 
 the first man. When men have sinned themselves, as 
 Adam did, they cannot but admit that his conduct might 
 fairly be taken as a representation of theirs, and that 
 they are justly subject to the same sentence. 
 
 was to come^ rod fjLeWovro ^. — The same expression is 
 used of the prophet John after his death. Matt. xi. 14. 
 The references to Christ hitherto made belong to the 
 
Ch. V. 
 
 EPISTLE, 
 
 135 
 
 20 Moreover Law came in besides, so that 
 
 the wrong-doing increased ; but where 
 sin increased, Favour was more abun- 
 
 21 dant ; that even as Sin reigned in death, 
 
 past. The coming of the prophet was future, in respect 
 to the prophecy concerning him ; and the coming of 
 Christ was future, in respect to the type here mentioned. 
 He is called the last Adam, i Cor. xv. 45. 
 
 15. is it 7 iot, aW' ou% 0)9. — This is in continuation of 
 what precedes: and in opposition to Jewish opinions, 
 which restricted the blessing of the promised Messiah 
 to one nation. The same expression is used interroga- 
 tively. Matt. xi. 8; Luke xvii. 8 ; Heb. iii. 16. If this 
 sentence be taken negatively, it seems contrary to what 
 precedes and to what follows. Why, immediately after 
 the asserted agreement, should differences be declared ? 
 — and such differences ? And how could it be said not 
 to be in one case as in the other, when it is so, and much 
 more ? The statement of excess which occurs twice in 
 the two arguments, vers. 15 and 17, is not given in the 
 two conclusions, vers. 18 and 19. Therefore this cannot 
 be the proposition to be proved. The question is first 
 asked, if it is not reasonable that, as it was with one kind 
 of conduct, so it should be with the other. How it was 
 with the wrong-doing is stated in the following argument. 
 The wrong-doing of one person led to the death of many 
 persons. 
 
 wrong deed, irapdirTCDfia . — That which has before been 
 called sin, ver. 12, and transgression, ver. 14, is here 
 
EPISTLE, 
 
 Ch. V. 
 
 136 
 
 SO also Favour should reign through 
 righteousness unto eternal life, through 
 Jesus Christ our Lord. 
 
 described as a falling from what is right. It is afterwards 
 called disobedience, irapaKor). ver. 19. 
 
 effect of favour, yapiaiJba. — This is not opposed to the 
 wrong deed, but to its consequences. The opposite to 
 the transgression of Adam is brought forward in the fol- 
 lowing statements respecting the Divine favour. Similar 
 is the antithesis, ver. 16, Scoprjfjba. Salvation by Christ 
 is the effect of the Divine favour here mentioned. His 
 conduct, the opposite to the wrong deed of Adam, is de- 
 . scribed as a right deed, ver. 18, and as obedience, ver. 19. 
 the majiy die, ol ttoWoI airedavov. — The many are put 
 in oppositibn to the one ; but they are all of whom the 
 apostle has spoken, ver 12. The 7 nany are again men- 
 tioned, ver. 19; while all men are mentioned, ver. 18. 
 They die. The expression is general, for the reference 
 is not merely to the past. They did, do, and will die ; 
 the tense being used for universal propositions. Butt- 
 mann’s Gr. Gram. 137, 6. Luke i. 51 ; John xiii. 31, xv. 
 6, 8 ; James i. ii ; i Pet. i. 24 ; Rom. iii. 27. Here, as 
 before, only the death of the many is connected with the 
 sin of the one ; and the nature of the connexion is not 
 stated. 
 
 the favour of God, 97 — This is the cause of the 
 
 effect of favour, 'gapKjp.a, and would be more powerful 
 than the human wrong, with which it is contrasted. 
 and the gift, 77 Scopea. — This is the consequence in men 
 
Ch. V. 
 
 NOTES. 
 
 137 
 
 of the Divine favour presented in Jesus Christ, and sur- 
 passing the death of many, to which it is opposed, ver. 
 17; John i. 16, 17; 2 Cor. 8, 9. The simplest expres- 
 sion of the antithesis would be, by the doing right of one 
 the many will live. Instead of this there is an enlarged 
 statement, which shows the Divine source of life, in con- 
 trast to the merely human origin of death, and thus 
 strengthens the argument. 
 
 16. and is it not, teal ovx w?. — A negative question 
 follows, corresponding to that of the preceding verse, 
 vi. 16, ix. 21, xi. 2. 
 
 who sinned^ aixaprriaavTo^. — The reading of some MSS., 
 afjLapTTjfjLaTo<;, is an improper emendation, the oneness of 
 the act being introduced by the question. The oneness 
 of the agenty and the character of the causOy have been 
 noticed in the first argument ; and now the oneness of 
 the actioity and the character of the effect. How it was 
 with the one who sinned is stated afterwards. Through 
 the one wrong deed of one man death reigned. 
 
 what is given y to Scoprjpia . — The term points to the gift 
 Scopeay mentioned in the preceding verse, and the ques- 
 tion refers to what is there described. 
 
 of judgmenty Kpipia . — The affirmative answer, sug- 
 gested by the second question, is confirmed by a 
 contrast, which shows that one right deed has more 
 influence than many wrong deeds. 
 
 from onCy ei/09. — The preposition shows that the 
 
 ellipsis is to be supplied from what immediately follows, 
 the many wrong deeds, i/c ttoWcov. 
 
 Effect of favonry 'yapKjp.a . — The reference is to the 
 
138 
 
 NOTES. 
 
 Ch. V. 
 
 effect of favour^ mentioned in the first question, ver. 
 15 - 
 
 setting right, ^LKaicoiia. — A sentence of one kind is op- 
 posed to a sentence of another kind. The word denotes 
 any righteous judgment or action, i. 32, ii. 26. Accord- 
 ing to Aristotle it was specially used for the setting right 
 what is wrong, iiravopOco/jia rov aZucrujuaro^. Eth. Nic. v. 7- 
 In the preceding verse the Divine favour, the cause of all 
 good, is referred to ; here reference is made to forgive- 
 ness, the setting right judicially, which is effect oi that 
 favour. Thus additional force is given to the following 
 argument, which supports the answer to the second 
 question, as a similar hypothetical argument supports 
 the answer to the first question. 
 
 17. wrong deed of the one, tw tov ez^09 irapaTTra^ixan. 
 — The reading eV evl, by one, is given in some MSS., and 
 is an unsuitable eorrection, as the similar change, ver. 16. 
 The oneness of the wrong action is noticed, vers. 16 and 
 18. 
 
 death reigned . — ver. 14. The character of the two con- 
 sequents is now noticed, as before the character of the 
 a 7 itecedents. 
 
 who receive . — This corresponds to the representation 
 of ver. 15, where the gift of favour is mentioned. There 
 the cause is described, here the effect. The two antitheses 
 have similar differences, and one completes the other. 
 As in ver. 15, the second member of the antithesis is 
 changed, to make prominent the Divine nature of the 
 cause from which so much is inferred ; so in ver. 17 there 
 is a similar change, to show the voluntary nature of the 
 
Ch. V. 
 
 NOTES. 
 
 139 
 
 result, on which its moral character and highest worth 
 depend. Righteousness and Life are not passive con- 
 ditions, like subjection to death. 
 
 righteousness . — Personal character is here especially 
 referred to, in connexion with its cause, — the favour of 
 God ; and its consequence, — reigning in life with Christ. 
 In like manner the sins of men have been referred to. 
 ver. 12. The term 7 'ighteousness is used when the chief 
 reference is to the moral character ; and rightness when 
 the reference . is to men’s relation to God. In the one 
 case we should say, They are 7 nghteous^ and in the other. 
 They are right. These subjects, though closely con- 
 nected in many ways, are different, and should be dis- 
 tinguished. The death of the body alone is connected 
 with Adam, and comes to men without any knowledge 
 of him ; but moral righteousness and eternal life are 
 connected with Jesus Christ, and these^ come to men 
 through faith in Him. The sins of men are past facts, 
 ndt known by inference from the sin of Adam ; but the 
 righteousness of men is a future reality, inferred from 
 the righteousness of Christ. 
 
 18. Cofisequently theri . — The conclusion of the pre- 
 ceding argument is here stated, the reasonableness of 
 the correspondence asserted, ver. 12, being fully shown. 
 There is nothing in what precedes which has the nature 
 of a parenthesis. 
 
 an adverse sentence^ eh Kard/cpifia . — The language is 
 elliptical, all men^ for an adverse sentence. The act 
 of judgment was this, Kpifia. ver. 16. 
 
 one right deed, SiKaccopLaro^^. This is in opposition 
 
140 
 
 NOTES. 
 
 Ch. V. 
 
 to the one wrong deed of Adam. The apostle refers to 
 the death of Christ as the one deed, through which He 
 became the Saviour of the world, iii. 25, iv. 25, v. 10. 
 He became obedient unto deathy even the death of the cross. 
 Phil. ii. 8. So Christ spoke of His own death. 
 
 declaring of rightness^ eh Stfcalcoo-iv ^corj<;. — This is a 
 judging or declaring of the rightness which is connected 
 with Life. Here also the expression is elliptical, — for all 
 meity for a declaring of right. The effect of favour was 
 this yapKjjxay ver. 16. The term here used corresponds 
 to that which is used there, ZiKamixa^ which could not be 
 repeated here, being used in this verse for a right deed. 
 The rightness for life is said to be for all men, because it 
 is offered to all, iii. 22 ; and possessed by all who receive 
 the Divine favour, ver. 17. 
 
 19. even as. — This confirms the previous statement, 
 and shows its propriety. The single actions were the 
 occasions of general sentences, because the agents repre- 
 sented the characters of those who were connected with 
 them. The conduct of Adam is now described by a 
 term expressing the principle of his wrong deed, dis- 
 obedience ; and the conduct of our Lord is described as 
 obedience. In the one there was the rejection of faith in 
 God, and in the other the perfection of this Faith. John 
 X. 18 ; Phil. ii. 8 ; Heb. ix. 14, x. 7, xii. 2. 
 
 set dowity Kare(TTd6r]aav. — This is the exact transla- 
 tion; and the connexion shows that the term is to be 
 taken judicially. The judgment is mentioned in the 
 preceding verse, to which this is confirmatory. For the 
 production of character the term is unsuitable. When 
 
Ch. V. 
 
 NOTES. 
 
 141 
 
 a few objects of a class have been examined, and some- 
 times one object is sufficient, we put down all the rest as 
 being like, — good or bad, as the one tried proves to be. 
 The resemblance may be dependent, or independent, it 
 matters not. All that is requisite for the correctness of 
 the judgment is, that there should be a resemblance, 
 however it may be produced. 
 
 wicked, afjbaprcSkol. — This was foreseen by God, without 
 a determination to make them wicked ; and men have 
 shown themselves to be such by their own sins. ver. 12. 
 The worst consequences of moral wrong cannot be trans- 
 ferred. The wickedness of some may cause loss and suffer- 
 ing to others ; and this may be no punishment to them, 
 but simply a discipline. Thus parents may be punished 
 in the afflictions of their children, and the children may 
 be profited thereby. They are merely placed in the con- 
 dition of other innocent persons. The son shall not hear 
 
 the iniquity of the father, neither shall the father bear the 
 iniquity of the son ; the righteousness of the righteous shall 
 be upo 7 i him^ and the wickedness of the wicked shall be upon 
 himr Ezek. xviii. 20. 
 
 righteous, hUaioi. — They become such, according to 
 the purpose of God. If they did not become righteous, 
 there would be little advantage in their being considered 
 such. The future tense is used here, as in iii. 30, both to 
 denote the relation of the judgment to the obedience of 
 Christ ; and because though many had been thus judged 
 to be right, many more would be. 
 
 20. Law. — The reference is to the law of Moses, as 
 before, ver. 14. This was not the condition of all sin. 
 
142 
 
 NOTES. 
 
 Ch. V. 
 
 but the occasion of increased criminality, iii. 20, vii. 13. 
 
 so that, Lva. — In the increase of sin, the sins of men 
 must be referred to, and not the sin of Adam. The 
 increase of sin was a consequence foreseen, and it formed 
 a part of the Divine plan, being made conducive to the 
 end, which is holy and good. But the purpose of evil 
 cannot be attributed to God, any more than the pro- 
 duction. He cannot do evil that good may co 7 ne. iii. 8. 
 The use of Xva for the result only, as well as for the 
 purpose, was maintained by the Greek fathers, and is 
 manifest in many passages. In common usage the con- 
 junction denotes the purpose of the agent ; when this is 
 inadmissible, a reference is supposed to the Divine pur- 
 pose. But this is as contrary to usage as a reference to 
 the result alone, and cannot be proved universally, iii. 19, 
 vii. 13 ; I Cor. vii. 29 ; i Thess. v. 4 ; Matt. i. 22, ii. 15 ; 
 Mark iv. 12 ; Luke xi. 50, xxii. 30; John vi. 7, ix. 2, xii. 
 23, 40; Acts viii. 19; I John i. 9, iii. i ;"Rev. ix. 20, 
 xiii. 13. 
 
 21. righteousness . — Not this, but its cause, the Favour 
 of God, is preseiited in the antithesis as the opposite to 
 Sin, the ruler. The righteousness now mentioned is the 
 contrary to the practice of sin ; it is the gift of God ; and 
 it ensures eternal life, with which it forms the opposite 
 to the death, in which Sin appears to reign. 
 
 through Jesus Christ . — Both this and the preceding 
 section begin and end with Him. 
 
 Supplemental Note. — The relation of the sin of 
 Adam to the constitution and condition of all men, is 
 made in some systems of theology fundamental to all 
 
Ch. V. 
 
 NOTES, 
 
 143 
 
 right views of the Gospel, and of the moral government 
 of mankind. Nothing can be more different from this, 
 than the place which the subject has in the Bible. Be- 
 sides the historical account of the commencement of sin 
 and death, there is no reference' to the subject in the Old 
 Testament. There is not the least allusion to it in the 
 words of Jesus Christ He once referred to the repre- 
 sentative character of our^ first parents, but this was when 
 teaching the indissolubleness of marriage. Matt. xix. 4. 
 The subject is not noticed in any of the discourses of the 
 apostles; nor in any of their writings, excepting St Paufs. 
 He mentions the subject twice, but in both cases inci- 
 dentally, and merely to illustrate what is taught respect- 
 ing Christ. The other passage is i Cor. xv. Having 
 described our Lord as the firstfruits of those who slept 
 in death, the apostle adds, ‘‘ For since hy a man death 
 came^ by a man came also the resurrection of the dead. 
 For even as with Adam all die^ so also with Christ zvill 
 all be made to livel' ver. 21, 22. Here the nature of the 
 connection is not declared, and only a general resemblance 
 is asserted, without any attempt to explain the origin of 
 sin. When the disciples sought a reason for human ill, 
 Christ taught them to look, not to the past sin of the 
 blind man or his parents, but to the future manifestation 
 of Divine power and goodness. JoTin ix. 3. And so St. 
 Paul states that the reason for the subjection of man- 
 kind to vanity and corruption is, not in a human choice, 
 but in the Divine purpose, — the freedom of the glory of 
 the sons of God. viii. 21. It is commonly supposed that 
 the moral nature of Adam was at first different from that 
 
144 
 
 NOTES, 
 
 Ch. V. 
 
 of his descendants ; but this is not taught in the Bible. 
 The statement respecting the first man, — that he was 
 formed in the image of God, — is repeated of all men. 
 Gen. ix. 6; i Cor. xi. 7; James iii. 9. The whole con- 
 duct of Adam and Eve is exactly like that of their 
 children, showing no superiority of nature. St. PauTde- 
 clares the similarity of the primary nature of Adam to 
 that of his descendants. The first man was from the 
 earth, earthy ; the secojid man was from heaven. As was 
 the earthy, such also are the earthy ; and as the heavenly, 
 such also are the heavenlyT i Cor. xv. 47, 48. The like- 
 ness to God which is to be received is not the original 
 constitution of Adam, but the moral character of Jesus 
 Christ. From the history of the fall in the garden of 
 Eden, we learn that wrong-doing and misery are not the 
 results of unfavourable circumstances, but the conse- 
 quences of a want of faith in God. Only by this faith 
 can frail and dependent creatures preserve innocence, 
 continue in what is right, and attain to moral perfection. 
 The sin of Adam is by some supposed, without any 
 authority from Scripture, to account for human wicked- 
 ness, and to be the reason for the punishment of man- 
 kind. But the sins of men can no more be accounted for 
 by their constitution, than his sin can be. And what will 
 account for that } Neither their sin, nor his sin, nor any 
 sin, can be accounted for, except by a mere reference to 
 what is similar. If a reason could be given for sin, it 
 would not be unreasonable and wrong. The condition 
 of mankind is a mysterious fact. The proposed explana- 
 tion contains an immoral principle. 
 
Ch. V. 
 
 NOTES, 
 
 145 
 
 The difference between matters of fact, and moral 
 principles, is sometimes overlooked ; and statements are 
 made respecting the latter, which are proper only for the 
 former. Facts in general are only partially known, their 
 causes and consequences being unseen ; and many that 
 seem very unlikely are found, when further information 
 is obtained, to be both certain and regular. So actions 
 that at first may appear contrary to wisdom and good- 
 ness, are often seen to be wise and good, when their 
 purpose is manifested. Any facts, proved to be real, 
 may readily be admitted to be also right ; and they must 
 be so, if they belong to the Divine government. But 
 moral principles are at once seen to be just or unjust, 
 and no further knowledge can alter their character. 
 Additional considerations will make another and a 
 different principle. Facts may be accounted for in two 
 ways : either by their natural causes, which is an ex- 
 planation of one kind ; or by their ends and purposes, 
 which is an explanation of another kind. The natural 
 cause of the horns of some animals, is the similar struc- 
 ture of their ancestors ; but this cannot be the reason 
 why they are so formed. The natural cause of the con- 
 stitution of men, is the similar constitution of the first 
 human beings ; but this cannot be the reason for the 
 appointment. The moral principles which should regu- 
 late human conduct, and the moral principles of the 
 Divine government, must be the same, or we can know 
 nothing of the moral character of God. The supposed 
 explanation of the sins of men, by attributing them to 
 the sin of Adam, is really no explanation : and it would 
 
146 
 
 NOTES. 
 
 Ch. V. 
 
 carcely have been deemed a satisfactory explanation by 
 any, if things had been considered and not words only. 
 There is no presumption in saying, that what would be 
 injustice in men, cannot be justice in God. He appeals 
 to the consciences of men. '' Is not my way equal? are 
 not your ways tinequalV' Ezek. xviii. 25. 
 
 I. Adam sinned, and therefore died ; his transgression 
 was the occasion of the sentence of mortality for all 
 men, and he was thus a type of Christ. 
 
 II. All men sin, and also die ; being mortal from their 
 relation to the first man, and by their own sins resem- 
 bling him. 
 
 III. Christ obeyed, and has eternal Life, being the 
 manifestation of the favour of God to men ; His faith 
 and righteousness produce faith and righteousness ; and 
 His right conduct was the reason of the declaration, 
 that all receiving Him are right with God for eternal 
 life. 
 
 IV. Christians become right now, and will reign in 
 Life being judged to be right because of their relation 
 to Christ, and receiving righteousness and eternal life 
 through Him. 
 
 V. Law came after sin, which existed without it, and 
 increased with it. 
 
 VI. The favour of God is manifested in Christ, promised 
 to men on account of His obedience, communicated to 
 men through Him; it is mightier than sin and death, 
 and is the source and cause of righteousness and eternal 
 life. 
 
PART IV. 
 
 life foMrlj m fr0m tl^oitgl J^ait]^, 
 in ttuion to nntr bg §b .^jirit. 
 
 MEANS OF SALVATION. SL.COND FOR HOLINESS. 
 
 Chs. vi. vii. viii. 
 
 Sec. I. 
 
 Sin incompatible with Chris- 
 tian Life - 
 
 Ch. vi. I 
 
 —14 
 
 II. 
 
 Sin not promoted by release 
 FROM Law - - - - 
 
 vi. 15 — vii. 6 
 
 III. 
 
 The excellence of Law - 
 
 vii. 7- 
 
 — 16 
 
 I-H 
 
 <1 
 
 The insufficiency of Law 
 
 17 
 
 —25 
 
 V. 
 
 Freedom and sonship by the 
 Spirit of Christ 
 
 viii. I- 
 
 —17 
 
 VI. 
 
 Perfection through suffering 
 WITH Christ 
 
 18- 
 
 -39 
 
of lorJj Jestts. 
 
 I. If any one will come after me^ let him de^iy 
 himself and take his cross^ and follow 
 me, 
 
 With the baptism with which I am baptised^ 
 you shall be baptised, - 
 
 II. Every ojie doing sm^ is a slave of Sin. - 
 
 If then the Son make you free^ you shall be 
 really free. 
 
 III. If thou wilt enter into the life^ keep the com- 
 
 mandments, - 
 
 IV. Do not think that I ca^ne to subvert the Law, 
 
 or the,Prophets ; I came not to subvert, 
 but to complete, 
 
 V. And I, whe 7 i exalted from the earth, will 
 
 draw all inen to rnyself, - 
 A 7 id I will ask the Father, and He will give 
 you another Helper, to abide with you for 
 ever, 
 
 VI. In the world you will have afflictioh : but be 
 
 e 7 icouraged, I have conquered the world. 
 And the glory which Thou hast given to me I 
 have given to them, that they may be one. 
 
 Matt. xvi. 24. 
 
 Mark x. 39. 
 John viii. 34. 
 
 John viii. 36. 
 
 Matt. xix. 17. 
 
 Matt. V. 17. 
 John xii. 32. 
 
 John xiv. 16. 
 John xvi. 33. 
 
 evejt as we a 7 'e one. 
 
 John xvii. 22. 
 
Ch. VI. 
 
 149 
 
 PART IV. 
 
 THE NEW LIFE WHICH IS FROM GOD THROUGH FAITH, IN 
 UNION TO CHRIST AND BY HIS SPIRIT. 
 
 Chs. vi., vii., viii. — In the beginning of the epistle the 
 apostle asserts that the Gospel is the power of God for 
 salvation, i. 16. Having proved the need of this salva- 
 tion, he declares this Gospel, and shows its power to 
 produce Faith in God, and the Rightness which belongs 
 to all who trust in Him. They who are right with God 
 have the sure hope of salvation, but they are not com- 
 pletely saved. Their purposes and prospects are changed 
 at once; but their character and condition are to be 
 changed gradually. The apostle now proceeds to show 
 that Christian Faith produces holiness as well as upright- 
 ness that having put men in the right way, it conducts 
 them to eternal life. In the first section the apostle proves 
 that the Gospel cannot give encouragement to sin, but 
 must be most adverse, inasmuch as it recognises the de- 
 structive nature of Sin ; and produces that F'aith, the 
 design of which is an imitation of Christ, vi. i — 14. In 
 the second section the release from Law is proved not 
 to favour any continuance in sin. vi. 15 — vii. 6. In the 
 third section the character of the Law is vindicated. 
 
NOTES, 
 
 Ch. VI. 
 
 ISO 
 
 vii. 7 — 1 6. And in the fourth, its insufficiency to pro- 
 duce goodness is set forth, to make more evident the 
 need of the Gospel, ver. 17 — 25. In the fifth section 
 the efficiency of the Gospel is declared, the knowledge 
 of Christ, and the communication of the Spirit, accom- 
 plishing in men that which Law could not do. viii. 
 
 I — 17. Finally, the afflictions of Christians are shown 
 not to be contrary to the promises of God, but to be 
 the way in which His purposes are fulfilled — many sons 
 being brought to glory by the Leader and Saviour, 
 who Himself received a perfection through suffering, 
 ver. 18—39. 
 
 The difference between Justification and Sanctification 
 is clearly set forth by the apostle, and shown to be of 
 the greatest practical importance. The former is the 
 immediate accompaniment of Faith, and is at once com- 
 plete ; the latter is the subsequent result, which is pro- 
 duced gradually. The apprehension of the one state, as 
 a full and present possession, is the means whereby the 
 other state is finally attained, through gratitude and 
 hope, obedience and suffering. By faith the direction of 
 the mind is wholly changed ; there is a turning round 
 from darkness to light, from evil to good, from what is 
 natural to what is Divine. The importance of this 
 change cannot be overstated ; but its value consists 
 chiefly in its relation to the future, in the further changes 
 of character and condition to which it leads. 
 
 Sec. I. Ch. vi. i — 14. — The statements of this sec- 
 tion and the following are presented in the form of 
 answers to questions ; not supposing an opponent, but 
 
Ch. VI. 
 
 NOTES. 
 
 151 
 
 being inquiries which had risen in the apostle’s own 
 mind. The replies to the questions not only remove 
 objections, but carry on the argument, and complete the 
 proof of the asserted power of the Gospel. Two ques- 
 tions respecting continuance in sin are asked, ver. i, and 
 ver. 15 ; and to each of these two answers are given, 
 introduced in the same way ; the emphatic denial being 
 first given to each,//,^ <yevoirOy ver. 2 and ver. 15 ; and then 
 the second answers follow in the same form, — or know 
 you not, ^ ayvo€LT€, ver. 3 and ch. vii. I. The first ques- 
 tion naturally arises from the concluding statement of 
 the preceding part. If Sin occasioned more Favour, 
 should we continue in the one, in order to increase the 
 other ? That we should not is first shown by a reference 
 to the nature of Sin, and the common experience of 
 mankind, as described in the preceding section. Sin 
 had produced Death, not as an accidental consequence, 
 but as its proper fruit ; and therefore its continuance 
 was incompatible with Life. It might be the occasion 
 of good, but only as it was resisted and overcome. This 
 argument is only stated here, but it is resumed in the 
 reply to the second question, ver. i, 2. 
 
 The second argument is drawn from the nature of 
 Christian Faith, and the experience of Christians. They 
 who had faith in Christ were devoted to His service, and 
 to the imitation of His example ; and therefore they 
 must with Him oppose all that is evil, and pursue all 
 that is good. None could be His followers without 
 being willing, if needful, to die with Him, that they 
 might also live with Him. He died in opposing sin, and 
 
152 
 
 NOTES. 
 
 Ch. VI. 
 
 to put away sin ; and they who have faith in Him are 
 enabled to take up the same cross. His example is not 
 a mere form, which they have by themselves to copy, 
 but a living power, to which they yield themselves, thus 
 receiving its assimilating influence. With Him they 
 are crucified and die, they are buried and raised to a new 
 life. They could not accept in hope the sacrifice of 
 Christ, as the means of their forgiveness, without ac- 
 cepting it also in submission, as the rule of their conduct. 
 Self-sacrifice is the appointed service of the children of 
 God, as it was the willing service of the Son of God. 
 Faith in Christ is a separation and consecration unto 
 Him, for an imitation of His death, and for a participa- 
 tion in His life. ver. 3, 4. In the following verses the 
 death of Christians with their Lord is further described, 
 and its purpose is declared ; and then, with a repetition 
 of the preceding introductory statement, the Life of 
 Christ is set forth as the pattern and pledge of the life 
 of all who by faith are united to Him. 5 — ii. An 
 exhortation follows, to fulfil in practice the purpose of 
 Faith, — to present their whole nature a sacrifice to God, 
 by doing right ; and not to make it a sacrifice to Sin, by 
 doing wrong. An encouragement to this exhortation 
 leads to the next inquiry, 12 — 14. 
 
 The supposition that the second argument refers to 
 the Rite of Christian Baptism, — to its power and the 
 manner of its performance, — has been widely enter- 
 tained, but it receives no support from the writings of 
 the apostle, or from any part of the Bible. A baptism 
 with water is not the only baptism of the New Testa- 
 
Ch. VI. 
 
 NOTES. 
 
 153 
 
 ment ; and the assumption is altogether groundless, that 
 this must be the baptism to which so much importance 
 is attributed. Little religious instruction and experience 
 preceded the rite during the ministry of Christ and the 
 apostles; and no special spiritual efficacy is ever by 
 them attributed to it. According to many, the kind of 
 efficacy which Jews falsely attributed to Circumcision, 
 really belongs to Baptism. If S. Paul had taught this, 
 he would surely have extolled the Christian rite in oppo- 
 sition to the Jewish rite; but his statements respecting 
 the one are plainly comprehensive of the other. He 
 never attributes more spiritual efficacy to one rite than 
 to the other. As he said, Circumcision is nothing^ so 
 he said, / thank God I baptized fione of you but Crispus 
 and Gains.” Christ did not send me to baptize, but 
 to preach the GospelC i Cor. i. 14, 17. As he said, 
 — He is not a Jew who is one in what is visible, nor is 
 that Circumcision which is visible in the flesh ; — so would 
 he say. He is' not a Christian, who is one in v/hat is 
 visible, nor is that Baptism which is visible in the body. 
 All the terms here associated with Baptism point to 
 what is mental — the crucifixion, the death, the resurrec- 
 tion, are spiritual, and not corporeal ; and only by a 
 consideration of the spiritual reality, of which the bodily 
 service is but an emblem, can any force be found in the 
 argument of the apostle, or any proper answer to the 
 proposed inquiry. There is no reference to water bap- 
 tism in the words of Christ, With the baptism with which 
 I am baptized, you shall be baptizedP Mark x. 39. Nor 
 in the words of the apostle, '"'We all were baptized with 
 
154 
 
 EPISTLE. 
 
 Ch. VI. 
 
 I. 
 
 SIN INCOMPATIBLE WITH CHRISTIAN LIFE. 
 
 Effect of What then shall we say ? Should we i 
 continue with Sin,** in order that Favour 
 may increase ? — Certainly not. We who 2 
 
 07ie spirit for one body T i Cor. xii. 13. Only of persons 
 thus consecrated could it be truly said, Such as were 
 baptized for Christ, became like ChristC Gal. iii. 27. The 
 apostle says of all true Christians, that they are circum- 
 cised. Phil. iii. 3. Addressing Gentiles he says, ^^You. 
 were circumcised with a circumcision not made by hand!' 
 Col. ii. II. As they had not received the old outward 
 rite, it is impossible that it should be referred to ; and 
 though they had received the other outward rite, there 
 is no reason to suppose that it is referred to. 
 
 1. Should we, emixevSyiJbev . — This is the reading of the 
 best MSS. The question is rather deliberative than 
 adversative, presenting a theoretical difficulty, as well 
 as a practical abuse of the doctrine. The question 
 arises from the preceding statement. Sin is first referred 
 to as the master to whom all had been subject, v. 21. 
 
 2. who die, oirive^ direOdvofiev. — All men are referred 
 to, as in the previous statements, v. 12, 15 ; and not only 
 those mentioned differently in the next sentence. The 
 past tense is used, but the description is universal, for 
 
Ch. VI. 
 
 EPISTLE, 
 
 155 
 
 die by Sin, how also shall we have Life 
 with it ? 
 
 past, present, and future, as v. 15. It refers to a death 
 not yet experienced by those addressed. 
 
 by Sin, rfj d/napTca. — This relation between sin and 
 death, and only this, is presented in the preceding sec- 
 tion ; and there it is denoted in exactly the same way, 
 the dative case being used. v. 15. So afterwards, ver. 
 10 and II, and frequently, vii. 2, xi. 20, 30 ; Gal. vi. 
 12. The expression die to sin is not scriptural. St. Paul 
 speaks of being dead to the world, and to the law, but 
 never of being dead to sin. Moreover to this interpre- 
 tation it may be objected, that it identifies arguments 
 which are set forth as different ; and still further that, as 
 so taken, it would lead to two answers. If the apostle 
 had said. We died to sin, it might be said in reply, Is it 
 really so with all } Why then the common exhortations 
 which certainly imply that this state is very incom- 
 plete ? And again it might be asked. Why should it be 
 # completed } The supposition that they were already 
 dead to sin, in profession or in fact, would show that there 
 was some inconsistency in the practice of sin, but would 
 not remove the difficulty stated by the apostle. Why 
 should it be so, if the increase of human sin has caused 
 an increase of the Divine favour } The destructive nature 
 of Sin does show its incompatibility with the Life hoped 
 for. The argument is complete by itself, as well as 
 introductory to the second argument, from the nature of 
 
Ch. VI. 
 
 1 56 EPISTLE, 
 
 Or know you not, that we, such as 3 
 were baptized for Christ Jesus, were 
 
 faith in Christ St. Paul refers to three kinds of Death. 
 I. That of the body, to which all are subject, and which 
 is the consequence of Sin. 2. That of wrong disposi- 
 tions of mind, which is a Christian state, and the conse- 
 quence of Faith. 3. That which consists in the absence 
 of religious affections,— the state of the impenitent, from 
 which Christians have been delivered ; and this condition 
 is, in all who remain subject to it, the consequence of sin, 
 and in some it is a consequence of Law. The death 
 which is the effect of Sin is first mentioned, as to this 
 the preceding section refers. But the second kind of 
 death, that which is the effect of Faith, is immediately 
 brought forward, and has the principal place in the 
 statements of this section. The death from which Chris- 
 tians are delivered is noticed incidentally in the conclud- 
 ing exhortation, ver. 13. 
 
 The Life that is incompatible with sin is the 
 eternal life given through Jesus Christ, v. 17, 18, 21. 
 
 3. such aSy oaoi. — Another argument is now presented, 
 and another class of persons is described ; not all men, 
 but Christians only. ‘‘ Such as are led by God's Spirit, 
 these are God's sons." viii. 14. The same form of ex- 
 pression for another argument is used, ii. 4, iii. 29, vii. i. 
 
 baptized for, e^airTiaGri^ev eh. — I Cor. i. 13, x. 2; Matt, 
 iii. II, xxviii. 19. In Classic Greek this verb denotes to 
 immerse, overwhelm, sink ; it is applied to common 
 
Ch. VI. 
 
 EPISTLE. 
 
 157 
 
 4 baptized for His death? We were 
 buried then with Him, through the 
 baptism for this death, in order that 
 
 things ; and figuratively only to what is bad — men being 
 immersed in debts, sins, and afflictions. In Hebraistic 
 Greek, and Ecclesiastical, the use is altogether different. 
 In the New Testament it is used only for sacred things. 
 The nouns for baptism^ ^anTTLcriJb 6 <^, ^diTTLafjiay and baptiseVy 
 ySaTTTto-T?^?, do not belong to common Greek, and seem to 
 have been formed for the religious service to which they 
 were applied. The term was used as the name of a class 
 of ritual purifications, which were peculiarly important 
 and were performed with water ; and it was used for these, 
 in whatever way the water might be employed. 2 Kings 
 V. 14 ; Judith xii. 7 ; Sirach xxxi. 30 ; Mark vii. 4 ; Luke 
 xi. 38 ; Heb. ix. 10. The chief purifications with water 
 described in the law were by sprinkling, and none by 
 immersion were ever enjoined. The only purifications 
 with water, performed by one person on another, were 
 by sprinkling. And the only public purifications with 
 water were by sprinkling the person, or by washing the 
 hands and feet. Baptism was either such a ceremonial 
 purification ; or the corresponding reality, of which the 
 rite was an emblem. To be baptized was .either to re- 
 ceive the rite, or to receive that which the rite repre- 
 sented ; as to be circumcised was either to receive the 
 bodily sign, or the moral purity which it denoted. Deut. 
 x. 16, XXX. 6; Jer. iv. 4 ; Rom. ii. 29 ; Phil. iii. 3. 
 
158 
 
 / 
 
 EPISTLE, 
 
 Ch. VI. 
 
 even as Christ was raised from the dead 
 with the glory of the Father, so we also 
 should have life in a new course of con- 
 duct. 
 
 Christians are here said to be baptized, as in another 
 epistle they are said to be circumcised, by their union to 
 Christ. Col. ii. 1 1. As the one expression describes a state 
 of mind, represented by an outward act, but never produced 
 by it ; so does the other. Both ceremonies were useful, 
 as other means of religious instruction, and other ways 
 of religious profession ; but that they had any peculiar 
 power to change the spiritual condition of men, is no- 
 where taught in the Bible. This is now universally 
 admitted of circumcision, and it is equally true of water 
 baptism. The common views of this subject are sup- 
 jported by the superstitious notions and practices of later 
 ages ; but there is no proof that they belonged to the 
 time of the apostles ; and still less, that they were ever 
 taught or sanctioned by them. 
 
 were baptized. The reference is to a state which began 
 in the past, but was not completed then. It is first men- 
 tioned as preeeding an assimilation to the death of Christ, 
 we were baptized for this ; and then, as followings for if 
 we are buried in baptism, the baptism, as the burial, 
 must be subsequent to the death. Of Christians it may 
 be said, that they were, are, and will be, crucified with 
 Christ ; and so it may be said, that they were, are, and 
 will be, baptized for Christ. They are purified and con- 
 secrated for Him. 
 
Ch. VI. 
 
 EPISTLE. 
 
 159 
 
 5 For if ye have been associated by the 
 likeness of His death, we shall also be 
 
 His death, eh top Odvarov avrov . — It was so according 
 to the declaration of Christ respecting all who would be 
 His disciples. Matt. xvi. 24. And according to the 
 representation of Christian faith given by the apostle, 
 iii. 25 ; Gal. iii. 27, v. 24; Phil. hi. lO. They who are 
 baptized for Christ seek to become like Him, — to be 
 conformed to His death. He died to put away sin ; and 
 such must be their opposition to it. The use of the 
 aorist tense is said by some to show that one act, such 
 as the rite of baptism, must be referred to. This is cer- 
 tainly not correct, for it is used in general propositions, 
 V. 15, vi. 2 ; — and for a series of actions, i. 19, ii. *I2, 
 iii. 23, iv. 20, V. 14, .vi. 19, vii. 8, viii. 24, 30, x. 16, 
 xi. 30, 31. The crucifixion of the Christian is referred 
 to in the same way, and this is not a single act, but the 
 daily discipline of the whole course. 
 
 buried, avv€Td(j)rjiJb€v . — The resemblance of the Christian 
 to his Lord which is here described must be moral and 
 spiritual, and not corporeal. As the death referred to 
 is a state of mind, and the crucifixion which precedes 
 death, and the life which follows, so must the burial be. 
 It is nothing outward and formal. The supposed corre- 
 spondence between the rite of baptism, and the burial of 
 the body of Christ, is entirely fanciful : being founded on 
 a mode of burial different from His, and a mode of bap- 
 tism unknown to the first Christians. The mention of 
 burial connects the death with the resurrection spoken 
 
i6o 
 
 EPISTLE, 
 
 Ch. VI. 
 
 by that of His resurrection ; knowing ^ 
 this, that our old nature was crucified 
 
 of : and it shows more fully the separation of the Chris- 
 tian from the world. He is crucified, he dies, and he is 
 buried. These are figurative representations of the 
 spiritual state of all who have faith in Christ and follow 
 Him. The supposition that the rite of baptism was a 
 dramatic representation of death, burial, and resurrection, 
 is without the slightest support from the New Testa- 
 ment : and it is contrary to the form and character of all 
 Jewish rites of purification. The present practice of 
 dipping persons in water, with their clothes upon them, 
 is a modern invention; not only contrary to legal pre- 
 cepts and apostolical practices, but equally so to the 
 later usages of Jewish rabbis and Christian fathers. 
 Their baptisms were without clothes, as dippings must be 
 to preserve their character as purifications. The incon- 
 gruous interpretation of a single metaphor, is the whole 
 scriptural evidence for the supposition, that baptism is an 
 emblem of death and burial. The same figure is re- 
 peated by the apostle in another epistle, where they who 
 have the circumcision of Christ are said to be buried 
 with Him in this baptism. Col. ii. ii. The interchange 
 of these terms shows that no reference is made by either 
 to what is ritual : and that both denote simply a spiritual 
 purification and consecration. 
 
 with the glory y 8ia tt}? So^r ]^;. — 2 Cor. iii. 1 1. This glory 
 is that which was given by the Father, which belonged to 
 Christ as the Son of God, for which His resurrection 
 
Ch. VI. 
 
 EPISTLE. 
 
 i6i 
 
 with Him, in order that the force of sin 
 might be subdued, so that we should no 
 7 longer serve Sin. For that which is 
 
 was necessary, to which it conducted, and which makes 
 certain also that of all who are united to Him. Christ 
 rose with this glory, and through this, and because of 
 this. The preposition denotes simply connexion, ii. 27, 
 iv. II, vii. 4, This glory is referred to, v. i, viii. 29; 
 John xvii. 2, 22 ; Acts ii. 24. 
 
 a new course . — Therefore no continuance in sin is 
 allowed. The death described is for a better life, both 
 present and future ; begun here, and perfected hereafter. 
 This life is referred to as now possessed, ver. ii and 13. 
 The literal translation, newness of life, seems to denote 
 a new life ; but this is not exactly the meaning. It is a 
 newness belonging to life , — the new conduct which 
 comes from the beginning of this life, and conducts to 
 its perfection. 
 
 5. For if. — The connexion asserted between death 
 and life is confirmed, and the submission to one is said 
 to be for the sake of the other. 
 
 we have leen, cnj/jbcj^vroc yeyova/jiev. — The form of expres- 
 sion brings the baptism, death, and burial of the Christian, 
 from the past on to the present; and shows that the 
 apostle refers to the continued Christian state, and not 
 merely to the commencing acts. There is no reference 
 to planting. 
 
 likeness . — This was mental, and consisted in the 
 
 II 
 
i 62 
 
 EPISTLE. 
 
 Ch. VI. 
 
 dead has been judged clear from sin. 
 But if we die with Christ, we believe s 
 that we shall also live with Him ; know- 9 
 
 removal or repression of all wrong affections. The 
 death of Christ was an object for imitation — not out- 
 wardly, but inwardly. The perfect submission to the 
 will of God, and the entire subjection of all natural 
 tendencies, which were shown in His death, — these are 
 purposed and sought by His followers. 
 
 resurrection . — This is mental now, and will be bodily 
 hereafter, viii. ii. There is a new life at once in the 
 awakening of right and holy affections, — a present resur- 
 rection ; and the resemblance to the resurrection of 
 Christ, which is now only partial, will in all things be 
 complete. Eph. i. 20 ; Phil. iii. 21. 
 
 6. old nature, 6 iraXaio^ tjijumv avOpcDiro^. — The old man 
 is the lower, outward nature, not as given by God, but 
 as darkened, defiled, and oppressed by Sin. And the 
 new man, 6 Kaivo^ av 6 p(oiro<^, is the inward nature, not 
 left to itself, but enlightened, purified, and strengthened 
 by the Spirit of God. Eph. iv. 22 ; Cof ki. 9. 
 
 was crucified, avveo-raypcoOr ]. — The change of mind is 
 expressed by a term which indicates its cause and 
 character. In the crucifixion of Christ there is a power 
 for the subjugation of the will of man to the will of God, 
 and for the removal of all evil passions and dispositions. 
 But this change is not without suffering, v. 4 ; nor is it 
 accomplished at once. Gal. ii. 20 ; vi. 14. 
 
Ch. VI. 
 
 EPISTLE, 
 
 163 
 
 ing that Christ being raised from the 
 dead, dies no more. Death has no 
 ro more dominion over Him. For in that 
 
 forcCy TO acofjia. — Literally, the body. By the crucifixion 
 of the old nature, what is called the body of sin is sub- 
 dued. The old man is figuratively described as having 
 a bodyy a body of sin. But the old man is only a part of 
 human nature, and the body attributed to it must also 
 be only a part. The concrete representation given by 
 the apostle is founded on imagery which, though familiar 
 to others, is alien to our modes of thought and speech. 
 The abstract terms, nature and forcCy are given as literal 
 expressions for the figurative language of the original. 
 The same word in Hebrew denotes both body and force. 
 Deut. viii. 17; Ps. cxxxix. 15. This, though it might 
 not give a similar signification to the Greek word, would 
 favour its use figuratively. The principles which lead tO' 
 the practice of sin are to be crucified, but the body is 
 not to be marred or enfeebled, nor are any natural ten- 
 dencies to be eradicated or destroyed. The body of 
 man, and his whole nature, are the work of God ; and 
 these are to be taken from the service of Sin, and trans- 
 ferred to the service of God. 
 
 7. which is deady '0 yap airoOavcov. — The singular num- 
 ber, instead of the plurals which precede and follow, 
 connects this statement with the old naturCy which has 
 been described as crucified, and is now described as dead. 
 It is a reason for the crucifixion of this nature, that only 
 
164 
 
 ERISTLE, 
 
 Ch. VL 
 
 He died, He died by Sin once for all ; 
 but in that He lives, He lives by God. 
 Thus also consider yourselves dead by 
 
 when it is entirely subdued can it be declared to be 
 right, and free from sin. 
 
 from sifiy SeSt/caicoraL airo Trj<^ afjiapTLa^, — Literally, 
 judged right from sin. A similar expression is used. 
 Acts xiii. 39. It may be employed here, because the 
 only rightness that could be attributed to the old nature 
 is negative. The simple expression only has been used 
 by the apostle, when speaking of the persons who are 
 judged to be right ; and this he has connected with 
 the commencement of faith. 
 
 8. But ify h Se.— Corresponding to For if el jap, and 
 introducing the more full statement of what is positive. 
 The correspondence to the death of Christ having been 
 referred to, the correspondence to His life is here shown : 
 and as the new life now given is chiefly referred to, 
 ver. 4, so here tjie completion of this life in another state. 
 
 9. Death . — The death of the body must be here re- 
 ferred to. Christ died, having lived, and returning to 
 life. Death had for a little time dominion over Him. 
 
 10. by Sm, rf) dp^aprla . — As v. 15, vi. 2. The same 
 death is here referred to, — the death which Christ shared 
 with sinners, which is the consequence of sin ; and which 
 came to Him because of His opposition to sin, and by 
 the hands of sinners. In this loss of life there was the 
 temporary dominion of death, ver. 9. 
 
 by God, T(p 0 €fS. — Luke xx. 38. The life of Christ is 
 
Ch. VL 
 
 EPISTLE. 
 
 165 
 
 Sin, but living by God, in union to 
 Christ Jesus. 
 
 12 Therefore let not Sin reign in your Exhortation 
 
 thus described in opposition to His death. It was an 
 effect of Divine power, a manifestation of the life of 
 God. 2 Cor. xiii. 4. By regarding Sin as the cause of 
 death, the consistency of the passage is maintained. If 
 Christians might be said to die unto sin, such an expres- 
 sion would be unsuitable to Christ ; and to what is said 
 here of His death, that it was only once, icfydira^. Heb. 
 vii. 27, X, 10. 
 
 11. consider , — Think thus of yourselves, because all 
 men must die, ver. 2, and because all Christians must, like 
 their Lord, be for a while subject to death, ver. 10 ; and 
 because you are mortal, ver. 12. So also it is said, viii. 10, 
 the body is dead on account of sin, veKpov hi djubapriav. 
 
 living . — They had received a life which would not be 
 affected by the mortality of the body. The death of 
 wrong principles in the mind will not prevent the death 
 of the body. But faith uniting to Christ secures a Life, 
 spiritual, and Divine. The two arguments are combined, 
 as the ground of the following exhortation. In other 
 places the apostle exhorts Christians, not to consider 
 themselves dead to sin, but to become so. Gal. v. 24 ; 
 Col. iii. 5. The words for our Lord, after Christ Jesus, 
 are wanting in some of the best MSS. 
 
 12. Therefore . — Sin has caused death, ver. 2, and 
 through Christ a new life has been given, ver. 4 : there- 
 fore, serve not the worst of masters, but the best. 
 
EPISTLE. 
 
 Ch. VI. 
 
 mortal body, that you should yield obedi- 
 ence to its desires ; nor offer your mem- 13 
 bers, instruments of wrong-doing, unto 
 sin ; but offer yourselves unto God, as 
 
 mortal^ OvrjrS. — It is thus described, as the subject of 
 the death mentioned in the preceding verse ; and the 
 body is mentioned, because it is the seat and organ of 
 many wrong principles, viii. ii. Sin has caused the 
 death of the body ; let it not reign there, or it will also 
 destroy the soul. 
 
 obedience^ viraKovecv. — The appetites and affections of 
 our nature are to be governed. They are not evil in 
 themselves, but become so when allowed to rule. 
 
 its desires^ ral<^ em6vfjbiai<^. — The desires of the body. 
 This is the reading of the best MSS., and accounts for 
 the other readings. 
 
 1 3- TrapiCFTdv6T6 . — The voluntariness and 
 
 wickedness of the state are here noticed ; and the tense 
 points to the separate acts of sin. 
 
 offer, irapa(7T7]craT€. — They should do this for sacrifice 
 and service, by an entire dedication of themselves, ac- 
 cording to the example of Christ, iii. 25 , xii. i. 
 
 members, ra jneXT]. — The term refers primarily to the 
 parts of the body : but the truth is of universal applica- 
 tion, to all that belongs to the body and the mind. 
 
 from death, Ik ve/cpcov ^covra^. — The death here men- 
 tioned is that of the impenitent, .the only class from 
 which they were taken. Eph. ii. i, 5 . 
 
