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The Longer Epistles
of PAUL.

ROMANS, I CORINTHIANS, II CORINTHIANS.

BY
REV. HENRY COWLES, D. D.

" All Scriptures is given by inspiration of God, and is profitable." — Paul.

NEW TOEK :
D. APPLETON & COMPANY,
1, 3, AND 5 BOND STREET.
.1880.

COFYBHJHT, 1880, BT HENBY COW1ES, OBEBUN, O.

PREFACE.

These Longer Epistles of Paul are treated in the
same general method as the Shorter. The introduction
to each will present the circumstances under which, they
were written, the objects had in view, and in general,
all the points important to be held in mind for their aid
toward a full understanding of these Epistles.
Should my life and health be spared my next volume
will include the two books by Luke ; his gospel history,
and his history of the Acts of the Apostles.
HEKRY COWLES.
Obeklin, Ohio, March, 1880.

THE EPISTLE TO THE EOMANS.

INTRODUCTION.
This Epistle of Paul, in every sense great, has always
stood in the canon at the head of all the Epistles of Paul,
and usually, of all which the canon embraced. This prior
rank has been due, not to an earlier date ; but in part to
its length ; more to its surpassing preeminence in the
domain of theological doctrine and' to its adaptation to a
higher grade of mind and culture ; but perhaps most of all,
to the early metropolitan rank of the church at Rome.
The latter point is a merely adventitious circumstance,
adding nothing to the merit of the epistle, which how
ever, had no need of adventitious aid to rank it first
among the Epistles of the greatest human epistolary writer.
That Paul wrote this epistle has never been questioned.
It is sufficiently clear that he wrote it at Corinth. Eor
he sends the salutations of Gaius his host, i. e. with whom
he was then living (16 : 23), this Gaius being one of the
very few whom Paul baptized in Corinth, his home (1 Cor.
1 : 14). Moreover it is currently assumed, and apparently
with good reason, that Paul sent this epistle by the hand
of Phebe, a deaconess of the church at Cenchrea which
was a suburb of Corinth, in as much as he specially com
mends her to their christian confidence (16 : 1, 2). Erastus
who held an office in the city where Paul wrote this epistle
(Rom. 16 : 23) seems to have been at home in Corinth,
(2 Tim. 4 : 20).
In regard to the date of this epistle, the internal evi
dence is not less decisive. It was finished as he was on
the point of leaving Corinth to visit Jerusalem and bear
with him a contribution recently made by the churches of
Achaia (Greece) and of Macedonia, for the relief of the
suffering saints there. (Rom. 15 : 25, 26). This collection
among those churches for the poor at Jerusalem held a

2 INTRODUCTION.
large place in the loving heart and active hand of this great
apostle, of which we see delightful traces in both of his
epistles to Corinth (1 Cor. 16: 1, and 2 Cor. chapters 8 and
9.) Luke helps us to identify this journey to Jerusalem,
as the last he made prior to his arrest and, long detention
as a prisoner, first at Cesarea and next at Rome. (Compare
Acts 19: 21 and 20 : 22 and especially 24 : 17). Inasmuch
as this journey was planned to bring him to Jerusalem by
the Pentecost (early spring), and it was at that very time
that his long confinement began, we must fix the date of
the epistle during the first months of A. D. 58.
The antecedent history of this church at Rome should
receive attention. It was not planted by Paul. Indeed
at this writing he had not been there, but wrote to them
that his manifold labors in preaching the gospel to Gentiles
had much hindered him from coming to them, though he
had "had these many years a great desire to go to them,
(15 : 22, 23), and hoped, when his then pending journey
to Jerusalem should have been accomplished, that he might
call upon them on his way to Spain (15 : 24-29). But it
often happens that the best men propose things one way
and God disposes in another. So Paul's visit to Rome
came about much otherwise than he was then planning.
At tbe time of Paul's writing, this church seems to
have had some maturity of years, since it contained among
its members, Paul's " well beloved Epenetus, the first
fruits of Achaia unto Christ " ; also Andronicus and Junia,
"his kinsman," who, he remarks, "were in Christ before
me." But it is not safe to assume that these members had
lived all their lives, or even all the christian portion, at
Rome. The Jewish population there had been specially
fluctuating. The Emperor Claudius (reigned A.D. 41 to
54) had once expelled all Jews from Rome (Acts 18:2); yet
Jews were soon there again. If, as some suppose, the dis
turbances which were the alleged ground of this expul
sion had their origin in controversies over Christianity, it
would seem to follow that Christianity was there quite
early. As to the original planting of that church, some seed
may have fallen there from that broad-cast sowing at the
great Pentecost, when among others from the civilized
world at that age were " strangers from Rome," i. e. persons
sojourning there, of whom some were Jews and others

INTRODUCTION. 3
proselytes. (Acts 2 : 10). The details of its early history
however are on no known record.
It is one of the incidents of civilization that a great
metropolitan city must have to a certain extent a change
ful population. Under this law it came to pass that Paul
had become personally acquainted elsewhere with a very
considerable group of their church members. In his clos
ing chapter (16:) he sent his personal salutations to twenty-
seven by name, besides sundry others included under gen
eral descriptions. Noticeably his old friends, Priscilla and
Aquila, are there (16: 3,4) whom we met first at Corinth
(Acts 18: 2) then but recently driven out from Rome ; who
appear not long after at Ephesus (Acts 18: 26) ; who were
back from their Ephesian residence to Rome again at the
date of this epistle ; but are saluted again and last of all
at Ephesus, in Paul's latest epistle (2 Tim. 4: 19). To
trace the local homes of this well known family will give
us some conception of the changes of residence which the
exigencies of business forced upon families engaged in a
small way in manufacture and commerce. To the honor
of this family be it said that frequent as their removals
were, they took their Christianity with them, everywhere
faithful to Christ and full of service to his cause.
Such were some of the materials of the church in this
metropolitian city. Paul's personal acquaintance with them
had been commenced elsewhere than in Rome. Beyond
this personal knowledge of certain individuals of that
church Paul knew the rest only as he knew their general
characteristics. The Jewish portion — apparently the largest
element — he knew very thoroughly because he knew him
self. His own early Pharisaic life, beliefs, ideas, lay too
deep in his experience to be ever forgotten. Remarkably it
is true that the great theological discussions in this letter
hinge upon the Pharisaic system. Their notions of law, of
righteousness, of the grounds of acceptance before God,
gave occasion to the great theological argument of this
epistle. To such an extent is this the case that it may be
truly said in one word that the key to the just interpretation
of the epistle lies in the Pharisee. To comprehend the
Pharisee of that age is to hold the key to the significance,
the objects, the bearings, of this most argumentative epis
tle. To this, therefore, we shall have occasion to refer
often in our detailed examination of his argument.

4 INTRODUCTION.
It conduced, probably to the method and perfection of
this argument that Paul's mind was diverted but little if
at all from his great theme by any personal matters existing
in that church. That is, he was in a condition to write an
essay upon the relations of Pharisaism to Christianity, with
no local matters to disturb the pure and simple logic of his
thou ght. Such local matters might have been sprang upon
him if he had lived, though but temporarily, among them.
Fortunately for the unity, the compactness, the perfect
logic of this treatise, he had full and undistracted scope
for his discussion.
Another feature of this epistle will arrest every thought
ful reader ; — viz. that Paul adapted the intellectual tone of
his discussion to a grade of mind quite above the average.
He wrote as if he had in his eye readers of more than or
dinary culture, capable, therefore, of comprehending pro
found investigation and sound, thorough logic. Possibly
if he had lived at Rome awhile in personal contact with
that church, the world would have missed the lofty intel
lectual tone of this discussion, for his ideal Roman church
may have been quite above the actual, and a sensible writer
could do no otherwise than adjust himself to his ideal.
Paul seems to have thought of Rome as the brain-centre
of the civilized world of that age, — the place whither high
est culture and acutest thought had been attracted ; and
he therefore wrote accordingly. Fortunately it is of no
consequence to us whether his actual Roman readers were
or were not below his ideal. The result lives, and has come
down along the ages to task the best, the clearest and the
most logical thought in all subsequent generations — a store
house of theological truth — its elements elaborated pro
foundly, discussed thoroughly, wrought into system as by
a master's hand.
The question has been often asked whether Paul's ideal
readers were mainly Jew or Gentile. The truth seems to
be that while the Gentile is here, he is- here only in his
heathenism ; in its moral guilt because of his violation of
the law of reason and conscience, and in its unspeakable
vices. The Gentile is not here with any religious or the
ological system. But the Jew is. The Jew is here as the
somewhat cultured and certainly well developed Pharisee.
He has his religious system, clear-cut, well put together,
definite enough in its doctrines, albeit fearfully pernicious

INTRODUCTION. 5
because ministering so mightily to pride and self-right
eousness, and because so thoroughly hostile to the gospel
scheme. It results, therefore, that the great theological discus
sion in this epistle contemplates, not Gentile readers but
Jewish — the real Pharisee. We cannot hold this fact in
mind too prominently as we canvass Paul's great argument.
Any truth is seen most clearly when put in clear, sharp
contrast with its antithetic error. This law of intellectual
light comes into play admirably in the logical portion of
this epistle. For here, the Christian system stands in pre
cisely this clear, sharp contrast with the great errors of the
Pharisaic system. The religious system of the Pharisee
was — Salvation by works of personal righteousness ; — in
deed a complete salvation by these works alone ; a salva
tion which brought him justification before God, and also
salvation from sin itself. That is, he found in his system
(as he most erroneously supposed) both justification and
sanctification. It devolved therefore upon Paul to show (1). That he
did not and could not find either the one or the other, in
his works of righteousness ; and (2.) That these supreme
moral blessings are found in Christ alone. Thus the one
system, put in strong contrast with the other, brings out
the sunlight of gospel truth in its full orbed glory.
Of the chapters treating of practical duties (12-16), no
special analysis is called for here. In Paul's thought, all
truth is in order to goodness. The glorious gospel of the
blessed God is ever made to converge to its focus upon a
holy, blameless, loving Christian life. The supreme glory
of gospel truth is not that its polished stones adjust them
selves into a glorious but abstract temple, at once beauti
ful and magnificent ; but rather that it takes the coarse,
hard, rough stones out of their earthly quarry, chips them
into form, polishes them into beauty, and then builds them
into God's living and everlasting temple to the glory of his
name forever.

EPISTLE TO THE EOMANS.

CHAPTER I.

The introduction alludes to the foregoing prophecies
(1, 2) ; refers centrally to Jesus as in the line of David
on his human side, but on his divine, proved to be the Son
of God by his resurrection (3, 4) ; from him Paul had his
commission to bring all nations to the faith of Christ (5) ;
under which gospel they had been called in (6). The ad
dress with invocation of blessings (7) ; thanks God for their
widely known faith (8) ; testifies to his prayers in their
behalf and particularly that he might yet visit them (9, 10)
and for what purpose (11, 12) ; would gladly have come
before to bring them the gospel (13-15) ; why not ashamed
of the gospel (16) ; because it reveals the righteousness of
God (17) ; a matter most vital because God has made
known his wrath against all the sin of knowing yet not
obeying God (18, 19) ; how this applies to men under the
light of nature (20, 21) ; the process of their degeneracy
into idol worship (22, 23) ; abandoned morally of God,
and why (24, 25) ; to sink down into basest lusts (26, 27);
reprobated of God and why and unto what results (28-32).
1. Paul, a servant of Jesus Christ, called to be an
apostle, separated unto the gospel of God,
2. (Which he had promised, afore by Ms prophets in
the holy Scriptures,)
3. Concerning his Son Jesus Christ our Lord, which
was made of tbe seed of David according to tbe flesh ;
4. And declared to be tbe Son of God with power,
according to tbe Spirit of holiness, by the resurrection
from tbe dead :
Seeking no higher honor than to be servant of Christ
Jesus ; called to become an apostle ; set apart by act of

8 ROMANS— CHAP. I.
God to preach his gospel, — he fitly, in addressing Jewish
readers, refers to the predictions of this gospel and of the
promised Saviour by their prophets in the holy Scriptures.
In respect to this Son of God, the vital facts are twofold ;
(1) That on the human side, as to his human nature, [flesh]
he was in the line of David ; (2) That on his divine side,
he had been defined, and by his resurrection, mightily
proven to be the Son of God as to his holy spiritual nature.
" The spirit of holiness" stands over against "the flesh,"
the relation of each clause being indicated by the same
Greek proposition ("according to"). Consequently it
must be spoken of his divine as contrasted with his human
nature. That the decisive, resistless proof of his being the
recognized Son of God came to man in and through his
resurrection, is every where the doctrine of the Scriptures,
(1 Cor. 15: 14; Heb. 1: 3:— Acts 5: 31 etc.
5. By whom we have received grace and apostleship,
for obedience to the faith among all nations, for his
name :
6. Among whom are ye also tbe called of Jesus
Christ :
7. To all that be in Eome, beloved of God, called to be
saints : Grace to you, and peace, from God our Father
and tbe Lord Jesus Christ.
" Grace and apostleship " two ideas and not merely one,
i. e. not merely the grace or favor of becoming an apostle ;
but separately : (a) " Grace " in the sense of that divine
mercy which found him mad and lost in sin, yet brought
him to repentance and then forgave him most freely : next
(b) The exalted privilege of being an apostle, to bring the
nations (Gentiles) to accept the faith of the gospel obedi
ently to the glory of his name.
Among these saved ones out of the nations are ye, the
called of Jesus Christ. Ye too as well as I have occasion
to recognize the mercy that has called you as coming
through Christ.
In addressing the saints in Rome he reminds them that
they are beloved of God and called as saints — i.e. called
to live the life of holy men, worthily of their high calling.
Upon them all, he invokes "grace "in the sense of ali

ROMANS.— CHAP. I. 9
spiritual blessings ; and "peace," significant of its fruits
unto their blessedness.
8. First, I thank my God through Jesus Christ for
you all, that your faith is spoken of throughout tbe
whole world.
9. For God is my witness, whom I serve with my
spirit in tbe gospel of his Son, tbat without ceasing I
make mention of you always in my prayers :
10. Making request, if by any means now at length I
might have a prosperous journey by the will of God to
come unto you.
First of all he thanks God that the saints at Rome, that
great metropolis of the nations, are so nobly meeting their
high responsibilities and improving their grand opportuni
ties of sounding forth their gospel influence to the ends of
the civilized world. All abroad their faith in Jesus had
become known. He has the more joy in this because he
sees in their wide christian influence an answer to his own
prayers. It is pleasant to him to recall those prayers. We
hear him say ; God knows how unceasingly I have brought
your case with distinct mention before his throne. Paul's
words mean precisely this — how unceasingly I have men
tioned you ; rather than " that" I have. Particularly, he
had been praying that he might be prospered yet to visit
them. Prosperous journeys as he thought of them, came
of God's gracious will and kindly guiding and prospering
hand. 11. For I long to see you, tbat I may impart unto
you some spiritual gift, to the end ye may be established :
12. Tbat is, tbat I may be comforted together with
yon by tbe mutual faith both of you and me.
Under this longing desire, first in thought, lay tbe im
parting of some spiritual gift — some of the many and vari
ous charismata, special endowments from the Holy Ghost,
conferred by the apostles with prayer and imposition of
hands. He would rejoice to impart these ; but his second
thought was that spiritual blessings flow mutually and re
ciprocally, in a process of delightful giving and receiving,
bo that he might hope to receive as well as to give. Their

10 ROMANS.-^CHAP. I.
faith might help him, as his might strengthen them ; at
least, this in his view is the best way to put the case, for it
might be slightly unpleasant to them to think of Paul as
assuming to be so high above them as to be only the giver
and not in any wise a receiver as well. Thus Paul evinces
not only a sweet christian humility, but a large measure of
that good sense and quick perception of human nature
which belong to really great minds.
13. Now I would not have you ignorant, brethren,
that oftentimes I purposed to come unto you, (but was
let hitherto,) tbat I might have some fruit among you
also, even as among other Gentiles.
14. I am debtor both to the Greeks, and to tbe Bar
barians ; both to tbe wise, and to tbe unwise.
15. So, as much as in me is, I am ready to preach the
gospel to you tbat are at Eome also.
It might seem to them strange that Paul had never yet
come to Rome ; that knowing so well the supreme impor
tance of that city as a strategic point for his gospel work ;
that devoting himself for years to the conquest of the great
commercial and populous cities of the age, he should thus
far have left Rome out. Therefore he would have them
understand that this omission came from no lack of appre
ciation of their city, from no pique against the dear saints
there, from no lack of love for them personally, and no
lack of purpose and plan to go ; but that over and over his
efforts had been thwarted. His broad obligation to preach
the gospel to the whole Gentile world distinctly embraced
the population of great Rome. Most gladly would he leap
forward to fulfil it.
16. For I am not ashamed of the gospel of Christ :
for it is the power of God unto salvation to every one
that believeth ; to tbe Jew first, and also to tbe Greek.
Especially he would say with strongest emphasis that
his omission to visit them was by no means because he was
ashamed of this gospel. Rome he knew was a proud city ;
and the name of the crucified Nazarene of Galilee could
not be popular and welcome there. Unmeasured reproach
would naturally bef al him were he to lift up that cross and

ROMANS.— CHAP. I. H
name as his banner before tbe aristocracy and wealth and
culture of that great city ; — but never the first sense of
shame should tinge his cheek or touch his sensibilities.
Rather this gospel should be bis highest glory, for in it
there lay embodied and embosomed the glorious power of
God unto the salvation of men, whether Jew or Gentile.
Grandly does Paul assume that among all the interests and
goods of earth there is nothing to be compared with the
soul's salvation — the real saving of men from sin and bring
ing them into the purity of truth and the unselfishness of
love ; — into the blessed sympathies of heart-communion
with the Infinite God. So that no work can be worthier and
no labor more sublime than to be accumulating and wield
ing those forces which bring men out of their moral dark
ness into God's glorious light, — lifting their lost souls out of
moral ruin into God's great salvation. Therefore it is that
he glories in the gospel of Christ, for God works in it and
through it with his effective power toward and unto this
salvation. On this passage tbe reader's attention should be called
particularly to the three following points : (1.) That in
and with this gospel there goes a power of God working
unto the salvation of men, — a power which is here and not
elsewhere, which is so thoroughly involved in this gospel
that Paul declares the gospel itself to be that power. This
is a truth of surpassing interest and value. (2.) That this
power avails not to the salvation of all men, but only, of
" every man that believeth." Paul might have left out this
limitation if the truth in the case would have borne the
omission, and doubtless he would. But this limitation is
a prime condition of tbe gospel as he held and taught it —
salvation, not to all men but only to "every one that be
lieveth." Paul knew very well that gospel truth, like all
other truth, must be believed before it can have moral force
on human souls. He will have some things to say soon
about truth "held in Unrighteousness" — held indeed, but
held down and held back so that its moral power on the
soul is worse than merely paralyzed. (3.) This is the first,
pivotal text of the epistle ; propounds the first cardinal
truth in the goodly system which this epistle will present
and discuss.
17. For therein is the righteousness of God revealed

12 ROMANS.— CHAP. I.
from faith to faith : as it is written, Tbe just shall live
by faith. This is the second pivotal passage of the epistle, hold
ing in its nut-shell form the grand truth of justification
by faith as opposed to the Pharisaic scheme of justification
by works of law. This passage, being thoroughly vital to
the whole epistle and withal somewhat difficult by reason
of its conciseness, should be carefully expounded.
I understand Paul to say that in this gospel God has
revealed to men his mode of justifying sinners ; viz. by and
through their faith in Jesus Christ. This he expresses
tersely in the words — "from faith to faith" — in the sense
that it proceeds or comes from faith ; and enures to the
salvation of all men of faith — all true believers. This jus
tification turns on faith as its condition ; it requires faith
and never can fail of being given to all who truly believe.
The make-up and shaping of this pregnant phrase —
" from faith to faith" — seems to have sacrificed somewhat
of clearness for the sake of brevity. Perhaps we may say,
Paul sought a formula which should embody the grand
central truth of the gospel system in the fewest possible
words, making a phrase which might live in the memory,
easily remembered ; never forgotten.
That we must take the words " to faith," not in their
abstract sense, i. e. to faith considered as a mental state or
act, but in their concrete sense, i. e. to the men of faith,
those who truly believe, is sufficiently clear from his proof
text out of Hab. 2. 4 ; where " the just " are certainly men
in the concrete ; just, good men, who have life before God
through and by their faith.*
It is certain therefore that Paul was thinking of faith
in Christ as enuring to the salvation of. the men of faith,
real believers.
To go back for the moment to the standard phrase —
" the righteousness of God" we cannot take it in the sense
of God's attribute of justice, abstractly considered ; for the
following reasons ; (1.) The word for that idea should
have been dikaioma (as in v. 32 below) and not as here
* This seems to be the precise shade of meaning in the Greek
words which Paul uses ; for if he had meant precisely, the men
justified by faith shall live, the participle dikaiomenos rather than
the adjective dikaios should have been his word.

ROMANS.— CHAP. I 13
dikaiosune. — (2.) The sense — abstract justice — does not
correspond to the facts of the case ; for it was not the par
ticular mission of the gospel scheme to reveal the abstract
justice of God, but rather his great mercy. — (3.) The gos
pel did purposely and most wonderfully reveal God's
scheme for making sinful men righteous and accepted as
such before him. It reveals the great central fact that such
justification comes through faith and avails unto all men
of faith. — (4. ) Finally, this exposition of the phrase — " the
righteousness of God " — is fully sustained by Paul's subse
quent use and explanation of it. (e. g. 3 : 21-26). Espe
cially v. 21, 22. " But now the righteousness of God with
out law is manifested, being witnessed by the law and the
prophets ; Even the righteousness of God which is by faith
of Jesus Christ." — This mode of justifying sinners is called
God's mode — God's righteousness — for the good reason that
it originated with God, not with man ; is provided by God,
not by man ; emanating from God's wisdom and from his
great love, and not from any, even the least, merit on the
part of man.
In further defining this righteousness of God as being
God's mode of making believers righteous before him, it
cannot be amiss to anticipate here, what Paul will bring
out very distinctly further on, and say that it includes more
than mere forgiveness of their sins, more than merely show
ing or declaring them to be accepted as righteous. The
additional element — one of extremely vital value — is that
of converting men from wicked ness unto intrinsic righteous
ness of heart and life. God does not declare and show
them to be righteous until they are radically and funda
mentally transformed unto righteousness. Regeneration
and repentance are thoroughly involved in this system as
preliminary conditions, without which there can be no
gospel justification. In chapter 6-8, Paul will elaborate
these elements of the gospel scheme very thoroughly, as we
shall see.
18. For the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men, who
bold tbe trut£ in unrighteousness.
It is entirely obvious tbat v. 18 is closely correlated to
v. 17, using the same staple words. " The righteousness

14 ROMANS. -CHAP. I.
of God is revealed " — opens v. 17 ; " the wrath of God is
revealed " leads the thought in this v. 18. But noticeably,
the former — God's mode of making men righteous — is said
to be revealed in the gospel (" therein ") ; but the wrath of
God is not said to be revealed particularly in this gospel .
Rather, Paul says — This is revealed "from heaven." He
does not arrest his course of thought to describe to us the
various or the special modes in which God makes this reve
lation, although some of its manifestations are referred to
below (vs. 25, 26, 28), which speak of God's righteously
giving men up to self-reprobation so that their sin works
out its natural results of more and more deep depravity,
debasement and crime.
But let the reader be careful to note that the gospel
scheme does and forever must assume God's deep, eternal
displeasure against sin. Jesus came, not to call righteous
men but sinners, to repentance. God's wrath is no cause
less passion ; no selfish irritation ; no effervescence of hate.
It is only the deep abhorrence of a holy soul against wrong;
the irrepressible displeasure which infinite benevolence
must feel toward all ungodliness and unrighteousness.
Because God's character is so positively and intensely good,
it is simply a necessity of bis moral nature that he should
dislike, loathe, condemn, all that is ungodly, unlike his
own loving spirit ; all that is unrighteous ; that is to say,
which recklessly tramples on the rights of others equally
valuable a3 its own.
To misconstrue and pervert what the scriptures say of
God's " wrath against sin " is unpardonably abusive to God
and fearfully perilous to the souls of men. Hence these
few words of explanation are in place for the double pur
pose of truth and. light to those who will receive it, and of
solemn warning to those who despise it.
Those men of ungodliness against whom God's wrath
is revealed from heaven are further described here as
" holding the truth in unrighteousness." In closely defin
ing this phrase we must choose between two somewhat dif
ferent senses of the verb, "hold;"— (a.) Holding and
continuing to hold the truth, yet in and with the practice
of unrighteousness ; i. e. living still in sin, despite of their
knowledge of God's truth : Or (b.) Holding down, sup
pressing the truth, by resisting its claims because of their
unrighteousness.

ROMANS.— CHAP. I. 15
The latter is to be preferred as most surely the real sense
of Paul's word — (1) Because this verb means, not merely
holding but holding down.*
But (2) and especially, because the entire drift of the
subsequent context goes to develop this very process of
holding down the truth, resisting its demands ; — " changing
the truth of God into a lie ; " not "glorifying God as God
and not being thankful ;" not "loving to retain God in
their knowledge." Hence it becomes very certain that
Paul did not think of wicked men as continuing to hold
the truth of God in the midst of their sinning, but rather,
as suppressing, perverting, and changing it to a lie, and
thus almost utterly paralyzing its legitimate moral power
upon their heart. This will appear very clearly as we
proceed. 19. Because tbat which may be known of God is
manifest in them ; for God hath shewed it unto them.
In v. 18. Paul had assumed that wicked men have some
real knowledge of God which in their wickedness tbey per
vert and suppress. This being a thoroughly vital point,
he here confirms that assumption.
His language is very expressive, but not easily trans
lated into fully equivalent English words. It may be put
thus : Because the knowable character of God — that in
God which is knowable to mortals — is plain to them, for
God has made it plain. This means that certain of the
great and most vital elements in God's being and character
are made plain to men by God's purposed revelation of
himself. Paul proceeds to explain what man does know of
God and how he abuses this knowledge and totally with
stands the influence it should legitimately have upon his
soul. 20. For tbe invisible things of him from the crea
tion of tbe world are clearly seen, being understood by
the things that are made, even his eternal power and
Godhead ; so tbat they are without excuse :
In brief paraphrase — thus : For ever since tbe creation
of the world, God's invisible attributes are distinctly seen,
* rtarexu

16 ROMANS.— CHAP. I.
being apprehended by the human mind in his created
works — these invisible attributes being his eternal power
and Deity. This pregnant sentence, most compactly,
tersely put, holds that God's otherwise invisible attributes
have become in a sense visible to men ever since his crea
tion of visible matter before their eyes ; — indeed, have be
come very distinctly visible, being mentally apprehended
under the normal action of the human intelligence (" nous")
in and by means of God's created works. Then Paul is
careful to say that those invisible attributes of which he
speaks are precisely God's eternal power and his Godhead,
his real Deity. Beyond all question, God's works of crea
tion manifest his boundless power and his truly divine at
tributes. None but a God can create at all, giving exist
ence where no existence was before ; and yet more, none
but a God could create worlds of such vastness, majesty,
beauty, glory. So that, if men do not see God in these
great works of his it must be because they will not. Not
to see God in these works is inexcusable guilt — as Paul
proceeds to show.
On the sense of the word "from " in the clause — "from
the creation of the world " — whether it be temporal [ever
since in time'], or logical ["from " as the source and foun
tain of knowledge], it would seem that both are involved,
the temporal sense primarily, and then, as a consequence,
the logical ; that is, ever since the creation, those visible
works have been an open manifestation of God's eternal
power and Deity, in which, whoever would, might appre
hend by his intelligence those great qualities of the Infinite
Maker. 21 Because that, when they knew God, they glorified
him not as God, neither were thankful ; but became vain
in their imaginations, and their foolish heart was dark
ened. " When they knew God " is neither quite literal, nor
exact. The reader should be careful not to put emphasis
on the word "when," as if what Paul says would apply
only in the special case in which men might chance to
know God. What Paul said was this ; Because that,
knowing God, they did not give him the glory due to him
as God. Paul certainly assumes that men do know God ;

ROMANS.— CHAP. I. 17
and also, that, under tbe light of this knowledge, — in the
real possession of it, and despite of its legitimate power
upon their souls, they yet withhold from God the glory
which they know to be rightly his due. This is his first
terrible indictment of guilt against wicked men.
"Neither were thankful" — assumes that they know
God as their benefactor, and therefore as having a rightful
claim upon their heart for thanksgiving. Noticeably Paul
had said this repeatedly before in preaching the true God
to heathen idolaters ; i. e. At Lystra (Acts 14: 11-18) ; —
" We preach unto you that ye should turn from these
vanities [idols] unto the living God who made heaven and
earth and the sea aud all things that are therein ; who has
thus left not himself without witness in that he did good,
and gave us rain from heaven and fruitful seasons, filling
our hearts with food and gladness :" — and similarly on
Mars Hill (Acts 17 : 23-29) ; " God who made the world
and all things that are therein, seeing He is Lord of heaven
and earth, dwelleth not in temples made with hands as
though he needed any thing, seeing he giveth to all life
and breath and all things ; . . . for in him we live and
move and have our being." — Thus Paul held tbat even
with no other light than that of nature, men might know
enough of God to command their reverent worship and
their gratitude for blessings ever coming from his hand.
But instead of rendering to God their reverent worship and
honest gratitude, they became vain in their imaginings and
their foolish heart (void of understanding) became dark
ened. This is Paul's account — his philosophy, we may
call it — of the process by which men become heathen-idol
aters. It was not because God had failed to make a suf
ficient revelation of himself to save them from this great
folly and guilt ; it was not because by some great misfor
tune, very excusable on their part, they had gravitated
downward into the worship of what they foolishly con
ceived to be the good powers that brought them blessings;
but it was because they stultified their reason, debased both
their intellectual and their moral nature and so sunk them
selves into folly, darkness and crime. In this description
Paul uses words which he found in the Old Testament, in
those expositions which the prophets gave of the same
thing, viz: the degeneration of the human mind from tbe
light of nature and reason into the darkness of idolatry.

18 ROMANS.— CHAP. I.
To understand Paul, we cannot do better than to go back,
as he did, to their account of this matter. Three specimen
passages will suffice. We take Ps. 115: 2-8 ; Isa. 44: 9-20
and Jer. 10: 2-16.
To set forth the blended folly and guilt of idol- worship,
the Psalmist says their " idols are not like our God who is in
the heavens and who hath done all He pleased to do — but
are only silver and gold, the work of men's hands ; with
mouths that speak not ; eyes that see not, ears that hear
not ; noses that smell not " — most utterly powerless and
senseless ; and adds—" They that make them are like un
to them," equally void of sense and wisdom ; "and so is
every one that trusteth in them." Idol-makers and wor
shippers have sunk to the lowest depths of fatuity and
mental darkness. Isaiah shows us the smith tugging at
his bellows, blowing up his coals, forging with his hammer,
tasking the strength of his arm, till faint for food and
wearied with toil, yet getting no help from the gods he is
so laboriously manufacturing ; or, for a wooden god he
grows his tree ; takes part of it for fuel to warm himself,
a part for cooking his dinner ; another part he works into
a god, falls down before it and worships, crying, " Deliver
me, for thou art my god !" — but alas, he has not sense
enough to say — How is this that part of my tree goes for
fuel to warm me ; part to cook my dinner, — and shall I
make the residue an abomination and fall down in worship
before the stock of a tree! "He feedeth" (says Isaiah)
" on ashes ; a deceived heart hath turned him aside that
he cannot deliver his soul, nor say — Is there not a lie in
my right hand ? " This is the way Isaiah illustrates and
verifies the words of Paul ; — " Became vain in their im
aginings, and their senseless heart was darkened."
With somewhat less of keen biting sarcasm, but not
any less of solemn earnestness and scorching rebuke, Jere
miah declares " the customs of the heathen to be vain ; "
shows how they cut their tree from the forest ; deck it
with silver and gold ; fasten it with nails and hammer
that it move not ; upright as the palm tree but it
speaks not ; needing to be borne because it cannot go.
" Be not afraid of them " (such gods as they ! ) "for they
cannot do evil, neither is it in them to do good. They
are utterly brutish and foolish ; they are vanity and the
work of errors." Such was their view of that strange,

ROMANS.— CHAP. I. 19
almost incredible infatuation under which men sunk into
idolatry. 22. Professing themselves to be wise, tbey became
fools, 23. And changed tbe glory of the incorruptible God
into an image made like to corruptible man, and to birds,
and fourfooted beasts, and creeping things.
As if all unconscious that they were sinking into fatuity,
still proud of their wisdom as ever and only the more in
fatuated under their self-conceit, tbey substituted for the
glory of the incorruptible God, an image modeled after
perishable man, or even after beasts, birds, quadrupeds,
reptiles ! So utterly could they pervert all just concep
tions of God and supplant them with notions altogether
base. Of course Paul speaks, not of any real change
wrought in God, but only of the change produced in their
ideal conceptions of him. From their ideal of God, they
expelled all that is noble, pure, sublime, glorious, and put
there instead, elements most revoitingly base and vile.
They did this because they could and because tbey had a
motive for expelling from their mind the true conception
of a holy and righteous God.
24. Wherefore God also gave them up to unclean
ness, through the lusts of their own hearts, to dishonor
their own bodies between themselves.
25. Who changed the truth of God into a lie, and
worshipped and served the creature more than the Cre
ator, who is blessed for ever. Amen.
From this point onward to the end of the chapter, Paul
shows how God abandoned idol-worshipping men to their
lusts and gave them up to the fearful sway of their miser
able infatuation. Three times he asserts this appalling fact
in God's moral administration, returning to it again and
again and expanding with more and more detail, — how,
abandoned of God, they sank morally, not only into the
infatuation of folly but into the lowest baseness of vice and
crime, (v. 26, 28.) First, God gave them up, according
to the lust of their heart, unto uncleanness — to the dishon
oring of their own bodies among themselves. Under the
sovereign sway of lust, what depth of debasement is too

20 ROMANS.— CHAP. I.
low for man to reach though he be made in the rational
image of God !
In the beginning of v. 25, the first Greek word, trans
lated "who," is somewhat more than the mere relative.
Paul would describe the men of v. 24 a little further — as
being men who could change the true God into a lie — the
truth concerning God, into a totally false conception of
him. It was but fitting that God should give them up to
uncleanness, inasmuch as they were capable of so pervert
ing the true idea of God. They being such men that they
could, is the sense of Paul's word.
They could not only pervert all true ideas of God into
falsehood, but they actually worshipped and served the
creature more than the Creator — rather, instead of — to the
utter exclusion of all real worship of the Creator who is
blessed forever !
26. For this cause God gave them up unto vile affec
tions : for even their women did change the natural use
into that which is against nature.
27. And likewise also the men, leaving the natural
use of the woman, burned in their lust one toward an
other ; men with men working that which is unseemly,
and receiving in themselves that recompense of their
error which was meet.
These verses reiterate and expand the point put in v.
24, showing that the innate modesty and purity of woman
are prostituted, and how men also debase themselves to the
depths of shame to reap the ruin which waits evermore
upon abuses of nature.
It is one of the sternest indictments against the cul
tured heathenism of ancient Greece and Rome that men
high in literary merit and peerless in poetry, could speak
of these debasing vices without a blush — with never a word
of condemnation or even disapproval !
28. And even as tbey did not like to retain God in
their knowledge, God gave them over to a reprobate
mind, to do those things which are not convenient ;
29. Being filled with all unrighteousness, fornication,
wickedness, covetousness, maliciousness; full of envy,
murder, debate, deceit, malignity; whisperers,

ROMANS.— CHAP. I. 21
30. Backbiters, haters of God, despiteful, proud,
boasters, inventors of evil things, disobedient to parents,
31. Without understanding, covenant-breakers, with
out natural affection, implacable, unmerciful :
Returning to the same great fact — the rationale of
heathenism, with its moral darkness, debasement and
crime, Paul makes the pivotal point in its moral aspect yet
more clear than before. It was because they did not like
to retain God in their knowledge. They sought to rid
themselves of every true conception of God. They labored
for that full license to sin which the human mind can reach
only as it expels God from its thought. Paul's carefully
chosen words are — "Because they did not approve of hold
ing God in their knowledge, God abandoned them to a dis
approved mind — a mind morally tried with the presence of
truth and real light concerning God, but found unwilling
to retain such knowledge, perversely bent upon abusing,
disregarding, quenching out, this light from heaven ; and
therefore God abandoned them to a morally hardened
mind, reprobated by its own moral choices and under the
laws of its own moral nature.
The result of this is that such minds are ripe for doing
all the most unsuitable things ["not convenient"] — things
revolting to their high intellectual and moral nature, so
that they drift downward into all the lowest, basest forms
of vice and crime.
This vivid showing up of heathenism in the concrete
(as seen in men) ranges its descriptive terms into three
classes : (a) " Men filled with," etc.— (b) " Men full of,"
&Cp — (c) A group of names for special classes of criminals,
" backbiters ;" " haters of God," etc., etc. Of this entire
description, we scarcely need to say more than this : — that
the list is appalling ; that human language has been nearly
exhausted of its names for the lowest vices and most dread
ful crimes ; and finally that dark as the catalogue is, the
facts of heathen life, wherever seen, sustain the indict
ment as by no means extravagant, but quite within the
truth. Paul does not mean to say that every heathen man
becomes thus fearfully base and vicious ; but that these
vices abound as the natural result of rejecting and debasing
the true knowledge of God.
32. Who, knowing the judgment of God, that they
2

22 ROMANS.— CHAP. I.
which commit such things are worthy of death, not only
do the same, but have pleasure in them that do them.
The first [Greek] " who " is the same as in v. 25 above,
with the same special significance, viz., these being men
who know the just judgments of God, that they who do
such things are worthy of death . Well knowing this, they
yet not only do these wicked deeds but approve and de
light in those who do them. That is, without even the
small apology which the presence and power of temptation
are supposed to lend for crime, they sustain these men of
crime by their good will and their social influence. Thus
those who ought to be the better portion of the heathen
world lend their social influence to support the whole sys
tem. They never make solid front against the horrible
vices engendered by this ignoring of God and this supplant
ing of his name, his worship and his law, by putting in its
stead idolatrous heathenism. And so it comes to pass that
this system has no self-recuperating power. Whole nations
of men sink under it into depths of moral debasement, out
of which, of themselves and apart from all special light
coming from God and his people, they never rise.
Pausing here a moment to consider the objects had iii
view by the writer in this discussion of the sin, the folly,
and the immediate causes of idolatrous heathenism, we can
not fail to see —
(1.) That he meant to show their need of that gospel
which it was his high commission to preach to the Gentiles.
He would shew, not only that they are awfully deep in de
basement, vice and crime, but that they have no self-recu
perative power, and will never of their own motion emerge
from their debasement; — never, save under the redeeming
forces of the glorious gospel.
(2.) He would show that their debasement was in no
proper sense their misfortune rather than their fault, but
directly, immediately, the fruit of their sin-loving, and
truth-hating spirit ; — because they did not like to retain
God in their knowledge, and because their wicked heart
drifted with such fearful power toward and unto the low
est depths of moral debasement and sin.
(3.) Remarkably, as Paul puts the case here, the
"point of departure" from whieh men began to degen
erate into disowning the true God, easting off his fear

ROMANS.— CHAP. I. 23
changing the glory of the invisible God into images of all
earthly and base things, was from such light of nature
as did reveal to them God's eternal power and Deity, and
also his real beneficence toward his creature man. This
assumes that even with no light from a written revelation,
men are without excuse if they withhold from the true
God the reverent worship due to their known Creator and
their real and certain Benefactor.
Thus Paul answers the question often asked in our
age : What about the heathen ? Having had no fair chance
yet of knowing God and reaching salvation, ought they
not to have another probation ? Can it be just in God to
bring upon them retribution for their sin — the poor unfor
tunate creatures having had so poor a probation — a light
so dim ; a chance for themselves so very meager ? It is
not perhaps clear whether such questions had fallen on the
ear of Paul, but it is very clear how he would have an
swered them.

CHAPTER II.
Patjl turns to those who condemn the sins of the hea
then but commit the same sins themselves (1-3) ; who des
pise God's rich goodness as if not conscious that this should
lead them to repentance (4) ; who treasure up wrath for
themselves in the day of God's rendering justice to all
(5, 6) ; to the well-doers, eternal life ; but to ill-doers, only
wrath, whether they be Jews or Gentiles .(7-11) ; treats
separately the case of those who sin without the written
law, and those who sin under such law (12-16) ; then more
definitely, the case of Jews who have the written law and
assume to be able to teach others (17-20) ; yet teaching
others teach not themselves but sin against the light they
have, to the dishonor of God's name (21-24) ; resting in
their circumcision which, without obedience of heart, goes
for nothing (25-29).
1. Therefore thou art inexcusable, 0 man, whosoever
thou art that judgest : for wherein thou judgest another,

24 ROMANS.-CHAP. II.
thou condemnest thyself; for thou that judgest doest
the same things.
2. But we are sure tbat the judgment of God is ac
cording to truth against them which commit such things.
It is scarcely doubtful that Paul having spoken in
Chapter I. 18-32 of the idolatrous heathen, turns here to
the case of the Jew, — the Jew taught in the law ; vain of
his superior knowledge ; haughtily censorious and disdain
ful of the Gentile, but himself practicing the same wicked
deeds, and far more guilty because sinning against far
greater light. — True, Paul was too sagacious to call the Jew
byname at the outset, although his name and description
appear without concealment farther on (9, 17-29). It was
wiser at the first to put it as he does ; — " 0 man, whoso
ever thou art that judgest thy pagan brother, and yet doest
thyself the very things thou dost condemn in him. Every
Jewish reader must see his own face and heart in this mir
ror. His scorn of the Gentile was national, and morally
considered, awfully guilty before God — not to say revolting
to all right-minded men. Closely translated, Paul's words
are ; — " In what thou judgest the other" — that other one
than thyself — "thou condemnest thyself." — v. 2 reads ;
— "For we know" — everybody knows, and no man can
help knowing that the condemnatory judgment of God
is truthful, righteous, against men who do such things —
i.e. who have light enough to reprobate the sin of the hea
then, and yet depravity enough to perpetuate the same
crimes. This is one of the intuitive convictions of all
human minds. The guiltiest Jew could not deny it, how
ever terribly this conviction must react upon himself to
his own condemnation.
3. And tbinkest thou this, O man, that judgest them
which do such things, and doest tbe same, that thou shalt
escape the judgment of God ?
Paul appeals to the Jews' own conscience : Dost thou
think, in the exercise of thy moral sense and powers of
reasoning on moral questions — 0 thou man who hast moral
light enough to condemn such sin, yet doest the same thy
self — that thou canst escape the judgment of God ? Ut
terly unable to escape condemnation at the bar of thine
own conscience, canst thou hope to escape the condemna-

ROMANS.— CHAP. II. 25
tion of God ? " If thy heart condemn thee, God is greater
than thy heart " — and his condemnation is more fearfully
sure !
4. Or despisest thou the riches of his goodness and
forbearance and longsuffering ; not knowing that the
goodness of God leadeth thee to repentance ?
" Or" — take yet another view of your case. Turning
for the moment from the judgment you form against Gen
tile sinners and also from your own conscious self-con
demnation, — look into the merits of the case — the very
nature of your sin. Toward yourselves God has manifested
his goodness, forbearance and long-suffering in most exu
berant richness. Dost thou make light of this, — literally,
think down upon it as a matter of the least possible ac
count, worth scarce a thought and no practical regard — all
as if thou wert utterly unaware, all unconscious, that the
goodness of God legitimately leads to repentance — was so
designed of God in his wisdom and love ? Dost thou live
on through long years of life, all reckless of God's forbear
ance and long suffering, thoughtless of his great goodness
toward thee ?
5. But, after thy hardness and impenitent heart,
treasurest up unto thyself wrath against the day of wratb
and revelation of the righteous judgment of God ;
6. Who will render to every man according to his
deeds :
But, instead of yielding thyself to be led to repentance
by God's marvellous goodness, thou art following the drift
and proclivities of thy hardened impenitent heart, and so
art treasuring up for thyself wrath, to be manifested in the
great day of God's wrath and righteous judgment.
This " treasuring up " stands over against the wonder
ful riches of God's goodness (as in v. 4). God masses the
riches of his goodness, if so be He may draw men to repen
tance ; but they heap up treasures of his righteous wrath
against the dreadful day when he must vindicate his jus
tice and honor his law and his throne ! — Of this great day
of wrath, Paul has more to say below.
The reader can scarcely need to be told that the scrip
tures of both the Old Testament and the New testify in

23 ROMANS. - CHAP. II.
clear, ringing tones to the certainty, the fearfulness and
the justice of that day of doom for the wicked. (See in
the Old Testament Ps. 62 : 12 ; Prov. 24 : 12 ; Eccl. 12 ;
13, 14 ; Jer. 32 : 19 ; and in the New, Mat. 16 : 27 and 25 ;
31-46 ; 2 Cor. 5 : 10— Gal. 6 : 7— Eph. 6 : 8— Col. 3: 24
Rev. 2: 23 and 20: 12 and 22: 12). Everywhere deeds
are the basis upon which the final judgment proceeds.
The law holds this doctrine, and the gospel scheme no less.
7. To them who by patient continuance in well do
ing seek for glory and honor and immortality, eternal
hfe: 8. But unto them that are contentious, and do not
obey the truth, but obey unrighteousness, indignation
and wrath.
9. .Tribulation and anguish, upon every soul of man
tbat doeth evil ; of the Jew first, and also of the Gentile ;
10. But glory, honor, and peace, to every man that
worketh good ; to the Jew first, and also to the Gentile :
11. For there is no respect of persons with God.
These verses simply expand and apply the doctrine
briefly put in v. 6. To those on the one hand who perse
vere patiently in well-doing, and thus, as God and his
truth lead them on, seek for glory, honor and immortality,
God will award immortal life. But to those on the other
hand who are — not precisely "contentious" but who are
intriguers, religious schemers, who suborn their religion to
base personal ends of vain glory ; who obey not the truth
[in the love of it] but obey unrighteousness — to such, God
will award his indignation and his wrath, even " tribula
tion" [inflicted from without themselves] and "an
guish " [a sense of utter straitness and despair of help]
upon every soul of man who worketh out evil. The word
rendered " contentious," the best critics derive from a root
which signifies, not precisely strife in general, but that
very specific sense which I have indicated — partizanship,
scheming for pre-eminence. In choosing this word, Paul
put his finger on the then prevalent type of Pharisaic am
bition in which they prostituted the most sacred things to
worldly and base purposes. The word is used characteris
tically in Phil. 1: 16 and 2: 3.
But over against this, yet on the same law of rendering

ROMANS.— CHAP. II. 27
according to deeds, God will award glory, honor and peace
to every worker of good — to all well-doing men ; first and
especially to the Jew as being foremost in religious privi
leges, and so as being pre-eminently the illustrative exam
ple of God's righteous retribution upon both good and
evil ; — afterward to the Gentile.
It should be noted that the gospel scheme of salvation
by faith makes no exception to the universal law — judgment
according to deeds ; for that gospel must carry in it and
with it repentance from sin and a new life of obedience as
the fruit of its faith and love ; or it is proven to be void,
false, and of no effect.
That "there is no respect of persons with God" comes
in here to verify the fact that Jew and Gentile fall under
the same universal principle of justice and retribution—
i.e. according to their personal deeds and deserts.
12. For as many as have sinned without law shall
also perish without law ; and as many as have sinned in
the law shall be judged by the law ;
13. (For not the hearers of the law are just before
God, but tbe doers of the law shall be justified.
14. For when the Gentiles, which have not the law,
do by nature the things contained in tbe law, these, hav
ing not the law, are a law unto themselves :
15. Which shew tbe work of the law written in their
hearts, their conscience also bearing witness, and their
thoughts the mean while accusing or else excusing one
another j)
16. In the day when God shall judge the secrets of
men by Jesus Christ according to my gospel.
In these verses Paul treats the exceedingly vital case of
those who (unlike the Jews) have no written, revealed law
— no other law save what God has implanted in their in
telligent and. moral nature. Of these Paul says — (a) That
as many as sin without written law shall be judged, not by
it, but without it ; i.e. on the basis, not of what they knew
not and could, not know, but of what they did know or
might have known ;— (b) While on the other hand, as
many as have sinned in the law in possession of it and in
circumstances under which they knew or might have known
it, shall be judged by this law.

28 ROMANS.— CHAP. II.
Here the Jew should be reminded that to be merely a
hearer of the public reading of the law could not make him
righteous before God ; for only the doers of the law are
justified. — In v. 14 the case of the Gentile is resumed.
"For when Gentiles, (any Gentile), having not the written
law, do what the law requires under the dictates of their
reason and conscience [the mere law of nature], these are
a law unto themselves inasmuch as they show the work of
the law [its identical requirements and just principles]
written in their very hearts — their conscience bearing joint
testimony and their reasonings among themselves accusing
or excusing. For in their abstract discussions of moral
questions, and also in their approval or disapproval of the
moral actions of others, they give free scope to their moral
judgments as to things right or wrong, and thus show most
decisively that they know both what other men ought to
do, and also what they themselves should do. — This is
Paul's doctrine in regard to the moral responsibility of the
heathen, apart from the revealed law of God. Beyond all
question he holds that their intelligence, conscience, moral
sense, give them in the main just conceptions of duty both
toward God and toward men. On this basis and on no
other (specially not upon the basis of the written law which
they had not) will they be judged in the final day.
Noticeably Paul holds that in that great day, God will
judge "the secrets" — the very hearts as well as the out
ward lives, of all men whether Jews or Gentiles. This is
the doctrine which he is commissioned to preach. It is
through the immediate agency and by the person of Jesus
Christ, that God will hold this great judgment and award
its final aud august decisions. With this momentous fact
Paul closed his great speech on Mars Hill (Acts 17: 22-31) ;
"God now commandeth all men everywhere to repent be
cause he hath appointed a day in which he will judge the
world in righteousness by that man whom he hath ordained
[to this service], of which he has given assurance unto all
men [a public and perfect guaranty or pledge] in raising
him from the dead." — This great judgment could by uo
means embrace all nations if it were to be limited to those
who have the written law. But being restricted by no
limitation — made broad as human nature itself, extending
to all intelligent and morally reasoning men, it can apply
readily and most equitably to all the nations, Jew or Gentile.