Ch. VI. 
 
 EPISTLE. 
 
 raised from the dead to life, and your 
 members, instruments of doing right, 
 unto God. For Sin shall not have domi- 
 14 nion over you ; for you are not under 
 Law, but under Favour. 
 
 doing rights oifXa SiKaLoavvrj<^. — Literally, of righteous- 
 ness, as before, of unrighteousness, oirXa aStKia^. This is 
 the service of God. 
 
 14. tmder LaWy vtto vo/ulov . — To this subject the apostle 
 returns in ch. vii. If they were under Law, their pur- 
 pose of opposing Sin might fail. The will of God, as 
 declared by the Law, had not stopped the reign of Sin. 
 But the Favour of God, as manifested in Christ, is 
 mightier than the Law, and will overcome Sin. v. 21. 
 
 I. Sin produces death, and its continuance must pre- 
 vent life. 
 
 II. Christians are baptized, separated, consecrated, 
 for Christ ; they are assimilated to His death, that they 
 may receive life through Him. 
 
 HI. Christ died once, dying by Sin ; and rose to live 
 for ever, living by God. 
 
 IV. Death must be contrary to Life of the same kind, 
 but may be conducive to a higher Life. 
 
 V. The Service of God is submission to His will, 
 according to the example of Christ, opposing all wrong, 
 doing all that is right. 
 
i68 
 
 EPISTLE. 
 
 Ch. VI. 
 
 II. 
 
 SIN NOT PROMOTED BY RELEASE FROM LAW. 
 
 sirvicer What then ? Should we sin, because xs 
 we are not under Law, but under Favour ? 
 — Certainly not. Know you not, that i6 
 
 Sec. II. Ch. vi. 15 — vii. 6. — The last reason given for 
 the encouragement of Christians in seeking to do right, 
 is their not being subject to Law. This might seem to' 
 allow them to do wrong, but that it does not is shown in 
 two ways, the arguments being similar to the two already- 
 given in answer to a similar question. The first refers 
 to the nature and consequences of Sin. These were 
 declared by Law, and not created by it. They are in- 
 dependent of Law. All who sin must perish, with or 
 without Law. The two services of the two masters are 
 placed in contrast ; and the apostle expresses his grati- 
 tude to God on behalf of those who had been brought 
 from the one service to the other. 15 — 18. 
 
 Then apologising for the terms used, in which he 
 speaks of that service as bondage which really is perfect 
 freedom, he exhorts those whom he addressed to give 
 themselves to the new service, as they had given them- 
 selves to the old : appealing to their past experience of 
 the unprofitableness and misery of the one, and to their 
 
Ch. VI. 
 
 EPISTLE. 
 
 169 
 
 to whom you offer yourselves servants 
 for obedience, you are servants of him 
 
 present experience of the excellence of the other ; and 
 declaring what is the deserved end of the service of Sin, 
 and what the undeserved but certain end of the service 
 of God. Continuance in sin is thus shown to be contrary 
 to common prudence. 19 — 23. 
 
 The second argument is addressed to those who were 
 of Jewish origin, or had Jewish tendencies. It is intro- 
 duced by an analogy, which confirms the statement, that 
 they who were once under Law, are no longer under it ; 
 and then the design and consequence of a release from 
 Law are stated. As when the husband dies, the wife is 
 left free to form another, and it may be, a better union ; 
 so their partial death, under Law, left them free to 
 become partakers of a higher life. When hope in self 
 dies, the will is free to be united to Christ. Law 
 awakened hope by its promise to obedience; it destroyed 
 hope with the consciousness of disobedience. Men were 
 released from it, not that they might sin without re- 
 straint ; but that they might, through union to Christ, 
 receive a new principle of Life, whereby they would 
 become in all things right and good ; rendering to God 
 a better service than Law could produce or even pre- 
 scribe, — a service prompted by the Spirit. The analogy 
 is stated in the first three verses of the seventh chapter, 
 and applied in the following three, vii. i — 6. 
 
 The common interpretation of this comparison has 
 
170 
 
 EPISTLE, 
 
 Ch. VI. 
 
 whom you do obey ; whether in sin for 
 death, or in obedience for righteousness? 
 
 much inconsistency. The law, which was over the hus- 
 band and wife, is supposed to take the place of the 
 husband, and to die ; yet it does not die, but the party 
 related to it dies ; and yet this is the surviving party, 
 united to another. It may be consistently taken thus — 
 The husband and wife being one person^ each stands for 
 a part of human nature ; the husband representing that 
 part of human nature which dies, and the wife that part- 
 which lives. The motives, the old principles of action, 
 die ; for the hope once cherished is destroyed. But the 
 will, the productive power, remains ; and it lives to be 
 brought under the influence of other motives, new prin- 
 ciples of action. 
 
 The death here referred to is not the death with 
 Christ, which is the chief subject of the preceding argu- 
 ment, vi. 3 ; but a part of the death noticed incidentally, 
 as the state from which they were delivered who had 
 faith in Christ, vi. 13. This death is again referred to 
 in the following section. It is the result of Sin, and in 
 some cases also, of Law ; it is connected only with the 
 body of Christ ; and it is a preparation for that union to 
 Christ which is effected by Faith, vii. 4. But the death 
 of the Christian before described, is the consequence of 
 Faith ; and it is the fruit of that union to Him which, at 
 the same time, produces both death and life. In this, as 
 in other passages, the conclusion of one subject is an 
 
Ch. VL 
 
 EPISTLE. 
 
 171 
 
 17 But thanks be to God, that having been 
 servants of Sin, you obeyed from the 
 
 introduction to another; and therefore is to be inter- 
 preted by what follows, as well as by what precedes, iii. 
 20, 31 ; iv. 25 ; vi. 14; viii. 17. 
 
 15. Should we sin^ afiapTrjabyfjbev. — This is a repetition 
 of the former question, but on another ground, ver. i. 
 
 16. yozc are, — Such is really your condition, and its 
 consequences, whatever your professions and expecta- 
 tions may be. 
 
 in siUy a/jbapTLa<;. — Sin here is the service, not the 
 master. The article distinguishes the personified prin- 
 ciple from the practice of sin, ver. 12, 17, 20, 23 ; and 
 the corresponding term obedience cannot stand for the 
 other master. The general expression, servant of sin, 
 may mean either a servant to sin, this being the master, 
 or a servant in sin, this being the practice, ver. 13. 
 The connexion here requires the latter sense. 
 
 for death. — This is the result and reward of the one 
 service, ver. 23. Universally, there is the death of the 
 body; and if there be not repentance, there is the death 
 of the soul also. 
 
 in obedience, v7raKorj<^. — This cannot be the other mas- 
 ter, but it is the service required by God, who is the 
 other master, contrasted with Sin. ver. 13, 22, 23. The 
 obedience mentioned is that of Faith, — its exercise. 
 John vi. 29. This appears from the following descrip- 
 tion, ver. 17, as well as from preceding statements. 
 
172 
 
 EPISTLE, 
 
 Ch. VI. 
 
 heart the form of instruction unto which 
 you were delivered ; and being set free is 
 
 for righteousness y eh BiKaLoavvrjv, — This is the first 
 result and reward of entire trusting submission to the 
 Divine will. It has been described as the gift of God, 
 V. 17 ; and is the occasion of the following thanksgiving, 
 ver. 17. Righteousness is here presented as the oppo- 
 site to death ; but it includes with rightness moral 
 character, and this is here specially referred to. This 
 appears from the question, which refers to the practice 
 of sin, ver. 1 5 ; and the whole of this section has respect 
 to moral character and conduct Righteousness is sub- 
 sequently mentioned as the character of the new service 
 rendered, the new bondage ; and not as the principle 
 obeyed, ver. 19. 
 
 17. having bee^i, — Two facts are here stated, but only 
 one occasion for thanks : the first being mentioned 
 because it increased the cause for gratitude, supplied by 
 the second. Isa. xii. i. 
 
 the form^ tvttov. — The Gospel is thus compared with 
 the Law. ii. 20. The form of right conduct exhibited 
 by the Law had no assimilating power. This form has, 
 for it is the power of God for salvation, i. 16. No 
 reference is made to the teaching of S. Paul, as a 
 peculiar form of doctrine. His Gospel was not different 
 from that of the other apostles, and the Romans had 
 not received the Gospel from him. 
 
 18. bond-servants, iSovXcoOrjre, — This had been their 
 
Ch. VI. 
 
 EPISTLE, 
 
 173 
 
 from the service of Sin, you were made 
 bondservants with righteousness. 
 
 .19 lam speaking humanly, on account of 
 the feebleness occasioned by your lower 
 nature. For even as you offered your 
 
 state in relation to Sin. Its service was slavery, and 
 became more and more an oppressive bondage. The 
 opposite service was not bondage, though at first it 
 might seem so ; it was real freedom. 
 
 with righteousness y rfj StKaLoavvy. — This appears to be 
 the meaning of the dative case here, and below. God 
 is the master, doing right is the appointed service ; and 
 right seems at first the restraint of bondage. 
 
 19. humanly y dvdpcoTTLvov , — The apostle adopts a mode 
 of speech suitable to the common nature of men, and 
 not appealing to views and sentiments peculiar to Chris- 
 tians. I Cor. iii. i. The service of God is not a 
 bondage. John viii. 36; Gal. iv. 7. The lower nature 
 is not referred to as itself weak, but as the cause of 
 weakness. This mode of address was required by some, 
 but not by all. xv. 14. 
 
 with impurity y rf) d/caOapaca . — This is not the master, 
 but the disposition, produced by the practice of sin. 
 Impurity and lawlessness are fetters of slavery. 
 
 /or lawlessness^ ek t^v dvopuiav , — This becomes degra- 
 dation and misery, and so is the present reward given 
 by sin, the final recompence being death, ver. 16, 23. 
 with righteousness y ry hLKatoavvrj , — This is the disposi- 
 
174 
 
 EPISTLE, 
 
 Ch. VI. . 
 
 members bound with impurity and law- 
 lessness, for lawlessness ; so now offer 
 your members bound with righteousness, 
 for holiness. For when you were bond- 20 
 servants of Sin, you were free, in re- 
 spect to righteousness. What fruit then 21 
 had you at that time, from things of 
 
 tion received by faith — a fetter from which one should 
 not wish to be free. 
 
 for holiness, ek ayiacr/jbov . — This is the present, ever- 
 increasing reward of trusting submission to God, of 
 serving Him in doing what is right. The first recom- 
 pence of this service is the righteousness mentioned, 
 ver. 16; and the final recompence is eternal life. ver. 23. 
 
 20. free . — This is said ironically, and with a restric- 
 tion. They could not be free from obligation, the bond 
 of duty; but living lawlessly, they boasted of exemp- 
 tion from restraint. They were indeed free, but only 
 in the absence of what was most desirable. 
 
 2 \, frtdt . — The advantage resulting from a work is 
 thus described, i. 13, xv. 28 ; Phil. i. 22 ; Heb. xii. il ; 
 James iii. 18. 
 
 To bear fruit refers to conduct ; but to have fruit, to 
 consequences. 
 
 ashamed . — They saw now the real character of their 
 former conduct. 2 Cor. iv, 2 ; Eph. v. 12. There was 
 nothing they could remember with satisfaction. Their 
 conduct is referred to by a plural pronoun, which would 
 
Ch. VI. 
 
 EPISTLE, 
 
 175 
 
 which you are now ashamed ? For the 
 
 22 end of those things is death. But now 
 being set free from the service of Sin, 
 and made bond-servants unto God, you 
 have your fruit for holiness, and the end 
 
 23 eternal Life. For the wages of Sin is 
 death; but the favour given by God, 
 eternal life in Christ Jesus our Lord. 
 
 not agree with the singular fruit ; and the suggested 
 answer is confirmed by the following statement. They 
 had no permanent gain from any sin. Its pleasant fruit 
 perished, as all belonging to it would at last. 
 
 22. holiness. — This is progressively obtained, and is 
 the result of the right course, which is not always 
 pleasant. Heb. xii. ii. To the fruit first mentioned 
 eternal life is added, — the purposed end. 
 
 23. wages ^ oyjrcovia. — This is the deserved consequence, 
 and it is represented as the payment made by Sin to its 
 servants. Death is the appointment of God ; but the 
 executioner is Sin, making it more dreadful. i Cor. 
 XV. 56. 
 
 favour given, 'x^dpia/jua, — This is not earned, as wages 
 to be paid for work done, but it is freely bestowed by 
 God. 
 
 in Christ, iv Xpiarw. — Divine Life was manifest in Him, 
 and through Him is communicated to men. This is the 
 testimony, that God gave to us eternal Life, and this Life 
 is m His SonC i John v. ii. 
 
176 
 
 EPISTLE. 
 
 Ch. VI. 
 
 Analogy Or know you not, brethren,— for I i 
 speak to those knowing Law, — that the 
 law has rule over a person during such 
 time as the person lives ? , For the mar- 2 
 ried woman has been bound by law to 
 the living husband : but should her hus- 
 band have died, she has been released 
 from the law respecting the husband. 
 Consequently then, her husband living, 3^ 
 she will make herself an adulteress. 
 
 1. know you not . — This second argument corresponds 
 to the other second, vi. 3, and is addressed especially 
 to Jews, and those who had been proselytes to Judaism, 
 iv. I ; ix. 3. 
 
 person^ rod avOpcoirov . — The term, and the proposition, 
 are general. From what follows it appears that the hus- 
 band and wife are together the one person, in relation to 
 law. With the death of the husband the authority of 
 law, respecting husband and wife, came to an end. What 
 is said of Jewish law, is true of other law respecting hus- 
 band and wife, i Cor. vii. 39. 
 
 2. bound by law, SeSera^ vbyi^w . — She was bound to the 
 husband, not to the law. Gen. ii. 24 ; Matt. xix. 6. 
 
 3. zvill make, yyy)iiaTL(Tei . — This will be the character of 
 her conduct. There does not seem to be here any refer- 
 ence to the name. This is a secondary use and signifi- 
 cation of the term. Acts xi. 26. 
 
Ch. VII. 
 
 EPISTLE. 
 
 177 
 
 should she become another man’s. But 
 should her husband have died, she is 
 free from the law, and she is not an 
 adulteress when she becomes another 
 4 man’s. And so, my brethren, you also 
 were put to death by the Law, with the 
 body of Christ, that you .might belong 
 
 4. And so. — There is in one part death, with a release 
 from law ; and in another part life, with a new union. 
 The law is never said to die. 
 
 put to death, iOavarcoOrjre. — They died by law, not to 
 law ; and the death was involuntary. The expression is 
 different, in form and sense, from that used for the 
 voluntary death with Christ, vi. 8. The law is said to 
 kill in the next section, ver. ii. 
 
 the Law, tm vo/jlo ). — The expression is exactly similar 
 to the preceding. As they were bound by law, so were 
 they slain by law. So ver. 6, where a preposition is 
 used, — they were held fast by the law, and they died 
 by means of it. In a similar statement. Gal ii. 19, the 
 dative case denotes the object, a preposition being used 
 to denote the relation of means. 
 
 with the body, hia rov (ToyfjLaro ^;. — The preposition here 
 denotes sirhply in connexion with, as ii. 27, iv. ii, vi. 4. 
 The body cannot be the spiritual body, the Church ; 
 for the reference is to what precedes union to Christ. 
 The death is for this end. To die by means of the 
 body of Christ, is not a scriptural expression ; and it 
 
 12 
 
178 
 
 EPISTLE. 
 
 Ch. VII- 
 
 to another, — to Him who was raised 
 from the dead, in order that we should 
 bear fruit unto God. For when we were s 
 in the natural state, the propensities to 
 sins, which were with the Law, operated 
 in our members to bear fruit unto death. 
 
 attributes to the knowledge of Christ, what the apostle 
 attributes to the Law. The death which is caused 
 by sin, must be different from that which is caused 
 by faith. The one is preparatory to the other. The 
 body of Christ died through sin, according to the sen- 
 tence passed on sinners ; and this death led soon to a 
 new life. With this bodily death the apostle associates 
 the death of hope, which is the result of sin ; and wdiich 
 is not a part of the Christian life, but a preparation 
 for it. 
 
 another^ erepw. — Christ is the husband of the Church. 
 John iii. 29 ; 2 Cor. xi. 2 ; Eph. v. 25. 
 
 we should. — This is the proper mode of referring to all 
 Christians. All had not been under law. Gal. iii. 25, 
 iv. 21. Fruit-bearing, as a figure for good conduct, is 
 commonly used with a reference to the fruit-bearing of 
 trees. The change of persons separates this figure from 
 the preceding. 
 
 5. natural state^ ev rff aapicl . — viii. 8. At one time they 
 had human nature alone, without the help of the Spirit 
 of God. 
 
 with the Law^ Sia rod vofxov. — The natural propensities 
 
Ch. VII. 
 
 EPISTLE, 
 
 179 
 
 ^ But now we have been released from 
 the Law, having died by that by which 
 we were fast held ; and so we render a 
 new spiritual, and not the old literal 
 service. 
 
 and passions existed without law; they were not regulated 
 by law, and they became more sinful when indulged in 
 opposition to law. These are the chief principles of 
 action, TairaQr]\xaTa. They are more frequently called 
 desires, ^mQvyiLai' i. 24, vi. 12, xiii. 14; James i. 15. 
 The two terms are combined, Gal. v. 24. 
 
 unto death. — This is in opposition to unto God, and 
 refers to what has been before said of the fruit of sin. 
 vi. 21, 22. 
 
 6. dying by, airoQavbvT^<^. — The law is that by which 
 Jews were once bound, by which they were slain, from 
 which they were set free. Gal. iii. 23. The common 
 reading, anroQavbvTo^, is contrary to the best MSS., and 
 is unsuitable, for the law did not die. The reading 
 TQv 6avdrov, is a conjectural emendation. 
 
 spiritual, — This is the origin and nature of all accept- 
 able service, ii. 29. So it is said, The letter kills, bid 
 the Spirit gives lifeS 2 Cor. iii. 6. And again, ^'The 
 fruit of the Spirit is love, joy, peace ; patience, kindness, 
 goodness ; fidelity, meekness, selfico^ttrolS Gal. v. 22. 
 
i8o 
 
 EPISTLE, 
 
 Ch. VI L 
 
 I. The service of sin is impurity and lawlessness ; and 
 its reward is slavery and death. 
 
 II. The service of God is the acceptance of righteous- 
 ness as a principle, and its pursuit in practice; it becomes 
 freedom, leading to holiness and eternal life. 
 
 III. Law does not prevent sin ; it produces the death 
 which is preparatory to a higher life, and then loses its 
 authority and use. 
 
 IV. Faith in Christ unites to Him, secures the com- 
 munication of His Spirit, and makes men free and 
 fruitful in the service of God. 
 
Ch. VII. 
 
 NOTES. 
 
 8t 
 
 IIL 
 
 THE EXCELLENCE OF LAW« 
 
 Sec. III. Ch. vii. 7 — 16. — The design of the Law being 
 commonly misunderstood by Jews, the apostle in this 
 and the following section shows what it could do, and 
 what it could not do. These two sections are so closely 
 connected that they may be best considered together. 
 The statements made respecting the actual results 
 of law, suggest two inquiries respecting its nature, 
 ver. 7, 13. If law gave a further knowledge df sin, 
 iii. 20, — occasioned its increase, v. 20, — if it was ah 
 advantage not to be under law, vi. 14, — and if sin and 
 death were through law, vii, 4, 6, — #hat must we think 
 of the Law.^ Has it a sinful nature ^ Is it destructive } 
 In answering these questions, the apostle vindicates the 
 Law, and makes its defence serve for the commendation 
 of the Gospel. To show the influence and effects of 
 law, he naturally goes back to his own experience ; 
 and having to speak of the commencement of sin, he 
 begins with his own childhood. He refers to the chief 
 points or stages of his experience, when under the 
 sole influence of law. Thus he speaks of the innocence 
 of childhood, the first conviction of sin from an act of 
 disobedience, the consciousness of guilt, and the testi- 
 mony to the excellence of law, given by the purpose 
 
NOTES. 
 
 Ch. VII. 
 
 182 
 
 to follow its precepts. In reply to the first question, he 
 denies that sin belongs to the nature of law ; and 
 explains the real connexion between them. His own 
 consciousness of sin began with the choice of what was 
 forbidden by law. But the law could not share the 
 sinful character of the act which was contrary to its 
 precept. It was merely the occasion of sin, and not its 
 cause. In itself it is holy and good, though the occasion 
 of sin and death, ver. 7 — 12. 
 
 This leads to the second question, which receives a 
 similar answer. Law was not in its own nature destruc- 
 tive; but Sin was. The evil nature of sin appears in 
 that thereby, what is in itself good becomes the occasion 
 of evil ; and the wrong-doing, which without law would 
 be simply sin, became much more wicked, when contrary 
 to the precept of law. ver. 13. 
 
 Then the apostle refers to the testimony which his 
 conscience, and the consciences of all men, gave to the 
 excellence of law. His purposes were often for good 
 and against evil, when his practice was the reverse, 
 ver. 14 — 16. 
 
 IV. 
 
 THE INSUFFICIENCY OF LAW. 
 
 Sec. IV. ver. 17 — 25. — From the vindication of the 
 Law, the apostle proceeds to show its insufficiency. 
 It cannot do more than correct the purposes of men, 
 having no power to change their affections and cha- 
 racter. Sin is accepted willingly, and its practice 
 cannot be altogether involuntary : but it becomes a 
 
Ch. VII. 
 
 NOTES. 
 
 tyrant, and keeps its dominion, in opposition to good 
 resolutions against its bondage. The contrariety be- 
 tween purposes and practice, noticed in the previous 
 section as testimony to the excellence of law, is again 
 stated, as proof of the strength of sin, and the feeble- 
 ness of law. ver. 17 — 20. 
 
 The miserable conflict in human nature is then 
 described. The higher and the lower parts, the inward 
 and the outward principles, the intentions and the in- 
 clinations of men, are in constant strife ; and too 
 frequently the worse prevails. The apostle declares 
 strongly the wretchedness he once felt in the expe- 
 rience of this strife and bondage ; and adds to this 
 the expression of his present joy and thankfulness, for 
 the deliverance which came from God, through Jesus 
 Christ, ver. 21 — 24. 
 
 Lastly he states the conclusion which follows from all 
 the preceding statements respecting Law. In purpose 
 he served God, in practice he served Sin : and thus 
 man’s nature testifies both to the excellence and in- 
 efficacy of Law. It cannot make men good, and it was 
 not given for this end. ver. 25. This section is a com- 
 ment on ver. 5, and is followed in the next chapter by a 
 similar comment on ver. 6. 
 
 Thus the character of the Law is completely vindi- 
 cated, and the government of God is sufficiently ex- 
 plained. He made men creatures of Sense, and they 
 make themselves slaves of Sin. The origin of wrong 
 conduct, the apostle finds in the man who chooses wrong; 
 but he is careful to state that this principle, though it is 
 
NOTES, 
 
 Ch. VII. 
 
 184 
 
 figuratively called Sin from the result, has not the same 
 quality, for it is dead. As the Faith which is dead has 
 no worth, so the Sin which is dead has no guilt. It is a 
 want to be supplied, and not a wrong to be condemned. 
 
 That the apostle refers to his own experience in the 
 statements of this chapter is most evident. The vivid 
 and continued representation of individual personality, 
 shows that the writer speaks of himself. That the first 
 part of the description gives his experience before he 
 became a Christian, is admitted by all. Many have 
 supposed that a change takes place at ver. 14; but the 
 dark character of the description is the* same from the 
 beginning to the end. Certainly the experience related 
 is not that of all men, but neither is it that of those who 
 have faith in Christ. It was the experience of the apostle 
 at some former period of his course; and the present 
 tense is preserved, because the representation is also for 
 all who were still what he once was, — earnestly religious 
 in a wrong way, zealous for the Law, but unacquainted 
 with the Gospel. The strongest statements respecting 
 the dominion of evil are after ver. 14. There is more 
 light, but there is no more strength for what is good. 
 There is more conflict, but evil still has the victory. The 
 person described is still enslaved by sin, ver. 14, — 
 he knows not how to secure efficiency for his better 
 resolutions, ver. 18, — he is led captive by sin, ver. 
 23, — he is a wretched man calling out for an unknown 
 deliverer, ver. 24, — he can only purpose what is good, 
 continuing in practice to serve sin. ver. 25. More- 
 over the preceding and following statements respect- 
 
Ch. VII. 
 
 NOTES. 
 
 185 
 
 ing Faith in Christ, are in direct opposition to what 
 is here said of Law ; and they prove that the whole 
 of this discussion is to show the powerlessness of 
 the Law, in contrast to the power of the Gospel. To 
 suppose that Christian experience is here described, is to 
 make the argument of the apostle self-destructive ; for 
 the inefficacy of the Gospel would be proved, as well as 
 that of the Law. What is the whole of the experience 
 of men under the Law, may be a part of their experi- 
 ence under the Gospel ; and this has led to an interpre- 
 tation of some portions of this chapter, in a way which 
 contradicts its manifest purpose. What the apostle first 
 says of himself, is applicable directly and fully only to 
 those who, like himself, were brought up undef the Law. 
 But what he afterwards says is applicable to all men, as 
 they receive the knowledge of right and wrong, simply 
 from precepts and prohibitions. Without faith in God, 
 men find that Conscience is as ineffective as Law. I see 
 and approve the better y I follow theworsOy — is the common 
 experience of mankind. Ovid, Met. vii. 19. Expres- 
 sions of authority, and appeals to self-interest, are often 
 needful to prevent outward wrong, and to promote out- 
 ward right. But this is all that Law can effect, whether 
 human or Divine. Only the Living manifestation of 
 Love and Righteousness, with invitations and encourage- 
 ments to Faith, can impart a new Life. What is within 
 being thus made right, what is without will be made 
 right also. Laws, it has been justly said, are like look- 
 ing-glasses, which show men their natural features, but 
 cannot improve them. 
 
NOTES. 
 
 Ch. VII. 
 
 1 86 
 
 S. Paul’s views of the Law are most fully set forth in 
 this chapter. It is said by some, that the Law has no 
 promise but for perfect obedience, and that it allows no 
 hope to repentance. The apostle did not think so ; for 
 he speaks of himself as often repenting under the influ- 
 ence of Law, and therefore he had some hope. This 
 hope was vain, "not because it was forbidden, but because 
 Law could not make effectual the good purposes it pro- 
 duced. The repentance which is the result of Law, is 
 not that which results from Faith. It is said too by 
 some, that Law requires more than the Gospel, the one 
 demanding a faultless, the other a sincere obedience. 
 But this is not the apostle’s doctrine. The Gospel re- 
 quires much more than the Law, according to his 
 teaching ; but through the knowledge of Christ, and the 
 faith thus received, it imparts to men what it requires 
 from men. The Law, as regarded by the Jews, as 
 learnt by the apostle, as one part of the revelation of 
 God, — was simply a verbal declaration of the Divine will 
 respecting human actions, with promises of rewards and 
 threats of punishment. The Law which is contrasted 
 with Faith, could not require it : and if it did not require 
 Faith, it could not require Love. It simply regarded 
 conduct, saying. Do, and Do not. 
 
 A few passages will show that the apostle uses the 
 term Law in its primary and limited sense. It is always 
 so, when he speaks of the use and abuse of Law, or 
 places it in opposition to Faith. He says of Law, that 
 there was a time before it, v. 13, — people without it, ii. 
 14, — sin without it, ii. 12, — right conduct without it, ii. 
 
Ch. VII. 
 
 EPISTLE. 
 
 187 
 
 III. 
 
 THE EXCELLENCE OF LAW. 
 
 What then shall we say ? Is the Law Law is not 
 
 sin, 
 
 sin ? — Certainly not. Yet I did not know 
 
 13, 27 — that it added to the knowledge of sin, iii, 20, — 
 and increased the guilt of sin, v. 20, vii. 13, — that it was 
 given by Moses, v. 14, — that Jews were placed under 
 it for a time. Gal. iii. 24, 25, — that it was foolish to wish 
 to be under it now. Gal. iii. i, iv. 21, — that it was not 
 needed by upright persons, i Tim. i. 9. He has just 
 before declared that Christians are not under Law. vi. 
 
 14, 15. Now all these statements are true of the Mosaic 
 Law, and of every other system of verbal rules. But not 
 one of these statements is true of Law, when it stands 
 for all that is morally right, all knowledge of duty. 
 Some statements respecting Law have been supposed to 
 refer to a universal covenant of works : but the only 
 covenant of this kind mentioned in the Bible, is the Law 
 of Moses. This was good, when it was used lawfully, as 
 law ; but it became injurious, when perverted to ends 
 for which it was not given. 
 
 7, shall we say . — This is the commencement of a new 
 section, as in other places, iv. i, vi. i, ix. 30. The pre- 
 ceding statement, ver. 6, naturally leads to this question : 
 
i88 
 
 EPISTLE. 
 
 Ch. VII. 
 
 Sin, but through Law: for I did not 
 perceive Covetousness, but the Law 
 declared. Thou shall not covet. Then Sin s 
 
 Does the Law share the character of that which comes 
 after it ? 
 
 I did not know^ ovk eyv(ov. — Many sinned without law. 
 ii. 12; but in Paul, as in other Jewish children, the 
 beginning of sin was with the knowledge of the Law. 
 Exod. XX. 17. The apostle does not say that, without 
 law, he should never have known sin ; but simply states 
 the fact, that he did not know sin before he knew law. 
 This statement is partially concessive rather than adver- 
 sative. Law had some connexion with sin, but it was 
 not the cause of sin, and therefore was not like it. He 
 became acquainted with the act of sin, and thus with the 
 principle also. The conjunction oKKa has often the sense 
 of yet, X. 19; I Cor. xv. 35 ; John vii. 27; and el jmr) is 
 used as hit, adversatively, xiv. 14 ; Gal. i. 7 ; ii. 16 ; 
 Luke iv. 26, 27. 
 
 Covetousness, eiriOviiiav. — A particular instance follows, 
 to illustrate and confirm the general statement. Covet- 
 ousness is a moral term of bad signification ; and the 
 same Greek word which denotes any desire, is used at 
 times with the sense of wrong desire. Covetousness is 
 the wrong seeking of what belongs to another, and not 
 merely the involuntary desire. The tenth command- 
 ment refers to action, as all the other precepts of the 
 decalogue. The seeking was known before, but it was 
 not known as wrong, as covetousness. Its wrong nature 
 
Ch. VII. 
 
 EPISTLE. 
 
 89 
 
 taking the opportunit}^ by the precept 
 produced in me all covetousness : for 
 
 might be known subsequently by reflection ; but Jewish 
 oliildren learnt the wrong of seeking what belonged to 
 others, from the Law which declared this wrong, and 
 forbade it. 
 
 8. Sin, 7} afxapria . — This is a personification of that to 
 which every sinful action may be referred. It has its 
 origin in man ; not in the Law — not in God. The prin- 
 ciple of sin may be either the propensity, before it pre- 
 vails ; or the will, before it yields ; or the idea, before it 
 is realised ; or the absence of faith, before the occasion 
 for its exercise ; or these combined. 
 
 produced . — The desire already existed, and its effect ; 
 but there was not covetousness, until the seeking what 
 belonged to another was known to be wrong, by its con- 
 trariety to Law. The conduct which is innocent without 
 law, becomes guilty when law is known and opposed. 
 The action is not caused by the prohibition, but its 
 moral character is thus occasioned. That the strength 
 of Desire is increased by prohibition, is only partially 
 true. There is no reason for taking the statements 
 respecting sin as true comparatively. They are true 
 with the utmost strictness. Sin begins, when the know- 
 ledge of Right begins, and not before. To others, con- 
 science might give the first knowledge of duty ; but Paul 
 received this from the Law. Prohibitions may, in 
 various ways, occasion the conduct they should prevent : 
 I. By directing special attention to it. 2 . By suggest- 
 
190 
 
 EPISTLE, 
 
 Ch. VII. 
 
 apart from Law, sin was dead. And I 9 
 was alive, apart 'from Law, at one time : 
 but the precept coming. Sin rose to life. 
 
 ing that what is forbidden must be in some way desir- 
 able. 3. By the increased pleasure of volition, when 
 made more clear in consciousness through the restraint 
 which it resists. These are natural laws, not in them- 
 selves evil, but good. There is sin in yielding to these, 
 as to other natural tendencies, when the worse is pre- 
 ferred to the better. Attention should be controlled ; 
 desires should not govern ; the accordance of our will 
 with one higher and better, should be preferred to a 
 separate and independent choice. 
 
 was dead, — This, like all the associated statements, 
 refers to his past experience. The principle of action is 
 called sin ; but it is not sin, in its moral and pernicious 
 character ; as dead faith is not faith, in its moral and 
 beneficial character. 
 
 9. / was alive , — He was so in the innocence of child- 
 hood, doing neither right nor wrong, ix. 1 1 ; i Cor. 
 xiii. II. This was not the condition of mankind before 
 the Law. i. 32, ii. 12, v. 13. The precept is that of 
 ver. 7. 
 
 I died , — In the consciousness of guilt, and by the 
 condemnation of the Law, he became dead. ver. 4. 
 
 10. for life , — This cannot be the life of innocence, 
 which preceded Law ; nor the eternal Life, which is the 
 promise of the Gospel ; but is simply the life which was 
 
Ch. VII. 
 
 EPISTLE. 
 
 191 
 
 10 and I died ; and the precept which was 
 for life, this was found with me to be for 
 
 11 death. For Sin taking the opportunity, 
 by the precept led me astray, and by it 
 
 12 killed me. So that the Law is holy. 
 
 promised to acts of obedience, — the opposite to the 
 death which followed acts of disobedience. Lev. xviii. 
 5 ; Deut. V. 33. The Law of which the apostle speaks 
 does not include Faith ; to this it is opposed. It could 
 therefore never be its design to give that Life which 
 belongs to Faith in God. Even if fulfilled in every 
 letter, it must fail of this end. It might be said to be 
 for the highest life, as preparatory to the faith which 
 only can produce it ; but this does not seem to be here 
 referred to. 
 
 11. opportunity. — A repetition of what is said in ver. 8, 
 with additions, here follows. 
 
 led me astray^ e^rj 7 TdTr](Te /jue. — In the doing what was 
 wrong he went astray. The principle became practice, 
 and the action was a turning from what is right. This, 
 being a violation of the precept, was worse than simply 
 doing wrong ; it was transgression, iv. 15, v. 13. The 
 command is not said to deceive. It gave the knowledge 
 of right, and was not the means of any deception. 
 
 killed me. — It produced the death mentioned, ver. 4 
 and 6 — the consciousness of guilt, and the destruction of 
 hope. 
 
 12. is holy. — The answer to the first question is here 
 
192 
 
 EPISTLE. 
 
 Ch. VII. 
 
 and the precept is holy and right and 
 good. 
 
 Law is not Did then the gfood thing become 13 
 
 destructive. ^ ^ 
 
 death to me ? — Certainly not. But Sin 
 did : so that it is manifestly sin, by the 
 
 given. This is not the consequence of what has been 
 just stated, if taken alone ; but it is the conclusion which 
 stands, the apparent objection being removed. Such is 
 the reasoning, iii. 19. 
 
 13. Sin did , — The principle, not alone, but as embodied 
 in the action, had this effect, and so appears wicked and 
 destructive. La^v did not become death to me, but Sin 
 became death, ver. 12. This is the simplest ellipsis, 
 being taken from what immediately precedes, and com- 
 pleting the denial. Sin, the principle, is shown to be 
 the author of transgression, ver. ii. Now it is declared 
 to be the author of death also. 
 
 so that, %va, — The result is stated, as iii. 19, v. 20. 
 The Law is not the cause of the death spoken of, but 
 Sin ; and this is manifestly sin now, its evil nature being 
 shown by the good precept to which it is opposed, and 
 which it makes conducive to a result contrary to its 
 nature. Two additional statements are made : First, that 
 the principle in practice is evidently that which has been 
 denied of Law, ver. 7. It is sin ; and this might be 
 said, if the conduct had been simply disregard of right, 
 and not disobedience to a command. 
 
 exceedingly , — This is the second additional statement. 
 Wrong-doing is sin, if there be any knowledge of right and 
 
Ch. VII. 
 
 EPISTLE, 
 
 193 
 
 good thing producing in me death, — 
 so that sin becomes exceedingly sinful 
 through the precept. 
 
 14 For we know that the Law is spiritual, 
 
 wrong ; but it is much more wicked, when its wrong is 
 clearly declared by Law, and expressly forbidden by God. 
 It is a natural ill, and not a sin, when there is no moral 
 apprehension. It is a moral evil, when there is simply a 
 disregard of what is known to be right. It is transgres- 
 sion, when it is disobedience to a recognised command. 
 The apostle is speaking of the conclusions which men 
 should draw from certain facts, and therefore a human 
 inference is more relevant than a Divine purpose. 
 Moreover the death caused by sin manifested its evil, 
 but did not make it ; and therefore the increased sinful- 
 ness cannot be spoken of as a Divine intention. The two 
 clauses are co-ordinate, as iv. ii, xv. 31, 32. If it were 
 necessary to retain for the conjunction the sense of pur- 
 pose, then the intention would be figuratively attributed 
 to the personification of Sin ; atid the meaning would 
 simply be, that the increase of wickedness was a 
 result in fact. To suppose it the Divine purpose, would 
 not only be immoral, but it would be manifestly incon- 
 sistent with the design of the apostle. He vindicates 
 the Law, in order to show that sin is not a Divine pur- 
 pose. 
 
 14 - we know , — Having replied to the questions, and 
 removed objections, the apostle now confirms what was 
 
 13 
 
194 
 
 EPISTLE, 
 
 Ch. VIL 
 
 but I am corporeal, enslaved under sin. 
 For what I am producing I regard not. 15 
 
 said of the excellence of the Law, by a reference to 
 Conscience. From this point the statements are in the - 
 present tense, and they may be applied to Gentiles as 
 well as J ews. The lower and higher nature, the outward 
 and inward man, belong equally to both. Only the 
 Law was peculiar to the Jew. The present tense con- 
 tinues the representation, and with the plural ive knoWy 
 makes it general ; but does not show that it refers to the 
 present experience of the apostle. A very different 
 description of this is given in the preceding and in the 
 following sections. 
 
 spiritual . — It is so, as expressing spiritual knowledge, 
 though not exerting a spiritual influence. The Law 
 declares a good which is seen by the Divine Spirit, and 
 recognised by the human spirit. This good respects 
 the higher, as well as the lower forms of existence ; the 
 future, as well as the present ; and other beings, as well 
 as oneself. 
 
 corporealy adpKLvo ^, — This reading denotes the sub- 
 stance, and the other reading denotes the quality, 
 aapKLKo^, The former is preferred, as best supported by 
 MSS., as the more suitable, and likely to be exchanged 
 for the other, i Cor. iii. i. The reference is to the 
 constitution of human nature, of which the animal is a 
 part, and the part to which those propensities belong 
 which are always the first, and often the chief occasions 
 
Ch. VII. 
 
 EPISTLE, 
 
 195 
 
 For not what I purpose, this do I prac- 
 tise ; but what I detest, this I do. But 
 
 of sin. The good to which this part of our nature tends 
 is low, partial, transient, and belongs chiefly to self. 
 Hence the frequent opposition of the corporeal to the 
 spiritual. Gal. vi. 8 ; i John ii. 16. 
 
 enslaved, — By wrong-doing he sold himself into 
 bondage. The practice of sin is a state into which men 
 easily go, but from it they cannot easily return. Low 
 inclinations may be innocently indulged, when nothing 
 better is known. But when Law, or Conscience, has 
 shown what is better, then the yielding to such inclina- 
 tions is sin. Inclinations thus indulged, acquire in 
 many ways increased power, and soon prevail over the 
 deliberate preference of the mind. Thus men become 
 the slaves of sin. 
 
 15. producing, Karep^d^oixai , — The expression is em- 
 phatic, and usually refers to bad work. 
 
 regard not, ii. 4. — There must be some know- 
 
 ledge, or there would be no moral wrong ; but it is very 
 partial. Wrong-doing would not be possible, if its 
 character were fully known and considered ; and it 
 would be often prevented, if views previously received 
 were retained before the mind. 
 
 purpose, 0eX«.— Where wrong-doing is sin, there must 
 be a present choice ; but it may be contrary to a pre- 
 vious purpose. This is denoted by the term used. 
 The contrariety shows- the degraded and enslaved con- 
 
196 
 
 EPISTLE, 
 
 1 
 
 Ch. VII. 
 
 if what I purpose not to do, this I do, 
 
 I assent to the Law, that it is praise- 16 
 worthy. 
 
 dition of the person. These ineffectual purposes are not 
 attributed to the Spirit of God, but to human nature. 
 
 16. praiseworthy, kcCKo <^, — It requires what is lovely 
 and excellent. The same term Is used, ver. 18, 21. 
 This is a testimony which the apostle has before noticed. 
 It was given by those who had not the Law, but whose 
 institutions generally, and whose actions sometimes, 
 were according to it ii. 14. It was given by those 
 who had the Law, and praised it without seeking to 
 practise it. ii. 23. It was also given by all right pur- 
 poses, though in temptation, these fell away. This 
 concludes the vindication of law. 
 
 Sec. IV. Ch. vii. 17 — 25. 
 
 17. Moreover, vvvl Se. — iii. 21. The testimony of Con- 
 science to the excellence of the Law having been shown, 
 the testimony of consciousness to its insufficiency is now 
 added. This is introduced as an additional consequence, 
 and is supported by a partial repetition of what precedes, 
 the same facts being evidences of both propositions. 
 This introductory statement is repeated as a conclu- 
 sion in ver. 20, as the statement of ver. 8 is repeated, 
 ver. IT. 
 
 I myself . — The pronoun makes emphatic the reference 
 to the person. This remains one, necessarily so, indi- 
 visible and unchangeable ; but the same I is referred to, 
 
Ch. VII. 
 
 EPISTLE. 
 
 197 
 
 IV. 
 
 THE INSUFFICIENCY OF LAW. 
 
 17 Moreover now no longer do I myself 
 produce the act, but the Sin abiding in 
 
 in different states and connexions , — purposing .with the 
 knowledge of the better, but acting with an inclination to 
 the worse. ‘‘He who sins, does not what he purposes, 
 and does what he purposes not.'* o yJq dekei. Epictetus, 
 Ench. ii. 26. Christ came to give liberty to the captives; 
 and the freedom of the children of God is the charac- 
 teristic of those who belong to Him. 
 
 prodtice the act . — It is not wholly mine. If the bad 
 conduct were according to deliberate purpose, the action 
 would belong to the person entirely ; but being contrary 
 to such purpose, it is only partially his. This statement 
 is not made to deny all responsibility, which would be 
 inconsistent and false ; nor to assert diminished re- 
 sponsibility, which would be true, but irrelevant the 
 design of the apostle evidently being to show man's need 
 of a Deliverer. Now this appears from his inability to 
 govern himself, when he has once become the slave of 
 sin. 
 
 the Sin . — Sin once permitted to dwell in the mind, 
 soon gains auxiliaries, it produces a corresponding 
 
198 
 
 EPISTLE, 
 
 Ch. VII. 
 
 me. For I know that in me, that is, in is 
 my lower nature, good does not abide. 
 For to purpose is near to me ; but to 
 produce what is praiseworthy, not so. 
 
 habit, and increases in strength with every indulgence ; 
 so it takes possession of the mind, and dwells there. 
 
 18. lower nature , — The reference is not exclusively to 
 the body, but to all that tends to the outward and 
 visible. 
 
 abide , — It does not stay there. Natural tendencies 
 are always in themselves naturally good, but not 
 morally so. Their indulgence is sometimes right, and 
 sometimes wrong. The good which should always be 
 chosen, is now with them, and now away from them. 
 It does not abide there. Natural desires and affections 
 are sometimes auxiliaries to right purposes, and then 
 men do what is good. But they are often opposed, and 
 then men do what is evil. There are times when the 
 mind is free from passion, and has a comprehensive 
 view of the present and the future. It is then easy to 
 choose what is right. But when passion is excited, and 
 the near object occupies the view, then to retain the 
 better choice is most difficult. What is above man is 
 needed for the permanence of good ; and it is in the 
 inward nature, in the spirit of man, that the Spirit of 
 God dwells. 
 
 not sOy ov , — The shorter reading is given in the best 
 MSS., and explains that of the common text. 
 
Ch. VII. 
 
 EPISTLE. 
 
 199 
 
 T9 For the good I purpose, I do not ; but 
 the evil I purpose not to do, this I prac- 
 20 tise. But if what I purpose not to do, 
 this I do, no longer do I myself produce 
 the act, but the Sin abiding in me. 
 
 19. good . — The character of the object purposed is here 
 noticed, in addition to the contrariety before mentioned, 
 ver. 15. 
 
 20. But conclusion in addition to that of 
 
 ver. 16. 
 
 21. the law, TOP vo/jlop. — The separation of the praise- 
 worthy from the law, its opposition to the evil, and thex 
 repetition of the pronoun me, show that the praise- 
 worthy is not to be taken as the attribute of this 
 law. The law is stated in the following clause, and 
 is according to the preceding description of his 
 experience. What before was said of good purposes, 
 ver. 18, is now said of bad conduct. Both are 
 easy. This is the first of three laws which are now 
 mentioned, each of the other two having two descrip- 
 tions, — the law of the mind, being also the law of God ; 
 and the law in the members, being also the law of sin. 
 The first law is a general statement of facts, so iii. 27 ; 
 the second and third laws are opposing principles or 
 rules of action. 
 
 22. pleased with, avvrj^ofjiaL . — No such delight is im- 
 plied, as to require the supposition of any moral change. 
 It is commended as praiseworthy, ver. 16. All virtue is 
 
200 
 
 EPISTLE. 
 
 Ch. VII. 
 
 ''' I consequently the law, when 1 21 
 purpose to do what is praiseworthy, — 
 
 * that the evil is near to me. For I am 22 
 pleased with the law of God, according 
 to my inward nature ; but I behold a 23 
 
 beautiful and delightful, when it requires no effort or 
 sacrifice. 
 
 law of God . — This refers primarily to the Law given 
 by Moses to Jews; but it admits of a wider applica- 
 tion, to the dictates of Conscience among Gentiles. The 
 same expression is used in ver. 25, and viii. 7. 
 
 inward nature. — The inner man^ as the difference in 
 expression shows, is not the same with the new man. 
 They are always distinguished. When the mner man 
 receives the Spirit of God, it is renewed, strengthened, 
 and becomes the new man. The old man is the outward 
 nature, when subjected to the bad influence of Sin ; the 
 new man is the inward nature, when subjected to the 
 good influence of the Spirit. When the inward nature 
 alone contends with the outward, the result is as here 
 described. The outward and lower nature prevails. 
 But when the Spirit gives aid in this contest, the victory 
 is on the other side. Gal. v. 16. 
 
 23. members. — Not only in the members of the body, 
 but in all the faculties and susceptibilities of the out- 
 ward nature, vi. 13. 
 
 mind . — The law which is accepted by the mind as 
 good, and which produces the purpose of right conduct. 
 
Ch. VII. 
 
 EPISTLE. 
 
 201 
 
 different law in my members, warring 
 against the law of my mind, and leading 
 me captive to the law of Sin which is in 
 24 my members. A wretched man am I ! 
 
 captive. — He consents to the evil, which he had re- 
 solved to resist 
 
 of Sin. — The law which proceeds from Sin, and pro- 
 duces sin. Sin is here referred to as the master, ver. 17, 
 vi. 16. The law in the members becomes a law of sin, 
 when it is allowed to prevail, in opposition to the better 
 preference of the mind. 
 
 24. of this death. — The death is that of which the 
 apostle has spoken from the beginning of this section, 
 ver. 9. The figure is similar to that of vi. 6. As the 
 body of sin represents that in the old nature which is 
 evil, and occasions sin, and is subdued ; so the body of 
 death will represent that in the old nature which pro- 
 duces death. These principles are the same. The 
 natural body is not evil, it is not to be injured, nor is 
 there deliverance through its death. The expression is 
 similar to the preceding, — the law of sin ^ ver. 23, and to 
 the law of sin and death, viii. 2. 
 
 25. give thanks. — The verb is given in most MSS., 
 and in the best. The noun is likely to have been sub- 
 stituted for it, as a reply to the preceding question, 
 or as an assimilation to vi. 17. This sentence is paren- 
 thetical, and anticipates the subject of the following 
 section. The expression of gratitude interrupts, but not 
 
202 
 
 EPISTLE. 
 
 Ch. Vi I. 
 
 Who will deliver me from the force 
 which causes this death ? — I give thanks 25 
 to God, through Jesus Christ our Lord. 
 
 improperly, the course of argument. It is not a direct 
 reply to the preceding exclamation of distress ; but the 
 song of one who, through Christ, has faith in God ; in 
 contrast to the sorrow of one who is still destitute of 
 faith. The apostle would not give the expression of 
 his former anguish without that of his present joy. 
 
 Consequently then . — The conclusion of the whole of 
 this discussion is now stated. It is not a consequence 
 of what immediately precedes ; for nothing is said of 
 deliverance, but only of that which shows the need -of 
 deliverance. The deliverance is described in the next 
 section. This statement is not out of place ; for it shows 
 the need of the Saviour, and the preparation, in the 
 consciousness of this need, for His salvation. 
 
 I myself . — The person enslaved by Sin, ver. 14, — led 
 captive by it, ver. 23, — the man who is wretched, and 
 asks for a Deliverer, ver. 24. 
 
 the mind^ vol . — He served God by all the good pur- 
 poses he formed, without faith in God, without Christ, 
 without the influence and aid of the Divine Spirit, ver. 
 16, 19, 22. Of the many terms which denote the mind in 
 various aspects, that is selected which refers to intention 
 and purpose, i. 28, xi. 34, xiv. 5 ; i Cor. xiv. 14, 15, 19. 
 
 lower nature^ aapicl . — He served Sin by all the evil prac- 
 tices to which he was led in yielding to its tendencies. 
 
Ch. VII. 
 
 EPISTLE. 
 
 203 
 
 Consequently, then, I myself with the 
 mmd serve the law of God ; but with 
 the lower nature, the law of Sin. 
 
 ver. 15, 19, 23. This is a direct contrast to the description 
 given of the state of Christians. Of them it is said that 
 the old nature is crucified with Christ, — that they do not 
 serve sin, vi. 6, — that it has not dominion over them, 
 they not being under Law, vi. 14, — that they have 
 been made free, and render now a spiritual service, 
 vii. 6. A similar contrast immediately follows. The 
 conclusion expresses the best result which can come, 
 where there is not Faith in God. Without this, the 
 knowledge of the will of God, whether learnt from 
 the precepts of the Jewish Law, or from the considera- 
 tion of Human Nature, will leave men in bondage and 
 misery. The Law is insufficient, not merely because 
 it has no provision for the pardon of sins, but because it 
 has no power to make men good. But it prepares for 
 the Gospel, by the good purposes which it calls forth, 
 as well as by the conviction of guilt which it produces. 
 Thus, the serving the law of God, though it is only in 
 intention, is some preparation for the real service de- 
 scribed in the following chapter. 
 
 I. Law is holy and right and good, being spiritual in 
 its origin ; it is approved, yet disobeyed by men, and 
 thus occasions sin and death. 
 
 II. Sin comes to life in action, acquires strength by 
 
204 
 
 NOTES, 
 
 Ch. VII. 
 
 habit; it changes good into evil, and produces bondage ; 
 it is manifested and increased by Law, and it is the 
 cause of misery and death. 
 
 III. The lower outward nature does not regard what 
 is spiritual; and what accords with it is only occasionally 
 good ; it should be always governed, but too often is 
 allowed to rule. 
 
 IV. The inward nature recognises what is good, and 
 gives rise to good resolutions ; but it is opposed by 
 inclination and habit, and often overcome. 
 
 V. Men are creatures of sense, they become sinners 
 by choice ; they are afterwards the slaves of sin, miser- 
 able in their bondage, and needing a Deliverer. 
 
Ch. VIII. 
 
 EPISTLE, 
 
 205 
 
 V. 
 
 FREEDOM AND SONSHIP BY THE SPIRIT OF CHRIST. 
 
 I There is not any condemnation there- Freedom by 
 
 Christ 
 
 fore now to those who are united to 
 
 Sec. V. Ch. viii. 1 — 17. — The service which Christians 
 render to God has been described as a new spiritual ser- 
 vice, it being produced, not by the letter of the Law, but 
 the Spirit of God. vii. 6. The sufficiency of the help 
 thus given is now contrasted with the insufficiency of 
 Law. They who are under Law continue in sin, but not 
 so they who are under Favour, vi. 14. The former are 
 led captive, vii. 23 ; but the latter are set free, viii. 2., 
 The first statement is made as a consequence, and it 
 follows from what immediately precedes respecting the 
 Law, and from what was previously said respecting the 
 Gospel. They who by faith are united to Christ, and 
 renewed by His Spirit, are not subject to condemnation, 
 either for disregarding Law, or for continuing in the ser- 
 vice of Sin. The way is then described in which they 
 were set free. They had the revelation of the love of 
 God, in the life and death of Jesus Christ. This was a 
 new principle of action and of life, made effective by the 
 Divine Spirit ; and they thus received the freedom of 
 God’s children. In describing this redemption, the 
 apostle refers to the Love of God, as its origin ; to the 
 
206 
 
 EPISTLE. 
 
 Ch. VIII. 
 
 Christ Jesus. For the law of the Spirit 2 
 — of the Life in Christ Jesus — made me 
 
 sympathy and self-sacrifice of Christ, as its means ; and 
 to the present pursuit and ultimate possession of all 
 righteousness, as the result, i — 4. 
 
 The representation negative and positive of the state 
 of Christians leads to a further contrast between the 
 two courses mentioned. The lower nature was made to 
 be ruled, and therefore subjection to it must be destruc- 
 tive, for it is really opposition to God. 5 — 8. The 
 difference of the Christian state being again declared, 
 its results are deduced from the union to Christ in 
 which it consists. This at once gives life to the spirit, 
 and will finally give victory over bodily death ; the 
 whole man, body and spirit, becoming immortal, after 
 the example of Christ. 9 — ii. 
 
 Exhortations to the pursuit of all Christian excellence 
 and usefulness are founded on these statements, but 
 presented as inferences ; appeals to prudence being 
 followed by considerations addressed to the highest 
 affections of the mind. They should be holy who 
 regard God, the Father in heaven, with filial love ; who 
 recognise and obey the Divine Spirit, ever acting in the 
 human spirits of His children ; and who have the hope 
 of perfect resemblance to the Son of God. They are 
 brought nearer to Him in suffering, that they may be for 
 ever with Him in glory. 12 — 17. 
 
 I. therefore . — This conclusion is additional to that 
 
Ch. VIII. 
 
 EPISTLE. 
 
 207 
 
 free from the law of sin, and of death. 
 For what was impossible to the Law — 
 
 stated at the close of the preceding section, and refers 
 not only to the discussion respecting Law, but to all the 
 previous statements respecting the Gospel. 
 
 condemnation y KaTaKpifia. v. 16, 18. — There is none 
 for withdrawing from Law, for they were released from 
 its authority, vi. 14, vii. 6 ; nor was there any for 
 continuing in the service of Sin, for they were set free 
 from its dominion, vi. 18, 22. These are the subjects 
 referred to in the context, both before and after. Nor 
 was there any condemnation on account of former 
 sins, for Christ was set forth a mercy-offering, on 
 account of th^ passing over these; in persons now living, 
 as well as in the men of former ages. iii. 25. But 
 reference is now made to more than the passing over 
 past offences, — there is the putting away of sin. 
 
 united^ iv Xpiarw. — The expression in or with Christ, 
 is a general description of the state of those who have 
 faith in Him ; denoting the closeness and comprehen- 
 siveness of their spiritual connexion. It may be 
 illustrated by the similitude of a vine and its branches, 
 but it is not dependent on any figures. The Greek 
 preposition, and the corresponding Hebrew, are used 
 more widely than the English in. ix. i ; xvi. 7 ; 
 2 Cor. xii. 2 ; Phil. iv. i ; i Thess. ii. 14 ; Mark 1. 23 ; 
 V. 2, 25 ; I John v. 19. When by faith he was united 
 to Christ, the apostle said, No longer do I myself 
 
2o8 
 
 EPISTLE. 
 
 Ch. VIII. 
 
 in that it was feeble in connexion with 
 our lower nature — God sending His own 
 
 live, but Christ lives in me!' Gal. ii. 20. Hence the great 
 contrast between the experience now described and that 
 which is given, vii. 25. In the common text an addition 
 is made to this verse from ver. 4. 
 
 2. law of the Spirit . — The expression is similar to that 
 already employed, and again repeated in this verse, for 
 a principle of action, — the law in the members, and the 
 law of the mind. vii. 23. The new service of the 
 Christian has been described as spiritualy vii. 6, and now 
 its Divine origin is stated. The law of the Spirit is the 
 rule or power of the Spirit. 
 
 of the Life . — Another description of the same law is 
 added, the one referring to its source in God, and the 
 other to its manifestation in Christ, vi, 23. The law 
 of the Spirit, and the law of the Life in Christ Jesus, 
 are each complete expressions ; and if taken separately, 
 the meaning of the whole is more clearly given, than if 
 one be made dependent on the other. The spirit of the 
 life is not; a scriptural phrase. We are saved by the 
 life of Christ, — the Life which appeared before His death, 
 in this, and after this. iv. 25, v. 10, vi. 4. The life of 
 Jesus was manifested in the mortal bodies of His 
 followers. 2 Cor. iv. 10. Divine Life was manifested in 
 Christ, that it might be communicated to men. i John 
 i. 2. Life, and not death, is the source of life ; but a 
 lower death may be for the manifestation of a higher 
 
Ch. VIII. 
 
 EPISTLE. 
 
 209 
 
 Son, in the likeness of a nature subject 
 to sin, and on account of sin, condemned 
 
 life. The death of Christ, as well as the resurrection, 
 was the manifestation of Divine Life. If spirit and lif 
 were in the relation of cause and effect, as sin and 
 death are, similar expressions would be used, but they 
 are different. The law of the Life in Christ Jesus, is 
 the rule or power of this Life. Life is first mentioned 
 as it is in Christ, and then as it is in those who are 
 united to Him. ‘^Because I live^ you shall live also!' 
 John xiv. 19. 
 
 sin a 7 td death. — Here one law is mentioned, and there 
 is only one description of it. This law produces sin, 
 and its consequence is death. By the first term it is 
 identified with the law of sin mentioned, vii. 23 ; and 
 with that also death is connected, ver. 24. There 
 deliverance from this law was desired, here the deliver- 
 ance is declared. This law, therefore, cannot be the 
 law of God, of which the apostle has said that it is not 
 sin and death, vii. 7, 13. It gave occasion to these, 
 but they were not its characteristics. The law, which 
 is declared to be holy and right and good, could not 
 be described as the law of sin and death. This last is 
 said to be in the members, and to be in opposition to 
 the law of the mind, when that is in accordance with 
 the law of God. The law of sin once prevailed ; but 
 now that which overcame, is itself overcome by a supe- 
 rior power. 
 
 3. impossible to the Law, ahvvarov tov vofjbov. — Here 
 
 14 
 
210 
 
 EPISTLE. 
 
 Ch. VIII. 
 
 sin in this nature ; that the right xon- a 
 duct shown in the Law might be fulfilled 
 
 the reference must be to the Jewish law, the inefficacyof 
 which has been shown in the preceding section. It 
 could not be supposed by any, that the law of sin and 
 death would do that which Christ is now declared to 
 have done ; but this was erroneously expected from the 
 law of Moses. The law of sin was not feeble, vii. 23. 
 What was impossible to the Law, appears from the 
 following statements of what God did through Jesus 
 Christ. 
 
 the likeness. — There was not merely an apparent 
 resemblance, but there was a similar reality : a human 
 person, as well as a human nature, but always without 
 sin. Gal. iv. 4; Phil. ii. 7; Heb. ii. 14; iv. 15 ; i Tim. 
 ii. 5. 
 
 on account of, irepl a/jiaprla^;. — He came for its removal, 
 to put away sin by the sacrifice of Himself. Heb. ix. 26; 
 X. 18, 26; I John ii. 2; iii. 5 ; iv. lO. This appears to 
 be the chief thing referred to here, any reference to 
 punishment being quite subordinate. 
 
 condemned sin, Karmpive. — Condemnation is not the 
 punishment of wrong, nor the removal of wrong; but 
 an adverse sentence, showing the wrong which deserves 
 punishment, — the punishment being also a partial mani- 
 festation of the wrong. The sin which is here said to 
 be condemned, is the sin of mankind ; for only in men 
 was there sin. Their sins were condemned ; they were 
 shown to be wrong by everything seen in Christ, but 
 
Ch. VIII. 
 
 EPISTLE. 
 
 21 r 
 
 in us, whose actions are not according 
 to the lower nature, but according to 
 the Spirit. 
 
 especially by His death. The conduct of the Queen of 
 Sheba, and of the Ninevites, condemned that of the 
 Jews; the right conduct of the former making evident 
 the wrong of the latter. Matt, xii, 41 ; Luke xi. 31. 
 The conduct of Christ was a sentence against Satan, 
 manifesting both the wickedness and the weakness of 
 the evil dominion that was to be destroyed. John 
 xii. 31 ; xvi. ii. So Noah condemned the men of his 
 generation. Heb. xi. 7. It is not said here that Christ 
 was condemned, in order that men might not be con- 
 demned; but that they were condemned. His right- 
 eousness manifested and condemned the wrongness of 
 men, that they might be made righteous in character 
 and conduct. John hi. 19. 
 
 this nature^ ry crapicL — The nature has been before 
 mentioned. The sin was seen in men ; not in Christ, 
 in whom there was no sin. His sinlessness showed that 
 sin was not a necessary accompaniment of human nature, 
 but a self-made addition ; culpable because voluntary, 
 and removable because not essential. Through the 
 righteousness which appeared in all the actions of His 
 life, and in the sufferings of His death. Sin was seen to be 
 most evil — the enemy of God and man, but a conquered 
 foe. There is salvation for sinful men through the 
 power of the Holy Saviour. Heb. vii. 26. He is said 
 to bear the sins of men, and to bear their sicknesses, 
 
2L2 
 
 EPISTLE. 
 
 Ch. VIII. 
 
 natuS For they who are according to the 5 
 lower nature, are seeking what belongs 
 
 taking them away. Matt. viii. 17; i John iii. 5. The 
 sins of men could not be transferred ; and the Bible 
 does not say that their punishment was. We are taught 
 to see in Christ the remedy for men's sins, and not the 
 punishment. The law was to restrain sin ; the death of 
 Christ draws from the service of sin to the service of 
 God. It cleanses from all sin. Tit. ii. 14; Heb. ix. 14; 
 I John i. 7; I Pet. ii. 24. The law could condemn sin, 
 but not so as to take it away. Its penalties could not 
 purify. The death of Christ, according to the Scrip- 
 tures, was not to pay the penalty of law, but to provide 
 and present a living power, by which what was impos- 
 sible to Law should be completely secured, in the pos- 
 session and practice of all righteousness. 
 
 4. the right conduct^ hiKaioyiia. — The term has been used 
 for the conduct of Christ, v. 18, and for that which was 
 enjoined by the Law. ii. 26. The law had the form of 
 right, but it had no assimilating power, ii. 20. 
 
 completed . — ii. 27. This is according to the example, 
 and by the Spirit of Christ. The end which is purposed 
 by God is gradually, but surely, attained. Eph. ii. 10; 
 Col. i. 22 ; I John iii. 2. 
 
 lower nature. — This once prevailed, but now it is 
 resisted and controlled. 
 
 the Spirit . — The Divine Life, manifested in the human 
 life and death of Jesus Christ, — when accepted in Faith 
 as a revelation of the loving, righteous will of God, — 
 
Ch. VIII. 
 
 EPISTLE. 
 
 213 
 
 to the lower nature ; but they who are 
 according to the Spirit, what belongs 
 6 to the Spirit. Moreover, the seeking 
 
 becomes, through the influence of the Divine Spirit, the 
 object of grateful, admiring, hopeful pursuit; of pro- 
 gressive, and at last complete possession. John xvii. 3 
 
 5. according to^ Kara adpKa . — They are not only 
 influenced, but governed thereby. 
 
 seekings (})povov(TL — The term expresses desire, and 
 the corresponding course of choice and action. Matt, 
 xvi. 23 ; Phil. iii. 19 ; Col. iii. 2. 
 
 6. Moreover^ to yap. — iv. 1 5, v. 7. This statement, with 
 the preceding, supports the representation of Chri.stians 
 given, ver. 4. There is a change in the expressions, the 
 abstract being put instead of the concrete, practice 
 instead of persons. The mind of man is not here 
 spoken of, nor mere desire, as Gal. v. 17; but the result 
 of desire in choice and conduct. The lower nature 
 is not the whole of human nature, but it comprehends 
 more than the appetites of the body. Gal. v. 19 — 21. 
 
 death . — This is its end. All that is merely natural 
 tends to decay and corruption. Gal. vi. 8, and is of the 
 world which passes away, i John ii. 17. Where this is 
 wickedly preferred, there is a worse death than that 
 which belongs to the animal nature, — a death which is 
 the wages of sin. 
 
 peace . — This is the accompaniment of the higher life 
 received from the Divine Life as revealed in Christ 
 
214 
 
 EPISTLE. 
 
 Ch. VIII.' 
 
 of the lower nature is death ; but the 
 seeking- of the Spirit, life and peace. 
 Because the seeking of the lower nature 7 
 
 and it is maintained by the pursuit of the promised 
 good. 
 
 7. Because . — A reason is here given for the preceding 
 statement ; and more must be asserted than the truism, 
 that there is opposition to God in doing what He has 
 forbidden. The pursuit of what belongs to the lower 
 nature, as though it were the sole or supreme good, 
 must be contrary to the design and purpose of God. 
 Every indulgence of the appetites, and lower affections 
 of human nature, is not wrong. They are all good in 
 their place, as every creature of God is good ; but they 
 are never to rule. They seek what is present, partial, 
 and transient. There is a higher good, comprehending 
 the whole of our nature, and extending to the whole of 
 our existence; a good that gives fellowship with man, and 
 communion with God. This should be pursued above 
 all things. The appetites of the body are good ; but 
 unless controlled they produce pain, sickness, and 
 death. The natural desires and fears are good ; but 
 unless restrained they lead to actions which are hurtful 
 to all. Kind affections and resentment are good ; but 
 unless regulated they too are injurious, and men become 
 hateful, and hate one another. 
 
 opposition . — This is the character of the course 
 described; not the feeling of the mind, but its choice 
 and conduct are really this. It is most evident that 
 
Ch. VIII. 
 
 EPISTLE. 
 
 215 
 
 is opposition toward God ; for it is not 
 regulated by the law of God, neither 
 8 can it be ; and they who are after the 
 lower nature cannot please God. 
 
 to follow the promptings of the lower nature, is not 
 what God intended for men. 
 
 the law of God . — By showing the superiority of what 
 is Moral and Spiritual to what is Material and Animal, 
 God has declared to men His will. They should choose 
 the better, and not the worse. This is the law of God 
 for all men, and what is good may be learnt in many 
 ways. The laws of Moses, and the dictates of Con- 
 science, show only in part what is good for men. 
 
 can it . — There is a logical impossibility. The pur- 
 suit which regards low and limited ends, must be con- 
 trary to the rule which has respect to all objects, and 
 gives the chief place to the highest and best. The 
 moral results of these two principles are contrasted in 
 the Epistle to the Galatians, v. 19, 22. 
 
 8. who are afteVy iv crapKl . — Here the concrete takes 
 the place of the abstract, and persons are again referred 
 to. The preposition indicates the same, or a closer 
 connexion than that before used, ver. 5. It expresses 
 union to Christ, ver. i. The prepositions are opposed, 
 2 Cor. X. 3. They who choose the course which is in 
 opposition to the will of God, cannot please Him. This 
 is the only impossibility here asserted. In the pre- 
 ceding section it has been shown that it is impossible for 
 
2i6 
 
 EPISTLE. 
 
 Ch. VIII. 
 
 But you are not after the lower 9 
 nature, but after the Spirit; if, indeed, 
 the Spirit of God abides in you. But if 
 any one has not the Spirit of Christ, 
 this person is not His. Now if Christ 10 
 
 men, by their own purposes alone, always to produce 
 the right conduct which the Law enjoins, and Conscience 
 approves. But that it is impossible for men to accept 
 the Divine help, which is offered to them that they may 
 become good, — this is not the doctrine of the apostle. 
 
 9. if indeed, ecirep. — What is here said of the Spirit, 
 with reference to some, was before said of Sin, with 
 reference to others, vii. 17. The statements already 
 made respecting Christians, are now resumed, and Life 
 is shown to be the consequence of the principle which 
 they follow. 
 
 of Christ. — The Spirit of Christ is that which He pos- 
 sessed, which He promised, and gave to His followers. 
 Because of its origin, it is the Spirit of God ; and 
 because of its character and mode of communication, 
 it is the Spirit of Christ. John xiv. 26; Gal. iv. 6; 
 Phil. i. 19. 
 
 10. in you. — He was in them by the presence of His 
 Spirit. John xiv. 23; Gal. ii. 20. That Christ may 
 dwell in your hearts by faithC Eph. iii. 17. 
 
 dies, veKpov. — The common mode of expression is 
 here employed, the reference being to the common 
 death of the body. The body is here distinguished 
 
Ch. VIII. 
 
 EPISTLE, 
 
 217 
 
 IS in you, the body dies on account of 
 sin ; and the spirit has life on account 
 II of righteousness. But if the Spirit of 
 
 from the mind, and in the next verse is described as 
 inortal^ Qvr)ra, The direction was before given to regard 
 this body as dead by sin, vi. it; and it is there followed 
 by the same description, ver. 12. The death mentioned, 
 vi. 6, is of the mind, and not of the body ; and it is 
 through faith, and not through sin. 
 
 on accou 7 it of sin, — Death was the sentence for sin. 
 V. 12. To this death Christ submitted, and so must 
 His followers. 
 
 life, ^ 0 ) 7 ], — Literally, it is life, the reference being to 
 the highest life. This has been received, will be re- 
 tained, and perfected. John iii. 36; i John iii. 14. 
 
 righteousness, — This is the gift of God, the contrary 
 to sin, and the condition of eternal Life. iii. 22 ; v. 15, 
 17. As the death of the body is the consequence of sin, 
 so the life of the spirit is the consequence of righteous- 
 ness. The body which in Christians is subject to death, 
 as the result of sin, must be the material frame ; and 
 the spirit, which is opposed to this, must be the Mind, 
 as receptive of Divine influence. Thus body and spirit 
 constitute a human person. The sin, of which death is 
 the consequence, is that of all men, as represented by 
 the sin of Adam ; and the righteousness, of which life is 
 the consequence, is the moral personal quality of all, — 
 the righteousness of faith, as represented by the 
 righteousness of Christ. They who through Him have 
 
2I8 
 
 EPISTLE. 
 
 Ch. VIII 
 
 Him who raised Jesus from the dead 
 abides in you, He who raised Christ 
 from the dead will give life also to your 
 mortal bodies, by His Spirit abiding in 
 you. 
 
 privliegls^ Consequently then, brethren, we are 12 
 
 this righteousness, will receive, from and with Him, 
 eternal Life. 
 
 11. raised Jesus . — So iv. 24. The personal name is 
 first given, and then the official. The resurrection of 
 Christ is the pattern and pledge of the resurrection of 
 His followers, vi. 5 ; i Cor. xv. 20 Phil. iii. 21. 
 
 give lifey ^coo 7 roLi]cr 6 L , — There is a new life of the mind 
 which precedes the death of the body, but the new life 
 of the body must follow its death, i Cor. xv. 36. This 
 new life is not said to be given to the bodies which are 
 dead, but to the mortal bodies. 
 
 by His Spirit y Slo. tov ivoiKovvro^. — Many of the MSS. 
 which have the objective case here, Sta to ivocKovv, also 
 have it in ver. 37, where the evidence against it is gene- 
 rally deemed decisive. The Holy Spirit is not named 
 here, but simply the Spirit, which is often equivalent to 
 the power of God ; and to this the resurrection of Christ 
 and of His followers is generally attributed. The pos- 
 session of the Spirit is referred to by S. Paul, as a reason 
 for hope, ver. 23 ; 2 Cor. v. 5 ; Eph. i. 14 ; but not as a 
 reason for the resurrection of the body. 
 
 12. consequently . — Exhortations follow here, as in vi. 
 12 and vi. 19. 
 
Ch. VIII. 
 
 EPISTLE. 
 
 219 
 
 debtors, — not to the lower nature, to live 
 
 13 according to the lower nature. For if 
 you live according to the lower nature, 
 you will soon die ; but if, by the Spirit, 
 you put to death the practices of the 
 
 14 body, you will live. For such as are 
 
 13. soon die . — Both body and soul will perish in such 
 a course, according to the preceding statements, ver. 6 
 and 10. 
 
 body . — The body gives the instruments for gratifying 
 the inclinations of the lower nature, the reference being 
 primarily to sensual vices, as in vi. 12. The death here 
 described is of wrong actions, and not of the body itself, 
 which is mentioned, ver. 10. The one is voluntary, the 
 other Involuntary. 
 
 14. Such . — All these, and only these, vi. 3. Encou- 
 ragement and admonition are combined, and the pre- 
 ceding statement is confirmed. You shall live, as sons 
 of God, receiving the promised possession, ver. 17. In 
 the Old Testament the title, children of Gody is some- 
 times given to men on account of their natural consti- 
 tution and relationship, irrespective of personal cha- 
 racter; and S. Paul acknowledged this relationship even 
 in idolaters. Deut. xiv. i ; Isaiah i. 2; Acts xvii. 28. 
 But in the New Testament the title, children of God, is 
 restricted to a class, and denotes the new nature and 
 relationship which result from faith in God. It includes 
 some affection and moral resemblance. Jesus said to 
 
220 EPISTLE. Ch. VIII. 
 
 led by God’s Spirit, these are God’s 
 sons. For you did not receive a spirit 15 
 of bondage again for fear; but you 
 received a spirit of sonship, by which 
 we cry, Abba, Father. The Spirit itself 16 
 
 the Jews, If God were yotir Father y you would love me!' 
 John viii. 42. Of those who had faith in God, as con- 
 trasted with others, it is said, Such as received Him, to 
 thc 7 n He gave the privilege to become children of God, they 
 having faith in His name!' John i. 12. So of Christians, 
 as distinguished from the world, the apostle says, Now 
 we are children of God!' reKva. i John iii. 2. The title, 
 sons of God, denotes some manifest likeness of character 
 and condition. That you may become sons of your Father 
 
 in heaven!' viol Matt. v. 45. Children are at first in 
 the same state as servants, but they are to advance to 
 the higher position and privileges of sons. Gal. iv. i, 4. 
 
 15. bondage. — Here the disposition received is called 
 spirit, but it is described as an effect of some cause. 
 There may be a reference to the feelings of the people 
 who heard the Law from Mount Sinai. Heb. xii. 18. 
 
 Abba. — Mark xiv. 36; Gal. iv. 6. The Aramean name, 
 which was the language of childhood with the first 
 Christians, was added to the Greek name in devotional 
 expressions, probably because of its tender associations. 
 
 16. witness. — Only one witness is mentioned. The 
 Spirit of God gives testimony in and to the spirit of 
 man, by producing in him a filial spirit, ii. 15 ; ix. i 
 
Ch. VIII. 
 
 EPISTLE. 
 
 221 
 
 bears witness to our spirits, that we are 
 17 God’s children : but if children, also 
 receivers of the possession — a posses- 
 sion from God, a possession with Christ: 
 since we are together in suffering, that 
 we may also be together in glory. 
 
 17. the possession . — This is according to the promise 
 mentioned, iv. 13. No reference appears to a lot^ or an 
 inheritance. 
 
 with Christ. — This is according to His own promises. 
 John xiv. 3 ; xvii. 2. 
 
 since, eiirep. — No doubt is implied here, but the 
 firmest assurance, iii. 30 ; 2 Cor. v. 3 ; 2 Thess. i. 6. 
 This was the certain hope of all the children of God. 
 
 in glory, crvvho^ao-Oayfxev. — This glory is the purpose 
 of God, and the hope of all Christians, ver. 18; v. i. 
 Our Lord often spoke of the association of disciples 
 with Him in suffering ; and so did the apostles. Matt, 
 xvi. 24; XX. 23 ; John xv. 20 ; xvi. 33 ; 2 Cor. i. 5 ; Phil, 
 iii. 10; Col. i. 24; 2 Tim. ii. ii ; i Pet. iv. 13. 
 
 I. Christ, the Son of God, shared the nature of men 
 who sin ; He condemned sin, and suffered to remove sin ; 
 His death showing its evil nature, as well as its fearful 
 consequences. 
 
 II. The Spirit of God, manifested in Jesus Christ, and 
 communicated by Him, frees from the bondage of si^ 
 
222 
 
 EPISTLE, 
 
 Ch. VIII. 
 
 and produces righteousness; making men like Christy 
 and testifying to them that they are sons of God. 
 
 III. Subjeetion to the outward nature is contrary to 
 the will of God, displeases Him, and causes sin and 
 death. 
 
 IV. Subjection to the Spirit is the consequence of 
 faith in Christ ; it justifies the disregard of Law, and 
 secures Divine assistance ; obtaining a present life with 
 Christ, to be followed by a resurreetion of the body like 
 His, and association in glory with Him. 
 
VI. 
 
 PERFECTION THROUGH SUFFERING. 
 
 Sec. VI. Ch. viii. i8 — 39. — The afflictions of Christians 
 have been before noticed as not inconsistent with their 
 privileges, nor adverse to their hope. v. 2. To this 
 subject the apostle now returns, and establishes the 
 concluding statement of the preceding section. He 
 begins by declaring that all the sufferings of the present 
 state are small, in comparison with the blessedness of 
 tb.e future state. This is confirmed in the first place, by 
 the consideration that the universal condition of men is 
 one of expectancy and preparatory sorrow. If the sub- 
 jection of man to vanity and corruption were merely a 
 human choice, ill only might follow ; but being a Divine 
 appointment, the end must be good, and the good inex- 
 pressibly great. The sufferings of those who, through 
 the reception of the Spirit, were made children of 
 God, is then noticed, as similar to the general ex- 
 perience of mankind ; what was given to them is 
 described as a pledge of what would be far more exten- 
 sively bestowed ; the redemption of individuals being 
 incomplete till the whole body is redeemed of which 
 they are members ; and their complete salvation being 
 
NOTES, 
 
 Ch. VIII. 
 
 present possession, but the object of hope, for 
 wnich they patiently wait. i8 — 25. 
 
 That the ktL( 7 l<^ here referred to is Man, who is pre- 
 eminently the Creature of God, — and not Nature, either 
 lifeless or living, — appears from what is said of the 
 object described, and from the way in which Christians 
 are associated therewith. The Creation spoken of is 
 capable of choice, — it is in travail as well as suffering, — 
 it has the desire and hope of a better state, — and will 
 possess the liberty and joy of the children of God. Only 
 in the language of poetry could these things be said of 
 the elements of nature, or of plants and animals ; and 
 no argument could be founded on such representations. 
 Then two classes of objects are mentioned, and only 
 two, as subject to similar suffering, and receiving the 
 same hope. That the apostle should pass, from the 
 condition of men in general, to the condition of Christian 
 men, may be well supposed. But that he should make 
 no reference to other men, — that all should be omitted, 
 or be classed with stones, vegetables, and brutes, — this is 
 contrary to anything found in his letters and speeches, 
 or in any part of the Bible. 
 
 The term, world, Koafxo<^, frequently used in the New 
 Testament ior mankind, would be unsuitable here. This 
 word primarily denotes an orderly and beautiful arrange- 
 ment, and it is commonly applied to the material world, 
 as having generally this character. But the apostle 
 here refers to the contrary aspect of humanity. There- 
 fore, instead of Kocrfio^, which Avould be inappropriate, 
 KTiai^ is used. Man is the creature of God, and there- 
 
Ch. VIII. 
 
 NOTES, 
 
 225 
 
 fore has the hope mentioned. The other scriptural 
 term for mankind, all flesh, crdp^, would be even more 
 unsuitable ; because it has been so often used in pre- 
 ceding paragraphs merely for the lower nature of man. 
 All the world means often all mankind. All flesh 
 has a similar limitation. So the words which are 
 literally translated, all the creation, mean only all the 
 human race. The Gospel was to be published only to 
 all mankind. Mark xvi. 15 ; Col. i. 23. In later Jewish 
 writings, mankind is often thus described. Lightfoot, 
 in Mar. So much has been already said by the apos- 
 tle of sin and of faith, that their omission here can be 
 no objection to the reference of those statements to 
 mankind. The sufferings and expectations of men are 
 unc^^estionable facts ; and from these facts inferences 
 respecting mankind may be justly drawn. But the 
 genera] condition of Nature is a ground for hope 
 much less near, obvious, and certain. Because some of 
 the expressions seem too strong for mankind in general, 
 it has been strangely concluded that they refer to the 
 lower creation. But every objection to their application 
 to the whole human race, has tenfold force when they 
 are applied to inferior objects. The sighing of the in- 
 animate creation is entirely fanciful; and common state- 
 ments respecting the sufferings of animals very partially 
 represent their real condition. This, on the whole, is 
 one of enjoyment, according to their various capacities ; 
 and such as it is now, it was for countless ages before 
 the creation of Man. They attain here to the end of 
 their creation, and have no longing for a better state. 
 
 15 
 
226 
 
 NOTES, 
 
 Ch. VIII./ 
 
 Men are unsatisfied with their earthly lot, because they 
 are destined to a nobler state. Man that is in hojioiir, 
 and understandeth not^ is like the beasts that perish^ 
 Ps. xlix. 20. 
 
 After noticing what is common to Christians, and to 
 all men, — subjection to present afflictions, — the apostle 
 refers to what is peculiar to Christians. Far above the 
 expectations which the common experience of mankind 
 might awaken, is the assurance which Christians receive 
 from the revelation of the love of God in the person of 
 Christ, and from their experience of the succour which 
 is afforded by the Spirit of God. They are not saved 
 now from weakness and suffering ; but in these they 
 receive help and comfort. They do not themselves 
 know what they need ; but the Spirit leads them to 
 seek most earnestly the best things, which are certai'tily 
 according to the will of God. 26, 27. 
 
 They are ignorant of much ; but they know that all 
 things will be beneficial to those who love God. He 
 knows all things, foresees the future, and has provided 
 for it ; and therefore all objects and events must be 
 subservient to the end which He has declared. It is 
 His determination that they who receive His Son shall 
 be themselves sons of God. As they are appointed by 
 Him, so they are accepted by Him, and by Him they 
 will be raised to glory. 28 — 30. 
 
 After these confirmatory statements, there is a tri- 
 umphant expression of Christian confidence, referring to 
 the Love of God, as already shown; to the Mediation 
 of Christ, as still continued ; and to all the various 
 
Ch. VIII. 
 
 EPISTLE. 
 
 227 
 
 VI. 
 
 PERFECTION THROUGH SUFFERING. 
 
 18 For I consider that the sufferings of 
 the present time are not worthy to be 
 compared with the glory soon to be 
 
 19 revealed for us. For the upward long- 
 ing of Mankind awaits the revelation 
 
 obstacles and adversaries which, through Him, will be 
 overcome, completely and for ever. 31 — 39. 
 
 18. the glory . — The glory is the excellence and blessed- 
 ness purposed and promised, v. 2; Col. iii. 4; John xvii. 
 22 ; Rev. iii. 21 ; i Pet. iv. 13. 
 
 for tis . — To be seen and received by us. 2 Cor. 
 iv. 17. 
 
 19. longings airoKapahoKia . — The term expresses the 
 looking away from the near and low, to the distant and 
 high. Phil. i. 20. 
 
 Mankind, KTiaem . — Man is the creature of God ; and 
 the term is used with this limitation, but with no other. 
 Mark xvi. 15 ; Col. i. 15, 23. . The human race is thus 
 described, because the argument is founded on the rela- 
 tion of man to the Creator. A certain unity is here 
 
228 
 
 EPISTLE, 
 
 Ch. VIII. 
 
 of the sons of God. For mankind was 20 
 made subject to vanity, not of its own / 
 choice, but on account of Him who 
 made it subject, for the hope that man- 21 
 kind itself shall be set free from servi- 
 tude to the perishable, for the freedom 
 
 attributed to the human race, as subsequently to the 
 Jewish people; and universal statements respecting 
 both must be taken with similar limitation^. Indivi- 
 duals may make vain for themselves the gbodness of 
 God ; but nothing can prevent the accomplishment in 
 the race of the best results ; such as will show the 
 perfect wisdom and goodness of all the appointments 
 of God. 
 
 revelation,— This is the real object, sometimes known 
 by men, but often unknown. It is not said that all look 
 for this. It is the definite hope of Christians only. 
 ‘‘ When Christ, our life, shall appear, then we shall also 
 appear with Him in glory P Col. iii. 4. 
 
 20. to vanity, Eccl. i. 2. — There is a subjection to 
 this, which is voluntary and sinful ; but there is also 
 a subjection which is involuntary and natural. Of this 
 only does the apostle speak. Dissatisfaction and dis- 
 appointment with all the objects of natural desire and 
 delight, are inevitable ; and this points upward and 
 onward to the true destiny of man. 
 
 on account of, hta tov, — Not merely by God, but 
 because of Him, — for reasons to be found in Him, for 
 
Ch. VIII. 
 
 EPISTLE, 
 
 of the glory of the children of God. 
 *2 For we know that all mankind is united 
 23 in sorrow and in travail until now. And 
 not only this, but even they who have 
 the first gift of the Spirit — even we our- 
 
 what is according to His perfections, for what is pleas- 
 ing to Him. Therefore, for an end entirely good, 
 corresponding to His character, i Cor. xv. 27. 
 
 for the hopCy eVeXTr/S^. — iv. 18, v. 2. This hope is 
 given to men, and it embraces all ; not only those who 
 were children of God, but others who would become 
 such. 
 
 21. that , — The object of hope is declared. The free- 
 dom is opposed to the servitude before mentioned ; and 
 the glory ^ to the vanity and corruption. 
 
 22. travail^ avvcoSlvei , — There is not only common 
 suffering, but that which is similar to the pain of child- 
 birth, — the pain preceding a new life and great joy. 
 The whole of mankind is mentioned, including Jews 
 and Gentiles, they who had received the Gospel, and 
 they who were to receive it But the universality does 
 not extend beyond this. Mark xvi. 15 ; Col. i. 23. 
 
 23. first gift, airap'xfv, — The gift of the Spirit 
 to individuals is an earnest to them of their future 
 possession. 2 Cor. i. 22, v. 5 ; Eph. i. 14. The first 
 Christians were themselves firstfruits of the harvest 
 of the world. Rev. xiv. 4; James i. 18. So the first 
 converts of Asia and Achaia are described, xvi. 5 ; 
 
230 
 
 EPISTLE, 
 
 Ch. VIII. 
 
 selves have sorrow in ourselves, waiting 
 for sonship — the redemption of the body 
 to which we belong. For we were saved 24 
 in hope; but a hope seen is not a hope; 
 for what any one sees, how can he also 
 hope for ? But if we hope for what we 25 
 
 I Cor. xvi. 15. Here what Christians had received is 
 thus described, in relation to what would be given to 
 mankind in general. I will pour forth of my Spirit 
 Mp 07 i all mafikind!' Acts ii. 17. 
 
 ourselves . — ^The reference to Christians in the third 
 person is followed by another statement, the apostle 
 associating himself with all who had received the same 
 Spirit, ver. 9, and experienced similar afflictions, ver. 17. 
 Only two classes of persons are mentioned — mankind 
 and Christians. The second class cannot be added to 
 the first, being included in it. But the additional state- 
 ment respecting them is most properly made, since it 
 might be supposed that they would be exceptions. 
 Christians are not referred to in opposition to other 
 men, but as a part of mankind. Matt. viii. 33 ; Mark 
 i. 5, xvi. 7. They continue to share the common afflic- 
 tions of men, and have some peculiar. 
 
 sonship . — Not that which respects ourselves only, — the 
 sonship of individuals, — but that which is for mankind, 
 ver. 19, 21 ; a sonship similar, but far superior, to that 
 given to the Jewish nation, ix. 4. 
 
 body . — “ We being many are one body in union to 
 
Ch. VIII. 
 
 EPISTLE. 
 
 231 
 
 do not see, with steadfastness we wait 
 for it. 
 
 26 And in like manner also the Spirit Help of the 
 
 Spirit. 
 
 gives help to our weakness. For what 
 we should pray for, as it is needful, we 
 
 Christy xii. 5. The expression, our body^ may be taken 
 as the expressions, our race, our nation, our society. 
 All the redeemed form one body, of which Christ is the 
 head. i Cor. x. 17, xii. 12; Eph. iv. 4. There is 
 nothing in the context, or in any of the apostle’s 
 writings, to support the supposition that he here refers 
 to the material bodies of men. He has spoken of man- 
 kind as one, and of the hope which concerns the race. 
 There must be incompleteness for the parts, till the 
 whole is redeemed, iii. 24. In other places, the apostle 
 refers to the new bodies possessed by Christians, but 
 only subordinately, and not as a distant hope, reserved 
 for the final consummation. 2 Cor. v. i. Men are 
 redeemed by Christ ; but it is nowhere said that their 
 dead bodies are redeemed. The redemption of the 
 body to which we belong, corresponds to the revelation 
 of the glory of the sons of God in ver. 18, and the 
 freedom of their glory in ver. 21. 
 
 24. were saved . — The salvation is future : We shall 
 
 be savedy' V. 10; Salvation is nearer y xiii. ii. Refer- 
 ence is made to the position of the object of hope in 
 the future, and not to the influence of hope. 
 
 25. steadfastness . — This is needed, and comes with 
 affliction, v. 3 ; Heb. xii. i. 
 
232 
 
 EPISTLE, 
 
 Ch. VIII. 
 
 do not know : but the Spirit itself inter- 
 cedes with yearnings unspeakable. And 27 
 He who searches the hearts knows what 
 is the seeking of the Spirit — that accord- 
 ing to the will of God it intercedes on 
 behalf of the holy. 
 
 26. like manner , — There is resemblance to what is 
 stated, ver. 16. As testimony is given, so is help. 
 There is also resemblance to what is said, ver. 23. As 
 there are sorrows and strivings which come naturally, 
 so are there sorrows and strivings produced by the 
 Spirit. Help is given to Christians in these, and by 
 these. The human spirit is the subject of these yearn- 
 ings, but they are produced by the Divine Spirit. The 
 singular for weakness^ aadevda^ instead of the plural, is 
 given by the best MSS. ; and for uSy virep 97/iwz^, is omit- 
 ted after intercedes, 
 
 needful , — What we desire is not always for our good. 
 We may pray for such things ; but we cannot be sure 
 they are according to the will of God. What is sought 
 under the influence of the Spirit, is certainly for our 
 good, and according to the will of God. i John v. 14; 
 Eph. vi. 18. 
 
 27. seekingy (f)p 6 vr}fjLa, — ver. 6. This is the condition 
 ‘of the human mind ; but it is the effect and mani- 
 festation of the Divine Spirit. 
 
 thaty oTL, — The object of knowledge is here referred 
 to, its cause being described by the expression. He 
 
Ch. VIII. 
 
 EPISTLE. 
 
 233 
 
 But we know that to those who love God's pUn 
 
 and purpose. 
 
 God, all things work together for good, 
 they being appointed according to a 
 ^9 settled plan. Because whom He fore- 
 knew, He also foreordained to be formed 
 
 who searches the hearts. Both the disposition to pray, 
 and the answer to prayer, come from God. As 
 here the apostle says, that God knows the seeking of 
 the Spirit ; so, in another connexion, he says that the 
 Spirit knows the purposes of God. He compares the 
 latter to the knowledge which the spirit of a man has of 
 the man’s purposes ; and we may compare the former 
 to the knowledge which a man has of the desires of his 
 spirit. I Cor. ii..ii. 
 
 28. we k 7 iow. — This is another ground of Christian 
 confidence. The statement is in opposition to the 
 preceding statement of partial ignorance, ver. 26, and 
 in addition to the previous statement of knowledge 
 ver. 22. 
 
 who love.^ — This is the characteristic of the persons to 
 whom the following statements refer. Faith has before 
 been thus mentioned, and now its effect. Love. 
 
 appomted^ — They were appointed to be Christ’s, 
 
 to be holy. i. 6, 7. They are called to be, and they 
 become, followers of Jesus — children of God. 
 
 plaUy irpoOeaiv. — The term is general, denoting what 
 is set before the mind. The purpose of God is declared 
 in the following verse, where a different term is em- 
 
234 
 
 EPISTLE. 
 
 Ch. VIII. 
 
 together in the likeness of His Son ; so 
 that He is firstborn among many bre- 
 thren. Moreover whom He foreordains, 30 
 these He also appoints ; and whom He 
 appoints, these He also judges to be 
 
 ployed. A plan includes the purpose, the end chosen, 
 and much more. With the purpose, the end proposed, 
 there will be the means for the end, which are both 
 chosen and desired ; and also foreseen accompaniments, 
 which are chosen when not desired, ix. ii ; Eph. i. ii, 
 iii. II ; 2 Tim. i. 9, iii. 10. It is the characteristic of 
 some human actions that they are according to purpose ; 
 but this must be true of everything done by God. His 
 plan was fixed before the foundation of the world, and 
 it includes the all things which work together for good. 
 
 29. foreknew, Trpoeyvco, — Foreknowledge is the usual, if 
 not the only, signification of the term employed ; and 
 it best suits the connexion, being distinguished here 
 from the will of God, as it is in Acts ii. 23. Moreover, 
 reference is made especially to the difficulties and dan- 
 gers of the Christian course, and to the assurance that 
 all things work together for good to those who love 
 God. This is certain, because all things are foreseen 
 by God, and are parts of His plan. His purpose, there- 
 fore, cannot fail. No exclusive reference is made to the 
 faith and love of His children ; but special reference is 
 made to their wants and weakness, — to all things appa- 
 rently adverse to their good. He has determined, not- 
 withstanding these things, and by means of them, to 
 
Ch. VIII. 
 
 EPISTLE. 
 
 235 
 
 right; and whom He judges to be right, 
 these He also raises to glory. 
 
 31 What then shall we say to these Christian 
 things ? If God is for us, who is against 
 
 32 us ? He who did not spare even His 
 
 accomplish His purpose respecting those who love Him. 
 This design is referred to at the beginning of the section 
 as the first ground of hope. ver. 20. The foreknow- 
 ledge of God is the same respecting the condition of 
 all men ; but all are not referred to in what precedes, 
 or in what follows. So only those who receive the 
 appointment are spoken of now, though the Divine 
 foreknowledge is not limited to them. It may be said 
 that all who were foreordained were foreknown ; but 
 not that all who were the objects of foreknowledge 
 were foreordained to resemble Jesus Christ. 
 
 foreordained y irpowpiae. — By this term the Divine will 
 is denoted, and not by the preceding. The description, 
 whom He foreknew^ refers to the preceding descrip- 
 tion — those who love God, and are appointed ; and it is 
 limited by the following words, He also foreordained. 
 The expression is different where both subject and pre- 
 dicate are of the same extent, tovtov<^ koX etcoXeae, 
 ver. 30. The purpose of God is declared to be this, 
 — that men should become like His Son. The plan 
 stated by the apostle, and everywhere declared in 
 the New Testament, is this, — that through Jesus Christ 
 men should be brought to penitence and faith ; that all 
 
236 
 
 EPISTLE, 
 
 Ch. VIII. 
 
 own Son, but gave up Him for us all, 
 how shall He not also with Him freely 
 give us all things ? Who will bring a 33 
 charge against God’s elect? It is God 
 who judges them to be right. Who is 34 
 he that condemns ? It is Christ who 
 
 who have faith in^ Him, whatever their conduct has been, 
 and whatever their condition may be, shall, through 
 Him, be made right and holy, as children of God here ; 
 and, after suffering with their Lord on earth, be raised 
 to glory with Him, as sons of God. 
 
 many brethren, — For both He who co7isecrateSy and 
 they who are consecrated, are all from One: on which 
 account He is 7iot asha7ned to call the7n brethrenr Heb. 
 ii. II ; Matt. xii. 50; John xx. 17. 
 