ROMANS.— CHAP. II. 29
On this great subject — the moral responsibilities of the
heathen before God, we cannot reasonably fail to recognize
Paul's inspiration. But apart from this divine endorse
ment of his doctrine, it may properly be borne in mind
that, being called of God especially to be the apostle to the
heathen, he must have made this whole subject a very
special study. Probably no man ever studied it more dili
gently or more profoundly, or with better opportunities
for mastering its principles and tracing its developments.
17. Behold, thou art called a Jew, and restest in the
law, and makest thy boast of God.
18. And knowest his will, and approvest the things
that are more excellent, being instructed out of the law ;
19. And art confident that thou thyself art a guide
of the blind, a light of them which are in darkness ;
20. An instructor of the foolish, a teacher of babes,
which hast the form of knowledge and of the truth in
the law.
The better textual authorities begin v. 17 not with
"Behold" [ide] but with [ei de] "But if" — i.e. suppose
thou art called a Jew etc. — the afterpart of this suspended
sentence beginning with v. 21 ; " Then, being a teacher
of others, dost thou not teach thyself ? " If thou bearest
the honored name of Jew and dost rest complacently in
the law as thy great national distinction and glory, and
makest thy boast in God as the God of the nation etc., and
(v. 19) hast a very self-complacent confidence that thou
art a guide of the blind [heathen] — thus having the form
of knowledge and of the truth which is in and through the
law. Perhaps Paul would have laid some emphasis upon
"form," to signify that it might in their case be form
rather than substance — the words more than the spirit of
this knowledge. It is manifest that he meant to put in
bold relief, their self-conceit of superior wisdom and their
pride in the national distinction of being able to teach the
heathen nations far more of the true God and of pure
morality than it had been given them to know.
In this stage of his argument with the Jew Paul would
not deny this superiority of knowledge, but he would very
pointedly suggest that this knowledge carried with itself
grave responsibilities, particularly in the points of living

SO ROMANS.— CHAP. II.
worthily of their better light ; of disabusing their minds
of their vanity ; of taking home to their souls a sense of
the amazing guilt of knowing yet not doing their duty, and
of teaching the heathen what sin is, yet themselves practic
ing the very sins they know so well how to condemn.
21. Thou therefore which teachest another, teachest
thou not thyself ? thou that preachest a man should not
steal, dost thou steal ?
22. Thou that sayest a man should not commit adul
tery dost thou commit adultery? thou that abborrest
idols, dost thou commit sacrilege ?
23. Thou that makest thy boast of the law, through
breaking the law dishonorest thou God ?
24. For the name of God is blasphemed among tbe
Gentiles through you, as it is written.
The Greek word for " therefore " [oun] gathers up all
the points previously put in the first part of this long sen
tence—thus ; since these things are so, dost thou, teaching
another, not teach thyself ? Preaching not to steal, dost
thou steal ? Saying, not commit adultery, dost thou do it
thyself ? Abhorring idols, dost thou rob the God of the
temple — i.e. of the honor and homage due his holy name ?
— Apparently it is in this sense that Paul's question implies
the horrible guilt of the Jew in robbing God of his due
honor while at the same moment he was denouncing hea
then idolatry. — V. 23 might equally well be read affirma
tively inasmuch as the construction obviously changes and
v. 24 is affirmative, based on the assumption that v. 23 is
also. Thou who makest thy boast in the law, (proud of
having it in possession), yet by transgressing that very law,
thou dost dishonor the [true] God. "'For the name of
the [true] God is blasphemed among the Gentiles on your
account, as it is written" [Isa 52 : 5]. — The Greek student
would notice that Paul does not say precisely — " blas
phemed by you " — personally as by your own lips, — but on
your account.*' It was their ungodly life, coupled with
their pre-eminent knowledge of God, their high professions,
and their glorious opportunities, that brought such reproach
on the name of God before the heathen.
* The preposition (dia) being followed not by the genitive, but
by the accusative.

ROMANS.— CHAP. II. 31
The words — " as it is written " — i.e. in your scriptures,
which Paul refers to but does not stop to quote, are sup-
posably those of Isaiah — " my name continually every day
is blasphemed " (Isa 52 : 5).
25. For circumcision verily profiteth, if thou keep the
law : but if thou be a breaker of the law, thy circumcis
ion is made uncircumcision.
26. Therefore, if the uncircumcision keep the right
eousness of the law, shall not his uncircumcison be counted
for circumcision?27. And shallnot uncircumcision which is by nature,
if it fulfill the law, judge thee, who by the letter and
circumcision dost transgress the law?
28. For he is not a Jew, which is one outwardly ;
neither is that circumcision, which is outward in the
flesh: 29. But he is a Jew, which is one inwardly ; and cir
cumcision is that of the heart, in the spirit, and not in
the letter, whose praise is not of men, but of God.
Noticably Paul knows the thought and heart of the
Pharisee so well that he anticipates what he will say, and
strikes at once to the answer. Thou, my Pharisaic reader,
wilt say to me ; — Please remember, 0 Paul, that we have
the glorious national distinction of circumcision. We are
thus made the recognized children of Abraham and heirs
of his covenant with God. Aye indeed, Paul replies ; "for
circumcision is really profitable if thou fulfil the law ; but
if thou art a transgressor of the law, then thy circumcision
becomes uncircumcison. It throws you at once out of the
pale of the covenant into the status of all uncircumcised
men. Moreover, if the uncircumcised man keeps the right
eous precepts of the law, shall not his uncircumcision be
accounted to him for circumcision ? [Certainly so ; for
God cares for the righteousness and not at all for the merely
external rite.] And the man who in his natural state is
uncircumcised, yet keeps the law, shall judge thee a trans
gressor of the law though having the letter of the law and
circumcision besides ; and moreover despite of all that the
letter and this outward rite can do for you. For [v. 28]
not he of, the outward is a real Jew, nor is that of the out
ward — (in the flesh only), circumcision ; but he of the in-

32 ROMANS— CHAP. II.
ward is the Jew, and [genuine] circumcision is of the heart
— in spirit, not in letter, — whose praise is not of men, but
of God. [Men may not praise this purity and grace, un
seen of them ; but God does.]
This somewhat close translation of Paul's words may
suffice for comment on this very clear and forcible passage.

CHAPTER III.
The advantage of the Jew lay in having the written
word (v. 1, 2) : God's word of promise not vitiated by
man's unbelief (v. 3, 4) ; discussion of the assumed notion
that man's sin enures to the glory of God (v. 5, 8) ; Jew
and Gentile all alike under sin, shown from Scripture
(v. 9-18) ; this proof from the law bears specially upon
those under the law, so that all tbe world stands guilty
before God (v. 19) : The law powerless for justification ;
useful only to reveal men's sin (v. 20) ; but God's system
for making men righteous, working apart from law, is now
made known, working by and through faith (v. 21, 22) ;
which finds all men in sin and justifies them gratuitously
by grace through Christ's redemption (v. 23, 24) — Christ
haying been set forth as a propitiatory offering to show how
God was righteous in remitting long past ¦ sins-^a way in
which he is just to himself while yet he justifies believers
in Christ (v. 25, 26). Hence faith shuts off boasting and
justification avails without the aid of deeds of law (v. 27,
28) — all which is good for Gentiles as for Jews (v. 29, 30) :
faith does not make void law but establishes it (v. 31.)
1. What advantage then hath the Jew? or what
profit is there of circumcison ?
2. Much every way : chiefly, because that unto them
were committed the oracles of God.
As Micah, the idolater, said — " They have taken away
my gods, and what have I more?" So the Pharisee is
supposed to cry — They have taken away my circum
cision, and what have I more ? What is left the Jew ?

ROMANS.— CHAP. Ill, 33
And what is his circumcision'good for when the outward is
gone ?
Paul answers : Much every way ; but chiefly that God
has given them in trust his written oracles — the sacred
scriptures — a priceless treasure, would they but appreciate
and appropriately use them.
3. For what if some did not believe ? shall their un
belief make the faith of God without effect ?
4. God forbid : yea, let God be true, but every man
a liar : as it is written, That thou mightest be justified
in thy sayings, and mightest overcome when thou art
judged. Nor have the possible benefits of this great trust been
vitiated and lost by reason of the extensive unbelief of the
nation : For shall their unbelief make void the good faith
of God ? Will God cease to be true because Jews, never
so many, become false and faithless ? Never ! Let this
never be said or thought ! Rather let God be true and be
honored as true, though every man prove a liar — as David
said (Ps. 51 : 4) " That thou mightest be justified in thy
words, and mightest come off conqueror whenever called in
question and to trial."
5. But if our unrighteousness commend the right
eousness of God, what shall we say? Ts God unrighteous
who taketh vengeance? (I speak as a man).
6. God forbid: for then how shall God judge the
world? Yet another point : Suppose that our unrighteousness
serves to prove the more strongly and to set forth the more
conspicuously the righteousness of God : what shall we say?
Would God in that case be unrighteous were He to take
vengeance — i. e. in punishing that sin which had served to
set forth his righteousness ? — Here Paul remarks in au
under tone ("I speak as a man ") : — but what is his pre
cise meaning in these words ? Supposably this : — I say this
from the human stand-point of view, putting it upon the
basis of human principles of judging as between man and
man. Even to our human eyes this must appear entirely
obvious. Therefore let this never be said ! For if it were
so, how could God judge the world ? For nothi»g-ean-he-

34 ROMANS.— CHAP. III.
mere obvious than this — that in judging the world of man
kind, God must needs deal with an infinite amount of
human sin which has been overruled by himself for his
own glory, and which has resulted in making more con
spicuous bis infinite patience and boundless love, not to
say also his glorious justice. Perhaps we might even say
that never a sin is perpetrated which God does not overrule
to the manifestation of his own higher glory. — Plainly He
could never judge the world at all if the fact that sin en
ures to his own glory precluded him from punishing it.
7. For if the truth of God hath more abounded
through my lie unto bis glory ; why yet am I also judged
as a sinner ?
8. And not rather, (as we be slanderously reported,
and as some affirm that we say,) Let us do evil, that good
may come ? whose damnation is just.
In v. 7 he puts the same point in the yet more definite and
specific form of man's falsehood as against God's truth. If
God's truth is made to abound [in manifestation] to his
own glory by my lie, why am I to be judged as a sinner
notwithstanding ? Why should we not rather say ; — " Let
us do the evil," i. e. of this lying, " that the good " [of
God's greater glory] "may thereby come?" J3o we are
slanderously reported as saying ; — but the damnation of
such slanderers and of men advocating such doctrine, is
forever just ! — That is all I need to say of it.
Throughout this passage, the discussion seems to be
with the Jew.
9 What then ? are we better than they ? No, in no
wise : for we have before proved both Jews and Gen
tiles, that they are all under sin ;
10. As it is written, There is none righteous, no,
not one :
11. There is none that understandeth, there is none
that seeketh after God.
12. They are all gone out of the way, they are
together become unprofitable ; there is none that doeth
good, no, not one.
13. Their throat is an open sepulchre; with their

ROMANS.— CHAP, III. 35
tongues tbey have used deceit ; tbe poison of asps is
under their lips :
14. Whose mouth is full of cursing and bitterness :
15. Their feet are swift to shed blood :
16. Destruction and misery are in their ways :
17. And the way of peace have tbey not known :
18. There is no fear of God before their eyes.
This is the old question : Are we Jews better than they
Gentiles — a question which the well known conceit of the
Pharisaic Jew kept constantly before Paul's mind. He
answers it again : — No, in no wise ; for we have shown
already that all are under sin : — have shown it of the Gen
tiles, chap. 1 : 18-32 ; and of the Jews, throughout chap.
2. — But to make this most vital point doubly strong, he
returns to it. — The case of the Gentiles needed no further
showing before Pharisaic Jews. The case of the Jew calls
for more showing. He puts this best by appeal to their
own scriptures — no higher authority with them being pos
sible. The quotation is from Ps. 14 and 53 — filling here
v. 10-18. The description is very strong. The spirit of
their sinning as here set forth is awfully venomous, as if the
poison of asps were under their lips ; outbreaking even to
murder [ " feet swift to shed blood "] ; over-riding and per
verting all their good sense [ " none that understandeth " ] ;
" the way of peace they have not known ; " excluding all
"fear of God :" and withal so absolutely universal that
" there is none righteous ; no, not one." Therefore if the
testimony of God himself be admitted, the Jews are all
brought under sin, and consequently under condemnation.
19. Now we know that what things soever the law
saith, it saith to them who are under the law ; that every
mouth may be stopped, and all the world may become
guilty before God.
At this critical stage of his discussion, Paul feels tho
necessity of moving with the utmost logical strength,
making every cardinal point unmistakably clear, as here; —
What things the law saith (as in the passage just quoted
from David), we know it must say to those who are under
the law — i. e. to Jews who have this law, and not to the
unenlightened heathen who have it not — a point which
the most self -justifying Pharisee could not deny. This

36 ROMANS.— CHAP. III.
fearful arraignment of guilt, lying, therefore, against the
whole body of the Jews, and the Gentiles being of course
utterly condemned according to the theology of the Phari
see, it comes to pass that every mouth is stopped and the
whole world becomes guilty before God.
20. Therefore by the deeds of tbe law there shall no
flesh be justified in his sight : for by the law is the knowl
edge of sin.
The delicate point in this verse is the precise sense of
its first word " Therefore " [Greek dioti] which some read
" therefore," making the impossibility of justification upon
the basis of mere law an inference from what precedes in
v. 19 : while others read it " Because," introducing a new
but collateral fact, viz. that no man can be justified by
mere law, because the use and purpose of the law are to
make sin more manifest — to give men a clearer, better
knowledge of it. — The former construction (that of the
authorized version) is to be preferred, it being an undenia
ble inference from what precedes that no living man can
be justified on the ground of perfect obedience to law, for
he never obeys that law perfectly. — The law has another
use than that of becoming the ground of justification, viz.
to give a more just view of sin, a better knowledge as Paul's
word implies.
All this, the reader will notice, is preparing the way
for the grand idea which Paul is about to introduce ; viz.
God's new and perfect scheme for justifying sinners, even
through the gospel, by faith in an atoning Redeemer.
21. But now the righteousness of God without the
law is manifested, being witnessed by the law and the
prophets ;
22. Even the righteousness of God which is by faith
of Jesus Christ unto all and upon all them that believe ;
for there is no difference :
23. For all have sinned, and come short of tbe glory
of God :
" But now " — " now " referring to the new light of the
gospel scheme, set over against the dimness of the fore
going dispensation. — Apart from law (better than " with
out law "), i. e. on a scheme which does not lean upon law

ROMANS.— CHAP. III. 37
at all— God's plan of justifying men is made manifest-
not indeed entirely new to mankind, for some testimony
to it had been borne previously by the law and the
prophets — the Old Testament Scriptures.
Even (v. 22) God's mode of justification " by faith of
Jesus Christ" (i. e. by faith in Christ) availing unto all
believing ones, for there is no difference i. e. between Jew
and Gentile, all being equally under sin and equally pre
cluded from salvation in any other possible way — all hav
ing sinned and having failed of the glorious approval of
God — that glory which accrues from his final approbation
and reward.
24. Being justified freely by his grace through the
redemption that is in Christ Jesus :
25. Whom God hath set forth to be a propitiation
through faith in his blood, to declare bis righteousness
for the remission of sins that are past, through the for
bearance of God :
26. To declare, I say, at this time' bis righteousness :
that he might be just, and tbe justifier of him which be
lieveth in Jesus.
These verses expand more fully God's wonderful
scheme of justifying sinners by faith. " Being justified
gratuitously " — as a free gift, not based at all upon their
perfect obedience. " By his grace " — his real mercy, com
ing through that redemption which is provided for in
Christ Jesus. — " Whom God has set forth, a propitiation " — •
i.e. a propitiatory offering of a sacrificial nature, designed
to make such atonement for sin as will render gratuitous
pardon possible to God's mercy — made available to the sin
ner through faith in Christ's name. Then amplifying yet
more the divine purpose in this propitiation, Paul adds —
"For the purpose of showing his [God's] righteousness in
the case of his remitting sins long past — the sins of the
ages before Christ came which in God's great forbearance
bad been passed over ; — for the purpose of setting forth in
this present time how he could be righteous in such remis
sion ; — i.e. to show himself to be just and yet the justifier of
him who has faith in Jesus. The two related things to be
shown, viz., that God is just to himself, just toward his
law, his throne and all its interests, on the one hand ; and

38 ROMANS.— CHAP. III.
on the other, the justifier of every believing one, accepting
him as pardoned and justified on the ground of his faith
in Christ: — these together disclose the essence and explain
the deep philosophy of this divine scheme of God for jus
tifying sinners.
Reviewing this pregnant passage for the purpose of
bringing out if possible yet more distinctly its salient and
vital points, let it be noted —
1. That all along the foregoing ages God had been re
mitting the sins of his people.
2. But he had not shown clearly on what ground he
had done this, nor how he could do it and yet be just to
the interests of his moral government, just to his veracity
in his threatenings against sin and sinners, and just to his
responsibilities for the well being of a universe of moral
agents. 3. Something had indeed been done during the past
ages toward illustrating tbe principles on which this re
mission of sin had taken place, particularly in the way of
setting them forth under symbols and types which might at
least serve to define a class of terms for future use, and so
provide for a more clear manifestation of the vital things,
at some future day.
4. Yet it still remained to make this final and far more
lucid showing which should set forth how God could be just
while yet he justified the believer in Jesus. The reader
cannot fail to notice the great emphasis put by constant
reiteration upon the idea of setting forth, showing, making
manifest ; nor can he fail te see that the thing to be made
manifest was precisely what he puts in the phrase, "The
righteousness of God by faith," and which he expands yet
more as the showing how God could be at the same time
just and yet justify the penitent sinner who believes in Jesus.
This ultimate showing, this final setting forth, for
which the old Mosaic system had made such preparation
and had so well illustrated its standard terms and ideas,
was to be made by bringing forth Christ as being himself
the redemption and the propitiation, available through
faith in his blood, which should make manifest that God
was righteous in the remitting of past sins. Jesus came
to fulfil the significance, long almost unknown, of those
Old Testament terms — "redemption," "propitiation,"
" remission of sins."

ROMANS.— CHAP. III. 39
5. Finally, the vital point (as said already) was to vin
dicate God's justice in the pardon of sin, i.e. to show how
he could be just and could yet account as just and also
cause to be really just, the sinner who believes in Jesus.
27. Where is boasting then? It is excluded. By
what law ? of works ? Nay ; but by tbe law of faith.
28. Therefore we conclude that a man is justified by
faith without the deeds of the law.
Is there anything here for tbe boasting Pharisee who
" thanks God that he is not as other men are ? " Not a
thing. All such boasting is shut off utterly. On what
principle ? Is it on the principle of the law of works ?
By no means ; but of the law of faith. For, faith puts
him right before God on the grouud, not of his own meri
torious works but on the ground of his faith in Christ. Ac
cording to the notion of the proud Pharisee his deeds were
a valid foundation for boasting ; but no man could think
of boasting over the undeserved mercy that comes to the
sinner from Christ through faith in his blood.
The approved text (first clause of v. 28), reads — not
" therefore, but for." We come logically to the conclusion
that a man is justified apart from deeds of law, meritori
ous works having no part in the transaction, constituting
no part of the ground of his pardon.
29. Is he the God of the Jews only ? is he not also
of the Gentiles ? Yes, of the Gentiles also :
30. Seeing it is one God, which shall justify the cir
cumcision by faith, and uncircumcision through faith.
Or is he the God of the Jaws only, reserving all his
favors for them alone ? This would be indeed the case if
works of law were the necessary condition of being justi
fied, for the Gentiles have not even had the written law to
use for this purpose. But is not He the God of the Gen
tiles also ? Yes, certainly ; even the Old Testament is
full of prophetic declarations that God's great love includes
the Gentile world (v. 30) inasmuch as it is the One God
(one and the same) who will justify the circumcised Jew on
the ground of his faith, and the uncircumcised Gentile by
or through this (the same) faith. Here the reader might
ask why we have in the first case " by faith," and in the

40 ROMANS.— CHAP. III.
second, "'through faith." The Greek involves the same
problem; Why did Paul put [ek] before "faith" in the
case of the circumcised Jew, and [dia] before it, for the
uncircumcised Gentile ? I doubt if any sensible answer can
be given but this ; Either from mere accident, or for the
sake of variety. For tbe whole scope of the argument
here forbids us to admit the least fundamental difference
between Jew and Gentile in this respect, viz. the relation
of their faith respectively, to justification, — It is perhaps
supposable that in using " ek." of the Jew, Paul followed
the passage he had previously quoted (1 : 17) from Hab.
2:6 : — " The just shall live of [etc.] his faith." Then,
coming to the case of the Gentile, he used the nearly
synonymous [dia] with the genitive, introducing here the
article — by means of the same faith.
31. Do we then make void the law through faith ?
God forbid : yea, we establish the law.
Do we then make void law through this faith ; — literally
(the Greek article) through the faith, i. e. of the gospel
system ? By no means ; but we establish law.
Twice in this connection (viz. v 21, 28) Paul has said
very emphatically that this justification by faith takes effect
apart from law.*
Hence, well aware of the rising thought of his Phari
saic reader, he anticipates his objection, viz. That must
annul (make void) all law. You save men without law :
What is that but abrogating law ; making law amount to
nothing at all ! — Nay, replies Paul ; we rather establish
law on firmer, better ground than ever.
Here two main questions arise — (1.) As to the sense of
the word " law " in this passage ? — (2) As to the verifica
tion of Paul's words — the manner in which the doctrine of
justification by faith only and quite apart from meritorious
works, sustains law and makes it firm.
The sense of the word " law" in this passage is in dis
pute among very worthy critics : e. g. Stuart and Meyer
argue strenuously that "law" here means the Old Testa
ment scriptures and insist that the next chapter is Paul's
vindication of the point put here, showing that the Old
Testament Scriptures teach and sustain his doctrine of
justification by faith. * x&Z1® vopov.

ROMANS.— CHAP. III. 41
I am compelled to dissent from their exegesis, and
maintain that "law" here is used in the same sense as
above, particularly in v. 21, 28 — i. e. the moral law of God
as a rule of duty : — and on these grounds :
1. Our authorized version does not fairly represent
Paul's word. Paul did not say " the law," but simple
" law," without the article. If he had referred to the Old
Testament Scriptures, he should have said " the law," this
being the invariable usage.* But inasmuch as he actually
said only "law," we are compelled to take the word to
mean, God's great rule of moral duty ; and the more so
because the foregoing context and the argument Paul is
making demand it. Certainly Paul has been speaking of
" law " in this very sense (v. 20.) " By deeds of law shall
no flesh be justified ; " for by law is the better knowledge of
sin;" and (v. 21.) — "But now, without law" (not without
"the law), the righteousness of God is manifested, being
witnessed by the law and the prophets " — the article being
here because in this case it means the Pentateuch — a part
of the Old Testament. — Also (v. 28), "A man is justified
by faith without deeds of law " — (not " of the law." f
2. Some of the critics say that if we understand Paul
to speak of moral law in general, he does not answer the
objector at all. — To this it should suffice to reply — (a.)
That he has already said the law is good to give a better
knowledge of sin (v. 20.) — which assumes the law to be in
force — not abrogated, but confirmed ; and (b.) That he
defers the further answer to this Pharisaic objection to a
later point in his discussion (chap. 6-8).
3. The objection raised here by the Pharisee is certainly
not answered in chap. 4, and therefore "law" cannot be
used here in the sense of the Old Testament Scriptures as
brought forward in that chapter. For, the scope of Rom.
4 is not aimed to show that Paul's justification by faith es
tablished law (in the sense of tbe Old Testament Scrip
tures) but that the Old Testament Scriptures establish it ;
— not that justification does not make void the Old Testa-
* See Matt. 5 : 17, 18 and 7: 12 and 11 : 13 and 12 : 5 and so on
everywhere if the meaning be — " the law" used for the Old Testa
ment Scriptures.
f Paul's visage — omitting the article before "law "when he
takes the word in its general sense of man's rule of duty, is entirely
uniform. .

42 ROMANS— CHAP. III.
ment Scriptures, but that those scriptures do not make
void but really prove it. That is, Paul appeals to the Old
Testament to confirm from them his doctrine of justifica
tion by faith, and not at all to refute the Pharisaic objec
tion that he was annulling law and making it of no
account.

-COQ 

CHAPTER IV.
The Pharisaic Jew gloried in having Abraham for his
father (" We have Abraham to our father/' Matt. 3, 9) —
and assumed himself entitled to every blessing promised to
Abraham inasmuch as circumcision brought him within the
Abrahamic covenant. Furthermore, it is clear that in his
view Abraham and all the circumcised held their blessings
on the ground of works, not of faith ; of doings, and not
of simple believing. Paul knew perfectly how this matter
lay in their mind, and therefore devoted this chapter to meet
and refute their errors on this point ; aiming comprehen
sively to show tbat according to their own scriptures Abra
ham's righteousness (acceptance before God) came of faith,
not of works : that David taught the same when he spoke
of tbe blessedness of the man forgiven of sin ; that Abra
ham attained this righteousness of faith before he was cir
cumcised, and therefore his righteousness could not depend
on his circumcision ; that hence he became the father of all
believing Gentiles who like himself believed before, and
without the aid of, circumcision. As to the circumcised
Jew, he could be the father of those only who had like faith
with his. This faith of Abraham he sets forth in its con
stituent elements, particularly showing that it turns, not at
all upon works of merit, but wholly upon free grace.
1. What shall we say then that Abraham our father
as pertaining to tbe flesh, hath found?
2. For if Abraham were justified by works, be hath
whereof to glory ; but not before God.
Breaking in with apparent abruptness because tbe no
tions of the Pharisaic Jews were too well known both to

ROMANS.— CHAP. IV. 43
himself and to his readers to require formal statement, he
asks, — What blessings did our common father derive from
his circumcision in the flesh ? The authorized version con
nects the word "flesh" with "father" ; but it is better to
connect it with the verb "found" — (1.) Because there was
not the least occasion to say — father as to the flesh ; and
(2.) the gist of the question is — What benefit did he derive
from fleshly circumcision — that is, from circumcision as an
external rite, in the flesh ? — It is precisely in this sense of
the question that Paul proceeds to say — For if this circum
cision, considered as a work — a thing of personal merit —
availed to Abraham's justification before God, then he had
something to glory in — some ground of personal compla
cency and even of boasting : but the very idea of this as
toward God is abhorrent to our moral sense. Therefore
Paul makes this emphatic declaration : How much so
ever of merit might lie in Abraham's prompt obedience
to a painful rite, we can never think of its being the meri
torious ground of his salvation before God! All boasting
in it is excluded in the presence of the great and holy
God !
3. 'For what saith the Scripture ? Abraham believed
God, and it was counted unto him for righteousness.
With the Pharasaic Jew, arguments from his own scrip
tures are always in order ; therefore Paul appeals to that
pivotal passage, the bearing of which on the point in hand
was at once entirely plain and perfectly decisive ; — "Abra
ham believed God, and it (this faith) was counted unto him
for righteousness " (Gen. 15 : 6). It availed for him unto
the result (so the Greek) of righteousness ; — i. e. of accep
tance before God as a righteous man.
4. Now to him that worketh is the reward not reck
oned of grace, but of debt.
5. But to him tbat worketh not, but believeth on him
that justifieth the ungodly, his faith is counted for righ-
teouness. The man who works has his reward, not as a gratuity
but as a debt. The man who does not work but only
believes upon one who justifies the sinner is on a totally
different footing. His faith (not his work) is made the

44 ROMANS.— CHAP. IV.
ground of his acceptance as righteous. These points are
put by Paul very distinctly and in this antithetic form ; —
To the working man his reward does not come by gratui
tous mercy, but by right — as a debt due ; — but, on the
other hand, to him who worketh not, but simply rests in
faith upon Him who justifies the ungodly, his resting faith
counts to him for righteousness.
6. Even as David also describeth the blessedness of
the man, unto whom God imputeth righteousness with
out works,
7. Saying, Blessed are they whose iniquities are for
given, and whose sins are covered.
8. Blessed is the man to whom the Lord will not im
pute sin.
A quotation from David is here fully in point (Ps. 32 : 1)
which expatiates on the blessedness of the man who is con
sciously a great sinner : who cries for mercy, here as also
in Ps. 51 ; — this Psalm, be it noted, referring to that same
wonderful scene of penitential prayer and to the inex
pressible relief and blessedness of conscious pardon. David
celebrates in song the blessedness of this free pardon given
to conscious sinners who feel that they deserve nothing —
given on the basis of God's loving kindness and great mercy
under which he no longer imputes to them their sin, but
accounts them righteous yet not at all on the ground of
meritorious works.
9. Cometh this blessedness then upon the circumcis
ion only, or upon the uncircumcision also ? for we say
that faith was reckoned to Abraham for righteousness.
10. How was it then reckoned ? when ne was in cir
cumcision, or in uncircumcision ? Not in
but in uncircumcision.
Here Paul raises another thoroughly vital question : —
Is this blessedness of which David speaks restricted to the
circumcised ; or may it come to the uncircumcised as
well ? — We can readily settle this great question ; for you
will remember we have seen that Abraham's righteousness
came of his faith — turned upon his faith and upon this
only. Now then, we have only to ask — What was his state
as to circumcision when this righteousness was reckoned

ROMANS.— CHAP. IV. 45
to his account ? Was he then a circumcised man, or a
man uncircumcised ?
History settles this question peremptorily and forever.
He was not at that time a circumcised man, but a man un
circumcised. Therefore his righteousness was in no wise
dependent upon circumcision. — [The Bible reader will find
the record of Abraham's faith accounted to him for righte-
ness, in Gen. 15 : 6 ; while the record of his circumcision
appears many years later in Gen. 17 : 23-27.]
11. And he received tbe sign of circumcision, a seal
of the righteousness of the faith which he had yet being
uncircumcised ; that he might be tbe father of all them
that believe, though they be not circumcised ; that righte
ousness might be imputed unto them also ;
12. And the father of circumcision to them who are
not of the circumcision only, but who also walk in the
steps of that faith of our father Abraham, which he had
being yet uncircumcised.
These verses are Paul's very remarkable comment upon
the historic fact that Abraham's saving faith came before
his circumcision. As the result of this fact, Abraham be
came the father of a very great family — a family made up
of two distinct classes ; viz. (1.) All Gentiles" who believe
as he did before, and independently of, circumcision ; and
(2.) All Jews who walk in the steps of the faith which
Abraham had before his circumcision. The Gentile comes
in upon the same ground as his great believing father
Abraham : the Jew comes in if he has like faith with Abra
ham's, but by no means (let him notice) on the ground of
his circumcision. As to the Jew, his circumcision does
not preclude him if only he has faith like Abraham's ; but
this faith he must certainly have, or he is no son of Abra
ham. 13. For the promise, that he should be tbe heir of
the world, was not to Abraham, or to his seed, through
the law, but through the righteousness of faith.
14. For if tbey which are of the law le heirs, faith is
made void, and the promise made of none effect :
15. Because the law worketh wrath : for where no law
is, there is no transgression.
3

46 ROMANS.— CHAP. IV.
For not on tbe ground of law was the promise to Abra
ham and to his seed that he should be the heir of the
world ; but on the ground of the righteousness of faith.
The phrase — " Heir of the world" — assumes that the
world was to be in some sense his inheritance. In him and
in his seed were the nations to be blessed, and their bles
sedness should be a royal, princely good to him. — Then
v. 14. resumes Paul's argument : — " For if the men of law "
(as opposed to men of faith) — men who relied for justifica
tion before God on perfect obedience to law — had become
heirs of the world, then faith would be virtually null
(empty of result as Paul's word suggests), and the promise
of no use.
He proceeds : — That the law should be powerless toward
such a result is simply inevitable ; for the law works wrath;
i. e. the knowledge of law increases lights and so increases
the guilt of those who sin in spite of light. Apparently
Paul assumes also that mere law never moves sinners to
repentance and new obedience, and therefore, left to its
own normal influence, it only avails to augment human
guilt. — Where there is no law, there is no transgression, for
transgression is a conscious over-stepping, over-riding, and
trampling under foot, of law.
16. Therefore it is of faith, that it might be by grace ;
to the end the promise might be sure to all the seed ; not
to that only which is of the law, but to that also which
is of the faith of Abraham ; who is the father of us all.
17. (As it is written, I have made thee a father of
many nations,) before him whom he believed, even God,
who quickeneth the dead, and calleth those things which
be not as though tbey were :
18. Who against hope believed in hope, that he
might become the father of many nations, according to
that which was spoken, So shall thy seed be.
On this account did God hinge his plan for human sal
vation upon faith to the end it might be of grace — i.e.
might afford unlimited scope for his mercy ; so that his
promise might be firm to all the seed of Abraham (as above
v. 11. 12.) — i.e. to the Gentile who is Abraham's son only
in the matter of faith ; and to the Jew who walks in the
steps of bis lineal father's faith. Put in the phrase of

ROMANS.— CHAP. IV. 47
v. 16, it is thus : — Not only to him of the law (the Jew),
but to him of Abraham's faith (the Gentile believer). Now
Paul expatiates upon this precious fact that God made
Abraham the father of all who like him believe ; and thus
to the extent of many nations, Gentile as well as Jew.
To set forth the strength of this faith of Abraham in
full light, Paul reminds us that he believed in God's power
to vivify what was dead, and to speak of things apparently
impossible as though they were certain and sure. Thus in
the strength of his faith Abraham believed against all hu
man probability — ("against hope, believed in hope,") and
so reached the exalted honor of becoming the father of
many nations.
19. And being not weak in faith, he considered not
his own body now dead, when he was about a hundred
years old, neither yet tbe deadness of Sarah's womb :
20. He staggered not at tbe promise of God through
unbelief ; but was strong in faith, giving glory to God.
21. And being fully pursuaded that what he had
promised, he was able to perform.
22. And therefore it was imputed to him for righte
ousness. These verses expatiate upon and reaffirm the great faith
of this glorious model of implicit confidence in God.
23. Now it was not written for his sake alone, that
it was imputed to him :
24. But for us also, to whom it shall be imputed, if
we believe on him that raised up Jesus our Lord from
the dead ;
25. Who was delivered for our offences, and was
raised again for our justification.
His example is put on record, not for his sake specially
but for our sake — for the sake of all ages thenceforward,
and especially for the sake of illustrating the place which
faith holds in this scheme of justification before God. As
his faith was accounted to him tbe basis and ground of his
justification, so is it to us all if we believe on God the
Father as one who raised Jesus our Lord from the dead —
the same who was delivered up to death for our sins, but
raised again for our justification — raised from the dead to

48 ROMANS.— CHAP. IV.
become the Mediator of his people before the Father's
throne aud so to make their salvation (they believing in
him) perfectly and eternally sure.

CHAPTER V.
This chapter is in two distinct paragraphs — v. 1-11,
being the first ; v. 12-21, the second. The first sets forth
the rich blessings that come to believers through their jus
tification by faith in Christ ; e.g. free access to God ; great
joy in the assured hope of his approval and final glorious
reward ; a spirit that bears us up in joyous exultation over
whatever tribulation ; unfaltering confidence in God, in
spired by conscious love toward him : — all heightened by
our inference that if Christ, dying for us while yet sinners,
ensured for us reconciliatien to God, much more will his
resurrection power avail to perfect this work unto our final
glory. The second paragraph runs a parallel by analogy be
tween the two great representative men of our race — Adam
and Christ ; Adam on his side representing the sin of the
race and the consequent death and condemnation : — Christ
the redemption of the race, the marvellous gift of grace
and the consequent exalted blessedness of his people.
Throughout this passage and its extended analogy, the
apostle's aim is to show that grace surpasses sin ; that God's
mercy is greater than his wrath ; that the fruits of Christ's
work for the race greatly exceed the results of sin and ruin
that accrue from Adam. The whole aim and purpose of
this analogy enure to heighten the main point put in the
first paragraph, viz., the glorious blessedness which comes
through faith in Christ to all believers.
1. Therefore being justified by faith, we have peace
with God through our Lord Jesus Christ :
2. By whom also we have access by faith into this
grace wherein we stand, and rejoice in hope of the glory
of God. It should be specially noted here that this peace toward

ROMANS.— CHAP. V. 49
God — peace before him, in his conscious presence — Paul's
words must mean — involves two somewhat distinct facts ;
viz., (1) The absence of condemnation on God's part, and
the resulting approval, friendship, love, which God bears
towards his forgiven, restored children : — and (2) The
conscious sense of peace toward God which the believer ex
periences, coupled also with a sense of free access by faith
into this state of favor before God in which the justified
stand. It is- a precious fact in the experience of penitent,
pardoned souls that this inner consciousness usually follows
the first result above named — the actual restoration of
peace between the Father and his returning and forgiven
child. It is but fitting that God should make his attitude
of peace and love toward his pardoned creatures known to
their consciousness. He has ample agencies in and through
the Holy Ghost for doing it.
3. And not only so, but we glory in tribulations
also ; knowing tbat tribulation worketh patience ;
4. And patience, experience ; and experience, hope :
5. And hope maketh not ashamed ; because tbe love
of God is shed abroad in our hearts by the Holy Ghost
which is given unto us.
This exultant joy in the hope of God's great reward is
not the only fruit of our justification by faith. Quite be
yond this, we eome to exult even in tribulation, inasmuch
as we know [in our experience] that such tribulation works
out [produces] patience ; and patience, a state of proved
integrity ; and this, a stronger hope — which hope can never
disappoint us because our love toward God is quickened
and inspired unto overflowing by the Holy Ghost given us
of God. On this last point Paul teaches elsewhere most
abundantly (a) That the Holy Ghost dwells in Christian
hearts as in a temple (1 Cor. 3: 16 and 6: 19 and 2 Cor. 6 :
16) ; — and (b). That one of bis special functions is to in
spire love in the christian heart and make this love an ear
nest or pledge of God's responsive love and final approval
and reward, (2 Cor. 1 : 22 and Eph. 1: 13, 14).
6. For when we were yet without strength, in due
time Christ died for the ungodly.
7. For scarcely for a righteous man will one die : yet

50 ROMANS.— CHAP. V.
peradventure for a good man some would even dare to
die. 8. But God commendeth his love toward us, in tbat,
while we were yet sinners, Christ died for us.
There are facts in this gospel scheme which bear with
great power, both to evince God's wondrous love for us and
to quicken our responsive love to Him. These facts are
brought out here to verify what Paul has been saying, and
are therefore introduced by "for" (gar). What he has
said of our "peace with God ;" of our "access by faith
into " this precious state of grace ; of the reason we have
for even " glorying in tribulation," must be most true for
while we were yet helpless, powerless, utterly hopeless of
self-recovery, — in due time Christ died for us sinners.
This was indeed a marvellous thing, "for " (v. 7) scarcely
would any one die for a man merely righteous, though for
tbe really good man, possibly one might dare to die. But
God sets forth his love in strong relief — we might even say
he glorifies it, inasmuch as, while we were yet sinners,
Christ died for us. Infinitely far from being good — far
even from being just — indeed being positively wicked
rebels — even then Christ laid down his life for us. There
were representative men around his very cross gnashing
their teeth upon him in rage and taunting him with in
sults while he was meekly enduring those awful agonies
and pouring forth his very heart's blood unto death for the
guilty. 9. Much more then, being now justified by bis blood,
we shall be saved from wrath through him.
10. For if, when we were enemies, we were recon
ciled to God by the death of his Son ; much more, being
reconciled, we shall be saved by his life.
The argument here is at once plain and of surpassing
moral power. If from being enemies we are brought into
peace with God through Christ's death, how much more,
having become his friends, shall we attain final salvation,
through the power of his resurrection-life. Now that He
lives and reigns in heaven to send down the fulness of his
Spirit, energizing in Christian hearts, shall not his immor
tal life finish what his death so auspiciously began ?
Brought out of condemnation and death into spiritual life

ROMANS.— CHAP. V. 51
and peace through his atoning death, how much more shall
we be upheld and borne triumphantly through to immortal
glory by his life ?
11. And not only so, but we also joy in God through
our Lord Jesus Christ, by whom we have now received
the atonement.
To what does tbe phrase — "and not only this" — refer ?
Stuart answers — To v. 3. where the same Greek words oc
cur. Hence he would parphrase thus : Not only do we
rejoice in affliction (v. 3.) as tending to produce a hope of
glory etc., but we rejoice in God. — The great objection to
this is that this antecedent is too remote aud too long
passed out of mind. It is better to refer it to " being re
conciled " in tbe verse preceding ; thus : Not only are we
reconciled to God, but we are even exultant in God through
Jesus Christ by whom we have obtained this reconciliation
— for so this clause should be translated. " Reconcilia
tion" is the old and mostly obsolete sense of the word
atonement [at-one-ment]. Our translators had no thought
of the modern sense of the word atonement, viz. the provi
sion made in Christ for the safe pardon of sin.
12. Wherefore, as by one man sin entered into the
world, and death by sin ; and so death passed upon all
men, for that all have sinned :
13. (For until the law sin was in the world : but sin
is not imputed when there is no law.
14. Nevertheless death reigned from Adam to Moses,
even over them that had not sinned after the similitude
of Adam's transgression, who is the figure of him that
was to come.
15. But not as the offence, so also is the free gift :
for if through the offence of one many be dead, much
more the grace of God, and the gift by grace, which is
by one man, Jesus Christ, hath abounded unto many.
16. And not as it was bj one that sinned, so is the
gift : for tbe judgment was by one to condemnation, but
the freegif t is of many offences unto justification.
17. For if by one man's offence death reigned by
one ; much more they which receive abundance of grace

52 ROMANS.— CHAP. V.
and of tbe gift of righteousness shall reign in life by
one, Jesus Christ.)
18. Therefore, as by the offence of one judgment came
upon all men to condemnation ; even so by tbe righ
teousness of one the free gift came upon all men unto
justification of life.
19. For as by One man's disobedience many were
made sinners, so by tbe obedience of one shall many be
made righteous.
20. Moreover tbe law entered, that the offence might
abound. But where sin abounded, grace did much
more abound :
21. That as sin bath reigned unto death, even so
might grace reign through righteousness unto eternal
life by Jesus Christ our Lord.
This passage is so thoroughly one in its scope and bear
ings that we not only may but must study it as a whole if
we would reach its true and full sense.
It scarcely needs to be said that this is one of the old
Theological battle-fields. Yet of its famous war history
my plan of scripture-exposition forbids me to treat. The
legitimate sense of Paul's words is all I have to seek, and
all I shall attempt to give.
I propose the following plan of exposition.
1. To translate the passage, expanding where it may
seem necessary into brief paraphrase.
2. To group together the points of analogy between
Adam and Christ ; both of likeness, similarity ; and also
of unlikeness, dissimilarity.
3. To treat specially the difficult or contested points in
the passage.
4. Also the moral purpose of the Apostle in this ex
tended analogue.
1. Translation. — (v. 12.) Wherefore, as by one man
sin entered into the world and death by sin, and so [con
sequently] death passed over all men inasmuch as all had
sinned.* (v. 13.) For until the written law [of Moses] there was
sin in the world ; but sin is not taken into account where
* The clause corresponding to " as " (second word of v. 12) does
not appear until we reach v. 18, 19 ; all that intervene being essen
tially a parenthesis, after a method very common with Paul.

ROMANS.-CHAP. V. 53
there is really no law. (v. 14.) But death reigned from
Adam to Moses even over those who had not sinned
[under and against the light of revealed law] in the man
ner of the sin of Adam who is a type of the Coming One
[Christ], (v. 15). But not like the sin [of Adam] is the
grace [of Christ] ; for if by the sin of the one [Adam],
the many have died, by how much more shall the grace of
God and the free gift in the grace coming through the one
man Christ Jesus, abound unto the many. (v. 16). And
this free gift is not as by the one sinning man ; for the
sentence of the law is from one sinning man unto condem
nation ; but the grace is from many sins unto justification.
(v. 17). For if by the sin of the one [Adam] death reigned
by the one, by how much more shall they who receive the
abundance of the grace and the [abundance of the] free
gift of righteousness reign in life through the One, Jesus
Christ.— (v. 18) Therefore, as by one sin, sentence was
upon all men unto condemnation ; so also by one righ
teousness is the free gift upon all men unto justification of
life.— (v. 19). For as by the disobedience of one man
[Adam] the many became [were constituted] sinners, so
also by the obedience of tbe one shall the many become
[be constituted] righteous. — (v. 20). But law entered that
the offence [tbe guilt of sin] might abound [i. e. be natu
rally tbe greater because of the greater light sinned against] ;
but where the sin abounded, the grace did superabound. —
(v. 21). That as the sin reigned in the death, so also the
grace should reign through justification unto eternal life,
by Jesus Christ our Lord.
2. We group tbe points of analogy between Adam and
Christ. (a.) Of likeness, similarity.
(1.) The central figure in the doom of tbe race on the
one hand, and its rescue on the other, is in each ease one
man; from Adam is the doom; from Jesus Christ, the
rescue.
I (2.) By the one man Adam sin entered and death fol
lowed upon all the race. By tbe other one Man [Jesus
Christ] redemption came, with its provisions and possibili
ties for all the race, and its actualities for all believers.
(b. ) Points of unlikeness.
The fall sprang from a single sin ; yet even from a be
ginning so small, the ruin of death came upon the race ;

54 ROMANS.-CHAP. V.
but the redemption starts with forgiving the many offences
of every pardoned soul, and goes on still with more blessings
upon the most liberal scale. — This, is the point of the argu
ment in vs. 15, 17, and (the reader should observe) in this
point the negative idea is made specially emphatic ; — Not as
the sin, so is the great-grace, for inasmuch as by the sin of
the one [Adam], the many die, by how much more (a point
of unlikeness because grace is more affluent than justice) —
by how much more shall the grace of God and the free gift
embosomed in the grace which comes in the one man Jesus
Christ, abound unto the many. Then v. 16 makes this point
of unlikeness yet more distinct. The free gift is not like
the doom through the one sinning man ; for that sentence
is from one sin unto condemnation ; but this free gift
begins with blotting out many offences, and culminates in
justification. And then v. 17 draws out the point of an
tithesis still more fully, tracing the reign of death to the
sin of the one man Adam ; but inferring that much more
must those who receive not merely grace but the abund
ance of the grace and also the abundance of the free gift of
righteousness, reign in life through the One man Christ
Jesus. Then by way of general conclusion, v. 18. puts the
great point of similarity (essentially the same as No. 2
above) ; By one sin (Adam's) the sentence came upon all
men unto their condemnation ; So by one great righteous
ness (that of Christ) do blessings come to all men (to the
race) unto justification. Then v. 19. follows with only the
change of terms, contrasting the disobedience of Adam with
the obedience of Christ ; — the many becoming sinners in
consequence of the former ; the many also becoming righ
teous in consequence of the latter.
Such then, are the salient points in this very extended
analogy between Adam on the one hand — the one head of
the race with special reference to its becoming a sinning
and therefore a mortal race ; — and Christ on the other hand
— the one Supreme head of the race with reference to its
redemption. 3. Some difficult or contested points should receive at
tention. (1.) Death can have no other sense here than that
of human mortality — that doom of death upon the race
which followed sin. No other sense of the word can be
reasonably thought of.

ROMANS.-CHAP. V. 55
(2.) The last clause of v. 13. ("for that all have
sinned ") has raised two questions : the first, grammatical,
upon the exact sense of — "for that" (Gr. epi.) which I
take to mean — Inasmuch as, or because, — assuming in
general the fact of universal sin. — The second theological,
involving this class of questions : — Does Paul affirm only
that the race as such are sinners ; that this is the common
law ; that all human beings do in fact sin when they reach
moral accountability unless special grace interpose etc. etc.
Or does he purposely affirm its absolute universality,
making it coextensive with death ; and therefore involv
ing the sin of infants, born or unborn, of idiots also, and
the irrational animals, — since all these come under the
reign of death.
Now if we propose to treat this as a question of interpre
tation to be solved by its legitimate laws, our way is clear.
The degree or measure of universality in the word " all "
must turn upon the bearing of this point in the writer's
argument — in other words, upon the nature of the case,
Did his argument require anything more than the general
fact of sin in the race consequent upon the first sin — that
of Adam* ? . Was it at all vital to his argument to show
that infants must be sinners even before they are born, that
idiots are sinners, and that the brute creation (since they
too die) must be sinners ?
If you could ask this great Apostle ; — Did you intend
to say, or to assume, that sin exists without the exercise of
moral agency ; with no present knowledge of duty to sin
against ; with no idea of law to be violated ? He would
(we may suppose) — reply : I had not the least occasion to
express any opinion on those points. Everybody knows
that this is a sinning race. That is all which my argument
calls for. — Perhaps he would add — You will do me the jus
tice not to interpret into my words more than I meant or
had occasion to say.
The reader will readily notice that while, on this point of
general sinfulness, Paul simply said "All have sinned," and
left it there, resting obviously upon the universally known
* This principle will be readily understood. When Matthew
wrote (3 : 5, 6) that Jerusalem and all Judea and all the region . . .
went out to hear Him and were baptized of him, this case did not re
quire that this " all " should include the infants or the invalids.
The common sense of the case forbids this extreme universality.