 30. foreordains, Trpocopcae, — The statements are uni- 
 versal truths, belonging to the past, present, and future. 
 V. 15. Every good possessed by man must come from 
 God, and be according to His eternal purpose. The 
 Bible teaches us that the actions of men are foresee7i by 
 God, but not that they are produced by Him ; and fore- 
 seen because foreordained. The Moral government of 
 God is different from the Natural, and He is not alto- 
 gether such as we are. Unquestionably the apostle 
 attributes all good in men to the eternal purpose of 
 God, — it could have no other origin ; and he declares the 
 certain fulfilment of all the purposes and promises of 
 God. Most precious are these truths for the promotion 
 
Ch. VIII. 
 
 EPISTLE, 
 
 237 
 
 died, and more, was also raised ; who 
 is also at the right hand of God, who 
 also intercedes for us. Who shall 
 separate us from the love of Christ ? 
 Affliction, or distress, or persecution, 
 or famine, or nakedness, or danger, or 
 
 of humility and gratitude, of faith and hope. But many 
 vain questions have been asked in connexion with the 
 apostle’s statements. Great difficulties have been created 
 by the unscriptural, unprofitable, and hurtful comparison 
 of one person with another, in respect to the exercise of 
 choice ; and by the false and inconsistent assumption, 
 that there must be causes to account for all different 
 human determinations. If what men choose were 
 always fixed by the will of God, there could be nothing 
 contrary to His will ; and there would be no place for 
 Morality, or for any Religion that included it. 
 
 31. against . — It matters not who, or how many, are 
 against us, if the Almighty, the Lord of all, be on our 
 side. Ps. xxvii. i, cxviii. 6. 
 
 32. sparCy i(j)€L(TaTo. — Gen. xxii. 12. He was not 
 exempted from any human afflictions. The sufferings, 
 shame, and death of Jesus Christ, could not in them- 
 selves have been pleasing to God, but the contrary in 
 the highest degree. He was, however, given up to these, 
 for the salvation of men. This shows that God is for us, 
 and the greatness of His love to us. John iii. 16, v. 18 ; 
 Rom. iv. 25. 
 
238 
 
 EPISTLE, 
 
 Ch. VIII. 
 
 sword? Even as it is written, Because 
 on thy account we are put to death all the 
 day; we were considered as sheep for 
 slaughter B But in all these things we 37 
 more than conquer, through Him who 
 loved us. For I am persuaded that 38 
 neither death nor life, nor angels nor 
 
 33. elect, eKXefCTMV , — Their actual separation from the 
 wicked, and their reception of the Divine favour, are 
 denoted by this expression and not the cause of the 
 difference between them and others, xvi. 13 ; Col. iii. 12 ; 
 I Tim. V. 21 ; Matt. xx. 16, xxiv. 22 ; Luke xxiii. 35 ; 
 I Pet. ii. 6, 9. 
 
 It is. — Affirmative, and not interrogative ; and so 
 afterwards. The questions rise out of the first inquiry. 
 If God is for us, who is against us } and there is nothing 
 to suggest the thought of the Divine judgment being 
 self-contradictory. God and Christ are on our side : 
 what may be against us, is mentioned afterwards. There 
 is a partial correspondence to Isa. 1 . 8. 
 
 34. and more . — The confidence awakened by the con- 
 sideration of the death of Christ, is increased by the con- 
 sideration of His present life, — His exaltation, authority, 
 and intercession. Heb. vii. 25. 
 
 35. love of Christ . — His love for us is referred to, as 
 in ver. 34, 37, 39. Here other questions follow the 
 principal inquiry, but a declarative sentence is added, 
 ver. 37. 
 
Ch. VIII. 
 
 EPISTLE, 
 
 239 
 
 authorities, nor things present nor things 
 39 future, tior powers, nor height nor 
 depth, nor any other creature, will be 
 able to separate us from the love of 
 God, which is in Christ Jesus our Lord. 
 
 36. writte 7 i, — Ps. xliv. 23. The sufferings of Chris- 
 tians were like those of the servants of God in ancient 
 times. I Cor. iv. 9 — 13. 
 
 37. through Him^ hia tov. — According to the example 
 and promise of Christ, and by the help of His Spirit. 
 The reading which gives, on account of, Sea tov, is found 
 in some MSS., and is similar to the reading of ver. ii ; 
 but it is rejected here by nearly all editors and critics. 
 The MSS. which are wrong here, are not unlikely to be 
 wrong there. 
 
 38. nor life. — All possible causes of ill are declared to 
 be feeble, in comparison with the love of God, revealed 
 in Christ, and received by us through Him. The term for 
 powers, Svvdfiee<;, stands thus, before height and depth, in 
 all the best MSS.; and this position is most suitable to 
 it as an abstract general term. 
 
 I. Mankind is subject to decay and sorrow, by a 
 Divine appointment, in preparation for the freedom and 
 glory of the sons of God. 
 
 II. Christians share these sufferings, and have peculiar 
 
240 
 
 NO ms. 
 
 Ch. VIII. 
 
 sorrows ; being united to Christ, they love God, receive 
 sufficient help, and may be sure of salvation. 
 
 III. Afflictions are comparatively insignificant, and 
 do not hurt the children of God ; being a part of their 
 discipline and service, conducive to their perfection with 
 Christ. 
 
 IV. The Spirit is given now to Christians, and will be 
 given to mankind ; the holy desires and prayers thus 
 V produced are painful but prevailing. 
 
 V. Christ died for men, and lives for them ; He is 
 exalted to the highest dignity and dominion, and will 
 secure the salvation of His followers. 
 
 VI. God foresaw all events, appointed the condition 
 of mankind, and gave His Son to be the Saviour of men ; 
 He gives to men faith and righteousness, makes all 
 things beneficial to His children, and makes them all 
 like Jesus Christ ; thus accomplishing in them the 
 eternal purpose of His infinite love. 
 
 i 
 
 I 
 
PART V. 
 
 NECESSITY OF FAITH IN GOD. 
 
 
 Chs. ix. — xi. 
 
 
 Sec. I. 
 
 Faithfulness of God main- 
 tained ----- 
 
 Ch. ix. I — 13 
 
 II. 
 
 Justice of God vindicated 
 
 14—29 
 
 III. 
 
 Want of Faith the Cause of 
 Rejection - 
 
 ik. 30 — X. 21' 
 
 IV. 
 
 Rejection partial and tem- 
 porary, FOR the Reception 
 OF Gentiles and Restora- 
 tion OF Jews - - - 
 
 xi. 
 
 i6 
 
Morirs 0f Jestts 
 
 I . How often would I have gathered thy children^ 
 as a bird gathers her brood under her 
 wings y and ye would not. . . - 
 
 II. Hearing you shall hear^ and not understand. 
 The kingdom of God will be taken from you. 
 
 III. This fs the sef vice of God, that you have faith 
 
 in Him whom He sent. - - - - 
 
 But there are some of you who have not faith. 
 You are unwilling to come to me, that you 
 may have life. - - - 
 
 IV. Many will come from the east and the west, 
 
 and sit down with Abraham and Isaac 
 and facob in the kingdom of Heaven. 
 
 You shall not see me henceforth till you say. 
 Blessed is He who comes in the name of 
 the Lord. - 
 
 I praise Thee, Father, Lord of heaven and 
 earth, that Thou hiddest these things from 
 men wise and sagacious, and revealedst 
 them to children. Even so. Father, for 
 thus it was good in Thy sight. 
 
 Matt, xxiii. 37. 
 Matt. xiii. 14. 
 Matt. xxi. 43. 
 
 John vi. 29. 
 John vi. 64. 
 
 John V. 40. 
 Matt. viii. ii. 
 Matt, xxiii. 39. 
 
 Matt. xi. 25. 
 
PART V. 
 
 REJECTION OF JEWS EXPLAINED. 
 
 Chs. ix., X., xi. — In the preceding parts it has been 
 shown, that the Gospel is the power of God for salvation 
 to all zvko have Faith. But this restriction of the bless- 
 ings of the kingdom of Heaven involved the exclusion 
 of a great portion of the Jewish nation, whose rejection 
 of Christ was a proof that they were without Faith in 
 God. The rejection of many Jews has been before 
 referred to, ii. 9, 27, iii. 10, iv. l6; and now the apostle 
 returns to the more full consideration of this subject, 
 not only to remove the objections it might suggest, but 
 to gain from it a confirmation of the doctrine declared. 
 After a strong expression of continued affection for his 
 countrymen, and an enumeration of their peculiar pri- 
 vileges, he proves in the first place, that the Truth of 
 God did not fail, though many of the^ Jews were rejected, 
 ix. I — 13. In the second place he shows that their 
 rejection and punishment were not inconsistent with the 
 Justice of God. 14 — 29. He then declares the reason 
 of their rejection, their want of Faith. This appeared 
 in their seeking to be right by the performance of ser- 
 vices,— the observance of rules ; and not by the exercise 
 of Faith, — the reception of the promised Saviour, ix. 30 — 
 
244 
 
 NOTES, 
 
 Ch. IX. 
 
 X. 21 . Lastly, he states the results of the present rejection 
 of Jews. It was but partial : it led to the reception of Gen- 
 tiles, and would lead ultimately to the restoration of the 
 ancient people of God. They would then possess, with 
 all nations, privileges greater than those which were 
 once their peculiar portion. The argument is supported 
 by many quotations from the Old Testament; it is 
 accompanied by many admonitions, and concludes with 
 a devout acknowledgment of the infinite perfections and 
 universal dominion of the Most High. xi. The subject 
 was one of the deepest interest to S. Paul, and it is 
 presented for the instruction both of Jews and Gentiles. 
 Evidently it is neither the principal subject of the 
 Epistle, nor a digression ; but an important though 
 subordinate part of the argument. Throughout this 
 discussion the reception of Gentiles is combined with the 
 rejection of Jew^s, both being consequences of the truth, 
 that the salvation of mefi is through faith in God. Gen- 
 tiles with faith are accepted, and Jews without it are 
 condemned. 
 
 Sec. I. Ch. ix. I — 13. — As introductory to the whole 
 of this part, the apostle, who was suspected and hated 
 by the Jews generally, declares his strong affection for 
 them as his kinsmen, and his deeper sympathy with 
 them through his own former opposition to the 
 Gospel. He mentions some of the privileges which 
 had been given to the Jewish nation, the abuse of 
 which by many was the cause of his great sorrow ; 
 but which were the precious gifts of God, and effectual 
 for the accomplishment of His purposes ; and there- 
 
Ch. IX. 
 
 NOTES, 
 
 245 
 
 fore were the occasion of continued gratitude and 
 praise, i — 5. 
 
 This he sustains by declaring the faithfulness of God, 
 whose promise to Abraham and his seed could not fail. 
 If the promise had been to all the natural offspring of 
 Abraham, then it had failed : but evidently, from the 
 beginning, it was not given to all. ' The privileges of 
 Jews, whatever these might be, were not promised to all 
 the natural offspring of Abraham — not to Ishmael and 
 his descendants, nor to Esau and his descendants ; 
 though these were the natural offspring of Abraham, 
 equally with the children of Israel. These two examples, 
 which are closely connected, are brought forward, for 
 the evidence which both afford, that the promises to 
 Abraham and his offspring were not made to all his 
 natural descendants ; and also for the lessons which 
 each presents respecting the appointments of God. The 
 Scripture states that Isaac and some of his descendants 
 were selected to inherit the blessings promised to Abra- 
 ham. This example shows that the promises given to 
 Abraham were not for all his children ; and it also 
 suggests the character of the class to whom the chief 
 blessings belonged. The birth of Isaac, according to 
 promise, was a symbol of the spiritual birth of all who 
 have faith in God, and so are in the highest sense 
 children of Abraham, and children of God. 6 — 9. 
 
 To this example another is added, which not only 
 shows, as the preceding, that all the natural children of 
 Abraham are not heirs of the promises given to him, 
 but also shows and suggests other lessons. It might be 
 
246 
 
 NOTES. 
 
 Ch. IX. 
 
 said that the Ishmaelites, being descendants of a bond- 
 woman, could not claim the same inheritance with the 
 Jews, the children of the free-woman. But a distinction 
 was afterwards made between the children of the same 
 father and mother. The separation of the descendants 
 of Jacob from those of Esau, shows that Jewish privi- 
 leges are not a birthright, nor any proof of personal 
 superiority ; and it suggests the general lesson, that no 
 good can be claimed from God as a reward for service, 
 but that all must be received as the gift of His favour, 
 and in the way He appoints. By the first example it is 
 shown, that all the promises given to Abraham and his 
 seed were expressly limited to a class of persons, and 
 were not for all his natural descendants. By the second 
 example it is shown, that the natiojtal privileges pos- 
 sessed by the Jewish people were neither a birthright, 
 nor a proof of any moral goodness, nor a reward for any 
 legal services. The promises of God were only to those 
 who had faith in Him ; and the best of these were 
 equally for all nations. Some promises had respect only 
 to the natural descendants of Isaac and of Jacob, and 
 in national privileges all Jews might participate. But the 
 association with the people of God of those who were 
 without faith, was not the fulfilment of promise ; nor 
 their separation a violation of promise. 
 
 The apostle refers in this discussion' to two Selections, 
 and they are often mentioned in the Scriptures. The 
 first is the selection, or separation, of those in every 
 nation who have faith in God, for the reception of the 
 permanent personal blessings promised to Abraham and 
 
Ch. IX. 
 
 NOTES. 
 
 247 
 
 his spiritual children. Gen. xii. 3, xxii. 18; Gal. iii. 8, 
 14. The second is the selection, or separation, of the 
 descendants of Israel, the whole Jewish people, for their 
 peculiar national privileges and services. Deut. vii. 6, 
 X. 15, xxvi. 18; Ps. cxxxv. 4. The subjects of these 
 two selections are different, and their objects are dif- 
 ferent. Of both selections it might be said, that they 
 did not include all the natural offspring of Abraham, 
 and that they were not because of services ; but only of 
 the first, that it was because of faith in those selected ; 
 and only of the second, that it was not because of faith. 
 Only of the first is it said that all included in it are right 
 with God ; and only of the second could it be said that 
 there was no evidence of personal and moral superiority, 
 past, present, or future. The first selection did not exclude 
 Ishmaelites or Edomites, or any men who had faith in 
 God; but the second did exclude all but Jews. It is 
 admitted that the statements in connexion with the 
 second example, must refer primarily to the national selec- 
 tion ; but it is maintained by some, that they are to be 
 applied to the other. Yet where the manifest differences 
 are so many and great, a difference rather than an 
 identity of principle should be inferred. Jews thought 
 that what was true of one selection, was true of the 
 other ; that they who belonged to the one belonged to 
 the 'Other; that both were apart from moral character; 
 that it was enough for them that they could say, '' We 
 have Abraham for our father'.' The doctrine some- 
 times attributed to the apostle, is that of his opponents, 
 against which he most earnestly contends. The objec- 
 
248 
 
 EPISTLE. 
 
 Ch. IX. 
 
 I. 
 
 FAITHFULNESS OF GOD MAINTAINED. 
 
 Sympathy I stato tho tTuth ill the service of ^ 
 
 declared. 
 
 Christ, — I do not speak falsely, my con- 
 science bearing me witness with the 
 
 tion referring to the Truthfulness of God is the first of 
 the two noticed in ch. iii. 3. For what if some were with- 
 out faith f will their want of faith make vain the faith 
 of God? 
 
 I. service of Christ, ev Xpiarw. — These words are not 
 the form of a Christian oath, but the common expression 
 for the union to Christ of those who belong to Him. 
 vlii. I, xvi. 7 ; 2 Cor. xii. 2. The expression is general, 
 including all the relations of those who have faith in 
 Him ; but the connexion sometimes gives prominence 
 to one or other of the special states included in this. 
 Thus, knowledge is referred to, xiv. 14; service, xvi. 2, 3, 
 9, 12 ; favour, viii. i ; Phil. iii. 9. 
 
 with the Holy Spirit, ev TrvevfiarL dji(p. — The expression 
 in or with the Holy Spirit, denotes the subjection of the' 
 mdnd to this Divine power, viii. 9. Because the service 
 of Christ required it, and he was consciously influenced 
 by the Spirit of God, he declared truths which were 
 
Ch. IX. ^ EPISTLE, 249 
 
 2 Holy Spirit, — that I have great grief 
 
 3 and ceaseless sorrow in my heart, — for 
 I was wishing to be myself an outcast 
 from Christ, — concerning my brethren. 
 
 offensive to his kindred ; and his strong affection for 
 them, though he was distrusted and persecuted. 
 
 2. sorrow , — For whom ? The statement is evidently 
 incomplete, and a reference to the object of sorrow is 
 required, especially with the solemn introductory asser- 
 tions. This is declared after the following parenthetical 
 clause. Examples of a similarly suspended construction 
 are found, i. 3, 4; iii. 8 ; xi. 13; xv. 15; xvi. 5, 25; 
 2- Cor. xi. 31. 
 
 3. was wishing y — This is the exact translation 
 
 of the term used, — not, I could wish. Acts v. 33 ; xv. 
 37; XXV. 22; xxviii. 18; 2 Cor. i. 15; Phil. 13. ' He 
 was for some time wishing this. The same expression 
 is used. Acts xxvii. 29, where a continued wish is stated; 
 but a different expression is used when the apostle states 
 what he could wish : ev^aijjLrjv, xxvi. 29. Similar refer- 
 ences to his former course are given. Acts xxii. 4, 19; 
 xxvi. 9; Gal. i. 13. * ' 
 
 outcast, avaQeiia , — An anathemawas an object separated 
 from fellowship, or use; and sometimes devoted to destruc- 
 tion. Deut. vii. 26 ; i Cor. xii. 3 ; xvi. 22 ; Gal. i. 8 ; Acts 
 xxiii. 14. The corresponding Hebrew word does not 
 always imply destruction, Ezra x. 8 ; and by the later Jews 
 it was used for excommunication. Such is the ecclesias- 
 
250 
 
 EPISTLE. 
 
 Ch. IX. 
 
 my kindred by nature ; who are Is- 4 
 raelites, whose are the sonship, and the 
 
 tical usage of the Greek word. Suicer. This reference to 
 his own former opposition to the Gospel is most natural 
 and proper in the declaration of his sympathy and 
 sorrow. It is complete by itself, and its needless con- 
 nexion with what follows, causes many difficulties. The 
 thought of being himself separated from Christ, in order 
 that his brethren might be united to Christ, would be in 
 any case extravagant and inconsistent; and peculiarly 
 so, after the preceding reference to this union, ver. i. 
 Such a statement is not in the apostle s style, whose 
 most impassioned language is free from rhetorical exag- 
 geration ; nor could it conduce to the apostle’s object/ 
 being unfit to increase in the minds of Jews the estimate 
 of the worth of this union. The, prayer of Moses, 
 •Exod. xxxii. 32, is very different from the wish which 
 has been attributed to the apostle ; and it had a natural 
 occasion in the suggestion that was made to him, I will 
 destroy themy and make of thee a great natio 7 iy xxxii. 10. 
 
 concerning. — ix. 27 ; 2 Cor. i. 8. This clause should 
 be connected with the preceding expression of his sorrow, 
 which alone needs completion. This connexion is sup- 
 ported by the following enumeration of Jewish privi- 
 leges. The greatness of these increased the sorrow 
 occasioned by their abuse. 
 
 4. Israelites . — This was their religious designation. 
 2 Cor. xi. 22 ; Gen. xxxii. 28. 
 
Ch. IX. 
 
 EPISTLE. 
 
 251 
 
 gloty, and the covenants, and the legis- 
 lation, and the sacred service, and the 
 5 promises; whose are*the patriarchs, and 
 
 so 7 iship. — Israel is my son, my firstborn.” Exod. 
 iv. 22 ; Deut xiv. i ; xxxii. 6. 
 
 glory. — And the glory of the Lord filled the taber- 
 nacle.” Exod. xl. 34. 
 
 covenants. — This is my covenant^ . . . every man child 
 a 7 no 7 ig you shall be circu 7 ncised!' Gen. xvii. 10. Keep 
 my covenant.” Exod. xix. 5. ‘‘The book of the cove- 
 nant.” xxiv. 7. One from Mount Sinai.” Gal. iv. 24. 
 The reference is to those which belonged only to 
 Jews. Some MSS. have the singular, instead of the 
 plural, for covenants and p 7 'omises, probably to assimilate 
 these words to the other nouns of the series. 
 
 legislation . — “ The Law was given by Moses P John 
 I 17. 
 
 service. — The sacred service pertained chiefly to the 
 tabernacle. Heb. ix. i. 
 
 promises. — Many promises referred only to Jews. 
 Exod. xix. 5 ; xxiii. 20. 
 
 5. patriarchs. — The fathers of the nation, — Abraham, 
 Isaac, and Jacob. “ The God of your fathers hath sent 
 me unto you.” Exod. iii. 13. 
 
 from whom. — Salvation comes from the JewsL John 
 iv. 22. He raised a horn of salvation for us in the house 
 of His servant DavidP Luke i. 69. 
 
 lower naturey to Kara adpfca. — i. 15. He was born of 
 
252 
 
 EPISTLE, 
 
 Ch. IX. 
 
 from whom is the Christ, in that which 
 respects the lower nature. God who is 
 over all be praised for ever. Amen. 
 
 David's family, as to this. i. 3. The higher nature of Christ 
 is certainly suggested by this reference to the lower nature, 
 as the description of those who were Paul’s kindred by 
 nature, ver. 3, implies that he had kindred of a higher order. 
 But the expression of what is suggested, is not required 
 in eithet case. The apostle here mentions only what 
 was peculiar to the Jewish people, and therefore any 
 further statement respecting Christ would be unsuitable. 
 Pie had a special relation to the Jewish nation, in respect 
 to what was natural; and as the Son of David, He was 
 from them. But He had no special relation to the Jews, 
 in respect to what is spiritual ; and, as the Son of God, 
 He was not from them. The statement of what had 
 been given to the Jewish nation, is surely a proper occa- 
 sion for the following doxolcgy, since, though some were 
 without faith, the favour of God could not be in vain. 
 Many, both Jews and Gentiles, would be saved : and 
 what had been done for one nation, was for the benefit 
 of all. The Jewish nation was chosen and called to be 
 the people of God, that a preparation might be made 
 for the universal and everlasting kingdom of Christ : 
 and both by their obedience, and by their disobedience, 
 they were subservient to this end. The apostle begins 
 and ends the consideration of this subject with the 
 ascription of praise to God , — to Him who is over all ^ — 
 
Ch. IX. 
 
 EPISTLE. 
 
 253 
 
 6 But it is not so, that the declaration Promises 
 
 limited. 
 
 of God has failed. For they who are 
 from Israel, all these are not Israel ; 
 
 to Hinty of whom^ and by whom^ a 7 id for who 7 n, are all 
 things, xi. 36. 
 
 over ally o hril iravtcov 6 eo<;. — One Lordy 07 te faithy 
 07 ie baptism : one God and Father of ally who is over all!' 
 Eph. iv. 6. 
 
 be praised. — i. 25. The God and Father of our Lord 
 
 Jesus Christy kiiowSy — He who is to be pi^aised for every — 
 that 1 do not speak falsely!' 2 Cor. xi. 3 1. The participle wz/ 
 is not superfluous, i. 7, but makes the reference to the 
 universality of the Divine government emphatic, as the 
 emphatic all in the concluding doxology. xi. 36. The 
 relative pronoun, which would connect what follows 
 with what precedes, as in the common translation, is 
 not used here, 09 Icftl. i. 25 ; v. 14. In doxologies the 
 term expressing praise, evXo^r^ro^y commonly precedes, 
 on account of the emphasis; but here the description 
 has properly the first place, being emphatic, and re- 
 ferring to the preceding statements. Ps. Ixvii. 20, Sept. 
 The common punctuation, being merely a matter of 
 criticism, has no conclusive authority. The absence in 
 the New Testament of any similar expressions in respect 
 to Christ, is adverse to the common connexion of these 
 words with the preceding. As a doxology, it properly 
 follows the enumeration of Jewish privileges, and leads 
 to the following statements respecting the faithfulness 
 of God. 
 
254 
 
 EPISTLE. 
 
 Ch. IX. 
 
 nor because they are Abraham’s off- 7 
 spring are all children; but ‘‘with Isaac 
 
 6. not so . — The apostle refers to the expression of 
 his sorrow for his kinsmen, ver. 3. 
 
 the declaration . — The promises made to Abraham 
 concerning himself and his offspring are recorded, 
 Gen. xii. 3, 7; xiii. 15 ; xv. 4, 18 ; xvii. 4, 8, 19, 21 ; 
 xxii. 17, 18. These promises declared, (i) that Abraham 
 would have children, both natural and spiritual, some 
 having both relations, but more only the higher, pos- 
 sessing the same faith. (2.) That all who were his 
 spiritual seed, would share in the spiritual blessings 
 promised to him and to them. (3.) That to some of his 
 natural seed, they being also his spiritual seed, the 
 earthly and external privileges also would be given. Now 
 if there were not many to have faith in God, as Abra- 
 ham had, then the declaration of God would fail. Or if 
 any who had faith in God did not share in the blessings 
 promised to him, and with him to all the families of 
 the earth, then too the declaration of God would fail. 
 Or, lastly, if none of his natural descendants were asso- 
 ciated with him by faith, then the promise would not be 
 accomplished. But none of these things were so. 
 
 from Israel . — The patriarch is first mentioned. His 
 natural descendants were Israelites. But all were not 
 Israelites in the highest sense. As the term Jew is 
 used for those who have faith, ii. 29, so is Israel. Gal. 
 vi. 16 ; John i. 48. 
 
Ch. IX. 
 
 EPISTLE. 
 
 255 
 
 8 shall offspring be appointed to theei'^ That 
 is, — The children by nature, these are 
 
 7. offsprmg. — There were two seeds — the natural and 
 the spiritual. The promises were only for the latter. 
 Gal. iii. 16. 
 
 children. — If you were Abraham! s children^ you vuoidd 
 do the works of Abraham! John viii. 39. 
 
 with Isaac. — Gen. xxi. 12. The meaning of this 
 statement is twofold, (i.) The possession of Canaan, 
 and other national privileges, were restricted to natu- 
 ral descendants of Isaac, and promised to them on the 
 condition of their faith. (2.) The spiritual blessings, 
 promised to Abraham and his seed, were restricted to 
 those who, with Isaac, should have the faith of Abra- 
 ham. The first restriction corresponds to that shown in 
 the next example. The statement here added by the 
 apostle refers to the second. The assertion that the 
 word of God had not failed, is proved both by the 
 words of the promise and by the facts of history, 
 
 8. That is. — This is suggested, as the allegory. Gal. 
 iv. 24. It is not said of Isaac, that he had faith, nor 
 is the contrary said of Ishmael ; but it is said in the 
 history, that the birth of Isaac was through a Divine 
 promise, while that of Ishmael was simply in the course 
 of nature. To these facts the apostle refers, regarding 
 them as suggestive of the truth, that none of the natural 
 offspring of Abraham, as his natural offsprings were in- 
 cluded in the promises ; and that these referred exclu- 
 
256 
 
 EPISTLE, 
 
 Ch. IX. 
 
 not children of God ; but the children 
 by the promise are considered to be 
 offspring. For this declaration was of 9 
 
 sively to persons who, like Abraham himself, had the 
 spiritual life which comes from faith in God. If not at 
 the time when the declaration was made, yet certainly 
 at a subsequent time, Isaac shared the faith of Abra- 
 ham, and was his spiritual as well as his natural off- 
 spring. But the apostle does not mention his faith. 
 It was not this, but the character of his birth, that made 
 him in history the type of all who by faith are the 
 children of Abraham. The negative proposition, — that 
 the natural offspring of Abraham were not, as such, in- 
 cluded in the promises, — is fully sustained by the facts 
 adduced. The positive, — that the promise respected 
 the spiritual seed, — is here noticed incidentally, being 
 reserved for subsequent consideration. 
 
 by 7 iature, — All the Jewish people were naturally his 
 children. ‘'As then he who was born according to the out- 
 ward nature persecuted him who was born according to the 
 Spirit y so also nowl' Gal. iv. 29. 
 
 by the promise. — They who have faith in God are such 
 children as were promised. ‘‘ They who are because of 
 faithy are blessed with Abrahamy who had faith!' Gal. 
 iii 9. If you belong to Christy then you are Abrahains 
 
 seedy receivmg the possession according to promise!' ver. 29. 
 The promise is recorded, Gen. xii. 3, With thee shall all 
 families of the earth be blessed ; " and, xvii. 8, '' I will be 
 
Ch. IX. 
 
 EPISTLE. 
 
 257 
 
 a promise, At this season I will come., 
 and Sarah shall have a son.^^ 
 
 10 And not only this, but so also it was. Privileges 
 
 gratuitous. 
 
 Rebecca having conceived by one, our 
 
 their God A' and xxii. 18, With thy seed shall all the 
 nations of the earth be blessed!' 
 
 considered. — They are his children, and in the highest 
 sense, ii. 26 ; iv. 16. 
 
 9. promise. — There was the declaration of a promise. 
 Gen. xviii. 10. The reference is not to that before 
 mentioned, ver. 7, but to the one now quoted, which 
 made Isaac a type of all who trust in God. Their birth 
 also is according to promise, or by a supernatural 
 power. ''And yoti, brethren, as Isaac, are children of 
 promise!' Gal. iv. 28. The words quoted agree with 
 the Septuagint, which differs slightly from the present 
 Hebrew text. 
 
 10. not only. — An additional example follows, show- 
 ing that the promises were not for all the descendants, 
 when both parents were the same ; and presenting other 
 truths. The exclusion of Ishmael and Esau, with their 
 descendants, from the national privileges in which the 
 Jews gloried, supplied a direct and lyianswerable proof 
 against all the hopes of the Jews, which rested on their 
 natural relation to Abraham. The additional positive 
 statement respecting Isaac, is an illustration of the cha- 
 racter of those who are the true offspring of Abraham. 
 The additional negative statements respecting Jacob 
 
 17 
 
2^8 
 
 EPISTLE, 
 
 Ch. IX. 
 
 father Isaac. For when they were not n 
 yet born, neither did anything good or 
 bad, that the settled plan of God re- 
 
 and Esau, and their descendants, disprove the false 
 notions of the Jews respecting their personal superiority, 
 and the value of the services which the Law appointed 
 for them. Ishmael and Esau, with their descendants, 
 were not excluded from a participation in those pro- 
 mises to Abraham, which included all nations. 
 
 II. not born.--T\\\s is not said of the two children, 
 Esau and Jacob, but of their descendants. Two nations 
 are expressly mentioned, and one people is said to be 
 stronger than the other ; and then of these the state- 
 ment quoted is made, and not of the two children of 
 Rebecca. Gen. xxv. 23. 
 
 good or bad , — This is a plain proof that Jewish privi- 
 leges were no sign of good conduct and character. They 
 could not he so in regard to the past, for most persons 
 obtained them by birth. Neither were they a sign in 
 regard to the future, for many Jews were exceedingly 
 wicked, ii. 24; hi. 10 — 18. What is true of one selec- 
 tion is surely not of the other, for then they 
 
 also might be always wicked. But it has been shown 
 that the personal, spiritual, permanent privileges of the 
 children of God, result from Faith, and lead to Holi- 
 ness. 
 
 the settled plan, — TTp 66 eai<^, Election cannot precede 
 the purpose of God ; but the selection, or separation, of 
 
Ch. IX. 
 
 EPISTLE. 
 
 259 
 
 specting a selection might continue, — 
 not because of services, but because of 
 12 Him who appoints, — it was said to her. 
 
 persons and nations is a part of His plan. This plan is 
 not to be identified with that mentioned, viii. 28. 
 
 selection . — Persons are here referred to, as xi. 7. The 
 term refers to the actual separation of the Jewish nation 
 from other nations. The Jews were the selection, being 
 selected for the possession of the privileges given to 
 the nation, ver. 4. This selection is not to be identi- 
 fied with that mentioned, viii. 28, 33 ; xi. 7. There 
 was a natural Israel, and there was a spiritual Israel, 
 and there was a selection for both ; but these selections 
 were quite different. Many belonged to the former and 
 not to the latter, and many belonged to the latter and 
 not to the former. 
 
 continue . — The same plan appeared first in the selec- 
 tion of Isaac, then in the selection of Jacob, as ancestors 
 of the chosen nation, who would possess the promised 
 land. 
 
 not because of . — Services are here mentioned, because 
 it was on this ground that many Jews deemed them- 
 selves the elect, and expected to obtain reward. What 
 was evidently true, in respect to the national preference 
 of the descendants of Jacob to those of Esau, is univer- 
 sally true in respect to every good which men receive 
 from God. Nothing can be earned by services. Un- 
 questionably reference is made here to the election of 
 
26 o 
 
 EPISTLE. 
 
 Ch. IX. 
 
 ‘‘ The greater people shall be servant to the 
 lessT Even as it is written, I favoured 13 
 Jacob., but rejected EsauT 
 
 the Jews to the privileges which they received, and to 
 the exclusion of the descendants of Esau. But notwith- 
 standing this, some of the latter were better than many 
 of the former. All of the one class were not saved, nor 
 did all of the other perish. 
 
 who appoints, rov koXovvto^. — The opposition elsewhere 
 to, because of services, is because of faith, iii. 27 ; ix. 32 ; 
 but this has no place here. The national privileges of 
 Jews were not because of faith or works; Jews were 
 born to the possession of these. They were not given 
 without a reason ; but the reason was neither their good 
 conduct, nor their faith, nor their legal services. They 
 received privileges for their fathers’ sake, and for the 
 sake of the world. 
 
 12. greater people. — Gen. xxv. 23. The one people 
 shall be stronger than the other people, and the greater shall 
 be se 7 ^vant to the lessP It waS; not true of the two 
 brothers, but it was of their descendants. To them the 
 words of the Old Testament refer, and equally the 
 words of the apostle. 
 
 13. written. — Malachi i. 2. The later history of the 
 two nations was according to the early prophecy. The 
 Jews under David conquered the Idumeans, 2 Sam. viii. 
 14; and their subjugation was completed under the 
 Maccabees. Jos. Ant. xiii. 9, i. Both nations are 
 
Ch. IX. 
 
 NOTES, 
 
 261 
 
 represented by the prophet as rebelling against God ; 
 and when the Idumeans were punished by the deso- 
 lation of their country, the Jews were for a time 
 spared. Their selection, as the people of God, did not 
 secure their personal goodness, nor their permanent 
 safety ; but it was the reason for the exercise of peculiar 
 forbearance towards them. Of one people it was said, 
 I laid his mountains and his heritage waste.'' Mai. i. 3. 
 It was not so then with the other people. But that 
 there is no partiality with God, appears from the subse- 
 quent punishment of the Jewish people. Both of these 
 quotations from the Old Testament refer, as expressly 
 as possible, to two nations^ and to differences which were 
 external and temporary. The selection of the children 
 of God was on one ground, and for one end : the selec- 
 tion of the Jewish nation was on another ground, and 
 for another end. The Jews confounded these, but the 
 apostle did not. 
 
 rejected . — The term used does not always denote 
 hatred ; and the connexion shows that this is not attri- 
 buted to God. The word sometimes denotes action, 
 rather than feeling, — the conduct which is the opposite 
 of that which springs from special affection, and bestows 
 special favour. Gen. xxix. 31 ; Deut. xxi. 15 ; Prov. xiii. 
 24; Luke xiv. 26; John xii. 25. 
 
 Diversity and inequality in the natural condition of 
 men are too obvious to be questioned by any ; but these 
 things do not show that there is any partiality with God. 
 They who have least, and bear most, may become better 
 and happier than they who have most and suffer least. 
 
262 
 
 NOTES, 
 
 Ch. IX. 
 
 The permanent value of all things depends on the use 
 which is made of them the first often becoming last, 
 and the last first. But no argument can be drawn from 
 differences in men’s condition, which will be advantageous 
 or disadvantageous according to their conduct, to differ- 
 ences in condition not only infinitely greater, but including 
 necessarily the permanence of good and the permanence 
 of ill. That differences of one kind depend solely on 
 the Divine will, cannot show that differences of the 
 other kind are irrespective of human choice and cha- 
 racter. 
 
 I 
 
 I. Paul’s love for his kindred was increased by his 
 union to Christ, and the influence of the Spirit ; by 
 sympathy with them in regard both to the past and the 
 present ; it produced much sorrow on their account, but 
 did not prevent his praising God. 
 
 II. The Faithfulness of God made certain the fulfil- 
 ment of His promises ; these, however, were not for all 
 the natural descendants of Abraham, but only for men 
 who had faith in God. 
 
 III. Isaac was selected, and not Ishmael, to be the 
 father of the chosen nation ; and he was a pattern of 
 the true children of Abraham. 
 
 IV. Israelites were selected, and not Edomites, to be 
 the chosen nation ; their selection shows that Jewish 
 privileges were no birthright or sign of character, but a 
 special discipline and service which might be used or 
 abused. 
 
Ch. IX. 
 
 JVOT£S, 
 
 263 
 
 I 
 
 II. 
 
 JUSTICE OF GOD VINDICATED. 
 
 Sec. II. Ch. ix. 14 — 29. — Having shown that the 
 rejection of Jews is not inconsistent with the Faithfulness 
 of God, the apostle proceeds to show that it is not in- 
 consistent with the Justice of God. These are two 
 distinct subjects, not at all dependent one on the other ; 
 and both have been referred to in the third chapter, in 
 the same order. The question there stated, — If oitr 
 wrong-doing set forth the rightness which is of God, 
 what shall we say ? Is God unrighteous who inflicts the 
 punishmejtt ? — is similar to that now considered. Many 
 of the difficulties belonging to this section arise from the 
 supposition, that the inquiry with which it begins is occa- 
 sioned by the concluding statements of the last section. 
 But why should this be supposed when the subjects are ^ 
 altogether different As the first objection is answered 
 by two examples from the Old Testament, so is the 
 second. The examples of Moses and Pharaoh prov-e 
 that the exercise of Divine mercy is determined by the 
 will of God, and not of men ; and that sinners are sub- 
 ject to punishment, though they contribute to the Divine 
 glory. There is no injustice in withholding mercy from 
 those who will not seek it in the appointed way : this is 
 shown in the answer given to Moses, when he interceded 
 for a rebellious people. There is no injustice in punish- 
 
264 
 
 NOTES. 
 
 Ch. IX. 
 
 ing the wicked, though they subserve the purpose of 
 God .; this is shown in the statement made to Pharaoh, 
 when he persisted in his disobedience. 14 — 18. 
 
 In the next place an objector is introduced, questioning 
 the propriety of the Divine conduct as related in the his- 
 tory respecting Pharaoh, and declared of others. In reply, 
 the apostle first rebukes the presumptuous spirit which 
 would engage in controversy with God ; and then he 
 appeals to men’s consciences for the equitableness and 
 propriety of the Divine conduct. He does not assert 
 that God has a right to make some men good and 
 others wicked, which could not be true ; — nor that He 
 has a right to give faith to some and not to others, 
 which is true, but not the truth maintained. The 
 apostle asserts that God has a right to punish the 
 wicked, and may well exercise that right, leaving to 
 deserved punishment those who rejected His mercy, 
 though they too unwillingly ministered to His glory. 
 He has chosen to receive those who will trust Him, 
 and to make them vessels of honour ; and to reject 
 those who will not trust Him, and to use them also, 
 punishing them for the good of others. Is not this 
 reasonable and right } The terms employed, the refer- 
 ences to history and prophecy, and the scope of the 
 argument as stated subsequently, all support this view 
 of the apostle s meaning and purpose. 19 — 23. 
 
 Lastly, he shows that what has been proved to be 
 consistent with the faithfulness and justice of God, was 
 predicted by Jewish prophets. They declared both the' 
 admission of Gentiles to the privileges of the people of 
 
Ch. IX. 
 
 EPISTLE. 
 
 265 
 
 II. 
 
 JUSTICE OF GOD VINDICATED. 
 
 14 What then shall we say? Is there wm of God 
 
 is supreme. 
 
 unrighteousness with God ? Certainly 
 
 God, and the preservation of but a part of the Jewish 
 nation. 24 — 29. 
 
 In this section the apostle maintains the Divine 
 Sovereignty, without reducing the moral government of 
 God to the level of a merely natural government. He 
 claims for God the right to determine the destiny of 
 men, by fixing the conditions for the reception of 
 mercy ; but he says nothing of a right to cause the 
 choice and character of men, irrespective of their pre- 
 vious conduct. There does not appear the slightest 
 allusion to the question. What is the cause of differences 
 in human choice } In all moral government the will of 
 the Creator has some respect to the will of the creature, 
 which could never be in opposition to the Divine will, if 
 altogether dependent on it. 
 
 14. unrighteousness . — This is another argumentative 
 question, corresponding to the second in the former 
 series of questions for Jews. iii. 5. It does not arise 
 out of the preceding statement, for the deserved punish- 
 ment of the Edomites could not by any Jews be sup- 
 posed to be unjust. Nor would they suppose that any 
 
266 
 
 EPISTLE, 
 
 Ch. IX. 
 
 not. For to Moses He declares, ‘‘ 
 will be 7 nerciful to whom I am merciftd ; 
 
 preference shown to themselves was wrong : nor has 
 any permament superiority been attributed to them. 
 The question therefore must refer to the rejection of 
 Jews, of which the apostle has before spoken, and which 
 is the subject of this part of the epistle. Their punish- 
 ment was thought by some to be inconsistent with the 
 Justice of God. The two grounds of this objection are 
 mentioned in the answer which is given, — their religious 
 zeal, and their conduciveness to the Divine glory. 
 
 The second ground of objection is fully stated when 
 the objection is first noticed, iii. 5. There is nothing 
 to favour the supposition that the conduct regarded as 
 unjust was, the giving to some the faith which was not 
 given to others, or the punishing some, and preserving 
 others equally guilty. The descendants of Jacob, al- 
 though favoured, are referred to by the apostle as not 
 having faith, and as receiving punishment. 
 
 15. Moses, — Exod. xxxiii. 19. This was the Divine 
 declaration to Moses, when he prayed both for himself 
 and for the people. Interceding with God on behalf of the 
 whole nation, threatened with destruction on account of 
 idolatry, he spoke of their preservation as dependent on 
 their relation to Abraham, and as needful for the honour 
 of God, and described all the people as the people of 
 God. xxxii. II ; xxxiii. 13. In the reply he was 
 taught that the will of men must never presume to regu- 
 
Ch. IX. 
 
 EPISTLE. 
 
 267 
 
 and I zvill be compassionate to whom I azn 
 16 coinpassionateP Consequently then, it is 
 not of him who chooses, nor of him who 
 
 late the mercy of God. He is merciful to whom He 
 chooses to be merciful ; and He is honoured through the 
 punishment of some, as well as through the preservation 
 of others. All the children of Israel were appointed 
 to be the people of God, by the privileges they received : 
 but only those of them who would hearken to Him, 
 that they might walk in His ways, — only those who 
 had faith in Him, — were chosen to receive mercy. 
 
 merciful . — Two things are here declared : first, that 
 God is merciful ; and secondly, that He determines the 
 class of persons who shall be the recipients of His 
 mercy. Who they are is not stated now ; but it has 
 been declared many times, and is again explicitly 
 declared in the next section. In passages innumerable 
 » of the Old Testament and of the New, w^e are taught, 
 that the truly penitent, who humbly trust in the Mercy 
 of God, — they will receive mercy. These are the elect 
 of God, to whom He chooses to be merciful. If the 
 Hebrew text be taken, ''I had mejxy 071 zvhom I will 
 have mercy ^ and I had compassion 07t whom I will have 
 compassio7if — the meaning given by the Septuagint and 
 the apostle is expressed in another form, more clearly 
 stating that the conditions had been already shown, and 
 were not to be changed. 
 
 16. chooses, Tov 6eXx)vio <;. — The person choosing is the 
 
268 
 
 EPISTLE, 
 
 Ch. IX. 
 
 strives, but of God who is merciful. 
 Moreover the Scripture declares to 17 
 Pharaoh, ‘‘For this very thing I raised 
 
 man who would have the favour of God in another way, 
 not appointed by God, as the Jews were seeking it. ver. 
 31. The rule of the Divine mercy is not given by him. 
 
 strives^ rod rpegovro ^^, — Many Jews did this ; some 
 were passionately earnest in their religion, x. 2. Men 
 must choose and strive, but according to the Divine 
 will, or it will be in vain. To run is a figurative expres- 
 sion, general in meaning. Gal. ii. 2, v. 7. 
 
 merciful, tov eXeovvro^;, — The rule for the exercise 
 of Divine mercy is from God alone. His mercy is 
 declared for all, to draw all to penitence and faith ; but 
 it can be received only by those who comply with this 
 appointed condition. The statement that human sal- 
 vation depends on the Divine will, gives no ground for 
 the inference that this will is without a reason, or that 
 the reason must be of one kind. Certainly no creatures 
 can claim any good as their own right, nor can 
 sinners claim mercy as deserved. Such reasons must 
 be always excluded. But still the Divine will may 
 have respect to the human will ; and this is the charac- 
 'teristic of Moral government. The Divine Sovereignty- 
 maintained by some, is the right of God to act as the 
 Governor of Nature. Doubtless He has this right, and 
 could deal with men as with matter. But Moral govern- 
 ment is higher than Natural ; and Moral perfections 
 
Ch. IX. 
 
 EPISTLE. 
 
 269 
 
 thee up, that I may exhibit in thee my 
 power, and that ?ny name ?nay be 
 ^^nowned in all the earth Consequently 
 
 are the glory of God. The differences made in the state 
 of men, irrespective of their choice, belong to the Natural 
 government of God ; those connected with their choice, 
 to the Moral. 
 
 17. Scripture. — Exod. ix. 16. The statement respect- 
 ing Pharaoh is co-ordinate with that respecting Moses, 
 and with it supports the denial of ver. 14. The reference 
 of a reason to a proposition not immediately preceding, 
 is similar to iv. 1 5, v. 7, viii. 6. As the punishment of 
 Pharaoh promoted the honour of God, so would that of 
 the Israelites, which Moses deprecated. And as the 
 former was admitted to be just, so would the latter be. 
 The example of Phard.oh shows that there is no injustice 
 in the punishment of wicked men, who are made in their 
 opposition to promote the Divine glory. The answer is 
 similar to that given to this objection, iii. 7. 
 
 raised thee tip, — Exod. ix. 16. In the Hebrew 
 
 it is, I made thee to stand ; in the Septuagint, Thou wast 
 preserved. hier 7 ]pri 67 ]<;. These words never denote bring- 
 ing into existence, but often the raising up from a state 
 of sickness, or to a station of dignity and power. The 
 apostle has not taken a stronger term, but one wider, 
 and more close to the original. 
 
 18. hardens. — This is an addition to the preceding 
 statement, and differs from it. The hardening was a 
 
270 
 
 EPISTLE. 
 
 Ch. IX. 
 
 then, to whom He chooses He is merci- 
 ful; and whom He chooses He hardens. 
 Thou wilt then say to me, Why does 19 
 
 mode of punishment, chosen for the more full accom- 
 plishment of the Divine purpose; and thus the two 
 terms are opposed, He is merciful , — and He hardens. 
 God is never said to be the Author of sin, but He is said 
 to cause in men the insensibility which is the conse- 
 quence of sin : and this may lead to a continuance in 
 sin. Sin is always voluntary, and belongs entirely to 
 the will of men ; but the stupidity and senselessness 
 which follow sin, and after a time make the condition 
 of the sinner hopeless, — these are not chosen by men ; 
 they are a punishment from God, though the guilt of 
 single sins be lessened thereby. Pharaoh repeatedly 
 sinned and refused obedience, before he became subject 
 to that hardening which was a preparation for destruc- 
 tion. The conclusion now given, repeats in part that 
 which was given with the first example, and adds to it 
 what belongs to the second. In this conclusion, the 
 apostle does not attribute the faith of some to the will 
 of God ; and the want of faith in others, to the same 
 cause ; but he simply declares that it is for God to 
 determine who shall receive mercy; and for Him to 
 punish the disobedient, though without intending it 
 they also contribute to His glory. No examples could 
 be less suitable than these, if it had been the design of the 
 apostle to show that, when men were like one another, 
 
Ch. IX. 
 
 EPISTLE. 
 
 271 
 
 He still blame ? for who opposes His 
 20 counsel ? Who then indeed art thou ? 
 
 and no reason for preference existed in them, the Divine 
 will then made the greatest possible difference in their 
 destiny. 
 
 19. say to me . — Here is the language of an objector, 
 but not before this. The second of the preceding ex- 
 amples is referred to, and the reason of condemnation 
 is demanded, if whatever be the conduct of men, the 
 counsel of God is fulfilled. 
 
 counsel, ^ovXrjfian . — Not the precepts of God, which 
 men do disobey, but His purpose, which they cannot 
 frustrate. Pharaoh did oppose the will of God, for he 
 refused to let the people go, when this was the Divine 
 command. The counsel of God, which he could not 
 resist, was declared to him in the statement quoted, — 
 that through him the name of God would be honoured. 
 All are to conduce to the glory of God ; and they do so, 
 some in one way and some in another, voluntarily or 
 involuntarily. The apostle speaks of a known present 
 will of God, which men either obey or disobey ; and he 
 also speaks of a known future will of God, to which all 
 beings must contribute. Another will of God, producing 
 obedience in some and disobedience in others, may be 
 supposed; and of this commentators have said much, 
 but S. Paul says nothing. 
 
 20. a man . — The difference between man and God 
 should prevent the supposition, that there could be any- 
 
272 
 
 EPISTLE, 
 
 Ch. IX. 
 
 a man disputing against God ? Shall 
 the figure say to its former, Why didst 
 thou make me thus ? Or has not the 21 
 
 thing in the conduct of God unjust, or unreasonable. 
 Nothing is right, merely because it is the will of God; 
 but everything is known to be right, when it is known 
 to be His will. 
 
 make me. — The words of the apostle are similar to 
 those of Isaiah. They do not rebuke all inquiry, nor 
 assert that nothing attributed to the Creator can be in 
 Him unjust. The question of the objector, as stated by 
 the apostle, is such as Pharaoh might ask, when he was 
 given up to destruction. The similar questions given 
 by the prophet, are evidently designed to show the folly 
 of men, in supposing themselves in anything superior to 
 God. Shall the thing f rained say of him that framed 
 ity He hath no understanding?'' Isa. xxix. 16. Shall 
 the clay say to him that fashioneth it, What makest thou ?" 
 Isa. xlv . 9. The prophet has spoken in the preceding 
 words of the irresistible power of God. “ Woe unto him 
 that striveth with his Maker ! Let the potsherd strive with 
 the potsherds of the earth!' But the question. What 
 lakest thou? refers not so much to a superior power, 
 vvhich cannot be resisted, as to a superior wisdom and 
 goodness, which ought not to be doubted. This is 
 evident from its connexion with the two following 
 questions, which show that the conduct reproved is 
 like that of a man who was utterly destitute of all 
 
Ch. IX. 
 
 EPISTLE. 
 
 273 
 
 potter a right over the clay, from the 
 same mass to make this vessel for 
 22 honour, and that for dishonour ? But 
 
 respect for his father,, or his mother. The prophet 
 teaches that such reverence is due to God as a child 
 owes to a parent, such inferiority existing as that of a 
 work to a workman. O Lord, Thou art our Father ; 
 we are the clay, and Thou our Maker ; and we are all the 
 work of Thy handr Isa. Ixiv. 8. Neither the prophet nor 
 the apostle teaches that God, as the Maker, may rightly 
 do anything with His creatures ; but that, being their 
 Creator, they should think of Him as always wiser and 
 better than themselves. The creature cannot reasonably 
 expect to know all the reasons for the conduct of the 
 Creator : and should believe that there are good reasons, 
 when these are not seen. God does not make men 
 wicked, — this is impossible ; but He makes wicked men 
 vessels of dishonour. Pie has evidently a right to do 
 this; and we should believe that the exercise of this 
 right was wise and good, if we could not see any reason 
 for it. The inquiry does not respect the immediate 
 occasion in men of any being thus used, for of this there 
 could be no question, their sin being the occasion of 
 their punishment ; but it refers to the final reason with 
 God, which might be unknown. 
 
 21 . or has 7iot. — This is anotheij argument. The former 
 appeals to the himulity, which all should have before 
 God ; this is addressed to their judgment, by which 
 they might discern the righteousness of God. 
 
 18 
 
274 
 
 EPISTLE. 
 
 Ch. IX. 
 
 what, if God, willing to exhibit His 
 indignation and to make known what 
 He could do, bore in much patience 
 with vessels of indignation, fitted for 
 
 ihe potter. — Jer. xviii. 6. According to the words, of 
 the prophet, the will of God did not alone determine 
 the destiny of men ; but this depended also on their 
 own will. The absolute sovereignty which the apostle 
 has been supposed to teach here, is denied by the 
 prophet in the passage which is referred to. Behold., 
 as clay is in the potter s ha^td, so are ye in my hand, O 
 house of Israel. When I shall speak concerning a nation, 
 and a kingdom, to pluck up and to pidl down and to destroy ; 
 if that nation against ivhom I have pronounced, turn from 
 their evil, I will repent of the evil I thought to do unto 
 them. A nd when I shall speak concerning a nation and a 
 kingdom, to build and to plant ; if it do evil m my sight, 
 that it obey not my voice, then I will repent of the good 
 wherewith I said I would benefit them!' God will use all 
 men and all nations for His glory. This was deter- 
 mined, with the conditions of the different services. And 
 then He asked men to choose for themselves, whether 
 ^hey would be vessels for use in one way, or vessels for 
 use in another way, — vessels for honour, or vessels for 
 dishonour. Deut. xxx. 19; Ezek. xxxiii. ii; i Tim. 
 pi. 4 ; 2 Tim. ii. 20. It is not the fault of the clay if it 
 proves to be unfit for the better use, but this is the 
 choice and sin of men. 
 
Ch. IX. 
 
 EPISTLE, 
 
 275 
 
 23 destruction ; and that He might make 
 known the abundance of His glory on 
 vessels of mercy, which He before pre- 
 pared for glory ? 
 
 22. what if, El 8e. — The apostle now states the case 
 to which the question of the objector refers. He has 
 reproved the wrong spirit which prompted it, and has 
 shown its unreasonableness ; and now he gives a com- 
 plete reply, appealing to the moral judgments of men 
 for the perfect propriety of the Divine conduct. 
 
 willing, — The manifestation of indignation is not for 
 itself, nor merely because of the evil that had been ; but 
 it is for the good that will follow. 1 
 
 patience. — Benevolence is shown to the impenitent, 
 though they abuse it.' ii. 4. 
 
 fitted, — By themselves this was done, — by their own 
 wickedness ; not by the hardening which was the conse- 
 quence of sin, and the commencement of punishment 
 
 23. and that, — The punishment of the impenitent will 
 be profitable to others ; and this good, their reception of 
 Mercy, is presented as the reason for the manifestation 
 of the Divine displeasure on those who persisted in sin. 
 Others are thus led to penitence and faith. 
 
 glory, — That which will be bestowed on them. ii. 7 ; 
 iii. 23 ; V. 2 ; vi. 4 ; viii. 18. 
 
 mercy. — That which they have received. Eph. iii. 16. 
 prepared, — This was done by God, through all the 
 instruction and discipline of the present life, — the works 
 
276 
 
 EPISTLE. 
 
 Ch. IX. 
 
 Prophecies And thes6 He appointed, even us, nbt 24 
 
 fulfilled \ 
 
 only from Jews, but also from Gentiles, 
 as He also declares by Hosea,, ‘‘I 
 appoint those who were not 7 ny people to 
 
 of Nature, the lessons of Scripture, the knowledge of 
 Christ, the help of the Spirit, the services and sufferings 
 of the Christian course. There is but one supposed 
 action, — Divine forbearance ; and this refers to one class 
 of perspns, — those who are condemned, ver. 19 ; but two 
 purposes are stated, the near and the remote, — willmg^ 
 and, in order that; and the final purpose refers to the 
 other class of persons, — those who are saved. The addi- 
 tions made, in order to express two suppositions, change 
 the character of the statement. The first question sug- 
 gested by this elliptical sentence is the principal ques- 
 tion, stated at the beginning, Is there unrighteoiLsness 
 with God? ver. 14. Another question may be suggested, 
 in answer to the inquiry of the objector, ver. 19, — Is not 
 this most reasonable and right and good ? John vi. 62, 
 Acts xxiii. 9, are similar ellipses. 
 
 24. these . — The pronoun is used here, as ii. 6 ; iii. 25 ; 
 iv. 18. 
 
 25. Hosea. — ii. 23. Two quotations are given from this 1 
 prophet, which refer to the reception of Gentiles, and 
 not to the restoration of Jews. The terms that had 
 been applied to one class of persons, were transferred to 
 another class. The quotation agrees in sense with the 
 original, but differs in the order of the clauses. They 
 
Ch. IX. 
 
 EPISTLE. 
 
 277 
 
 be my people; and those who zvere not 
 26 favoured to be favoured ‘‘ And it shall 
 be in the place where it was said to them., 
 You are not ?ny people, — there shall they be 
 
 who had not received favour, and were before not the 
 people of God, can only be the Gentiles. The descrip- 
 tion was applied to the Jews, when for their disobedience 
 they were deprived of their privileges, and made as the 
 heathen. But as a general description it is most inap- 
 plicable to Jews. The prophecies show that the Divine 
 glory was not dependent on the conduct of Jews, and 
 did not require their preservation. If they, by rejecting 
 the Gospel, deemed themselves unworthy of eternal life, 
 the purpose of God would be accomplished in the sal- 
 vation of Gentiles. '' 
 
 26. the place. — Hosea i. lO. The place is referred to 
 where Gentiles lived, Who once were not a people, but 
 are now people of God ; who had not received mercy, but 
 now have received 7 nercy!' i Pet. ii. 10. The prophet 
 refers to the spiritual Israel, in opposition to the natural. 
 There is nothing in his words adverse to the interpreta- 
 tion which the apostle gives ; but the connexion sup- 
 ports this. The evil that would come to the natural 
 Israel, leads to the good which would come to the spirit- 
 ual Israel. It is commonly supposed, that the prophet 
 contrasts the present adversity of the kingdom of Israel 
 with the present prosperity of the kingdom of Judah, 
 and then declares the future prosperity of the kingdom 
 
278 
 
 EPISTLE. 
 
 Ch. IX. 
 
 called., Sons of the Living Godi'‘ But 27 
 Isaiah exclaims concerning Israel, 
 Should the number of the sons of Israel 
 be as the sand of the sea., the remnant will 
 be preserved. For He is accomplishing a 28 
 sentence., and setting a limit in righteous-^ 
 
 of Israel ; thus speaking only of Jews. But there is 
 nothing to require this restriction, and much to favour 
 the extension of the promised blessings to other nations, 
 according to the interpretation given by S. Paul and S. 
 Peter. As all who had faith in God were child^^en of 
 Abraham, so they might be called, with equal propriety, 
 children of Israel ; and of the spiritual, not less than of 
 the natural offspring, it was said that they should be as 
 the sands of the sea. The lessening of the latter, the 
 house of Israel, i. 4, 6, was for the increase of the former, 
 children of Israel, i. 10, ii. Then the natural chil- 
 dren also would become spiritual children, ii. 15. This 
 is the order which the apostle subsequently gives. Ch. xi. 
 The reference to place is without significance, if Jews are 
 spoken of ; and their prosperity would not be imme- 
 diately joined to their adversity. In the other passage, 
 after promises respecting the restoration of Israel, decla- 
 rations are made of wider extent, referring to the whole 
 earth, ii. 21. 
 
 27. Isaiah. — x. 22. Two quotations are also given from 
 this prophet, which refer to the rejection of many Jews, 
 and the salyation of some. 
 
Ch. IX. 
 
 EPISTLE. 
 
 279 
 
 ness ; because a iimiied sentence the Lord 
 29 will execute ttpon the landL And even 
 as Isaiah has before said, ‘‘ Unless the 
 Lord of Hosts had reserved for us a seed., 
 we should have become as Sodom^ and have 
 bee 7 i like GomorrhaU 
 
 remnant. — A small portion, and only this. Some Jews 
 had faith in God in every age, then and now, ver. 24 ; 
 but not all. 
 
 28. accomplishing, — The longer reading is 
 
 found in most of the best MSS., and an omission is as 
 likely as an addition in such passages. The words of 
 the Epistle agree with those of the Sept, and they agree 
 in sense with the present Hebrew text. The word ful- 
 filled is the sentence declared by the prophet x. 6. 
 
 limitmg, o-wre/ubvcov. — The Hebrew term sometimes 
 means decide ; but if that had been referred to here, it 
 would precede and not follow the accomplishing. It also 
 means to shorteji by cutting off ; thus to restrict or limit. 
 The Greek term appears in the Sept, to be used only in 
 this sense. In the prophecy reference is made to the 
 limitation of the sentence, both in respect to number and 
 duration. Isa. x. 22, 25 ; Matt. xxiv. 22. 
 
 29. a seed, Isa. i. 9. — The Hebrew term indicates 
 both the rejection of many and the preservation of a few, 
 through whom there would be hereafter a more exten- 
 sive fulfilment of the Divine promises. These statements 
 respecting Jews had reference to the contemporaries of 
 
28 o 
 
 NOTES. 
 
 Ch. IX. 
 
 the prophet ; but the cases were similar, and therefore 
 they are applied to the contemporaries of the apostle. 
 The Jews who rejected Christ were rejected, because 
 they were without faith in God ; and so it had been 
 with their forefathers. 
 
 I. The Justice of God is maintained in the selection of 
 those who shall receive mercy, and in the punishment of 
 those who persist in impenitence. 
 
 II. Moses received mercy, but he was not allowed to 
 choose, for himself or others, the conditions for the exer- 
 cise of Divine mercy. 
 
 III. Pharaoh promoted the glory of God, but was 
 justly punished for his wickedness ; hardening himself, 
 and being hardened by God. 
 
 IV. The Creator is wiser and better than creatures, 
 who should in everything trust Him. He is most mer- 
 ciful, offering mercy and showing forbearance to all ; 
 but allowing none to choose how His mercy shall be 
 bestowed. 
 
 V. Punishment is for the wicked, who will not turn to 
 God in penitence and faith ; it is deserved by them, 
 though they contribute to the Divine glory, and is 
 inflicted on them for the good of others. 
 
 VI. Prophecies declared that nations, who once were 
 not the people of God, would become His children ; and 
 that the nation, which had been distinguished by pecu- 
 liar privileges, would to a large extent be rejected, for 
 its wickedness and want of Faith. 
 
Ch. IX.— X. 
 
 NOTES. 
 
 281 
 
 III. 
 
 WANT OF FAITH THE CAUSE OF REJECTION. 
 
 Sec. III. Ch. ix. 30 — x. 21. — The clear statements of this 
 section make plain and certain the meaning of some ob- 
 scure passages in the two preceding. The apostle has 
 proved that the rejection of Jews is not inconsistent with 
 the Faithfulness of God, because the promises to Abraham 
 did not include all his natural descendants, and because 
 national privileges were irrespective of personal cha- 
 racter. He has also proved that their rejection Avas not 
 inconsistent with Justice, because it belongs to God to 
 determine who shall receive mercy, and because wicked 
 men are justly punished, though they too are subservient 
 to the Divine glory. He now proceeds to declare again 
 how the authority of God is exercised. He is merciful 
 to whom He chooses. And to whom does He choose to 
 be merciful } The answer is now clearly given. He 
 chooses to be merciful to all who have faith in Him- 
 Gentiles become right with God, when they have faith ; 
 and Jews are not right with God, because they Have not 
 faith. This is stated as a consequence of what precedes. 
 It is according to prophecies, according to the statements 
 made respecting Faith, and according to obvious facts- 
 The reason why many Jews did not receive mercy is 
 expressly declared. They sought to obtain the favour 
 of God by the performance of services, and not by the 
 
282 
 
 NOTES, 
 
 Ch. IX.— X. 
 
 exercise of faith : and therefore they rejected the 
 
 Saviour whom God sent to them. 30 — 33. 
 
 After this twofold statement, the apostle again asserts 
 his affection for his kindred, speaking of his prayers for 
 them, and of their great but erroneous zeal. The Jews 
 referred to in the former parts of the epistle, were 
 chiefly those who made the mere possession of the Law 
 a ground for confidence, though they practised all 
 wickedness. The better class of anti-christian Jews are 
 now referred to, who rested their hope on a general 
 performance of the precepts of the Law. The apostle 
 repeats in another form the truth concerning them which 
 
 given in the former paragraph. As in Christ the 
 prophecies of the Old Testament were fulfilled, so in 
 Him the purpose of the Law was accomplished ; and 
 more than this : all who have faith in Him receiving the 
 highest rightness, which is the gift of God. Here the 
 choice of men is described as contrary to the choice of 
 God. The striving of men was vain, because it was not 
 according to His appointment, i — 4. 
 
 This leads to a contrast between the Law and the 
 Gospel, showing the unreasonableness of the conduct of 
 those who preferred the former. The one promised 
 certain advantages to prescribed actions : the other 
 
 offered a far higher and greater good to the exercise of 
 faith. Before the account of the latter, the apostle, by 
 an express accommodation of the words of Moses, indi- 
 cates the greatness and completeness of the Divine 
 favour, which is declared by the Gospel of Christ. 5 — 10. 
 
 The universality of this favour, the equality of Jews 
 
Ch. IX.— X. 
 
 NOTES, 
 
 283 
 
 and Gentiles, is then noticed as a consequence of the 
 appointment, which invited all to the exercise of Faith 
 in God. This also is confirmed by prophecy. 1 1 — 13. 
 
 The importance of the knowledge of God and of 
 Christ, is then inferred from the requirement of Faith; 
 the salvation of men being traced back through succes- 
 sive stages to some revelation of God. Without this 
 there could be no faith ; and without faith no good 
 could come from any word of God. This is said for all, 
 Jews and Gentiles. 14 — 17. 
 
 Lastly, of the two requisites to salvation, it is shown 
 that the first was not absent in the case of any man ; 
 but that the second was wanting in many Jews. The 
 question respecting the first, is answered by the words 
 of the Psalmist; and the question concerning the second, 
 by quotations from Moses and Isaiah. The prophets 
 are introduced as replying to the apostle. They de- 
 clared, that Gentiles would be preferred to Jews, when 
 Jews, through their want of faith, were in opposition to 
 God. 18 — 21. 
 
 From first to last, Faith is set forth, as that which 
 causes the great difference in the character and destiny 
 of men : some having faith, being therefore right with 
 God, and receiving mercy ; and others being without 
 faith, and being therefore rejected. 
 
 No inquiry can be more important than that, to which 
 the apostle gives the most clear and satisfactory reply. 
 The question. To whom does God choose to show 
 mercy } if understood of the class of persons, is con- 
 nected with the question. What must I do to be saved } 
 
284 
 
 EPISTLE. 
 
 Ch. IX. 
 
 III. 
 
 WANT OF FAITH THE CAUSE OF REJECTION. 
 
 The two What then shall we say? — That Gen- 3° 
 tiles who were not pursuing- rightness, 
 did attain to rightness — even the right- 
 ness which is from Faith : — but Israel 31 
 \ pursuing a law of rightness, did not 
 
 But the inquiry respecting the causes of human choice, 
 is often the most useless of inquiries. To the question, 
 Why has this man faith in God, and that man, with the 
 same knowledge, no faith ? the apostle gives no answer ; 
 nor is there in any part of the discussion the slightest 
 allusion to this inquiry. 
 
 30. shall we say. — A new section begins here, as iv. i, 
 vi. I, vii. 7. The answer follows. Men without natural 
 relationship, but with faith, are right with God, as 
 Abraham was ; while men with natural relationship, but 
 without faith, are not right with God. This is what we 
 should say, — and not that the word of God has failed, 
 ix. 6 — nor that there is unrighteousness with Him. 
 ix. 14. 
 
 not pursuing. — This was their former condition. Acts 
 xiv. 16 ; xvii. 30. 
 
 attain. — This is not said of all, but of some Gentiles. 
 '' Being then jtidged to be right because of faithP v. r. 
 
Ch. IX. 
 
 EPISTLE. 
 
 285 
 
 32 first ’come up to a law of rightness. For 
 what reason ? Because it was not, — 
 From Faith, — but as, — From works of 
 
 33 Law. For they struck against the 
 stone of striking ; even as it is written. 
 
 31. Israel . — This is said of the Jewish nation, ix. 4, and 
 most of them are referred to, but not all. 
 
 a law of rightness . — A rule for this end is meant, 
 iii. 27. Their rule was not the rightness of the Law ; 
 but they made a rule for themselves, from the Law, — 
 the rule of Services, — and they followed this rule. 
 
 first co 7 ne, €(f) 9 acr €. — 2 Cor. x. 14; i Thess. iv. 15. 
 As a nation they received much knowledge of God, 
 before other nations ; but not having faith, they did not 
 attain to true rightness. They took a wrong course, and 
 had not preceded Gentiles ; but they might now, with 
 them, receive all the blessings of the kingdom of 
 heaven. The shorter readings, omitting the second 
 StKaLoavprj^;, ver. 3 1, and vofiov and yapyVer. 32, are given by 
 some MSS., but seem to be simplifications of the text. 
 
 32. For what reason ? — The answer is not. Because 
 the will of God made them to differ, giving faith to the 
 Gentile and not to the Jew. This would be the answer 
 given by some : but very different is the apostle’s answer. 
 They did not come up to, the rule, because, instead of' 
 following the rule of God, they were following their own 
 rule. 
 
 it was not . — Their rule was not this. They could not 
 
286 
 
 EPISTLE. 
 
 Ch. IX. 
 
 “ I place in Zion a stone of striking., 
 
 and a rock of stumbling ; and he who has 
 faith thereon shall not be disappointed.^ 
 
 become right by the rule they followed, for it was not 
 God’s rule, — from faith, — Have faith and be right ; but 
 their own rule, — from services, — Do this work, and earn 
 reward. This rule, in reference to God, was imaginary 
 and impossible ; but it was their rule. iv.2.. Of Jews, some 
 followed the law of Faith, and thus sought the favour of 
 God ; some followed the law of Mosesy and sought to be 
 right according to its precepts ; but most followed their 
 own law,— the law of Services. 
 
 stone of striking. — Against which many will strike and 
 fall. Loy He is set for the fatly and risCy of many in 
 Israel!' Luke ii. 34. He who falls on that stone will 
 be broken!' Luke xx. 18. To Jews a stumbling stone!' 
 
 I Cor. i. 23. ‘'A stone of striking a 7 zd a rock of stumbling!' 
 I Pet. ii. 8. The opposition of the Jews to the Gospel 
 was partly because of its spirituality, its lessons of 
 humility, self-denial, universal righteousness, and true 
 holiness ; and partly because of its disregard of all 
 national distinctions, the natural ancestry and sacred 
 services, in which the Jews gloried. 
 
 33. ivritten. — The statements are taken from Isaiah 
 xxviii. 16, but the attributes of the stone are taken from 
 viii. 14. In both passages reference is made to some 
 Divine appointment, which ensured safety and pros- 
 perity, where there was faith in God ; but which was 
 generally despised. 
 
Ch. X. 
 
 EPISTLE. 
 
 287 
 
 i' Brethren, my heart’s desire and sup- wrong 
 
 choice of 
 
 plication unto God on their behalf is 
 2 for salvation. For I bear them witness, 
 that they have a zeal for God, but not 
 
 disappomted. — Literally, according to the Sept., 
 
 which probably has followed a Hebrew text differing 
 from the present. These two passages from the prophet 
 express the which the apostle maintains. They 
 
 therefore refer to Christ, but not exclusively. The uni- 
 versality of the last statement is implied, but not ex- 
 pressed, either in the Hebrew Text or in the Sept. In 
 the best MSS. vra? is wanting here, and seems to have 
 been introduced from x. ii, where it is the genuine 
 reading. 
 
 1. Brethren . — The address is general, and Chrisj:ian, 
 as i. 13; vii. i; viii. 12; xi. 25; xii. i. The language 
 is abrupt, the expression of strong feeling. Israel has 
 been put in some MSS. for the pronoun which refers to 
 them. ix. 31. 
 
 2. zeal . — So the apostle speaks of his own course, 
 when opposing the Gospel. Acts xxii. 20; Gal. i. 14; 
 Phil. iii. 6. 
 
 7nueh knowledge^ eiri^voycnv . — The term implies addition, 
 i. 28 ; iii. 20. 
 
 3. rightness of God. — i. 17; iii. 21. That which is 
 given by Him, and is according to His rule and choice, 
 — the rightness which is because of Faith. 
 
 their own . — That which would be gained by them- 
 
288 
 
 EPISTLE. 
 
 Ch. X. 
 
 according to much knowledge. For 3 
 disregarding the rightness which is of 
 God, and seeking to make their own 
 rightness stand, they did not by sub- 
 
 selves, and was according to their own rule and choice, 
 — the rightness which is because of Services. Not 
 having my own rightness which is from Law^ but that 
 which is through the faith of Christy — the rightness which 
 is from God on account of Faithr Phil. iii. 9. 
 
 by submission. — The obedience of Fai'thr i. 5. The 
 7 nghtness which is of God . . . for all, and upon all who 
 have faithr iii. 22. 
 
 4. end of Law, Te\o ^. — Its ultimate design, for which 
 it was preparatory, but which Law itself could not 
 attain. The end of the commaridment is loveL i Tim. 
 i. 5. The Law has become our conductor to ChristP 
 Gal. iii. 24. Then they were no longer under the Law. 
 The superior supersedes the inferior, which was a pre- 
 paration for it. vii. 6 ; viii. 4. 
 
 5. the Law. — Lev. xviii. 5; Nehem. ix. 29; Ezek. xx. 
 21. Evidently the Law given by Moses. This right- 
 ness is not to be identified with their own rightness, men- 
 tioned ver. 3. The two are represented bydifferent terms. 
 The rightness of the Law is referred to as real, and of 
 Divine appointment, as well as that of Faith ; but the 
 rightness which the Jews sought, — the deserved reward 
 of services, — was Imaginary and human. That the whole 
 will of God is not referred to by the Law, appears from 
 
Ch. X. 
 
 EPISTLE. 
 
 289 
 
 mission receive the rightness which is of 
 4 God. For Christ is the end of Law for 
 rightness, to every one having Faith. 
 
 the contrast between Law and Faith, Law cannot in- 
 clude Faith, but this has always been the chief duty of 
 man. Law did not require perfection, any more than 
 Faith. They differ in that one respects particular 
 actions, the other the principle of conduct. Where there 
 was obedience to Law, there was its. blessing ; and where 
 there was disobedience to Law, there was its curse. The 
 curse and the blessing came and went away, as the 
 actions were wrong or right ; and they were in measure 
 according to the extent of the disobedience or obedience, 
 rdoses never referred to the rightness of the Law as an 
 impossibility, but the contrary ; and its blessings were 
 realities possessed, as its curses were realities received. 
 '' It shall be when all these things shall come to thee, the 
 blessing and the curse!' Deut. xxx. i. The life pro- 
 mised by the Law, is not the same with the life pro- 
 mised by the Gospel. If ye walk in my statutes, and 
 keep my co^nmandments and do them ; then will I give you 
 rain in due season, and the land shall yield her increase!' 
 Lev. xxvi. 3 — 13; Deut. xxviii. i — 14. 
 
 did these things. — Law refers to actions, declaring those 
 which are right ; and right actions always have their ad- 
 vantages, irrespective of personal character. But these are 
 not of the highest order. There is nothing in this state- 
 ment, nor in the references to it in the Old Testament 
 and the New, to justify the supposition that the require- 
 
 19 
 
290 
 
 EPISTLE. 
 
 Ch. X. 
 
 Law and For Moses writes respecting the 5 
 rightness which is from the Law, — 
 
 ‘‘ That the 7fian who did these thmgs., shall 
 live by them I " But the Rightnessfrom 6 
 
 ment of the Law is greater than that of the Gospel, the 
 one demanding perfect, and the other sincere obedience. 
 Law says, Do this and live. But it does not say. If in 
 any matter you fail in the least, I can do nothing for 
 you. On the contrary, it says. If you do wrong in one 
 thing, you will and must suffer. But do right in the 
 future, and you will have my blessing, exactly according 
 to the measure of your obedience. Law is always 
 referred to as in every respect a lower system. Rules, 
 with rewards and penalties, may secure right actions 
 with their advantages : and Law can do no more. 
 
 Only Faith in One who is good, can produce true good- 
 ness. The Gospel presents this object, and produces 
 this faith : and thus it accomplishes what Law could 
 not do, and never was intended to do. This appears 
 to be the contrast set forth by the apostle. Moses 
 was a lawgiver, and thus describes the benefits of Law : 
 but he was also the religious teacher of the Jews. He 
 repeated to the people the old promises of God, and 
 taught the lessons of Faith which Abraham exhibited. 
 In the chapter, to which reference is made in the 
 following contrast, Moses speaks of penitence and faith, 
 of the love of God, of the cleaving of the mind to 
 Him, of the life found in Him; even as a preacher of 
 
Ch. X. 
 
 EPISTLE. 
 
 291 
 
 Faith makes this declaration — Thou 
 shouldst not say in thy mind, Who will 
 ascend, to heaven ? — that is, to bring 
 7 down Christ : or. Who will descend to 
 the abyss ? — that is, to bring up Christ 
 
 the Gospel. But these lessons concerning faith in God, 
 are no part of the Law, as it was given by Moses, as it 
 was held by the Jews, as it is referred to by the apostle^ 
 The Law is not^ — because of Faith, — but he who does 
 them shall live by themL Gal. iii. 12. 
 
 6. Rightness. — A personification to express what the 
 apostles of Christ taught, and to avoid the appearance 
 of opposition between them and Moses. 
 
 this declaration. — The declaration cannot be what 
 immediately follows, for this is no statement correspond- 
 ing to the description, ver. 5 : and the question, What 
 is the declaration } ver. 8, shows that it has not yet 
 been given. The sixth, seventh and eighth verses have 
 something of a parenthetical character : and as some 
 parts must be taken as spoken by the apostle, so the 
 whole should be. He thus prepares for the declaration 
 which is only announced here, and is given in ver. 9, in 
 a form corresponding to ver. 5. 
 
 ascend. — This is not a quotation, but an imitation of 
 the address made by Moses to the Jews. As he spoke 
 respecting the service of God, the apostle speaks 
 respecting the Gospel. Deut. xxx. 12. What was 
 impossible for men had been done by God ; and nothing 
 
292 
 
 EPISTLE. 
 
 Ch. X. 
 
 from the dead. But what is the s 
 declaration ? — The statement is near 
 thee, in thy mouth and in thy mind ; 
 that is, the statement respecting Faith, 
 which we proclaim, — That if thou 9 
 
 was required of men, but what was made possible to 
 them. 
 
 that is . — The interpretation of the general expression 
 is given. 
 
 7. abyss . — -This is mentioned, instead of the sea. The 
 expressions are appropriate to the different occasions. 
 
 8. what . — The question serves two purposes, showing 
 that what precedes is not to be taken as the declaration i 
 and giving additional appropriateness to what follows, 
 which is also the address of the apostle, similar to the 
 words of Moses, and still preparatory. 
 
 near thee . — The words of Moses refer to the instruc- 
 tion which he had given ; the words of the apostle, to 
 the knowledge of the Gospel, given by those who testified 
 to the death and resurrection of Christ. 
 
 Faith . — This is referred to as the subject of discourse. 
 Moses directed the people to have faith in God, and 
 to keep His commands ; but he did not compare, as 
 the apostle does, the benefits of obeying Law, with the 
 blessedness of having faith in God. What he declared 
 of the possibility of good, referred to the precepts he 
 delivered, which they had heard. The highest advan- 
 tages of observing the precepts depended on the exercise 
 
Ch. X. 
 
 EPISTLE. 
 
 293 
 
 ackjiovoledge with thy 77iouth the Lord 
 y^esus^ and have faith in thy mind that 
 God raised Him fro77i the dead., thou 
 10 shalt be saved. For with the mind faith 
 is exercised for rightness, and with the 
 
 of faith in God : and so far the promises declared by 
 Moses and S. Paul are in principle identical, agreeing 
 with the promise given to Abraham and his seed. 
 
 9. That if . — This is what the Rightness because of 
 Faith declares, the form of statement corresponding to 
 the description of the other Rightness, ver. 5. 
 
 thy 7 nouth . — This is put first as the required mani- 
 festation of Faith. The verbal acknowledgment of 
 Christ is alone mentioned, but the expression of faith in 
 conduct is included. Christ required the acknowledg- 
 ment in words, but He declared that this alone was 
 worthless. Matt. x. 32 ; vii. 21. 
 
 thy Tfiind . — From the external to the internal. The 
 heart, in the Old Testament and the New, is used figura- 
 tively for the whole mind : and not as with us, for the 
 affections. Faith is not simply an exercise of intelli- 
 gence ; it includes consent as well as assent : and where 
 there is choice there must be some desire and affection : 
 but their nature is not prescribed. The first evidences 
 for faith, and the first motives to faith, are different from 
 those which follow. 
 
 raised HiTn . — This was the confirmation of the Divine 
 authority which our Lord claimed. One truth and one 
 
294 
 
 EPISTLE, 
 
 Ch. X. 
 
 mouth acknowledgment is made for 
 salvation. 
 
 Jew and For the Scripture declares, “ No one n 
 
 Gentile. ^ 
 
 having Faith thereon shall be disap- 
 pointedF For there is no distinction 12 
 
 duty are mentioned, not as exclusive, but as of primary 
 importance. 
 
 10. the mind, — The order is reversed, and the require- 
 ments are connected with the first and the last result. 
 
 rightness, — This is the immediate consequence of that 
 faith jin God, which receives Jesus Christ as the Ruler 
 and Saviour of men. v. i ; Acts xvi. 31. 
 
 salvation. — This is the final consequence of the exer- 
 cise of the same faith, which respects Jesus Christ, results 
 from the knowledge of Him, and produces resemblance 
 to Him. viii. 24, 29. ^'‘Receiving the end of your faith, 
 the salvation of your soulsT i Pet. i. 9. 
 
 11. Scripture, — Here the apostle returns to the quota- 
 tion already given, ix. 33, repeating the last clause, and 
 changing its form to give explicitly the real sense. In- 
 stead of. He who has faith shall not be, — No one having 
 faith shall be. The pronominal reference to Christ, — the 
 Stone, — is not in the original, and is not required in the 
 apostle’s argument. 
 
 12., of all. — Similar to the statement iii. 29. Christ 
 is often declared to be Lord of all, and He is so, because 
 appointed by God, who is primarily Lord of all. Acts 
 ii. 36 ; Phil ii. 9. As there could not be faith in the 
 
Ch. X. 
 
 EPISTLE. 
 
 295 
 
 between Jew and Grecian : for the same 
 Lord of all is bountiful to all who call 
 
 13 upon Him. “ For whoever will call on the 
 natne 0/ the Lord shall be saved." 
 
 14 How then should they call on Him, 
 
 Faith by 
 hearing. 
 
 Stone without faith in God, so there cannot be faith in 
 Christ without faith in God. But as the stone cannot 
 be identified with the builder, in the language of the 
 prophet ; so Christ is not identified with God, in the 
 language of the apostle. The pronoun, on which so 
 much stress is laid by some interpreters, is w^anting both 
 in the Hebrew and the Septuagint ; and though it is 
 implied, and the object referred to is certainly the object 
 of faith, it is so only as faith in God includes faith in what- 
 ever is appointed by Him. In ver. 9, God is referred to 
 as the supreme object of trust, and the prophet’s words 
 refer to Him, — those which precede and those which 
 follow. Christians are described as those who call on the 
 ?iame of the Lord Jesus. But as Jesus, who is appointed 
 by God to be Lord of all, is not therefore to be identified 
 with God ; so the calling on the name of Jesus, cannot 
 be in all things identical with the calling on the name of 
 God. Acts ix. 21 ; xxv. ii. The one does not express 
 more than the acknowledgment of which the apostle 
 •has spoken ; but the other includes much more. Here 
 Christ is referred to as the Living Stone, placed by God 
 as a foundation ; and the identification of the two objects 
 thus presented is incongruous. The kingdom of the 
 
296 
 
 EPISTLE. 
 
 Ch. X. 
 
 in whom they had not faith ? And how 
 should they have faith in Him, of whom 
 they did not hear ? And how shall 
 they hear, without one making procla- 
 
 wOrld has become our Lords and His Chris fs.'' Rev. 
 xi. 15. 
 
 13. whoever. — Joel ii. 32 ; Acts ii. 21. Another quota- 
 tion is given, in which the universality attributed to the 
 former, is expressly declared. To call on the name of 
 God, is to worship Him by praise and prayer, submis- 
 sion and obedience. 
 
 14. How then. — This is a series of questions arising 
 from the preceding statement, and designed to show the 
 absolute necessity of faith in God, and the great im- 
 portance of the proclamation of the Gospel. Attention 
 is directed to each link in the chain. For salvationy 
 which is the end, there must be the seeking the favour of 
 God ; for this, there must be faith in Him ; for this, 
 there must be the hearing oi Him ; for this, an appointed 
 proclamation of the truth is most desirable ; and for this, 
 there must be a mission from God. There had been the 
 mission, the proclamation, and the hearing ; but not 
 universally, the faith, the seeking, and the salvation. 
 Both the affirmative and the negative are confirmed by 
 prophecy. The questions respect all men, Gentiles and 
 Jews, there being no distinction, ver. 12. The sub- 
 junctive mood is given by most of the best MSS., for all 
 the questions but one, where the indicative is used — How 
 
Ch. X. 
 
 EPISTLE, 
 
 297 
 
 mation ? And how should any make 
 proclamation, unless they are sent 
 forth? Even as it is written, '‘‘How 
 beautifid are the feet of those who bring 
 
 shall they hear ? which does not imply the same impossi- 
 bility. Matt, xxiii. 33 ; xxvi. 54 ; vii. 4 ; Luke i. 34. 
 There must be some cause for this peculiarity, as copyists 
 would certainly be inclined to give the same form in all. 
 Here the connexion is peculiar. Men might have heard 
 the declaration of God, without the proclamation of 
 prophets and apostles. Ps. xix. i ; Acts xiv. 17. But 
 generally they did not. The world by its wisdom knew 
 not Gody I Cor. i. 21. 
 
 15. written . — Isaiah Hi. 7. This prediction evidently 
 has respect to the days of the Messiah : as well as the 
 following, which is from the next chapter, liii. i. It is 
 quoted to show the great desirableness of what was not 
 absolutely necessary. The passage speaks of human 
 messengers. The apostle here forsakes the Sept., and 
 more closely follows the Hebrew text. The omission of 
 some words in some MSS. may be accounted for by the 
 repetition of the same words. 
 
 16. obey . — There could not be the faith without the 
 hearing, but there might be hearing without faith. It 
 was not always followed by faith, even when the pro- 
 phets were heard. As it was in Isaiah's days, with the 
 men to whom he spoke ; so it was now, with those to 
 whom Christ and His apostles had spoken. 
 
EPISTLE, 
 
 Ch. X. 
 
 gtad tidings of peace,, who bring glad 
 tidings of good things ^ But all did not i6 
 
 obey the good- message ; for Isaiah says, 
 “Lord,, who had faith in what we heard V'" 
 Consequently the Faith is from hearing, 17 
 
 we heard, Ty afcofj rjP'Cov, — Literally, our hearing, which 
 means, what we heard ; as our saying would mean, what 
 we said. By the plural pronoun, the prophet, in the 
 following verses, associates himself with the people. 
 Both are represented as hearing the word of God. 1 . 5 ; 
 li. 4. The conduct of Jews, who first heard without faith, 
 is contrasted with that of the Gentiles, who afterwards 
 heard with faith. Hi. 15. But Jews had sinned by dis- 
 trust and disobedience, before Isaiah spoke, and before 
 they rejected Christ. 
 
 17. consequently , — This marks the end of the para- 
 graph, and states the ' conclusion which follows, not 
 merely from the last words of the prophet, but from all 
 that is connected with it. Two requisites to salvation 
 are mentioned, — the declaration of God, and the faith 
 of man. 
 
 God said. — pyfjbaro^ 0 €ov, God's saying. This is the 
 reading supported by some of the best MSS., and it is the 
 most suitable. Some knowledge of God is absolutely 
 requisite to any faith in Him ; and the knowledge which 
 is given by the Gospel is the appointed means for bring- 
 ing to this faith those who had disregarded the voice of 
 God, when speaking to them by the works of nature. 
 
Ch. X. 
 
 EPISTLE. 
 
 299 
 
 and the hearing is through what God 
 has said. 
 
 is But I ask, Did they not hear ? Why Hearing 
 surely, “ Unto all the earth their sound 
 went forth^ and unto the e^ids of the world 
 
 and the messages of prophets. God had spoken to 
 men in various ways ; now He speaks to them by His 
 Son. Heb. i. i. 
 
 18. not hear . — The question suggests the answer, that 
 they did hear. This was to be expected, and so it was. 
 All had some knowledge of God, — that without which 
 faith was impossible, ver. 17. The persons referred to 
 in the first question are not mentioned. The expres- 
 sion is general, and the connexion shows that the 
 reference is to all men. Many Jews and many Gentiles 
 had heard the Gospel, some receiving and some rejecting 
 it ; but certainly all had not heard this. It was the 
 great object of the apostle to make this known, where 
 it had not been heard, xv. 21. But all had heard sorue 
 revelation of God. A measure of knowledge, which 
 should have produced thankfulness and trust, was given 
 to all men. i. 20. It would be contrary to all that the 
 apostle has said of the wickedness of the heathen, and 
 of Jews in former ages ; of the acceptance of Abraham, 
 and of all who with him had faith in God, — to suppose 
 that there could not be any faith, without a knowledge 
 of the death and resurrection of Jesus Christ. But 
 only through Him is salvation fully attained, — the per- 
 
300 
 
 EPISTLE, 
 
 Ch. X. 
 
 their sayings^ But I ask, Did Israel 19 
 not regard? First, Moses declares, “/ 
 will excite you to emulation by those who are 
 not a nation; by a nation without under- 
 standing I will make you angry Then 20 
 Isaiah speaks openly, and declares, 
 
 fection of faith, the spirit of sonship, the glory of the 
 sons of God. Gal. iv. 4; John xiv. 6; xvii. 3 ; Acts iv. 
 12 ; Heb. xi. 40 f Rev. v. 9. 
 
 to all. — Ps. xix. 4. The words of th^ Psalmist 
 respecting the Works of God, are used by the apostle 
 to show that all might and should have trusted in God ; 
 though they had not the higher and stronger induce- 
 ments to faith, which the Gospel of Christ now 
 afforded. 
 
 19. not regard. — ii. 4. Here the inquiry is limited to 
 the Jews. The question in form agrees with the 
 preceding, and suggests the answer, that they did 
 regard. This too might be expected, but it was not so. 
 ver. 3. The correspondence and juxtaposition of the 
 two questions, show their close connexion. The subject 
 of the latter is included in the subject of the former ; 
 and as the hearing refers to the revelation of God, so 
 must the knowing. But this is not simple knowledge, 
 being voluntary, and not always connected with 
 hearing. If reference were made to the reception of the 
 Gentiles, or to the rejection of Jews, the facts alone 
 would be mentioned, and not the knowledge, and the 
 
Ch. X. 
 
 EPISTLE, 
 
 301 
 
 found by those who were not seeking nie^ a 7 id 
 I became man ifest to those not inquirmg for 
 21 7ue,'' But respecting Israel he declares, 
 
 ‘‘All the day I sU^etched out my hands to a 
 people opposing and contradicting^ , 
 
 knowledge by Israel. Their acquaintance with the 
 subject is altogether irrelevant. 
 
 20. Moses, — Deut. xxxii. 21. The following quotations 
 answer the question. Israel, as a nation, did not regard. 
 From the beginning of their history, Jews had disre- 
 garded the Divine message. They heard, but they did 
 not consider. This is the principal thing stated, and it 
 is the answer to the proposed question. Even Moses, 
 in whom they trusted, testified against them, declaring 
 that Gentiles, who once were siiot the people of God, 
 would be preferred to disobedient Jews. ix. 25. 
 
 Isaiah, — Ixv. i. The testimony of the prophet is given 
 as even more explicit. The words of the Septuagint 
 are adopted, but the order of the clauses is in accordance 
 with the Hebrew text. The statements of the first verse 
 refer to a nation not called the people of God, The con- 
 trast between these statements, and those which follow, 
 shows that they are not spoken of the same people ; 
 and as the latter refer to Jews, the former must refer to 
 Gentiles. 
 
 21. Israel, — Isa. Ixv. 2. The apostle declares the ap- 
 plication of this verse, employing the term before used 
 to designate the people who had peculiar privileges, but 
 
302 
 
 NOTES. 
 
 Ch. X. 
 
 abused them. ix. 4, 27, 31 ; x. 19. The last words from 
 Isaiah contain an answer to both of the apostle s ques- 
 tions. They state that Israel did hear, but did not 
 regard. The will of God is not said to make the differ- 
 ence between them and those who received mercy ; but 
 their own will, in opposition to His will. 
 
 I. Gentiles were received as the people of God, and 
 became right with Him, because of faith, and according 
 to prophecy. 
 
 II. Jews were not right with God: seeking to be right 
 in their own way, they rejected Christ ; being without 
 faith in God, according to history and prophecy. 
 
 III. The Law came by Moses, presented rules for 
 right conduct, and promised a prosperous life ; but could 
 not give the highest rightness of character and condition. 
 
 IV. The Gospel declares Christ to be the Lord and 
 Saviour of all men, and promises righteousness and 
 eternal life to those who in faith acknowledge Him. 
 
 V. Christ came from God, descended to the grave, 
 was raised from the dead to be the Ruler and Saviour 
 of all. He is a stone of stumbling to some, but a sure 
 foundation for all who have faith in Him. 
 
 VI. Faith in God results from hearing of Him ; is 
 produced, where it was not before, by the knowledge of 
 the Gospel ; is manifested by the acknowledgment of 
 Christ, is necessary to the salvation of any, is sufficient 
 for the salvation of all ; and is the cause of the difference 
 in the relation of men to God. 
 
Ch, XI. 
 
 EPISTLE, 
 
 303 
 
 IV. 
 
 REJECTION OF JEWS PARTIAL, AND FOR GOOD. 
 
 I I ask then, Did God cast off His ah not 
 
 rejected. 
 
 people ? Certainly not ; for I too am 
 an Israelite, from the offspring of Abra- 
 
 Sec. IV. Ch. xi. i — 36. — Having stated in the preceding 
 section the Cause of the rej*ection of Jews, the apostle 
 now declares its Design. Distressed by the consideration 
 that so many rejected the Divine mercy, he turns to the 
 destiny of the Nation, and the purpose of God. First 
 he again expresses his sympathy with his kindred, and 
 asserts that their present rejection is only partial. The 
 Divine plan respecting the Nation was formed with a 
 foreknowledge of its history, and therefore could not 
 change as men's plans do. In a former time of national 
 apostacy, not a few had faith in God ; and so it was 
 now ; but the favour received by these was entirely 
 gratuitous, being because of Faith, and not because of 
 Services, i — 6. 
 
 In the next place he says that many now failed to 
 obtain the favour of God, and were cast off ; and that 
 their condemnation was according to similar facts 
 declared in the Scriptures. The passages quoted refer 
 
304 
 
 EPISTLE, 
 
 Ch. XI. 
 
 ham, of the tribe of Benjamin. God 2 
 did not cast off His people, whom He 
 foreknew. Or know you not what the 
 
 to the wickedness of Jews in former ages, resulting from 
 their want of faith in God. 7 — 10. 
 
 Then the end is declared for the sake of which the 
 wickedness of Jews was permitted, and their punishment 
 appointed by God. It was for a series of good results : — 
 the participation of Gentiles in the ^ privileges of the 
 people of God ; the conversion and restoration of Jews, 
 on seeing the blessings received by others, which they 
 had rejected ; and the still greater good which would 
 follow to the whole human race, ii — 16. 
 
 There is then an admonition to humility, addressed to 
 Gentiles on three grounds : — the derivation of their privi- 
 leges from Jews, — their dependence through faith, in 
 God for the existence and continuance of these privi- 
 leges, — and the possibility of their losing them by want 
 of faith, while Jews regained them by faith. 17 — 24. 
 
 The restoration of the Jewish nation, which had been 
 inferred from analogies and tendencies, is now declared 
 as a certainty, the assurance being founded on the pro- 
 mises and on the unchangeableness of God. The chosen 
 people was not, and never would be, rejected : but the 
 Jews, with the other nations of the world, would become 
 the kingdom of Christ, and obtain salvation through 
 Him. After quoting prophecies which declare this, the 
 apostle notices how, with apparent contradictions, one 
 
Ch. XI. 
 