56 ROMANS.-CHAP. V.
and undeniable fact, yet he did go somewhat particularly
into another question, viz. the existence of sin and death
in the world during the interval. The reason for this
special discussion is sufficiently obvious. He is writing to
Jews. They understand very well that sinning presup
poses some known law. Paul also held this. They made
very great account of the law given through Moses, and
seem to have had extreme views of the moral darkness and
ignorance of law among mere heathen — e. g. in the period
before Moses. But Paul's doctrine (brought out in Ro
mans 2) is that not having any written law, they were a law
unto themselves, their own moral nature (reason and con
science) affirming to them moral right and wrong. Hence
men could and did sin during that interval between Adam
and Moses ; and consequently death could legitimately
reign there. — This exception which the Jew might be sup
posed to make to the general sinfulness of the race, Paul
did deem it important to notice as we see. The other
points, so often mooted in theological controversy, Paul
utterly ignores; — but the candid, discriminating reader will
certainly notice that the doctrine [or principle] assumed
(v. 13, 14) in the case of heathen without written law covers
fully all the theological points extra that have been made
(as above) over the clause " all have sinned." If sin pre
supposes known law (written or unwritten), it certainly must
presuppose the mental capacities necessary for knowing law
and the moral sense necessary for recognizing its claims.
For what is the use of law without the sense to know what
it means and why it binds to obedience ? Indeed, that
some knowledge and sense of law must be possible and even
present to the mind as a condition precedent to real sin
needs no argument. In fact it belongs to a realm of its
own in which argument with those who deny it is simply
useless — its legitimate realm being the domain of the uni
versal consciousness and common sense of mankind.
3. A third question, sometimes warmly controverted, is
forcibly suggested by v. 19 ; "As by one man's disobedi
ence, many were made sinners, so by the obedience of one
shall many be made righteous." If the reader shall put a
strong emphasis upon the word " made," he will see the
point I propose to consider ; — viz., the law of connection
between the sin of Adam, and the consequent sin and death
of his posterity on the one hand ; and also the law of con-

ROMANS.-CHAP. V. 57
nection between Christ's redemptive work for man and
man's being blessed thereby, on the other. Here on the
first side of the analogy, the question is not, Why and
how death follows Adam's sin, but only this : — How and
under what law of connection does the sin of Adam's race
follow the sin of Adam ? Are Adam's posterity made sin
ners by his sin under a law that pays no regard to their
voluntary agency ? a law, for example, which takes effect
and makes them sinners before they are born, and certainly
before they have knowledge of moral good and evil ?
This is not the place to discuss the doctrine of sin in
Adam, whether upon the assumption of actually being in
him and equally responsible in the moral sense with him
self, or as representatively in him by virtue of God's hav
ing constituted him to act morally in our behalf, holding
us to all the guilt as well as all the consequences of this sin.
These doctrines I must pass as being quite unnecessary to
a fair interpretation of this passage, and as being too re
volting to the human reason and conscience to be accepted.
Tbe Bible doctrine of the philosophy of sinning is su
premely sensible — well put by James (1 : 13-15) ; " Let no
man say. ... I am tempted of God ; for God tempteth
no man ; but every man is tempted when he is drawn away
of his own lust and enticed. Then when lust hath con
ceived, it bringeth forth sin." — This same philosophy is
put elsewhere thus : — " Sin is the transgression of the
law" (1 Jn. 3: 4). " To him that knoweth to do good and
doeth it not, to him it is sin " (James 4: 17). " If ye were
blind, ye should have no sin." (Jn. 9: 41). " Sin is not
reckoned " (accounted to be sin) " where there is no law "
(above v. 13).
Returning to our main question — the law of connection
between the sin of Adam and the sin of his race, consid
ered as involved in the words of v. 19 — "were made sin
ners," I have two things to say: —
(a) There is not the least occasion to put such empha
sis and force into the word " made " as must over- ride all
that the Bible elsewhere affirms as to human sinning, man's
responsibility in all sin, the necessary and assumed pres
ence of light and of law in order to the existence of sin
etc., for the case demands nothing more than the proper
sense of the word became — became as a consequence, with
out further defining the law of connection. The great

58 ROMANS.-CHAP. V.
argument of Paul in this extended analogy between Adam
and Christ did not by any means require a law of connec
tion here that must over-ride all which the scriptures every
where assume in regard to the nature of sin. It was not
necessary to his purpose to show that God made men sin
ners without their own agency.
(b) If on the first side of this great analogy we demand
the law of resistless connection between Adam's sin and
tbe sin and ruin of his race, — a law that over-rides human
agency and responsibility, then we are bound to carry the
same law over to the other side of the analogue — " many
shall be made righteous" — Paul's word being the very
same. Under this ruling, " the free gift [Christ's salva
tion] comes upon all (v. 18) unto justification of life " —
comes by resistless connection and inevitable consequence ;
comes without the active agency of sinful men ; — and so
we have universal salvation under a law of necessity.
4. A remark may be due on v. 20 to prevent possible
misapprehension. In the words — " The law entered that
the offence might abound," we must understand by " law "
the written law given through Moses, for this is the only
law which can be said to have "entered" — the law of the
human reason and conscience having had no historic en
trance — no coming in at any historic period — it being
coeval with man as a rational being. This allusion to the
entrance of the law looks back to v. 13, 14. — The point
specially liable to misapprehension is this : Did God send
that law by Moses in order that — to the end that — sin might
the more abound ; or only, with the result of its more
abounding i.e. Was the greater sin the thing aimed at, or
was it only the incidental result ? — I judge that the nature
of the case not only justifies but compels us to the second
alternative — that the greater sin was not the end sought,
but the result that followed incidentally. Then God met it
with his over-ruling agencies and made grace superabound,
all the more by means of that greater light and greater sin.
5. It only remains to say briefly that the objects Paul
had in view in this extended analogy between Adam and
Christ are obvious and quite too important to be over
looked. The whole passage sets forth the reign of grace over
against the reign of sin and death, as shown by putting
in antithesis the one man Christ and the one man Adam.

ROMANS.-CHAP. V. 59
Christ and his work are shown to be the greater, the
richer, the more glorious — in the following special points :
— (1) The gift of grace by Christ abounds (v. 15) ; — (2)
Christ's work begins with blotting out the many sins
of each pardoned soul ; while the sin of the race began
with the one sin of Adam (v. 16) : — (3) On the side of
Christ is abundance of grace and abundance of the free
gift of righteousness (v. 17) ; —
(6) Where sin abounded, grace superabounded (v. 20).
All these richer and higher things on the side of Christ
and his grace are made to bear on the point from which
Paul started (v. 11), viz. that we have joy in God even to
exultation through our Lord Jesus Christ, by whom we
have the reconciliation to God the Father. Grace is more
prolific and overflowing than mere justice. Justice moves
within prescribed limits, and has no overflow ; but grace —
divine mercy — when provision has been made (as in Christ)
for its morally safe exercise — delights to pour forth its af
fluence without limit or measure ! And in this let all men
rejoice with exceeding great joy !

-cco-

CHAPTER VI.
The one theme of this chapter is a protest against
abusing free grace into licence for sin — this protest bear
ing against two forms of this, abuse: — (a) "Shall we sin
that grace may abound ? " (v. 1-13), and (b). " Shall we
sin because we are not under law but under grace ? " (v. 14-
23). Paul assumes that all who are in Christ are thereby
morally dead to sin (v. 2) ; committed, pledged, to this
death unto sin by their baptism into Christ (v. 3) ; which,
honestly done, issues in rising with him into a new life unto
holiness (v." 4); the analogy of dying to sin further explained
(v. 5-7) ; dying with Christ and living with and unto him
still expanded (v. 8-13) ; not under law but under grace—
the fact and its bearings (v. 14-16); the facts in their case
and the fruits thereof (v. 17-23).

60 ROMANS.-CHAP. VI.
1. What shall we say then ? Shall we continue in
sin, that grace may abound ?
Paul knows his Pharisaic reader very thoroughly and
readily anticipates his cavilling abuse of the doctrine (v. 5-
20) — "Where sin abounded grace has superabounded."
" Let us sin, then, that there may be the more grace ! Why
not ? Is not grace a good thing — the very thing you extol
so highly ? " — Paul devotes v. 2-13, to his specific answer
to this cavil ; and then v. 14-23 to a very similar Pharisaic
cavil ; — "Let us sin because we are not under the law, but
imder grace."
2. God forbid. How shall we tbat are dead to sin,
live any longer therein ?
3. fcnow ye not, that so many of us as were baptized
into Jesus Christ were baptized into bis death ?
4. Therefore we are buried with him by baptism
into death : that like as Christ was raised up from the
dead by tbe glory of the Father, even so we also should
walk in newness of life.
The English reader should know that Paul is entirely
innocent of using the name of God for the sake of empha
sis. He would never take the name of God in vain . All
he said here was — Let it not be I Abhorred be tbe very
thought !
In (y. 2.) Paul uses not the common but tbe special
relative pronoun ["we that"] in this pregnant sense: —
we being such as have died to sin, — inasmuch as, by our
solemn profession, we have renounced sin forever, how
shall such men live any longer in sin ?
In order to understand Paul's admirable reply to this
cavil, it is entirely vital that we reach the true and full
sense of a group of expressions which appear first in this
chapter, all based upon an analogy which was Paul's special
delight — viz. the analogy between Christ's dying for sin
once for all ; then rising to a new, glorious, heavenly life —
this on the one hand ; — and on the other, his people dying to
sin, going into their graves with Christ ; and then rising
again by Christ's resurrection power to a new spiritual life
unto Christ. Under this analogy we have various phrases
to represent the christian's side of it ; — " dead to sin " —
"baptized into Christ's death" (v. 3) ; "buried with him

ROMANS.-CHAP. VI. 61
unto death" (v. 4.) " walking in newness of life " as Christ
did after being raised from the dead ; " our old man
crucified with him that the body of sin may be destroyed "
(v. 6.) ; " dead with Christ " (v. 8.). " Reckon yourselves
dead indeed unto sin, but alive unto God " etc., (v. 11.) In
CoL, 2 and 3 Paul again builds a powerful argument and
appeal upon this same great analogy; — "Buried with
Christ;" "risen with him;" "dead in your sins, but
made alive together with him," " dead with Christ." So
that ye are to be thought of as " not living in the world,"
(Col. 2 : 24.) " risen with Christ, and therefore bound to
seek those tbings which are above, in heaven" (Col. 3 : 1.)
" dead and your life hid with Christ in God." (3:3).
It hardly need be said, (and yet it does need saying)
that on the Christian side of this great analogy, every thing
is spiritual — all is to be taken in the moral spiritual sense
only. They do not die out of the world in the physical
sense, but only in the spiritual: tbey are not buried with
Christ either in a watery grave, or, in his rock-hewn se-
pulcber, but only in the spiritual sense of going out of this
world of sensual loves and delights by utterly renouncing
all those things for the sake of Christ and through their
supreme devotion to his love and his will. — If we will put
into the term " world " the idea of sensuality, lust, selfish
ness, — that whole group of interests, pursuits, ambitions,
indulgences of appetite and passion which unregenerate
souls live in and live for, we shall be able to understand
Paul's sense of dying to the "world ; " being dead to the
world, that we may live the new life unto God.
We may safely assume that Paul loved this analogy and
used it the more freely because it suggested — or perhaps
we might better say — carried in and with itself, the fact
that a glorious moral power comes forth from the Saviour's
dying for us to persuade us in like manner to die to sin
and to all worldUness for him; and also again, a sublime
moral power from his resurrection to inspire his people
to rise with him to their new and glorious spiritual life.
Here we may say, are two distinct lines of moral power ;—
(a,) The inspiration of his example, also of the living
hope that we shall soon rise to our glorious immortality as
he to his ;— and (b.) The fact that the same divine Spirit
who raised him from the dead, raises his people also to
their new spiritual life.

62 ROMANS.-CHAP. VI.
Let us emphasize yet again the point that on the Chris-
tain side, this death is purely and only spiritual. It is
voluntary, a self-crucifixion, a willing, consenting death.
Hence Paul has it (v. 11.) — "Reckon yourselves to be
dead indeed unto sin but alive unto God." It is a thing
of your own will ; it turns upon your accounting yourselves
to be divorced, shut off, from all earthliness, worldliness ;
and on this basis (as we shall see) Paul exhorts — "Let not
sin reign in your mortal body ; " " yield not your mem
bers as instruments of unrighteousness unto sin ; but yield
them," (by dint of your own will and by help of God's grace)
"as instruments of righteousness unto God."
For the purpose of a more full exposition of vs. 2-5,
it is now in place to study the phrase " baptized into
Christ." — Let it be carefully noted that " baptized into
Christ," and " baptized into the name of Christ," are
equivalents for the same idea. Our authorized version mis
leads some to suppose that when the minister says — " I bap
tize thee in the name of Christ," he means — in behalf of
Christ, acting for him and in his name. This mistake is
radical, and therefore exceedingly unfortunate. The trans
lation should be — Baptize into the name; and this is pre
cisely the same as baptize into Christ himself; — which
means, being brought by baptism into special relations to
Christ — brought into his family, into his service, into most
perfect communion and fellowship with him. Baptism is
the christian rite of initiation, analogous to the sacred
oath by which the soldier gives himself to the army-ser
vice of his country for life or death. It signifies and car
ries in itself the supreme consecration of himself to Christ.
Such consecration is the meaning of baptism. By it the
baptized are brought into Christ. Thenceforward they
are no longer out of Christ but in him — in him by conse
cration, in him by love and trust, through most sacred and
solemn vows.
Now if the reader will fasten in his mind this sense of
the phrase, " baptized into," he will understand those Scrip
tures which say, — "Our fathers were all baptized into Moses
in the cloud and in the sea" (1 Cor. 10 : 1, 2) ; " Were ye
baptized into the name of Paul ? I thank God, I baptized
none of you but Crispus and Gaius ; — lest any should say
I baptized into my own name " — binding them to be my
disciples rather than the disciples of Christ (1 Cor. 1 : 13-

ROMANS.-CHAP. VI. 53
15).— The passage (Acts 19 : 3) is slightly obscured by
" unto " instead of into. " Unto what then were ye bap
tized ? " — which should have been — fnto what (whom ?)
then were ye baptized? — The special authority for Christian
baptism — " Go, disciple all nations, baptizing them in the
name," etc., ought certainly to have been translated — " into
the name of the Father and of the Son and of the Holy
Ghost " — in the sense — brought by their baptism into most
solemn, momentous relations to tbe triune God — Father,
Son, and Holy Ghost. — This makes plain those words of
Paul (1 Cor. 12 : 13) : " For by one Spirit are we all
baptized into one body," — one church. This also puts
into sunlight Paul's words to the Galatians (3 : 27) : "As
many as have been baptized into Christ have put on
Christ." Coming now to the passage before us here, we have tbe
sense of it unmistakably. " So many of us as were bap
tized into Jesus Christ were baptized into his death ;" i. e.,
we were solemnly committed, pledged, sworn to follow
Him into a real death to sin, an utter renunciation of
earthliness, worldliness — even as dead men have done with
earth, and even as Christ also died to earth when he gave
up his life on the cross.
Carrying out still further this great analogy between the
Christian and his dying Saviour, Paul says : Therefore we
go with Christ into the grave, not only dead with him, but
buried also ; and all this to the end and result that we may
rise also with him into that new life, so like Christ's new
life in heaven. We too are raised from our graves in a
manner analogous to Christ's resurrection, that as He was
raised from death by the Father's glorious power, so the
same glorious power, working spiritually, and energizing
within our souls, wakes us from death to walk before God
in the new Christian life. This, beyond question, is the-
meaning of these verses (3, 4). — We shall see as we pro
ceed in the chapter how Paul turns tbe same idea over and
over, putting it in new terms, changing the words but not
the sense, as if he meant to make sure of being correctly
and fully understood.
On the phrase — "Buried with him by baptism unto
death," a side question is certain to be sprung in the
minds of many readers, and therefore no commentator
can excuse himself from giving it his attention. The ques-

64 ROMANS.-CHAP. VI.
tion is in substance this : — Does not this allusion to burial
by baptism assume and mean immersion, and therefore
prove that immersion was the primitive mode ?
I have treated this question somewhat fully in my notes
on Col. 2 : 12 ; but it should be considered here also.
I find no allusion here to the external mode of baptism
and think we are precluded from finding here any reference
to immersion — for the four following reasons :
1. This great analogy — dying to sin and rising to new
life even as Christ died and rose again — occurs in Paul in
a very large number of passages, yet in only two is there
the slightest allusion to baptism (viz., here and in Col. 2 :
12) ; and these are made so briefly that not a hint is given
of " going down into the water " for baptism, and certainly
not a word of " coming up out " of those waters. Now it
seems to me simply incredible that if this great analogy
were built upon the mode of baptism, there should be only
these two very meager allusions to baptism in any sense of
it, and none whatever to the last and perhaps most impor
tant half of immersion — the coming up out of the bap
tismal waters.
2. The mind of Paul is certainly upon tbe spiritual
significance of baptism, which means, its bringing the
baptized man into Christ — into new and immensely vital
relations of service, love and trust ; and therefore is not
upon the external mode of baptism. The great and vital
point of the analogy is the dying with Christ, and then
being raised with Christ and living the new life for and
unto him. This is equivalent to saying that this analogy
is not built upon the mode of baptism, but is built upon
the resemblance between the Christian's great change from
death to life, and Christ's analogous change from his
earthly life through death, unto his heavenly life.
If in reply to this it be said — Paul had both tbe mode
of baptism and this spiritual analogy also before his mind,
I have only to answer, By no means. That is utterly un
natural and virtually impossible. No clear-thinking mind
(Paul's was such) can manage and work such a double anal
ogy. A clear, sensible analogy must rest, so far as bap
tism is concerned, upon either its outward significance or
its inward, and not upon both at the same instant. In tbe
case of Paul, we must say, certainly not upon the outward
to the exclusion of the inward.

ROMANS.-CHAP. VI. 65
3. Burial is here at all because it lies naturally between
death and resurrection. From death we reach the resur
rection only through the grave and burial therein. It was
so with Christ ; in this spiritual analogy it is so with his
people. They not only die to sin — die with Christ, but
they are buried also, to the end that they may rise, as he
did, to their new life, analogous to his. This is the reason
for burial here, and this one reason is sufficient. More
than this one would be unpbilosophical.
4. If Paul's thought here is upon the mode of baptism
and upon immersion as this mode, then his meaning is
this ^Therefore we are buried with Christ in the baptismal
waters unto death. The immersion must be carried to the
point of real death. If Paul's mind was upon the mode,
and upon immersion as being this mode, then his words
cannot possibly mean anything less than burying the man
under the baptismal waters till he is dead. To make the
burial in baptismal waters literal, and the " unto death "
spiritual, is an outrage on all laws of just interpretation.
I do not see that anything more need be said on this
point, unless it be to suggest that as Paul made small ac
count of baptism as an external rite, but much account of
its spiritual significance ; so we may legitimately infer that
he could not make much account of the mere mode of that
rite. The mode must be of even less importance than the
rite itself, viewed externally.
5. For if we have been planted together in the like
ness of his death, we shall be also in the likeness of his
resurrection :
6. Knowing this, tbat our old man is crucified with
him, that the body of sin might be destroyed, that
henceforth we should not serve sin.
7. For he that is dead is freed from sin.
A new phase of the great analogy appears here, viz. the
planting of seed in the ground ; its undergoing" decomposi
tion there ; but, as the result, reappearing in fruitage and
glory. Perhaps Paul had in niind those words of his
Master ; — "Except a corn of wheat fall into the ground and
die, it abideth alone ; but if it die it bringeth forth much
fruit " (John 12 : 24). So Paul thinks of Christ's people as
being seed planted in the ground like Christ in his grave,

66 ROMANS.-CHAP VI.
and then, like him, springing up in the glory of a resurrec
tion to noblest fruitage. — "Knowing this " calls special
attention to the point to be introduced. Ye ought to
understand this well — that our old man of sin must needs
be thoroughly crucified as Christ was on his cross, that the
old sin-body may be destroyed — put utterly out of the
way — so that henceforth we may serve sin no more. All
the old propensities — proclivities toward sensual, sinful
indulgence — must be slain.
In v. 6. we have a Greek word for "freed" (dikaioo),
often used in the sense of " justified," but here in the some
what peculiar sense — set free, acquitted, absolved, made
quit, i. e. of sin. Then under Paul's figure, it is the dead
man who is thus set free from sin, for he has passed out of
the earthly sphere — out of the range of worldly influences,
considerations, temptations. Happy man ! to be thus
emancipated from bondage to flesh ! If his voluntary
spiritual death has made him a free man, thoroughly dead
to the> powers that impel toward sin, and also alive to all
the nobler impulses heavenward, how greatly should he
rejoice ! In v. 18 Paul uses for the same sense the com
mon word for emancipate ; — " Being emancipated from
sin, ye become servants unto righteousness."
8. Now if we be dead with Christ, we believe tbat
we shall also live with him :
9. Knowing that Christ being raised from tbe dead
dieth no more ; death hath no more dominion over him.
10. For in that he died, he died unto sin once : but
in that be liveth, he liveth unto God.
The word " how " continues the same subject, yet by
presenting a new phase of it. If we have died with Christ
if as he died for sin, we have died unto sin] we believe
'reasonably] that we shall also live with him i. e. live the
new spiritual life, even as he lives his life of glory and
blessedness above. — " Knowing that Christ once raised from
the dead, never dies more, — has risen above all death for
ever. This must be the case "for" (gar) as to his dying,
he died in behalf of sin and sinners once for all ; but as
to his living, he lives henceforth unto God and for the
glory of his kingdom forever more. — In the phrase (v. 10)
" Christ died unto sin once," I judge that the facts of the

ROMANS.-CHAP. VI. 67
case compel us to take these words — "died unto sin " — in a
sense quite unlike what they have when said of his people.
Christians die unto sin in a spiritual sense which assumes
that they have been living unto and for sin, but live so no
longer. But Christ never lived unto sin in tbat sense, and
therefore cannot die unto sin in the sense which applies to
their case. — Christ died for sin in the sense of making
atonement for it. It was to carry out the analogy with the
case of Christians that Paul is drawn into the use of the
same words, leaving it to the good sense of his reader to
modify their meaning to the known facts of his case.
11. Likewise reckon ye also yourselves to be dead
indeed unto sin, but alive unto God through Jesus
Christ our Lord.
The reader should notice carefully that this Christian
dying and living, being of the moral sort [not physical]
are determined, not by any law of nature and necessity,
but by their thinking, " reckoning," willing : — by their
accounting it so. It is wholly a matter of their free pur
pose and choice — in this respect entirely unlike physical
death and life whieh in no wise turn upon our own ac
counting, "reckoning" ourselves to be dead or living. —
If this distinction is thoroughly considered and under
stood, the Apostle's meaning will appear clear and per
tinent. 12. Let not sin therefore reign in your mortal body,
that ye should obey it in tbe lusts thereof.
13. Neither yield ye your members as instruments
of unrighteousness unto sin : but yield yourselves unto
God, as those that are alive from the dead, and your
members as instruments of righteousness unto God.
These verses are a logical inference from the verse pre
ceding. Death and life, in this spiritual sense, belong to
the voluntary activities of your soul. It is for. you to say
that sin shall not reign in your mortal body, compelling
you to obey it and its damning lusts. Ye must not let ic
reign ! — Neither surrender your bodily powers to become
the instruments of sin ; but consecrate them to God as
men made alive unto God from your old death in sin. Ye
have said — I am to live to God forevermore ! This means
— I am to be the slave of sin no more ; I am no more

68 ROMANS.-CHAP. VI.
to let my powers of either body or mind become instru
ments of unrighteousness, but only and wholly, to be in
struments of righteousness unto the service of God.
Here the reader will notice that thus far in this chapter
Paul is answering the question (of v. 1) ; " Shall we con
tinue in sin that grace may abound ?" and that he answers
it by saying — No ! never ! for we are dead to sin ; are
committed against sin by most sacred vows and obligations ;
are dead by voluntary renunciation to all its seductions,
fascinations, attraction ; — and we live unto God with our
utmost strength of moral purpose. How then can we
allow ourselves to sin ?
In v. 2 Paul uses a special relative [for " we that "] in
this pregnant sense : — we being such as have died to sin —
inasmuch as, by our solemn profession, we have renounced
sin forever : — how shall such men live any longer in sin ?
14. For sin shall not have dominion over you : for ye
are not under the law, but under grace.
Closely connecting this verse with the preceding, Paul
seems to say logically — Ye are free to give your powers
unto God, for sin will [future] — will not lord it over you
any longer (this should not be expeoted) ; sin will no moro
play the tyrant over you, because ye are not under law
but under grace. — But what does this mean ? In what
sense of law can it be said — "Ye are not under law ?"
and by what logic does it follow that sin shall not tyrannize
over men because they are not under law but under grace ?
In briefest words, the answer is— In the Pharisaic sense
of "law" and of being "under law." Paul is reasoning
with Pharisaic Jews, They were men of "the law." The
old Mosaic law, somewhat badly abused and over-loaded
with their traditionary interpretations and appendages,
was their recognized rule of life ; and obedience to it in
their sense of obedience, was the ground of their confidence
in God's favor. That is to say — they used the law (in their
way) for both sanctification and justification. By the law
they would become holy men ; by the law they assumed
that they should be accepted before God as righteous and
should inherit eternal life. They were under law there
fore for both these great ends. •
But, be it well considered, Paul is no longer a Pharisee.
He does not believe in being "under law" in their sense

ROMANS.-CHAP. VI. 69
for either sanctification or justification. He has no faith
in law (in the Pharisaic sense) as a power either to save
men from their sins, or to justify them before God. As a
power to save human souls from sin, he looks to grace —
not to law : as a ground of justification before God, he
holds to faith in Christ and not to legal righteousness —
If these explanations and distinctions are thoroughly un
derstood, we shall have no difficulty with Paul's argument
in the remaining verses of this chapter, and throughout
the next.
15. What then ? shall we sin, because we are not
under the law, but under grace ? God forbid.
16. Know ye not, that to whom ye yield yourselves
servants to obey, his servants ye are to whom ye obey ;
whether of sin unto death, or of obedience unto righ
teousness ?
As Paul comes to speak disparagingly of the Pharisee's
peculiar sense of " law," he anticipates their cavil ; — If you
take us out from under law and put us under grace, you give
us all the licence to sin tbat depraved souls can desire !
Why shall we not sin now all we would — all we care to —
since no law stands in our way ?
Paul's first reply is an outburst of horror; — Be it not
so ! How horrible the mere thought ! Should we sin !
[more accurate than shall we] — should we sin because under
grace ? — He will take occasion in the sequel to say that law
in the Pharisaic sense and in the Pharisaic use of it, is ut
terly powerless to save the soul from sin ; but first he turns
their attention to the terrible bondage of sin, under which,
so long as they give the loose rein to its lusts, they are ut
terly enslaved. When they turn heartily to God and make
themselves willing servants under him to tbe ends of righ
teousness, aliis well. But they ought to know that, yield
ing themselves to be the bond-slaves of sin, tbey are iu
most fearful bondage, drifting toward a dreadful end !
17. But God be thanked, that ye were the servants
of sin, but ye have obeyed from the heart that form of
doctrine which was delivered you.
Here Paul speaks to the emancipated souls whom God
has set free. The phrase — " God be thanked that ye were
4

70 ROMANS.-CHAP. VI.
the servants of sin " — will strike every reader as quite pecu
liar. It must be interpreted in one of tbe two following
ways ; (a) Putting a strong emphasis upon the word " were "
such as shall fully imply that the bondage is wholly past,
and is present no longer : or, (b) Supplying the antithetic
words [adversative conjunctions], Though ye were, yet ye
are so longer. The former construction is mucb to be
preferred. — (1) Because the word for " were " is made
emphatic by position : and (2) The usual Greek adversa
tive particles for the second construction are wanting, but
would be here if this had been the apostle's way of putting
his thought. — (3) It is always well (if possible) to avoid
introducing more words into the text. Our business is
rather to interpret the words we have than to bring in more
and other words — a rule which obtains in every case where
a fair sense can be made from the words we have.
18. Being then made free from sin, ye became the
servants of righteousness.
As already suggested (on v. 7.) " free from sin " is here
in the sense of real emancipation by victory over sin
through grace. This being gained, it only remains that
we become the willing, free-hearted servants of righ
teousness. 19. I speak after tbe manner of men because of the
infirmity of your flesh: for as ye have yielded your
members servants to uncleanness and to iniquity unto
iniquity ; even so now yield your members servants to
righteousness unto holiness.
20. For when ye were tbe servants of sin, ye were
free from righteousness.
21. What fruit had ye then in those things whereof
ye are now ashamed? for the end of those things is
death. This " speaking after the manner of men " seems to
mean a method of obvious illustration, easily understood.
As they have been slaves to all uncleanness and to
abounding growing iniquity, so now let them consecrate
their powers to righteousness, unto the result of real holi
ness, for so long as they were bond-slaves of sin, they were
entirely void of righteousness— had none of it.

ROMANS.-CHAP. VI. 71
What was the fruit of such a life, full of deeds they
ought never to think of without shame ? Alas ! the end
of such a course is only death !
22. But now being made free from sin, and become
servants to God, ye have your fruit unto holiness, and
the end everlasting life.
23. For the wages of sin is death ; but the gift of
God is eternal life through Jesus Christ our Lord.
This contrast is at once clear and full of force. The
legitimate fruit of holy living — everlasting life ; but the
wages of sin, death only, death wholly, death eternally !
and in character, most appalling!
The free gift of God's grace to those who live right-
ouslv, eternal life — over against that awful, everlasting
death !

-aoo-

CHAPTER VII.
The key to this chapter, the clue to its exposition and
bearing in the great argument of this epistle, is to be
found in the Pharisaic idea of being under law as a sys
tem of salvation, i. e. as a power to do for sinful man
two things : — (a.) To save his soul from sinning ; and (b.)
From condemnation before God ; — i. e. to give him both
sanctification and justification. — This discussion really starts
from chap. 6. 14—" For sin shall not have dominion over
you, for ye are not under law but under grace." Taking
up this point — no more under law in the Pharisaic sense
but under grace — Paul goes fundamentally into the first
part — the being under law — to show (a.) That if one adopts
that religious system, he must needs carry it through —
work in it and under it while it remains in force upon him
—illustrating this point by tbe law of marriage (v. 1-3) ;
— next (b.) That by the dead body of Christ, the demand
for the old Pharisaic law is dead, and tbe way is gloriously
open for a new and better system — viz. of loving allegiance
to Christ and the really redeeming, saving power of the
gospel (v. 4); Next, (c.) That the old system is utterly

72 ROMANS.-CHAP. VII.
powerless as to saving souls from sin, for the law is in its
nature good and has only a good intent, yet, working by
itself alone, it only reveals moral obligation, and in all sin-
loving souls, provokes resistance (v. 5-13) ; — (d.) That
this law meets the approval of man's moral nature [the
" nous "] and serves to stimulate this moral nature to re
sist the clamorous demands of the lower nature [the
"sarx," flesh] but only to the result of being perpetually
overcome ; — for depravity being universal to the race, the
flesh always holds sway over the will and overpowers the
voice of the moral nature [the nous] every time (v. 14-23);
— (e). Finally victory comes at last, through Jesus Christ
our Lord (v. 24,25).
1. Know ye not, brethren, (for I speak to them that
know the law,) how that the law hath dominion over a
man as long as he liveth ?
2. For the woman which hath a husband is bound by
the law to her husband so long as be liveth ; but if the
husband be dead, she is loosed from the law of her hus
band. 3. So then if, while her husband liveth, she be mar
ried to another man, she shall be called an adulteress :
but if her. husband be dead, she is free from that law ;
so that she is no adulteress, though she be married to
another man.
The remarks above, introductory to this chapter, should
be considered attentively. The reader's thought should be
held closely to the scope of Paul's argument — i.e. as made
with the typical Pharisee of his age, who is "under law"
in the sense of seeking to find in his observance of it both
the power that sanctifies and the power that justifies.
To such Pharisaic Jews, Paul says — "Brethren ; know
ye not" — certainly ye must know (for I speak to law-
knowing men) — " that the law," (the law which you so
much honor) " has dominion over the man " [who seeks
salvation under it] " as long as he liveth ? " Placing your
selves under law for the purposes of salvation according to
your system, ye must make it a life-business, to be prose
cuted as long as ye live. Manifestly nothing less than this
can suffice. Take this illustration :
The married woman is bound by the marriage law to

ROMANS.-CHAP. VII. 73
her husband while living (literally, to her living husband),
but if the husband die, she is released from the law of her
husband (i.e. from the law which binds her to her hus
band). Wherefore (v. 3), if her husband being still living,
she becomes another man's wife, she shall be called an
adulteress (literally, she will be doing business as an adul
teress — running that business as a profession, and there
fore fully deserving that name). But if her husband die,
she is free from that law (of marriage) so as not to be an
adulteress though married to another man.
4. Wherefore, my brethren, ye also are become dead
to tbe law by tbe body of Christ ; tbat ye should be
married to another, even to him wbo is raised from the
dead, that we should bring forth fruit unto God.
This doctrine of the law of marriage, viz, that the
death of either party severs the bond, is perfectly clear ;
yet we may suppose it had a pertinence in Paul's argument
quite apart from its clearness, — viz. in the striking analogy
which it suggests between the death of the husband and
the death of Christ. As the husband's dead body sunders
the marriage bond and sets the wife free, so Christ's dead
body frees us (all who so will) from being, in the Pharisaic
sense " under law " as our reliance for salvation. In this
sense we become dead to the law by means of the dead
body of Christ. — Of course Christ's dead body carries with
it and fully signifies his incarnation, death, atonement,
resurrection — all those sublime and mighty moral forces
which lie in the gospel scheme. These moral forces open
to us an entirely new method of salvation, and therefore
at one master stroke deliver us from the old law (as used
for Pharisaic righteousness) and invite us to a new mar
riage with the risen Christ, under which we " shall bring
forth fruit unto God "—this fruit-bearing having reference
to the passage (6: 22); " ye have your fruit unto holiness,
and the end everlasting life." — Thus we are married not to
a dead Christ but to a Christ living, yea risen from the
dead ; while around his death are clustering evermore
those grand moral forces in which lie the power that re
deems us from sin and from its condemning curse.
5. For when we were in the flesh, the motions of

74 ROMANS.-CHAP. VII.
sins, which were by the law, did work in our members
to bring forth fruit unto death.
6. But now we are delivered from the law, that
being dead wherein we were held ; that we should serve
in newness of spirit, and not in the oldness of the letter.
The logical connection with what precedes, indicated
by "for" (gar) is of this sort : — Under this new marriage
relation to the risen Christ, we may hope to bring forth
fruit unto holiness and God ; for under the old system all
worked toward sin and death (v. 5) ; but now, under this
new system, we serve in a new spirit, unto real fruitage to
God. " The motions of sins " is more literally the emotions
of sins — those impulses toward sinful indulgence which are
stimulated rather than suppressed by law (simple au
thority), and which work with energy in our bodily appe
tites and passions unto bringing forth fruit to death. But
now, under the gospel, we are freed from the law, i.e. from
any necessity of resorting to it to use it in the Pharisaic
sense for purposes of salvation. "Being dead to that
under which we were held" — is the better text — instead
of " that being dead wherein we were held." All the older
manuscripts concur in this improved reading. The reader
will notice that this improved reading gives us the identi
cal phraseology in which Paul so much delights — christians
" dead to sin " — dead to the old Pharisaic system of salva
tion by works of law etc.
Now, therefore, being dead to that old system and to
law in tbat sense of it and with reference to that Pharisaic
use of it, we are ready to serve in a new spirit, not accord
ing to the old letter — this new spirit having for its central
element and vital force the moral power of gratitude, love,
new obedience to the risen Christ, our perfect and glorious
Redeemer. «
7. What shall we say then ? Is the law sin? God
forbid. Nay, I had not known sin, but by the law : for
I had not known lust, except the law had said, Thou shall
not covet.
8. But sin, taking occasion by the commandment,
wrought in me all manner of concupiscence. For with
out the law sin was dead.

ROMANS.-CHAP. VII. 75
9. For I was alive without the law once : but when
the commandment came, sin revived, and I died.
10. And the commandment, which was ordained to
life, I found to be unto death.
11. For sin, taking occasion by tbe commandment,
deceived me, and by it slew me.
Here a new objection is sprung upon this discussion,
which of course brings up a new question to be put and
answered. What Paul has said of the law has seemed to
imply that it is not only powerless to save the soul from
sinning, but worse yet ; — is even provoking men to greater
transgression. — What then shall we say of it ? Is the law
sin ? Is it a bad, pernicious thing, a positive power unto
wickedness and truly responsible for the sins of men ?
Never let this be said !
How then does Paul explain himself ? On this wise ;
— (1.) The law gives me a deeper, truer knowledge of sin.
For indeed I should have had no just sense of sin but for
the law. To be yet more particular, I should not even
have thought of lust as a sin, if the law had not said to
me — " Thou shall not covet." — (2.) The law stirred up my
selfish heart to resist its demands. In this sense it took
occasion by its specific commands to work in me all sorts
of lust — all sinful passions. I would not brook control ; I
could not endure that authority which forbad me the in
dulgence of my propensities. But this was through no fault
in the law ; it was wholly through fault in myself. — (3.)
Notice that apart from law, in the absence of its authori
ty — sin, in this particular aspect of it, was dead ; — at
least its impulses lay dormant ; no exciting cause roused
them into activity. In fact before the law came to act
upon me I was alive with hope ; I had a very comfortable
opinion of myself ; — but when the commandment came, sin
sprang into life and activity ; I died, in the sense that my
hopes vanished. I saw in myself sins I had not dreamed
of before. — This is no strange fact of human experience.
It needs no great amount of genuine conviction of sin under
a clear perception of God's law to throw the human soul
into the agony of despair. — So much good the law wrought
for me. The commandment which God gave as a means
unto life, I have found to be in my case unto death. It
seemed to ring out the death-knell of doom for my guilty

78 ROMANS.- CHAP. VII.
soul. Then v. 11 repeats the points made in v. 8 with slight
variations. In the same sense here as there " sin takes
occasion by the commandment " — sin being here as there
the overmastering proclivity toward self-indulgence, despite
of God's authority — the imperial demands of lust in the
depraved, unsubdued heart of man. This sin-power in the
soul took occasion by the commandment to deceive, and
then to kill him ; — to deceive first, in the sense of making
it seem almost right to resist God's prohibition of self-in
dulgence — moreover putting tbe reasons for resisting God's
authority in strangely fascinating forms and so bewitching
the soul into deeper and more mad rebellion. This again is a
terrible fact in the experience of many a human soul under
its first clear apprehensions of God's law as forbidding long
cherished sin. " And by it slew me " — for my fond but
blind hopes of being in a sort right before God went down
with a crash before these appalling revelations of my own
wickedness of heart. — Thus Paul shows that the law work
ing conviction of sin in his soul, had done him most valu
able service.
12. Wherefore tbe law is holy, and the command
ment holy, and just, and good.
13. Was then that which is good made death unto
me ? God forbid. But sin, that it might appear sin,
working death in me by that which is good : that sin by
the commandment might become exceeding sinful.
Wherefore it is hereby shown that the law is holy (pure
in every demand) — just (intrinsically right) — and good,
beneficent and only so in its spirit and in its normal in
fluence. How is this then? Does "that good thing"
(the law which you so strongly commend) " become death
to me " ? — Never let that be said ! — But this is the case :
" The sin" (not the law properly, but the sin in me which
the law (innocently as to itself) stirred into such activity
— that did the mischief ; — that wrought in me the real
death. — In this construction I assume that the words,
"But sin," are Paul's answer to the question — Was that
good thing made death to me ? Not at all he answers, —
" but sin " was. Sin was made death to me. And then
Paul's thought rushes on to give the reason and show the
purpose of God in permitting sin to work out such results
in the convicted soul of man. It was that sin might mani-

ROMANS.-CHAP. VII. 77
fest itself, working death in me by that good thing (the
law,) that thus by means of the commandment sin might
become an exceedingly great sinner — that is, might show
itself to be an awfully guilty thing — a power of intense
depravity in human souls ; a spirit of rebellion against
what is infinitely holy, just and good. In the last clause
of v. 13. our version should not be taken to mean that by
the commandment sin might become more sinful than it
would otherwise be ; but rather that it might be shown to
be more sinful — that its awfully guilty character might be
more thoroughly brought to light.
Let me here call the reader's special attention to cer
tain features in Paul's manner of putting things in this
discussion. In v. 5, 6, Paul says " we," and carries on the discus
sion, including his readers with himself as subjects of the
experience to which he appeals. — In a different way in vs.
7-13, he regularly has the first person " I ;" " me." — An
other point to be noted is that here his verbs are all in the
past, historic tense. That is, while he seems to be speak
ing of his own experience, it is not of the present, but of
the past. He is telling us how the law broke in upon his
old Pharasaic life — flashed upon his dark soul some rays of
true spiritual light as to the nature of God's law ; gave" him
convictions of personal guilt never felt before ; and thus
smote down his Pharisaic hopes. There seems to be no
fair way to treat bis words save to apply them to his own
personal experience : but this experience is certainly that
of his past Pharisaic life and not of his then present Chris
tian life. Every verb, every clause, is of the past, not of
the present. — As we proceed onward from v. 14. we notice
a sudden and total change in the tense [time] of the things
he affirms. 14. For we know that the law is spiritual : but I am
carnal, sold under sin.
15. For that which I do, I allow not: for what I
would, that do I not ; but what I hate, that do I.
16. If then I do that which I would not, I consent
unto the law that it is good.
17. Now then it is no more I that do it, but sin that
dwelleth in me.

78 ROMANS.-CHAP. VII.
This very peculiar, extraordinary, yet exceedingly im
portant passage (v. 14-25) should receive careful attention.
One of its very peculiar features is the usage of the " I "
[ego], and in the present tense throughout — apparently
(at the merely superficial view) as if Paul were giving his
then present experience. A closer view will show that
this is utterly impossible— not for one moment supposable.
[The arguments to prove this will be given hereafter].
Suffice it to say now that Paul's use of "I" [ego] here is
not historical but is rhetorical ; — being used not to repre
sent his then present experience, but the universal expe
rience of man as a depraved being, having no other spiritual
help toward virtue except law. By " rhetorical " I mean
only, a clear and forcible way of presenting the real and
vital facts of the case.
It may conduce toward a clear presentation of the
points put here to retranslate the passage with occasional
explanations interspersed, thus :
(V. 14). For we all know [in our inner consciousness]
that the law is spiritual [purely excellent], but I [fallen
and depraved] am fleshly [as opposed to " spiritual"], with
the strongest proclivities toward sensual indulgence [the
vital sin-force in fallen man], and am really sold into the
bondage of a slave under this sin-power. — (v. 15) ; For
what I am doing I do hot approve ; for I do not what I
would, but I actually do what I hate [i. e., would not]. —
(v. 16). Now if I do what I would not, I speak with and
for the law — endorsing it as good. — (v. 17). But now
[things being so] no longer am I precisely the doer, but
the indwelling sin in me [is the doer]. That is to say, the
whole of my being, represented here by "I," does not enter
into this doing ; it is rather the indwelling sin which lives
in and controls my lower fleshly nature.
The thoughtful reader will observe that Paul's way of
putting these points is rather the loosely popular than the
closely metaphysical. It is what we may call the surface-
view of human, sinning experience. Even the heathen,
when his long dormant moral consciousness first wakes
into activity, turning his eye inward and beginning to take
note of his inner moral being, will tell you there are two
egos, two distinct selfs there — one pleading for the right ;
the other for the wrong : one witnessing for God and vir
tue ; the other clamoring for the old sinful indulgences.

ROMANS.-CHAP. VII. 79
His first lesson in moral distinctions gives him a dual per
sonality in his own soul. He must think there are two
distinct voices, that seem to speak for two very distinct
and even opposite entities within.
The heathen classics abound in expressions very much
like these of Paul. Who can say but be may have read
some of them ? — Xenophon (Cyrop. 6 : 1) puts these
words into the mouth of Araspes : — " Certainly I must
have two souls, for plainly it is not one and the same which
is both evil and good, nor which loves both honorable con
duct and base, and wishes at the same time to do a thing
and not to do it. Plainly then there are two souls ; for
when the good one prevails, then it does good ; and when
the evil one predominates, then it does evil." — Epic
tetus says : — " The sinning one does not what he would,
but does what he would not." — Ovid: "Desire persuades
one way ; mens (the mind in the sense of man's higher
moral nature), persuades another way. I see and approve
the better; I follow the worse." — Seneca: "I testify to
you that I am unwilling to do what I will," ["hoc quod
volo, me nolle "].— Lactantius, a Christian writer, repre
sents a heathen as saying : "I indeed will not to sin, but
I am overcome, for I am clothed with frail flesh. There
fore I am led about in all uncertainties, and I sin, not be
cause I will it, but because I am compelled."
So the man of strong drink will tell you he is thorough
ly conscious of two elements or forces within himself — -the
one of tbe lower nature ; tbe other, of the higher. The
one cries — Indulge ; give ; give : — the other remonstrates —
Abstain ; be a whole man, and not a beast.
Turning back to note more carefully the words (v. 15)
" I allow not," (Gr. ginSsko) I remark that some critics
take this word in its primary, usual sense — know ; while
others sustain the Auth. Version in the sense — allow ; ap
prove. Tbe former insist that this word never has and
never can have the sense, allow ; the latter defend this
sense as sustained by the usage of the corresponding He
brew word. — The latter view is strongly supported by the
context — i. e., by the logical inference which Paul draws: —
I do not approve of what I really seem to do ; for it is not
what I would that I do, but what I would not. This
shows Paul's meaning to be — I do not approve of what I
really do.

80 ROMANS.-CHAP. VII.
On the other hand, there' is no indication throughout
this passage that Paul meant to say — I am not conscious
of what I am about ; I do things not knowing what I do.
This would bring into the discussion an entirely new ele
ment — that of unconscious doings — which, I take it, is al
together foreign from Paul's argument.
18. For I know that in me (that is, in my flesh,)
dwelleth no good thing : for to will is present with me ;
but how to perform that which is good I find not.
19. For the good that I would, I do not: but the
evil which I would not, that I do.
20. Now if I do that I would not, it is no more I
that do it, but sin that dwelleth in me.
21. I find then a law, that, when I would do good,
evil is present with me.
In the last clause of v. 18, all the older manuscript
authorities omit the words, "I find not."
I translate [with paraphrase] — thus : (v. 18) ; " For I
know [consciously] that good dwells not in me, i. e., in
my flesh [in the lower nature] ; for the would — the wishing,
is present to me, — lies very near me ; often present to my
consciousness ; but the actual doing of the good is not—
i. e., is not thus near, with, and present to me. — (v. 19).
For I do not the good I would ; but I do the bad I would
not ; — i. e., my actual doing is the bad I would not, and
not the good I would— every time. — (v. 20). But if I do
that which I would not, the doer is no longer I [the ego],
but is the sin dwelling in me. That is to say — The voice
within me which would not, which protests against the
doing — is at least a part of the ego, the real I; and in so far,
exempts the ego from the responsibility of the doing, and
consequently thus far, throws the responsibility upon the
indwelling sin. — (v. 21) I find then a law (in the sense of
a fixed usage, a constant result), that when I would do
good, the bad is ever present to me.
If any reader would call the Apostle to account on the
charge of loose metaphysics, he' would probably reply: — I am
not treating this subject metaphysically just now. I speak
to the common mind, from the testimony of universal hu
man experience. There is a certain sin-power in human
flesh, which every observing man knows of full well ; and

ROMANS.-CHAP. VII. 81
he also knows that his reason and conscience — tbe higher,
nobler elements of his moral nature — give battle to this
lower-seated sin-power — yet only to be worsted in every
conflict, till some other help comes to his aid besides mere
law. As to Paul's use of the word "would," (Gr. tbelo)
which occurs seven times in the passage (15-21) I doubt if
it can be represented in English better than by "would."
It is not will in the strong sense of purpose, determina
tion ; but rather indicates desire, and here not the lower
appetites but the higher impulses — those of our moral
nature — the voice of conscience and of reason.
22. For I delight in the law of God after the inward
man: 23. But I see another law in my members, warring
against the law of my mind, and bringing me into cap
tivity to the law of sin which is in my members.
In these verses the dual personality stands out with
even greater distinctness, (if possible), and noticeably,
these dual persons appear under new names. The better
part of man's moral nature is here "the inner man ; " also
"the law of my mind" [nous, the "mens of Ovid as
quoted above."] Over against this power is that of the
lower nature, called " another law in my members ;" also
" the law of sin which is in my members ; " and further on,
" the body of this death."— Here Paul says (v. 22.)—" I
am pleased with the law of God " — that is the I [ego ]
which represents the inner man, so called because the outer
man is of the flesh, visible to the eye ; while the reason and
conscience are of man's inner invisible being. The voice
of the inner man is in harmony with the law of God, approv
ing the right. — But I see another law in my members [my
flesh] which always puts itself in. hostile array, doing bat
tle against the law of my reason and conscience, [nous]
and always enslaving me (making me a captive of war)
under the law of sin which is in my members (flesh). — This
is the same conflict, put in military terms — the same irre
pressible antagonism between the higher and the lower ele
ments of man's being. Noticeably here, as throughout
this chapter, the lower is always the conqueror ; the higher
is beaten in every conflict.