 EPISTLE. 
 
 3°S 
 
 Scripture says of Elijah? How he 
 3 addresses God against Israel, Lord, 
 they killed Thy prophets, they digged down 
 
 purpose pervades all events, making evil conducive to 
 good, and good to a further good ; thus through change 
 and conflict ever fulfilling the same design ; the wrong 
 of men being declared, in order to the exercise of the 
 mercy of God. 25 — 32. 
 
 Lastly there is the humble acknowledgment of the 
 Goodness and Wisdom and Knowledge of God, thus 
 manifested to men ; and an expression of praise and 
 gratitude to Him, on whom all creatures and events 
 depend, and who makes all to be subservient to His 
 own gracious purposes. 33 — 36. 
 
 1. I ask. — This question is suggested by what precedes, 
 and is not an objection. '‘^Jehovah will 7 iot cast off His 
 peopled Ps. xciv. 14. Individuals were rejected, but the 
 nation was not. 
 
 people. — The reference to the Jewish nation is mani- 
 fest, from the previous reference to the natural Israel, 
 X. 21, and from the subsequent statements, ver. 5, 7. 
 
 / too. — A reason is given for the senthnent expressed, 
 and not simply for the denial. " The amplification, similar 
 to that of Phil. iii. 5, shows this. The reasons referring 
 to the statement^ follow. 
 
 2. foreknew. — After repeating the denial, the apostle 
 adds two confirmations. The first is the foreknowledge 
 of God. The national selection of the Jews was made 
 
 20 
 
3o6 
 
 EPISTLE. 
 
 Ch. XL 
 
 Thy altars^ and I was left alone., and they 
 seek my lifeT But what does the Divine 4 
 voice declare to him ? ‘‘I reserved for 
 
 myself seven thousand men^ who did not 
 
 when their national history was foreseen : and therefore 
 nothing could occur to change the Divine plan. 
 change not ; therefore ye sons of Jacob are not consumedr 
 MaL iii. 6. 
 
 of Elijah, iv — In connexion with him, or in 
 
 the passage respecting him. The second confirmation 
 is drawn from history, which shows that some were 
 always preserved, when many were rejected, i Kings 
 xix. 14. 
 
 4. reserved. — i Kings xix. 18. Baal is sometimes in 
 the Sept, represented as feminine, though not so here. 
 This form may have been used with a reference to the 
 image, 97 eiKcov ; or as a mode of expressing contempt for 
 the weakness of idols. 
 
 5. selection of favotir. — Both, from favour, and to 
 favour. This is most manifestly a different selection 
 from that mentioned, ix. ii. For that was of the 
 whole Jewish nation, and this only of a part : that was 
 to privileges which were no indications of character, this 
 to the privileges which belong to those who have faith 
 in God. The national selection is again referred to, 
 ver. 28. 
 
 6. because of services. — The two are incompatible, as 
 before stated, iv. 4, What is given as a favour cannot 
 
Ch. XL 
 
 EPISTLE, 
 
 307 
 
 ibow the knee to Baal,'''' Thus then 
 also in the present time, there is a 
 remnant according* to a selection of 
 6 favour. But if by favour, it is no more 
 
 be paid for work done, because then it would be a debt. 
 There is no such incompatibility in the declaration that 
 favour is because of faith, and also because of conduct, 
 the expression of faith. S. James expressly declares 
 this. ii. 21, 24. The Jews sought to be right with God 
 because of such services as Law prescribed, and not 
 because of such conduct as Faith would prescribe, 
 prompt, and produce. If what they expected weie 
 received, it would be a debt, and no favour. But the 
 rewards given to the most perfect of the creatures of 
 God are favours ; they result from faith, and are not 
 earned by services. It is of grace, because it is of faith ; 
 and not because this faith has been produced by a power 
 operating on one mind and not on another. Its gratui- 
 tous character depends entirely on the relation of the 
 receiver to the Giver ; and not at all on the relation of 
 those who receive an offered good, to others by \yhom it 
 may be received or rejected. The remainder of the 
 verse is probably a marginal gloss, erroneously inserted 
 in the text. It is wanting in the best MSS. 
 
 7. not attain . — The statement of what is true follows 
 the denial of what is not true. ver. 2. The same decla- 
 ration has been already made, ix. 31. They were seek- 
 ing what God had set before them, but they were 
 
3o8 
 
 EPISTLE. 
 
 Ch. XL 
 
 because of services ; for then the favour 
 is no more a favour. 
 
 What then? That which Israel much 7 
 seeks after, this it did not attain ; but 
 the Selection attained, and the re- 
 mainder became insensible. Even as s 
 
 seeking it in their own way, and not in His way; their 
 choice was not regulated by His choice ; and therefore 
 their seeking and striving were vain. ix. 16. David 
 and Isaiah spoke of men who had no faith in God. They 
 did not submit to His will as good, nor seek to please 
 Him in doing what is right; but they practised wicked- 
 ness, and still hoped to be favoured because they were 
 Jews. 
 
 Selection . — The persons are meant who had faith in 
 God, whose choice was regulated by His, who sought 
 His favour in the appointed way. Because of faith, and 
 by faith, they were separated from others, and became 
 the elect of God, in a different sense from that in which 
 the whole Jewish nation was the elect of God. 
 
 insensible . — They were hardened, even as Pharaoh 
 was. ix. 18 ; Isa. vi. 9 ; Matt. xiii. 14 ; John xii. 40. 
 
 8. written. — Isa. xxix. 10. For Jehovah poured on 
 you a spirit of stuporP This appears to be the testimony 
 quoted ; but to unfold its meaning, and give its applica- 
 tion, other words are added by the apostle, similar to 
 the words of Moses, when he spoke to the men of his 
 day. Deut. xxix. 4. This is described as punishment 
 
Ch. XL 
 
 EPISTLE. 
 
 309 
 
 it is written, ‘‘ God gave them a spirit of 
 stupor f — eyes not to see, and ears not 
 9 to hear, until this day. And David says, 
 Let' their table be for a snare., and for a 
 trap., and for a stumbling-block^ and for 
 roa retribution to them. Let their eyes be 
 
 for sin, and not as its cause. ‘‘ Forasmuch as this people 
 draw near me with their mouth, and with their lips do 
 honotir me, hut have removed their heart far fro 7 n meP 
 Isa. xxix. 13. 
 
 9. David. — Ps. Ixix. 23. The quotation is according 
 to the Sept., with slight alterations. These things were 
 said of Jews, and are to be regarded as judicial sen- 
 tences, animated by a just indignation, not improper to 
 the time and position of the Psalmist. These testimonies 
 show that Jews had been cut off for their irreligion and 
 wickedness; and so it was now. Ps. Ixix. 4, 7, 9, 19, 
 24, 32. The term for retribution is similar to that in the 
 Septuagint, and shows a reading different from that of 
 the present Hebrew text. 
 
 1 1, their stumbling. — They stumbled and fell, as before 
 stated, ix. 32. The plural representation, referring to 
 individuals, is here substituted for the singular of ver. i, 
 which refers to the people collectively. The purpose 
 mentioned is that of God, and not of the persons stum- 
 bling, and this requires in English a change of subject. 
 If the fall of any were the only result, this must be 
 chosen for its own sake ; but if connected with other 
 
310 
 
 EPISTLE. 
 
 Ch. XL 
 
 darkened that they see not^ and bow down 
 their back always ^ 
 
 I S'Sk then, was their stumbling in n 
 order to their falling ? Certainly not ; 
 but by their falling away the salvation 
 comes unto the Gentiles, to excite their 
 emulation. Now if their falling away 32 
 
 results, it might be chosen for them. Some would fall, 
 but their fall would be conducive to the profit of others. 
 
 their falling. — This was in many cases the result No 
 language could describe a hopeless condition more 
 forcibly than the preceding quotations, and the apostle 
 expressly declares that some did fall, here, and ver. 22. 
 Many did stumble and fall, and nothing is said of their 
 rising again. But their fall was not the end designed by 
 God. Their punishment was for the profit of others, 
 ix. 23. The evil of Jews conduced to the good of Gen- 
 tiles ; and Jews also will be hereafter benefited thereby, 
 both individuals and, ultimately, the nation. 
 
 1 2. falling away^ irapdriTToyiJLa. — ^v. 1 5. Their sin is first 
 referred to. 
 
 degradation y tjtttjP'Ci. — i Cor. vi. 7. Their punishment 
 is next noticed ; the consequence of their sin. Both are 
 overruled for good. 
 
 great gain^ ttXoDto?. — The separation of Christianity 
 from Judaism was needful for its extension to the world ; 
 and the sufferings of Christians from Jews were means 
 appointed for the same end. Matt. xxi. 43; xxii. 9. 
 
Ch. XL 
 
 EPISTLE, 
 
 was a great gain to the world, and their 
 degradation a great gain to Gentiles, 
 how much more the completion of their 
 
 13 good ? Moreover I speak to you, the 
 Gentiles, — inasmuch then as I am an 
 apostle to Gentiles, I honour my 
 
 14 ministry, — if possibly I may excite to 
 
 Acts xiii. 46, 47; xxviii. 28; i Thess. ii. 14; i Ret. 
 iv. 14. 
 
 completion^ ir\r)p(i>ixa . — The application of the term here 
 used must be learnt from that to which it is opposed, 
 the wrong-doing and degradation of Jews. As the 
 rejection of individuals is here referred to, so also is 
 their reception. 
 
 13. I speak . — This statement is evidently incomplete, 
 and the next clause is more suitable to what follows 
 than to what precedes it. If these two clauses are taken 
 parenthetically, then the connexion of the whole appears 
 simple and proper. In speaking to Gentiles, the apostle 
 sought to benefit Jews. As the Divine purpose extended 
 from the primary to the secondary results, so also did 
 his. But lest it should be supposed that he cared only 
 for Jews, he introduces the statement that he highly 
 esteemed his office in its primary relation to Gentiles. 
 The addition is similar to that in ix. 3. 
 
 14. einulation . — According to the purpose of God. x. 19. 
 
 15. life . — This is a general expression for the highest 
 .good, going on from Jews to Gentiles. Ezek. xxxvii. 10. 
 
312 
 
 EPISTLE. 
 
 Ch. XI. 
 
 emulation my kindred, and save some 
 of them. For if their rejection was the ts 
 world’s reconciliation, what will their 
 reception be, if not life from the dead ? 
 Moreover if the first offering* is sacred, i6 
 so is the whole; and if the root is 
 sacred, so are the branches. 
 
 SoenfiS^ Now if some of the branches were i? 
 
 1 6. first offering, airapyj). — The term is not restricted to 
 first fruits. Numb. xv. 2i. In a different connexion 
 Christ is thus called, i Cor. xv. 20 ; and the first Chris- 
 tians, James i. 18 ; Rev. xiv. 4. But the associated 
 comparison, and the argument of the apostle, are here 
 opposed to both these references, 
 
 the root. — Abraham was this. Two figures are 
 given for the same objects : the first presenting the 
 relation of sacredness — consecration ; the second that of 
 vitality — assimilation. The second figure also prepares 
 for the following figurative statements. The apostle 
 derives hope for his nation from sacred symbols and 
 natural tendencies. 
 
 the branches. — Not all, but many. Some would be 
 broken off, ver. 17 ; but some would always remain. 
 “ The Lord thy God hath chosen thee to be a special people 
 unto Himself I Deut. vii. 6. To the confirmation of this 
 hope the apostle returns, ver. 25. 
 
 17. vbild olive. — Not the whole tree is meant, but 
 branches taken from it. ver. 24. 
 
Ch. XL 
 
 EPISTLE. 
 
 313 
 
 broken off, and thou being a wild 
 olive wast engrafted among them, and 
 becamest a partaker in the root and 
 richness of the olive tree : boast not 
 
 18 over the branches. But if thou boast- 
 est, thou bearest not the root, but 
 
 19 the root thee. Thou wilt say then. 
 Branches were broken off that I might 
 
 the root. — The salvation is from the Jews!' John 
 iv. 22. But it is for Gentiles also. iii. 29 ; Gal. iii. 29. 
 
 18. the branches . — Jews in general, qf whom some were 
 cut off and others retained ; with the last the Gentiles 
 were associated. 
 
 19. branches . — Some Jews. Not the branches. The 
 article is to be omitted, being wanting in the best MSS. 
 
 20. Faith . — According to preceding statements, ix. 
 31, 32 ; X. 10, 21. 
 
 21. neither will He . — The indicative future is accepted 
 by all as the proper reading. The change to the sub- 
 junctive, and the additional conjunction, seem designed 
 to connect this verse with the preceding. 
 
 22. kindness . — In effect. There has been this, and 
 there will be. The nominatives for severity and kindness 
 with the second Qeov are given by the best MSS. There 
 is a similar change in construction, ii. 9. 
 
 23. able . — He can restore them, if they have faith in 
 Him; and more than this. He can also produce faith, 
 the Gospel being the power of God for this end. 
 
314 
 
 EPISTLE, 
 
 Ch. XL 
 
 be engrafted. Well. For want of 20 
 Faith they were broken off ; and thou 
 hast a place by Faith. Be not high- 
 minded, but beware. For if God did 21 
 not spare the natural branches, neither 
 will He spare thee. Mark then the 22 
 kindness, and the severity of God; — 
 
 24. wild , — Gentiles had not the advantage of an 
 ancestry enlightened and ennobled by religious instruc- 
 tion and influence. ' Relationship to the good is con- 
 ducive to goodness, but does not always produce it. 
 Some thereby become better, and some worse. 
 
 25. secret^ /jlvo-ttjplov , — This word is always used in the 
 Bible for what may be known, not for what may be 
 done, by men ; and for what has been unknown, but is 
 now made known, xvi. 25 ; Matt. xiii. ii ; i Cor. xv. 
 51 ; Eph. iii. 4. 
 
 prudent, (^povifioi, — Prudence, and not wisdom, is 
 denoted by the term here employed, — thoughtfulness 
 respecting the future, the minding and seeking what is 
 not present. As to stand by ourselves is to stand sepa- 
 rate from others, so to be prudent by or with ourselves 
 is to be prudent, separating ourselves from others. It 
 does not appear that the term ever denotes self-conceit ; 
 nor would the information here given be corrective of 
 this fault. Gentiles would care only for Gentiles, if 
 they supposed that the Jews were utterly cast off ; but 
 they would seek the salvation of both Jews and Gentiles, 
 
Ch. XI. 
 
 EPISTLE, 
 
 315 
 
 on those who fell there is severity ; 
 but on thee is the kindness of God, if 
 thou continue in the kindness ; since 
 
 23 thou too mayest be cut off. And they 
 moreover, unless they continue without 
 Faith, will be engrafted ; for God is 
 
 24 able to engraft them again. For if 
 
 if assured that both were still the objects of the mercy 
 of God. A similar expression is found in xii. 16, and 
 Prov. iii. 7. To be prudent by oneself, is to be so 
 according to one's own thoughts and feelings ; not 
 regarding Divine instruction. 
 
 in part . — There always had been, and always would 
 be, some of the people of Israel having faith in God. 
 Here the representation of ver. i is resumed, the apostle 
 going on from individuals to the nation. 
 
 completing^ irXrjpwiJLa . — The same term is here used 
 as in ver. 12, but evidently with a different application. 
 In both reference is made to the fulfilment of a Divine 
 purpose. 
 
 26. and so . — The conversion of Jews would accom- 
 pany the conversion of Gentiles, and they would extend 
 together, ver. I4. When the nations of the world 
 become the kingdom of Christ, the Jews will not be 
 wanting. That all the spiritual Israel would be saved 
 was no secret, and required no proof. 
 
 Israel . — The Jewish nation is meant. Their rejection 
 of Christ was general, and as general will be their recep- 
 
3i6 
 
 EPISTLE. 
 
 Ch. XL 
 
 thou wast cut off from the olive tree 
 naturally wild, and beyond what is na- 
 tural wast engrafted into a fine olive 
 tree ; how much more shall these, who 
 belong naturally, be engrafted into their 
 own olive tree ? 
 
 RejSt^ratioii j unwilHng, brethren, that 25 
 
 you should not know this secret, lest 
 
 tion of Him. It was said before, Israel did not regard, 
 did not attain, ix. 31, x. 19, xi. 7; so now it is said, 
 Israel will be saved, — the nation, and not, as in former 
 times, merely a remnant of the people, ix. 27, xi. 5. 
 The term all, in this verse, is in contrast to the some in 
 ver. 17, and the parf in ver. 25 ; and the general salva- 
 tion now declared, corresponds to the general reception 
 mentioned, ver. 15. The same hope respecting Israel 
 is expressed by the apostle, 2 Cor. iii. 16. 
 
 written . — Isaiah lix. 20, 21 ; xxvii. 9. Two quota- 
 tions are here blended together, as in ix. 33. The 
 words do not exactly agree with the Hebrew or the 
 Sept. ; but they express truths which are contained in 
 these statements of Isaiah, and in other prophecies. 
 
 from Zion . — Instead of iKyfrorn^ the Sept, has eve/cevy 
 fory agreeing with the Hebrew. The words and state- 
 ment of the apostle agree with Ps. cx. 2 ; Isa. ii. 3. 
 
 He will turn away . — Here the words of the Sept, are 
 adopted, though they differ from the present Hebrew 
 text. This mentions first the repentance of the people, 
 
Ch. XI. 
 
 EPISTLE, 
 
 317 
 
 you should be prudent by yourselves; 
 — that insensibility has in part come 
 upon Israel, until the completing num- 
 
 26 bers of the Gentiles enter in ; and thus 
 all Israel will be saved. Even as it is 
 written, ^‘The Deliverer shall come from 
 Zio 7 i, He will turn away irreligion from 
 
 27 Jacob. And this is iny covenant with them^ 
 
 ver. 20 ; and then the gift of the Spirit, whereby all 
 sin would be removed, ver. 21 ; Jen xxxi. 33 ; Heb. 
 viii. 10. 
 
 27. my covenant, — The first clause corresponds to the 
 first part of ver. 21, in the prophecy before quoted ; and 
 the rest, to an earlier statement following the same 
 promise. The iniquity of Jacob shall be taken aivay ; 
 and this is his blessings when I take away his sinT xxvii. 
 9. The conversion of the Jews is here declared; but 
 nothing is said of their return to Palestine, nor of their 
 superiority to Gentiles, when all are one in Christ. Col. 
 iii. 1 1 ; Gal. iii. 28. 
 
 28. the Good-message, — This was the occasion of their 
 stumbling, ix. 32; i Cor. i. 23. 
 
 adversaries, — They were opposed to God, not by Him. 
 V. 10, xii. 20. 
 
 your sake. — You receive benefits through their wrong 
 conduct, ver. ii. 
 
 the selectio 7 i, — The choice of the nation is the subject 
 here referred to, as in ix. 1 1. The favour is that shown 
 
3i8 
 
 EPISTLE, 
 
 Ch. XI. 
 
 whe 7 i I take away their sins^ As to the 28 
 Good-message, they are adversaries for 
 your sakes : but as to the selection, 
 they are favoured for their fathers’ ‘Sake. 
 For the favours and the appointment of 29 
 God are never regretted. For even as 30 
 
 to the descendants of Jacob, ix. 13, through which, and 
 by the Gospel, their enmity will be overcome, v. 10. 
 
 their fathers. — This can only refer to the selection of 
 the people. The relation of the patriarchs was the 
 same to the whole Jewish nation, and could not possi- 
 bly be a reason for any differences among the Jews. 
 The statement is similar to that of Moses. ^‘Because 
 He loved thy fathers^ therefore He chose their seed after 
 them!' Deut. iv. 37 ; ix. 5, 27. 
 
 29. regretted. — 2 Cor. vii. 10. He who sees the end 
 from the beginning cannot change His plans. Thus 
 saith the Lord^ If heaven above can be measured , and the 
 foundations of the earth searched out beneath^ I ivill also 
 cast off all the seed of Israel for all that they have done!' 
 Jerem. xxxi. 37. 
 
 30. their not yieldingy aireideia . — This has been 
 declared to be the occasion of the extension of the 
 Gospel to Gentiles, ver. ii. The term used to repre- 
 sent their disobedience points to its principle. They 
 would not trust God, and yield themselves to His 
 guidance, ii. 8 ; x. 21. 
 
 31. you received , — Your mercy ^ alone, would be ambi- 
 
Ch. XI. 
 
 EPISTLE. 
 
 319 
 
 you formerly did not yield to God, 
 but now have obtained mercy by their 
 
 31 not yielding ; so also these now have not 
 yielded, that by the mercy you received 
 
 32 they also may receive mercy. For God 
 shut up together all men for not yield- 
 
 guous ; but the contrast determines the meaning of the 
 expression. The clause belongs to what follows, and 
 not to what precedes. The mercy received by the 
 Gentiles was the consequence, not the cause, of the 
 wrong conduct of the Jews, ver. ii; and it was the 
 cause of their emulation and restoration, ver. ii — 14. 
 The arrangement of words in the last clause is like 
 2 Cor. ii. 4 ; Gal. ii. 10. 
 
 32. shut up. — This was done by a judicial sentence, the 
 ground of which is declared. Similar is the statement. 
 Gal. iii. 22. For the Scripture enclosed all together 
 under sin, that the promise^ because of the faith of Jesus 
 Christy might b-e given to those who have faithP 
 
 for not yieldmg^ eh aTreiOeiav. — This had been the 
 conduct of all, — of Gentiles, ver. 30 ; of Jews, 
 ver. 31 ; and this was the ground of censure. The 
 preposition refers to the past, and not to the future; 
 and shows the reason for judgment^ and not the desigii 
 of actio 7 i. The purpose of God is declared in- the fol- 
 lowing words. For is used retrospectively, as well as 
 prospectively. Matt. x. 41 ; xii. 41 ; xviii. 20. 
 
 m order that. — This is the object of the Divine pur- 
 
320 
 
 EPISTLE. 
 
 Ch. XL 
 
 ing; in order that He might be merci- 
 ful to all. 
 
 uoxoiogy. O the vastness of the bounty and 33 
 wisdom and knowledge of God ! How 
 inscrutable His decrees, and undis- 
 
 pose, the end of all these events, whether permitted 
 or produced. The design to be accomplished by all 
 things, adverse or favourable, is the exercise of the 
 mercy of God. This is for all who will trust in Him ; 
 and He will draw all to trust in Him, that all may 
 receive salvation from Him. The not yielding to God, 
 which is the commencement of sin, is never attributed 
 to His agency; and the hardening which comes from 
 Him is not a preparation for mercy, but the contrary, 
 ix. 18. It will be entirely the fault of men, if any 
 finally perish, receiving the grace of God in vain. 
 
 vastnessy ^d 6 o <^. — The same term is used sometimes 
 for height, as well as depth, they being the same magni- 
 tude regarded from different points. 
 
 33. bounty, ttXoutou. — Eph. iii. 8 ; Phil. iv. 19. This 
 is co-ordinate with the other Divine perfections, and cor- 
 responds to ttXoutwz^. X. 12. The three following ques- 
 tions refer to the knowledge, the wisdom, and the bounty 
 of God. 
 
 wisdom . — Choosing ever the best ends, and the best 
 means. 
 
 knowledge . — Foreseeing the free actions of men, as 
 well as His own works. 
 
Ch. XL 
 
 EPISTLE, 
 
 321 
 
 34 coverable His ways ! For who knew 
 the mind of the Lord? Or who be- 
 
 35 came His counsellor ? Or who first 
 gave to Him, and it will be repaid him ? 
 
 36 Because from Him, and through Him, 
 and for Him, are all things. To Him 
 be the glory for ever. Amen. 
 
 decrees, — His decisions and judgments. The decrees 
 of God cannot be conjectured by men, nor His ways 
 anticipated. They are learnt only as He reveals them — 
 in word and in deed. Some of these decrees and ways 
 the apostle has declared, and has shown how different 
 they are from the thoughts of men. 
 
 34. mind. — His purpose. The words are similar to 
 Isa. xl. 13. The mind of the Lord is known by those 
 to whom He makes it known, i Cor. ii. 16. 
 
 counsellor. — As the heave 7 ts are higher than the earthy 
 so ai^e my ways higher than your ways.'' Isa. Iv. 9. 
 
 35. first gave , — The question is similar to Job xli. ii. 
 The inquiry is in opposition to the error of the Jews, 
 who thought they might be profitable to God, as a ser- 
 vant is profitable to a master, iv. 4; xi. 6. We can 
 only give to Him what we first receive from Him, and 
 therefore we must always be debtors to Him. i Chron. 
 xxix. 14. 
 
 36. from Him . — This is a more full expression of the 
 praise with which the apostle entered on this subject, 
 ix. 5. God is the Creator of all, and the Source of every 
 
 21 
 
322 
 
 NOTES. 
 
 Ch. XL 
 
 good ; the Preserver of all, upholding and controlling 
 all by a living presence and power-; and the Ruler of 
 all, making all beings and events to serve His purpose — 
 the good of His creatures and children, in whom and by 
 whom He is glorified. 
 
 I. Jews were separated by God for ancestral advan- 
 tages, useless to some, but beneficial to others ; they 
 would see the good of Gentiles, and receive with them 
 salvation through Christ. 
 
 II. Gentiles became the people of God, participating 
 in Jewish privileges ; they profited by the rejection of 
 Jews, and would still more by their restoration. 
 
 HI. Faith is the condition of acceptance ; its absence 
 caused the wickedness of Jews, their rejection of the 
 Gospel, and their own rejection ; thereby Gentiles were 
 received and retained, Jews retained and restored. 
 
 IV. The Elect to external and transient privileges 
 were the Jewish nation. The Elect to the approval of 
 God are all men who have Faith ; none earning anything 
 by services, all receiving eternal life through Christ. 
 
 V. Christ was of the Jewish nation, the object of pro- 
 phecy, the Saviour from sin for both\Jews and Gentiles. 
 
 VI. God is the Creator, Preserver, and Governor of 
 all beings ; He foresees all things, and is perfectly 
 wise and good ; His plans are never changed, and His 
 purposes never fail ; He punishes sin, and makes it to 
 promote good ; He declares the guilt of all, that He 
 may show mercy to all ; He is worthy of all trust and 
 love, submission and praise. 
 
PART VI. 
 
 FRUITS OF FAITH. 
 
 Ch. xii. I — XV. 13. 
 
 Sec. I. General for the Church - Ch. xii. 
 
 II. Political and Civil - - xiii. 
 
 III. Ceremonies and Controversies xiv. — xv. 13. 
 
®0rbs 0f Jcstts Christ 
 
 I. You then shall be perfect^ even as your 
 Heavenly Father is perfect. - - - 
 
 Freely you received^ freely give. 
 
 1 1 . Render therefore what is CcesaYs to Ccesarj 
 and what is God^s to God. - - - 
 
 Have faith in the Lights that you may 
 become so7ts of Light. - 
 
 in. Do 710 1 pass judg7nc7it^ lest you receive 
 
 judg77tent. - 
 
 A new com7na7id7nent I give you^ that you 
 love 07ie another^ as I loved you. - 
 
 Matt. V. 48. 
 Matt. X, 8,. 
 
 Matt xxii„ 21. 
 
 John xii. 36. * 
 
 Matt. vii. I. 
 
 John xiii. 34. 
 
PART VI. 
 
 CHRISTIAN DUTIES. 
 
 Ch. xiL — XV. 13. — After the Doctrinal portion of the 
 Epistle the Practical follows, according to the custom of 
 the apostle. Christian character is the effect of Christian 
 faith ; but the statement of truth does not supersede the 
 inculcation of duty. There are three sections, — the first 
 referring to Christian duties in general, xii. — the second 
 to those which respect Civil governments, xiii. — the third 
 to those which concern differences of opinion among 
 Christians, xiv. — xv. 13, 
 
 Sec. I. Ch. xii, — The view here given of Christian 
 duties is simple, regular, and comprehensive ; without 
 the formality which usually belongs to systematic moral 
 instruction, but with the freedom and order which belong 
 to truth and life. There is first an exhortation to per- 
 sonal Consecration to God on account of His mercies ; 
 this being the primary duty, and the principle which 
 should pervade all. The service of God is referred to 
 under two aspects, the external and internal ; and it is 
 described in contrast to Jewish ceremonies and Gentile 
 practices, and in connexion with the new life given by 
 
326 
 
 ONTES. 
 
 ' Ch. XIL 
 
 the Divine Spirit, i — 2. Secondly, there is an exhorta- 
 tion to Humility and Sympathy, because all the good 
 possessed by each person is received from God, and 
 given for the common welfare : they who are united to 
 Christ forming one spiritual body, as the various mem- 
 bers form a natural body. What the apostle himself 
 had he describes as a favour bestowed on him, and used 
 for the benefit of others ; and what they individually 
 possessed he refers back to a measure of Faith, which 
 every one had received from God. 3 — 5. Thirdly, this 
 lesson is applied to some of the officers of the church, 
 the superior order and the inferior being noticed, and 
 three kinds of service belonging to them especially, with 
 the motive and manner proper to them. 6 — 8. Fourthly, 
 the duties of all Christians to one another are stated, 
 reference being first made to the love which should be 
 cherished, and the excellence which should be pursued ; 
 and then to various manifestations of Christian affection 
 and diligence. 9 — 13. Lastly, the duties of Christians 
 to others are declared, being introduced by the command 
 of Christ respecting persecutors. Before this precept is 
 enforced, others of a more general nature are stated. 
 There should be sympathy for all, benevolence for all, a 
 regard to the approval of all, and when possible peace 
 with all. The proper behaviour towards adversaries is 
 then shown, and supported by a reference to the Divine 
 government. If human governors fail in the administra- 
 tion of justice, the supreme Judge will not. He will 
 punish what requires to be punished ; but deserved retri- 
 bution, according to the wrong done, is not the only way 
 
Ch. XII. 
 
 EPISTLE. 
 
 327 
 
 I. 
 
 GENERAL FOR THE CHURCH. 
 
 1 Therefore, I exhort you, brethren, Personal 
 because of the mercies of God, to 
 offer your bodies a living sacrifice. 
 
 of repressing and removing evil. God has shown a 
 more excellent way ; and we should follow the example 
 of Christ, and seek to overcome evil with good. 14 — 21. 
 
 It is certain that, from the first, there were officers in 
 every Christian society, — persons who had some autho- 
 rity ; and who, because of special fitness, were appointed 
 to the regular performance of duties which others dis- 
 charged as occasion required. There appear to have 
 been persons called Presbyters or Elders, and persons 
 called Deacons or Assistants, in every church. Phil. i. i ; 
 I Tim. iii, i, 8 ; Tit. i. 5, 7. The Presbyters were also 
 called Overseers or Bishops. Acts xx. 17, 28 ; r Pet. 
 V. 2. Of these two principal classes there seem to have 
 been several subdivisions ; but the different descriptions 
 given manifest some diversity of usage, and show that 
 there was not any clear and constant line of demarca- 
 tion. In the Epistle to the Ephesians a list is given of 
 the chief offices of the Christian Church, — Apostles, 
 Prophets, Evangelists, Pastors and Teachers, iv. ii. In 
 
328 
 
 EPISTLE. 
 
 Ch. XII. 
 
 holy, well-pleasing to God, — ^your ra- 
 tional sacred service; and not to be ^ 
 like- fashioned to this age, but to be 
 
 the first Epistle to the Corinthians there is another list, — 
 first Apostles, second Prophets, third Teachers ; — after- 
 wards the subordinate offices are referred to, under the 
 general description of powei^sox abilities, Sum/ict?, — gifts of 
 healingy — assistancesy avTCkrj'y\rei<^y — guidanceSy Kv^epvrjaei^y 
 — kmds of tongues, xii. 28. In the specification of offices 
 now given, prophecy, teaching, and exhortation, seem to 
 belong to the superior class, that of Elders ; and the 
 Distributor, the Leader, the Consoler, to the inferior 
 class — that of Assistants. 
 
 I. exjiort. — This is the more suitable translation, since 
 it is followed by a general call to duty, sustained by 
 apostolical authority, ver. iii. 
 
 hecausey Sea tcov . — So the preposition with the genitive 
 case is frequently used in Hebraistic Greek, the refer- 
 ence being not to what is intermediate as meanSy but to 
 what is antecedent, ver. 3. “ Because of our Lord fesus 
 Christ!' XV. 30 ; i Cor. i. 10 ; 2 Cor. x. i ; i Thess. iv. 2. 
 
 mercies. — These have been mentioned, — mercies mani- 
 fold to you, and to all men. i. 21 ; ii. 4 ; iii. 22; v. 8, 
 47; viii. IS, 28, 39; X. 12; xi. 32. 
 
 offer. — This is similar to the exhortation, vi. 13. 
 bodies . — The first reference is to what is outward. 
 living. — The Christian sacrifice is described in contrast 
 to the lifeless sacrifices offered on the altar. 
 
Ch. XII. 
 
 EPISTLE, 
 
 339 
 
 transformed by the reception of a new 
 mind, that you may prefer that which is 
 the will of God, — the good and well- 
 pleasing and perfect. 
 
 rational^ \oyucr]v. — i Pet. ii. 2. The service was with 
 intelligence and reason. Though material in form, it 
 was a spiritual sacrifice. Heb. x. 5. 
 
 2. like-fashioned y — The infinitives in 
 
 this verse are given in the best MSS., and are generally 
 received, viithv being omitted. 
 
 nezv mind, avaKaivoiaei. — vii. 6. Be renewed in the 
 spirit of yourmindd Eph. iv. 23. The re 7 tewmg of the 
 Holy Spirit!' Titus iii. 5. 
 
 pi'efer, hoKiixa^eiv. — The reference is to choice as well 
 as judgment, i. 28 ; xiv. 22 ; Eph. v. 10 ; Phil. i. 10. This 
 is the result of a spiritual renovation. 
 
 good, TO ^aOov. — The three terms do not give the attri- 
 butes of the will of God, the second being unsuitable ; 
 but they are in apposition, and are descriptive of that 
 which the will of God commands, i Thess. iv. 3 ; Phil, 
 iv. 8. 
 
 3. favour, — The office of an apostle, with the quali- 
 fications for it, are thus designated, xv. 15 ; i Cor. 
 iii. 10. 
 
 seek, (f)pov€Lv. — So the term is used, ver. 16 ; viii. 5 ; 
 Phil. iii. 19 ; Matt. xvi. 23. It is not used to denote 
 judging — estimating; but minding or pursuing. Liter- 
 ally the direction is, — not to mind what is high, beyond 
 
330 
 
 EPISTLE. 
 
 Ch. XII.* 
 
 Humility 
 and sym- 
 pathy. 
 
 For because of the favour given to 3 
 me, I say to every one who is among 
 you, not to seek what is high, beyond 
 what one ought to seek; but to seek 
 for soundness of mind, as God divided 
 
 what one ought to mind, but to mind for soundness of 
 mind. 
 
 measu 7 ^e. — The faith of each person is represented as 
 a part of the whole, which God had given to all. By 
 their participation in this gift they were united in one 
 body. There is one Body^ and one Spirit — even as you 
 were appointed with one hope belonging to your appoint- 
 ment — one Loi^d^ one FaithP Eph. iv. 4. The state- 
 ment is expressly for all Christians, and not merely for 
 those who held offices in the church. All had some 
 faith, and thus knew the good they should seek. The 
 measure of the faith is not a fixed quantity, and this is 
 not the rule appointed for the exercise of any gift. 
 Faith may and should increase ; and the conduct of 
 each must be according to the special nature of his 
 endowment. The faith of all comes to them from God, 
 and by faith all are united as one body ; other gifts 
 depend on this faith, and should be regulated thereby. 
 Both the source and the design of all gifts are here 
 referred to ; and the consideration of these will supply a 
 rule of conduct, universal and unchangeable. Whatever 
 is received should be regarded as entrusted to each by 
 God, and given for the benefit of all. i Pet. iv. 10. 
 
Ch. XII. 
 
 EPISTLE, 
 
 331 
 
 4 to each a measure of Faith. For even 
 as in one body we have many members, 
 but all the members have not the same 
 
 5 action ; so we being many are in union 
 
 4. members . — The same analogy is referred to, i Cor. 
 xii. 12 — 27 ; Eph. iv. 25 ; v. 30. 
 
 5. one body. — With 07 ie Spirit we were all baptized 
 for one BodyP i Cor. xii. 13. One Body and one 
 Spirit.'' Eph. iv. 4. 
 
 6. effects of favour, yapiayLaTa. — These are distin- 
 
 guished from the favour, being according to this, /cara 
 TY]v The favour is the special endowment given 
 
 to one, and the effect of favour is the exercise of this in 
 the benefit of others. The diverse effects of favour 
 correspond to the diverse actions of the different mem- 
 bers of the natural body. ver. 4. These must be in 
 kind according to the several endowments by which 
 the members of a society are distinguished. The first 
 clause of this verse is superfluous, if added to the pre- 
 ceding sentence, and is requisite as a statement of the 
 subject of the following exhortations. According to the 
 preceding comparison, the attention of individual mem- 
 bers should be turned from themselves to others ; and 
 they are not to consider the measure of faith which they 
 possess, but to exercise this faith, so that all they have 
 may be profitable to their brethren, to whom they are 
 united by their common faith, and whom they are to 
 serve by their special endowments. 
 
332 
 
 EPISTLE. 
 
 Ch. XII 
 
 to Christ one body, but as to what belongs 
 to each, members one of another. 
 
 Now having effects of favour, differ- 6 
 
 prophecy . — This is the first of the effects of favour 
 before mentioned, being dependent on the participle 
 connected with them. It is the product of the favour 
 given to the class of persons first specified. The pro- 
 phets spoke for God, declaring what had been revealed 
 to them for some particular service. Prediction is only 
 one kind of prophecy. The prophets are first noticed, 
 as belonging to the higher order of rninisters, — first, 
 apostles ; second, prophets; and it may be also, because 
 some especially needed the admonition which is given 
 to all Christians, i Cor. xiv. 32. They are mentioned, 
 Matt, xxiii. 34 ; Acts xi. 27 ; xiii. i ; i Cor. xiv. 29, 32. 
 
 according to, Kara Trjv. — This clause and those follow- 
 ing have been taken affirmatively, as the preceding 
 Kara rrjv but they have then little if any signifi- 
 
 cance. The latter part of ver. 8 must be taken as 
 admonition, and not as assertion ; and all the terms for 
 service are associated together. The facts which are 
 the foundation of duty have been mentioned ; and now 
 the duties are enjoined ; the elliptical exhortations being 
 similar in form to most of those which follow. A 
 direction is given respecting prophecy, for which the 
 preceding comparison is a preparation ; and which 
 may be understood thereby more easily than by the 
 particular term which follows. The same direction 
 
Ch. XII. 
 
 EPISTLE, 
 
 333 
 
 ing according to the favour given unto 
 us, — if a prophecy, let it be according 
 to the full consideration of the Faith; 
 
 belongs to the other offices, being equally appro- 
 priate ; and no other is given for the three which 
 are next mentioned. In the comparison of ven 4 
 there is one body, with many members, having differ- 
 ent kinds of action for the welfare of the whole body. 
 The church of Christ is likewise one body, and has 
 many members ; and these, having different gifts, have 
 different services for the good of all. The natural body 
 has one life, in which all the menibers share, and by 
 which they are united ; and so the spiritual body has 
 one Faith. The proper action of the members of the 
 natural body is not merely according to the form which 
 they have separately, but also according to the relations 
 which they have to other members, — according to the 
 life which belongs to the whole. So if any Christian 
 endowment is properly used, it will be exercised, not 
 only according to its nature and measure, but according 
 to its relations to the wants of others — the welfare of 
 the whole church — according to the Faith by which all 
 are united. This meaning of the direction agrees with 
 the comparison, — with the preceding statements re- 
 specting faith, ver. 3, and with the subsequent asso- 
 ciation of other offices to which the same direction 
 belongs. 
 
 full consideration y rrjv avdkoylav, — Heb. xii. 3. The 
 
334 
 
 EPISTLE, 
 
 Ch. XII. 
 
 and if a ministering, let it be so in the 7 
 ministry ; and if one teaches, let it be 
 
 exercise of the prophet’s endowment was not to be from 
 mere impulse, or for ostentation,— the prompting of 
 pride or vanity ; nor according to any selfish considera- 
 tion. It was to be according to the full consideration of 
 that Christian faith, a measure of which had been given 
 to him, with gifts to be employed in the service of 
 others. The measure of the gift does not supply a rule 
 of conduct, but the purpose does. This was apprehended 
 by the Faith which was common to all, through which 
 all spiritual gifts were received, and by which all should 
 be regulated. They were all given for the honour of 
 God, and for the improvement of men. These ends 
 should be kept in view, i Cor. x. 31 — 33. The com- 
 pound word, from which analogy is derived, does not 
 occur again in the New Testament, or in the Septuagrnt. 
 Etymologically it denotes a collecting or gathering up. 
 The verb is used for fully considering, avaXoyiaaaOe. Heb. 
 xii. 3. The simple term is found in only one passage, 
 Xoyia, I Cor. xvi. i, 2.. There the apostle directs that 
 money should be collected previously, that there might 
 be no collectings when he came. The compound word 
 may be used in the same way, for the act of the mind, its 
 full consideration, as well as for the object of the act, the 
 analogy^ or agreement of relations. It is not easy to 
 understand the rule, that an action should be according 
 to an analogy, or proportion ; but that it should be 
 
Ch. XII. 
 
 EPISTLE, 
 
 335 
 
 SO in his teaching ; and if one exhorts, 
 8 let it be so in his exhortation ; he who 
 
 according to the full consideration of the Faith, is a rule 
 simple and important, both for prophecy, and every act 
 in the Christian ministry. Throughout chapter xiv. 
 Faith is referred to as the regulating principle of Chris- 
 tian conduct. Faith recognises the source and the design 
 of all powers and possessions. What hast thoUy that 
 thou didst not received I Cor. iv. 7. Let not each of 
 you regard what belongs to yourselves y but each also what 
 belongs to others!' Phil. ii. 4. It is not easy to see 
 either the need, or the use, of the direction, that pro- 
 phecy should be according to the measure of the pro- 
 phet’s faith, and this is not the rule given. To identify 
 the analogy y or proportion, with the measurey and the 
 faith With, the favour ; or to regard the Faith as equiva- 
 lent to Doctrine ; — are all contrary both to the usage of 
 the words, and the connexion here. The rule, that a 
 prophet should speak only as other prophets had before 
 spoken, is a safe rule, but has no other recommendation. 
 The Faith is one, common to all Christians ; the effects 
 of favour are many and diverse, being the peculiar en- 
 dowments of individuals ; and the services to be ren- 
 dered, are diverse, according to the differences in the 
 endowments. These services should all be according to 
 the dependence and design of the gifts, — according to 
 the relations which result from faith, and are appre- 
 hended by faith. 
 
336 
 
 EPISTLE. 
 
 Ch. XII. 
 
 distributes, acting with simplicity; he 
 who leads, with diligence ; he who con- 
 soles, with cheerfulness. 
 
 7. mhiistering, tiaicoviav. — The work of all Christian 
 ministers is often thus described. Acts i. 17; vi. 4 ; 
 xii. 25 ; XX. 24; xxi. 19; Rom. xi. 13 ; i Cor. xii. 5 ; 
 2 Cor. iii. 8; iv. i ; v. 18. With the special work of 
 prophecy, which though, really a mmistering to others 
 was likely to be not so regarded, the apostle associates 
 official service in general, which was described by a 
 term pointing to this relation. The term is sometimes 
 used for a work belonging to the deacons, Acts vi. i ; 
 but this does not seem to be specially referred to here. 
 It is immediately followed by special terms which 
 belong to the Christian ministry ; but not to the work 
 of the assistant ministers. They are referred to sub- 
 sequently. 
 
 mmistry^ hiaKovia . — The same term is repeated, but 
 not exactly in the same sense. In the first place it 
 corresponds to a prophecy, as an effect of favour ; and 
 jn the second it denotes the office, or the whole work of 
 the minister. The sphere of labour being mentioned 
 without any direction, that already given for prophecy 
 must be understood here. The supposed ellipsis making 
 the direction to be for earnestness in the work, and for 
 restriction to it, is unsupported here, and is less suitable, 
 in the similar clauses which follow. 
 
 teaches y o hthaaKcov. — After the two terms which de- 
 
Ch. XII. 
 
 EPISTLE. 
 
 337 
 
 9 Let Love be unfeig*ned, you abhor-Loveto 
 
 . . ^ brethren. 
 
 ring the evil, being joined to the Good 
 
 scribe actions y five are added which designate agents ; 
 the first two being associated, and the last three. 
 
 *8. exhortSy o irapaKaXciv. — This is the third kind of 
 service rendered by the Elders. Of these, some were 
 distinguished by the gift of prophecy, some by their 
 ability for instruction, and some by their power of 
 impression. The Teacher explains, confirms, illustrates, 
 and refutes ; addressing the intellect : the Exhorter 
 applies known truths to the heart and conscience ; for 
 persuasion, encouragement, comfort and admonition. 
 Acts xiii. 15. A prophecy and a ministering correspond 
 to the diverse actions of the members of the body. The 
 teacher y and the exhortery and the three following classes 
 of persons, correspond to the various members of the 
 body. The one rule is for all the six cases specified, 
 and it is the only rule for the first three. 
 
 distributeSy 0 — The first of the services of 
 
 deacons appears to be mentioned here, as it is in the 
 history which records the appointment of the Hel- 
 lenistic deacons of the church at Jerusalem. Acts vi. i. 
 But the term is also used for spiritual service. Rom. i. 
 
 1 1 ; I Thess. ii. 8. 
 
 simplicity y airkorriTi. — 2 Cor. xi. 3. That is, with the 
 singleness of purpose becoming a Christian service, — 
 not from personal or party feelings. The other signifi- 
 cation of the word, liberalityy is less frequent, and less 
 
 22 
 
338 
 
 EPISTLE. 
 
 Ch. XI 1. 
 
 One ; in brotherly affection, having lo 
 affectionate regard one for another, in 
 
 suitable. In distributing to individuals, more should 
 not be given them than the case of each requires. Where 
 the need of many, collectively, is great, and there is no 
 likelihood of excess, liberality is the proper duty to be 
 enjoined. 2 Cor. viii. 2 ; ix. ii, 13. 
 
 leads ^ 0 irpolcTTafievof;. — I Tim. iii. 4 ; Tit. iii. 8. The 
 leading or directing of classes seems to be here referred 
 to. For this service there must have been much occa- 
 sion in the early churches, when many were converted 
 from paganism ; and it was an office that many might 
 undertake. 
 
 consoles^ o eXecov . — This was probably at times com- 
 bined with the cure of sickness. To the three offices 
 last mentioned, the correspondences in the other list 
 are, — assistances, — guidances, — works of healing, i Cor. 
 xii. 28. The primary application of these directions 
 is to officers of the church; but where the description 
 of the work is general, the directions have the same 
 extent. 
 
 9. love . — From what belongs, only or especially, to 
 certain persons, the apostle now proceeds to what 
 equally concerns all Christians. The transition is 
 marked by a change in the form of exhortation ; and 
 the reference now is chiefly to the dispositions of the 
 mind. Love is first enjoined universally, — the love of 
 God and of man, — and then specially in its various 
 
Ch. XII. 
 
 EPISTLE, 
 
 339 
 
 II honour preferring one another ; being 
 not slow in diligence, fervent in spirit, 
 
 forms : and all the following participles express what is 
 in some way connected with this affection. As they 
 are hortatory, so also is the first clause of the sentence. 
 And as the words of the apostle are linked together, so 
 are the things represented by them. Verbs mark the 
 beginning of sentences, ver. 14, 16, 19. 
 
 unfeigned, — The affection must be real. It is a desire 
 for, and a delight in, the happiness and good of others. 
 
 The end of the admonition is love^from a pure heart, and 
 a good conscience, and faith tinfeignedP i Tim. i. 5. 
 He who loves not, knows not God, for God is LoveP 
 I John iv. 8. 
 
 evil — All that is morally base and wrong must be 
 hateful and hurtful, opposite to love. The participles 
 may be referred to the pronoun understood with the 
 preceding exhortation. Let your love be unfeigned, 
 joined to, KoW(i>fi€voL. — The term is often used for the 
 association of persons with persons ; but not for the 
 retention of a quality, or the pursuit of an attribute or 
 action. Matt. xix. 5 ; Luke xv. 15 ; Acts v. 13 ; ix. 26 ; 
 X. 28 ; xvii. 34 ; i Cor. vi. 16. 
 
 Good One, arfa 6 &. — They were One body by union to 
 
 Christj ver. 5, — the Good One, v. 7. He who is joined 
 to the Lord is one spiritj KoKhMiievo^ rw Kvpiw, i Cor. 
 vi. 17. ''Imitators of the Good Onel i Pet. iii. 13. 
 Things and persons are opposed in ver. 16. 
 
34 ^>- 
 
 ePistle, 
 
 Ch. XII. 
 
 serving the Lord ; rejoicing in hope, 
 steadfast in’ affliction, persevering in 
 
 lO. brotherly affectioUy <j)i\ahek(^La. - — This is distin- 
 guished from the benevolence which is due to all men. 
 ''By this all will know that you are my disciples ^ if you 
 have love one for another!' John xiii. 35. We 'know 
 that we have passed from death unto lifOy because we love 
 the brethren!' i John iii. 14. 
 
 esteemingy irporf^ovyi^evQi. — ‘The same direction is given 
 in another epistle, with a slight difference of expres- 
 sion. "In lowliness of mind esteeming 07 ie another 
 superior to yourselves!' Phil. ii. 3. The compound verb 
 appears to have the sense of the simple verb in the 
 parallel passage, with the addition of before. The direc- 
 tion, to go before others in honour, might as well be 
 understood of receiving, as of rendering honour. No 
 dissimulation or flattery is commended ; but true 
 humility and modesty ; the kindness which thinks of 
 others more than of ourselves ; and the conscientiousness 
 which is more concerned with the fulfilment of our own 
 duties, than the assertion of our own rights. This is 
 commended to us by the example and precepts of the 
 Lord. Whoever will be first among yoUy let him be your 
 
 servant ; even as the Son of Mart came not to be ministered 
 imtOy but to minister ; and to give His life a ransom for 
 many!^ Matt. xx. 27. 
 
 II. diligence. — By this benevolence becomes more 
 ample and extensive. 
 
Ch. XII. 
 
 EPISTLE. 
 
 34 r 
 
 13 prayer ; contributing to the wants of the 
 holy, pursuing hospitality. 
 
 fervent. — Thus diligence becomes easy and pleasant, 
 and is more effectual for all good. 
 
 serving the Lord^ Kvpiw. — So will all fervour of spirit, 
 diligence, and kind affection be best promoted. Eph. 
 vi. 7. This reading is supported by the best MSS. The 
 other reading, the time^ Kacpw, is> unsuitable. It is a duty 
 to use the time, or season, but not to serve it. The 
 MSS. which give the latter reading here, give in the 
 13th verse, piveiat^^ the memories, instead of yjpeLai<;, the 
 wants of the saints, — a curious and manifest corrup- 
 tion. 
 
 12. rejoicing. — This is both the consequence of Chris- 
 tian service, and a means of increasing it ; being for the 
 honour of the Lord, and the advantage of others. Re- 
 joice in the Lord always'.' Phil. iv. 4. 
 
 affliction. — This is the accompaniment of the Christian 
 course, — a part of the service which is for the profit of 
 others, and of the discipline which is for our own im- 
 provement. 
 
 prayer . — This is the way to secure steadfastness, and 
 all that has been enjoined. 
 
 1 3. contributing, fcotvctyvoiwre^. — Acts ii. 44. The para- 
 graph concludes with the mention of some of the 
 actions in which brotherly kindness is exercised. 
 
 holy. — All Christians are thus designated, i. 7 ; xvi. 2. 
 They are consecrated persons. 
 
342 
 
 EPISTLE, 
 
 Ch. XII. 
 
 Bless those who persecute you ; bless, and 14 
 curse not. You should rejoice with the x5 
 rejoicing* ; weep with the weeping ; seek- 16 
 ing the same thing for one another; 
 
 14. persecute^ hiodKoyrm. — From those within the 
 church, the apostle passes on to those who are with- 
 out The first precept is the command of Christ Ma 1 1 
 V. 44. ^ There may be a verbal suggestion here, from the 
 8 t(of€ovT€^, pursuing hospitality in the preceding verse ; 
 but the course of thought is not governed by this. If 
 even persecutors should be loved, certainly the same 
 affection should be given to other men. 
 
 15. rejoice, yalpeiv, — Sympathy with all men is to be 
 cherished as a part of philanthropy, and a means of 
 promoting universal kindness in disposition and conduct. 
 The principle of the precept respecting persecutors is, 
 that kindness should be felt and shown towards all men, 
 whatever their character and conduct to us. Man, as 
 man, is to be regarded with love and honour. All the 
 associated directions are connected with this principle. 
 The infinitive is used elliptically for the imperative. 
 Phil. iii. 16 ; Luke ix. 3. 
 
 16. same thing-. — This is the common rule of benevo- 
 lence for all. All then whatever you would that men 
 should do to you, do you also thus to the 7 n!' Matt. vii. 12. 
 
 not seeking, (f>popovvTe<;. — The high things of this 
 world are not to be sought either for ourselves, or 
 others. The common estimate of their worth is very 
 wrong. They are delusive and dangerous. Matt. xix. 
 
Ch. XII. 
 
 EPISTLE. 
 
 343 
 
 not seeking that which is^ lofty, but 
 being led away with the lowly. Do 
 not become prudent by yourselves ; 
 
 T7 to no one repaying evil for evil, pro- 
 
 23 ; XX. 26. Seekest thou great things for thyself f seek 
 them notr Jer. xlv. 5. 
 
 led awayy avvaira^ofievoL. — Special regard should be 
 given to those who most need assistance ; and the 
 companionship of the persecuted and distressed should 
 be accepted, as better than that of the prosperous. Heb. 
 X. 33 ; xiii. 3. The antithesis is sufficiently preserved 
 when to lofty things, lowly persons are opposed. Low 
 things are not to be sought for, and there cannot be 
 society with them. 
 
 becomey jivecrOe. — The imperative marks the com- 
 mencement of another sentence : and the following par- 
 ticiples depend on it. 
 
 yourselves. — They were not to think only of themselves, 
 nor to take their rule of conduct towards adversaries 
 from their own natural views and feelings, xi. 25. 
 Prov. iii. 7. 
 
 17. repayingy amd^ihbvTe^. — This is the prompting of 
 natural resentment, resulting from an exclusive regard 
 to oneself Here the class of persons before mentioned, 
 ver. 14, is again referred to, with adversaries of every 
 description, i Pet. iii. 9. 
 
 providingy irpovoov/jbevoL — Thus all just occasions of 
 censure will be avoided, and good will be done by a good 
 example. For we provide what is honourabley not only 
 
344 
 
 EPISTLE, 
 
 Ch. XII. 
 
 viding what is honourable in the sight 
 of all men ; if possible, on your part, is 
 living in peace with all men ; not exact- 19 
 
 before the Lord^ hut also before men!' 2 Cor. viii. 21 ; 
 I Pet. ii. 12; Prov. iii. 4. 
 
 18. possible, — It is not always so. Matt. x. 16, 17. 
 
 19. exacting, etcZticovvTe^;. — Contend not with the 
 wicked!' Matt. v. 39. Everything is forbidden that is 
 contrary to love, and everything enjoined that is accord^ 
 ing to love. Resistance to wrong, and the infliction of 
 punishment, may be most beneficial to the offender and 
 to society : and then they become a duty ; if the spirit 
 and not the letter, of the precept be regarded. 
 
 beloved, — This word belongs to what precedes, as xvi. 
 5, 8, 9, 12, and ends the sentence, as Phil. iv. i. The 
 next sentence begins with an imperative, as in ver. 14 
 and ver. 16. 
 
 withdraw, Sore tottov , — The conjunction, with an 
 imperative, begins the sentence. Mark xvi. 7 ; Acts ix. 
 6 ; X. 20 ; xxvi. 16. 
 
 anger, — That of an adversary is referred to in what 
 precedes ; for most occasions provoking resentment 
 would be of this kind. To give place to one’s own 
 wrath, is contrary to the precept ; and to give place to 
 the wrath of God, is to assume its certainty, which is 
 contrary to the hope to be cherished. It is a reason 
 for giving place to the anger of an adversary, — for not 
 meeting anger with anger, — that there is a supreme 
 
Ch. XII. 
 
 EPISTLE. 
 
 345 
 
 ing retribution for yourselves, beloved. 
 But withdraw from anger, for it is writ- 
 ten, ''Retribution is mine, I will repay R 
 
 Judge, who will exact retribution, if through impenitence 
 it should be necessary to inflict the deserved punishment. 
 
 The wrath of man worketh not the righteousness of 
 Godr Jas. i. 20. 
 
 written. — Deut. xxxii. 35 ; Heb. x. 30. Retribution 
 for wrong conduct in society belongs to God, and to 
 the magistrates who are appointed by Him to this w^ork. 
 xiii. 4. If they fail in their duty, it should be left to 
 God, and the party injured should not make himself 
 judge and executioner in his own cause. It has been 
 supposed that Divine justice is retributive, in a sense in 
 which human justice is not retributive ; and most im- 
 portant consequences are deduced from this principle. 
 Unquestionably Divine justice is more comprehensive 
 and equitable than human justice ; but the Bible no- 
 where teaches that the reasons are different. In the 
 following chapter the apostle says that magistrates are 
 appointed ministers of God’s retributive justice, ver. 4, 
 We are taught by Christ to forgive, even as God forgives ; . 
 and the exercise of Divine mercy is the example we are 
 directed to follow. Matt. v. 45 ; vi. 14. It has been said, 
 that to punish merely because there has been wrong, 
 is the Divine prerogative. Our Lord has declared it to 
 be wrong in men ; and even heathen moralists have seen 
 it to be unreasonable. ‘^For no one punishes those who, 
 
346 
 
 EPISTLE. 
 
 Ch. XII. 
 
 the Lord declares. But if thy adversary 20 
 be hungry^ give him food ; if he be thirsty^ 
 give him drink ; for doing this^ thou wilt 
 
 do wrong, considering this and on account of this, be- 
 cause he did wrong, who does not take vengeance 
 unreasonably, arid as a wild beast. But he who with 
 reason undertakes to punish, takes vengeance, not on 
 account of the wrong deed that is past, — for that which 
 was done cannot be undone, — but for the sake of the 
 future, that this man may not again act wrongly himself, 
 nor another seeing this one punished.” Plato, Prot. 39. 
 
 20. adversary . — The directions are similar to those 
 given Prov. xxv. 21. 
 
 coals of fire . — The statement is figurative, a combina- 
 tion of metonomy and irony ; the meaning being that 
 by kindness the same effect would be produced as by 
 the severest punishment, but in a contrary way. Only 
 the penitence of the offender can be the proper desire 
 and purpose of Christians. Reference, does not seem to 
 be made either to softening, or to suffering, as caused by 
 fire ; the former would not be the effect of fire so placed ; 
 and the latter is not to be sought. The reference is simply 
 to the effect of kindness, as resembling and excelling 
 that of anger. Kindness subdues, as well as anger. 
 Punishment may prevent further wrong, and so may 
 Love. The latter is more powerful for good than the 
 former. Punishment can only restrain from the practice 
 of wrong, but Love can remove its cause, changing the 
 
Ch. XII. 
 
 EPISTLE. 
 
 347 
 
 heap coals of fire upon his head. Be not 
 conquered by the evil, but by the good 
 conquer the evil. 
 
 character of the adversary. This is therefore the better 
 way. Eph. iv. 32. 'AWa eav is the reading of the best 
 MSS., and will account for the other readings, mv and 
 edv oifv. 
 
 21. conquer . — If what is wrong in others occasions 
 wrong in you, then you are mastered by that wrong. 
 But if your right conduct removes the wrong of others, 
 you have the noblest victory. The concluding exhort- 
 ation shows certainly how the preceding should be 
 understood. 
 
 I. Christian Morality rises from the manifold mercies 
 of God, — our entire dependence on Him, — our union to 
 Christ by faith, — our mutual relations as members of one 
 body. 
 
 II. Primary Duties are trusting submission to the 
 will of God, — consecration of the body to His service, — 
 regulation of the mind by the Spirit, — the preference of 
 all that is right and good. 
 
 HI. Christian offices differ in nature, — they have the 
 same origin and object, — the endowments of individuals 
 being for the common good, — to be used for this end, 
 diligently and cheerfully. 
 
 IV. Christian Love is opposed to falsehood and all 
 wrong, — it grows through union to Christ, — has peculiar 
 
348 
 
 NOTES. 
 
 Ch. XII. 
 
 affection and esteem for brethren,— produces outward 
 activity in mutual service, and inward earnestness, stead- 
 fastness, and patience, through faith and hope and 
 prayer. 
 
 V. Philanthropy, the highest and widest, was shown 
 and taught by Christ, — sympathy is to be cherished in 
 common joys and sorrows, — the good of others should 
 be sought as our own, — their wrong and anger are not 
 to be imitated, — what is right and kind is ever to be 
 exhibited in our conduct, that what is bad may be 
 opposed and overcome by what is good. 
 
Ch. XIII. 
 
 NOTES, 
 
 349 
 
 II. 
 
 POLITICAL AND CIVIL. 
 
 Ch. xiii. — The conclusion of the preceding section 
 has some reference to governments, and leads naturally 
 to the chief subject of this section. There were many 
 reasons for the statements and admonitions here given. 
 It was sometimes a Christian duty to disobey the order 
 of magistrates, and their power was not unfrequently 
 used for oppression ; it was therefore the more needful 
 to declare the general duty of submission to Civil 
 authority, and the reasons for submission ; for thus the 
 character of such obedience was elevated, and its proper 
 limits were shown. Acts v. 29. Again, the hostility of 
 the Jews to the rule of foreigners, which led them in 
 Judea to question the lawfulness of paying tribute, — and 
 the supposition that the kingdom of Messiah would take 
 the place of all other dominions, were further occasions 
 for these exhortations. Matt. xx. 21 ; xxii. 17 ; Jose- 
 phus, Ant. xvii. 2. 4; xviii. i. i, 6. Moreover, the Jews 
 at Rome were reported to be seditious, and it was desir- 
 able to preserve the Christians there from any real or 
 supposed participation in the bad politics of their 
 countrymen. Suetonius Claud. 25. Therefore the 
 apostle now lays down principles of universal applica- 
 tion, for the preservation of public order, and the pro- 
 motion of the welfare of every community. 
 
350 
 
 NOTES, 
 
 Ch. XIII. 
 
 Submission to Rulers is first enjoined, because their 
 authority is from God, and they are governors under 
 the Supreme Governor ; and then the design of their 
 office is stated, as a further reason, they being appointed 
 by God for the public safety and welfare, i — 5. The 
 payment of taxes is next referred to, as a proper 
 acknowledgment of the service rendered by a govern- 
 ment to its subjects ; and all similar duties are placed 
 on the same ground. There should be, not an unwilling 
 subjection to force, but a cheerful payment of what is 
 due. 6, 7. By the mention of debts which may be 
 paid, the apostle passes to the one debt which can never 
 be fully discharged ; and from the acts of political obe- 
 dience he rises to the principle which comprehends all 
 civil law, and much more. There is no doing any wrong 
 to others, nor is there compulsion or restraint, when 
 Love prompts to all that Law commands respecting 
 the rights of others. 8 — 10. Then from earthly govern- 
 ments and laws the apostle rises to the consideration of 
 the kingdom of Heaven, of which all Christians were 
 called to be citizens and soldiers. All the evil forbidden 
 by human laws, and more than this, they should forsake 
 and resist, because of the Light which shines upon them. 
 And all the good enjoined by governments, and more 
 than this, they should seek and strive for, because Jesus 
 Christ is their Leader and their Lord. 1 1 — 14. 
 
 A government must go beyond its province, if it 
 require anything immoral ^ — as personal falsehood, im- 
 purity, injustice, impiety. It can never be for the good 
 of any community that these things should be done, or 
 
Ch. XIII. 
 
 NOTES. 
 
 351 
 
 that in such matters the authority of a government 
 should be supported. But a government may require 
 much that is inexpedient^ and even injurious to the com- 
 munity ; and the submission of individuals is still due. 
 I. Because it must belong to the government to judge 
 what is expedient for the community. There could be 
 no authority, and no collective action, if persons were 
 bound to obey only when they approved. 2. Because 
 the ills done to the community by the mistakes, and 
 even by the injustice, of a government, are generally less 
 than those which would follow its violent subversion. 
 By submission to the wrong measures of a government, 
 no approval of these measures is expressed ; and order 
 is preserved without any violation of truth. 
 
 But only so far as governments are conducive to the 
 public good, are they ministers of God. The reasons 
 for maintaining them in some cases, will be reasons for 
 changing them in other cases. Very seldom can this be 
 done beneficially by force ; but the wrong-doing of the 
 highest, as well as of others, may require thus to be 
 repressed. There is a Divine right for kings, but so also 
 there is for presidents, and for all subordinate officers, 
 even to the lowest. The abstract terms employed by the 
 apostle show that he refers to official rights only ; and 
 the duties of individuals, who form but a small part of 
 the society, are manifestly different from those of 
 the greater number of persons constituting the same 
 society. Forcible resistance to government by a few, 
 without any general concurrence of act or sentiment, can 
 only increase the evils of oppression. But when under- 
 
352 
 
 EPISTLE. 
 
 Ch. XII 
 
 II. 
 
 POLITICAL AND CIVILe 
 
 Magistrates ; Let every person be in orderly sub- ^ 
 mmisters. jectioii to govenimg Authorities ; for 
 there is no authority but by God ; 
 and those existing have been set in 
 order under God. So that he who sets 2 
 
 taken with the real concurrence of m^-ny, such resistance 
 may be the necessary and effective means of substituting 
 a good government for a bad ; and than this, there are 
 few works more for the benefit of men, and the honour 
 of God. 
 
 1. orderly subjection^ v'rrorao-creaOo ). — There are proper 
 places for all, and corresponding duties. 
 
 by God . — The source of authority is first noticed, 
 and then its subordination. Human rulers are, by their 
 office, representatives of the Supreme Judge and Gover- 
 nor. Ps. Ixxxii. 6. The same preposition, utto, is given 
 twice in the best MSS., but with some difference in 
 sense ; and the second e^ovaiao is omitted. 
 
 2 . judgment, Kpifjua . — A sentence of condemnation is 
 implied, as iii. 8. Such a sentence would be inflicted by 
 governors on rebellious subjects. 
 
Ch. XIIL 
 
 EPISTLE, 
 
 353 
 
 himself against the Authority, opposes 
 the institution of God ; and they who 
 oppose will receive a judgment for 
 
 3 themselves. For the magistrates are 
 not a terror for good conduct, but for 
 bad. Then dost thou wish not to be 
 afraid of the Authority? Do what is 
 good, and thou wilt have praise from 
 
 4 it ; for it is God’s minister to thee for 
 good. But if thou do what is evil, be 
 afraid ; for not in vain does it bear the 
 
 3 . conduct^ — ii- 7- The singular, instead of the 
 
 plural, is given in the best MSS. The apostle declares 
 the true idea of their office ; and generally there is some 
 correspondence in fact, though it be partial and imper- 
 fect. If there were no correspondence, the statements 
 and arguments would be inapplicable. The same state- 
 ment of duty and its reasons is given by S. Peter ; i 
 Ep. ii. 14 . 
 
 4* good , — For the good of the community, and 
 
 therefore for yours. This was chiefly in the personal 
 security afforded, any recompence for ordinary good 
 conduct being beyond its province. 
 
 sword . — This is mentioned as the symbol of the high- 
 est judicial authority, including capital punishments. 
 These are of Divine appointment. Gen. ix. 5 . 
 
 punishment. — Thi» was the result to some, required 
 for the safety and welfare of all. iii. 5 . 
 
 23 
 
354 
 
 EPISTLE. 
 
 Ch. Xlll. 
 
 sword ; for it is God’s minister of retri- 
 bution, for punishment to him who 
 practises what is evil. Wherefore it is 5 
 needful to be in orderly subjection, not 
 only on account of punishment, but also 
 on account of conscience. 
 
 Payment of therefore also you pay tribute, 6 
 
 because they are officers of God, attend- 
 ing always to this same service. Render 7 
 
 5. conscience . — Any government is better than none ; 
 and that which is preferred by the community, should 
 always be accepted by the individual. The welfare of 
 society demands this, and it is enjoined by the authority 
 of God. The form of the government, and its immediate 
 origin, are immaterial ; and exceptional cases are not 
 here noticed. If a government commands what is 
 morally wrong, we ought to obey God rather than men. 
 And if a government is so bad, that a forcible resistance 
 by the community will probably secure a better, such 
 resistance is not forbidden. The statements refer pri- 
 marily to the duties of persons separately, and not to 
 the duties of a people collectively. For a people, re- 
 sistance to tyranny may be, not a right merely, but a 
 duty. 
 
 6. you pay . — They did this, and their common practice 
 supported the principle. An exhortation follows, with a 
 reference to the proper motive. 
 
 service . — This was the administration of justice, and 
 
Ch. XIII. 
 
 EPISTLE, 
 
 355 
 
 to all their dues ; the tribute to whom 
 you owe the tribute, the custom to 
 whom the custom, the reverence to 
 whom the reverence, the honour to 
 W'hom the honour. 
 
 8 Owe nothing to any one, except to ^oveand 
 love one another : for he who loves 
 
 9 others has fulfilled law. For this, — 
 
 ^^Thou shalt not commit adultery ^ ’ Thou 
 
 not the exaction of tribute ; for the latter alone would 
 be no reason for the payment required. 
 
 7. dues , — The reason for the rule given is, that the 
 payment is owmg^ and therefore ought to be paid will- 
 ingly. 
 
 8. owe nothing . — From political duties, the apostle 
 passes to civil ; and from external rules, to the internal 
 principle, comprehensive of all, and more effectual. 
 Commercial credit is not referred to ; but future liabili- 
 ties, on account of personal and domestic expenditure, 
 beyond the present pecuniary resources. Common pru- 
 dence teaches that such debts should be avoided. They 
 often lead to humiliation, anxiety, disgrace, falsehood, 
 dishonesty, and it may be, utter ruin. 
 
 except , — This must be owing still. I am a debtor!' 
 i. 14. 
 
 9. kill , — The order of the precepts is that given in 
 Mark x. 19, and Luke xviii. 20. The order of the pre- 
 sent Hebrew Text is given Matt. xix. 18. Thou shalt 
 
356 
 
 EPISTLE. 
 
 Ch. XIII 
 
 shalt not Thou shall not steal 
 
 Thou shalt not covet — and every other 
 precept, is summed up in this saying*, — 
 Thou shalt love thy neighbour as thy self T 
 Love does not produce ill to one’s neigh- lo 
 hour ; therefore love is the fulfilment of 
 law. 
 
 Kmgiomof knowlng the season, that n 
 
 no^ bear false witness f — is 'an interpolation here. These 
 examples are taken from Jewish law, but the statement 
 is general. Exod. xx. 13. 
 
 saying. — Lev. xix. 18. This is quoted Matt. xxii. 39. 
 
 10. fulfilment. — This is the law and the prophetsT 
 Matt. vii. 12. 
 
 11. this do . — The demonstrative is used elliptically. 
 I Cor. vi. 6, 8. 
 
 Salvation. — We shall be saved by His lifeP v. 10. 
 “ We are saved in hoper viii. 24. The end of your 
 faith, the salvation of your sotdsP i Pet. i. 9. 
 
 faith began . — The reference is to the commencement 
 of their Christian course. The end of this was certainly 
 drawing near, and their personal salvation would be then 
 complete. The apostles were ignorant respecting the 
 end of the world ; but it does not appear that they were 
 in error ; and still less, that they used error for the pro- 
 motion of piety. To all Christians the present life is 
 but as the dawn of a glorious day, and the hour of death 
 is to them the time of salvation, — a coming of the Lord. 
 
Ch. XIII. 
 
 EPISTLE. 
 
 357 
 
 it is already time for us to have risen 
 from sleep; for now is the Salvation 
 nearer to us, than when our faith began. 
 
 12 The night has. advanced, and the day 
 is near. We should therefore put away 
 the deeds of darkness, and put on the 
 
 13 armour of light. As in the day, we 
 should conduct ourselves properly ; not 
 
 They do not wait the slow progress of the whole human 
 race, before they are delivered from the darkness of the 
 present state. They who are absent from the body are 
 present with the Lord. 2 Cor. v. 8. 
 
 Jesus Christ declared that there was a knowledge of 
 tlie future which the Father had, but did not impart even 
 to Him ; and He told the apostles, that it was not theirs 
 to know the times and seasons which the Father had 
 determined. Mark xiii. 32 ; Acts i. 7. There is nothing 
 to show that the apostles were unmindful of this admo- 
 nition of their Lord. He had declared distinctly that 
 certain events, which He described as a coming of the 
 Son of Man, would take place before that generation 
 passed away. Matt. x. 23 ; xxiv. 30, 34. 
 
 To this coming of the Lord the apostles referred even 
 as He had done. But there were other events, — another 
 coming of the Lord, — to which they never referred in the 
 same way : in respect to which their language is always 
 general, showing conscious ignorance of that which it 
 did not concern them to know. But no error appears 
 
358 
 
 EPISTLE, 
 
 Ch. XIII. 
 
 with revelry and drunkenness, not with 
 lewdness and licentiousness, not with 
 contention and jealousy. But become i4 
 like the Lord Jesus Christ; and the 
 lower nature’s purpose do not perform 
 for its desires. 
 
 here, still less in what they taught respecting Christian 
 hope and duty. 
 
 1 2. put away^ airoOdofieOa , — These practices should be 
 relinquished, as polluted clothes are cast off. There is 
 no reference to a change of garments in the rite of 
 baptism. This was a custom in after ages, arising in 
 part from the misunderstanding of scripture figures, and 
 an excessive liking for symbolism. Eph. iv. 22 ; Col. 
 hi. 8. 
 
 put on, ivSvcrdofjieOa. — Eph. iv. 24; Col. iii. 10. They 
 should have armour. The Christian is supplied for the» 
 spiritual warfare with weapons, both defensive and' 
 offensive. Eph. vi. 13. In good conduct alone there is 
 often protection from harm, and sometimes the best 
 opposition to evil, i Pet. iii. I, 13. 
 
 13. properly , — Similar are the exhortations, i Thess, iv. 
 12 ; V. 8 ; Eph. v. 8. 
 
 revelry , — Two classes of vices are, here mentioned. 
 These are not condemned by the civil law ; but they 
 frequently lead to practices which are breaches of law. 
 
 co 7 itention , — This class is more fully given. Gal. v. 20. 
 
 14. become like. — — Literally , Put 
 
Ch. XIII 
 
 NOTES. 
 
 359 
 
 on Christr Gal. iii. 27. Put on the 7 iew man!' Eph. 
 iv. 24 ; Col. iii. lO. 
 
 purpose y irpovocav. — Josh. xx. 3 ; Acts xxiv. 3. What 
 is here forbidden is described, vi. 12, viii. 6. More is 
 prohibited than providing for the practice of what is 
 wrong. 
 
 desires . — All bodily pleasures are not wrong ; nor is 
 it wrong to make some provision for every part of our 
 nature. But it is wrong to take any of the desires of the 
 lower nature as the rule or end of action, vi. 12.; viii. 5. 
 It is also wrong for a Christian to live simply in the 
 exercise of natural propensities. When these are in- 
 dulged, it should be with Christian thoughtfulness and 
 affection. Gratitude should be combined with enjoy- 
 ment, and higher aims with the promptings of the lower 
 nature. Thus they are all purified and ennobled, and 
 preserved from excess and sin. 
 
 I. Governors are God's officers, the administration of 
 justice is their proper work, tribute is their wages, 
 support and honour are their due, 
 
 II. Subjects should obey rulers, thus serving the Lord, 
 and promoting the common good. 
 
 III. Love is ever due from all, and to all ; it is 
 comprehensive of Law, and higher. 
 
 IV. Light is partial and progressive, showing what is 
 evil, that it may be forsaken and resisted ; revealing 
 what is good, that it may be sought and received ; not 
 by yielding to natural propensities, but by serving and 
 
 mitating Jesus Christ. 
 
360 
 
 NOTES. 
 
 Ch. XIV. 
 
 III. 
 
 CEREMONIES AND CONTROVERSIES. 
 
 Sec. III. Ch. xiv. — xv. 13. In this section the apostle 
 refers to the duties which respect controversies among 
 Christians. He does not seek to remove these by an 
 authoritative decision, but lays down principles of uni- 
 versal application, and of the highest importance to 
 the peace and prosperity of. the Church. In respect to 
 different opinions it may be said, that one is true and 
 the other false ; and in regard to outward practices, that 
 one is right and the other wrong. This the apostle 
 allows, but he declares that such differences are compa- 
 ratively insignificant. The rightness which God regards 
 is internal and moral ; and the only differences which 
 affect men's relations to Him, are those which belong to 
 faith and conscientiousness and love. They who are thus 
 right within, however erroneous in judgment and incor- 
 rect in practice, are accepted by God ; they serve Christ, 
 and they should regard one another as brethren. If the 
 apostle had removed by his authority the disputes of 
 his day, he would only have promoted present quiet ; 
 but by laying down these principles, he. has shown how 
 all controversies may be the occasion of good. Men 
 cannot always gain the knowledge of what is true, 
 outwardly right, and generally useful ; but they may 
 
Ch. XIV. 
 
 NOTES. 
 
 361 
 
 through Christ always trust in God, be truthful, upright, 
 and kind. When these duties are observed, differences 
 ^of opinion and practice fall into their proper place. 
 The controversies referred .to seem to have resulted 
 from the retention of Jewish precepts, rather than from 
 the introduction of ascetical practices. The food avoided 
 by some is described as in their judgment unclean ^ ver. 
 14 ; those who abstained from such food also observed 
 certain days, ver. 5 ; and they were, inclined to be censo- 
 rious, while by others they were regarded as weak. 
 ver. 10. They condemned those who were not so 
 scrupulous as they were respecting meats and days, and 
 were in return contemned as superstitious. All these 
 things agree with the Jewish Christians. Moreover, in 
 the conclusion, Jews and Gentiles are mentioned, as the 
 parties who should agree on account of their common 
 union to Christ. The controversies here referred to are 
 different from those referred to in the Epistles to the 
 Galatians and Colossians, which were subversive of 
 Christian faith, and are treated very differently. The 
 controversy respecting the necessity of Gentiles observing 
 the Mosaic law, had been long settled. Acts xv. i. 
 k In the first place, the two opposing parties are exhorted 
 to mutual affection as Christians ; notwithstanding their 
 differences in the use of food, and the observance of 
 days. Both are declared to be accepted by the Lord. 
 They should not think ill of one another, because they 
 differed in judgment ; but each should act according to 
 what he judged to be best. I — 5. 
 
 This is supported by three considerations, — the same- 
 
362 
 
 NOTES. 
 
 Ch. XIV. 
 
 ness of purpose which existed in connexion with this 
 diversity of practice ; — the design of the death of Christ, 
 which was to produce, not outward uniformity, but that 
 spiritual unity which consists in devotedness to one Lord 
 and Saviour ; — and lastly, the impropriety of their sit- 
 ting in judgment on one another, when they were 
 fellow-servants, soon to appear before the judgment seat 
 of God. 6 — 12. 
 
 From these principles the apostle proceeds to their 
 practical application. He states a plain rule which 
 should always be observed — not to injure others ; and 
 shows how it might be violated, by doing what was in 
 itself right. Such conduct would not be according to 
 love ; it would be contrary to the example of Christ. 
 The use of liberty in regard to eating and drinking was 
 not such a good, that for the sake of it any injury should 
 be done to others. The kingdom of God was not to be 
 advanced by the use of any one kind of food ; but by 
 the promotion of that righteousness, peace, and joy, 
 which the Divine Spirit imparted to the minds of men. 
 The service of Christ, which was accepted by God and 
 approved by men, was seeking the happiness and im- 
 provement of all. 13 — 19. 
 
 After showing how love should be exercised, the 
 apostle returns to the abuse of liberty, of which he had 
 spoken. He repeats in another form the precept already 
 given, with additional inducements. He again asserts, 
 that it was lawful for Christians to take any kind of food, 
 but declares that it was wrong to do this, or anything 
 that would be morally hurtful to others. The higher 
 
Ch. XIV. 
 
 EPISTLE. 
 
 363 
 
 III. 
 
 CEREMONIES AND CONTROVERSIES. 
 
 I Now him who is feeble in the Faith Diversity of 
 
 opinions, 
 
 accept, not for the decisions of disputes. 
 
 knowledge should be regarded as a privilege ; but for 
 those who had not received this knowledge it would be 
 wrong to imitate the conduct of those who had ; and 
 therefore wrong to lead them to do this. 20—23. 
 
 From the special subject of the apostle’s direction he 
 proceeds to the general rule of conduct for Christians, — 
 that in all things they should be influenced by Love, — 
 not seeking their own pleasure, but that of others, ever 
 regarding what is good, and the improvement of all. 
 This is again supported by a reference to the example 
 of Christ, whose regard for the honour of God was indi- 
 cated by the statements of the Old Testament, which 
 were written for the instruction and comfort of all. 
 Prayer follows exhortation, that all by mutual love may 
 serve and imitate Christ, and so glorify God. i — 6. 
 
 In conclusion the apostle refers to the different parties 
 as Jews and Gentiles, returning to the subject so often 
 mentioned in this Epistle, — their union through Christ. 
 His mission was for the fulfilment of the promises of 
 
3^4 
 
 EPISTLE. 
 
 Ch. XIV. 
 
 This one has faith to eat everything ; 2 
 but the feeble eats vegetables. Let not 3 
 him who eats, despise him who eats not; 
 and let not him who eats not, censure 
 
 God, given to the ancestors of the Jews; and for the 
 communication of the mercy of God to the Gentiles 
 also, according to prophecy. The blessedness of both 
 Jews and Gentiles was predicted : and for this the apostle 
 prayed, as the result of Faith in all, and the gift of the 
 Spirit to all. 7 — 13. 
 
 I. feeble. — They who had not the fulness and power of 
 Christian faith, through which the right and the wrong 
 are clearly discerned, i Cor. viii. 7. It is implied that 
 a strong faith in Christ would show the needlessness now 
 of the rules of Jewish law, for moral and spiritual im- 
 provement ; and the consequent cessation of all obliga- 
 tion to their observance. It may also be inferred that 
 the liberal party, with which the apostle associates him- 
 self, XV. I, was the more active, if not the more nume- 
 rous ; and that these were chiefly Gentile Christians. 
 
 accept . — Such were to be received as brethren, xv. 7. 
 
 for decisions^ eh StaKpiaei ^;. — These were not to be 
 regarded, either as the ground, or as the object, of 
 mutual acceptance. The preposition is used retrospect- 
 ively, as xi. 32. The decision was improperly made the 
 condition of acceptance, ver. 13. There may be also 
 a prospective Some agreement in controverted 
 
 subjects would be required as the condition of friendly 
 
Ch. XIV. 
 
 EPISTLE. 
 
 365 
 
 him who eats ; for God accepted him. 
 4 Who art thou, that judgest the servant 
 of another ? To his own lord he stands, 
 or falls. But he will be upheld, for the 
 
 intercourse, and further agreement would be expected 
 and desired. The partisan may acknowledge those who 
 differ from him in some things, hoping to bring them to 
 entire agreement in the peculiarities of his party. This 
 is not the purpose enjoined by the apostle, xv. 7. 
 
 disputes. — Do all things without murmitrings and 
 disputes^ Phil. ii. 14. 
 
 2. everything. — He will eat all that is wholesome, 
 knowing that nothing is in itself unclean, and that 
 Christians are not bound by Jewish law. ver. 14. 
 
 vegetables.— Only these were eaten by some persons 
 from fear that the meat sold in the markets, or presented 
 at table, might be unclean in kind, or defiled by some 
 connexion with idolatry, i Cor. x. 25. 
 
 3. eats. — He who eats whatever is set for him. The 
 context requires this application. 
 
 despise . — He might regard such as superstitious and 
 silly. 
 
 censure . — He might consider this to be unlawful, 
 ver. 22. 
 
 accepted . — This is said of one, but is implied of bot h 
 being true of both, and needed for both. 
 
 4. thou . — This is addressed to the feeble and cen- 
 sorious, but is equally applicabl^e to the other class. 
 
366 
 
 EPISTLE, 
 
 Ch. XIV. 
 
 Lord is able to make him stand. This s 
 one esteems a day above a day ; that 
 one esteems every day. Let each be 
 fully convinced in his own mind. 
 
 He who observes the day, observes it 6 
 for the Lord; and he who eats, serves 
 the Lord in eating, for he gives thanks 
 
 Liberty is first asserted, and then the limit to its use is 
 shown. 
 
 stand , — He is accepted, and should be acknowledged. 
 The reference is not to Christian steadfastness, as i Cor. 
 X. 12 ; but to the acceptance of all whose faith was 
 sincere. The reading, God instead of the Lord, seems 
 to have been taken from the preceding verse. But the 
 latter is given by the best MSS., and is more suitable, as 
 Christ is subsequently mentioned as the Lord of all. 
 ver. 9. 
 
 5. day , — They who distinguished day from day, 
 judged one to be above another. The preposition is 
 thus used, i. 25 ; iv. 18 ; xii. 3 ; Luke xiii. 2, 4; Heb. i. 
 9; xi. II. The improper preference of days is referred 
 to, Gal. iv. 10; Col. ii. 16. The apostle does not teach 
 that some kinds of food may not in society be prefer- 
 able to others, nor that some days may not for religious 
 uses be preferable to others. But he declares that no 
 food is made improper, nor any day more holy than 
 another, by Divine appointment, irrespective of human 
 use and convenience. 
 
Ch. XIV. 
 
 EPISTLE, 
 
 367 
 
 to God ; and he who eats not, serves 
 the Lord in not eating, and he gives 
 
 7 thanks to God. For no one of us lives 
 for himself, and no one dies for himself; 
 
 8 since if we live we live for the Lord ; 
 and if we die, we die for the Lord. If 
 then we live, and if we die, we are the 
 
 9 Lord’s. For to this end Christ died 
 
 6. observes , — Minds it, regards it in practice, viii. 5. 
 The negative clause respecting the observance of days 
 is a marginal gloss, like that added to xi. 6. 
 
 serves, — Literally, eats for^ according to the rule i Cor. 
 X. 31. 
 
 not eating . — Christ gave no precepts respecting food 
 that could bej:hus misunderstood, but the prohibition of 
 all wrong might be thought to prohibit the things which 
 were supposed to be wrong. 
 
 7. of tts . — This is said of Christians, and not of all 
 men. In the sense required by the argument, it was 
 not true of all. 
 
 dies . — Death is a part of Christian service, in which 
 faith in God is shown for the good of men. 
 
 8. Lord . — Christ is both the source and object of the 
 Christian life. 
 
 die . — This is true of all, and not of martyrs only. 
 
 9. For , — The common subjection of Christians to the 
 Lord having been noticed as a fact^ it is next referred to 
 as the result and design of the death and life of Christ. 
 
368 
 
 EPISTLE. 
 
 Ch. XIV. 
 
 and came to life, that He might be Lord 
 over both dead and living. But why lo 
 dost thou censure thy brother ? — or why 
 also dost thbu despise thy brother ? — 
 For we shall all present ourselves at the 
 tribunal of God. For it is written, As n 
 I live A the Lord declares, to me every 
 knee shall bow, and every tongue shall make 
 acknowledgment to God." Consequently 12 
 
 came to life, e^Tjaev . — The order of the words shows 
 that the life mentioned followed death. It was mani- 
 fested at the resurrection, and continues for ever, — the 
 source of spiritual and eternal life to all who have faith 
 in Him. v. 10; vi. 10; viii. 34; John xiv. 19; Acts 
 ii. 33; Heb. vh. 25. He is the Lord, not merely as 
 receiving honour and obedience; but as giving help, 
 protection, salvation. The shorter reading is given by 
 many MSS., and accounts for others. 
 
 10. thou . — First addressing the feeble, and then the 
 strong. 
 
 of God . — The other reading, of Christ, is taken from 
 2 Cor. V. 10. 
 
 11. written. — Isa. xlv. 23. In the Hebrew and the 
 Septuagint, the passage begins, ‘'By myself I have 
 sworn!' 
 
 to me . — This is fulfilled by submission to Christ. 
 Phil. ii. II. 
 
 acknowledge. — xv. 9 ; Matt, xi, 35. 
 
Ch. XIV. 
 
 EPISTLE.. 
 
 369 
 
 then, each of us will render account of 
 himself to God. 
 
 13 No lonsrer therefore let us decide on xhemieof 
 one another; but rather decide this, not 
 
 to place a hindrance for the brother, or 
 
 14 a cause of stumbling. I know and am 
 assured by union to the Lord Jesus, that 
 nothing is unclean of itself ; but to him 
 who considers anything to be unclean, 
 
 15 to that person it is unclean. Now if on 
 
 12. of himself . — He is responsible for himself, but not 
 for others. That they are the servants of God, is one 
 reason against our censuring others, ver. 4. That we 
 are ourselves responsible to Him, is another reason. 
 
 13. decide, — The common term for judging includes 
 sometimes a reference to choice, a practical determina- 
 tion. 2 Cor. ii. I. 
 
 14. assured, — Every creature of God is good, and 
 nothmg to be rejected, being received with thanksgiving^ 
 I Tim. iv. 4. This was the teaching of Christ. Matt. 
 XV. 17, 18. The apostle would not withhold the expres- 
 sion of his convictions, for this would be unfaithfulness 
 to the truth. But he would refrain from the conduct 
 Avhich these convictions allowed, when such action would 
 be injurious to others, or merely painful. Thus he 
 maintained at the same time truth and love ; and in- 
 creased the manifestation of the latter, by its association 
 
 24 
 
370 
 
 EPISTLE. 
 
 Ch. XIV. 
 
 account of what is eaten, thy brother is 
 distressed, thy conduct is no longer 
 according to love. Do not by thy food 
 destroy that man, for whom Christ died. 
 Let not then evil be said of the good 
 you have ; for the kingdom of God is 17 
 not eating and drinking ; but righteous- 
 ness and peace and joy, by the Holy 
 
 with the former. Concealment of convictions is never 
 commended for the sake of peace. 
 
 15. Now if^ el ryap. — This is the better reading ; but a 
 reason is given for the admonition of ver. 13. In Eng- 
 lish, for if would refer to the statement of the preceding 
 verse. 
 
 distressed. — Love will not cause pain to another, 
 merely to gratify one's own inclination ; much less will 
 it inflict a serious injury, for so small a gain. 
 
 destroy . — This would be a possible consequence, as he 
 was led into sin. i Cor. viii. ii. 
 
 16. good. — Their knowledge and liberty might be so 
 described. This, and not Christian faith in general, 
 would be subject to censure; and to this the following 
 reason applies. The other meaning is given by the 
 reading of a few MSS. : our good. 
 
 evil. — This would be attributed, rightly or wrongly ; 
 but in either case, injuriously. 
 
 17. eating. — The service of God is not in the use of 
 certain kinds of food. Food does not commend us to 
 
Ch. XIV. 
 
 EPISTLE. 
 
 371 
 
 18 Spirit. For he who thus serves Christ, 
 is well-pleasing to God, and approved 
 
 19 by men. Consequently, then, we should 
 pursue those things which belong to 
 peace, and which are for the improve- 
 ment of one another. 
 
 30 Do not, for the sake of what is eaten. Abuse of 
 
 ^ ' liberty. 
 
 cast down the work of God. All things 
 
 God ; for neither if we eat^ are we the better ; nor if we eat 
 noty are we the worsen i Cor. viii. 8. 
 
 the Holy Spirit. — The Divine power produces right- 
 eousness, peace and joy. The reference is not to com- 
 mon social morality and enjoyment, but to the higher 
 and more complete morality and blessedness which 
 come from Christian faith. 
 
 18. therein^ eV This is the reading of the best 
 
 MSS. The reference appears to be to all that has been 
 mentioned, not to the first or last part alone. The 
 service of Christ is represented as being moral in its 
 nature, and spiritual in its source. 
 
 19. improvement y oIkoSo/jlt ]^. — The term employed refers 
 to the increase of Christian excellence in Christian fel- 
 lowship, — the building up of persons in one society. 
 I Cor. hi. 9; Eph. iv. 16. 
 
 20. work of God. — We are His work!' Eph. ii. 10. 
 The reference is to the faith and character of him who 
 is led into sin, and whose improvement should be 
 sought. 
 
372 
 
 EPISTLE, 
 
 Ch. XIV. 
 
 are indeed pure ; but evil is to the man 
 whose eating is with a hindrance. It is 21 
 well not to eat meat, nor drink wine, 
 nor do anything which causes the 
 brother hindrance, or stumbling, or 
 weakness. The faith which thou hast, 22 
 
 with a hindrance^ hia irpoaKoiJbfjbaTo <;. — In connection 
 with it. So the preposition is used. ii. 27 ; iv. ii ; vii. 4. 
 The hindrance is that which is given by the eating. 
 Two courses of conduct are described in this and the 
 following verse, the one being condemned and the other 
 commended : and as in the latter the eating mentioned 
 is that which is injurious to another, so in the former it 
 must be the same. The conduct censured is contrary to 
 the direction given, ver. 13, not to place a hindrance for 
 the brother. That there was evil to the man who ate 
 what he deemed it wrong to eat, has already been 
 stated, ver. 14, and is again declared more strongly, ver. 
 23. The additional statement is here made, that eating 
 what is known to be lawful is wrong, if the occasion of 
 ill to another. Such conduct has before been said to be 
 not according to love, ver 1 5 ; and now it is declared to 
 be morally wrong, though legally right. 
 
 21. weakness . — The longer reading is more probably 
 the right ; and the reference to character at the con- 
 clusion, properly follows the reference to conduct in the 
 two preceding terms. The apostle states his own reso- 
 lution to act thus. I Cor. viii. 13. 
 
Ch. XIV. 
 
 EPISTLE. 
 
 373 
 
 have respecting- thyself before God. 
 Happy is he who does not censure 
 23 himself in what he prefers. But he who 
 is in doubt, if he should eat, is con- 
 demned ; because his conduct is not 
 from fa^ith. And all that is not from 
 faith is a sin. 
 
 22. which thou hast, fjv — The relative is given in 
 
 some of the best MSS., and may have been left out 
 accidentally. 
 
 before God . — Thus it will be useful to you, and inju- 
 rious to none. 
 
 Happy . — This is in opposition, both to the eating 
 before referred to, which occasions ill to another ; and 
 to that subsequently mentioned, — the eating with doubt 
 of its lawfulness. 
 
 23. frojn faith . — The conduct of those who through 
 faith in Christ were convinced of the lawfulness of all 
 kinds of food, and who used their liberty when it was 
 not hurtful to others, is contrasted with that of those 
 who took the same food without the same convictions. 
 The concluding general proposition is not given as a 
 reason for the preceding statement, but as an extension 
 of the principle to similar cases. Other things might be 
 done with a supposition that they were wrong : and then 
 they became sin. The apostle does not teach that 
 every action which is not produced by faith, has the 
 nature of sin. In many MSS. the concluding doxology 
 
374 
 
 EPISTLE. 
 
 Ch. XV. 
 
 But we who are strong ought to bear i 
 the weaknesses of the feeble, and not to 
 seek our own pleasure. Let each of us 2 
 seek to please his neighbour, respecting 
 what is good, with a view to improve- 
 ment. For Christ also did not seek 3 
 His own pleasure ; but, as it is written. 
 The reproaches of those who reproached 
 Thee., fell upon meT For what was 4 
 
 of the epistle is improperly introduced at the end of this 
 chapter, which was the end of a church lesson. But the 
 same subject is continued in the next chapter, where 
 exhortations immediately follow referring to the two 
 classes of persons here mentioned. 
 
 1. weaknesses. — Here their scrupulousness is especially 
 referred to, but not exclusively. Bear one another s 
 burdens, and so fulfil the law of Christ!' Gal. vi. 2. 
 Sympathy is enjoined, as well as forbearance. Bear 
 their weaknesses, not simply, bear with them. All 
 pleasing of others is not commended ; two limitations 
 are added, the conduct enjoined being the proper 
 result of faith in Christ. If I were still pleasing men, I 
 should not be Christ's servant'.' Gal. i. 10. 
 
 2. good. — The character of the conduct is first men- 
 tioned, and then the general purpose. 
 
 3. written. — Ps. Ixix. 9. The first part of the verse is 
 applied to the conduct of Christ. John ii. 17. ''Zeal for 
 Thy house constmed me'.' He was reproached by men, 
 
Ch. XV. 
 