82 ROMANS.-CHAP. VIL
24. 0 wretched man that I am ! who shall deliver me
from the body of this death ?
25. I thank God through Jesus Christ our Lord. So
then with the mind I myself serve the law of God ; but
with the flesh the law of sin.
Suddenly Paul's description culminates in one out
burst of agony — " 0 wretched man I ! Who shall deliver
me — who can ever deliver me from the body of this death !
—from this power of the flesh, this all-conquering sin-
power of my lower nature ; which always enslaves — against
which, so long as only law stands for my help, I struggle
forever in vain !
Here light breaks gloriously upon his darkness ; help
drops down from on high, and his out-poured thanksgiv
ings bear witness to his inexpressible relief and triumph. —
" Thanks be to God through Jesus Christ our Lord ! The
great Deliverer of human souls from their sin-bondage has
come at last !
Then as the conclusion of this chapter's discussion, —
" I myself with the mind{the nous] serve the law of God —
endorsing, approving it; — but with the flesh [the sarx],
the law of sin — the flesh always carrying the day against
the mind till God's help in Christ appears.
We must now give attention briefly to the long mooted
question — whether in this passage (v. 14-25.) Paul is speak
ing of Christian experience, and particularly of his own
then present experience as a christian.
This question must certainly be answered in the nega
tive; for the four following reasons— each strong in itself;
all combined sufficient to annihilate that mischievous in
terpretation forever.
i. The whole scope of the context forbids its reference
to Christian experience.
The thought of the context should be traced even from
6: 14: "Sin shall not have dominion over you ; for ye
are not under law, but under grace ;" — not " under law "
specially as a sanctifying power, because it is utterly inade
quate for this purpose. — Then in 7: 4 and onward we have
the same argument still in hand — the law good, excellent
in itself, but rather provoking more sin than itself sub
duing sin and producing holy obedience ; — and then to
make his argument demonstrably clear, he outlines in this

ROMANS.-CHAP. VII. 83
passage the life and death-struggle between the higher and
the lower nature in the unrenewed man, with no other
help toward virtue except the law. Man's better elements
(reason and conscience) approve the law of God and have its
help in their moral efforts ; but even so, are entirely un
availing. Throughout it is vital to Paul's entire argument
that this struggle be that of the unregenerate man, with the
law only and no gospel present for tbe help of his better
nature ; but this help from the law, all too weak for the
victory. 2. The conflict so vividly portrayed throughout this pas
sage is beyond all question between the flesh and the mind
(the " sarx" and the "nous") — i.e. the lower appetites
and passions, having their seat mainly in the flesh on the
one hand ; and on the other, the higher elements — those
of " the inner man ; " his nobler qualities as a moral being.
The element always present in all Christian experience viz.
the Spirit of God, is not once alluded to — is not even thought
of throughout this entire passage. This fact alone is per
fectly decisive against the theory that this is christian ex
perience. For there never can be any christian experience
without the presence of the Spirit of God. The "pneuma,"
— the "Holy Ghost" — isa present element, a living power,
in all Christian experience. The christian life cannot even
begin without it ; can never be carried forward, when once
begun, without it. So Paul teaches in this very connection :
"Ye are not in the flesh but in the Spirit, if so be that the
Spirit of God dwell in you. Now if any man have not the
Spirit of Christ," [i.e. dwelling within him] " he is none of
his." Or read Paul (as in Gal. 5: 16-24) and mark how in
all christian experience the conflict is not (as here) between
"flesh" and "mind," but between the flesh and the Spirit:
" Walk in the Spirit, and ye shall not fulfil the lusts of the
flesh. For the flesh lusteth against the Spirit and the Spirit
against the flesh ; and these are contrarg the one to the
other; " — between these all the antagonism of really chris
tian experience lies. — The utter absence of the Spirit in
this experience drawn out in Romans 7. ought to have
shown it forever impossible that this can be the regenerate,
christian man — with no Holy Ghost in his heart and none of
his power in the soul. — This is all unknown to the scriptures
— is an utter impossibility! — When in chap. 8. Paul comes to
expand his views of the glorious victory for which he thanks

84 ROMANS.-CHAP. VII.
God in the close of this chapter, he shows how thoroughly
he recognizes this victory as coming through the presence
of the Spirit and how certainly he ascribes it to the law of
the spirit of life in Christ Jesus that he is made free from
the law of sin and death.
3. The present tense here (as said above) is not historical
but is rhetorical. It does not delineate his own personal
experience at that time, nor indeed specially at any time,
but it makes himself a supposed case — a case for the illus
tration of a great law of sinning human nature. Here I
call the reader's attention to the fact that Paul uses the
Greek tongue with great accuracy. In quite a number of
passages he does refer to his experience in his pre-christian
life — before his conversion ; but never in the present tense
— never in any other than the proper historic past. See
Acts 22: 3, 4, 19, 20: "I was brought up in this city ; was
taught in the law of the fathers ; was zealous toward God.
I persecuted this sect ; and imprisoned and beat them etc.
— all with perfect accuracy, in the really past, historic
tense. So Acts 26: 9-15; "I verily thought with myself
that I ought." See also Phil. 3: 4-7 ; "I was circumcised
the eighth day ; " " what things were gain to me, I counted
loss for Christ." Thus Paul knew how to speak of his
ungodly experience, of the life he lived before his conver
sion, using sensibly the right historic tenses. — From this
we must certainly infer that this passage (v. 14-25), run
ning regularly in the present tense, was not, could not be,
his experience before his conversion. That is, he is not
reciting it as such. With equal certainty it was not his
experience in any part of his christian life — because as
here put there is no Holy Ghost in it, and no victory over
sin in a single instance — nothing but being overcome in
every struggle. This present tense is therefore nothing but
a supposed case of a soul — without the gospel and without
the Holy Ghost.
4. Finally ; throughout this delineation (v. 14-25) sin
absolutely triumphs in every conflict. It conquers every-
time. Is this a christian experience ? Alas if it be, for a
sinner's experience can be no worse ! There is no salvation
in this sort of christian experience ; no victory over sin
whatever. Whatever grace there may be here is power
less ; indeed (as already said) so powerless that the passage
contains not the slightest allusion to any grace whatever in

ROMANS.-CHAP. VII. 85
the struggle. But, be if carefully noted, Paul has already
spoken of the really christian experience on this point ;
viz, in 6: 14-22. "For sin shall not have dominion over
you "(how utterly unlike this conflict!) "for ye are not
under law but under grace." — " But now, being made free
from sin, ye have your fruit unto holiness, and the end,
everlasting life." This is a totally different experience
from what we have in Rom. 7. So also as we shall see
throughout Rom. 8. The real christian experience is there
— the Spirit of God; the life-giving, the sin-conquering
power. Therefore, let tbe notion that Rom. 7, gives christian
experience be forever exploded. It has been a terrible
delusion, encouraging multitudes of unconverted men in
the belief that because their own experience was quite well
drawn out there, they at least belonged to one class of
Paul's christian people — as good as Paul himself during at
least one stage of his christian life !

-tCn-

CHAPTER VIII.
This chapter throughout stands over against chap. 7,
in closest antithetic relations ; that giving us the ineffi
ciency of the law to save human souls from sin and conse
quently from condemnation : this, on the other side, giv
ing us the perfect efficiency of the gospel scheme, especially
through its glorious power of the Spirit. Here Paul cata
logues the blessings which come to believers in Christ
through the Holy Ghost. We shall find it a wonderfully
rich group of blessings : — No more condemnation upon
those in Christ, walking no longer after the flesh but after
the Spirit (v. 1, 2), God having achieved through his Son
what the law never could do (v. 3, 4) ; changing the
whole heart and life from loving and serving flesh to the
spiritual mind which is life and peace (v. 5-8) ; results
wrought by the indwelling presence of Christ and his
Spirit (v. 9-11) ; which should bind christians morally to
live no more after the flesh but to follow the Spirit as sons
of God, and so heirs of glory (v. 12-17) ; a glory great

86 ROMANS.-CHAP. VIII.
beyond compare (v. 18) — toward which glory the whole crea
tion looks with longing hope (v. 19-25) ; the Spirit helping
toward hope by inspiring our prayers (v. 26, 27) ; confi
dence in God's love as built upon his eterual purpose (v.
28-30) ; God for us should inspire our faith and hope for
every blessing (v. 31-34) ; nothing can separate us from
Christ's love (v. 35-39).
1. There is therefore now no condemnation to them
which are in Christ Jesus, who walk not after the flesh,
but after the Spirit.
2. For the law of the Spirit of life in Christ Jesus
hath made me free from the law of sin and death.
"No condemnation" — for be it carefully observed,
Paul has said and shown that being justified by faith we
have peace with God through our Lord Jesus Christ (5 :
1), so that to those who are in Christ there is no more
condemnation before and under God's law. It only re
mained to show here that the conscious self-condemnation,
resulting from present sin, has ceased in the case of those
who walk no longer after the flesh but after the Spirit.
They are free, for the law of the spirit that works life has
lifted them out from the bondage of slavery under the law
that wrought sin and death. — The "law" is used here as
above (7 : 21, 23, 25), in the sense of a well defined power,
acting efficiently and constantly — the law of sin to produce
sinning, and the law of life and grace, to beget holiness.
In v. 2. therefore Paul teaches that the Spirit of God de
livers the soul from the power of sin and death. — The
reader should note the full assumption here that the state
of "no condemnation" presupposes not only free pardon
— actual justification before the law — but deliverance from
reigning sin also — the real saving of human souls from its
present dominion. This great fact cannot be too thor
oughly understood, or too deeply impressed. — In v. 2. the
improved text has " thee " instead of " me."
These verses should not be passed without special atten
tion to the agency ascribed to Christ (as well as to that
ascribed to the Spirit) — the blessing being limited to those
who are in Christ Jesus. — In v. 2. the true relation (to
other words) of the clause — "in Christ Jesus," should be
carefully noted. Oar auth. version will naturally (but in-

ROMANS.-CHAP. VIII. 87
correctly) be understood to connect it to the words "spirit
of life." It should rather qualify "made free" — thus:
_" For the law of the spirit of life hath made thee— being
in Christ Jesus — free from the law of sin and death. — Or
the two verses might be translated thus : — " There is no
condemnation to those in Christ Jesus. For in Christ Jesus
the law of the spirit of life bath made thee free from the
law of sin aud death. — Thus v. 2 gives a reason for tbe fact
stated in v. 1. Both alike speak of those who are in Christ
Jesus. 3. For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the like
ness of sinful flesh, and for sin, condemned sin in the
flesh: 4. That the righteousness of the law might be ful
filled in us, who walk not after tbe flesh, but after the
Spirit. It happens not unfrequently that Paul's specially im
portant passages are specially difficult of construction —
a fact due apparently to the deep, impetuous emotions
which they excited in his mind. These verses are a case
in point. They need to be studied very carefully and with
the closest attention to the drift and demands of the con
text in order to obtain any well grounded satisfaction as
to their precise significance.
Manifestly he wishes to show how it comes to pass that
the law of the spirit of life in Christ has made thee free from
the law of sin. We know this to be his object, not only
by the previous context but also by the following — as we
shall see.
To put in plainest light both the grammatical construc
tion and the full significance of v. 3, we may paraphrase thus;
— For as to that result, impossible for the law because it
was weak through the flesh, God having sent his own Son
in flesh like man's flesh of sin and for sin (i. e. for the sake
of overcoming sin) has condemned sin (sealing its death-
warrant and triumphing over it) in the incarnate flesh of
his Son ; — (v. 4.) to the end that the righteous demands of
the law might be fulfilled in and by us (in our renewed
life) — in the ease of us all who walk not after the flesh but
after the Spirit.

88 ROMANS.-CHAP. VIII.
The first clause — "what the law could not do" — is
literally — the thing impossible of law — i. e. impossible for
law to do. Some critics construct it with some verb un
derstood, having the sense, effect, accomplish. But tbe
introduction of new words should be avoided if possible.
Other critics, more wisely, take it for a nominative inde
pendent, and suppose that Paul puts what he had to say
about this result, impossible to mere law, into the next
verb " condemned " — this verb being chosen here with
some reference to the same word in v. 1. and a sort of play
upon that " no condemnation." There is no condemna
tion to those who so walk (as in v. 1,) because, though the
law could not break that awful power of sin in the flesh,
yet God, by sending his Son to become incarnate, has per
fectly smitten that power, condemned it so utterly that
now all the righteous claims of moral law on human souls
may be amply met in the case of those who walk after the
Spirit and not after the flesh.
That victory over sin is impossible to mere law because
the power of sin in human flesh is too strong for it, is tbe
great doctrine of chap. 7. On the other hand the great
doctrine of chap. 8. is that what law could not do, the
Spirit of God has well and thoroughly done — and done it
in connection with the mission of God's own Son, made
incarnate in human flesh. — Noticeably Paul does not say
that the Son was sent in man's sinful flesh, but only in a
flesh which resembled this flesh of sin. It was human but
not sinful — human in all points but the sin.
The precise sense and relation of the words " and for
sin," before "condemned" are points of some critical diffi
culty. Our auth. version assumes that this " and " connects
the Verb ' ' condemned " with the participle " sending ; "
but this is harsh. I have chosen to connect it with the
word " sin " which in Paul's Greek stands immediately
before it — thus ; Having sent his Son in a likeness of flesh
of sin and for sin — i. e. he sent his Son both under the
form of man's sinful flesh and for the sake of conquering
this sin.
The critics would readily agree to read — " condemned
the sin which is in human flesh" — if Paul had put the ar
ticle after the word " sin," giving the phrase this sense —
the sin which is in human flesh ; — but he did not. There
fore it seems better to connect " in the flesh " — with " con-

ROMANS.-CHAP. VIII. 89
demned," to indicate that it was by the incarnation of the
Son that this victory over sin was wrought.
In v. 4., " the righteousness of the law "must certainly
be the subjective, ethical righteousness of a right heart and
life. This is the proper sense of Paul's word (dikaioma)
in such a connection (e. g. in Rom. 2 : 26.)
Paul's choice of his Greek negative before " walk after
the flesh " is significant — it having this shade of thought
— They being supposed not to walk after etc. — i. e. on con
dition that they walk not after the flesh but after the Spirit.
Finally, let it be said emphatically that the current of
thought throughout this passage is not upon justification
by faith in the sense of pardon for sin ; nor upon any sort
of "imputed righteousness" ; but is upon the deliverance
of human souls from the presence and dominion of sin as a
reigning power in their flesh — their depraved nature — a
deliverance achieved in consequence of Christ's incarnation
in human flesh — and specially through the agencies of the
Holy Ghost.
5. For they that are after the flesh do mind the
things of the flesh ; but they that are after the Spirit, the
things of the Spirit.
6. For to be carnally minded is death : but to be
spiritually minded is life and peace.
7. Because the carnal mind is enmity against God :
for it is not subject to the law of God, neither indeed
can be.
8. So then they that are in the flesh cannot please
God. These verses have one object and one only — viz. to show
what is meant by walking after the flesh and after the Spirit
respectively ; how they are squarely opposed to each other
— the former against God and unto death ; and the latter,
for God, after God, and unto life.
They who live according to (or after) flesh, giving mind
and heart, thought and affection, to things of flesh, care
for those things supremely ; give to them their hearts' love,
and seek their happiness therein. — Over against this,
those who receive the Spirit of God into their heart love
the things of that Spirit ; seek and love purity, obedience,
God's worship and service — a state of heart and course of

90 ROMANS.-CHAP. VIII.
life totally opposite to living after the flesh. — Then (in
v. 6) the minding of the flesh is death — in its tendencies
and in its certain results ; while the minding of the Spirit
is life and peace. — This must be so (v. 7) because the mind
ing of the flesh is enmity against God — precisely this ; it is
rebellion against his authority ; it is hostile to God, in
every element and feature for it does not subject itself to
the law of God and never can. God's law demands a totally
different heart and life in the strongest contrast with this.
Then (v. 8) they who are in the flesh, — living in it,
choosing to follow its impulses and be governed by its be
hests — "cannot please God." Nothing can be more de
monstrably certain than this. There is nothing in this
character that can please God. God would have his moral
creatures hold the flesh under the control of right and
reason. Every impulse toward sinful indulgence ; all that
is of the flesh as a sin-power — He would have them with
stand utterly and supplant it by the force of a stronger
affection — the love of God and the spirit of obedience to
his will. 9. But ye are not in the flesh, but in the Spirit, if so
be tbat the Spirit of God dwell in you. Now if any
man have not the Spirit of Christ, he is none of his.
10. And if Christ be in you, tbe body is dead because
of sin ; but the Spirit is life because of righteousness.
11. But if the Spirit of him that raised up Jesus from
tbe dead dwell in you, be that raised up Christ from the
dead shall also quicken your mortal bodies by his Spirit
that dwelleth in you.
If indeed (as is now assumed) the Spirit of God dwell
in you, then ye are not in the flesh but in the Spirit. If
any one has not the Spirit of Christ dwelling within him,
he is not Christ's disciple — belongs not to Christ at all — a
truth of immensely vital bearings. — If the question be
raised here whether we shall take the words — " the Spirit of
Christ" to mean the Holy Ghost given by Christ, or the
character of Christ, in the sense of a spirit — a state of heart
— like Christ's, the former view must be the true one, as tho
context shows. — Remarkably we have in these three verses
four synonymous titles or names for the indwelling Holy
Ghost, viz' " The Spirit of God " ; " the Spirit of Christ" ;

ROMANS.-CHAP. VIII. 91
"Christ" himself; and "the Spirit of Him who raised
Christ from the dead." — In v. 10 the death of the body is
that universal mortality which conies upon the race by rea
son of sin ; — over against which the divine Spirit gives us
the resurrection-life because of righteousness — i. e. because
we have become righteous. The same energizing Spirit
which raised Christ from the dead will also raise his people
from their graves and clothe them with the same immor
tality. 12. Therefore, brethren, we are debtors, not to the
flesh, to live after the flesh.
13. For if ye live after the flesh, ye shall die : but if
ye through the Spirit do mortify the deeds of the body,
ye shall live.
Therefore we are under no sort of obligation to the flesh
to live after its low, base impulses. For it has no righteous
claim upon us ; it pays us only with death ! It is only by
resisting unto death the impulses of fleshly lust that ye
can have life. But doing this by the aid of the Spirit and
according to its leading, ye shall live. — Thus God sets before
men the way of death and the way of life, and devolves
upon every man the responsibility of choice. So Paul has
put the case also in Gal. 5 : 16-24.
14. For as many as are led by the Spirit of God,
they are the sons of God.
15. For ye have not received the spirit of bondage
again to fear ; but ye have received the Spirit of adop
tion, whereby we cry, Abba, Father.
16. The Spirit itself bearetb witness with our spirit,
that we are the children of God :
17. And if children, then heirs ; heirs of God, and
joint heirs with Christ ; if so be that we suffer with him,
that we may be also glorified together.
For all those who are led by the Spirit of God— those
and none other, and all these without exception — are sons
of God. Being led by the Spirit makes them sons. And
the Spirit which they thus receive from God is not one of
bondage— this negative form of statement being chosen
for its greater strength. The son-spirit is not at all a spirit
of bondage but of adoption, of filial confidence under which

92 ROMANS.-CHAP. VIII.
they spontaneously cry, "Father, Father." The Spirit of
God himself witnesses conjointly with our own son-feeling
that we are children of God. He inspires this feeling ; He
makes it more and more strong in our heart. It is no small
part of his official work to breathe into our souls this child-
confidence and prompt those outgoings of Joving trust
which voice themselves in the cry, "Father, Father." —
The word " Abba " is the Aramean (original Hebrew) word
for father, coupled here with the Greek word, perhaps to
suggest that in every tongue and every nation, the children
of God seize the word " father" as the best expression of
their humble, trustful, loving heart toward God. — "If
children, then heirs " — according to the universal law — in
heritance being evermore the prerogative of sonship. —
"Fellow heirs with Christ," inheriting the wealth of God
even as he does and because we are in him. — If indeed we
suffer with him, then shall we surely share with him in
his final glory — a truth often assumed or expressed by our
Lord (Luke 12: 32, and 22: 28-30.) and repeated by his
apostles. 18. For I reckon that the sufferings of this present
time are not worthy to be corn-pared with the glory which
shall be revealed in us.
" For I reckon " — this is my reasoning upon the case : —
since we have this joint heirship with Christ in his immor
tal blessedness, I must infer that the sufferings of this
short life are not worthy of a thought in the presence of
that glory which is to be revealed to us. In the prospect
of such glory, with the promise of it full in our view
(so Paul's words present it), all we can possibly suffer for
Christ here seems infinitely small and of no appreciable
worth. This is certainly a very strong logical inference from
that glorious sonship and joint heirship with Christ of
which he has spoken.
19. For the earnest expectation of the creature wait-
eth for the manifestation of the sons of God.
20. For the creature was made subject to vanity, not
willingly, but by reason of him who hath subjected the
same in hope ;
21. Because the creature itself also shall be delivered

ROMANS.-CHAP. VIII. 93
from the bondage of corruption into the glorious liberty
of the children of God.
22. For we know that the whole creation groaneth
and travaileth in pain together until now.
23. And not only they, but ourselves also, which have
the first fruits of the Spirit, even we ourselves groan
within ourselves, waiting for the adoption, to wit, the
redemption of our body.
This passage is difficult especially because the sentiment
is new — not elsewhere brought out in the scriptures. Critics
have differed widely as to its precise meaning.
Its true meaning must be found — (a.) In the legitimate
sense of the central word " creature," three times used,
"and the whole creation" (v. 22.) where the Greek word
is still the same as in the three other cases. — (b.) In the
things said of this " creature," which become limitations
and definitions of its meaning, and especially the antithesis
which distinguishes between "the creature" and "our
selves also who have the first fruits of the Spirit," (v. 23.) —
(c.) In the exigencies of the context ; here, especially, the
object and purpose of this allusion to the creature as
groaning and travelling together in pain, waiting for the
great hour of redemption for God's people.
(a.) The Greek word for creature* means primarily
creation as .an act of God. This sense is excluded, here by
the nature of the case. — Secondarily, the thing created
considered as something made — essentially what we mean
by " all nature," especially all material things, whether
animate or inanimate. — Unless the limitations given in the
passage forbid, we are bound to take the word in this
sense. (b.) Under the head of explanatory clauses which serve
to modify and limit the meaning, we have — (1.) "The be
ing made subject to vanity," without its own consent, yet
temporarily, and in hope of ultimate relief. "Vanity"
must be a state of duresse, subjection to evil — words which
well represent the state of our world sipce the fall and
because of it. By reason of that fall, this world became
marred and shorn of its paradisaical bequty and perfection,
subject to storm, lightning, tornado, earthquake, miasm,
5 * xTialcr-

94 ROMANS.-CHAP. VIII.
pestilence, casualty, bitter cold and scorching heat — liabili
ties which most manifestly adjust it to a state of sin, suf
fering and death. Indeed the words (v. 23.) the redemp
tion of our body" — show plainly that the mortality of our
flesh is prominently before Paul's mind. This all came
of sin ; it shall all pass away when God's children shall
emerge into their glorious "liberty " — exempt forevermore
from this bondage of corruption. — (2.) We have the fact
that from this state of duresse and bondage, it is to be
delivered when the children of God attain the full revela
tion of that glory which awaits them. Then shall the
creation itself — this world — all nature — be emancipated
from its bondage to vanity and corruption, and emerge into
a state corresponding and adapted to the moral purity and
glorious liberty of God's children. — (3) As if all nature
were sentient and conscious of this thraldom to the sin-
ing condition of the moral beings placed upon it, Paul
represents it as groaning in travail pains for its anticipated
deliverance. — If it be said tbat this conception of nature is
a thing of the imagination, it may be admitted, yet with
out vitiating its propriety. Why may not all nature be
thought of as in love with its own beauty and in pain for
its coerced deformity ; — as therefore in sympathy with
God's intelligent children in their longings for exemption
from frailty, pain and wo, and in their aspirations for a
paradise unmarred by sin ?
The two points made especially prominent in this de
scription of nature (" the creature ") are — its earnest long
ing for the grand consummation of blessedness promised to
the children of God ; and its travail pains under its en
forced subjection to its present condition of frailty and
vanity. (c.) The exigencies of the context are obvious, as we
may see in the logical connection of v. 19 with v. 18, — the
case of " the creature " being adduced here to confirm the
certainty of that unutterable glory which is to be revealed
for God's people. So grand and glorious will be the relief
from sin and frailty, from the incidents and agencies for
pain and tears and wo, which pertain to this evil world,
that all nature is longing and waiting for if; — not merely
for her own sake (we may suppose) but in sympathy with
God's redeemed people.
A few words more as to the various interpretations

ROMANS.-CHAP. VIII. 95
which have been put upon this word " creature " and
"creation " in this passage.
1. It cannot possibly mean tbe redeemed of our world,
because in v. 23, "it "(or "they") are contradistinguished
from " ourselves who have the first fruits of the Spirit."
2. It cannot possibly mean the unredeemed of our race,
the incorrigibly wicked ; — because (a) ; They are never
called "the creature" or "the creation;" — (b) They
would have been called " the world : " — (c) They were never
"subjected to vanity" unwillingly, but only because of
their persistent will and choice of vanity" — sin. — (d) To
say that they are groaning and travelling in pain waiting
for the adoption and redemption promised to God's people,
would be an infinite falsehood, for nothing could be farther
from the truth of the case.
3. No other significance remains to put upon these
words — " creature," " creation " — except this material
world, animate or inanimate, or both. The objection to
including the animate creation, the non-rational animals
of our globe, is that we have no evidence of their immor
tality ; and the presumption seems to be against the sup
position. That they should sympathize with the thraldom
brought upon all nature by reason of the sin of the race is
no more difficult than to conceive of such sympathy in the
inanimate creation. I judge that it is a matter of no par
ticular moment whether we include the non-rational ani
mals or exclude them. The inanimate creation is unques
tionably in the apostle's thought-
Speculations upon the possible future of this material
globe may be wisely postponed till we know something
more than is yet revealed.
24. For we are saved by hope: but hope that is seen
is not hope : for what a man, seeth, why doth he yet
hope for?
25. But if we hope for that we see not, then do we
with patience wait for it.
Paul would not say that hope is a Saviour in the same
sense as Christ is ; but only that hope is called into exer
cise by the discipline of earth ripening us for final salvation.
The objects of our christian hope are yet unseen. If they
were fully seen, hope in the sense of faith in things not

96 ROMANS.-CHAP. VIII.
seen, would be uncalled for. The reader will notice that
" hope " is used here nearly in the sense of faith. It is
faith combined with earnest expectation. This waiting
[" with patience] " is the same word and the same thing as
in y. 23 — " waiting for the adoption."
26. Likewise the Spirit also helpeth our infirmities :
for we know not what we should pray for as we ought :
but the Spirit itself maketh intercession for us with
groanings which cannot be uttered.
27. And he that searcheth the hearts knoweth what
is the mind of the Spirit, because he maketh intercession
for the saints according to the will of God.
This " likewise " compares the help given us by the
Spirit to the inspirations of hope brought to view in the
two previous verses ; or possibly it may look further back
in the chapter to other agencies of the Spirit. — "Helpeth
our infirmities " — certainly in the sense of helping us under
our infirmities ; giving us fresh strength because we are
weak and to enable us to bear burdens too great for our
unaided strength. — Especially he helps us in prayer ; first,
to apprehend more truly what we need under present exi
gencies ; and next, to pour forth our longing desires with
groanings which no words can utter. This twofold help
is clearly indicated here. " What to pray for as we ought "
— means what our present circumstances call for and what
therefore we have present occasion to ask. It is a precious
truth that in our ignorance on this point, the Spirit of all
light comes to our relief with suggestions wiser and better
adapted to our case than our unaided wisdom could reach.
Next, this interceding for us is best explained, not" as
an intercession before God — this agency being elsewhere
ascribed to our great Mediator and High Priest — the Son
of God ; but as an inspiration which acts upon our sensi
bilities and calls forth intense longings of desire. That is
to say, the sphere of his action is not before the throne of
God, but within the human soul. Our conscious experi
ence testifies that this is done by heightening immensely
our sense of the preciousness of the blessings we need, and
also by fresh and clear views of God's waiting readiness to
"give us exceedingly above all we can ask or think."
God who searches all hearts knows the mind — i. e. the

ROMANS.-CHAP. VIII. 97
prayerful, longing state of mind — produced in us by tbe
Spirit, because his spiritual impulses in our souls (his in
tercessions for and in the saints) are always in harmony
with God's thought ["according to God."] The Father
will always comprehend perfectly the prayer which his own
Spirit begets and inspires, for it never can be any thing
else or other than in and with his will.
The great truth imbedded in these verses takes us into
the deep experiences of true prayer. The divine Spirit
helps all really praying souls, both in the line of knowing
what to ask, and of asking for larger blessings, with in-
tenser longings and with more assured faith. — With the
Spirit of God so freely and so abundantly promised — ener
gizing our souls unto and in our prayer ; suggesting what
we shall ask for ; inspiring desires unutterable and faith
unfaltering ; — what may not prayer accomplish !
Moreover, let it be noted that though Paul very often
speaks of the Holy Spirit's dwelling within the souls of
God's people as in a temple, yet he has nowhere else ex
plained so fully what his special agencies are, particularly
in the matter of prayer and of direct communion with
God. This passage therefore has preeminent vajue and
should have a large place in our conceptions of the posi
tive agencies of the Spirit in Christian experience and
toward the Christian life.
28. And we know that all things work together for
good to them that love God, to them who are the called
according to his purpose.
29. For whom he did foreknow, he also did predes
tinate lo be conformed to the image of his Son, that he
might be the first born among many. brethren.
30. Moreover, whom he did predestinate, them he
also called : and whom he called, them he also justified :
and whom he justified, them he also glorified.
" Working together" in the sense of cooperating, com
bining their influences and agencies to this result. — " We
know," suggests that this is a matter of universal chris
tian experience and consciousness. — Remarkably this co-
working for good gathers strength from both the preceding
and the following context ; from the preceding, for with
such privileges of prevailing prayer in the Holy Ghost,

98 ROMANS.-CHAP. VIII.
how can anything that bears upon us in the line of either
God's providence or his grace, fail to work for our good ?
— From the following context also ; for those whom God
has called according to his purpose, he has surely committed
himself to carry through triumphantly to the glorious con
summation of their purity and bliss in heaven. — Foreknow
ing, foreordering, calling, justifying, glorifying, — succeed
each other in their natural order with no derangement, no
break, no failure in the ultimate result. What God thus
sets his heart upon accomplishing will never fail ! This is
a sufficient reason why all things must combine their agen
cies unto the good of all who love God, being his called
ones — called with most distinct purpose to bring forth
their final glorification.
Noticeably, the people upon whom all things shall com
bine for their good are described here, not primarily as
"the called ones," but by a descriptive trait of much safer
application — viz. " them that love God." — Who his " called
ones " are, God himself would know perfectly ; but men
might mistake if that were the only criterion. But loving
God falls within the pale of personal experience. ' ' Them
that lov£ God " have the witness of it deep in their own
heart — certainly so if this love has become a positive ele
ment in their character, and if it moves them perpetually to
" do his commandments." " He that keepeth my command
ments, he it is that loveth me. "
"Predestinated" — to what? — Not, to be borne from
earth to heaven, primarily, merely, or chiefly — as some
seem to suppose ; — but to be transformed morallg into the
image of Christ, the Son ; to be saved from sin and made
like Christ in spirit and life — a fact that should never be
overlooked. Hence the proof of one's own personal elec
tion must always lie in this conformity of heart and life to
the image of Christ, and will be iu measure as this con
formity ; no more, no less.
It is worthy of notice that when Paul had occasion to
say that Jesus would have many brethren like himself, even
a multitude of redeemed souls, morally washed from their
pollutions and wrought into his own pure moral image, he
should say it in this particular way : — That he might be
the first-born among many brethren ; " — which puts Christ
wholly in the foreground ; makes emphatic the fact of his
infinite supremacy ; and pertinently throws his people be-

ROMANS.-CHAP. VIII. 99
hind him as filling the subordinate place of " brethren "
under their Great Chief.
Perhaps a word is due upon the point very distinctly
assumed here — viz. that foreknowledge comes in the order
of nature before "predestination." The order of the five
successive steps — " foreknow ; " "predestine ; " " call ; "
"justify ; " " glorify " — is plainly not accidental but of de
sign; — is not a chance arrangement, but a well considered
method, following throughout an order of nature. It is
therefore legitimate to infer that foreknowledge is here be
fore predestination, because it belongs here in the order of
God's thought and act. — Noticeably Peter has the same
doctrine ; — ¦'" elect according to the foreknowledge of God
tbe Father" (1 Peter 1:2).
On this subject I can only take time to suggest briefly
the following points :
1. This order of nature in the divine mind provides a
sphere for human freedom ; i.e. for the really free agency
of beings created to be morally free and therefore legiti
mately responsible for their free moral activities.
2. This is not equivalent to saying that personal election
turns upon God's foreseeing what free moral agents would
do without and apart from his own spiritual influence ; but,
3. It may supposably open the way for election to turn
upon what free moral agents are foreseen to do under God's
influence. 4. As to the reprobate, the scriptures are entirely defin
ite and emphatic in the doctrine that reprobation assumes
them to have been tried morally with proffered truth,
promise, mercy — but to have been found wanting and
therefore rejected, disapproved, shut off from salvation ;
" given over to a reprobate mind because they did not like
to retain God in their knowledge " (Rom. 1: 28).
Of course this reasoning assumes that what occurs here
in time interprets to us what was God's thought and plan
in the past eternity, and what was the ultimate ground and
reason for it.
31. What shall we then say to these things ? If God
be for us, who can be against us ?
32. He that spared not his own Son, but delivered
him up for us all, how shall he not with him also freely
give us all things ?

100 ROMANS.-CHAP. VIII.
That God is for us, we may surely assume most abso
lutely. His purpose to call, justify, glorify, assumes and
implies this beyond possible question. — Then who can be
against us ? Who can withstand God and thwart his
purpose ?
Then follows this remarkable inference : — God did not
spare his own Son — the word " own" emphatic ; — the very
Son He so loved : — but delivered him up to torture and
death for us all. Now then, how is it possible that he can
withhold anything we really need ? How can he fail to
give us most freely all things else ? That lohich costs he
has given already. That which costs comparatively noth
ing remains to be given. Will not the great love which
so cheerfully met the cost of agony and shame involved in
the gift of his Son avail to the giving of all the lesser — the
not costly gifts, yet required for our salvation ?
33. Who shall lay any thing to the charge of God's
elect ? It is God that justifietn.
34. Who is he that condemneth ? It is Christ that
died, yea rather, tbat is risen again, who is even at the
right hand of God, who also maketh intercession for us.
Who can bring an indictment against God's elect to
work a forfeiture of their title to life eternal ? If their
own God justifies them, who shall or can condemn ? — Paul's
well chosen words here are intensely strong and bring out
the personality of God with remarkable force : — God is the
justifying One : Who is the condemning One ? Jesus
Christ is the dying One ; or rather the Risen One, who is at
God's right hand and who also makes intercession for us — is
committed therefore, to the extent of all his infinite re
sources to stand for his people before the throne of the
Father. What more or better can we desire ?
35. Who shall separate us from the love of Christ ?
shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword ?
36. As it is written, For thy sake we are killed all
the day long ; we are accounted as sheep for the slaugh
ter. 37. Nay, in all these things we are more than con
querors through him that loved us.
38. For I am persuaded, that neither death, nor life,

ROMANS.-CHAP. VIII. 101
nor angels, nor principalities, nor powers, nor things
present, nor things to come.
39. Nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God which
is in Christ Jesus our Lord.
Here "the love of Christ" is not our love to him but
his love to and for us. The drift of the context requires
this construction, since it treats throughout of the great
love of God and of his Son toward his people.
The triumphant, extatic conclusion to which this whole
argument has brought the great soul of the apostle, is that
nothing can separate us from this great love. Expanding
this thought for the greater emphasis aud giving his mind
scope and range through all the fields of possibility, be
makes really two distinct spheres : — the first, of things to
be encountered in the present world, within the average
life of the Christian men of that age; tribulations, dis
tresses, persecution, famine, peril, sword : — Shall any of
these things separate us from Christ's love ? Nay, verily ;
our conflicts with these enemies, our endurance even unto
death under these trials and pains will only endear us the
more to our Saviour. — Then rising to the higher sphere of
supposable possible or actual powers, of hostile bearing to
ward us, he declares — " I am persuaded (ye may say — how
can he know ?) but he would answer I am at least most
fully persuaded that nothing in heaven above or in hell
beneath — no unknown power springing up in the dark
unexplored realms of spiritual being — shall ever be able to
separate us from the love of God which reveals itself in
Christ Jesus our Lord.
Under this full, this rich persuasion, his mind subsides
into repose, filled, we may assume, with profoundest adora
tion and most grateful praise.

-K3C-

CHAPTER IX.
The first five verses of this chapter may best be consid
ered by themselves before we open the broad questions that

102 ROMANS.-CHAP. IX.
bear upon the general scope and purpose of the rest of the
chapter. I propose this method, not to ignore the bearing
of these five verses upon the general theme of the chapter,
but specially because here are two passages, (viz. v. 3 and
v. 5) which call for somewhat elaborate discussion. This
may best be disposed of at the outset.
1. I say the truth in Christ, I lie not, my conscience
also bearing me witness in tbe Holy Ghost ;
2. That I have great heaviness and continual sorrow
in my heart.
3. For I could wish that myself were accursed from
Christ for my brethren, my kinsmen according to the
flesh: Very noticeable here are the strength and solemnity of
this asseveration of his great sorrow over the case of his
fellow countrymen. " Truth I speak in Christ ; I do not
lie ; my conscience bears concurrent witness with me in
the Holy Ghost." — The words, "in Christ" — some take to
be a form of sacred oath, swearing by the name of Christ ;
but this view should be peremptorily rejected as being
entirely without support in usage, and vicious in principle.
In usage, " in Christ" means in my character as a christian
— "in Christ" signifying the sphere of my activities as one
acting in Christ, living for him and in him. So living,
I say this in all truthfulness. — Cases of analogous usage
may be seen in Eph. 4: 17 — 1 Thess. 4: 1 and 2 Cor. 4: 17
and 12: 19. — Appeals to the Supreme Being by using any
of his names to confirm the truth of statements cannot be
too severely rebuked. Let us not bring in Paul guilty of
profane swearing !
The special reasons for this most emphatic affirmation
of his veracity, we must notice in the sequel.
I now invite the reader's particular attention to the first
clause of v. 3 — " I could wish that myself were accursed
from Christ for my brethren."
Critics and commentators have been remarkably unani
mous in sustaining this construction, vet in my judgment
without good reason and against some fundamental laws of
just interpretation.
To simplify my presentation of my views, I put the

ROMANS.-CHAP. IX. 103
issue thus ; — We are to choose between (a) the authorized
version [the A. V.] ; and (b) That which puts the clause in
question into a parenthesis thus : — "I have sorrow in my
heart (for I myself was [once] wishing to be accursed from
Christ) for my brethren " etc. In this construction his great
sorrow is for his brethren ; and the intervening words in
parenthesis assign a special reason for feeling this keen
sorrow, viz. because I know but too well how they feel
having been in the same state myself.
A few preliminary points should be briefly noted : —
(a). Paul did not divide this letter into chapters, and
therefore does not forbid our connecting this thought —
" being anathema from Christ," with the being "separated
from Christ" (as in 8: 35-39).
(b). Paul left no marks of parenthesis anywhere — yet
we are often obliged to put them in because his obvious
meaning requires it. Indeed he gave no punctuation at
all — e.g. no period at the close of v. 2.
(c). The textual variations affect only the order of some
of the words, and not tbe sense or construction at all.
(d). The Greek construction of the clause — " that myself
were accursed " — is that of the accusative 'before the infini
tive — in English thus — could wish myself to be accursed, etc.
The precise form of this Greek sentence will be a matter of
some importance in the sequel, and is therefore stated here.
(e). Next, let it be noted that parenthetic clauses are by
no means uncommon in Paul — neither strange to his style
or to his habits of thought. No other writer of the Bible
has so many as Paul. In his passages of deep emotion,
they are very common. — Moreover, be it noted, they are
naturally introduced as here by "for" ("gar"), giving a
reason for what he has just said. — A good illustration of
this point is Rom. 2: 11-14 where four successive verses
begin with " for " (gar), each assigning its successive reason,
and all coming in to fill out a very long parenthesis.
My reasons for rejecting the authorized version and
adopting the parenthetic translation will naturally fall into
three classes :
I. Grammatical :
II. Exegetical, i.e. from history, from the context, from
the course of thought and nature of the case etc.
III. From the nature of the sentiment which the A. V.
involves.

104 ROMANS.-CHAP. IX.
I. Grammatical.
1. It is entirely vital to any just interpretation of this
passage that it should rest first of all upon what Paul ac
tually said. — Now according to the normal usage of his
mood and tense Paul did not say — "'I could wish;" but
he said ; I tvas [once] wishing. That is, his word is in the
imperfect tense of the indicative mood — a tense which is
habitually, and with remarkably fixed usage employed to
express a past act or state, continued ; — I was wishing — .
was once in the past, in a state of wishing. — Observe, Paul
is quite thoroughly a master of the Greek tongue and is not
wont to be reckless of his grammar. The Greek language
had two ways of saying " I could wish," viz. (a) A special
form of the verb (called the Optative mood) ; and (b) The
use of the particle "an" before the indicative to give it
the sense of the Optative. Now Paul might have used
either of these methods of saying " I could wish ; " but in
fact he did not use either of them. Therefore the A. V.
puts into his mouth what he did not say and misinterprets
what he did say.
To obviate this objection, critics have sought New Tes
tament passages in which the imperfect indicative (which
stands here) is used for the optative without "an." Three
such are adduced as authorities ; viz. — (a) Acts 25 : 22
which the Auth. version translates; "I would also hear
the man myself ; " but literally — I myself was wishing to
hear the man : the words of Agrippa to Festus in regard
to hearing Paul. — Now considering the antecedents of this
Agrippa, it is reasonably certain that he had heard of Paul
and had been quite desirous to hear him speak. The
standard usage of his word (imperfect indicative) — I was
wishing to hear him — corresponds with the reasonable facts
of the case and should therefore be taken as his meaning.
" I would like to hear him now " — is only an inference.
Thus this case is no usage of the imperfect for the optative
without "an," and affords no support to the construction
given in the Auth. version of our passage. — (b.) In Phil.
13 Paul (as translated in the Auth. version) said of Ones
imus — " Whom I would have retained with me." — but
precisely — " Whom I was wishing to retain with myself "
— for the good reason that he was very useful to me. " This
latter is what Paul said and all he said — and this is no op-

ROMANS.-CHAP. IX. 105
tative mood at all. The optative — I would like, or could
have wished, to retain him, is only an inference from what
he really said. — Thus this case also fails to give authority
for the optative sense of our imperfect indicative without
"an." (c.) Gal. 4 : 20. is the third passage, adduced as au
thority.— This reads I have been wishing (i. e. while writ
ing this entire epistle) that I were present with you, in
stead of saying these sharp things by letter ; for then, less
severe words coupled with mild tones and possibly tears,
would have availed.
Thus these cases cited to justify translating Paul's word
here — " I could wish," seem all to come under the normal
usage of the imperfect indicative, and therefore give no
support to the translation of the Auth. version. — Let it be
noted moreover, that if these cases were clearly optatives
they are few in number and their weight should be meas
ured on the scale against the normal and at least almost
universal usage of this form to denote past continuous ac
tion ; I ivas wishing.*
* The most important cases of usage will he — first — of the same
verb which we have here [Eukomai, pray], and next of the very an
alogous verb (boulomai, wish). It cannot be amiss therefore to ex
amine all the N. T. cases in which either of these verbs is found in
either the imperfect indicative or the optative form. These are the
best possible authority for the usage of these words.
1. Eukomai appears in the same imperfect indicative [as in Rom.
9 : 3] — in Acts 27 : 29. " The sailors, fearing they should fall into
the narrows, having cast from the stern four anchors, were praying
for day to come " — not would pray or could pray, but were praying.
— This is precisely what the imperfect indicative ought, by the laws
of the Greek Grammar, to mean. Again, in Acts 26 : 29, Paul uses
the same verb to express impassioned prayer — the real optative — the
same sentiment which our Auth. version puts into this word in Rom.
9:3: Does Paul use the imperfect indicative form for it ? Not at
all — but he uses the real optative form and makes it yet stronger by
appending " an." " I would to God — (i. e. I would pray to God)
"that not only thou but all who hear me this day, were both almost
and altogether such as I am, except these bonds."
These two are the only cases of usage for this* verb that are
germain to our enquiry — one, imperfect indicative ; the other opta
tive ; both bearing with their full strength against the auth. ver
sion and in favor of the construction — 1 was wishing.
2. Boulomai. Two. cases of usage for this verb have been con
sidered above ; vis.. Acts 25 : 22 and Phil. 13.
Besides these are the following. Acts 28 : 18, " Who having ex
amined me, were willing [or wishing] to release me [in the A. V.

106 ROMANS.-CHAP IX.
Some critics claim a very special sense for this form of
the verb in all the four passages (including the one in hand
as the fourth) — viz. I could wish, under some not defined
circumstances, but do not wish it in view of all the circum
stances of the case. But I see no reason for giving this
special sense to the words of Agrippa (Acts 25 : 22) nor to
Paul (Gal. 4 : 20) ; and this modification in our passage
— "I could" (under some supposable circumstances but
not under all the circumstances) "wish myself a curse"
— leaves them without much definite significance of any
sort. 2. The words "I myself" [Gr. "egoautos"] in this
clause constitute a very valuable criterion of the precise
meaning. For in the Greek tongue " ego " is never writ
ten out except for the purpose of emphasis — a certain de
gree more or less of emphasis, calling attention to the
personality and placing it naturally in contrast or antithe
sis with something else. " Autos " with it heightens this
emphasis, I my self being stronger than "I" alone. [There
can be no question that "autos" qualifies "ego," (I).]
Now let it be carefully observed that this I myself must
either come before the verb (A. V. " could " wish), or be
fore the infinitive to be, i. e. a curse. In the former sup
position, it gives this emphasis ;— For i" myself was [once]
wishing to be separated from Christ. In the latter — For
I could wish that I myself were separated from Christ : i. e.
in behalf of my brethren. In the former alternative the
emphasis lies in comparing his own former experience with
theirs ; in the latter, it lays stress on what he himself
would gladly suffer for the sake of saying his brethren. — I
" would have let me go "] — but really, the sense is not optative or
subjunctive, but imperfect indicative— were wishing to let me go.
(b.) Another decisive case is 2 Cor. 1 : 15. " In this confidence,
I was wishing before to come to you": — imperfect indicative, and
with the sense — not I could wish, but certainly, I was wishing.
(c.) Finally we have for this verb one case of the real optative
form — viz. in Acts 25 : 20. " I asked him whether he would go to
Jerusalem" — i. e. if he would be willing to go — a legitimate use of
the optative — such as our auth. ver. puts upon our contested passage
— I could wish. But Festus used — not the imperfect indicative, but
the genuine optative mood.
These cases exhaust the New Testament list of authorities for the
usage of these two verbs. I submit that usage is solid against the
construction of the auth. version, and in favor of the parenthetic —
I was wishing.

ROMANS.-CHAP. IX. 107
trust the reader will see how much turns upon locating
these two emphatic words. There is a wide difference be
tween the first — " For I myself was wishing (once as they
do now) ; and the second : — For I could wish to be my very
self a curse from Christ for my brethren — making myself a
sacrifice for their salvation. Every reader will see that the
former location of these emphatic words falls in fully with
the parenthetic construction ; while the latter equally falls
in with and sustains the authorized version.
It is now in place to apply the principles of Greek gram
mar to the location of these emphatic words : — and say (1)
That not the least objection can lie against placing them
before the verb wish ; But (2) That the principles of Greek
grammar forbid placing them before the infinitive, to be,
" Autos " alone (though it be a nominative) might stand
before this infinitive (to be), but " ego " cannot stand there.
Ego can never stand as the subject before the infinitive.
This, I take to be an invariable law of the Greek tongue.
If so, then our words, — " I myself" — must belong to the
verb " wish " as its subject and consequently, throw the
full weight of their emphasis in favor of the parenthetic
construction and against that of the Auth. version.
Therefore on these strong grammatical grounds we
must translate — not " I could wish myself to be accursed ; "
but "I myself was [once] wishing to be accursed from
Christ." The former, violating the fixed usages of Greek
grammar should be rejected ; the latter, following closely
those laws should be accepted.
II. Exegetical Argument.
1. First and foremost is the influence of the immedi
ately preceding context. This whole line of thought (v.l-
3.) was suggested by those sublime sentiments (8: 35, 38 and
39) ; — " Who shall separate us from the love of Christ ?" —
"I am persuaded that neither death nor life. . . shall be
able to separate us from the love of God which is in Christ
Jesus ! " — " But alas, as I think of my unbelieving breth
ren, how am I agonized ! They are utter strangers to this
blessedness of being forever united with Christ. I know
but too well how they feel ; I have felt it all myself ! Their
present feeling is precisely my past feeling over again ! " —
Now I see no reason to doubt that the thought in the open-

108 ROMANS.-CHAP. IX.
ing of chap. 9 links itself in this way to the closing thought
of chap. 8. — this latter suggesting the very opposite state
of feeling then reigning and raging in the hearts of unbe
lieving Jews.
2. Next let it be carefully noted that as the preceding
context (8: 35-39.) leads the thought of our passage, so
does it also in great part shape the expression. Especially
it brings forward the idea of separation from Christ. As
that was the central thought in the preceding context, so is
it the leading thought here. Paul thinks first of the un
believing Jews as having not the least sympathy with his
joy in being never separated from Christ ; and next (a sug
gested thought) as cursing the name of the Christ whom
Christians adored. The combined influence of these
thoughts seems to have shaped his phrase — "Anathema
from the Christ."
It is one of the fixed and potent laws of language that
the context which leads the thought should also give shape
to the expression. And if we couple with this influence,
that of the historic fact respecting the unbelieving Jews —
that they used this word " anathema " over the name of the
Christian's " Christ," we seem to have accounted adequately
for these words of Paul, "Anathema from the Christ."
It is a fact of history that unbelieving Jews cursed both
Christians and Christ. In Justin Martyr's Dialogue with
Trypho the Jew, he said — "Ye curse Him and them that
believe on Him." Trypho confessed to Justin that the Jew
ish Doctors forbade their pupils to dispute with Christians
because they blasphemed in comparing Jesus Christ with
Moses ; and on the other hand, christians would hold no
argument with Jews because they cursed Christ." (Jahn's
Heb. Commonwealth, p. 550). — The New Testament has
various traces of this appalling Jewish usage of the word
"anathema" over the name of Christ; — e. g. what Paul
says (Acts 26: 11.) of his mad persecution, of the Christian
sect — "Compelled them to blaspheme " i. e. "to curse the
name of Christ " (Alex.). " If any man love not the Lord
Jesus Christ, let him be anathema" (not "anathema," for
honoring that name as the Jews were imprecating their
anathemas,) but for not loving it, (1. Cor. 16: 22). — " No
man, speaking by the Spirit, calleth Jesus anathema"
(1. Cor. 12: 3).
The objection that "anathema from Christ" cannot

ROMANS.-CHAP. IX. 109
fitly be said of one who had not been personally in Christ, (so
that Paul could not say it of himself before his conversion),
finds its answer in the controlling influence of the preced
ing context — " separated from Christ " — which Paul first
thinks of as to himself gloriously impossible; next as being
what the unbelieving Jews virtually imprecated with ana
themas, — which madness of guilty unbelief Paul remem
bers to have once felt himself as they did then. There
fore he knows but too well their guilt and their doom. The
most appalling consequence of that rabid unbelief was that
its anathema over the name of Christ involved separation
from Christ forever.
3. In the punctuation of tbe authorized version with
period at the end of v. 2, the sentiment of vs. 1, 2 is left
incomplete, unfinished. We ask, "great sorrow" — over
what ? and get no answer. The sentence needs something
to lean upon — but finds nothing. We have it supplied
precisely and most satisfactorily when we connect v. 2.
with what comes after the proposed parenthesis — thus :
"I have continued sorrow in my heart" (. . .) "for my
brethren." The parenthesis gives a valid reason for his
great sorrow, and yet without preventing him from saying
what his great sorrow is for. Here, the parenthesis finds
its natural place and fills it. This is the sort of reasoning
that justifies the introduction of the parenthesis.
4. The first word of this V. 3. " for " — representing the
Greek "gar " — indicates a logical connection. By well es
tablished usage, what follows gar (" for.") gives a reasou
for what precedes — in this case a reason for his great sor
row. But if we accept the authorized version, this reason
has not the least pertinence. To say — I have great sorrow
because I could wish myself accursed from Christ — is to
talk nonsense. It not merely assigns no worthy reason ; it
assigns no reason at all. — On the other construction, put
ting this clause in a parenthesis, this word. [gar] is forci
bly pertinent. I have this great sorrow over my brethren
because I know their heart ; I have had all those feelings
myself ! I know their delusion — their infatuation — and
their doom !
5. If the sentiment of the auth. version is right, Paul
should have approached and introduced it thus : — I am so
agonized for my unbelieving brethren that I could even
wish to be separated from Christ for their sake. — This

110 ROMANS.-CHAP. IX.
would be more natural and sensible than to say — I am in
great agony because I could wish to be separated from
Christ !
6. Yet further ; If the general sentiment of the Auth.
version is right, Paul should have chosen a verb with the
sense of endure rather than desire : — I could even endure
to be separated from Christ — not, I could desire, pray for —
such separation. The difference is great — too great for
such a man as Paul to overlook and ignore.
7. The translation of the Auth. version is indefensible
because it is compelled to add to the inspired word a vital
clause which Paul left out — viz. this — if it would do any
good ; if my becoming anathema from Christ would save
them. — But here it is pertinent to recall the fact that Paul
has shown himself very jealous of other gospels — other
names by which to be saved except the one glorious name
of Jesus. If even an angel from heaven were to bring for
ward any other name, Paul says, " Let him be accursed "
(Gal. 1 : 8). Is Paul then the man to put himself forward
as the atoning sacrifice for his unbelieving brethren, to be
himself a curse from Christ, for the sake of their salvation ?
— And this, moreover, with no reference to the implied
condition — If it could be of any avail !
The scheme of interpretation which is obliged to intro
duce implied conditions so important as this, yet not ex
pressed, must labor heavily. The dilemma is stern either
way-*-to put in the condition or to leave it out ; either
would seem to be fatal to this construction.
To evade this dilemma by virtually saying that Paul
wrote this impulsively, and did not really mean any such
thing, only escapes one difficulty by plunging into another.
Did Paul use words without any real meaning ?
III. It remains to speak of the nature of the sentiment
which the auth. version involves.
1. It seems not only incongruous but revolting, to
bring Paul down from that sublime height of assurance
that nothing should ever separate him from Christ, and
make him say — I could wish to be separated from Christ,
even as a curse !
2. As said above, it is revolting to interpret his words,
to suggest the possibility of saving his brethren by such
self-immolation. Was Paul the man to do this ?
3. Bearing in mind that the context requires that

ROMANS.-CHAP. IX. HI
" anathema from Christ," should be essentially separation
from Christ ; and also that the case of the unbelieving
Jews must interpret and determine Paul's meaning in these
words, we are compelled to say that this wish and prayer
are a great sin. It certainly was sin as it lay in the hearts
of the unbelieving Jews, cursing the name of Christ. It
was a sin of the same sort as it lay in Paul's ungodly life,
when he was " compelling Christians to blaspheme ;" and
this, it would seem, must be the sense of his words here.
Still more revolting and insupposable will this appear, if
we consider that it is this very sin of his brethren which
agonizes his heart at this moment so terribly ! Is it possi
ble, now, that in the same breath he can say — "I could
wish for myself the same sin and the same doom, in behalf
of my brethren !"
4. The common attempt to justify the auth. version by
appeal to Moses (Ex. 32: 32), is a failure. Moses says only
this : — Lord, thou art threatening to blot this nation
from thy book of the living (earthly life) ; I pray thee for
give ; or if not, blot out my name also ! — So far as appears,
this looks to the death of the body only ; and means only
the sacrifice of his personal life for the nation's life — to
which there is not the least moral objection. This is
Christian heroism. Many a man has been ready to give
up his earthly life for the life of a nation. It is a totally
different thing from wishing to be anathema from Christ-
separated, like the unbelieving Jews, from his Saviour
Jesus Christ, forever.
My final remark is, that if in some minds the auth.
version has found favor, because it is thought to make
Paul a moral hero, and his sacrifice of himself a second
Calvary, this consideration should never be allowed to
override the just laws of interpretation.
4. Who are Israelites ; to whom pertameth the adop
tion, and the glory, and the covenants, and the
giving of the law, and the service of God, and the
promises :
5. Whose are the fathers, and of whom as concerning
the flesh Christ came, who is over all, God blessed for
ever. Amen.
" Who indeed are Israelites ;" or inasmuch as they are.

112 ROMANS.-CHAP. IX.
— " To whom belongs the adoption," for of them God said
through Moses ; — " Israel is my son, even my first-born."
(Ex. 4: 22, and 19: 5, 6, and Deut. 14: 1, 2).— Also "the
glory ;" — which in the Old Testament sense, was the visi
ble, manifested effulgence or glory of the divine Presence,
reposing upon the mercy-seat, in the inner sanctuary. —
"And the covenants" — i. e. those made first with Abra
ham ; repeated and reaffirmed to Isaac and to Jacob : —
" The giving of the law" on Sinai — an event of supreme
national importance. — "The service of God" — this term
" service" denoting the religious rites of national worship
to be observed at the tabernacle and temple. — Last, not
least; — " the promises," culminating in their Messiah, yet
including also the grand events of his reign over his gospel
kingdom, unto the filling the earth with the knowledge of
God, and evangelizing the nations. Thus far Paul cata
logues the blessings, largely of external sort and relations,
with which God had distinguished ancient Israel.
Besides those, they also inherited the fathers — the
legacy of their names, their faith, their heroic virtues ;
but highest and best of all, is this — that in their line
came Christ, the long promised Messiah i. e., as to his
human nature — " of the flesh."
On the last clause of v. 5, critical opinions divide
broadly into two classes, indicated primarily by the punc
tuation, but fundamentally by the resulting sense, on the
point whether the last clause shall refer to Christ, or to
God only and not to Christ.
(a.) One class of critics sustain the A. V., placing only
a comma after "flesh," [in the Greek — of whom is Christ
as to the "flesh "] — thus making the article and participle
[<5<u»] refer to Christ, and the last clause affirm that he
is " God over all, to be blessed forever."
(b.) The other class place a full period after "flesh,"
and then read the last clause as a special doxology to God :
"Let the one who is over all be blessed forever !"
The reader will bear in mind that punctuation does not
come down from the inspired writers, nor is it indicated
in the oldest manuscripts. In fact it is a matter of inter
pretation, depending on exegesis and not by any means
leading and controlling it. Consequently it has come to
pass, that doctrinal opinions have for the most part decided
the judgment of the critics. Those who assume that Paul

ROMANS.-CHAP. IX. H3
ought not to call Jesus " Theos " [God] and cannot be
supposed to have done so, will punctuate and interpret in
the second above named method ; while those who raise no
objection to Paul's applying the name Theos to Christ,
have sustained the Authorized Version.
It is due to the former class to say that they find Theos
usually applied to the Father, and in their opinion, never
elsewhere applied to Christ. Of this they make large ac
count. — [The full examination of this point would scarcely
come within my plan in these Notes].
There are, however, some considerations other than
doctrinal which are worthy of regard.
(a.) To arrest what Paul is saying of Christ at the word
" flesh " and then introduce matter respecting God which
does not refer at all to Christ, is abrupt, harsh, unnatural.
The article [6 before the participle uv], equivalent to a rela
tive pronoun, calls for an antecedent ; but on construction
second, calls in vain. To begin a new sentence in this
way is an anomaly, and should have strong grounds of sup
port, or be rejected.
(b.) Haying spoken of Christ, the nation's Messiah, as
to his human nature, it is specially appropriate to speak in
this immediate connection of his divine nature. Moreover,
this is not only appropriate in itself, but is in accordance
with Paul's usage, as may be seen in this epistle (1 : 3, 4).
To obviate objections to this authorized version and to
its construction will conduce to its support. Hence, — (1)
The objection to applying the name " Theos " to the Mes
siah is abated by the circumstance that it stands without
the article. Paul does not say "the God," but only
" God "—as John says (John 1:1)" the word was God,"
but does'not say — was the God. The latter, if said, might
be understood to mean — Comprises in himself all there is
in God — is the one supreme God. — (2.) If it be said that
Paul nowhere applies the name Theos to Christ, it may be
replied that the fair and all but necessary construction of
Tit. 2 : 13 gives to Christ this name : " Looking for the
glorious appearing of the Great God, even of our Saviour
Jesus Christ. (See my Notes on this passage). — (3.) If it
be said that the words — " over all " — are inapplicable to
Christ, inasmuch as they would exalt him above even the
Father and make him the Supreme God ; I reply — There
is no occasion to strain these words to that extent. Why

114 ROMANS.-CHAP. IX.
need they mean more than the words " Lord of all " —
twice applied to Christ (Acts 10 36, and Rom. 10 : 12), or
more than Paul has very explicitly affirmed even with re
markable detail (in Eph. 1 : 20-22), " Which he wrought
in Christ, when he raised him from the dead, and set him
at his own right hand in the heavenly places, far above
all principality, and power, and might, and dominion, and
every name that is named, not only in this world, but also
in that which is to come : And hath put all things under
his feet : " or (in Phil. 2 : 9-11)—" God hath highly exalted
him and gave him a name which is above every name ....
that every tongue should confess that Jesus is Lord, to the
glory of God the Father."
It must be admitted tbat the cases in which tbe name
" Theos " is applied to Christ are very rare — are the excep
tions, not the rule. Ordinarily the remark of Meyer is
true; "There runs through the whole New Testament a
delicate line of separation between the Father and the Son ;
so that, although the divine essence and glory of the latter
are glorified with the loftiest predicates in manifold ways,
nevertheless it is [with rare exceptions] only the Father to
whom the Son is throughout subordinated, and never
Christ who is actually called God by the Apostles."
4. It is said that this word "blessed" [eulogetos] is
used elsewhere of the Father only. With the exception of
our passage here, I think this is the case. The instances
are Mark 16 : 61— Luke 1 : 68— Rom. 1 : 25—2 Cor. 1 : 3
and 11 : 31, and Eph. 1 : 3, and 1 Pet. 1 : 3. But nothing
imperatively forbids that this word should be used of
Christ as Lord of all. Certainly He too is worthy to be
blessed forever.
Finally, the considerations in support of the authorized
version are in my judgment strong, yet not such as amount
to philological or exegetical demonstration.
Some general remarks on the scope of tbe chapter
(especially v. 6-33), will be in place here.
It requires only a superficial reading of this chapter to
see that, having spoken of his great sorrow over his unbe
lieving Jewish countrymen, he proceeds for some reason
to speak in very strong terms of the divine sovereignty as
manifested towards Israel, and for his authority appeals to
the writings of Moses, Hosea and Isaiah.
But it requires more than a merely surface reading of

ROMANS.-CHAP. IX. H5
the chapter to comprehend what were the underlying rea
sons for this strong presentation of divine sovereignty. To
understand these we shall need to ascertain what people
Paul is writing for and holding in his thought throughout
this chapter and the two next following. Who is the ideal
objector who is supposed to claim that if what Paul as
sumes be true, then "the word of God has taken none ef
fect" (v. 6) ; — who meets him with the objection : "Then
there must be unrighteousness with God " (v. 14) ; and
who "replies against God" (as indicated in v. 20). — We
shall feel the more sure that we have the right clew to the
whole argument of Paul if we find some satisfactory rea
sons for his intensely strong affirmation of his great sorrow
over the case of his lineal brethren ; for these affirmations
quite obviously assume that Paul scarcely hopes to be be
lieved — at least is conscious of speaking against a very stub
born skepticism. — Light on these points may help us un
derstand how this doctrine of divine sovereignty lay in
Paul's mind and what bearing it had in his thought upon
the related doctrine of human agency.
Here I must recall the remark made in my General In
troduction and often in tbe Notes — that the key to its just
interpretation lies in the Pharisee. The Pharisaic Jew is
the man with whom Paul is debating ; the man for whom
he is writing.
His distinctive character, his moral and theological at
titude, are ever before Paul's mind. The objections which
Paul anticipates and promptly meets are sprung upon him
by the Pharisee. The Pharisee is the debater with whom
Paul holds the argument. We may remember that as be
appears throughout the gospel history, the Pharisee is a
chronic debater, we might say, a born disputant, a wrangler.
Did he not try " to entangle Jesus in his talk ?" — Thus we
have seen throughout chap. 6 and 7, that the Pharisaic
doctrine of being "under law " as a power both to sanctify
and to justify, has led the thought and argument of Paul.
Here in chap. 9, the same Pharisee is before Paul's mind.
He thinks of the Pharisees as persistently rejecting Christ in
unbelief, and as leading the masses of the Jewish nation —
his own countrymen and theirs — into this appalling moral
ruin. His heart is burdened with grief ; for he looks upon
the great body of the nation as lost: — lost despite of all
their grand national privileges, prerogatives and possibili-

116 ROMANS.-CHAP. IX.
ties ; despite of their being Israelites, inheriting " the
adoption ; " " the glory," " the covenants," the giving of
the law and the promises ; " and more than all, the honor
of having the Messiah born in their line as to his human
flesh. But mark ; — this Pharisee does not thank Paul for such
sympathy over himself and his countrymen as lost men, and
lost moreover, because of their Pharisaism. He resents the
imputation as an insult. We all lost ! We who are the
chief elect of God ! We who " have Abraham to our
father," and are heirs with him of all the promises ! —
Would you assume that those glorious promises to Abra
ham have utterly failed and come to nought ?
Paul hears what they are saying in their heart, and
therefore, (beginning with v. 6) he replies :
6. Not as though the word of God hath taken none
effect. For they are not all Israel, which are of Israel :
7. Neither, because they are the seed of Abraham, are
iliey all children : but, In Isaac shall thy seed be called.
8. That is, They which are the children of the flesh,
these are not the children of God : but the children of
the promise are counted for the seed.
9. For this is the word of promise; At this time
will I come, and Sarah shall have a son.
Ye quite misapprehend this matter of God's promises.
There is no such thing as that God's word of promise
should fail of being accomplished ! For be it noticed, it
is one thing to be "of Israel" by blood, and quite another
to be the true Israel in heart. Not all of the former class
come into the latter. Ye may be of Israel by descent, and
yet not the real Israel in character. — So also the promise
to Abraham does not ran to all his lineal posterity ; for
Ishmael is entirely left out, and only " in Isaac " is the
promised seed found. The significance of this is that the
children of the promise and not the children of the flesh
are counted as the true seed of Abraham.
10. And not only this ; but when Rebecca also had
conceived by one, even by our father Isaac,
11. (For the children being not yet born, neither
having done any good or evil, that the purpose of God

ROMANS.-CHAP. IX. 11 7
according to election might stand, not of works, but of
him that calleth :)
12. It was said unto her, The elder shall serve the
younger. 13. As it is written, Jacob have I loved, but Esau
have I hated.
Here is a second limitation ; for of the twin sons of
Rebecca and Isaac, one only had the birthright and the
promises. Before their birth, God had said to the mother ;
" The elder shall serve the younger" (See Gen. 25: 23).
The Prophet Malachi (1 : 2, 3) is also quoted to the like
result ;— " I loved Jacob and I hated Esau, and laid his
mountains waste in desolation." Paul makes a special
point of the circumstance that God made known this choice
of Jacob rather than Esau before their birth, and therefore
before they had done either moral good or evil. From this
fact he infers that this choice did not turn upon their per
sonal doings or character, but upon God's purpose — the
grounds of which are not revealed. Paul does not either
say or imply that God had no reasons. He only denies that
those reasons lay in the moral good or evil of the two sons
between whom God's choice was made. — It should also be
specially noted that in this case the electing purpose of God
had reference to these sons as being or not being the heirs
of God's great promises to Abraham and to his seed. In
which of the two should these lineal blessings descend ?
This question was not that of their individual salvation or
damnation, and therefore Paul does not say or even imply
that the personal salvation of these twin brothers was de
termined in God's counsels irrespective of their moral
action and character. The special point of the discussion
here is the line of descent in which the blessings promised
to Abraham and to his seed should flow, and the limita
tions and choices made in his lineal posterity. — These points
were pertinent to the grand issue between Paul and the
Pharisee — this Pharisee insisting that all men, having
Abraham's blood in their veins, especially if they glorified
the law of Moses, were favorites of God and sure of Abra
ham's paradise. Paul would have them understand that
this sort of title to God's favor is simply worthless — of no
account whatever. They had reasoned from utterly false
premises. Paul meant to put it sharply before their mind
6

118 ROMANS.— CHAP. IX.
that their doctrine must have brought both Ishmael and
Esau within the pale of the covenant ; but as it certainly
did not, it might also leave out the unbelieving Pharisee.
14. What shall we say then ? Is there unrighteous
ness with God ? God forbid.
15. For he saith to Moses, I will have mercy on
whom I will have mercy, and I will have compassion on
whom I will have compassion.
16. So then it is not of him that willeth, nor of him
that runneth, but of God that sheweth mercy.
It. For the Scriptures saith unto Pharaoh, Even for
this same purpose have I raised thee up, that I might
shew my power in thee, and that my name might be de-
' clared throughout all the earth.
18. Therefore hath he mercy on whom he will have
mercy, and whom he will he hardeneth.
Let it be borne carefully in mind that the points at
issue between Paul and the Pharisee are — (1) Whether
God does in fact discriminate among the lineal seed of
Abraham, saving some, and not saving others — Paul af
firming ; the Pharisee denying : — and (2) Whether God can
do this righteously ; — here also Paul affirming, and the
Pharisee denying. — The Pharisee believes and stoutly
maintains that Abraham was a Prince among God's elect
and that all his children — the Pharisees especially — held
under him by the highest and best title ; and furthermore
he seems to have assumed that God had so bound himself
by his promises to Abraham and to his seed that it would
be most unrighteous for him to disown any of them ! A
certain arrogance of presumption and a vaunting of their
own righteousness even before the face of God stand out
prominently in their spirit and bearing.
Against this Paul argues, bringing scripture to show
that God does discriminate in the exercise of mercy, mani
festing it to whom he will and as he will ;*— i. e. on prin
ciples which approve themselves to his own infinite reason.
— This last named point must be made quite emphatic in
order to develop Paul's logic. Observe he affirms that
there can never be unrighteousness with God, and assumes
as the ground of this affirmation — "for" (gar) he declared

ROMANS.-CHAP. IX. 119
to Moses — " I will have mercy on whom I will." Plainly,
therefore, Paul assumes that the will of God is not caprice
but is infinite reason — always wise, always righteous. — He
quotes first from Moses (Ex. 33: 19) — a passage which as
more fully expanded in Ex. 34: 6, 7 makes the divine mercy
exceedingly emphatic, yet does certainly dispense it under
limitations prescribed by infinite wisdom — i. e. in accord
ance with principles and laws which have their seat and
home in the blended wisdom and love of God. — The name
of God then and there proclaimed, was — " The Lord, the
Lord God merciful and gracious, long-suffering and abund
ant in goodness and truth ; but who will by no means clear
the guilty."
The second passage from Moses (referred to, v. 17. as
what "the scripture said to Pharaoh") is from Ex. 9: 16
which the Auth. version translates substantially as here —
"raised thee up" — apparently in the sense of making him
a prominent king before the nations, that in him God's
power over proud, self-willed kings might be made known
and his righteous justice be displayed throughout the
earth. The original Hebrew, being literally — " / have
made thee to stand," favors the sense, preserving alive,
when his outrageous wickedness seemed to demand that
he should be cut down and not suffered to live. Either
way, the case was pertinent to Paul' purpose, viz. to show
that God discriminated according to his own wisdom,
showing mercy to whom he would, and leaving whom he
would to self-hardening and to the consequent righteous
destruction. — The case of Pharaoh is eminently instructive
to the point that God never hardens by direct agency, mak
ing the hardening his specific and only purpose, as really
so as on the other hand he melts, softens, blesses, saves.
Whoever would see this shown to the life has only to study
the scripture record of the process in which Pharaoh's
heart was in fact hardened. — The Lord had a point to
carry — the deliverance of his people from bondage. Pharaoh
fought him on this point long and stubbornly, yielding a
very little when he could do no otherwise, but on the whole
carried through the conflict — as proud, self-hardening sin
ners are' wont to do — to the natural result of his own de
struction. Noticeably the most hardening act of God —
that which seems to have had the most direct and imme
diately hardening effect — was his lifting off the rod and

120 ROMANS.-CHAP. IX.
showing Pharaoh some mercy. " When Pharaoh saw that
there was respite," his heart stiffened up again in rebellion.
" Because vengeance against an evil work is not executed
speedily, the heart of the sons of men becomes more fully
and firmly set in them to do evil." — All which shows that
God's agency to harden is that of leaving sinner's to self-
hardening — to let the sinner's personal free agency run its
own way in the highest unrestrained freedom possible.*
At this point it cannot be amiss to call the reader's
special attention to the remarkable fact that when Paul's
heart is painfully saddened by the hard unbelief of sinners
(e. g. unbelieving Jews), he falls back for his comfort upon
the sovereign and righteous ways of God in his moral ad
ministration ; — e. g. at Antioch iu Pisidia, (Acts 13 :
44-48); — "Seeing ye put the word of God from you and
judge yourselves unworthy of everlasting life, lo, we turn
to the Gentiles ;" — And again, at this very Rome (subse
quently) after " expounding and testifying the kingdom of
God from morning to evening, and some believed the
things spoken and some believed not," Paul left them with
that one pungent word from Isa. 6 ; "Hearing ye shall
hear and shall not understand ; for the heart of this peo
ple is waxed gross ; their eyes they have closed, lest they
should see, . . . and should be converted, and I should heal
them." — Noticeably tbe same painful facts drew from the
Lord himself, those similar and memorable words (Matt.
11 ; 25, 26) ; "I thank thee, 0 Father, Lord of heaven and
earth, because thou hast hid these things from the wise
and prudent, and hast revealed them unto babes. Even
so, Father ; for so it seemed good in thy sight."
The spirit of this seems to be — If some men are too
proud and too wise in their own esteem to be converted,
God will yet save the humble of heart ; if they are too
madly bent on sin to turn, God knows how to make their
wrath work out his own praise ; and he will !
19. Thou wilt say then unto me, Why doth he yet
find fault ? For who hath resisted his will ?
20. Nay but, O man, who art thou that repliest
* For a full analysis of the history of Pharaoh's self-hardening
of his own heart, the reader may be referred to my Pentateuch
pages 193-205.

ROMANS.-CHAP. IX. 121
against God ? Shall the thing formed say to him that
formed it, Why hast thou made me thus ?
21. Hath not the potter power over the clay, of the
same lump to make one vessel unto honour, and another
unto dishonour?
22. What if God, willing to shew his wrath, and to
make his power known, endured with much long-suffer
ing the vessels of wrath fitted to destruction :
23. And that he might make known the riches of his
glory on the vessels of mercy, which he had afore pre
pared unto glory,
It will conduce to a better apprehension of these verses,
and indeed of the main drift of this chapter to ask —
What are the definite points as to which Paul assumes
that God has a will of his own — has a right to have one —
and both does and ought to maintain it ?
We may name these three :
1. The will to shape tbe external conditions of every
human life as he pleases ; to raise up a Pharaoh to his lofty
throne ; to make one vessel for a, more honorable use, and
another for one less honorable ; to give Ishmael and Esau
their personal probation under one set of surroundings ;
Isaac and Jacob theirs in another set. No injustice is done
to any of these classes by allotting to them diverse external
conditions ; for the moral trial turns wholly and only upon
their improving the talents God has given them whether
one or ten. God never demands of them the use of any
thing more or other than what he gives them. Herein lies
his justice. This, it seems, is the point put in vs. 20, 21.
2. The will to conduct his moral administration over
men on wise and righteous principles, including among
these the leaving of proud, self-hardening sinners to their
own chosen infatuation when He sees that in justice he
can and in wisdom he must. This, we shall see, is the
point put so emphatically in v. 22.
3. The will to overrule for his own greater glory all
the sin tbat men madly persist in committing. This
"will," the Lord carried into effect in the case of Pharaoh.
This is one manifestation of the will of God which sinners
will labor forever in vain to frustrate. In all such attempts
they only subserve God's purposes the more.

122 ROMANS.-CHAP. IX.
In v. 20, Paul seems to have in mind Isa. 45 ; 9 ; in
v. 21, Isa. 29 ; 16. Alike these passages rebuke the bold,
impious irreverence of wicked men in calling their Maker
to account for his righteous and perfect doings. With
profoundest wisdom and good sense these passages assume
that the creatures of God are bound to treat their Infinite
Maker with respect and even reverence. — "Woe to him
that striveth with his Maker," him who is but a potsherd,
wrangling with his Infinite Maker as he would with any
potsherd of the earth ! As if a man should abuse God for
casting his lot in poverty and not in wealth ; for giving
him one talent and not ten ! By what right do mortals
fly in the face of God with their insults and their com
plaints against such ways of his providence ?
In v. 22, Paul's word for " willing " — " willing to show
his wrath," means not consenting but wishing, desiring ;
[tbelo]. The case comes under the third head as above
classified, of points in which God has a will — and a right
to have it — to turn to moral account the persistent sin of
wicked men so as to bring out good from their wicked
ness. Let it be said here very distinctly and even emphatically
that it becomes us to notice what that thing is which Paul
here represents God as doing.— Perhaps the reader has
been assuming that this replying against God and saying
to his Maker — "Why hast thou made me thus?" really
means, and was intended to imply — Wliy hast Thou made
me a sinner ? Why hast Thou created me a sinful being,
with sin in my very constitution ?
If so, there should be in v. 22 a still more particular
development of the same thing; — What if God, wishing
to show his righteous displeasure against sin and his power
to punish it, should put forth the same sort of absolute,
resistless power which the potter does upon his lump of
clay and actually create sin ; — i. e. create a being with sin
in him by virtue of his created nature ?
But before he shall put this construction upon Paul,
let him pause and look carefully into the words which
Paul does in fact use and the things he does say.
What is that thing which God is said to do with a de
sire to show his righteous displeasure against sin and his
power to control and punish it ? Is it this — create sin ;
compel men to sin? — No indeed; but this; — "endured

ROMANS.-CHAP. IX. 123
with much long-suffering ;" bore with their horrible im
piety ; their insulting abuse ; their never-ending ingrati
tude ; — bore all this with marvellous long-suffering, while
these vessels of wrath were fitting themselves for destruc
tion ! — Fitting themselves is beyond question the sense of
Paul's words, for the verb may, in form, be of the middle
voice, and the facts of the case demand this construction.
The wicked man is here called a " vessel of wrath,"
from the use of this word " vessel " in v. 21. He is a ves
sel of wrath, by reason of his own free voluntary sin. He
has abused God's patience ; tasked his endurance ; availed
himself of God's long-suffering to sin on worse and worse,
as if he thought God was prolonging his life for the very
purpose of giving him all the scope for sinning that his
wicked heart can desire ! He thus makes himself an ob
ject of God's real wrath.
But what has the Lord done to bring this about ? Spe
cially let the question here be : — What does Paul say that
God has done to make this sinner what he is ? — Mark the
answer: — " He has endured" his sinning and his mad re
bellion "with much long-suffering !" He has suffered him
to live on in sin ! He has waited — Oh, bow long and how
patiently — and sought to. draw him by kindness and to
constrain him by manifested goodness, toward and unto
repentance. This is the worst thing God has done to
ward making him a great and incorrigible sinner ! — God
might have done otherwise, aye, might have smitten that
sinner dead upon his first sin. Then that sinner would
not have had time to fit himself for so fearful a doom
of destruction. But the Scripture suggests that we should "account
the long-suffering of God to be designed for salvation ;"
and truly, for how else could any mortal be saved ? — And
will guilty men cavil against God's merciful, long-suffering
and patient endurance — the first object of which is the
sinner's salvation ?
Let it be noted also, that as thought of here by Paul,
the objection brought against God is, that He endures
abuse from sinners with much long-suffering, in order
that he may bring moral good out of their sin; — in his own
words — that he may " show his wrath and make his power
known," — and in the case of the saved — that he may "make
known the riches of his glory on the vessels of mercy."

124 ROMANS.-CHAP. IX.
Objector is not pleased that God should make use of the
sins of men as a power against more sinning ; and of the
repentance and faith of men as an inducement to more
obedience. But as we have seen, this is one of those things
in which God has a will of his own, against which it were
forever in vain for the wicked to rebel.
In like manner God claims his right to make known
the riches of his glory [benevolence] upon the vessels of
mercy — the word " vessel" here also looking toward v. 21.
" Whom he hath afore prepared " — i. e, by the agencies
of his truth and grace.
24. Even us, whom he hath called, not of the Jews
only, but also of the Gentiles ?
25. As he saith also in Osee, I will call them my
people, which were not my people ; and her beloved,
which was not beloved.
26. And it shall come to pass, that in the place where
it was said unto them, Ye are not my people ; there
shall they be called the children of the living God.
Which applies to all whom God hath called (in the
sense of Rom. 8: 30), whether from Jews or Gentiles.
Paul then cites Hos. 1: 10, and 2: 23, to show that God
called some from the Gentiles as well as some from the
Jews — from Gentiles never before known as his people or
as his beloved, but now become his beloved ones.
The calling of any Gentiles (it should be remembered),
was squarely opposed to the doctrine of the Pharisees — viz.
that God's electing grace called in all the seed of Abraham
without fail, but none other — never a Gentile !
27. Esaias also crieth concerning Israel, Though the
number of the children of Israel be as the sand of the
sea, a remnant shall be saved :
28. For he will finish the work, and cut it short in
righteousness : because a short work will the Lord make
upon the earth.
29. And as Esaias said before, Except the Lord of
of Sabaoth had left us a seed, we had been as Sodoma,
and been made like unto Gomorrah.
The doctrine here is — Not all even of the Jews ; in
fact, only a minor portion ; for though their number were

ROMANS.-CHAP. IX. 125
as the sand, yet a remnant only should be saved — author
ity for which he finds in Isa. 10: 22, 23. Short, quick
and terrible would be the retribution that would cut off
the guilty masses for their sin. — V. 29 is taken from
Isa. 1: 9.
30. What shall we say then? That the Gentiles,
which followed not after righteousness, have attained
to righteousness, even the righteousness which is of
faith. 31. But Israel, which followed after the law of right
eousness, hath not attained to the law of righteousness.
32. Wherefore ? Because they sought it not by
faith, but as it were by the works of the law. For they
stumbled at that stumbling stone ;
33. As it is written, Behold, I lay in Sion a stumb
ling stone and rock of offence : and whosoever believ
eth on him shall not be ashamed.
What then, is the conclusion to which we come ? This:
— that the Gentiles who as a body had not sought right
eousness, in the sense of the Pharisees, had yet attained to
righteousness before God by faith in Jesus Christ — illus
trations of which appear repeatedly in the history of Paul's
gospel labors (e. g. Acts 13: 44-48, and 17: 4, and 18: 4-6,
and 28: 23-28).
But Israel, the Jews — long following after the right
eousness of the law in the Pharisaic sense — had come utterly
short of attaining righteousness, because they sought it not
by faith in Christ, but only by punctilious and proud works
of law. Alas ! they stumbled over the Messiah — thought
of as a stone upon which unbelievers in him must stumble
and fall to their destruction. (So Isa. 8: 14, 15, and 28: 16).
— How this very frequent symbol is used by our Lord, may
be seen Matt. 21: 42-44, and Luke 20: 15-18. "Jesus
saith unto them, Did ye never read in the Scriptures,
The stone which the builders rejected, the same is become
the head of the corner: this is the Lord's doing, and it is
marvellous in our eyes ? Therefore say I unto you, The
kingdom of God shall be taken from you, and given to a
nation bringing forth the fruits thereof. And whosoever
shall fall on this stone shall be broken: but on whomso
ever it shall fall, it will grind him to powder."

126 ROMANS.— CHAP. X.

CHAPTER X.

The central thought of this chapter, is that many of
the Jews were disowning Christ in unbelief, and that Gen
tiles were coming into Christ's kingdom by faith. Col
lateral points are — The grand mistake of the Jews in seek
ing salvation by punctilious observance of law (v. 2, 3) ;
ignoring Christ as meeting the true ends of law in the
point of bringing men into intrinsic righteousness (v. 4);
the righteousness of law, and the righteousness which is by
faith placed in contrast, and the latter specially explained
(v. 5-10); tbe salvation by faith sure to those who humbly
call upon God (v. 11-13); — prayerfully calling upon God
presupposes hearing and preaching (v. 14, 15); but many
Jews have heard who have not yet believed (v. 16-18); the
reception of Gentiles long since predicted (v. 19-21).
1. Brethren, my heart's desire and prayer to God for
Israel is, that they might be saved.
2. For I bear them record that they have a zeal of
God, but not according to knowledge.
The older manuscripts read — not "for Israel" but
" for them ; " — thus : " Brethren the good will of my heart
and the prayer to God for them [is] for their salvation."
Having occasion to say things exceedingly distasteful to
their nationed pride, it was every way pertinent that he
should express kind feelings and even strong love for his
countrymen. — To their credit I can testify that they have
an earnest zeal for God. But in sadness I am compelled
to say — not an intelligent zeal — but rather a zeal not regu
lated by knowledge of most vital truths.
3. For they, being ignorant of God's righteousness,
and going about to establish their own righteousness,
have not submitted themselves unto the righteousness
of God. 4. For Christ is the end of the law for righteous
ness to every one that believeth.
" God's righteousness " here in the same sense as gen
erally throughout this epistle and particularly in its very
opening (1 : 17) ; viz. God's mode of making men intrinsi-

ROMANS.-CHAP. X. 127
cally righteous at heart, and also of justifying them before
the law through faith in Christ. The Jewsbeiug ignorant
of this mode, and seeking laboriously to establish a mode
of their own, have not yielded their submission to God's
method. Enamored of their own system, they have been
blind to the moral beauty and unbelieving as to the truth
of God's far better way. For they have quite failed to see
that Christ accomplishes the very end sought by the law,
with reference to every true believer. Of course the
primary end of all law is virtue, goodness — to be secured
by inducing perfect obedience. In Christ this perfect
obedience' is secured far more surely, far more fully, under
the operation of more effective principles, bringing in a
richer, purer moral power. So much in the line of moral
transformation of character. Then, moreover, for the
purpose of justification for sinners before the law, Christ
provides through his atonement for the fullest and freest
pardon of sin — a result for which mere law makes no pro
vision, and in its very nature never can, — Hence every re
quisite for salvation is provided perfectly in Christ.
5. For Moses describeth the righteousness which is
of the law, That the man which doeth those things shall
live by them.
6. But the righteousness which is of faith speaketh
on this wise ; Say not in thine heart, Who shall ascend
into heaven? (that is, to bring Christ down from
above :)
7. Or, Who shall descend into the deep ? (that is, to
bring up Christ again from the dead).
8. But what saith it ? The word is nigh thee, even
in thy mouth, and in thy heart : that is, the word of faith,
which we preach ;
9. That if thou shalt- confess with thy mouth the
Lord Jesus, and shalt believe in thine heart that God
hath raised him from the dead, thou shalt be saved.
10. For with the heart man believeth unto righteous
ness ; and with the mouth confession is made unto sal
vation. The close translation of v 5. is ; " For Moses wrote that
the man who fulfils the righteousness which is of law shall

128 ROMANS.-CHAP. X.
live in it " i. e. by means of it. Perfect obedience ensures
hfe — his highest well-being.
Over against this, Paul presents in a very striking way
the righteousness which is reached -through faith. He
comprises all in two main things ; (a) Belief with the
heart ; (b). Confession with the lips ; — the things believed
in being — the Lord Jesus whom God hath raised from the
dead ; and confession with the mouth being apparently
made prominent here as a testimony to the sincerity and
heartiness of this belief. It should be remembered that in
those times confession with the lips had a significance
little known and not easily over-estimated now. Often it
carried with it the loss of all for Christ. — Very noticeable is
the stress laid upon "believing with the heart," in the
sense of most sincere belief, coupled with the thorough
obedience of the soul to the legitimate demands of the
truth believed.
The thoughtful reader will ask. — What does Paul mean
in vs; 6-8 ? What bearing has all this upon the righteous
ness of faith ?
Briefly put, I take the answer to be this : Paul wishes to
show that gospel faith is exceedingly simple, and to all
honestly enquiring minds, very easily intelligible. The
subject is not too lofty to be understood, so that some one
must needs ascend to heaven to bring down Christ to some
nearer point of observation : it is not so profouned that
Christ must needs be brought up from the great abyss, iu
order to come within the range of human knowledge ; but
it is very nigh thee, close at hand, readily seen ; readily
comprehended. This method of setting forth things diffi
cult of apprehension by conceiving them to be in the great
heights of heaven above, or in the deep caverns of the earth
below, is a Jewish conception. Paul found it in Moses
(Deut. 30 : 11-14) ; — " For this commandment which I
command thee this day is not hidden from thee, neither is
it far off. It is not in heaven that thou shouldst say ;
Who shall go up for us to heaven to bring it to us that we
may hear it and do it ; Neither is it beyond the sea that
thou shouldst say; — Who shall go over the sea for us and
bring it unto us, that we may hear it and do it. But the
word is very nigh unto thee, in thy mouth and in thy heart,
that thou mayest do it." In one point Paul seems to have
taken the liberty to change the figure, i. e. from going over

ROMANS.-CHAP. X. 129
the great sea to going down into the great deep — appa
rently to make it suggest more naturally the bringing up
of Christ again from the dead. The change is only of the
letter ; not of the spirit.
Now as to the point of this illustration, nothing can be
more clear. It is just this — -that believing in Christ is a
perfectly simple thing ; has in it nothing mysterious,
nothing abstruse and incomprehensible ; is a matter which
a very child may understand. It is very nigh thee, in thy
mouth and in thy heart — this doctrine of faith wbich we
preach. It is but to confess the Lord Jesus as the prom
ised Messiah, the proffered Redeemer of men, and with
thy heart believe on him for the salvation he comes to
bring ; — that is all. You receive him for what he is ; you
accept him as to all he brings to you ; you give him your
heart and your life. You trust him as your Saviour.
This is believing unto righteousness ; the result of such
faith is salvation from sin in tbe heart and also salvation
from the curse of the broken law. Jesus sanctifies ; Jesus
justifies. In the final result, Jesus glorifies. There is
nothing beyond these that human souls can need.
11. For the Scripture saith, Whosoever believeth on
him shall not be ashamed.
12. For there is no difference between the Jew and
the Greek : for the same Lord over all is rich unto all
that call upon him.
13. For whosoever shall call upon the name of the
Lord shall be saved.
These verses meet the question supposably put by the
Pharisaic Jew ; — Do you really undertake to say that so
simple a thing as believing with the heart on Christ will
save the soul ? — Indeed I do — -Paul answers — for the Scrip
ture hath said — " No one who believeth on him (Christ)
shall ever be put to shame " (Isa. 28 : 16.) [See the same
quotation back in 9 : 33]. [Paul quotes here from the
Septuagint]. The question may be raised whether Isaiah
said these words of the nation's Messiah. - I see no good
reason to doubt that he did. [See my Notes on the pas
sage]. Yet even if Isaiah had no immediate reference to
the Messiah, the quotation is still good authority for Paul ;
because faith in God's existence, love, aud providence under

130 ROMANS.-CHAP. X.
the Old Testament dispensation is essentially the same
thing as faith in Christ under the New. In the former,
no trusting one was ever put to shame ; and for the same
reason the same must be true in the latter.
All this applies — Paul proceeds to say — to Jew and to
Greek alike ; for God makes no difference between men on
the score of nationality. The same Lord over all is rich
[in mercy] toward all who call upon him — a fact of which
he brings proof from tbe prophet (Joel 2 : 32) — who cer
tainly looked down into the Gospel age, and whose words
seem to have breathed the inspirations of spiritual power
into the souls of the Apostles at the great Pentecost — to
which they so definitely refer.
14. How then shall they call on him in whom they
have not believed ? and how shall they believe in him of
whom they have not heard? and how shall they hear
without a preacher ?
15. And how shall they preach, except they be sent ?
as it is written. How beautiful are the feet of them that
preach the gospel of peace, and bring glad tidings of good
things !
It does not materially affect the sense whether we take
these verses as the words of a supposed objector, or as Paul's
own. In the former case, thus : — You have reduced the
conditions of salvation by faith to one very simple thing,
viz. calling on the name of the Lord Jesus. But it still
remains to ask ; How can men call on One in whom they
have not believed ? How can they believe in One of whom
they have heard nothing ? How can they hear until
some one shall speak, making the proclamation ? And how
shall men make this gospel proclamation — as apostles — ex
cept they be sent forth ? But this chain of questions bears
so directly upon the commission of the apostles to preach
Christ that it may best be attributed to Paul himself — rais
ing the questions, for himself to answer. — Then in v. 15.
the series culminates in a passage from Isaiah (52 : 7)
which suggested by the analogous glad tidings of a nearer
deliverance, looks down into the gospel age for a more re
mote one whose messengers of glad tidings bring the real
gospel message.

ROMANS.-CHAP. X. 131
16. But they have not all obeyed the gospel. For
Esaias saith, Lord, who hath believed our report ?
17. So then faith cometh by hearing, and hearing by
the word of God.
Easy and simple as the gospel scheme is, it is yet a sad
fact that many of my beloved countrymen who have heard,
have yet not obeyed. This very fact was predicted by Isaiah
in a passage which most remarkably puts its prediction of
the gospel age into historic form and makes the gospel
preacher testify ; — "Lord, who hath believed our gospel
message ?" (Isa. 53 : 1). Faith does indeed come by hearing
and hearing by the word of God ; but unbelief shuts off
multitudes who yet have had every facility for hearing and
believing unto everlasting life.
18. But I say, Have they not heard? Yes verily,
their sound went into all the earth, and their words unto
the ends of the world.
The objector is again present in Paul's thought, com
plaining, — But our people have not heard the gospel ! —
Paul replies, Indeed they have. Multitudes — perhaps he
means to imply, the masses — have heard, or might have
heard if only they would.
Noticeably Paul's words appear in Ps. 19: 2 ; but Paul
does not appeal to them as scripture authority to the point
he is making. He simply takes the words as fitly expres
sing his sentiments, as if he would say. — This gospel word
sounded forth over all Judea and to the ends of the earth
even as the witnessing testimony of the heavens declaring
the glory of God goes forth all abroad with the light of his
sun in the heavens.
19. But I say, Did not Israel know? First Moses
saith, I will provoke you to jealousy by them that are no
people, and by a foolish nation I will anger you.
20. But Esaias is very bold and saith, I was found of
them that sought me not; I was made manifest unto
them that asked not after me.
21. But to Israel he saith, All day long I have
stretched forth my hands unto a disobedient and gain
saying people.
The. objector may be supposed to put another point

132 ROMANS.-CHAP. X.
here ; viz. that this doctrine of the calling of Gentiles
is new — sprung upon our nation all suddenly and ex
tremely to our disgust, repelling many of our good people
from believing in Christ. — To which Paul answers ; — Do
you say that this is new doctrine ? Look into your own
prophecies, even through Moses (first of all) (Deut. 32: 21)
the Lord said : — " I will provoke you to jealousy by those
whom you now regard as nobody." — Your own Isaiah is
still more bold : — " I was found of them that through the
long ages of the past had never sought me" (65: 1); but of
Israel he said — "All the day long have I stretched forth
my hands to a people unbelieving and gainsaying " (65 : 2). —
If then this prevalent unbelief of Jews and this calling in
of Gentiles are both delicate, critical, offensive points to
you, there is my authority in your own scriptures. The
facts are painful to you I know ; but how can you deny
their truth ?

-Z&2 

CHAPTER XI.
The tone of this chapter is consolatory and hopeful as
to the Jews, for God has not cast them away utterly and
forever (v. 1-4) — a remnant are being saved even now
through the election of grace (v. 5, 6) ; the kind of right
eousness, which they have sought, they have failed to attain,
and, rejecting Christ, they have been left to their blind in
fatuation (v. 7-10) ; their fall opened the way for the con
version of the Gentiles ; much more will their recovery be
life from the dead to the Gentile world (v. 11-16) ; Gentiles
admonished against pride (v. 17-21); God's goodness and
severity are both illustrated (v. 22-24) ; continued blind
ness will rest on Israel until the fullness of the Gentiles is
brought in ; and then all Israel shall be saved (v. 25-29) ;
how God turns to account the guilty unbelief of Jews to
effect the conversion of Gentiles (v. 30-32) ; whereupon
Paul extols the depth of tbe riches, wisdom and knowledge
of God and ascribes to Him all glory forever.
1. I say then, Hath God cast away his people? God

ROMANS.-CHAP. XI. 133
forbid. For I also am an Israelite, of the seed of Abra
ham, of the tribe of Benjamin.
2. God hath not cast away his people which he fore
knew. Wot ye not what the Scripture saith of Elias ?
how he maketh intercession to God against Israel, say
ing, 3. Lord, they have killed thy prophets, and digged
down thine altars ; and I am left alone, and tbey seek
my life.
4. But what saith the answer of God unto him? I
have reserved to myself seven thousand men, who have
not bowed the knee to the image of Baal.
The point of this question turns upon the strong signifi
cance of the verb "cast away;" — Hath God cast them
away utterly and forever, past all reversal or even allevia
tion ? No verily ; let not this be supposed ! My own
case proves what I say. One exception, especially of such
a sinner as I, suffices to show that God can vet have mercy
on the sons of Israel. — The deep depression that came upon
Elijah — almost to the point of despair — drew forth an an
swer from the Lord which holds good still for all his dis
couraged people, of small faith ; Know ye not what the
scripture saith in the passage about Elijah (1. Kings 19:
10-18) — how he " made intercession with God against
Israel," and God assured him he " had even then seven thou
sand men in reserve who had never bent the knee to Baal ? "
— If there were at the date of Paul's writing some honest
souls in Israel, oppressed with the apparent hopelessness of
their nation's destiny, these words must have been exceed
ingly pertinent toward hope.
5. Even so then at this present time also there is a
remnant according to the election of grace.
6. And if by grace, then is it no more of works :
otherwise grace is no more grace. But if it be of works,
then is it no more grace : otherwise work is no more
work. A remnant of Israel even then remained for God — this
fact being not due to their works of righteousness but to
the riches of God's mercy. As a nation they had sought
acceptance before God on tbe basis of their works — only to

134 ROMANS.-CHAP. XI.
fail utterly. But on the score of divine mercy, a remnant
had been called and saved.
7. What then ? Israel hath not obtained that which
he seeketh for : but the election hath obtained it, and the
rest were blinded,
8. (According as it is written, God hath given them
the spirit of slumber, eyes that they should not see, and
ears that they should not hear ;) unto this day.
9. And David saith, Let their table be made a snare,
and a trap, and a stumblingblock, and a recompense unto
them :
10. Let their eyes be darkened, that they may not
see, and bow down their back alway.
The same sentiment is reiterated here ; — Israel not at
all obtaining the salvation they sought, by means of meri
torious works ; — only the elect few obtaining this salvation
and they on the ground of mercy alone ; — the rest being
given up to their guilty infatuation — to illustrate which
Paul quotes Isa. 29: 10, and Ps. 69: 22, 23.
11. I say then, Have they stumbled that they should
fall ? God forbid : but rather through their fall salva
tion is come unto the Gentiles, for to provoke them to
jealousy. 12. Now if the fall of them be the riches of the world,
and the diminishing of them the riches of the Gentiles :
how much more their fullness ?
13. For I speak to you Gentiles, inasmuch as I am
the apostle of the Gentiles, I magnify mine office :
14. If by any means I may provoke to emulation
them which are my flesh, and might save some of them.
15. For if the casting away of them be the reconcil
ing of the world, what shall the receiving of them be, but
life from the dead?
16. For if the first fruit be holy, the lump is also
holy : and if the root be holy, so are the branches.
What are the divinely purposed results of this fall of
the Jews through their national unbelief ? What inciden
tal good does the Lord educe from it ? Did it contemplate
their utter ruin and nothing else ?