 EPISTLE, 
 
 375 
 
 written of old, was written for our in- 
 struction : that through the steadfast- 
 ness, and through the encouragement, 
 of the Scriptures, we might have the 
 
 5 hope. Now may God, who gives the 
 steadfastness and the encouragement, 
 grant unto you to seek the same thing 
 one with another, according to Jesus 
 
 6 Christ ; that united in heart you may 
 
 because of His devotedness to the service of God ; and 
 He felt, as His own, the dishonour which was done to 
 God. What the Psalmist said of himself, was the ex- 
 pression of a spirit and state which were manifest in 
 Christ. I seek not my own will'' John v. 30 ; vi. 38. His 
 love to men, in dying for them, has been presented in 
 contrast to the conduct of those who to please them- 
 selves injured their brethren, xiv. 15. Now His regard 
 to the honour of God, in bearing the reproaches of men 
 is referred to, in contrast to the conduct of those who 
 were indifferent to the service and honour of God, seek- 
 ing their own pleasure. 
 
 4. of old , — Similar statements respecting the purpose 
 of the Old Testament Scriptures are made, i Cor. x. ii ; 
 2 Tim. iii. 16. They abound in examples of steadfast- 
 ness, faith, and hope. 
 
 5. the same . — This is compatible with much diversity 
 of opinions and practices. 
 
 6. the God. — The God of our Lord Jesus Christ." 
 
376 
 
 EPISTLE. 
 
 Ch. XV. 
 
 with one mouth glorify the God and 
 Father of our Lord Jesus Christ. 
 
 Wherefore accept one another, even 7 
 as Christ also accepted you, for the 
 glory of God. For I say that Christ s 
 has become a minister to circumcised 
 men, on account of the Truth of God, 
 to confirm the promises given to their 
 
 Eph. i. 17. My God and your God!' John xx. 17. 
 
 7. for the glory. — That you may manifest and promote 
 it. ver. 6 and 9. The reading instead of is best 
 supported. 
 
 8. For Christ. — This is the reading of the best 
 MSS. The example of the Lord is referred to, as 
 ver. 3. 
 
 minister.—^^ The Son of Man came not to be ministered 
 tOy but to minister!' Matt. xx. 28. His first ministry 
 was to the Jews. / was not senty but to the lost sheep of 
 the house of Israel!' Matt. xv. 24. 
 
 circumcised. — Not all, but some, are referred to, the 
 article being wanting. The abstract noun is used for 
 the concrete, hi. 30; iv. 12; Gal. ii. 7; Eph. ii. ii; 
 Col. iv. II. 
 
 confirm. — By fulfilment. It was promised that Christ 
 should arise from the Jews; but not that He would 
 bestow any peculiar blessings on them. This clause is 
 merely explanatory of the preceding reference to the 
 truth of God. 
 
Ch. XV. 
 
 EPISTLE. 
 
 377 
 
 9 fathers ; but that the Gentiles, on ac- 
 count of Mercy, glorified God. Even as 
 it is written, ^ ‘ Therefore I will offer praise to 
 Thee among Gentiles., and I will sing to Thy 
 ^onameT And again one says, 'Rejoice^ 
 ye Gentiles^ with His peopled And again, 
 All ye Gentiles, praise the Lord, and let 
 
 9. but that. — Two acknowledgments would be made, 
 one by Jews respecting the faithfulness of God, the 
 other by Gentiles respecting the mercy of God. These 
 clauses are co-ordinate, and the second cannot well be 
 combined with the merely explanatory clause which 
 precedes. It depends on the / say of ver. 8, and is an 
 addition of Gentiles to Jews, with a notice of difference. 
 The truth and mercy of God appeared in both Jews 
 and Gentiles ; but the former had a peculiar interest 
 in the promises, which to the latter were unknown. 
 
 Gentiles. — Other sheep I have, who are not of this 
 foldy John X. 16. 
 
 written. — Ps. xviii. 49 ; Deut. xxxii. 43 ; Ps. cxvii. r 
 Isa. xi. 10. These and many other passages declare the 
 association of Jews and Gentiles in the service of God; 
 and thus they predict what is fulfilled in the kingdom of 
 Christ. 
 
 10. Rejoice. — The quotation is from the Septuagint. 
 The preceding words, to which nothing corresponds in 
 the present Hebrew Text, are quoted, Heb. i. 6 ; Deut 
 xxxii. 43. 
 
378 
 
 EPISTLE, 
 
 Ch. XV. 
 
 all nations give praise to Him,^'' And 12 
 again, Isaiah declares, ‘‘ There will be 
 the Root-sprout of Jesse^ and One raised 
 up to rule over Gentiles, In Him Gentiles 
 shall have hope,'^'* Now may God who 
 gives the Hope, fill you with all joy and 
 prosperity by the exercise of Faith, that 
 you may have this hope abundantly, by 
 the power of the Holy Spirit. 
 
 11. again , — There is no reason for supposing that 
 Gentiles were called to praise God for benefits in which 
 they did not share. 
 
 12. Root-sprout, — Rev. v. 5; xxii. 16. The ojf spring 
 of Davidr The quotation is according to the Sept, 
 which differs slightly from the present Hebrew Text. 
 
 13. hope , — Referring to that before mentioned, the 
 hope belonging to the Scriptures, ver. 4. In this con- 
 cluding supplication the apostle, besides mentioning 
 the good desired, refers also to the Author and Giver 
 of all good, to the means appointed by Him, and the 
 effective power communicated by Him. 
 
 I. Christians are free from the law of Ceremonies, but 
 subject to the law of Love ; they are servants of Christ, 
 accountable to God ; they may differ in opinions and 
 practices, yet be equally sincere and accepted. 
 
Ch. XV. 
 
 NOTES. 
 
 379 
 
 II. The Strong should receive the Weak as brethren, 
 helping and not despising them ; declaring their own 
 convictions, but avoiding in conduct what would injure 
 or grieve others. 
 
 III. The Feeble should receive the Strong as bre- 
 thren ; not censuring their conduct, but abstaining 
 themselves from what they did not approve. 
 
 IV. Jews have a special relation to God, receive the 
 fulfilment of promise in the appearance of Christ among 
 theni, but have no superiority. 
 
 V. Gentiles are associated with Jews in the worship 
 of God, in the faith of Christ, and in all the blessings of 
 His kingdom. 
 
 VI. Christ was a minister to the Jews, the hope of 
 the Gentiles, the universal Lord. He died for sinners, 
 from love to them, and suffered reproach in the service 
 of God. He lives to govern all, and to save all who 
 have faith in Him. He requires what is morally right 
 according to His example ; all this, and only this. 
 
 VII. The Spirit of God produces righteousness, and 
 peace, and joy, and hope in those who have faith. 
 
 VIII. God is to be supremely worshipped. His glory 
 should be sought. His goodness acknowledged, and His 
 blessing supplicated, always and by all. 
 
 IX. Sacred Scriptures were given by inspiration of 
 God : they contain many types of Christ, and predict 
 the universality and blessedness of His kingdom. 
 
\ 
 
 PART VII. 
 
 C0ndtis0r^. 
 
 Ch. XV. 14 — xvi. 27. 
 
 Sec. I. Personal Statements, Office, 
 
 AND Journeys - - - Ch. xv. 14 — 33. 
 
 II. Commendations and Saluta- 
 tions xvi. I — 16. 
 
 III. Caution, Companions, and Dox- 
 
 OLOGY - 
 
 17—27. 
 
flf % Sorb 
 
 I. I have much people in this city, - - - 
 
 My grace is sufficient for thee, - - - 
 
 II. By this all will know that you are my disci- 
 ples^ if you have love one for another. 
 
 It is more blessed to give than to receive, 
 
 III. All authority in heaven and on earth was 
 given to me. Go forth^ and make disciples 
 of all nations; baptizing them for the name 
 of the Father^ and of the Son^ and of the 
 Holy Spirit: instructing them to observe 
 all things whatever I comma7ided you. 
 And, lo, lam with you always, until the 
 end of the world, - - 
 
 Be encouraged ; for as thou didst bear wit- 
 ness concerning me unto ferusalem, so 
 thou must also bear witness unto Rome, 
 
 Acts xviii. lo 
 2 Cor. xii. 9. 
 
 John xiii. 35. 
 Acts XX. 35. 
 
 Matt, xxviii. 18. 
 
 Acts xxiii. II. 
 
PART VII. 
 
 CONCLUSOR Y. 
 
 Part VII. Ch. xv. 14 — xvi. 27. — The last part of the 
 Epistle has three sections, — the first containing some 
 statements respecting the apostle’s office and plans, — 
 the second, a commendation of a Christian lady, with a 
 long list of salutations to his friends at Rome, — and the 
 third, a final admonition, with other salutations and the 
 doxology. 
 
 Sec. I. 14 — 33. — After finishing the discussion of the 
 subjects of the Epistle, the apostle again refers to him- 
 self as at the beginning, stating that his office was a 
 reason for addressing them as he did. i. 8. 
 
 He first expresses his confidence in those whom he 
 addressed, as Christians well instructed ; and then 
 declares, in terms taken from the priestly office, his 
 higher office as apostle to the Gentiles ; which made it 
 proper that he should both remind them of what they 
 already knew, and add something to their instruction. 
 He refers to what elsewhere Christ had accomplished 
 by his ministry, which had been accompanied with 
 
384 
 
 EPISTLE. 
 
 Ch. XV. 
 
 I. 
 
 PERSONAL STATEMENTS, OFFICE, AND JOURNEYS. 
 
 His apostle- Now I mYself also am assured re- 14 
 
 ship. 
 
 specting you, my brethren, that you 
 also are yourselves full of goodness. 
 
 manifest proofs of his mission as an apostle, and with 
 the best results ; being chiefly among those who were 
 altogether ignorant of the Gospel. 14 — 21. 
 
 He then says that these occupations had hitherto 
 prevented his visiting them, though he had for many 
 years desired this ; but that ere long he hoped to see 
 them on his journey to a country where the Gospel was 
 still unknown. But before going to Spain he had to go 
 to Jerusalem, to convey the contribution of Gentile 
 churches to the poor of their Jewish brethren. After 
 this he hoped to come to them, with such blessings as 
 Christ bestowed through His apostles. 22-^29. 
 
 Finally, he asks their prayers that he may be pre- 
 served from his adversaries in Judaea, — that his ministry 
 to his brethren in Jerusalem may be well received by 
 them, — and that so he may come to them safely and 
 happily, for their comfort and his own. 30 — 33. 
 
 14. assured , — This was the truthful expression of 
 Christian courtesy, and not a mere compliment. 
 
Ch. XV. 
 
 EPISTLE, 
 
 385 
 
 being supplied with all knowledge, able 
 
 15 also to admonish one another. But with 
 more freedom I have written to you, 
 brethren, — in part as reminding you, 
 — on account of the favour given to me 
 
 16 by God, that I should be an officer of 
 Christ Jesus for the Gentiles ; minister- 
 ing as a priest the Good-message of 
 God ; that the offering up of the Gen- 
 tiles may be acceptable, being con- 
 
 15. m part, — The limitation should be taken with 
 what follows, as xi. 25, xV. 24. This is the character of 
 a portion of the Epistle ; it contains things new and 
 old. The freedom or boldness of the apostle was not 
 partial, and resulted from his office. To remind was 
 not properly an apostolical service. 
 
 \ 6 . as a priest, — i. g. The Gentiles constitute the 
 offering, xii. i. All Christians are equally priests, Jesus 
 Christ being the High Priest. The term is never in the 
 New Testament applied to any ecclesiastical officers. 
 Heb X. 21 ; i Pet. ii. 5 ; Rev. i. 6 ; v. 10; xx. 6. The 
 apostle regarded the preaching of the Gospel as the 
 highest part of his office, i Cor. i. 17. U 7 ito mey 
 who am less than the least of all saintSy was this fa- 
 vour give^ty that among the Gentiles I should declare the 
 Good-message of the undiscoverable bounty of Christ!' 
 Eph. iii. 8. 
 
 25 
 
386 
 
 EPISTLE, 
 
 Ch. XV. 
 
 secrated by the lioly Spirit. I have i? 
 this glorying by union to Christ Jesus, 
 in that which relates to God. For I is 
 will not presume to say anything of 
 what Christ did not accomplish through 
 me for the obedience of Gentiles, in 
 word and deed, by the power of signs 19 
 and wonders, by the power of the Holy 
 Spirit ; so that from Jerusalem, and 
 around unto Illyricum, I have com- 
 pleted the publication of the Good- 
 
 17. this glorying . — That which respected the ministry 
 of the Gospel ; and of this he gloried, only within his 
 own sphere of labour ; and not in what he had himself 
 done, but in what Christ had effected by him. 2 Cor. 
 xii. 5,9. 
 
 18. presume . — He had spoken of his boldness as 
 an apostle, ver. 15, but as an apostle he would 
 only be bold to testify of what the Lord had done by 
 him. 
 
 obedience . — The obedience of faith is mentioned in the 
 salutation as the object of his ministry, i. 5. 
 
 19. signs. — Such are mentioned. Acts xiii. ii; xiv. 3, 
 10; xvi. 18, 26; xix. II ; xx. 9 ; xxvii. 24; xxviii. 6, 9; 
 2 Cor. xii. 12. 
 
 the Holy Spirit . — Here the inward and spiritual effects 
 of his ministry are added to the outward signs. The 
 
Ch. XV. 
 
 EPISTLE. 
 
 387 
 
 20 message of Christ ; being ambitious 
 thus to declare the Good-message, — not 
 where Christ was named, — that I might 
 not build on the foundation of another. 
 
 21 But as it is written, They shall see, to 
 whom there was no message respecting 
 Him ; and they who have not heard shall 
 understand T 
 
 22 Wherefore also I was hindered on His plans, 
 many occasions from coming to you. 
 
 23 But now I have no longer a station in 
 
 apostle attributed the greatest importance to these, ver. 
 16 ; I Cor. i. 5, 6 ; ii. 4 ; 2 Cor. iii. 3 ; Eph. i. 13 ; Phil. i. 
 5, 9 ; Col. i. 6 ; i Thess. i. 5, 9. 
 
 Illyricum. — This was the extreme to which he had 
 gone, in the direction of Rome. Acts xx. 2. 
 
 completed. — Col. i. 25. He had done all for which 
 an apostle was required. Others would continue and 
 extend the work which he had begun. 
 
 20. ambitious, ^CkoTifiov^evov. The same preference is 
 expressed, 2 Cpr. x. 15. The participle is given in 
 the best MSS., and is not likely to have been substi- 
 tuted for the verb. 
 
 21. written. — Isa. lii. 15. 
 
 22. hindered. — This was before alluded to, i. 13. 
 
 23. have. — The participle in this, and the following 
 clause, is used instead of the verb, as it frequently is in 
 
388 
 
 EPISTLE, 
 
 Ch. XV. 
 
 these districts, and have, from many 
 years, a strong wish to come to you, 
 whenever I go into Spain. For I hope 24 
 to see you in my journey, and by you 
 to be sent forward there, when first my 
 desire for you is in part satisfied. But 25 
 now I am going to Jerusalem on a 
 service for the saints. For Macedonia 26 
 and Achaia thought it good to make 
 some contribution for the poor of the 
 
 Hebrew and Syriac. This usage would be natural in 
 common speech, for subordinate propositions, ix. 28 ; 
 X. 12; Acts xxiv. 5; 2 Cor. v. 12; vi. 3; vii. 5. The clause, 
 I will come to you, is omitted in the best MSS., and was 
 added to facilitate the construction. , 
 
 24. Spain , — In the Epistle of Clement, written from 
 Rome to the Corinthians, reference is made to a journey 
 of Paul to the limit of the west. This agrees with the 
 tradition, 'that the apostle visited Spain, after his first 
 imprisonment in Rome. Clem. I. Ep. 5 ; Euseb. H. E. 
 ii. 22. 
 
 25. Jerusalem , — This journey is referred to, Acts 
 xix. 21, XX. 3. 
 
 26. Macedonia , — Their collection is mentioned, 2 Cor, 
 viii. I, ix. 2. 
 
 Achaia , — Their contributions are noticed, i Cor. 
 xvi. I, 3. 
 
Ch. XV. 
 
 EPISTLE, 
 
 389 
 
 27 saints who are in Jerusalem. — For they 
 thought it good, and they are debtors to 
 them. For if in their spiritual posses- 
 sions the Gentiles participated, they 
 ought also to minister to them with the 
 
 28 temporal. Having then finished this ser- 
 vice, and secured to them this fruit, I 
 
 29 will go away by you into Spain. And 
 I know that coming to you, I shall cpme 
 with an abundance of Christ’s blessing. 
 
 contributiofiy KoivoivLav, — xii. 13 ; 2 Cor. ix. 12 ; Heb, 
 xiii. 16. 
 
 27. For they . — The statement of the preceding verse 
 is repeated, that another may be combined with it. 
 The contribution was not simply a gift to the needy ; 
 it was a return for benefits received. They thought 
 it good, and there was much reason for their so 
 thinking. 
 
 participatedy eKOivouvriaav, — As there had been a com- 
 munication of one kind of possessions, so there should 
 be of the other. If we sowed for you the spiritual 
 thmgSy is it much if we shall reap the temporal f 1 Cor. 
 ix. II. 
 
 28. fruit , — The benefit resulting from right conduct. 
 Phil. iv. 17. 
 
 29. blessing,— \, ii. The shorter reading is given in 
 the best MSS. 
 
390 
 
 EPISTLE, 
 
 Ch. XV. 
 
 His request. But I beseech you, brethren, because 3° 
 
 . of our Lord Jesus Christ, and because 
 
 of the love of the Spirit, to strive with 
 me by your prayers unto God on my 
 behalf ; that I may be delivered from s- 
 the disobedient in Judaea, and my 
 service for Jerusalem be acceptable to 
 the saints ; that with joy I may come 3= 
 to you by the will of God, and be 
 refreshed with you. Now the God of 33 
 peace be with you all. Amen. 
 
 30. because of, Bia tov. — xii. i ; i Thess iv. i, ii. 14. 
 of the spirit . — The affection which had this source. 
 strive. — They might by their prayers help him in his 
 
 striving ; and his striving was against the opposition of 
 men, not against God. 
 
 31. delivered . — The first object. The danger is stated 
 in the history. Acts xx. 24, xxiii. 12. 
 
 acceptable. — The second object. Acts xxi. 2i. 
 
 32. the will. — The same dependence is expressed by 
 the apostle, i. 10. 
 
 refreshed. — The third object, i. 12. 
 
 33. of peace. — The Author and Giver, as xv. 5, 13. 
 
 I. S. Paul’s apostleship was confirmed by miracles, 
 by the manifestation in himself of the Spirit of Christ, 
 
Ch. XV. 
 
 NOTES. 
 
 391 
 
 and by its communication to others. He readily ac- 
 knowledged the wisdom and goodness of others, de- 
 lighted in the affection and society of his brethren, and 
 sought their sympathy and prayers. 
 
 II. The Christian Ministry is for the consecration of 
 men to God, through the proclamation of the Gospel, 
 and by the gift of the Holy Spirit. It is superior to the 
 Levitical priesthood, being in a nobler temple, with 
 spiritual sacrifices, and better services. Some have to 
 plant, and some to water ; some to lay the foundation, 
 and some to raise the building. 
 
 HI. Christian Churches have gifts for mutual instruc- 
 tion and improvement ; they should communicate in 
 things spiritual and material, according to their ability 
 and the need of others. ' ' 
 
 IV. Prayer should be for others as well as ourselves, 
 for what is external as well as for what is internal. It 
 is not vain, though plans are frustrated and hopes dis- 
 appointed. 
 
392 
 
 EPISTLE. 
 
 Ch. XVI. 
 
 II. 
 
 COMMENDATIONS AND SALUTATIONS. 
 
 Phoebe. Moreover I commend unto you i 
 Phoebe our sister, who is a deaconess 
 of the church in Kenchrea ; that in 2 
 the service of the Lord you may 
 
 Sec. II. Ch. xvi. i — 16. — After commending to their 
 care a Christian lady from a neighbouring church, and 
 sending his salutation to the two friends with whom he 
 had lived some time at Corinth, and probably at Ephe- 
 sus ; the apostle makes affectionate and honourable 
 mention of many others. The list of salutations is 
 unusually long, and it has been urged as an objection to 
 the genuineness of this part of the epistle. But it is 
 what might be expected. All apparently are named 
 with whom the apostle was personally acquainted. This 
 could not be done in letters to the churches which he 
 had visited, but might be done here. Jews and Chris- 
 tians had been banished from Rome ; and many of them, 
 whom the apostle had met in various places, had now 
 returned. There are twenty-five salutations to separate 
 persons, two to families, three to small societies, and in 
 conclusion a salutation for all. In this section there is 
 one Hebrew name, with several Latin, and more Greek. 
 The mention of nine women, in a public epistle, shows 
 
Ch. XVI. 
 
 EPISTLE. 
 
 393 
 
 receive her, as it becomes holy persons, 
 and assist her in whatever business she 
 may have need of you ; for she also has 
 been a kind helper of many, and of 
 myself. 
 
 3 Salute Prisca and Aquila, my fellow- Prisca and 
 labourers in the service of Christ 
 
 4 Jesus, who for my life laid down their 
 own necks ; — to whom not only do I 
 
 the new place of women in the Christian church, and the 
 importance of their work. 
 
 1. deaconess. — Such officers seem 'to be referred to, 
 I Tim. iii. ii ; v. 9; Tit. ii. 3. They are mentioned in 
 the Epistle of Pliny, ministrcey x. 97. Kenchrea was the 
 eastern port of Corinth. 
 
 2. service. — You will serve the Lord by assisting her. 
 
 3. fellow-labourers.— are mentioned. Acts xviii. 
 2, 18, 26; I Cor. xvi. 19; 2 Tim. iv. 19. They were with 
 S. Paul at Ephesus, when he wrote the first Epistle to 
 the Corinthians ; but they might very well be in Rome 
 when he paid his second visit to Corinth. Both names^ 
 Prisca and its diminutive Priscilla, are used in differ- 
 ent places; the former, according to the best MSS., is 
 used by S. Paul, and the latter by S. Luke. These 
 persons had risked their own lives to preserve the 
 apostle in some great danger, such as that referred to, 
 I Cor. XV. 32 ; 2 Cor. i. 8 ; Acts xix. 30. ' 
 
 4. the church. — There was such a society in their 
 
394 
 
 EPISTLE. 
 
 Ch. XVI. 
 
 give thanks, but also all the churches 
 of the Gentiles ; — and the church at 
 their house. 
 
 Salute my beloved Epenetus, who s 
 is the firstfruits of Asia for Christ. 
 Salute Mary, who laboured much for « 
 you. Salute Andronicus and Junia, 7 
 my kindred and my fellow-prisoners ; 
 who are honoured among the apostles, 
 who also before me belonged to Christ. 
 Salute my beloved Amplias who is the s 
 Lord’s. Salute Urbanus, our fellow- 9 
 labourer , in the service of Christ ; and 
 my beloved Stachys. Salute Apelles, 10 
 who has been proved in Christ’s 
 
 house when they resided at Ephesus, i Cor. xvi. ,19 ; 
 and similar societies are mentioned, Col. iv. 1$ ; Phile- 
 mon, ver. 2. 
 
 5. firstfruits . — Other persons are mentioned as the 
 firstfruits of Achaia. I Cor. xvi. 15. Asia, which is 
 the reading of the best MSS., is the name of a province 
 in Asia Minor, of which Ephesus was the capital. 
 
 6. for you,, el<f u/aa?. — This is the reading of the best 
 MSS., and is not likely to have been made by copyists, 
 while it accounts for the two other readings, iv vfuv and 
 619 77/ia9. The apostle had heard from others of her 
 Christian diligence in former days. 
 
Ch. XVI. 
 
 EPISTLE. 
 
 395 
 
 service. Salute those who are of 
 the household of Aristobulus. Salute 
 n Herodion my kinsman. Salute those 
 of the household of Narcissus, who 
 « belong- to the Lord. Salute Tryphena 
 and Tryphosa, who labour in the 
 service of the Lord. Salute the be- 
 loved Persis, who laboured much in the 
 
 13 service of the Lord. Salute Rufus, 
 who is distinguished in the Lord’s 
 service ; and his mother and mine. 
 
 14 Salute Asyncritus, Phlegon, Hermes, 
 Patrobas, Hermas, and the brethren 
 
 xs with them. Salute Philologus and 
 Julia, Nereus and his sister, and Olym- 
 
 7. among the apostles . — They were associated with the 
 apostles, and honoured by them. The husband and wife 
 are mentioned together, ver. 3, 15. Women were sub- 
 ject to imprisonment as well as men. Acts viii. 3. 
 
 10. of the hotisehold . — Aristobulus was either dead, or 
 known to be absent, and therefore he is not saluted. 
 
 13. esteemed, €K\eKTov . — Something more is expressed 
 by the term than could be said of all Christians. A 
 person of the same name is mentioned, Mark xv. 21. 
 
 14. Hermes . — This name precedes Hermas in the best 
 MSS. The latter was supposed to be the writer of the 
 “ Shepherd.” 
 
39 ^ 
 
 EPISTLE. 
 
 Ch. XVI. 
 
 pas, and all the holy persons with them. 
 Salute one another with holy affection. i6 
 All the churches of Christ salute you. 
 
 1 6 . holy affection, (^CKrjfjLarL a^icp . — The expression is 
 general, for any effect or manifestation of love ; and is 
 not restricted to the act by which family affection is 
 usually shown. The disposition of mind is enjoined, 
 with its proper exercise ; and this may be in any ser- 
 vice or expression of kindness. The particular outward 
 act, sometimes denoted by the word, was subsequently 
 introduced, without any scriptural authority, as a church 
 ceremony ; the term being restricted, and the direction 
 taken literally. The kissing one another in public 
 religious assemblies was not likely to increase Chris- 
 tian affection, and oriental sentiments would not make 
 the practice unobjectionable. Nor is it likely that there 
 should be any occasion to promote the practice by apos- 
 tolical authority ; and this, without any such cautions and 
 directions as the supposed custom would certainly require. 
 In the ancient churches several strange usages resulted 
 from the literal interpretation of Scripture, — as the 
 putting off and putting on of garments, the dipping 
 under water, the application to the person of salt and 
 oil, the washing of the feet of others, the lighting of 
 lamps. A century is quite sufficient for the intro- 
 duction of many changes; and therefore the customs 
 of the second or third century cannot prove apostolic 
 usage. They show a system of things very different 
 
Ch. XVI. 
 
 NOTES. 
 
 397 
 
 from what appears in the New Testament. The ex- 
 hortation to brotherly affection is in several passages 
 given in the same form, i Cor. xvi. 20; 2 Cor. xiii. 12 ; 
 I Thess. V. 26 ; i Pet. v. 14. 
 
 All the chivches . — This is the reading of the best 
 MSS., and expresses what the apostle knew to be the 
 sentiment of all. ver. 4. 
 
 I. Christian friendship is founded on personal relation 
 to Christ. 
 
 II. It requires mutual affection and esteem, co-opera- 
 tion and service. 
 
 III. It is promoted by proper expression, and is good 
 for all. 
 
398 
 
 EPISTLE. 
 
 Ch. XVI. 
 
 III. 
 
 CAUTION. — COMPANIONS. — DOXOLOGY. 
 
 Caution. But I exhort you, brethren, to mark ^7 
 those who make divisions and occasions 
 of stumbling, contrary to the instruc- 
 
 Sec. III. Ch. xvi. ij- — 27. — Before concluding the epistle, 
 the apostle adds a brief warning against those who might 
 cause dissensions among them, by teaching doctrines 
 contrary to the instruction they had received. These 
 admonitions naturally follow the salutations, which were 
 expressions of the Christian union thus disturbed. They 
 have a special character, and are separated from the 
 general instruction of the epistle, and from the apostle’s 
 statements respecting himself. They are therefore fitly 
 placed, and form an integral, though very subordinate, 
 portion of the epistle. The persons mentioned are like 
 those noticed in the Epistle to the Corinthians. They 
 were wicked men, — wrong in purpose and practice, as well 
 as in opinion, — the emissaries of Satan, whom all Chris- 
 tians should resist, and whom they would overcome. 17 — 
 20. After his own usual salutation, the apostle gives those 
 of several companions, to which the writer of the epistle 
 adds his own. 21 — 23. The epistle ends with an ascrip- 
 
Ch. XVI. 
 
 EPISTLE. 
 
 399 
 
 tion which you received ; and turn 
 i8 away from them. For such persons are 
 not serving our Lord Christ, but their 
 
 tion of praise to God, in which the subjects mentioned 
 in the salutation at the beginning are again referred to. 
 The Gospel is again described as coming from God, — 
 as respecting Christ, — as obscurely indicated by pro- 
 phets, — as fully declared by apostles, — as the means 
 of producing faith and obedience, — as designed for all 
 nations, — and for the fulfilment of the purpose of God, 
 through Jesus Christ. 25 — 27. The final doxology has 
 been inserted at the close of ch. xiv. in many MSS. 
 Some give it there only, some only here, and some in 
 both places. It is manifestly in the style and spirit of 
 the apostle, and it is most proper at the end of the 
 epistle, where it stands in the best MSS., and in the 
 ancient versions. It was probably transferred, because 
 the doxology was considered a profitable conclusion to 
 the church lesson of the 14th chapter, where the feeble 
 are referred to, who especially needed to be established 
 and because no doxology in other epistles follows the 
 benediction. 
 
 17. divisions , — Similar cautions are given in other 
 epistles, i Cor. iii. 3 ; 2 Cor. xi. 20; Phil. iii. 2, 18; 
 I Tim. vi. 3. 
 
 18. fair speech^ €v\oyla <;. — They are described as false 
 apostles, who were really servants of Satan, though they 
 pretended to be servants of righteousness, and apostles 
 of Christ. 
 
400 
 
 EPISTLE. 
 
 Ch. XVI. 
 
 own greediness; and by kind speech 
 and fair speech they lead astray the 
 hearts of the guileless. For your 19 
 obedience is made known to all ; there- 
 fore I rejoice over you ; but I wish you 
 to be wise for what is good, yet simple 
 for what is evil. And the God of peace 20 
 
 19. obedience. — Your faith is spoken of in all the 
 worldy i. 8. This might attract to them strangers 
 who abused their confidence. 
 
 20. Satan.~tY\\^r^ is an allusion to the promise, 
 Gen. iii. 15. The expression is evidently figurative, but 
 Satan was to the apostle more than a figure of speech. 
 In most of the epistles of S. Paul some reference is 
 made to the Evil One, the adversary of God and man. 
 Personal names, and the personal attributes of intelli- 
 gence and purpose, are so employed that it cannot be 
 supposed that the apostle merely refers figuratively to 
 evil principles. The Hebrew name Satan, and its Greek 
 equivalent the Devil, are both used. He is described 
 as the God of this world, 2 Cor. iv. 4, — and as a spirit 
 ruling in the minds of the disobedient. Eph. ii. 2. 
 Wicked men are his ministers, 2 Cor. xi. 15; Acts 
 xiii. 10, — and other spiritual agencies are subservient 
 to his bad designs. Eph. vi. 12. He seeks to hinder the 
 preaching of the Gospel, i Thess. ii. 18, — and promotes 
 falsehood and wickedness. ^ 2 Thess. ii. 9, 10. He en- 
 tices men to sin, i Cor. vii. 5 ; i Tim. v. 15, — and urges 
 
Ch. XVI. 
 
 EPISTLE. 
 
 401 
 
 will bruise Satan under your feet speed* 
 ily. The favour of our Lord Jesus 
 Christ be with you. 
 
 Timothy, my fellow-labourer, salutes com- 
 
 •' •' panionSi 
 
 you; and Lucius and Jason and Sosi- 
 22 pater, my kinsmen. I, Tertius, salute 
 you, who wrote this epistle in the 
 
 them to despair. 2 Cor. ii. ii. He has some power 
 over the bodies of men in producing sickness, i Con 
 V. 5 ; 2 Cor. xii. 7 ; i Tim. i. 20, —but more over their 
 minds, in using pain and pleasure, bad examples and 
 influences, to produce distrust of God, and the practice 
 of evil. Eph. iv. 27 ; vi. ii ; i Tim, iii. 7; 2 Tim. ii. 26* 
 Similar is the teaching of S. Peter and S. John : and the 
 words of Jesus Christ are equally distinct. Matt. xii. 26; 
 xiii. 19, 39; XXV. 41; Luke x. 18, 19; John viii. 44; 
 xii. 3 1 ; xiv. 30. Since wicked men exist, there can be 
 no great improbability in the existence of other wicked 
 beings, with similar aims and influences : and no other 
 power is in the Bible attributed to the Devil and his 
 angels. While evil effects abound, nothing can be 
 gained by denying any evil agency. 
 
 The favour . — This is the usual concluding benediction, 
 and was probably written by the apostle himself. 2 
 Thess. iii. 17. 
 
 21. Timothy . — He is mentioned Acts xvi. i, xvii. 14, 
 xviii. 5, xix. 22, xx. 4, and is associated with the apostle 
 in several epistles. 
 
 26 
 
402 
 
 EPISTLE. 
 
 Ch. XVI. 
 
 service of the Lord. Gains salutes =3 
 you, who is my host, and of all the 
 church. Erastus, the steward of the 
 city, salutes you ; and the brother 
 Quartus. 
 
 Doxology. Now unto Him who is able to 25 
 
 Lucius , — The same name is mentioned Acts xiii. i. 
 It differs from Luke, the name of the historian, another 
 companion of the apostle. Col. iv. 14; 2 Tim. iv. ii; 
 Philem. ver. 24. 
 
 Jason . — He is mentioned Acts xvii. 5. 
 
 Sosipater ,- — A person named Sopater is mentioned 
 Acts XX. 4, but there is no evidence of identity. 
 
 22. Tertius . — It appears from this statement that the 
 epistle was dictated by the apostle. He seems generally 
 to have employed an amanuensis, but not always. Gal. 
 vi. II. 
 
 23. Gaius . — He was one of the first converts at 
 Corinth, i Cor. i. 14. 
 
 Erastus . — Another person of this name was one of 
 the assistants of the apostle, who preceded him in his 
 second journey to Corinth. Acts xix. 22. The Erastus 
 who remained at Corinth, at a later time, is more likely 
 to be the person here mentioned. 2 Tim. iv. 20. 
 
 24. This verse, which is a repetition of ver. 20, is 
 wanting in the best MSS., and is given by those which 
 opiit that. It forms the conclusion of the epistle, when 
 the doxology is on;iitted or transferred. 
 
Ch. XVI. 
 
 EPISTLE. 
 
 403 
 
 establish you, according to my Good-, 
 message and the proclamation of Jesus 
 Christ, — according to the revelation of 
 the secret unpublished in ancient times, 
 26 but now manifested also through the 
 prophetical scriptures ; being made 
 
 25. establish you. — This object is referred to, i. ii. All 
 needed to be strengthened and confirmed, i Thess. iii. 
 2, 13 ; 2 Thess. ii. 17 ; iii. 3. 
 
 my Good-message. — The Gospel which he declared, 
 ii. 16. 
 
 the proclamation, to Krjpv^iJia . — Jesus Christ was pro- 
 claimed to be the Lord and Saviour of men. This 
 was the Gospel which S. Paul preached, i Cor. i. 23 ; 
 
 ii. 2 ; XV. 12. 
 
 according to. — Two co-ordinate clauses seem to be 
 introduced by the same preposition, and they give two 
 representations of the same subject. The secret now 
 revealed is that which the Gospel manifests. Eph. i. 9 ; 
 
 iii. 3 ; vi. 19 ; Col. i. 26 ; ii. 2. 
 
 26. also through, Sid re. — What was plainly declared 
 by the apostles was afterwards found to be already 
 taught by the prophets. Where at first contradiction was 
 supposed, perfect agreement afterwards appeared, i. 2 ; 
 iii. 21 ; Luke xxiv. 25 ; Acts xviii. 28. 
 
 according to. — The publication of the Gospel to all 
 nations is again declared to be according to the eternal 
 purpose of God. 2 Tim. i. 9 ; i Pet. i. 20. 
 
404 
 
 EPISTLE, 
 
 Ch. XVI. 
 
 known to all nations, according to the 
 appointment of the eternal God, for 
 the obedience of Faith, — unto the Only 27 
 Wise God, through Jesus Christ, — unto 
 Him be the glory for ever and ever. 
 Amen. 
 
 the obedience of Faith . — This is stated to be the object 
 of the apostle’s ministry, i. 5. 
 
 27. Only Wise . — The Divine wisdom appeared in the 
 light which the Gospel cast on the condition and history 
 of the world, xi. 33 ; i Cor. i. 21 ; i Tim. vi. 15. 
 
 unto Him, rj Bo^a . — There is a repeated expres- 
 sion for the object, which is pleonastic but not improper, 
 being occasioned by the complexity of the sentence, 
 and for the sake of emphasis. The pronoun corresponds 
 to the two preceding expressions for the object of praise, 
 which would be incomplete without this addition,— 
 
 U7zto Him who is able . . . unto the Only Wise God, . . . 
 unto Hify^ be the glory. 
 
 There are similar doxologies in other epistles : Now 
 
 zmto Him who is able to do exceeding abundantly above 
 all that we ask or think, accordmg to the power that 
 worketh in us, unto Him be glory in the church by Christ 
 Jesus, throughout all ages for ever and ever. Amen!' 
 Eph. iii. 20. Now zmto the King eternal, immortal, 
 invisible, the only God, be honour and glory for ever and 
 ever. Amen!' i Tim. i. 17. 
 
Ch. XVI. 
 
 NOTES, 
 
 405 
 
 I. Divisions are disadvantageous, and their authors 
 should be avoided. 
 
 II. Some professing to serve Christ, serve only their 
 own selfishness. 
 
 III. It is well to be simple-minded, but not altogether 
 simple. 
 
 IV. Evil belongs to Satan, and is overcome by Divine 
 help. 
 
 V. The Gospel is the proclamation of Christ, accord- 
 ing to the appointment of God. 
 
 VI. It is a revelation of good for alb nations and all 
 ages. 
 
 VII. It produces faith and obedience, steadfastness 
 and salvation. 
 
 VIII. God is glorified, and His purposes are fulfilled, 
 through Jesus Christ. 
 
TABLE OF CONTENTS, 
 
 PART I. 
 
 INTRODUCTORY. 
 
 Sec. I. Apostolical Salutation i. i — 7. 
 
 II. Occasion of writing 8 — 15. 
 
 III. Subject of the Epistle - - - - - 16 — 17. 
 
 PART II. 
 
 THE WRONG-DOING AND GUILT OF MEN WITHOUT 
 FAITH IN GOD. 
 
 Need of Salvation for Gentiles and f^ews. 
 
 Sec. I. 
 
 Wickedness of the Heathen - - - 
 
 i. 
 
 00 
 
 II. 
 
 Application to the Impenitent 
 
 ii. 
 
 I — 16. 
 
 III. 
 
 Address to the Jews - 
 
 - 
 
 17—29. 
 
 IV. 
 
 Questions and Answers for Jews - 
 
 hi. 
 
 I — 20 . 
 
 
 PART III. 
 
 
 
 THE 
 
 BEING RIGHT WHICH IS FROM GOD, THROUGH THE 
 
 
 FAITH AND REDEMPTION OF CHRIST. 
 
 
 
 Means of Salvation, First for 
 
 Rightness. 
 
 Sec. I. 
 
 The Faith and Sacrifice of Jesus - 
 
 iii. 
 
 21—31. 
 
 II. 
 
 Historical confirmation. Abraham 
 
 iv. 
 
 1—25. 
 
 III. 
 
 Peace and Hope from the L(fve of Christ 
 
 V. 
 
 I — II. 
 
 IV. 
 
 Universality of the Gospel. Adam 
 
 - 
 
 12 — 21. 
 
TABLE OF CONTENTS. 
 
 407 
 
 PART IV. 
 
 THE NEW LIFE WHICH IS FROM GOD THROUGH FAITH, 
 IN UNION TO CHRIST, AND BY HIS SPIRIT. 
 
 Means of Salvation. Second for Holmes s. 
 
 Sec. I. 
 II. 
 
 III. 
 
 IV. 
 V. 
 
 VI. 
 
 Sin incompatible with Christian Life 
 Sin not promoted by release from Law - 
 
 Excellence of the Law 
 
 Insufficiency of the Law - 
 
 Freedom and Sonship by the Spirit of Christ 
 
 Perfection through suffering with Christ 
 
 vi. I — 14. 
 
 15 — vii. 6. 
 
 vii. 7 — 16. 
 
 17— 25. 
 viii. I — 17. 
 
 18— 39. 
 
 Sec. I. 
 II. 
 
 III. 
 
 IV. 
 
 Sec. I. 
 II. 
 III. 
 
 Sec. I. 
 
 II. 
 
 III. 
 
 PART V. 
 
 REJECTION OF JEWS EXPLAINED. 
 
 Necessity of Faith in God. 
 
 Faithfulness of God maintained - 
 Justice of God vindicated 
 Want of Faith the cause of Rejection - 
 Rejection partial and for good 
 
 PART VI. 
 
 CHRISTIAN DUTIES. 
 
 Fruits of Faith. 
 
 General for the Church 
 
 Political and Civil .... 
 
 Ceremonies and Controversies 
 
 PART VII. 
 
 CONCLUSORY. 
 
 Personal Statements, ^Office, and Journeys 
 Commendations and Salutations - 
 Caution. — Companions. — Doxology 
 
 - ix. I— 13. 
 14—29. 
 
 30 — X. 21. 
 xi. I — 36. 
 
 xii. I — 21. 
 
 xiii. I — 14. 
 
 xiv. I — XV. 13. 
 
 - XV. 14—33. 
 
 - xvi. I — 16. 
 
 17—27. 
 
QUOTATIONS FROM THE OLD TESTAMENT, 
 AND REFERENCES. 
 
 Genesis iii, 19 
 
 
 Romans v. 12. 
 
 Psalm 
 
 xciv. 14 
 
 
 Romans xi. i. 
 
 >> 
 
 XV. 5 
 
 
 a 
 
 iv. i8k 
 
 
 cxvii. I 
 
 
 
 XV. II. 
 
 >> 
 
 XV. 6 
 
 
 >> 
 
 iv. 3. 
 
 >> 
 
 cxl. 3. 
 
 
 
 iii. 13. 
 
 j> 
 
 xvii. 5 
 
 
 >, 
 
 iv. 17. 
 
 Prov. 
 
 iii. 4 
 
 
 >1 
 
 xii. 17. 
 
 „ 
 
 xvii. 10 
 
 
 
 iv. II. 
 
 „ 
 
 iii. 7 
 
 
 
 xii, 17. 
 
 >> 
 
 xvii. 17 
 
 
 » ' 
 
 /iv. .19. 
 
 
 xxlv. 13 
 
 
 
 ii. 6. 
 
 yy 
 
 xviii. 10 
 
 
 
 ix. 9. 
 
 yy 
 
 XXV. a I 
 
 
 >> 
 
 xii. 20. 
 
 „ 
 
 xxi. 12 
 
 
 
 ix. 7. 
 
 Isaiah 
 
 i. 9 
 
 
 
 ix. 29. 
 
 „ 
 
 XXV. 23 
 
 
 
 ix. 12. 
 
 
 viii. 14 
 
 
 yy 
 
 ix. 23. 
 
 Exodus viL 3 
 
 
 
 ix. 18. 
 
 » 
 
 X. 22 
 
 
 y> 
 
 ix. 27. 
 
 
 ix. 16 
 
 
 „ 
 
 ix. 17. 
 
 
 xi. lo 
 
 
 yy 
 
 XV. 12. 
 
 »> 
 
 XX. 13 
 
 
 
 xiii. 9. 
 
 
 xxvii. 9 
 
 
 yy 
 
 xi. 27. 
 
 
 XX. 17 
 
 
 
 vii. 7. 
 
 
 xxviii. 16 
 
 
 yy 
 
 ix. 33- 
 
 ,, 
 
 xxxiii. 19 
 
 
 
 ix. 15. 
 
 „ 
 
 xxix. 10 
 
 
 yy 
 
 xi. 8. 
 
 Levit. 
 
 xviii. 5 
 
 
 „ 
 
 X. 5. 
 
 >> 
 
 xl. 13 
 
 
 yy 
 
 xi. 34. 
 
 ,, 
 
 xix. 18 
 
 
 >> 
 
 xiii. 9. 
 
 „ 
 
 xlv. 9 
 
 
 yy 
 
 ix. 20. 
 
 Deut. 
 
 X. 17 
 
 
 ?> 
 
 ii. II. 
 
 >» 
 
 xlv. 23 
 
 
 yy 
 
 xiv. II. 
 
 
 xxix. 4 
 
 
 
 xi. 8 
 
 
 1. 9 
 
 
 yy 
 
 viii. 34. 
 
 
 XXX. 11 
 
 
 » 
 
 X. 6. 
 
 j) 
 
 Hi. 5 
 
 
 yy 
 
 ii. 24. 
 
 „ 
 
 xxxii. 21 
 
 
 
 X. 19. 
 
 
 Hi. 7 
 
 
 
 X. 15. 
 
 j) 
 
 xxxii. 35 
 
 
 
 xii. 19. 
 
 „ 
 
 Hi. 15 
 
 
 yy 
 
 XV. 21, 
 
 
 xxxii. 43 
 
 
 
 XV. 10. 
 
 
 Hii. I 
 
 
 yy 
 
 X. 16. 
 
 I Kings xix. 10 
 
 
 >> 
 
 xi. 3. 
 
 
 Hx. 7 
 
 
 yy 
 
 iii. 15. 
 
 >> 
 
 xix. 18 
 
 
 >» 
 
 xi. 4. 
 
 ,, 
 
 Hx. 20 
 
 
 yy 
 
 xi. 26. 
 
 Jpb 
 
 xli. II 
 
 
 
 xi. 35- 
 
 
 Ixv. I, 2 
 
 
 yy 
 
 X. 20, 21. 
 
 Psalm 
 
 V. 9 
 
 
 )> 
 
 iii. 13. 
 
 Jerem. 
 
 X. 3 
 
 
 yy 
 
 i. 22. 
 
 
 X. 7 
 
 
 it 
 
 iii. 14. 
 
 i) 
 
 xviii. 6 
 
 
 yy 
 
 ix, II. 
 
 „ 
 
 xiv. 4 
 
 
 „ 
 
 iii. 10. 
 
 1, 
 
 xxxi. 33 
 
 
 n 
 
 xi. 27. 
 
 }> 
 
 xviii. 49 
 
 
 
 XV. 9. 
 
 Ezekiel xxxvi. 20 
 
 
 
 ii. 24. 
 
 >> 
 
 xix. 4 
 
 
 >> 
 
 X. 18. 
 
 Hosea 
 
 i. 10 
 
 
 
 ix. 26. 
 
 
 xxxii. I 
 
 
 
 iv. 7. 
 
 „ 
 
 ii. 23 
 
 
 
 ix. 25. 
 
 5J 
 
 xxxvi. I 
 
 
 >» 
 
 iii. 18. 
 
 Joel 
 
 ii. 32 
 
 
 yy 
 
 X. 13. 
 
 „ 
 
 xliv. 22 
 
 
 „ 
 
 viii. 36. 
 
 Hab. 
 
 ii. 4 
 
 
 yy 
 
 i. 17. 
 
 >) 
 
 li. 4 
 
 
 
 iii. 4. 
 
 Zech. 
 
 xiv. 9 
 
 
 
 iii. 30. 
 
 „ 
 
 Ixix. 9 
 
 
 
 XV. 3. 
 
 Mai. 
 
 i. 2 
 
 
 >> 
 
 ix. 13. 
 
 ,, 
 
 Ixix. 23 
 
 
 
 xi. 9. 
 
 
 
 
 
 
BY THE SAME AUTHOR. 
 
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 With brief Notes, and a Harmony of the Four Gospels. 
 
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 A NEW TRANSLATION. 
 
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 The EPISTLE of ST. PAUL to GALATIANS. 
 
 ' A NEW TRANSLATION. 
 
 With Critical Notes and Doctrinal Lessons. 
 
 IV. 
 
 THE APOCALYPSE OF SAINT JOHN. 
 
 A NEW TRANSLATION. 
 
 Metrically arranged, with Scripture Illustrations. 
 
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 CHRISTIAN FAITH: 
 
 Its Nature, Object, Causes, and Effects. 
 
 VI. 
 
 CHRISTIAN BAPTISM: 
 
 An Inquiry into the Scriptural Evidence of the Mode, Subject, and Design 
 of the Rite, and the meaning of the Term. 
 
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