ROMANS.-CHAP. XI. 135
Nay verily ; — away with that thought ! Rather, it
has been God's purpose through their fall to bring salva
tion to the Gentiles — this moreover to react ultimately upon
Jews by way of emulation, to stimulate them thus to receive
the gospel. — The history of Paul's gospel labors alone shows
abundantly that the unbelief of the Jews availed toward
giving tbe gospel to the Gentiles ; — for uniformly Paul
turned away from his unbelieving countrymen to preach
tbe gospel successfully to the Gentiles — (and they received
it). — At the same time it seems to have been his hope and
expectation that the manifold and manifest blessings which
came to Gentiles through receiving the gospel would in
due time open Jewish eyes to tbe preciousness of the gos
pel and Jewish hearts to its reception.
In v. 12 Paul moves on logically to other and larger
results. If the fall of the Jews becomes the enriching of
the Gentile world, and their loss — their impoverishment —
becomes riches to the Gentile nations, by how much more
shall their fulness [their final and general reception of the
gospel] bring glory to the Gentile world ! I say this for
its bearing upon you, Gentiles, inasmuch as I am an Apos
tle of the Gentiles. God having made this my special mis
sion (Acts 26: 17, 18), I glorify my office. I delight to
bring out the richness of God's plans of mercy toward Gen
tiles, if by any means I may provoke my kindred to emula
tion, and thus save some of them. For if their rejection
because of their national unbelief enured to the reconciling
of the Gentiles, what shall their reception again be but life
from the dead ?
This phrase — " life from the dead " — I must take in its
figurative sense — the figure coming from the vital forces
which spring up out of the death, the decomposition of
seed — a fact in nature beautifully significant of power
generated out of death for the purposes of new and glorious
life. Compare its use by our Lord (John 12: 24) — a case
which may have been in Paul's mind. The point upon
which this figure bears is the revivifying of gospel energy
upon the wide world, to result from the great ingathering
of God's ancient Israel.
The doctrine of v. 16 would then be ; — If the first
results of God's plan are rich, effective, glorious— so and
much more will its ultimate results be. If the rejection
of Jews brought on the great conversion of Gentiles, much

136 ROMANS.-CHAP. XI.
more will their reception into God's kingdom bring new
life to Zion !
" The first fruits " were a small portion of tbe dough,
set apart for a thank-offering.* These were of course a
specimen of the mass — of the same character, and serving
¦ to show what the body of the mass would be. So the
nature of tbe root passed into the branch and served to fix
its true character.
The logical application of v. 16, I take to be — If the
first results of God's plan are so pure and so grand, not less
so will the last results — upon the mass — prove ultimately
to be. The small specimen we see now will not deceive
us. The clause — "life from the dead," some critics take in
its literal sense — the resurrection of the body. They un
derstand Paul to teach here that this final resurrection will
follow close upon the ultimate conversion of the Jews.
But to this construction, there are grave objections ; — e.g.
that this idea is entirely aside from Paul's course of thought
in this chapter, not the least allusion to it elsewhere being
apparent ; and the whole drift of his argument being to
ward the effectiveness of God's scheme for the moral regen
eration of the world, Jew and Gentile : also that the figura
tive sense is pertinent, forcible, unobjectionable.
17. And if some of the branches be broken off, and
thou, being a wild olive tree, wert graffedin among them,
and with them partakest of the root and fatness of the
olive tree ;
18. Boast not against the branches. But if thou
boast, thou bearest not the root, but the root thee.
19. Thou wilt say then, The branches were broken
off, that I might be graffed in.
20. Well ; because of unbelief they were broken off,
and thou standest by faith. Be not highminded, but
fear: 21. For if God spared not the natural branches, take
heed lest he also spare not thee.
This playing upon the quick sensibilities of human souls,
* See Num. 15 : 20 where the Septuagint brings together Paul's
two words — " first fruits" and " lump," i. e. the mass of dough of
which the first fruits were a small portion.

ROMANS.-CHAP. XI. 137
and especially upon strong national feelings and prejudices,
was a very delicate operation — of which fact Paul's deep
insight into human nature gave him a keen perception. —
To magnify his office in behalf of Gentiles, he has been
directing his arguments to them (v. 13 and onward) his
purpose being to inspire them to improve to the utmost
their present opportunity to come into God's kingdom by
the engrafting process ; — but suddenly a new danger sug
gests itself to his mind — that of spiritual pride in Gentile
souls, in view of the new distinction they are attaining in
Zion. Put in as a new graft among the old branches and
taking on a fresh youthful vigor (a fact well known to
nursery men) — throwing the old stock quite into 'the shade,
they are under temptation to boast against the old branches.
Let them remember, they are not upholding the root but
the root them. Again, let not their proud heart say ; The
old branches were broken off to give me a place as a thing
of better quality and of fresher vigor. Let them remem
ber the Jew lost bis place by his unbelief ; they could hold
theirs only by faith, coupled with modest humility. Let
them beware ; " If God spared not the natural branches,
he will not spare thee." So the older textual authorities
read the last clause, very explicitly — " He will not spare
thee." Proud unbelief would forfeit God's favor in your
case as surely and as suddenly as in the case of the Jew.
This figure — grafting new, improved varieties upon old
standards — is in many points exquisitively pertinent to the
case Paul has in hand — the introduction of Gentile shoots
into the decaying Jewish trunk. — "Graff" in our Auth.
version for "graft," is now obsolete.
22. Behold therefore the goodness and severity of
God : on them which fell, severity ; but toward thee,
goodness, if thou continue in his goodness : otherwise
thou also shalt be cut off.
23. And they also, if they abide not still in unbelief,
shall be graffed in : for God is able to graff them in again.
24. For if thou wert cut out of tbe olive tree
which is wild by nature, and wert graffed contrary
to nature into a good olive tree ; how much more shall
these, which be tbe natural branches, be graffed into
their own olive tree ?

138 ROMANS.-CHAP. XI.
The case illustrates two distinct and in a sort contrasted
qualities in the divine character ; his "goodness," and his
"severity," — the latter word signifying rather that firm
ness of nerve which holds with steady hand and uses with
unflinching purpose the surgeon's knife when he must.
[Gr. apotomia]. — Toward those that fall through unbelief,
severity in this sense ; toward thee, the Gentile, goodness
if thou continue in that good moral state which is in sym
pathy with God's kindness and grace to thee. Otherwise —
i.e. in case thou dost not continue in that state, thou too
shalt be cut off. So also, if the Jews turn to God from their
unbelief, they shall be grafted in again. God is infinitely
able to do this ; indeed it is specially according to nature —
a most natural thing to be done — to re-engraft them into
their own original olive tree. It must be a special gratifi
cation to the God of the old patriarchs and prophets to
bring back their far remote descendants from their long
estrangement of unbelief into the Zion of their earliest
forefathers. 25. For I would not, brethren, that ye should be igno
rant of this mystery, lest ye should be wise in your own
conceits, that blindness in part is happened to Israel,
until the fulness of the Gentiles be come in.
26. And so all Israel shall be saved : as it is written,
There shall come out of Sion the Deliverer, and shall
turn away ungodliness from Jacob :
27. For this is my covenant unto them, when I shall
take away their sins.
28. As concerning the gospel they are enemies for
your sakes : but as touching the election, they are beloved
for the fathers' sakes.
29. For the gifts and calling of God are without
repentance. The " brethren " specially addressed here are Gentiles,
as in V. 13 and onward to this point. — The truth now to
be presented, called a " mystery" because long mostly un
known, Paul is specially desirous they should understand.
It is not only a glorious truth in itself, but might be par
ticularly useful to them to abate their danger of self-
conceit. It would show Gentile Christians that the Lord
had great plans of mercy for the Jews as a whole people.

ROMANS.-CHAP, XI. 139
Therefore they need not conceive of themselves as destined
thenceforward to bear alone the distinction and glory of
being the people of God.
The great truth referred to was that partial blindness
in unbelief had befallen Israel and would abide upon them
until the fulness of the Gentiles should be brought into
God's kingdom ; — then, so, upon this plan, all Israel should
be saved — according to those words of Isaiah [59 : 20] : —
"The Deliverer shall go forth from Zion and shall turn
away ungodliness from Jacob. And this is the covenant
with them from me when I shall take away their sin." —
In this quotation Paul follows closely the Septuagint which
differs slightly from the Hebrew and from our Auth. ver
sion — the latter being — " Unto them that turn from trans
gression in Jacob " — i. e. shall come unto those in Jacob
who turn from their transgressions : — while Paul (with the
Septuagint) makes more prominent the active agency of
God in turning them from their transgressions. The De
liverer shall come to Zion and shall do precisely this — shall
turn the whole people of Jacob from their sin.
The allusion to " my covenant " (v. 27) may possibly be
to the same passage of Isaiah (59 : 21) in which we read —
"As for me, this is my covenant with them saith the
Lord : My Spirit that is upon thee and my word which I
have put in thy mouth, shall not depart," etc. This is
plainly a promise of Messianic blessings, yet the special
point made is the gift of the Spirit.
The allusion may, however, be to the " new covenant "
which stands on record Jer. 31 : 31-34, and is brought out
most fully in Heb. 8 — this being in every point appropri
ate to Paul's purpose, meeting all the exigencies of his allu
sion — ("when I shall take away their sin") — and of his
entire" argument. " Behold the days come that I will make
a new covenant with the House of Israel, viz. this ; — " I
will put my law in their inward parts and write it in their
hearts, and I will be their God and they shall be my peo
ple ; and they shall teach no more every man his neighbor,
saying, Know the Lord ; for they shall all know me from
the least of them unto the greatest of them, saith the Lord ;
— for I will forgive their iniquity and I will remember their
sin no more." — These last words seem to identify this pas
sage from Jeremiah as the one to which Paul alluded.
Reverting to the great truth here brought forth from

140 ROMANS.-CHAP. XI.
its hiding-place of " mystery," we must note that it is pre
cisely Paul's inspired interpretation of Isaiah's and Jere
miah's prophecies on the point of the future conversion of
Jews and Gentiles ; and makes these well defined points :
1. That the then existing unbelief of Israel would con
tinue upon them as a nation for yet a season ;
2. That it would end and give place to gospel faith
when the mass of the Gentiles should become converted to
Christ ;
3. That consequently the conversion of the Gentile world
is certainly in the plan of God, the fulness of their conver
sion being the ripened result of the work already in pro
gress, of which Paul was under God an apostle.
4. Finally, that when the fulness of Gentile conversion
should have been accomplished, all Israel should be saved
—in proof of which he finds predictions in both Isaiah and
Jeremiah which are entirely explicit, and are strong and
unqualified as human words can make.
The candid reader will have no need of the suggestion
that this passage shows decisively how Paul interpreted
the ancient Messianic prophecies of Christ's earthly king
dom, and of the final triumphs of the gospel.
In y. 28, Paul looks to the present bearings of these
features in the plan of God. In respect to the diffusion of
the gospel, the Jews took the attitude of hostility, for the
good of the Gentiles, their hostile unbelief being over
ruled of God to the more extensive conversion of the Gen
tiles ; but on the other hand, as the result of God's elect
ing love to their fathers (the ancient patriarchs) they were
beloved, and should ultimately be brought back to God.
For the gifts and the gospel call of God are changeless ;
they stand forever of old and onward to the end of time.
30. For as ye in times past have not beheved God,
yet have now obtained mercy through their unbelief :
31. Even so have these also now not believed, that
through your mercy they also may obtain mercy.
32. For God hath concluded them all in unbelief,
tbat he might have mercy upon all.
These verses essentially repeat the points already made
in reference to the incidental purposes and results of
God's scheme. As ye Gentiles were through long ages in

ROMANS.-CHAP. XI. HI
disobedient unbelief toward God but have now found
mercy as a remote result of Jewish unbelief ; so these Jews
are now unbelieving so that through mercy shown you tbey
may now obtain mercy. For God has shut up all in un
belief ; first the Gentiles : last the Jews ; that in the final
result he may have mercy upon all. It is a wonderful
scheme — this over-ruling the unbelief of the Jew for the
salvation of the Gentile, and then making this mercy shown
the Gentile a moral force toward the salvation of the Jew.
— So it is once more made decisively clear that, in Paul's
thought, the ultimate result of the gospel scheme upon the
race will be that God's mercy comes upon all — in the day
of fulfilled prophecy, when all that the great love of God
has moved him to plan and to accomplish shall be com
plete, and both Gentile and Jew shall "know the Lord
from the least to the greatest."
33. O the depth of the riches both of the wisdom
and knowledge of God ! how unsearchable are his judg
ments, and his ways past finding out !
34. For who hath known the mind of the Lord? or
who hath been his counsellor ?
35. Or who hath first given to him, and it shall be
recompensed unto him again ?
36. For of him, and through him, and to him, are all
things ; to whom be glory forever. Amen.
The full heart of the apostle pours forth its admiration
of God in these memorable words. All God's plans — long
mysterious ; long unfathomed by human thought ; long
dark and perplexing — at last culminate in victory for truth
and righteousness — victory for Zion and her King ! The
unbelief which seemed so impregnable, so deadly hostile
to the gospel's progress, and as related to God's plan for
the world's redemption, so difficult for human wisdom to
account for, is forced at last to lend its utmost moral force
to hasten the grand consummation and to make it perfect
and all-glorious.
Oh the depth of the riches, of the wisdom and of the
knowledge of God ! How unsearchable are his judgments
(this word in the sense of plans of operation) ; how un
traceable his ways !
Paul's words seem really to make three distinct points,
7

142 ROMANS.-CHAP. XI.
and not (as our Auth. version) but two — viz. riches (t. e.
grace) ; wisdom ; knowledge. The great depth of each
and of all these qualities is the theme of his irrepressible
admiration. His thought is mainly upon wisdom and
knowledge as evinced in the marvellous skill and resources
of God's moral scheme of redemption. . This appears in
the argument that follows :—for who has ever known (fully
fathomed) the mind — the infinite intelligence — of God ?
" Who has been his counsellor," to give him advice and to
aid him in framing these wise plans ? Who has given to
him any new thought, so that God has come under obliga
tion to reward him for his wise suggestion ?
Because forth from Him as Creator come all things
great and good ; through Him by virtue of his perpetual
efficiency are all things ; unto Him as their final end are
all things made to bear : — therefore unto him be all glory
forever : Amen.
To this consummation, full of infinite reason and of
ineffable sublimity, Paul's conception of God's ways in the
great scheme of human salvation have brought him.

CHAPTER XII.
The second part of this great epistle commences here
— the first part, devoted to gospel truth — the great doc
trines which are unto salvation, closing with the previous
chapter. Here therefore Paul opens the practical part,
bearing upon the various duties of the Christian life.
Sensibly and most pertinently, all christian life begins
with supreme consecration to the service of God (v. 1) ; in
volving the solemn purpose and the earnest endeavor to
conform both the spirit and the life — not to the world, but
to the perfect will of God (v. 2). Against undue self-esteem
and unto the doing each of his own several duties (v. 3-5).
As the gifts of grace are various, let each devote his own
gifts and talents to the service of God (v. 6-8). Exhorta
tion to love and to all forms of well doing (v. 9-17) ; to
living peaceably and in kindness toward even enemies
(v. 18-21).

ROMANS.-CHAP. XII. 143
1. I beseech you therefore, brethren, by the mercies
of God, that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service.
2. And be not conformed to this world : but be ye
transformed by the renewing of your mind, that ye may
prove what is that good, and acceptable, and perfect will
of God. Paul assumed that the reader of this chapter has already
read the chapters preceding this, and therefore has before
his mind all those exceeding great mercies which are em
bosomed in the glorious gospel scheme. The righteousness
of God by faith in Christ ; peace with God ; a state exempt
from all condemnation before the law ; a living union with
Christ ; the indwelling Spirit ; victory over sin ; all things
working together for good and glory unspeakable in the
future world ; — What could be greater and what more can
be added to swell the volume of these mercies of God to the
uttermost limit possible for mortals to receive ! — By all
these mercies, therefore, (says Paul), I beseech you that ye
present your bodies a living sacrifice unto God, in holiness
such as is acceptable to him — all which is your reasonable
service, reasonably due from you to God in return for so
great mercies. The figure comes from the Jewish sacrifices
• — supposably from the " whole burnt offering," the signifi
cance of which was the consecration of all to God. In the
case of animals offered to God in sacrifice, their life was
taken and their flesh, being consecrated to God, was con
sumed on the altar, or used appropriately in modes pre
scribed. — But in the case of Christian men presenting their
bodies, the sacrifice was to be a "living " one. Of course
the " body " is spoken of ("present your bodies ") because
the figure before the mind — animals offered in sacrifice —
suggested the consecration of the body. But, of his intelli
gent creatures God asks, not the body only or mainly, but
the spirit primarily — the very soul — as Paul proceeds im
mediately to show. The consecration of even our bodily
members and organs is to be made, not by laying human
flesh upon an altar of stone, but by the willing, loving de
votion — the consecration by act of mind, of all we have and
all we are to the service of God.
" Conformed " and " transformed," conceive of men as
having in themselves a power to shape their own free ac-

144 ROMANS.-CHAP. XII.
tivities and their own voluntary character. It supposes
them competent on the one hand to resist and rule out of
their souls the spirit of the world ; and on the other, to trans
form their own heart and life into harmony with the perfect
will of God. — Let it not be thought however, that this power
of self-renovation and self-culture will be applied to pur
pose and with all success, without the help of the Spirit and
the truth of God. Rather the gospel theory is — Nothing
without God's Spirit as our renewing help ; — everything
with and by means of Christ dwelling in us by his Spirit,
"I can do all things through Christ strengthening." — Let
it then be well borne in mind that this offering of ourselves
a living sacrifice holy unto God carries with it the not being
conformed to this world, on the one hand ; and on the other,
the being transformed by the constant renewing of the mind
so as to make full proof of what the will of God is — viz.,
that which is good, well pleasing [unto him], and there
fore wanting in nothing. — The word "prove" ["that ye
maj prove"] is very expressive. It means — that ye may
make full proof of in your own experience — that ye not
only make the trial, but really accomplish the thing ye try
to do — prove it in your own experience. — In Eph. 5 : 10
Paul has the same word as here, — " Proving what is well
pleasing to the Lord."
3. For I say, through the grace given unto me, to
every man that is among you, not to think of himself
more highly than he ought to think ; but to think soberly,
according as God hath dealt to every man the measure
of faith. 4. For as we have many members in one body, and
all members have not the same office :
5. So we, being many, are one body in Christ, and
every one members one of another.
By virtue of the grace given him as an apostle, Paul
speaks to every one of them — said perhaps with an eye not
only to his authority as an apostle but to the grace of wis
dom and knowledge with which God had endowed him for
his apostleship. Exercising this grace of wisdom, Paul ex
horts them not to overestimate themselves — that no one
think more highly of himself than he ought — i. e. than
truth will warrant ; but aim at a sober-minded estimate

ROMANS.-CHAP. XII. 145
" according as God had imparted to each his own measure
of faith (in the sense of Christian worth.) — As in our own
human body there are many members, but not all with the
same functions — not all for the same service, so in the
church — we, being many, are one body, and severally are
members of one another. Whatever gifts we have belong
to the church rather than to ourselves, and should be used
in behalf of the church for that service to which they are
adapted. The point here made — "Every one members one of
another" — is well illustrated by a case somewhere reported
of a strong- limbed blind man carrying on his back a crip
pled but well-seeing boy. Here was one good pair of legs
for the two and one good pair of eyes. This man and this
boy were members one of another, the eyes belonging as
much to the man as to the boy, while the strong limbs
served the boy as truly as the man. And the kind helpful
feeling in both parties would be entirely vital to their
mutual well-being. — Very like this in the church, the gifts
of each one become the common property of all. Whoever
has any one quality in superior degree should hold and use
it for the eommon welfare of the whole body. Thus by love
should men and women in their church relations serve one
another. — In 1 Cor. 12 Paul has expanded fully this cen
tral idea — diversity of gifts, sacred to the use of the whole
church, the idea being carried out as here under the figure
of the many members of the human body.
6. Having then gifts differing according to the grace
that is given to us, whether prophecy, let us prophesy
according to the proportion of faith ;
7. Or ministry, let us wait on our ministering ; or he
that teacheth, on teaching ;
8. Or he that exhorteth, on exhortation: he that
giveth let him do it with simplicity ; he that ruleth with
diligence ; he that sheweth mercy, with cheerfulness.
The numerous Italic words here indicate that Paul's
sentence is very elliptical, omitting many words. Yet
our auth. version doubtless gives the sense correctly.
These "gifts," — of the Apostolic age — were special en
dowments from the Holy Ghost, differing from each other
according to the grace given — for this diversity was of God's

148 ROMANS.-CHAP. XII.
wisdom — for the purposes we may assume — (a) of utilizing
to the best purpose the original native endowments among
the members of the church ; and (b) Of cultivating and
developing mutual helpfulness — the love of all the breth
ren and of the one common cause and kingdom of the
Master. Foremost of these stand " prophecy " which it is
well to notice Paul valued very highly, apparently above all
the other spiritual gifts of this class. (See 1 Cor. 13 : 2
and 14 : 1, 3, 4, 5). " Desire spiritual gifts, but rather
that ye may prophecy." " He that prophesieth speaketh
unto men to edification and exhortation and comfort."
" Greater is he that prophesieth than he that speaketh
with tongues except he interpret, that the church may re
ceive edifying." — In its ordinary exercise it did not involve
the prediction of future events, and was broadly distin
guished from speaking with other tongues ; but it did in
volve a special unction for preaching. Meyer has well de
fined it— "An activity of the mind [nous] enlightened
and filled with the consecration of the Spirit's power, dis
closing bidden things and profoundly seizing, chastening,
elevating, carrying away men's hearts."
Let the brother who has this gift of prophecy exercise
it according to the quality and measure of the grace given
him — this phrase, proportion of faith [Gr. analogia], being
obviously in the same sense as "measure of faith " (v. 3). —
In v. 7 the "minister" is not the preacher but the deacon,
the sense of the word " deacon " being servant, or minis
ter of the church. Originally, he had the function of car
ing for and dispensing the temporalities of the church
(Acts 6). If this be his office, let him devote himself to
it faithfully. So also the teacher to his teaching, and the
exhorter to his service of exhortation. — " He that giveth"
is not here the man who makes a donation out of his own
property, but he who, disburses, distributes, the alms of
the church entrusted to his keeping. '. If benefaction were
the sense, benevolence should be the motive and wisdom
the guiding principle ; but here we notice that the quality
of mind to be called into exercise is " simplicity," — ex
emption from all sinister aims. Let him look only at
the naked merits of each case, with no partiality, no
respect of persons. — The "ruling" one is the man put in
charge— presiding over some responsible trust. In some
passages this word signifies presiding over assemblies of

ROMANS.-CHAP. XII. 147
men ; while in other cases, it seems to signify the responsi
ble charge of some service or work. The quality of dili
gence seems more appropriate to the latter than the former.
— The " showing of mercy," is of course, said here of men,
not of God ; and of men, not in their functions as civil
officers who might have the pardoning power ; but far
more probably, of those who were called to some service
of sympathy, compassion (e. g.) in help of the suffering.
Let such fulfil this service with cheerfulness. It might be
very unpleasant, very disagreeable ; but let them give large
place to the impulses of humanity, pity, compassion ; and
be cheerful in it all. — The question will arise; — Is Paul
describing the duty which belongs to tbe distinct, well de
fined offices existing in the primitive church ; or rather,
the unofficial service for which the Spirit might give vari
ous brethren special qualifications, and which, therefore.
they were to perform as occasion might call : Or may a
part of these directions refer to distinct offices, and the rest
apply to miscellaneous services to be performed by such as
had the requisite qualifications ? — Of these alternatives the
last seems to me most probable. The prophet and the dea
con; perhaps also the teacher and the exhorter, fell into
distinct orders of office; — at least this seems to bave been
usually the case. But the general drift of the context looks
manifestly toward the doctrine of thorough consecration to
God of whatever power or gift, native or specially imparted,
each one of the members of the church might have.
9. Let love be without dissimulation. Abhor that
which is evil ; cleave to that which is good.
10. Be kindly affectioned one to another with broth
erly love ; in honor preferring one another ;
11. Not slothful in business ; fervent in spirit ; serv
ing the Lord ;
12. Rejoicing in hope; patient in tribulation; con
tinuing instant in prayer ;
13. Distributing to the necessity of saints; given to
hospitality. Love appropriately leads the train of Christian virtues —
love in the sense of good will, real benevolence. Let this
love be unhypocritical, real with no mere pretences ; the
love of the heart and not the vain show of it.

148 ROMANS.-CHAP. XII.
Abhor the evil ; cleave to the good. Turn with utmost
aversion from whatever is evil ; let all your proclivities be
toward and unto the good. — In brotherly love be affectionate
toward each other ; outdo each other, if possible, in mu
tual respect for others. Let this be your ambition — to sur
pass all in the deference and respect ye manifest toward
others. — In matters requiring diligence never slothful ; in
spirit, evermore fervent ; rendering service to the Lord and
doing all things as unto him. — Under all circumstances re
joicing in hope ; patient in tribulation ; constant in prayer
("praying always with all prayer and supplication"): —
imparting freely to meet the necessities of the saints ; mak
ing their interests common with your own. Also, honor
diligently the claims of hospitality.
14. Bless them which persecute you : bless, and curse
not. 15. Rejoice with them that do rejoice, and weep with
them that weep.
Paul is wholly with his Great Master in this wonderful
precept ;— " Bless them that persecute you ; bless — curse
never." So Jesus taught : " Love your enemies ; bless them
that curse you ; do good to them that hate you ; pray for
them that despitef ully use you and persecute you ; that ye
may be the children of your Father in heaven" (Mat. 5:
44, 45). — Thus the law of the christian life not only sur
passes the best human morality ; — it distances it utterly ;
eclipses it totally, throwing all else into the shade. And
really it leaves no place at all for ill will, resentment ; but
peremptorily demands pure and perfect love always and
everywhere ; toward all men, despite of whatsoever provo
cation to the contrary.
Your proper bearing toward enemies is put thus in few
est but most forceful words, in v. 14. Your bearing to
ward friends — all other than enemies — in v. 15. Rejoice
with the joyful ; weep with the sorrowing ; let your heart
be full of sympathy, all its affections flowing out spontane
ously in either the joy or the sorrow of others. — How much
of heaven would come down to earth with full-hearted
obedience to this simple law !
16. Be of the same mind one toward another. Mind

ROMANS.-CHAP. XII. 149
not high things, but condescend to men of low estate.
Be not wise in your own conceits.
This first precept — " the same mind one toward an
other " — might supposably mean — either, the same contin
uously, with affection well sustained and without abate
ment : — or the same toward all men, in all conditions —
with uo discriminations in favor of the high against the
lowly. Inasmuch as the clauses that follow are probably a
more full expansion of the sentiment in this, the latter view
must have the preference. Be not unduly attracted by the
high things, not merely toward persons holding a high
social place ; but toward the lowly as well. Paul's words
— "condescend to men of low estate" mean — consent to
move along with the humble. Let your sympathies bear
you along in line with them and not above them. — To be
very wise in your own estimate of yourselves would tend
strongly, if not fatally, against obeying these precepts. —
The strain of thought in this verse is upon the manifesta
tion of love and sympathy, and not upon the formation of
intellectual opinions and views of doctrinal truth. Hence
to interpret " being of the same mind one toward another "
to mean — Mutually think the same thing : be agreed in
your opinions and views — is quite foreign from this current
of thought. " One toward another " is not the sphere for
forming theoretical opinions. For a man to think his doc
trinal opinions, toward, or unto, his fellow-disciples, is
scarcely apostolic.
17. Recompense to no man evil for evil. Provide
things honest in the sight of all men.
Pay back to no man the evil he may have done to thee.
Forethoughtfully provide things honorable, becoming, and
appropriate, before all men. " Honesty " as usual in the
New Testament, in tbe sense of honorable, appropriate.
18. If it be possible, as much as lieth in you, live
peaceably with all men.
There may be men who will not be at peace with you
but who will persecute and oppress you. Avoid this if you
can : do nothing to provoke but all you reasonably can to
conciliate. — It would seem that Paul thinks here of the
causeless persecutions which the best of Christians could

150 ROMANS.-CHAP. XII.
neither prevent, avoid, or escape. — But let nothing be ever
lacking on their part which can be done conscientiously
toward living in peace with all men.
19. Dearly beloved, avenge not yourselves, but rather
give place unto wrath : for it is written, Vengeance is
mine ; I will repay, saith the Lord.
20. Therefore if thine enemy hunger, feed him ; if
he thirst, give him drink : for in so doing thou shalt
heap coals of fire on his head.
21. Be not overcome of evil, but overcome evil with
good. Revenge is never a Christian virtue ; can never be right
in any human heart or life, and certainly not in the Chris
tian ; for it belongs not to men but to God. Let Him
requite ; he has said he would ; and his justice and wisdom
are surely equal to any demand which violence and wrong
may make upon him. Is he not the moral Governor of
all ? — Then let it be your part to ply to the utmost the law
of kindness. Feed your enemy, hungry ; give him water
for his thirst. So will your retaliation be noble on your
part; — -but terrible upon his sense of honor, manhood, right
— if he be not utterly past all moral sensibility. — The pas
sage is quoted from Prov. 25 : 21, 22, ending there with
the words — " And the Lord shall reward thee."
The conception — " Coals of fire upon the head " — seems
to have followed the usage of laying the hands upon the
head in benediction, as if that were the place to lay bless
ings ; — but in the case of outrageous wickedness requited
with kindness, the blessing put on the head burns in like
coals of fire.
This figure may suggest to us that the torment of fire
when spoken of the future punishment of the wicked may
be, at least in large measure, of this mental sort — the sense
of shame and everlasting contempt — a feeling of inex
pressible meanness, a consciousness of guilt that refuses to
be thrown off, but fastens its terrible grip upon the soul,
never to be relaxed ; — the deep conviction of folly for
which none else is to blame ; a consciousness of having
thrown away the boon of a blessed immortality — for abso
lutely nothing I
Finally, says Paul, let evil never overcome you, but

ROMANS.-CHAP. XII. 151
rather overcome it — all the evil that comes upon you — with
good in return. These are the glorious victories of purity
and love. Their spirit is godlike ; their fruits in the soul
are the very joy of heaven.

"!«!-

CHAPTER XIII.
Conscientious obedience to civil authority because it is
ordained of G od (v. 1-5) ; cheerful paying of taxes and of
all honest dues (v. 6, 7) ; but the debt of love remains ever
binding, never exhausted ; and this is itself the fulfilling
of all moral law (v. 8-10). Special reasons for wakeful
diligence and for a virtuous christian life (v. 11-14).
1. Let every soul be subject unto the higher powers.
For there is no power but of God : the powers that be
are ordained of God.
2. Whosoever therefore resisteth the power, resisteth
tbe ordinance of God : and they that resist shall receive
to themselves damnation.
Beyond question these higher powers are the civil au
thorities, the human government, under which Christians
at Rome were living. Paul most distinctly recognizes civil
government as of divine appointment — in harmony with
the will of God. This does not decide which of many pos
sible forms is in God's sight the best, nor who out of the
many rival claimants to power has the right on his side.
It goes just to the extent of recognizing the principle of
civil government as a necessity to well ordered society, and
the consentient duty of obedience to its laws. In general
the Christian's duty would be — submission to the govern
ment which in fact is holding and exercising the functions
of civil power.
In the age of Paul, Jewish mind was restive under the
Roman yoke — mooting the question of paying tribute to
Cesar (Matt. 22 : 17) ; proud of freedom from any foreign
yoke, and aspiring all too eagerly to reach and hold it (John
8 : 33). Some were apparently fascinated with the notion
that their Messiah would build his kingdom on the com-

152 ROMANS.-CHAP. XIII.
mon footing of all human kingdoms and supersede their
authority — so exempting his subjects from all allegiance to
Gentile dominion. In the Christian churches at least, all
notions of this sort must needs be suppressed with a firm
hand — the more so because the Roman sway was in fact ab
solute, and because insubordination must surely incur per
secution. If Christianity was to make headway in the
Roman Empire, it must be inoffensive. The passive vir
tues must needs be put boldly in the foreground, conspic
uously prominent.
3. For rulers are not a terror to good works, but to
the evil. Wilt thou then not be afraid of the power?
Do that which is good, and thou shalt have praise of the
same: 4. For he is the minister of God to thee for good.
But if thou do that which is evil, be afraid; for he bear-
eth not the sword in vain : for he is the minister of
God, a revenger to execute wrath upon him that doeth
evil. 5. Wherefore ye must needs be subject, not only for
wrath, but also for conscience' sake.
Roman laws were by no means perfect ; yet in the main
the acts they condemned were bad ; the life they approved
was good, so that their rod of power was a terror, not to
good deeds but to bad. Wouldst thou then be exempt
from fear of that rod ? Do good, and the law will give
thee praise, not blame. For the civil magistrate acts under
God and as his minister, at least so far as his law discrimi
nates against wrong doing and in favor of right. — There
fore men should obey the civil law not only through fear
of its penalties for disobedience but from conscience toward
God. " Bearing the sword " was the badge of authority, in
dicating the possession and exercise of the power of life and
death — the death-penalty. — On the question of the legiti
mate right of human government to take life for the high
est crimes, it must at least be admitted that in Paul's view,
the assertion of this right did not vitiate their authority
to rule and to demand obedience for conscience' sake.
Paul quietly assumes their right to bear the sword as the
death-penalty.

ROMANS.— CHAP. XIII. 153
6. For, for this cause pay ye tribute also : for they
are God's ministers, attending continually upon this very
thing. 7. Render therefore to all their dues: tribute to
whom tribute is due ; custom to whom custom ; fear to
whom fear ; honor to whom honor.
The right of civil government to exist and to enforce
obedience carries with it the right of taxation and the
Christian duty of paying taxes. Those rulers are God's
ministers, doing useful service for him and therefore en
titled to be supported by their subjects.
From this point Paul advances to the broadest genera
lization : Render to all their dues ; meet every honest
claim upon you, whether of money or its equivalent, or of
the honor due to civil officers. Due honor, being in fact a
contribution of small cost, yet of great value to the moral
support of government, should by all means be rendered
cheerfully. 8. Owe no man anything, but to love one another ;
for he that loveth another hath fulfilled the law.
9. For this, Thou shalt not commit adultery, Thou
shalt not kill, Thou shalt not steal, Thou shalt not bear
false witness, Thou shalt not covet ; and if there be any
other commandment, it is briefly comprehended in this
saying, namely, Thou shalt love thy neighbour as thy
self. 10. Love worketh no ill to his neighbour: there
fore love is the fulfilling of the law.
In point of grammatical form the first word of v. 8,
"owe," — might be either indicative or imperative — i. e.
either — ye do owe nothing to any man but love, for love
fulfils all law ; or owe ye no man any thing ; pay every
honest debt. — The former might seem to find some support
from the logic of the passage — "for love fulfils all law." —
But strongly against this indicative construction are these
facts ; — (a) That the whole current of thought here is im
perative — a series of precepts ; — " Pay ye tribute ; " " Ren
der to all their dues " etc. ;— (b). That the sense of the in
dicative has an air of limitation : — we can never owe any
thing but love — which is quite out of harmony with the

154 ROMANS.-CHAP. XIII.
drift of the passage, and would lie dangerously open to
abuse. — It is better, therefore (with the Auth. version) to
retain the imperative ; Owe nothing to any man ; pay every
honest debt ; or better still, make no debt — certainly not
any debt of doubtful sort as to payment. — Suddenly at this
point, the claims of the law of love flash upon Paul's mind,
and he subjoins as an after thought : — Owe nothing save
the debts of love ; these you can never exhaust — never can
pay off so entirely that no more shall remain to be paid.
The moral claims of tbat grand law, all put sensibly into
that one precept love one another — must endure long as life;
— long as society exists ; long as there are fellow-beings
whom your love can bless.
In v. 9. Paul would show by specifying the precepts of
the decalogue that these forbidden acts violate the law of
love and consequently that love does truly fulfil the whole
spirit of the law.
The one' comprehensive precept — " Thou shalt love thy
neighbor as thyself " — carries in itself all the prohibitions of
the second table of the decalogue — against disrespect to
parents ; adultery ; theft, falsehood, covetousness ; — so
that all the law might be truthfully put into that affirma
tive form — equal and impartial love to all. Inasmuch as
from its nature love must seek evermore "the well-being
and never the ill of one's neighbor " — i. e. of every one who
comes within reach of your acts and influence, therefore,
love cannot work any ill to a neighbor, and must be the
fulfilling of all law.
In the sense of Paul, love is not merely a tender emo
tion, but is the good-willing of the heart, honestly, sin
cerely purposed, and earnestly carried into action for the
good and never for the ill of the neighbor who is so near
that your loving heart and well-doing hand can reach him.
Paul always thinks of this love as "working" — not merely
weeping emotional tears — but actively laboring to bless.
The reader should carefully notice that this love is due
to "thy neighbor" — no other condition or qualification
being put into this law. He is not assumed to be your
benefactor — either in the past or hopefully in the future ;
i. e. this law of loving is not supposed to limit the people
to be loved and benefitted to those who have shown favors
or good will to you. — Moreover, this "neighbor" is not
described as being personally agreeable — a man to your

ROMANS.-CHAP. XIII. 155
taste ; or to be on the same social plane with yourself — of
the same caste in society. The only mark by which you
are to know him is that he is your neighbor — i. e. so near
to you that your love can reach him with good will and
benefactions. This is all that you need to know of him to
identify him as the object of your love. And in the ap
plication of this rule, there is not the least occasion to
measure distance in feet or in miles : if the man is within
your reach, then love him and do him good. Plainly Paul
might have said — Love every body in earth or heaven ;
love all sentient being3 whose happiness is a good to be
sought ; but to put the law in a more practical shape and
to lead the thought toward the good-doing which the law
demands, Paul chose to say — your neighbor.
11. And that, knowing the time, that now it is high
time to awake out of sleep : for now is our salvation
nearer than when we believed.
12. The night is far spent, the day is at hand: let us
therefore cast off the works of darkness, and let us put
on the armour of light.
13. Let us walk honestly, as in the day ; not in riot
ing and drunkenness, not in chambering and in wanton
ness, not in strife and envying ;
14. But put ye on the Lord Jesus Christ, and make
not provision for the flesh, to fulfil the lusts thereof.
To the exercise of this great, broad duty of love, Paul
here names some special inducements arising from peculiar
circumstances. The times were making urgent demands
for wakeful energy. Life is not only sbort but with many
might be drawing near its end. As to all of them that
wonderful redemption which would come at death was
nearer far than when they first believed. Let them live
therefore under a sense of the nearness of that other world,
and of the very short time that remained for the labors
of earth. Men who are coming so near to the light of
heaven should repel the works of darkness and turn away
with loathing from every thing that breathes the spirit of
darkness — from all those deeds of shame that slink away
from even the dull vision of human eyes. — A nobler life,
congenial to afar purer light, should command their aspira
tions. Let them put on the spirit and imitate the life of the

156 ROMANS.— CHAP. XIII.
Lord Jesus, and no longer plan for a fleshly life but
rather for the life of Christ and of heaven.

-008-

CHAPTER XIV.
The whole of this chap. 14 and chap. 15: 1-7, consti
tute one section and should have been thrown into one
chapter. Its single theme is — How to treat conscientious
scruples on points essentially unimportant. — Of the points
indicated here, the eating of flesh stands in the foreground;
in the background are the drinking of wine and the obser
vance of days considered sacred. — Scruples of similar sort
in regard to eating meat which had been or might have
been offered to an idol, appear in 1 Cor. 8-10; aud the
same christian principles are indicated there as here ; but
this passage contains no allusion to that particular occa
sion for conscientious scruples.
Historically, it seems reasonably certain that the scru
ples which come to the surface in our passage are traceable
to the sect known among the Jews as the Essenes. The
important things to notice here, bearing upon tbe moral
questions involved in the case, are that their scruples re
lated to points of no intrinsic importance, yet were honestly
held, and therefore took strong hold of tender sensitive con
sciences. As between the two parties in the church — the men
who had such scruples and the men who had not — the
former were in danger of charging sin upon their less
scrupulous brethren, and the latter, of treating their super-
scrupulous brethren with disrespect or even contempt.
Paul comes in to mediate between them — to discuss the
moral question which their diverse attitudes involved ; and
to apply the christian principles germain to the case.
1. Him that is weak in the faith receive ye, but not
to doubtful disputations.
The word " faith " must needs be taken here in a very
broad sense, substantially equivalent to christian sentiment,

ROMANS.-CHAP. XIV. 157
views of what constitutes christian duty and the reli"-ious
life. " Weakness " here is not the opposite of strength in the
sense of strong convictions of truth, firmness of belief ; but
is rather opposed to what is well considered, sensible. They
greatly over-estimated the value of their peculiar notions
and practices ; their minds were ill informed and their
consciences morbidly sensitive on these trivial matters. — A
man of this sort, Paul exhorts the brethren to "receive,"
i. e. to. their christian confidence and fellowship — using the
same verb here as in the last clause of v. 3; "God hath
received him." As God could bear with his crude notions
and sharp, misguided conscience because he had an honest
heart, and therefore "received" him, so should ye. Men
should not be more strict or pure than God. — But do not
receive such a man " unto doubtful disputations; " do not
take him in to dispute and discuss him into deeper perplex
ity and greater soreness of conscience ; — for commonly such
are not the men to take in new light under vigorous dis
cussion. Paul's words — " unto doubtful disputations" — I
take to mean — critical discussions of opinion reasoned out —
based on reasoning. — Whoever will consider the peculiari
ties of such minds will see that Paul judged wisely in ad
vising against treating them to logical discussion.
2. For one believeth that he may eat all things : an
other, who is weak, eateth herbs.
3. Let not him that eateth despise him that eateth
not ; and let not him which eateth not judge him that
eateth : for God hath received him.
4. Who art thou that judgest another man's ser
vant ? to his own master he standeth or faileth ; yea, he
shall be holden up : for God is able to make him stand.
5. One man esteemeth one day above another : an
other esteemeth every day alike. Let every man be fully
persuaded in his own mind.
Paul gives the sentiments of the men he speaks of and
the way to treat them. — One man thinks it right, or at
least not wrong, to eat certain kinds of food. Another,
being weak — i.e. having erroneous views and holding them
with morbid concientiousness, eats only herbs. — The eating
man is prone to think his not-eating brother very foolish ;

158 ROMANS.-CHAP. XIV.
the latter is equally prone to judge his brother who eats
all things to be very wicked. This latter being the graver
charge and the greater offence, Paul admonishes the man
who thus judges his brother that God hath received him and
he should not presume to judge another man's servant — i. e.
a man who honestly serves God as his supreme Master. He
stands or falls before this Master ; and — God will hold
him up if indeed he is an honest servant.
Another point of concientious diversity is that of re
garding certain days specially sacred. On this point also,
Paul's doctrine is — Let every man make up his own mind
in view of all the light before him, and then act accord
ingly- 6. He that regardeth the day, regardeth it unto the
Lord ; and he that regardeth not the day, to the Lord he
doth not regard it. He that eateth, eateth to the Lord,
for he giveth God thanks; and he that eateth not, to the
Lord he eateth not, and giveth God thanks.
7. For none of us liveth to himself, and no man dieth
to himself. 8. For whether we live, we live unto the Lord ; and
whether we die, we die unto the Lord : whether we live
therefore, or die, we are the Lord's.
9. For to this end Christ both died, and rose, and
revived, that he might be Lord both of the dead and
the living.
The points which, with so much good sense, or should
we not rather say — with so much inspired wisdom from
God, Paul makes vital to both these parties are — that they
form each his own opinion in all good conscience toward
God and act upon it as unto God and unto God only— all
under the one supreme purpose of doing the whole will of
God. Moreover, that they accept the gifts which God be
stows with gratitude to the Great Giver. So living, we
none of us live to ourselves but all live unto and for the
Lord. Living or dying, we are his supremely, as truly his
after death, in the world to come, as before death in this
world, because (v. 9) Christ has died and has lived again
in exalted reigning life in heaven that He may be supreme
Lord of his people, both the dead and the living. Of
course it follows that Christ alone is the Lord of every

ROMANS.-CHAP. XIV. 159
man's conscience, and no one of his children should usurp
his authority in this matter and set up himself to judge
his brother.10. But why dost thou judge thy brother? or why
dost thou set at nought thy brother? for we shall all
stand before the judgment seat of Christ.
11. For it is written, As I live, saith the Lord, every
knee shall bow to me, and every tongue shall confess to
God. 12. So then every one of us shall give account of
himself to God.
Why shouldst thou usurp the authority and preroga
tives of Christ, and erect thy puny judgment seat to pass
thy sentence upon thy conscientious brother ? We are all
to stand before the judgment seat of Christ — no one of us
to be the judge of anybody — but every one to be judged
by the same Supreme Lord and judge of all. Every man
must give account of himself and for himself unto God ; — ¦
a fact which, duly considered, should impress the convic
tion tbat we shall have enough to do in preparation for our
personal trial with no time to spare for judging our con
scientious brother. — V. 11 is quoted from Isa. 45: 23 —
which, where it stands must be referred to the submission
of the nations to God as their King, and apparently, to
their willing, joyful submission under the subduing power
of the gospel. The words may well express the subjuga
tion of the moral universe to Christ as final Judge — as
Paul applies them here.
13. Let us not therefore judge one another any more :
but judge this rather, that no man put a stumbling-block
or an occasion to fall in his brother's way.
14. I know, and am persuaded by the Lord Jesus,
1hat there is nothing unclean of itself: but to him that
esteemeth any thing to be unclean, to him it is unclean.
With a fine play upon the two senses of the word
''•judge," Paul says — No longer judge one another, usurp
ing Christ's own supreme prerogative ; but judge this to
be the sensible thing ; settle this conviction firmly in your
mind — never to put a stumbling-block in a brother's way.
Take care never to grieve him or cause him to fall.

160 ROMANS.-CHAP. XIV.
On the point of any essential distinction as to things
reputed clean or unclean, I am persuaded, living in
closest sympathy with Christ, that this distinction is null
and void and there is nothing in it at all. Yet if a man
supposes any thing to be morally unclean to him, it is so.
That is all.
15. But if thy brother be grieved with thy meat, now
walkest thou not charitably. Destroy not him with thy
meat, for whom Christ died.
16. Let not then your good be evil spoken of :
17. For the kingdom of God is not meat and drink ;
but righteousness, and peace, and joy in the Holy Ghost.
18. For he that in these things serveth Christ is ac
ceptable to God, and approved of men.
If thy brother is grieved with thy habits of eating, thy
walk before him and as to him is not according to love.
Lot not thy eating destroy a soul for whom Christ died.
This assumes that your course may break down his con
science ; may lead him to feel that he need have no con
science, and so he may lose his soul. — Beware, therefore,
lest your course may weaken the power of conscience in the
case of your brother, inasmuch as he may assume that your
conscientious convictions are like his, and consequently that
you are reckless of conscience. Take care lest what is
really good in you be evil spoken of : — in the present case
— lest it be taken as proof tbat yon have no conscientious
ness toward God.
Try to make your brethren understand that in your
view the kingdom of God consists not in what men eat or
drink, nor in what they abstain from eating or drinking ;
but " in righteousness, peace, and joy in the Holy Ghost."
Labor to disabuse them of their extreme notions of ritual
ism, and to instal into their place of power just views of
the spiritual nature of Christ's kingdom. To serve Christ
in these things is pleasing to God, and will ultimately ap
prove itself to sensible men.
19. Let us therefore follow after tbe things which
make for peace, and things wherewith one may edify
another. 20. For meat destroy not the work of God. All

ROMANS— CHAP. XIV. 161
things indeed are pure ; but it is evil for that man who
eateth with offence.
? 21. It is good, neither to eat flesh, nor to drink wine,
nor any thing whereby thy brother stumbleth, or is of
fended, or is made weak.
Still putting the same noble principles in new aspects,
Paul urges them to follow what conduces to peace, har
mony of feeling, real love ; and mutual edification. God's
work of grace in the heart, destroy thou not for the sake of
so small a thing as meat. Think of the sacrifice Christ
has made for the saving of human souls — and say ; can you
not forego all meat, denying yourself if need be this small
indulgence in order to promote the interest for which
Christ died ; — or at least to avoid thwarting his endeavors
and sacrifices for the saving of men ?
All things of this sort are in themselves pure enough ;
the evil lies in their being an offence to thy weak brother.
Better never to eat any flesh or drink any wine than, to
offend thy brother's conscience and so cause him to stumble
and fall.
22. Hast thou faith? have it to thyself before God.
Happy is he that condemneth not himself in that thing
which he alloweth.
23. And he that doubteth is damned if he eat, be
cause he eateth not of faith; for whatsoever is not of
faith is sin.
The older manuscripts make a slight change in the con
struction of the first clause, yet not affecting the sense ; —
thus : The faith which thou hast, have to thyself before
God. — Enjoy the quiet of mind and the peaceful exemption
from the small bondage which these unfortunate scruples
impose ; yet at the same time, abstain from indulging
yourself openly in any thing which would or might seri
ously harm your christian brother. Blessed is the man
who has no scruples of a weak, ill taught conscience con
demning him in what he approves. — But on the other hand,
he who doubts — whose conscience does not approve — is
condemned if he eats because it is not according to his con
victions of right, is not according to his then present con
ceptions and belief as to his christian duty. Whatever
violates or even lacks the support of these convictions, is

162 ROMANS.-CHAP. XIV.
sin. Men must live according to their convictions of per
sonal duty. God does not demand of us that these ideas
of duty be objectively perfect ; but he does require, that
having formed them honestly and with tbe best light and
the best wisdom at our command, we should obey them
implicitly. Obedience to our best convictions thus formed
is in our case obedience to God. To disregard them is to
disown God's authority.

-008-

CHAPTER XV.
The chapter opens with a paragraph (v. 1-7) to close
the topic of chap. 14 ; and then proceeds to speak at some
length of the calling of the Gentiles ; of his great commis
sion to preach the gospel to them ; of his success ; and of
his future plans of missionary labor.
1. We then that are strong ought to bear the infir
mities of the weak, and not to please ourselves.
2. Let every one of us please his neighbor for his
good to edification.
3. For even Christ pleased not himself : but as it is
written ; The reproaches of them that reproached thee
fell on me.
4. For whatsoever things were written aforetime
were written for our learning, that we tlirough patience
and comfort of the Scriptures might have hope.
5. Now tbe God of patience and consolation grant
you to be like-minded one toward another according to
Christ Jesus :
6. That ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ.
7. Wherefore receive ye one another, as Christ also
received us, to the glory of God.
These are the practical inferences and applications of
truth to duty, from the premises laid down in the previous
chapter, all enforced by the pertinent and precious example
of our self-sacrificing Redeemer. — Let us regard our per-

ROMANS.-CHAP. XV. 163
sonal self-indulgence as of the very smallest account when
measured against the spiritual welfare of our weak breth
ren. Jesus did not please himself, but as the scripture
(Ps. 69: 10) long before said, bore with never failing
patience whatever reproaches came upon him in the service
of God. — Paul's prayer (v. 5, 6) that "ye be like-minded
one toward another so that with one mind and one
mouth ye may glorify God " — makes emphatic the univer
sality of this spirit — that all of every class — the weak in
faith and the strong also — may be filled with this spirit of
mutual fellowship and confidence — of tender regard, more
over to each other's spiritual welfare, ever watchful against
offences, dangerous to the soul ; careful not to please
every man himself, but every man his neighbor for his
good to edification. So should they receive one another
into the warm sympathies of christian fellowship, even as
Christ receives us all to the glory of God.
8.' Now I say that Jesus Christ was a minister of the
circumcision for the truth of God, to confirm the promises
made unto the fathers :
9. And that the Gentiles might glorify God for his
mercy ; as it is written, For this cause I will confess to
thee among the Gentiles, and sing unto thy name.
10. And again he saith, Rejoice, ye Gentiles, with
his people.11. And again, Praise the Lord, all ye Gentiles ; and
laud him, all ye people.
12. And again, Esaias saith, There shall be a root of
Jesse, and he that shall rise to reign over the Gentiles ;
in him shall the Gentiles trust.
"For I say" ["for" better than "now,"]— not only
calls special attention to what he is about to say, but con
nects it logically with what precedes. This logical connec
tion will become apparent if it be assumed that the party of
weak faith were of Jewish antecedents, and their brethren
of strong faith were chiefly of Gentile — a distinction sus
tained by the fact that sacred days were one of the points of
extra conscientiousness, not to say also, by the very cir
cumstance of so much development of a ritualistic con
science. Having finished what be wished to say as to tbe relative

164 ROMANS.-CHAP. XV.
duties of those two classes, he proceeds here to speak at
some length upon the relation of Gentiles to the gospel
scheme. First, that Jesus Christ became specially the servant of
the circumcised Jews, devoting his personal labors in
preaching the truth of God to them almost exclusively, yet
all with the broadly comprehensive purpose of "confirming
the promises made to the fathers," which (be it well con
sidered) very distinctly taught that Gentiles no less than
Jews were to " glorify God for his mercy." This truth
Paul here confirms by four successive quotations from the
ancient prophets :
(a.) From Ps. 18: 49 (the same in 2 Sam. 22: 50) ;
"Therefore will I give thanks to thee, 0 Lord, among
the heathen [Gentiles], and sing praises unto thy name."
[Paul quotes the Septuagint omitting only — " 0 Lord."]
(b.) From Deut. 32:43. "Rejoice, 0 ye nations, with
his people."
(c.) Ps. 117: 1. The Auth. version thus ; "0 praise
the Lord, all ye nations ; praise him all ye people." Paul
aud the Septuagint make the second verb stronger than the
first, the improved text reading it ; — " Let all the people
laud, extol with highest praises."
(d.) Isa. 11 : 10. Our Auth. vers, reads — "There shall
be a root [i. e. a root-shoot] of Jesse which shall stand for
an ensign of the people ; to it shall the Gentiles seek, and
his rest shall be glorious."
Here also Paul quotes the Septuagint accurately —
" There shall come a root of Jesse, even one who shall arise
to reign over the Gentiles, and in him shall the Gentiles
trust." Of these four quotations, let it be particularly noted;
1. That they are made from diverse authors at far dis
tant periods ; one from Moses ; another from David ;
another from some Psalm-writer after the captivity ; and
the last from Isaiah. These were representative men — a
group of writers well chosen to express the fact that
through all the ancient ages, the prophets of Israel saw
that in the glorious gospel age, Gentiles were to share with
the covenant people.
2. It is specially noticeable that every one of these quo
tations comes under Paul's general head — " that the Gen
tiles should glorify God for his mercy," — each one sending

ROMANS.— CHAP. XV. 165
forth its joyful call to the Gentiles, to join with all the
covenant people in praising and extolling the Lord Jehovah
for his merciful salvation. They are all manifestly Mes
sianic in character, spoken with the prophetic eye on the
Messianic gospel reign, and all grasping the sublime fact
that this reign was destined in the purpose of God to em
brace all the nations of the earth.
3. Need it be added (the fact seems to be often strangely
overlooked), that Paul's faith and hope and zeal were glo
riously sustained by the ancient Messianic prophecies res
pecting the conversion of the Gentile world. He knew
what Moses and David and Ezra (supposably), and Isaiah
had written on this subject. It was his joy to rest his faith
on their inspiring words aud bathe his soul in those foun
tains of living waters — gospel blessings promised and pro
vided in Jesus Christ, and vast enough to fill all the earth.
It is simply puerile to suppose that he looked upon those
magnificent results as even then exhausted, their signifi
cance being only broad enough to take in the small hand
ful of converts then just gathered from the Gentiles ! Yet
if he expected the end of the gospel age and of all gospel
work during his own life-time, this must follow.
13. Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope, through
the power of the Holy Ghost.
His own bosom swelling with the rapture of such grand
hopes, how could he do less than pour forth his prayer to
the blessed God who himself enkindles such hopes and as
pirations in his servants — that He would "fill them" also
(as well as himself) " with all joy and peace in believing ;
that ye too may abound in hope through the power of the
Holy Ghost." For, all hope of success in the evangliza-
tion of the wide, wide world — the countless nations — must
forever rest (as put here) "in the power of the Holy
Ghost." All other grounds of confidence are vain. This
has in it all the requisite resources of power.
14. And I myself also am persuaded of you, my
brethren, that ye also are full of goodness, filled with all
knowledge, able also to admonish one another.
15. Nevertheless, brethren, I have written the more
8

166 ROMANS.-CHAP. XV.
boldly unto you in some sort, as putting you in mind,
because of the grace that is given to me of God,
16. That I should be tbe minister of Jesus Christ to
the Gentiles, ministering the gospel of God, that the
offering up of the Gentiles might be acceptable, being
sanctified by the Holy Ghost.
This prayer for you, brethren, ye will not construe to
imply any lack of confidence in your benevolence, or
knowledge, or ability to admonish one another.
In v. 15 and onward we shall, understand Paul the
better if we bear in mind that he had never been at Rome,
yet had written them with great freedom [it might perhaps
be called boldness], on some points — this being the sense
of the words put in our auth. vers. — "in some sort." His
apology is that the church at Rome was composed some
what largely of Gentiles, and God had given him a very
special commission to the Gentile world. This will explain
his points in these verses.
In v. 16, his words "ministering the gospel of God"
suggest a service analogous to that of the priests in the
temple ; and this leads him to think of the Gentiles as
themselves an "offering presented to God, made accepta
ble through the purifying agency of "the Holy Ghost.
17. I have therefore whereof I may glory through
Jesus Christ in those things which pertain to God.
18. For I will not dare to speak of any of those
things which Christ hath not wrought by me, to make
the Gentiles obedient, by word and deed,
19. Through mighty signs and wonders, by the power
of the Spirit of God ; so that from Jerusalem, and round
about unto Illyricum, I have fully preached the gospel
of Christ. 20. Yea, so have I strived to preach the gospel, not
where Christ was named, lest I should build upon another
man's foundation :
21. But as it is written, To whom he was not spoken
of, they shall see : and they that have not heard shall un
derstand. God had really given him great success in preaching to
the Gentiles, in which service it had been his aim and joy

ROMANS.-CHAP. XV. 167
to break new ground continually, going where none had
gone before. He had no occasion to speak of what others
had wrought. His own personal labors, starting from
Jerusalem on the extreme South and East, had swept over
Asia Minor, Ancient Macedonia and Achaia, to Illyricum ou
the very borders of. Italy, and almost to Rome itself. — His
quotation (v. 21) is from Isa. 52 : 15.
22. For which cause also I have been much hindered
from coming to you.
23. But now having no more place in these parts,
and having a great desire these many years to come
unto you ;
24. Whensoever I take my journey into Spain, I
will come to you : for I trust to see you in my journey,
and to be brought on my way thitherward by you, if
first I be somewhat filled with your company.
These labors had compelled him to postpone his long
cherished purpose of visiting Rome. Now he has it in his
plan to visit Spain and to take Rome on his way. He
anticipates a spiritual feast to his soul among them.
25. But now I go unto Jerusalem to minister unto
the saints.
26. For it hath pleased them of Macedonia and
Achaia to make a certain contribution for the poor
saints which are at Jerusalem.
27. It hath pleased them verily ; and their debtors
they are. For if the Gentiles have been made partakers
of their spiritual things, their duty is also to minister
unto them in carnal things.
This "collection" made among the churches of Mace
donia and Achaia for their needy brethren at Jerusalem,
held a large place in Paul's thought and care, it being
referred to repeatedly in both his epistles to Corinth
(1 Cor. 16 : 1-4 and 2. Cor. 8 and 9). Paul seems to have
assumed that tbe mother church in her straits had special
claims upon her vigorous daughters, and supposably he
may have hoped by these benefactions to abate Jewish
prejudice against Gentile churches and promote a larger
and warmer Christian fellowship. It might have been —
ought to have been — a peace-offering to their chafed and

168 ROMANS.-CHAP. XV.
but too narrow souls. Paul probably hoped that this offer
ing, going before and with himself, might insure him a
more kind reception. We have the result in Acts 21 : 17
and onward.
28. When therefore I have performed this, and have
sealed to them this fruit, I will come by you into Spain.
29. And I am sure that, when I come unto you, I
shall come in the fulness of the blessing of the gospel of
Christ. This plan for a journey into Spain by way of Rome
probably seemed to be wise ; but the plan of God put in a
long and tedious captivity between Paul's thought and
its realization. The testimony of several early Fathers
renders it highly probable that during the interval of some
five or six years between Paul's first and second imprison
ment at Rome, he did make this visit to Spain ; but the
historic circumstances and the results are quite unknown.
30. Now I beseech you, brethren, for the Lord Jesus
Christ's sake, and for the love of the Spirit, that ye strive
together with me in your prayers to God for me ;
31. That I may be delivered from them that do not
believe in Judea ; and that my service which I have for
Jerusalem may be accepted of the saints ;
32. That I may come unto you with joy by the will
of God, and may with you be refreshed.
33. Now the God of peace be with you all. Amen.
It was entirely appropriate for Paul to pray to be de
livered from unbelieving Jews in Judea and to ask the
same prayers from his Christian friends at Rome. But it
was equally appropriate to bow snbmissively to his will
who sometimes fails to do all we ask, or long delays it. —
God did deliver Paul from their bloody hands so that his
life was spared ; and God went with him, a prisoner to
Rome, and helped him to write some grand Epistles from
his prison home in that city. In how many and what
points God made all those things work together for good
to Paul and to Christ's kingdom, it was probably Paul's
joy to enumerate and to measure after tbe trials and the
disappointment had been been bravely borne ; for the Lord
is wont to show his people both that his love never fails,
and that his wisdom will justify itself in the end.

ROMANS.-CHAP. XV. 169

CHAPTER XVI.
This chapter is made up of personal salutations, with
a few closing admonitions and benedictions.
1. I commend unto you Phebe our sister, which is a
servant of the church which is at Cenchrea : '
2. That ye receive her in the Lord, as becometh
saints, and that ye assist her in whatsoever business she
hath need of you : for she hath been a succourer of many,
and of myself also.
Cenchrea, the Eastern port of Corinth and the outlet
of its Asiatic trade, some nine miles distant from the great
city, had at this time a church probably small, yet having
at least this one deaconess, Phebe. Her, Paul exhorts
the Christians at Rome to receive in the Lord in a manner
worthy of saints — i. e. with special love, confidence and
cooperation. Aid her in whatever matters she may need
your aid, for she has aided many and myself. The pre
sumption is strong tlfat the purpose of her visit was rather
religious than secular : for the help which Paul's verb
" assist " involves should be the same as the " succor " she
had given to many saints and to Paul — the words being
essentially the same. What special service of Christian
labor took her to Rome cannot be known now. Her official
duties within the home sphere are more obvious — ministra
tions to the sick and the suffering of her sex, from whom
pastors of the other sex were mostly debarred by the usages
of Oriental society.
3. Greet Priscilla and Aquila, my helpers in Christ
Jesus :
4. Who have for my life laid down their own necks :
unto whom not only I give thanks, but also all the
churches of the Gentiles.
5. Likewise greet the church that is in their house.
Salute my well beloved Epenetus, who is the firstfruits
of Achaia unto Christ.
This family Prisca (or Priscilla) and Aquila, we may
trace from Rome to Corinth, (Acts 18: 1, 2); thence to
Ephesus (Acts 18: 26); and now again at Rome. They

170 ROMANS.-CHAP XVI.
followed the business of tent-manufacture — which was
doubtless good in any of those cities. The history shows
us Paul, at home in their house and shop, and preaching
(we may suppose) to the church which met in their house.
— Here Paul says of them that they had put their own lives
in jeopardy for his (very probably at Ephesus) — so that
not himself only but all the churches were under great obli
gations of gratitude for their self-sacrificing service.
6. Greet Mary, who bestowed much labor on us.
7. Salute Andronicus and Junia, my kinsmen, and my
fellow prisoners, who are of note among the apostles,
who also were in Christ before me.
8. Greet Amplias, my beloved in the Lord.
9. Salute Urbane, our helper in Christ, and Stachys
my beloved.
10. Salute Apelles approved in Christ. Salute them
which are of Aristobulus' household.
11. Salute Herodion my kinsman. Greet them that
be of the household of Narcissus which are in the Lord.
12. Salute Tryphena and Tryphosa, who labor in the
Lord. Salute the beloved Persis, which labored much in
the Lord.
13. Salute Rufus chosen in the Lord, and his mother
and mine.
14. Salute Asyneritus, Phlegon, Hermas, Patrobas,
Hermes, and the brethren which are with them.
15. Salute Philologus, and Julia, Nereus, and his sis
ter, and Olympas, and all the saints which are with
them. 16. Salute one another with a holy kiss. The churches
of Christ salute you.
Of this numerous list of brethren and sisters it must
suffice to say, Their great number testifies that Rome
must have had a large floating population, for at this time
Paul had not been in Rome, and therefore must have made
their personal acquaintance at other points in Greece,
Macedonia, or Asia. Incidentally it shows that Paul had
fine social qualities, being careful to know and not forget
nor ever cease to love the brethren and sisters who labored

ROMANS.— CllAP. XVI. 171
with him in christian work, many of whom may have been
converted under his labor.
17. Now I beseech you, brethren, mark them which
cause divisions and offences contrary to the doctrine which
ye have learned ; and avoid them.
18. For they that are such serve not our Lord Jesus
Christ, but their own belly ; and by good words and fair
speeches deceive the hearts of tbe simple.
19. For your obedience is come abroad unto all men.
I am glad therefore on your behalf : but yet I would
have you wise unto that which is good, and simple con
cerning evil.
Mark and avoid the selfish, self-seeking men who are
ever prone to work up divisions and cause offences — all
alien to the christian doctrine they had been taught —
men who were not serving Christ but their own appetites. —
This word " belly " gives at least their general character as
sensual and basely selfish — perhaps including other low
propensities besides that for the luxuries of the table. —
Tonguey men they were — of fair words but base spirit. The
church at Rome being a city on a hill, Paul was especially
anxious that their record should be pure, not denied by
low, sensual, mischief-making aspirants for distinction.
20. And the God of peace shall bruise Satan under
your feet shortly. The grace of our Lord Jesus Christ
be with you. Amen.
"The God of peace" — so ealled here as having no
sympathy with the base men who artfully work up factions
in the church. — " Will bruise Satan " — ever at the bottom
of all church troubles — " under your feet shortly." The
words come from Gen. 3: 15 ; " Her seed shall bruise thy
head" — that of the old serpent whom Paul identifies with
Satan. 21. Timotheus my workf ellow, and Lucius, and Jason,
and Sosipater, my kinsmen, salute you.
22. I Tertius, who wrote this epistle, salute you in
the Lord.
23. Gaius mine host, and of the whole church, salut-

172 ROMANS.S-CHAP. XVI.
eth you. Erastus the chamberlain of the city saluteth
you, and Quartus a brother.
24. The grace of our Lord Jesus Christ be with you
all. Amen.
This group were Paul's then present companions. We
read of Gaius (presumably) in 1 Cor. 1: 14 as one of the
very few whom Paul had baptized himself. His Christian
hospitality was his distinction and his high honor.
25. Now to him that is of power to stabbsh you ac
cording to my gospel, and the preaching of Jesus Christ,
according to the revelation of the mystery, which was
kept secret since the world began,
26. But now is made manifest, and by the scriptures
of the prophets, according to the commandment of the
everlasting God, made known to all nations for obedience
of faith :
27. To God only wise, be glory through Jesus Christ
forever. Amen.
T Writtento the Romans from Corinthus, and sent
by Phebe servant of the church at Cenchrea.
This closing doxology to God only wise groups with
exquisite beauty and force many of the grand elements of
the gospel. This great God has all power to establish you
according to the gospel I preach. This gospel unfolds that
mystery long unuttered, but now brought forth to light by
the prophetic scriptures under direction of the eternal God
and made known among all the Gentiles to bring them to
the faith of Christ.— To this God of infinite wisdom and
matchless love, through Jesus Christ, be glory forever and
ever. Amen.
The central thought here is the revelation of the long
unknown gospel of salvation for the race, by no means ex
cluding, but rather specially including all the Gentile world.
Upon this theme, Paul's tongue and pen never tire. It
lifts his soul to sublimest thanksgivings and grandest dox-
ologies. A gospel for the nations ! What could be more
sublime !

FIRST EPISTLE TO THE
CORINTHIANS.

INTRODUCTION.
As preliminary to the study of this epistle it will be
helpful to the reader to have in mind definite ideas on
these points ; viz.
I. Corinth itself ; its geography and history :
II. The history of this church ; its planting ; the
materials which composed it and their prominent charac
teristics :
III. The date of the epistle and the place where writ
ten :
IV. The topics of which it treats and tbe occasion for
treating them.
I. Corinth — its geography and history.
Corinth is situated on a celebrated isthmus which con
nects Peloponnesus (otherwise called the Morea) — the old
province of Achaia — with the continent ; having the
Saronic gulf opening into the iEgean Sea on the East, and
the Corinthian gulf opening into the Ionian Sea on the
West. This peculiar geographic position led Pindar to
call it " the bridge of the sea," and Zenophon — " The
gate of the Peloponnesus." Both in the military aud in
the commercial point of view, it was and naturally must
have been one of the great cities of Ancient Greece. It
rivalled Athens in learning and culture, and surpassed it
in wealth, luxury, and the resulting vices. But the Cor
inth with which our epistle has to do is not the ancient
Grecian city, but the Roman city rebuilt by Julius Cesar.
The Roman Corinth still retained its commercial advan
tages, and consequently its great and rich population.
Lying in the same great thoroughfare of trade and travel
with Ephesus and having constant communication by sea

174 INTRODUCTION.
with that great city of Asia, its importance can scarcely be
overestimated. These circumstances conspired to make it
one of Paul's strategic points — to be seized at all hazards
and held at any cost for Christ and his kingdom. Cen
chrea, its eastern harbor, nine miles distant, comes to view
as the site of a church (perhaps small) of which Phebe
(Rom. 16: 1) was a deaconess.
II. History of the church, its materials ; and prominent
characteristics. Luke (Acts 18: 1-18) gives abrief sketch of Paul's first
gospel labors in this city. It was on his second great mis
sionary tour — (the first which brought him into Europe),
and after he had planted churches at Philippi and at Thes
salonica, and touched at Berea and Athens, that he came
to Corinth and there sat down to long and earnest mis
sionary work in that populous but wicked city. With one
or more short intermissions he spent here one year and six
months. As usual he began by "reasoning in the syna
gogue every Sabbath, persuading the Jews and tbe Greeks;
but when they (the Jews) opposed and blasphemed, Paul
shook his raiment and said to them ; your blood be upon
your own heads ; I am clear : from henceforth I will go to
the Gentiles " (Acts 18: 4-8).
Thus in tbe spring of A. D. 52, five years before the
date of this- epistle, the foundations of this church at
Corinth were laid, its constituent elements being in small
part Jews, but in greater part Gentiles. Here he first
met the celebrated Priscilla and Aquila, then recently
driven out from Rome (Acts 18: 2), and made their house
his home and their workshop his place of manual labor
and main source of self-support. Here Silas and Timothy
soon joined him ; Apollo also at a later period ; so that
Paul's missionary work at Corinth was strongly sustained
by these efficient fellow laborers.
The luxury and lasciviousness that reigned in Corinth
left their traces upon the young converts of this church,
sadly apparent in this epistle in the case of incest (chap.
5), and in the frequent admonition to "flee fornication,"
Apparently tbe same elements of general character gave
occasion to those special questions sent to Paul, which he
answered in chap. 7.
Greek culture developing itself into the passion and
pride of human philosophy (" wisdom") and tending to-

INTRODUCTION. 175
ward a very unworthy depreciation of Paul and the simple
gospel of the cross which he preached, left very distinct
traces upon the early history of this church and give their
color to many passages of our epistle. The manifest am
bition for such distinction as might be reached through
supernatural gifts (tongues ; the prophetic foresight) had
its root in the same Grecian society.
To the envious, hard, bigoted spirit of the Jew we may
doubtless ascribe in no small degree the detraction and the
incessant counter-working of Paul which come to light re
peatedly in these epistles.
These and similar elements in the society of Corinth
made Paul's labors then peculiarly severe and trying ; but
at the same time tbey develop in his character those mar
vellous qualities — humility, self-sacrifice, devotion to Christ
and his work, coupled with shrewdness and a noble manli
ness which no amount of detraction, slander and meanness
could over-ride or overcome. — All in all, these epistles give
us an admirable study not only of the gospel when brought
into contact with culture, wealth, and the deepest social
and moral corruption, but of the great man whom the Lord
raised up to be the herald of this gospel, and one of the
noblest examples of sanctified intellect and heart which has
ever blessed our world.
III. The date of this epistle is usually assigned to A. D.
57. That celebrated " collection for the poor saints in
Jerusalem" (16: 1) ; Paul's great efforts in making it and
then in transmitting the avails safely to their destination,
help us to fix proximately the date of this writing — near
the close of his three years' labor at Ephesus. Of course the
same circumstances suffice to mark the place. The com
mercial relations between Ephesus and Corinth account for
the facility of communication between these cities. Paul
at Ephesus might hear often and very definitely from his
church at Corinth.
IV. TJie topics he treated and the occasion for treating
them. In its subject-matter, this Epistle is remarkably miscel
laneous, treating a considerable number of topics quite
distinct from each other, yet each very definitely indicated
and in most cases at least its occasion distinctly stated.
Thus, first ; news coming to him through some of
the family of Chloe that sectarian contentions were spring-

176 INTRODUCTION.
ing up there (1 : 1, 2) occasioned the discussions which
fill the first four Chapters. With marvellous skill and
depth of thought, as we shall see, Paul goes fundamentally
into this subject, laboring to draw their attention to the
pure simplicity of the gospel scheme to show that its one
only center of power is in the Divine Spirit wielding the
very truth of God, and that human instruments are rela
tively of quite insignificant importance.
Next stands the sad case of incest in their church which
came to him by public rumor — a thing of common report.
This forms the subject directly of chap. 5. and indirectly
of a part of chap. 6. Special questions sent to Paul in
writing on the kindred subject of the marital relations
become the theme of chap. 7. — Chap's. 8 and 10, discuss
questions of conscience which sprang up in tbat idol-
worshipping city over the point of eating flesh that had
been or might have been offered to an idol. Between these
two, chap. 9. digresses to speak of his personal relations
to that church in the line of material support. — Chaps.
11-14 treat in general of the methods and proprieties of
religious worship in their church assemblies, including their
flagrant abuse of the love-feast and of the Lord's supper ;
a very full discussion of " spiritual gifts,'.' bestowed va
riously in that age upon the churches — a subject which
gave him occasion to introduce as an episode that admira
ble chapter on Christian love (chap. 13), as being beyond
compare "the more excellent way " — a gift which should
command the supreme aspirations of every Christian. — •
The resurrection, denied it would seem by some at Corinth,
forms the sublime theme of chap. 15, while chap. 16 ap
propriately closes the epistle with words about the collec
tion for the poor at Jerusalem, about his own plans of
labor and those of his associates — with salutations and
benedictions.

FIRST EPISTLE TO THE
CORINTHIANS.

CHAPTER I.

Aetek the customary address (v. 1-3) Paul thanks God
for his abundant grace bestowed on them (v. 4-9) ; then
comes to the main theme of the chapter — their divisions
of sectarian sort (v. 10-12) which he proceeds to discuss
and rebuke, especially in their relations to himself (v.
13-16) ; also in view of their origin in tbe passion for
worldly wisdom and science (v. 17-21) ; that the Jewish
demand for miracles and the Corinthian passion for wis
dom led both widely astray from Christ, the central thing
in the gospel (v. 22-25) ; that God's call found congenial
hearts, not among the proud but the lowly, (v. 26-29) ;
but under the gospel scheme, all best, richest, most blessed
things come from God through Christ (v. 30,31).
1. Paul, called to be an apostle of Jesus Christ
through the will of God, and Sosthenes our brother,
2. Unto the church of God which is at Corinth, to
them that are sanctified in Christ Jesus, called to be
saints, with all that in every place calluf>on the name of
Jesus Christ our Lord, both theirs an* ours :
3. Grace be unto you, and peace, from God our Father,
and from the Lord Jesus Christ.
The topics treated in this epistle made it necessary, for
Paul to speak of himself as one called to the apostleship
by Christ himself — invested therefore with an authority
which modesty must not suppress.
With himself he associates Sosthenes " the brother"
(Greek) — probably in the sense — the brother well known
among you. — Was this tbe same man who appears under

178 1 CORINTHIANS.— CHAP. I.
this name in Acts 18 : 17 ? — The circumstance that Luke
makes his name prominent in his history of the planting
of this church, and the further fact that Paul introduces
him with no other description except " the brother," render
this identity probable, yet not perhaps certain. — If he was
the same man, we must suppose him to have been converted
early from his intense Judaism to Christianity. For in
Luke's narrative he is the ruler of the synagogue and ap
parently was heading the persecution against Paul. When
Gallio quashed all legal proceedings against the apostle as
not coming within his jurisdiction, the Greeks, in sym
pathy with Paul, or at least indignant against his malicious
persecutors, seized upon this Sosthenes and beat him ;
which rough usage Gallio, as a civil officer, refused to
notice. If this was the same man who is here" the brother,"
his change, like that in Paul, was wrought by the power of
God which often shows itself equal to such transformations.
Notice that Paul writes this letter from Ephesus in the
spring of 57, five years after the scenes of Acts 18, Sosthe
nes being then with him in that eastern city. Yet this
by no means forbids his identity with the Sosthenes who
was ruler of the synagogue in Corinth five years before. The
two cities must have had intimate mutual relations — men
in business occasionally changing their residence from one
to the other — a fact illustrated in the case of Priscilla and
Aquila. Observe (v. 2) tbat while this letter is addressed par
ticularly to the church at Corinth, Paul associates with
them " all the saints in every place," designated here as
" those who call on the name of Jesus Christ our Lord,"
prayer to Christ as Lord [and God] being the very noticea
ble characteristic of Christians trained under the apostles.
The martyr Stephen was an early example of prayer so ad
dressed (Acts 7 : 59) — The fact indicates their practical
views of Christ's real divinity.*
The " grace and peace ". which his benediction implores
for them, he seeks and expects equally from " God our
Father and from Jesus Christ the Lord."
* The celebrated letter of tbe younger Pliny, Governor of the
province of Bythinia, to Trajan (A D. 107) saya that the Christians
" were accustomed to meet on a stated day before light and chant
among themselves in turn a hymn to Christ as to God."

1 CORINTHIANS.— CHAP. I. 179
4. I thank my God always on your behalf, for the
grace of God which is given you by Jesus Christ ;
5. That in every thing ye are enriched by him, in all
utterance, and in all knowledge ;
6. Even as the testimony of Christ was confirmed in
you: 7. So that ye come behind in no gift ; waiting for the
coming of our Lord Jesus Christ :
8. Who shall also confirm you unto tbe end, that ye
may be blameless in the day of our Lord Jesus Christ.
9. God is faithful, by whom ye were called unto tbe
fellowship of bis Son Jesus Christ our Lord.
We must suppose that at this moment there lay before
Paul's mind, the many grievous abuses of these spiritual
gifts which he must needs rebuke ; their unhallowed am
bition to surpass each other, especially in those gifts which
were in highest repute in cultured Corinth. Yet Paul's
practical wisdom suggested to him this fine prelude to those
words of admonition, in which he thanks God in their be
half for these pre-eminent gifts and rejoices with them that
God had blessed them so abundantly that they fell behind
in nothing. Surely men so richly blessed ought to be
scrupulously careful not to abuse them ! The conscious
ness of such mercies from God should banish pride and im
press profound humility.
The apostle's testimony for Christ bad been confirmed
among them by the full measure of supernatural manifes
tations. — Noticeably also they had learned to live under a
near and solemnly impressive sense of the coming of their
Lord Jesus Christ. — This allusion to Christ's coming and
to their waiting for it does not necessarily imply that they
assumed it to be near in calendar time as measured in
months and years ; but does imply that this coming was a
living fact' in their Christian thought — a truth held sol
emnly near to their souls. The great fact of this coming
suggested that this same Lord Jesus would confirm them
to the end of life and present them blameless (subject to no
condemnation) in the great and sweetly expected day of
Christ. God who is faithful had pledged this to them in the
very fact of calling them into fellowship with bis Son.
10. Now I beseech you, brethren, by the name of our

180 1 CORINTHIANS.— CHAP. I.
Lord Jesus Christ, that ye all speak the same thing, and
that there be no divisions among you ; but that ye be
perfectly joined together in the same mind and in the
same judgment.
11. For it hath been declared unto me of you, my
brethren, by them which are of the house of Chloe, that
there are contentions among you.
12. Now this I say, that every one of you saith, I
am of Paul ; and I of Apollos ; and I of Cephas ; and I
of Christ. Here Paul introduces one of tbe crying sins of Corinth.
which occasioned this epistle viz., 'due dangerous, vicious
tendency to schism in the church. By members of the
family of Chloe, he has heard that there are grave conten
tions and strifes among them. To make the case entirely
specific, he adds — This is what I refer to (v. 12) : One is
saying I am of Paul (a Paulite) ; another, I of Apollos ;
another, I of Cephas [Peter] ; another, I of Christ : — four
parties each ranging itself under the proud name of its
chosen leader.
In the outset Paul earnestly beseeches them by all that
is sacred in the name of our Lord Jesus Christ that they
all speak the same thing, rally under the same hallowed
name and no other ; that there be no schism, no sectarian
parties, no rending asunder of the one sacred body of Christ
(the living church). But that ye be perfected in the same
Christian thought [nous] and in the same opinions. — Thus
Paul exhorts to harmony of Christian sentiment ; to union
in their Christian activities ; to a mutual sympathy in their
Christian heart.
Was it the abuse of criticism, or was it rather the scope
given to worldly, ungodly ambition, that developed into
this rallying under their favorite leaders ? Be the special
impulse what it may, it was unchristian ; it was perilous,
not to that church only but to all the churches of that age.
Therefore Paul lost no time in making his solemn and ear
nest protest against it. — There is not the least reason to
suppose that these honored men bad been beading this sec
tarian moment. Paul was more than innocent of any am
bition to head a party against Apollos, Peter, or Christ.
There is not the slightest ground to suspect this of Apollos,
or of Peter. If these strong mon had lent themselves to

1 CORINTHIANS.— CHAP. I. 181
foster this movement, the result must have been fearful!
We have reason to bless God that for a season at least, the
churches were spared the terrible curse of sectarianism,
launched upon them by men of commanding but divisive
influence. It is supposable that the eloquence of Apollos gave him
popularity with the more cultivated classes, and thus made
him the innocent occasion of one of these parties. Also,
that the well known proclivities of Peter toward the an
cient Jewish ritual may have served to place his name at
the head of a pro- Jewish faction, while for obvious reasons,
Paul would have some stanch friends to lift up his name.
Yet others whose better heart recoiled from this idolatry of
human names would rally under none other name but that
of Christ. But it is one thing to account for sectarian divi
sions, and quite another thing to justify them. This was
Paul's opinion.
13. Is Christ divided ? was Paul crucified for you ?
or were ye baptized in the name of Paul ?
14. I thank God that I baptized none of you, but
Crispus and Gaius ;
15. Lest any should say that I had baptized in mine
own name.
16. And I baptized also tbe household of Stephanas :
besides, I know not whether I baptized any other.
" Is Christ divided ? " — that there should be one Christ
for the Paul faction ; another Christ for the Apollos party;
and yet another for those who flung out the banner of
Peter ? — This question strikes at the very root of sectarian
divisions. For what is a Christian sect with no Christ in
it ? And by what right shall one Christian sect appropri
ate the whole of Christ, leaving none of him to any other
gect ? — Moreover if each sect makes its own exclusive indi
visible claim to Christ as its own Lord and Saviour, how
shall Christ be divided and each sect be accommodated with
a Christ of its own ? — This is manifestly the logic of Paul.
So this original proposition to establish sectarian divisions
in the one christian church struck his mind.
We may follow his logical thought yet further. Notice
ably, he expands his views by discussing the case over his
own name. Very skilfully, he forbears to assail the party

182 1 CORINTHIANS.— CHAP. I.
of Apollos or the party of Peter ; says not a word about the
folly of those who saw fit to rally under those rival names ;
but proceeds to debate the main question upon the sup
posed case of the Paulites. — Ye who say, I am for Paul,
tell me ; Was Paul crucified for you ? Do ye take him
for your atoning sacrifice and put him in the place which
Jesus only can fill ? Would you give to Paul the allegiance,
the homage, the love, the service, due to Christ only ?"
"Were ye baptized into the name of Paul ?" — i.e. did
your baptism pledge you to follow Paul as your supreme
Head, your high and ever honored Lord and King ? [The
reader should not fail to note this admirable exposition of
the true sense of being baptized into another's name — i.e.
that it committed tbe party baptized to follow this person
age in obedience, love and trust. It was the solemn eternal
vow of fidelity to the cause, tbe interest, the name of this
supreme Leader].
Paul may have thought much of tbe virtue of this rite
of baptism. He does not perhaps mean to say how much
or little he prized it ; but one thing he does say very plainly
— viz. that he made no great account of administering the
rite himself. Like his Great Master, he did not make him
self prominent in the ritual administration. He even
thanked God that he had personally baptized just two men
only in Corinth, and besides those, one household ; he
could not recal any other. Rather a slim record for a
bishop of the ritualistic class. Rarely would such an one
present such a record and withal, thank God that it was
no larger, no more imposing ! — The special felicity of this
record in his case was that no man in Corinth could say
with the least plausibility that Paul baptized his converts
into his own name. They could not say that he figured for
building up a sect of Paulites. Nothing could be more
abhorrent to his soul than such intriguing for self-glorifica
tion. 17. For Christ sent me not to baptize, but to preach
the gospel : not with the wisdom of words, lest the cross
of Christ should be made of none effect.
. 18. For the preaching of the cross is to them that
perish, foolishness ; but unto us which are saved, it is
the power of God.
19. For it is written, I will destroy the wisdom of

1 CORINTHIANS.— CHAP. I. 183
the wise, and will bring to nothing the understanding of
the prudent.
20. Where is the wise ? where is the scribe ? where
is tbe disputer of this world ? hath not God made fool
ish the wisdom of this world \
21. For after tbat in the wisdom of God the world
by wisdom knew not God, it pleased God by the foolish
ness of preaching to save them that believe.
In this matter Paul followed closely the spirit of his
commission, which was, not so much to baptize as to preach
the very -gospel. It was not to count converts upon the
baptismal roll, but to bring sinners to the knowledge of
Christ and him crucified.
He now proceeds to another point, viz. the style of
his preaching as related to the cultured philosophy, wis
dom and eloquence which the Greeks held in so great esteem.
He declares that he sought not these fascinations of style
and manner because he feared to eclipse the glory and the
power of the simple, naked cross of Christ. His chosen
word ("made of none effect") suggests emptying the cross
of its intrinsic virtue ; palsying and paralyzing its spiritual
power. For to the men who are to be saved thereby, the
cross is one thing ; to tbe men who are to be lost despite of
it, it is entirely another thing. To the former it is the
power of God — so felt consciously in their own souls : to
the latter it is foolishness, having none of the attractions of
Grecian wisdom, and nothing indeed to commend it to
their taste. — Let it be noticed also ; This gospel met no
deep-felt conscious want, as in morally hungry, sin-stricken
souls, for the good reason that this sense of want was not
there. Their souls were far from being morally hungry.
Where consciousness of sin should be was a blank in their
moral nature. For all these reasons, there was no beauty
in Christ that tbey should desire bim, and no glory in his
cross to their dull moral vision.
In the scripture (Isa. 29 : 14) from which Paul took his
words, the Septuagint gives the passage a turn which brings
the agency of God into bolder prominence; — not as our
auth. ver. has it; — "For the wisdom of their wise men
shall perish," but — " I will destroy the wisdom of the wise
I will put out of sight the wisdom of the intelligent." —

184 1 CORINTHIANS.— CHAP. I.
This general sentiment seemed to have special attraction
for our Lord, as we see in Matt. 11 : 25, 26.
The wisdom of the Greek, arrayed against the simplic
ity of the gospel, was profoundly proud and self-asserting ;
but noticeably, Paul cowers not before its high and arrogant
pretensions. Rather he turns the table upon it and sub
limely demands; "Where is the Grecian wise man who
would fain match his wisdom against God's ? Where is
the Jewish scribe, whose learning seems to himself to over
shadow the simple doctrines of the cross ? Hath not God
turned all their boasted wisdom into folly by displaying the
infinitely higher, grander glory and efficiency of his gos
pel ? — The relative value of these rival systems must in rea
son be tested by their fruits. Where are the men whose
souls the wisdom of Greece or the learning of Jewish scribes
has availed to save ? — But God has glorified his gospel and
his Son by making the preaching of his gospel the power
of God unto salvation to every believing soul. — After long
ages of experiment (v. 21.) in which God wisely allowed
human wisdom most ample range and time to find out God
and it had practically found out nothing, but the nations
had sunk into basest idol- worship, and utterly ignored the
Great and Mighty God, then it pleased God in his wisdom
and in his love to save all believing souls by what the
sages of Corinth assumed to regard as " the foolishness of
preaching." Paul says, " foolishness of preaching " — taking the
words from the lips of the haughty Greek — as if he would
say — That preaching which ye stigmatize as foolishness
but in which I glory as being the consummation of divine
wisdom. To shield these words from possible abuse in another
direction, it may fitly be suggested that in Paul's thought
" the foolishness of preaching" was by no means the same
as foolish preaching — the sort which debases noblest themes
with weak words and vapid thought— as if the less of sense
and of force their preaching had, the more range and scope
there would be for the concurrent power of God. Let men
beware how they run Paul's logic into stupidity and plead
his authority for the weakest nonsense ! If such men could
have heard Paul himself preach, they would know that his
sermons were never tame in thought or weak in logic, or
barren of electric power. Far enough was he from being

1 CORINTHIANS.— CHAP. I. 185
an advocate of "foolish preaching" either in precept or
example. 22. For the Jews require a sign, and the Greeks seek
after wisdom :
23. But we preach Christ crucified, unto the Jews a
stumbling-block, and unto the Greeks foolishness :
24. But unto them which are called, both Jews and
Greeks, Christ the power of God, and the wisdom of
God. 25. Because the foolishness of God is wiser than
men ; and the weakness of God is stronger than men.
For Jews demand miracles ; Greeks seek for wisdom ;
but we care not to meet the demands of either. Rather,
obeying our high commission, we simply preach Christ
crucified, though it be to Jews a stumbling-block and to
Gentiles [so the better text] foolishness. For to those
whom God's word and spirit have called, whether they be
Jews or Greeks, this Christ is both the power and the wis
dom of God. In him they rejoice to see divine wisdom ;
in him they become sweetly conscious of glorious power.
Christ crucified satisfies most perfectly every demand of
their intelligence — every want of their moral nature. — For,
what proud men please to call " the foolishness of God "
is wiser far than the most vaunted wisdom of men, and
what they may sneer at as God's weakness is mightier far
than all the might of mortals.
26. For ye see your calling, brethren, how that not
many wise men after the flesh, not many mighty, not
many noble, are called :
27. But God hath chosen the foolish things of the
world to confound the wise ; and God hath chosen the
weak things of the world to confound the things which
are mighty ;
28. And base things of the world, and things which
are despised, hath God chosen, yea, and things which
are not, to bring to nought things that are :
29. That no flesh should glory in his presence.
The word "for," shows that the facts adduced here
are cited to illustrate and confirm the doctrine just before
laid down. Let them look into their christian community.

186 1 CORINTHIANS.— CHAP. I.
They would find there but very few from tbe higher grades
of society — but few distinguished for noble rank, or pre
eminent wisdom, or commanding ability. So it bas been
largely every where. Cultured Athens furnished from its
thousands no church at all, and the men whom the world
calls great are for the most part sparsely represented in the
churches of Christ. — Paul readily comprehends the phil
osophy of this fact as it lies in the counsels of God ; viz,
' ' that no flesh should glory in his presence ; " that the re
lative weakness of the human instruments should illustrate
the more signally the paramount strength and glory of the
divine forces that build up his earthly kingdom.
In v. 28, the clause — "things that are not " — does not
mean — things that have no real existence — mere nonenti
ties ; but things reputed as nothing — this being the precise
sense given it by the Greek negative used here.
30. But of him are ye in Christ Jesus, who of God
is made unto us wisdom, and righteousness, and sanctifi
cation, and redemption :
31. That, according as it is written, He that glo-
rietb, let him glory in the Lord.
If we ask [it is always well to do so] for the connec
tion of thought which brings in this precious passage (v.
30) here, we must certainly find it in the suggestive power
of the word " chosen" (v. 28). " God hath chosen" us,
the weak things of the world, to honor his grace and his
power the more. — Then follows this ; It is of him that we
are in Christ at all. His "call" brought us in. — Now to
this, let me add (Paul would say) that through God's own
plan, Jesus Christ is made as to us, " our wisdom, our
righteousness, our sanctification, our redemption," — every
thing which as lost sinners we need to save our souls from
sin and from the curse of the law we have broken. — " Wis
dom" is doubtless named here because it had been so
prominent throughout this chapter. The wise Greeks,
glorying in their wisdom, may be looking down scornfully
upon unlearned christians as having none of their vaunted
wisdom ; but (Paul would suggest), the God of infinite
wisdom makes Jesus Christ the fountain of wisdom to his
people. The wisdom that is true, real, supremely precious,
they need not lack, cannot lack, so long as Jesus is made
to them of God, their wisdom.

1 CORINTHIANS.— CHAP. I. 187
So is he also tbe real ground of their justification ; the
supreme fountain and source of all sanctifying power, and
of complete ultimate redemption.
The scriptural authority for this (" according as it is
written") brings up that very striking passage (Jer. 9: 23)
" Thus saith the Lord, Let not the wise man glory in
his wisdom, neither let the mighty man glory in his might,
let not the rich man glory in his riches : But let him that
glorieth, glory in this, that he understandeth and knoweth
me, that I am tbe Lord which exercise loving-kindness,
judgment, and righteousness."

-JOQ 

CHAPTERII.
The previous chapter having treated somewhat fully
the negative side, showing how Paul did not come to them
with the gospel, this chapter brings ont the positive side,
shows how he did come ; — viz., with the Spirit of God, in
the demonstration of his power (v. 1-5) ; not without real
wisdom, yet not a wisdom of this world but with that
higher wisdom which God has revealed to those who are
capable of receiving it — a wisdom all unseen by the great
men of earth (v. 6-9) ; the deep things of God are revealed
by his Spirit, representing the Infinite mind of God, even
as the human intelligence is the knowing faculty in man
(v. 10-12). These great truths he communicates to the
spiritually-minded who can receive them (v. 13-16).
1. And I, brethren, when I came to you, came not
with excellency of speech or of wisdom, declaring unto
you the testimony of God.
2. For I determined not to know anything among
you, save Jesus Christ, and him crucified.
I made no pretensions to eloquent speech or to Grecian
philosophy; I sought not either, when I came to you,
making known the testimony God had given of his Son.
— Paul's choice of tbe word " testimony " to represent the
gospel and the truths it enfolds and proclaims is noticeably
pertinent-; for " testimony " is about the last thing that

188 1 CORINTHIANS.— CHAP. II.
needs the embellishment of oratory and imagination.
Nothing but the simple facts of the case are germain to
testimony. Paul had the good sense to see this and to act
accordingly. He would have men see what God had said
about salvation through his Son. The more direct, sim
ple and clear his statement of the facts could be made, the
more effective would the naked truth become, and the more
surely would the Spirit of God accompany his words with
his own demonstrations of power.
Paul's words " I determined to know nothing among
you save Christ, and Him only as crucified," have seemed
to many critics go very strong as to demand some softening
and modification. They suggest that we translate them —
not "know," but make known. So translating we do not
shut up Paul to this single theme as the only thing he
would know ; but only as the theme he would make known,
preaching and testifying. — But Paul's word is precisely
know ; and we cannot honestly make any thing less of it,
or anything else. In many other passages, Paul says —
"make known;" but he does not use that verb here. —
Tbe fair sense of his word is ; I determined not to go
among you to study Grecian philosophy or Grecian elo
quence, though I knew very well how highly both were
appreciated in Corinth. I determined to shut down upon
whatever curiosity' I might feel to learn your antiquities,
your celebrities, your men or your deeds of great renown ;
your works of art, your splendid Corinthian architecture ;
— none of these things should attract my thought ; not a
thing of this sort should be allowed to divert me from my
one purpose of preaching Christ and his death for the sins
of men. 3. And I was with you in weakness, and in fear, and
in much trembling.
4. And my speech and my preaching was not with
enticing words of man's wisdom, but in demonstration
of the Spirit and of power:
5. That your faith should not stand in the wisdom of
men, but in the power of God.
Moreover, I came not in the consciousness of strength,
nor in the buoyancy of health, but " in weakness, in fear
and in much trembling." I felt the vast responsibilities of

i

1 CORINTHIANS.— CHAP. II. 189
my work. I had no strength in myself for a work so great
against obstacles so formidable. I would not use, I could
not bring myself to seek — the enticing words of man's wis
dom. I sought only the demonstration of the Divine Spir
it's power — to the end that your faith should not rest in
human wisdom, but only upon the testimony of God,
brought home to the human soul by his witnessing Spirit.
6. Howbeit we speak wisdom among them that are
perfect : yet not the wisdom of this world, nor of the
princes of this world, that come to nought :
7. But we speak the wisdom of God in a mystery, even
the hidden wisdom, which God ordained before the
world unto our glory ;
8. Which none of the princes of this world knew : for
had they known it, they would not have crucified tbe
Lord of glory.
9. But as it is written, Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the
things which God hath prepared for them that love
him. The "perfect" here are not the sinless, but the mature
in mind and Christian character — as opposed to babes —
immature converts. For these mature ones we have deep,
profound truths to teach — things that are real, true wis
dom — not indeed of this world or of its great men ; — but
of God. " Mystery " here in the Pauline sense — not of things
lying beyond the limits of human thought, and known
therefore to God only ; but things unrevealed during the
early ages of time, yet brought to light in the gospel age ;
the great things of the gospel, pertaining to the work of
Christ and the gifts of the Spirit. These things were in
the deep plans of God before the world was made. The
princes of this world — Jewish and Roman — knew them
not : — else they had not crucified the Lord of Glory.
The quotation in v. 9 is from Isa. 64: 4 — often taken to
refer to the yet unseen things of heaven ; but strictly hav
ing no reference to the future world whatever, and only to
the revelations of the gospel to be made in the then future
ages of time. " The things God had prepared for those tbat
love him" lav in the incarnation, sufferings and work of
9

190 1 CORINTHIANS.— CHAP. II.
Christ. These were the things which the rulers of Judea
who murdered Jesus did not know, but which God has re
vealed to his people through the Spirit.
10. But God hath revealed them unto us by his
Spirit ; for the Spirit searcheth all things, yea, the deep
things of God.
11. For what man knoweth the things of a man, save
the spirit of man which is in him ? even so the things
of God knoweth no man, but the Spirit of God.
12. Now we have received, not the spirit of the world,
but the Spirit which is of God. ; that we might know the
things that are freely given to us of God.
The Spirit is here thought of as representing the intel
ligence, the mind of God, and therefore as surely knowing
and capable of teaching all the deep things of God. For
illustration, consider that it is the spirit of man, his intel
lectual, spiritual nature which constitutes his faculty of
knowing — whieh receives and holds his knowledge. This
divine Spirit within us works in and upon our intelligence;
becomes our teacher to " lead us into all truth." By his
presence and agency, therefore, we come to know the things
that are graciously given us of God — i. e. the gospel of our
salvation. 13. Which things also we speak, not in the words
which man's wisdom teacheth, but which the Holy Ghost
teacheth ; comparing spiritual things with spiritual.
14. But the natural man receiveth not the things of
the Spirit of God : for they are foolishness unto him :
neither can he know them, because they are spiritually
discerned. The last clause in v. 13, is difficult — in our Auth. ver
sion — "comparing spiritual things with spiritual. But
this translation admits of improvement. " With spiritual"
— is rather — " to those who are spiritual " — put in contrast
with the " natural man " in v. 14. Paul has no word for
" with," and the dative case which he does use naturally
means to the spiritually minded. — In v. 13 his point is that
in revealing those deep things, he employs, not the words
of human wisdom, but words -taught of the Holy Ghost,
and in addressing men, discriminating between those who

1 CORINTHIANS.— CHAP. II. 191
have the Spirit and those who have him not, and imparting
these spiritual things only to the spiritually minded — men
taught by the Spirit of God. The sense I take to be —
With discrimination imparting spiritual truth to spiritual
minds. The participle [sunkrinontes] suggests this dis
crimination between the two classes as an act of judgment,
its normal sense being to judge between for the purpose of
making the necessary discrimination. Critics have con
strued this clause variously, and especially this participle.
The other cases of its usage by Paul (2 Cor 10 : 12) give but
little help. Meyer puts it — " connecting spiritual things
with spiritual — i. e. not mingling heterogeneous things,
but linking the spiritual lessons of the Spirit with spiritual
language ; " thus assuming that this clause merely expands
the sentiment of the clause immediately preceding. — The
precise sense which I have given it follows the general drift
of the whole context and the special demands of the anti
thesis in the next words — "But the natural man" etc.
Furthermore, the translation of the Auth. version as
sumes tbat this clause states a law or method of interpre
tation. But to this there are very grave objections. In
terpretation is entirely aside from the drift and scope of the
passage. Paul is speaking, not of interpreting but of im
parting. He would, show — not how he learns what God's
word means, but what class of men can receive it. He has
carefully said (v. 6) that it was only to men of mature
Christian development that he could speak this deep wis
dom of God ; and in v. 14, which stands directly over
against our clause, he tells us that the natural man does
not receive the things taught of the Spirit because they
seem foolishness to him, and he cannot know them because
they can be discerned only through the teachings- of the
Spirit — of which he has no experience.
15. But he that is spiritual judgeth all things, yet he
himself is judged of no man.
16. For who hath known the mind of the Lord, that
he may instruct him? But we have the mind of Christ.
The spiritual (i. e. the man taught by the Spirit), judges
in the sense of appreciating, understanding, all spiritual
things, yet is never really estimated and understood by
men unenlightened of the Spirit. — those who judge of
things only as men do in their natural state of sin. — How

192 1 CORINTHIANS.— GHAP. II.
can such men know the mind of the Lord that they should
teach him ? How can they estimate worthily the great
truths pertaining to God and his gospel ? Consequently
they are utterly incompetent to estimate the principles and
the life of God's children. We who have the mind of
Christ apprehend these things most readily.
All this explains why the great and wise men of Corinth
were so dark-minded as to the things of the gospel. All
their vaunted wisdom seemed to have no capacity for ap
prehending the gospel of Christ.

-<Cn-

CHAPTER III.
That they were not spiritual but carnal of mind — to
be fed therefore as babes, Paul proves from their strifes
and sectarian spirit (v. 1-4): these apostolic laborers were
not principals but only subordinates — mere servants of the
Lord and wholly dependent on the Lord for all their real
success (v. 5-8) ; — these, the laborers ; the work done is
wholly God's (v. 9). Paul laid the foundation by preach
ing Christ ; the others followed him, making additions to
the building, of greater or less value (v. 10-15). All real
Christians are truly God's temple, in which temple the
Spirit of God dwells, and no man should defile it (v. 16,17) ;
hence professed Christians should beware of being proud
of their worldly wisdom (v. 18-20) and of glorying in men,
for the best of men are only Christ's servants, to work for
him, whom they should serve as belonging to him only, as
he also, to God (v. 21-23).
1. And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal, even as unto babes in Christ.
2. I have fed you with milk, and not with meat;
for hitherto ye were not able to bear it, neither yet now
are ye able.
3. For ye are yet carnal : for whereas there is among
you envying, and strife, and divisions, are ye not carnal,
and walk as men ?

1 CORINTHIANS.— CHAP. III. 193
4. For while one saith, I am of Paul ; and another,
I am of Apollos ; are ye not carnal ?
Gladly would I have spoken to you as to spiritual meu
and given you rich spiritual truth accordingly ; but I could
not : your carnality of mind made that impossible. The
best I could do because the best ye could bear was to feed
you with milk adapted to babes. Your carnal spirit, your
infantile state of development, reveals itself in your clan
nish sectarianism. — Plainly Paul meant to take down their
proud self-conceit, and to suggest that their exalted notions
of their own wisdom were the proof of a very low stage of
spiritual attainment. Their clannish spirit showed that
they over-estimated men and under-estimated Christ — this
mis-estimation being conclusive evidence of a mind steeped
in things of earth and not imbued with the things of
heaven. Men who can so easily and naturally over-ride
the law of love and revel in the antagonisms of strife and
envy are most thoroughly carnal, walking as men do, and
not as Christians.
Remarkably the oldest manuscripts give tbe last word
of v. 4 — not " carnal " but " men." When one says — " I
of Paul," and another — "I of Apollos; "Are ye not
ment " This is manlike ; this is being human, in the very
low sense. The choice of this word follows the last clause
of v. 3, " And walk as men."
5. Who then is Paul, and who is Apollos, but min
isters by whom ye believed, even as the Lord gave to
every man?
6. I have planted, Apollos watered ; but God gave
the increase.
7. So then neither is he that planteth any thing,
neither he that watereth ; but God that giveth the in
crease. 8. Now he that planteth and he that watereth are
one : and every man shall receive his own reward accord
ing to his own labour.
Paul's argument against following sectarian leaders and
building up sects on the names of great men, is thoroughly
fundamental ; viz. this : — that these great men are not so
very great after all. They are not principals but only sub-

194 1 CORINTHIANS— CHAP. III.
ordinates. They perform a small ministerial service ; but
are at best only very humble servants. They do a small
work in planting and watering ; but the real growth, the
fruitage, is all of God. Their work would be wholly a
blank, a dead failure, if God's agency were to be left out.
Practically, therefore, tbe planter is nothing — the waterer
nothing : God who gives the increase is everything. Why
then should ye glorify men ?
" He that planteth and he tbat watereth are one " — in
the sense of being in one and the same class — one party as
toward God who is the other party. The utmost they can
do is a small, honest service which God rewards for its
sincerity more than for the essential importance of what
they do. — It is, therefore, very futile and foolish to dis
criminate in favor of one and against another of these
entirely subordinate instruments, leaving the momentous
agency of God in all Christian work so strangely out of
account. — Here again in v. 5 the oldest manuscripts change
the punctuation, yet leave the sense substantially tbe same
— thus : " Who is Paul and who is Apollos ? Ministers
by whom ye believed," [that is all].
9. For we are laborers together with God: ye are
God's husbandry, ye are God's building.
That christian ministers do labor jointly with God — is
doubtless a truth, yet is not the truth which Paul put into
this passage. The natural bearing of this truth is to ele
vate man by calling attention to his association with God
in spiritual work. This would be foreign from Paul's pur
pose in this connection — which was rather to indicate the
very subordinate position of men. This construction is
therefore rather adverse to Paul's drift of thought here. —
In what Paul actually said, the idea of association — " to
gether with" — belongs exclusively to the men — to the
'| we" who labor ; while in Paul's Greek words, the geni
tive — God's fellow-laborers — indicates their common rela
tion of service to him. They are precisely his workmen.
As to their personal relations to eacli other they are all on
the same footing — joint fellow-workers. It is not easy to
give the Greek a perfect translation ; but this preserves
the essential features : " We are God's brother-laborers." —
We are brethren, bound to work together for the common

1 CORINTHIANS.— CHAP. III. 195
object ; and we are all God's workmen, working for him
only and not for ourselves.
Ye are God's farm, or garden ; — not " husbandry " in
the modern sense, for this word suggests the art or science
of farming. Paul means only that "ye" — the men upon
whom our labor is expended — are the garden of the Lord,
in and upon which we work ; or to change the figure — tbe
building of God, his temple, which we are helping to build.
10. According to the grace of God which is given
unto me, as a wise master-builder, I have laid the foun
dation, and another buildeth thereon. But let every
man take heed how he buildeth thereupon.
11. For other foundation can no man lay than that is
laid, which is Jesus Christ.
12. Now if any man build upon this foundation gold,
silver, precious stones, wood, hay, stubble ;
13. Every man's work shall be made manifest : for
the day shall declare it, because it shall be revealed by
fire ; and the fire shall try every man's work of what sort
it is. 14. If any man's work abide which he hath built
thereupon he shall receive a reward.
15. If any man's work shall be burned, he shall suf
fer loss : but he himself shall be saved, yet so as by fire.
Exegetically, the great question of this passage is
whether the things built upon this foundation [Christ] (v.
12-15), are to be thought of as the doctrines preached ; or
as the converts made and brought into the church. Doubt
less the preaching of truth works toward making the con
verts ; but we have to ask — Which leads the thought here ;
the quality of the things preached ; or the quality of the
converts made ?
In the first place, the foundation is certainly not Christ
as a man, a convert, a church-member ; but Christ as em
bodying all gospel truth. Doubtless there is a very impor
tant sense in which Christ personally is the foundation
rock upon which the church, God's temple is built, but
this is not the sense in which Paul laid this foundation.
He laid the foundation only in the sense of preaching
Christ and him crucified ; i. e. we start with the idea of
doctrines, not converts.

196 1 CORINTHIANS.— CHAP. III.
Next, other men coming after him are supposed to
build on this one foundation — Christ and his cross. If
they build by placing on this foundation yet more of solid,
pure gospel truth, it will be gold and silver in God's tem
ple ; but if they pile on wood, hay, stubble, — (as they may),
— the fire will try it.
Thus far the course of thought is manifestly of truth
primarily rather than of converts. But the proving of his
work by the fire, and especially the allusion to "the day"
as that which would expose and " declare " — i. e. reveal
the quality of his work, is very naturally suggestive of con
verts. We harmonize the whole description if we assume
that in Paul's thought, poor preaching, bad doctrine,
brings in poor converts whom "the great day" will show
to be only "wood, hay and stubble," for the fires of the
judgment. Thus his mind might insensibly glide from the
first conception — truth preached — to the final thought —
the fruits of such preaching proved to be only the ruin of
souls. According to Scripture usage and to common sense
also, it is not precisely doctrines but human souls that are
tried with fire in the last awful day. If this laborer has
been honest yet misguided and ignorant, his converts per
ish, though himself may be saved as one plucked out from
a tremendous conflagration.
Thus the whole passage suggests forcibly that men who
preach something else than Christ will make converts who
are anything else rather than christians. Those who make
little of Christ in their preaching and teaching will fill the
church with men who have little of Christ in their souls.
Wood and stubble in place of gospel truth will surely rep
resent itself by wood and stubble in place of the precious
stones, fit for the walls of God's spiritual temple. Let men
take care how they build christian churches ! And how
they say to men — This is the way to heaven — and lo ! it is
the way to hell !
16. Know ye not that ye are tbe temple of God, and
that the Spirit of God dwelleth in you ?
17. If any man defile the temple of God, him shall
God destroy ; for the temple of God is holy, which temple
ye are. Here the conception of Christians as God's temple fol
lows the previous passage — "ye are God's building "(v. 9)

1 CORINTHIANS.-CHAP. III. 197
Yet further back lay the Jewish temple, glorified by the
sacred Shechinah — the visibly manifested presence of God,
evermore resting on the mercy-seat beneath the Cherubim.
Prophecy translated this symbol into the language of com
mon thought in the promise — "I will dwell in them and
walk in them;" — which the yet plainer phrase of the
Christian age expressed in the promised gift of the Spirit
as a " Comforter," to abide with you forever ; for He dwel
leth with you and shall be in you " (John 14 : 16, 17).
This great gospel truth Paul assumes that every Chris
tian ought surely to know. — " Know ye not that ye are the
temple of God and that the Spirit of God dwells within
you ? " — Obviously a human temple in which God deigns
to dwell should be kept pure and never suffer the least de
filement. Hence the moral force of Paul's inference ; —
" If any man defile the temple of God, God shall defile
him " — this being what Paul said — the precise form in
which he puts this thought. This play upon the twofold
sense of the word " defile " arrests and fixes attention, and
suggests how reasonable it is that men having so little re
spect for God as to foul his temple should meet their de
served doom in shame and everlasting contempt. Really
no persuasive to moral purity, and no dissuasive against sin
can be more impressive, more solemn, than this — tbat our
bodies are temples of God in which he dwells by his Spirit. A
temple for God should tolerate no pollution, not even a stain.
The human soul in which he dwells should admit nothing
foul — that is to say, nothing alien from purity and love,
nothing selfish, nothing proud, nothing sensual and earthly;
nothing that would not be at home in the very atmosphere
of heaven. Surely if we carried about with us the sense of
this truth — God's Spirit deigns to dwell in my soul as his
temple — this of itself would be instead of all other admoni
tions against sin and incentives toward a pure heart and
an unblemished life.
18. Let no men deceive himself. If any man among
you seemeth to be wise in this world, let him become a
fool, that he may be wise.
19. For the wisdom of this world is foolishness with
God : for it is written, He taketh the wise in their own
craftiness.

198 1 CORINTHIANS.— CHAP. III.
20. And again, The Lord knoweth the thoughts of
the wise, that they are vain.
21. Therefore let no man glory in men : for all things
are yours ;
22. Whether Paul, or Apollos, or Cephas, or the
world, or life, or death, or things present, or things to
come ; all are yours ;
23. And ye are Christ's ; and Christ is God's.
The moral force of this momentous consideration, Paul
would bring to bear upon the case then present — the vanity
and pride which appeared in the church at Corinth — men
vain of their Grecian philosophy, conceited with the notion
of being wiser than Paul ; wiser than the gospel in its sim
plicity. — Let them have the sense to eschew such conceit,
even to the extent of becoming fools in their own esteem
so that they may become truly wise under God's teaching.
The first quotation is from Job 5 : 13 ; the second,
from Ps. 94 : 11.
The practical application (very sensibly drawn), is —
Let no man glory in men — not even in the great and good
men who have brought to you tbe gospel. The best of
them are only God's weak instruments whom he graciously
uses for your service. By the gracious gift of God, they
are all yours. — Let your heart receive them as God's ser
vants and as his gift ; and not only those men, but all the
powers and agencies of earth and heaven ; the world, life,
death ; things present ; things to come " — all are made to
subserve the spiritual purity and welfare of the living
church, and should be estimated in this light.
As all these things are for the church, so is the church
for Christ, and Christ, for God. Here all things culmin
ate, reaching their supreme consummation in the infinite
glory of God. As they emanate from his boundless love
alone, so let them return to exalt his well deserved and
everlasting glory !

CHAPTER IV.
In this chapter we have the painful spectacle of a man
of noble soul, harassed by the jealousy, detraction and an-

1 CORINTHIANS.— CHAP. IV. 199
tagonism of narrow and mean souls — for all which he
would care little were it not that his reputation is a price
less treasure to the church, and that all there is of himself
he has given to Christ, and must therefore make the most
of himself for the gospel's sake.
In general theme, this chapter belongs with the three
that precede it — all suggested by the sectarian strifes at
Corinth over the great names of their apostles. A party
there, probably of Jewish antecedents, set themselves to
disparage Paul in comparison with Apollos and Peter. It
is of small consequence to us to know what points they
raised against him. Men who will to do it can always
trump up something — all the same, though there be not
the least occasion in the facts of the case.
In this chapter, Paul says to them — Think of us as
stewards of God whose first concern is fidelity to their mas
ter (v. 1,2) ; that he had not the least reason to care for
the judgment which they or any man might pass upon
him — the Lord's judgment and this only, being of any im
portance (v. 3-5) ; which he would apply in the present
case (v. 6,7). Half ironically, he represents his opponents
as supremely well off, and puts in contrast hi3 own hard
ships, privations and self-sacrifices (v. 8-13) ; then, in a strain
of tenderness and warning, declares his love as their father
in the gospel (v. 14-16). Why he sends to them Timothy
(v. 17). Some were proudly defiant, whose case calls for
sternness (v. 18-21).
1. Let a man so account of us, as of the ministers of
Christ, and stewards of the mysteries of God.
2. Moreover it is required in stewards, that a man be
found faithful.
Let our opponents there in Corinth thinks of us as
Christ's servants, bearing the responsibilities of stewards
in the gospel household, having in charge " the mysteries of
God" — those gospel truths through long ages unknown,
but now revealed by our preaching.
The first word of v. 2, according to the oldest textual
authorities, should be. — Herein — in this sphere of the stew
ard — the very first quality sought is fidelity — fidelity of
course to his employer. What others might think or say
of them was a very insignificant matter, if they were only
true to their Master.

200 1 CORINTHIANS.— CHAP. IV.
3. But with me it is a very small thing that I should
be judged of you, or of man's judgment : yea, I judge
not mine own self.
4. For I know nothing by myself ; yet am I not here
by justified : but he that judgeth me is the Lord.
5. Therefore judge nothing before the time, until the
Lord come, who both will bring to light the hidden things
of darkness, and will make manifest the counsels of the
hearts : and then shall every man have praise of God.
The words of Paul which represents the phrase — man's
judgment" — are precisely — under man's day — "day"
being used in Roman law-phrase in reference to an indict
ment to appear in court for trial. To "fix a day" for a
man was to serve a writ upon him — an indictment to ap
pear. The more important point in this passage is what Paul
says of judging himself.
There is no question that he sought to live in all good
conscience toward God, fulfilling every demand of an en
lightened conscience, and seeking light perpetually from his
Divine Teacher ; but we must observe that he does not re
gard the decisions of his own conscience as surely infallible.
In his view nothing can infallibly certify to him his final
approval before the Lord save the Lord's own decision.
Paul may be supposed to remember that in his Pharisaic
life he thought he was very conscientious, yet found to his
future shame and grief that he was under a very grave mis
take, involving great sin. — The definite point he makes
here is that his own judgment as to himself cannot be re
lied on to decide his final acceptance before God, for noth
ing can decide this but the judgment of Christ himself.
This doctrine has vital bearings on the point of the
absolute infallibility of conscience ; and consequently on
the practical question whether walking in all good consci
ence is really equivalent to being sinless. It seems plain
that Paul would answer both these questions in the nega
tive. No extended discussion of this point would be in place
here. It must suffice to suggest that the imperfections
pertaining to the conscience lie in the domain of the intel
ligence, and especially in the mind's judgment of right
as affected by cherished sin. Imperfect notions of what is

1 CORINTHIANS.— CHAP. IV. 201
right may involve sin — which sin does not become righte
ousness because the conscience approves and tbe will acts
accordingly. 6. And these things brethren, I have in a figure
transferred to myself and to Apollos for your sakes ; that
ye might learn in us not to think of men above that which
is written, that no one of you be puffed up for one against
another. 7. For who maketh thee to differ from another ? and
what hast thou that thou didst not receive ? Now if thou
didst receive it, why dost thou glory, as if thou hadst
not received it ?
In the middle clause of v. 6, the older manuscripts omit
the word to " think," and have no such limitation as our ver
sion puts in the words "of men" — leaving his sense thus :
— " that in us ye may learn this — not to be [or to go] above
what is written : and that ye be not puffed up each one in
behalf of some one against another.
To glory boastfully, proud over gifts which are from
God, must be most offensive to him, not to say insulting
and abusive ; for it practically denies God the Giver, and
assumes those things to be one's own and not God's — of and
from themselves and not from God.
8. Now ye are full, now ye are rich, ye have reigned
as kings without us : and I would to God ye did reign,
that we also might reign with you.
9. For I think that God hath set forth us the apos
tles last, as it were appointed to death : for we are made
a spectacle unto the world, and to angels, and to men.
This is irony — morally admissible when a writer sup
poses his reader too thick headed and conceited to see and to
feel his meaning if put in sober earnest. It is not specially
complimentary to the good sense of those proud men of
Corinth. — To "reign as kings" is a proverbial expression
— as we might say — "Happy as a king." They thought
themselves to be at the top of society, on the highest wave
of popular esteem. Paul wishes most heartily that they
were as good and worthy as they supposed themselves to be,
for then himself and his fellow-laborers might rejoice in
their high position.

202 I CORINTHIANS.— CHAP. IV.
As for us, apostles, we are not swimming on the top
wave of popular favor, puffed, moreover, with self-conceit.
We are rather like the men set apart in the gladiator's
shows to come last — death-doomed — to crown the savage
scene by our death-agonies — a spectacle to the world, to
angels and to men.
Incidentally, Paul shows that in his view the scenes of
earth lie in full view of the angels of heaven.
10. We are fools for Christ's sake, but ye are wise in
Christ ; we are weak, but ye are strong ; ye are honora
ble, but we are despised.
11. Even unto this present hour we both hunger,
and thirst, and are naked, and are buffeted, and have no
certain dwelling place ;
12. And labour, working with our own hands: being
reviled, we bless ; being persecuted, we suffer it :
13. Being defamed, we entreat : we are made as the
filth of the world, and are tbe offscouring of all things
unto this day.
" We are fools for Christ's sake " — so reputed among
the disaffected brethren at Corinth : — while ye are very
wise in Christ in your own esteem — the same vein of irony
running through this passage.
The words in v. 13 — " filth and offscouring " — are in
tensely strong. We are the refuse of society ; the sweep
ings of the streets ; the contents of the sewers — those whom
men discard and rule out of decent society. — Was not this
picture overdrawn ? If not, the case gives us a new ap
preciation of the trials and humiliations to which Paul
was subjected in this proud, dissolute city.
14. I write not these things to shame you, but as
my beloved sons I warn you.
15. For though ye have ten thousand instructors in
Christ, yet have ye not many fathers : for in Christ
Jesus I have begotten you through the gospel.
16. Wherefore I beseech you, be ye followers of me.
As if aware that his real intent in these strong words
might be misunderstood he subjoins : — " I say not these
things to put you to shame [they ought to have been

1 CORINTHIANS.— CHAP. IV. 203
ashamed ! ] — but for the love I bear you as my children,
I warn you. Ye may have myriads of teachers in Christ :
but ye have few real fathers. I have been to you a very
father in Christ, and ye are my children in the gospel.
How strangely had they responded to such love ! — and
again : how forbearing and loving is the paternal heart of
the great Apostle, despite of such abuse !
17. For this cause have I sent unto you Timotheus,
who is my beloved son, and faithful in the Lord, who
shall bring you into remembrance of my ways which be
in Christ, as I teach every where in every church.
Affairs at Corinth had become so bad tbat Paul sent
his best man, Timothy, especially to bring to their remem
brance the doctrines Paul preached and his ways of Chris
tian living, as taught in all the churches.
18. Now some are puffed up, as though I would not
come to you.
19. But I will come to you shortly, if the Lord will,
and will know, not the speech of them which are puffed
up, but the power.
20. For the kingdom of God is not in word, but in
power. 21. What will ye ? shall I come unto you with a rod,
or in love, and in the spirit of meekness ?
Some of those malcontents were really defiant, to such
an extent that they scoffed at what Paul might say by let
ter, and feared only the infliction of miraculous judgments
which, if present he might visit upon them. They carried
a high hand, under the feeling that Paul would not come
in person ; but Paul warned them that he would. They
might learn to their cost that the gospel kingdom had in
it some power for such contemners to fear.
CHAPTER V.
The one subject treated in this chapter is the case of
incest in the church of Corinth. Paul presents the facts

204 1 CORINTHIANS.— CHAP. V.
(v. 1. 2) ; directs the excommunication of the offender
(v. 3-5) ; gives his reasons, viz. the pernicious influence of
such an offender within their communion (v. 6-8 : enumer
ates offences which demand excommunication (v. 9-11) ;
the church responsible for her own members — not for those
outside her pale (v. 12, 13).
1. It is reported commonly that there is fornication
among you, and such fornication as is not so much as
named among the Gentiles, that one should have his
father's wife.
2. And ye are puffed up, and have not rather mourned,
that he that hath done this deed might be taken away
from among you.
This great scandal reached Paul at Ephesus by common
rumor. We may remember that the two cities were in
easy and frequent communication. It was a horrible case
of incest, such as would disgrace even Gentile society* —
a man marrying his father's wife.
From 2 Cor. 7 : 12 it would seem that the father was an
injured man, "suffering wrong," and therefore, still living.
Other particulars of the case are unknown. — The offence
was flagrant, one which the law of nature and the law of
God (Lev. 18 : 8) unite to condemn.
Strange to think of, they were "puffed up — probably
Paul means, not because of, but in spite of, notwithstand
ing, this shameful crime in their church. It may be sup
posed that he was prominent, perhaps popular in the city —
a man for a carnal church to be proud of in their commun
ion — inasmuch as they took not the Christian but the
worldly view of the case and of their duty. The Christian
view would have filled them with mourning and shame.
3. For I verily, as absent in body, but present in spirit,
have judged already, as though I were present, concern
ing bim that hath so done this deed.
4. In the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of our
Lord Jesus Christ,
5. To deliver such a one unto Satan, for the destruc-
* Cicero calls this very sin — " Scelus incredibile, inauditum." —
an incredible, unheard of crime.

1 CORINTHIANS.— CHAP. V. 205
tion of the flesh, that the Spirit may be saved in the day
of the Lord Jesus.
Paul could adjudge such a case as well absent as present,
the crime being public, palpable, undeniable. He enjoins
therefore, that they gather together in church capacity
and in the name of the Lord Jesus and in the exercise
of their power from Him, sever this offender from their
communion — expressed here as " delivering him unto
Satan for the destruction of the flesh, that the spirit might
be saved " at last. Similarly Paul said (1 Tim. 1 : 19, 20)
of Hymeneus and Alexander — "Whom I have delivered
unto Satan that they may learn not to blaspheme." Satan
is assumed to be the ruler of tbe realms outside the church,
so that to be cast out of the church was being turned over
into the domain of Satan. We need not suppose that Satan
inflicted the destruction, inasmuch as it is not his way to
punish his own servants for service done to himself. This
punishment came through the miraculous power vested in
the apostles. See other cases Acts 13 : 6-11 and compare
Jam. 5 : 14-16 and 1 Cor. 11 : 30-32.— The end sought
was not the ruin but the salvation of his soul,
That the sentence of excision was to be passed by the
church convened in their church capacity assumes a con
gregational form of polity. — Paul was with them in spirit,
and they were to think of him as concurring, because they
had his official decision upon the case.
6. Your glorying is not good. Know ye not that a
little leaven leaveneth the whole lump ?
7. Purge out therefore the old leaven, that ye may be
a new lump, as ye are unleavened. For even Christ our
passover is sacrificed for us :
8. Therefore let us keep the feast, not with old leaven,
neither with the leaven of malice and wickedness ; but
with the unleavened bread of sincerity and truth.
Is this "glorying " to be taken in a general or a special
sense — i. e. as referring in general to the prevalent self-
conceit, pride of worldly wisdom, and pride in the popu
lar spiritual gifts of the age whieh characterized the
churches; or as referring specially to being "puffed up"
(v. 2.) notwithstanding this scandalous crime in their
church ? — The latter seems to me most probable, because

206 1 CORINTHIANS.— CHAP. V.
most pertinent to the special facts of tbe case : because this
particular manifestation of pride was too bad to be passed
without special notice ; and because the following context
sustains it — the thought being that such glorying strangely
ignored the fearful peril of contamination which such an
offence, unrebuked, must incur. A pertinent proverb helps
Paul to put the case forcibly ; — A very little leaven perme
ates and changes the whole mass. If leaven be considered
defiling, it defiles the whole. — Naturally his mind reverts
to that stringent prohibition of leaven which impressed it
self into Jewish history in their first great national festival,
the Passover (Ex. 13 :) It behoved them as the people of
Christ to be carefully, rigidly unleavened, for Christ their
Paschal Lamb, had been slain for them, and therefore in this
gospel scheme the new Passover must be kept, having never
a particle of the old leaven of sin in all their borders, but only
the unleavened bread, symbolic of purity, sincerity, truth.
This illustration must have been impressively pertinent
and clear to those of his readers who had sufficient knowl
edge of the patent facts of Jewish history to see its points
in their full strength.
It is plain that Paul saw in the Paschal Lamb a real and
pertinent type of Christ as an atoning sacrifice for sin. As
the blood of the ancient Paschal- Lamb, sprinkled over the
doors of the Hebrew dwellings, caused the destroying angel
to pass over those households unsmitten, while in every
household of Egypt, he smote all the first-born in death ;
so Christ's blood sprinkled upon the penitent sinner's soul
signifies pardon and guaranties salvation.
9. I wrote unto you in an epistle not to company with
fornicators :
10. Yet not altogether with the fornicators of this
world, or with' the covetous, or extortioners, or with
idolaters : for then must ye needs go out of the world.
11. But now I have written unto you not to keep
company, if any man that is called a brother be a forni
cator, or covetous, or an idolator, or a railer, or a drunk
ard, or an extortioner : with such a one no not to eat.
This allusion to "an epistle" — "I wrote unto you in
the epistle " — (past historic tense and giving the noun the
article) — must be understood to refer to a previous letter

1 CORINTHIANS.— CHAP. V. 207
of which no trace save this remains. It need be no surprise
that some of Paul's letters have failed of transmission to us.
They answered their original purpose we must suppose, and
were not put into the sacred canon (perhaps) for the same
reason which left out so many of the blessed words of the
Master himself (Jn. 21 : 25) — In that epistle he had for
bidden them to mingle socially with fornicators — but he
could not apply this prohibition universally — to all forni
cators— for tbe rule if applied in a city corrupt as Corinth
to all such characters would eompel them to go out of the
world. But within the church, the guilty man being
"called a brother," they must refuse positively to associate
with him socially, — even at the common table. — The mooted
question of interpretation on this passage is whether this
eating refers to the Lord's table only, or to the social table
in every man's house.
Without any reasonable doubt the latter — the private
house — must be the true interpretation : — (a) Because this
is the obvious sense of Paul's words, from which we must
not swerve except for strong reasons : — (b) Because if re
ferred to the Lord's table only, it would practically signify
nothing beyond excommunication and would scarcely bear
at all upon what is here the main point, viz. , keeping ' ' com
pany " — mingling socially with fornicators (v. 9) — (c) Be
cause to forbid their eating at the Lord's table with forni
cators, idolaters, drunkards, is not very emphatic — rather
in such a connection as this, would be decidedly weak : —
and finally (d) Because under the usages of oriental soci
ety, the eating together at a common table had far more
significance than it has in occidental life. It meant more ;
involved a higher friendship ; carried with it a far more
positive indorsement of the character of your guest. „
Indeed, it is only in the light of this very special and
peculiar significance of eating at the common table in the
age of Paul, that this precept becomes difficult and delicate
when we would apply it to the question of the common
table under the usages and assumed significance of our
times. It becomes difficult now to lay down a positive, in
variable rule, because sometimes, • eating socially at the
same table would have but the least possible significance.
Christians must study the spirit of Paul's rule and obey it,
while at the same time its letter cannot be held to be under
all circumstances binding.

208 1 CORINTHIANS.— CHAP. V.
12. For what have I to do to judge them also that
are without ? do not ye judge them that are within ?
13. But them that are without, God judgeth. There
fore put away from among yourselves that wicked per
son. These principles apply only to members of your church
— not to men outside your church communion. Over the
latter you have no jurisdiction ; you leave them to God
alone. Over your own members you have jurisdiction and
are bound to exercise it.

-coo —

CHAPTER VI.
In tracing the course of thought in this chapter, we
readily make v. 1-11, one section — its leading topic being
— professed christians going to law with their brethren —
a theme which suggests that only the righteous — never tbe
wicked — inherit God's kingdom (v. 9-11). Then v. 12
breaks abruptly into a subject, only named here but taken
up for full discussion in chap's 8 and 10 ; — from which
Paul passes to admonish against fornication (v. 14-20).
1. Dare any of you, having a matter against another,
go to law before the unjust, and not before tbe saints ?
2. Do ye not know that the saints shall judge the
world ? and if the world shall be judged by you, are ye
unworthy to judge the smallest matters ?
• 3. Know ye not that we shall judge angels ? how
much more things that pertain to this life ?
Paul makes his first word " dare," emphatic by posi
tion — as if to express his amazement at the moral hardi
hood which this thing evinces. How deeply do ye disgrace
yourselves and the church of God by carrying your litiga
tions before ungodly men, instead of arranging them
among yourselves, unobserved by the wicked.
The first point difficult of interpretation is the sense in
which "the saints shall judge the world," and "judge
angels."

1 CORINTHIANS.— CHAP. VI. 209
Inasmuch as the only angels to be judged are the fallen,
and these, at the same time with the beings of our world,
the two points are essentially one. — To what then does
Paul refer, and in what sense do the "saints judge the
world?" 1. Negatively, certainly not in the same sense in which
Christ is final judge. This is not supposable ; — is in no
manner possible.
2. Not in the sense of associate judges — assessors on
the same great throne of judgment in a subordinate ca
pacity ; for of this, there is not the slightest hint in the
scriptures ; and the scripture account of the final judg
ment scene virtually precludes this supposition.
3. I see no good reason to assume its reference to what
Christ may be supposed to indicate in Mat. 19: 28 and
Luke 22: 30; — "When the Son of man shall sit in the
throne of his glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel." " I appoint unto you
a kingdom as my Father hath appointed me, that ye may
eat and drink at my table in my kingdom, and sit on
thrones judging the twelve tribes of Israel." — This is a
very different scene from tbat of the final judgment, being
a permanent arrangement, not a special assize of court ;
and referring very specifically, not to judging a wicked
world and fallen angels, but the twelve tribes of Israel.
. Positively ; the only sense which the nature of tbe case
admits, or which the very definite description of the final
judgment (Mat. 25) can provide for, is this ; That they
judge the world and angels by their life-record — by their
example of righteousness, set over against wickedness ; of
humble self-sacrificing benevolence set over against self-
conceited Pharisaic assumption, combined with the utter,
negation of all really good deeds. In Matthew 25: 34-45 ;
our Lord drew the picture in glowing light. The life-tes
timony of moral beings of the same race with the sinning
men judged there, coming out of the same world, even
from the same household perhaps — from amid the same
surroundings — yet having lived unto God, became a tre
mendous condemnation of their wicked fellowmen, and
scarcely less so, of fallen angels. — This sense is the only one
admissible. It is also intrinsically true, and of immense
moral power ; and moreover harmonizes perfectly with
Christ's own minute description of that judgment scene.

210 1 CORINTHIANS.— CHAP. VI.
It is also entirely pertinent to Paul's argument here. If
the saints are to live such lives that Jesus can bring their
life-record into court (so to speak) to condemn the wicked
at the last day, surely there must be righteousness and
equity enough in the church to judge the small matters
that may spring up among yourselves. To your shame be
it if ye are incompetent to judge the smallest matters of
this life!
4. If then ye have judgments of things pertaining to
this life, set them to judge who are least esteemed in the
church. 5. I speak to your shame. Is it so, that there is not
a wise man among you ? no, not one that shall be able to
judge between his brethren ?
6. But brother goeth to law with brother, and that
before the unbelievers.
Here Tischendorf very forcibly makes the last clause
of v. 4 interrogative — thus : — If ye have occasion to settle
questions at issue among brethren pertaining to matters of
this life, do ye put on the seat as judges men of no esteem
in the church — men whom ye would not receive into your
church, whose moral character you could not endorse as
Christian ?
7. Now therefore there is utterly a fault among you,
because ye go to law one with another. Why do ye not
rather take wrong ? Why do ye not rather suffer your
selves to be defrauded ?
8. Nay, ye do wrong, and defraud, and that your
brethren. Paul states his doctrine with the utmost precision and
explicitness, unqualifiedly condemning this going to law
before the civil courts where ungodly men are supposed to
preside. Better, he says, to suffer wrong and allow your
selves to be defrauded. — But, alas ! — in that church are
men who do wrong and who defraud even their own breth
ren ! A grave allegation !
As to the practical bearing of Paul's doctrine upon our
own times it may be suggested — (a.) That it bears only in
directly upon questions at issue between parties — one in
and the other not in the church, whether the brother in

1 CORINTHIANS.— CHAP. VI. 211
the church be prosecutor or defendant. Plainly a brother
in the church should use all the judicious means in his
power to avoid coming into court as prosecutor, or being
forced in as defendant. But Paul's doctrine does not seem
to make a rule absolutely forbidding it.
(b.) As to cases wholly within the church, arbitration
before chosen men, or the submission of the case to the
church in whole, will, in most if not all cases, provide ad
equate means for settlement without resort to civil law.
The advance in sensible jurisprudence under the influence
of Christian civilization has made adequate provision for
arbitration, and for making its decisions final before the
law. 9. Know ye not that the unrighteous shall not in
herit the kingdom of God ? Be not deceived : neither
fornicators, nor idolators, nor adulterers, nor effeminate,
nor abusers of themselves with mankind,
10. Nor thieves, nor covetous, nor drunkards, nor re
vilers, nor extortioners, shall inherit the kingdom of
God. 11. And such were some of you : but ye are washed,
but ye are sanctified, but ye are justified in the name of
the Lord Jesus, and by the Spirit of our God.
Paul is startled by the presence of flagrant sin in that
church (horrible incest and litigations before the ungodly),
and solemnly fears that the tone of common morality has
sunk dangerously low. Have ye forgotten, or never known,
that the unrighteous will not inherit God's kingdom ?
Are not some of you deceiving yourselves on this point to
your destruction ? The gospel doctrine puts no truth in
clearer light or with greater emphasis than this ; — that
these sins of the flesh (most of them are of this sort) — all
bold, unblushing offences — preclude men from God's pure
kingdom. Here it occurs to Paul that some of his flock at
Corinth are not of this class, but "have been washed, sanc
tified, justified'' — a fine setting forth of what the Gospel
through the blood of Christ and the grace of the Spirit,
does for human souls.
12. All things are lawful unto me, but all things are
not expedient : all things are lawful for me, but I will
not be brought under the power of any.

212 1 CORINTHIANS.-CHAP. VI.
13. Meats for the belly, and the belly for meats : but
God shall destroy both it and them. Now the body is
not for fornication, but for the Lord ; and the Lord for
the body.
14. And God hath both raised up the Lord, and will
also raise us up by his own power.
V. 12 has no apparent connection of thought with the
previous part of the chapter. It is a new theme — the same
which he resumes in Chap. 8 and 10. In 10 : 23 we find
nearly the same words as here, the last clause, however,
being there — "All things do not edify;" here, "I will not
be brought under the power of any " — I will be a slave to
no appetite. We may suppose that Paul wished to discuss
the law of conscience in regard to meats that had been or
might have been offered to an idol ; that he took up the
subject here, but was diverted to a kindred subject relating
to the use and abuse of the body ; and consequently, de
ferring the former, proceeded to the latter — the sin of for
nication, which leads the thought through the balance of
this chapter, and, in its various aspects, through the whole
of Chapter 7.
Meats are provided of God in the realm of nature for
the necessities of the body : the body has its natural adap
tations for meat : but God will ultimately abolish both the
belly and the meats. Their sphere is only for the present.
God will soon put them both away as having fulfilled their
mission. — While they exist, let it be remembered tbat the
body has nobler ends than fornication. It'was created for
the service of the Lord, and should be held sacred to that
service. In Paul's antithetic style, he suggests that the
Lord is also for the body — devoting, pledging his divine
power for the resurrection and glorification of this body in
the end. This great fact; — the resurrection — is obviously
in Paul's thought — brought out fully in what follows : —
" The Lord hath both raised up Christ's human body, and
will in his own time raise up our bodies by a similar glori
ous resurrection. Here, as everywhere, the raising of Je
sus by the power of God is the pledge and also the illustra
tion of the future resurrection of the bodies of all his
saints. 15. Know ye not that your bodies are the members

1 CORINTHIANS.— CHAP. VI. 213
of Christ ? shall I then take the members of Christ, and
make them the members of a harlot ? God forbid.
16. What ! know ye not that he which is joined to a
harlot is one body ? for two, saith he, shall be one flesh.
17. But he that is joined to the Lord is one spirit.
18. Flee fornication. Every sin that a man doeth is
without the body ; but he that committeth fornication
sinneth against his own body.
19. What ! know ye not that your body is the tem
ple of the Holy Ghost which is in you, which ye have
of God, and ye are not your own ?
20. For ye are bought with a price : therefore glorify
God in your body, and in your spirit, which are God's.
Our bodies are " the members of Christ," in the sense,
not of being the organs of his human body, but organs of
these bodies which are really and wholly his, for all service,
created for him and consecrated (so they should be) for
whatever service they are adapted. As our souls and all
their utmost powers are the Lord's, so also are our bodies
the Lord's. — Now shall I tear away these bodily organs
from the ownership and use of Christ, and give them to a
harlot ? Horrible !
The turn given in v. 17 is noticeable ; he who joins
himself to the Lord as if under the marriage bond and its
relations, becomes one with him, not in body but in spirit.
Such union with a harlot makes the parties one in body —
this union with the Lord, one in spirit.
Flee fornication, as ye would a pursuing, deadly foe.
Other sins work their ruin outside of man's body : this is
sin against the body itself. — Alas ! how many murdered
bodies sink rotting to their graves, witnessing to the fear
ful truth of these words !
The Christian doctrine — your bodies temples of the
Holy Ghost — should smite down all temptation to this sin !
The Holy Ghost within you, offering his pure and blessed
presence and joy, asking only that the temple be kept un
polluted ; — how should ye hail this promise and welcome
this best gift of heaven !
The improved text closes v. 20 with the words —
" Therefore glorify God in your bodies " — omitting the
words — "and in your spirit which are God's." The body
10

214 1 CORINTHIANS.— CHAP. VI.
is the special theme here — the only thing germain to the
argument.

-G0S-

CHAPTER VII.
This chapter is unique, treating of one general subject,
yet under several distinct and various aspects ; — the general
subject being tbe sexual and marital relations : — specially —
the mutual duties of husbands and wives (v. 1-9); directions
in regard to the withdrawing [" departing,"] of the wife
and "putting away" by the husband (v. 10, 11); the case
of families in which one party becomes christian while the
other remains heathen (v. 12-16). Christianity does not
disrupt society, or require change of life-business (v. 17-24).
Concerning virgins ; the wisdom of marrying and giving
in marriage (v. 25-40).
Of this chapter in general it may be noticed that it was
elicited by questions propounded to Paul in writing ; that
these questions were sprung upon the church at Corinth,
perhaps, [not certainly] by the appearance among them of
ascetic notions which contravened the law of nature and
the law of God relating to marriage ; and almost certainly
by the prevailing corruption of society in Corinth — a city
which seems to have surpassed most cities of its time in
general licentiousness.
Also let us note that we nowhere else see so broad a line
drawn between what Paul said on his own personal judg
ment, and what he taught as from the Spirit of the Lord.
1. Now concerning the things whereof ye wrote unto
me : It is good for a man not to touch a woman.
2. Nevertheless to avoid fornication, let every man
have his own wife, and let every woman have her own
husband. 3. Let the husband render unto the wife due benevo
lence : and likewise also the wife unto the husband.
4. The wife hath not power of her own body, but the
husband : and likewise also the husband hath not power
of his own body, but the wife.

1 CORINTHIANS— CHAP. VII. 215
5. Defraud ye not one the other, except it be with
consent for a time, that ye may give yourselves to fasting
and prayer : and come together again, that Satan tempt
you not for your incontinency.
6. But I speak this by permission, and not of com
mandment. 7. For I would that all men were even as I myself.
But every man hath his proper gift of God, one after
this manner, and another after that.
8. I say therefore to the unmarried and widows, It
is good for them if they abide even as I.
9. But if they cannot contain, let them marry ; for
it is better to marry than to burn.
These directions for the married have at least the merit
of being put in terms that need no explanation. — In v. 6, it
were better to translate not " permission " but "conces
sion." I say this out of concession to the demands of the
sexual nature — and acording to my personal judgment, and
not by commandment from the Lord.
10. And unto tbe married I command, yet not I
but the Lord: Let not the wife depart from her hus
band :
11. And if she depart, let her remain unmarried,
or be reconciled to her husband : and let not the hus
band put away his wife.
These verses refer to cases of intentional separation,
supposed to be occasioned by want of harmony and love ;
by disagreements, quarrels, alienations. Noticeably the
wife is said to "depart ;" the husband, to "put away his
wife " — in the former case ; of her own motion ; in the lat
ter by expulsion on the part of her husband. The hus
band does not " depart ; " nor the wife expel him. — In
Corinthian society the wife is the weaker party and is
therefore before us here as the party aggrieved, and either
seeking relief by leaving, or suffering under forcible expul
sion. — In these cases Paul speaks, not upon his own author
ity but upon the Lord's, commanding tbe wife not to de
part ; or, if she does, to remain without marrying again,
or if possible, to be reconciled to her husband. To remain
unmarried would leave the door open for such reconcilia-

216 1 CORINTHIANS.— CHAP. VII.
tion. — The'husband is also forbidden to put away his wife.
— Thus Christianity brought its full power to bear upon
the permanence of the marriage relation and against its
disruption under this class of divisive influences.
12. But to the rest speak I, not the Lord : If any
brother hath a wife that believeth not, and she be
pleased to dwell with him, let him not put her away.
13. And the woman which hath a husband that
believeth not, and if he be pleased to dwell with her,
let her not leave him.
14. For the unbelieving husband is sanctified by the
wife, and the unbelieving wife is sanctified by the hus
band : else were your children unclean ; but now are
tbey holy.
These verses put a case of a sort very likely to occur
when the gospel was making converts from heathenism ; —
a christian man having a heathen wife ; — a christian woman
having a heathen husband. Hence almost inevitably the
question must arise whether Christianity required the be
lieving husband to put away his heathen wife, or the be
lieving wife to leave her unbelieving husband. — Paul an
swers this on his own authority, and most decidedly in the
negative, provided the heathen party were willing to re
main. In v. 14, he assigns his reason ; " For the unbe
lieving husband is sanctified by the wife, and also the un
believing wife is sanctified by the believing husband :
else were you children unclean ; now they are holy."
The words — "holy" and "unclean" as applied to
children [tekna] — offspring by birth, must certainly be
taken in the putative, not the intrinsically essential sense
— i. e. the children are nominally christian, not pagan ;
the family becomes a christian household by the Christi
anity of either of the parents. Whatever prerogatives be
long to the christian family accrue to this by virtue of tbe
faith of either the husband or the wife. — I see no occasion
to dissent from this very obvious sense of these words, nor
can I see reason to doubt that Paul had distinctly in mind
the covenant relation which christian households sustain to
God in reference to the consecration of their offspring to
him under the great promise, " I will be a God to thee '
and to thy seed after thee." Paul interprets this cove-

1 CORINTHIANS.— CHAP. VII. 217
nant to apply to " thee " in a case where only one of the
two parents is a believer. Most tenderly and mercifully
God provides that the personal faith of either parent shall
be honored as sufficient ground to claim all the preroga
tives and promises of this most precious covenant.
In v. 14, tbe older manuscripts read ; — not "sanctified
by the husband" but sanctified by the "brother."
15. But if the unbelieving depart, let him depart.
A brother or a sister is not under bondage in such cases:
but God hath called us to peace.
16. For what knowest thou, O wife, whether thou
shalt save thy husband ? or how knowest thou, O man,
whether thou shalt save thy wife ?
In vs. 12, 13, is one alternative — " if he or she be will
ing to remain ; " — Here is the other alternative : If the
unbelieving party is not willing to remain but in fact
departs ; then this is the law or rule of proceeding ; — Let
him or her depart. If you cannot prevent it, you must
submit to it ; you need not feel yourself enslaved, in the
bondage of unrest, anxiety, agony of conscience ; for God
hath called us to peace and would have us make the best
of circumstances so peculiarly trying as these.
Here we must meet the very grave question — whether
this "departing," or this "letting depart," is simply a
quiet separation, at the will of the unbelieving party who
insists on going, yet involving no real disruption of the
marriage bond ; or is a real divorce, absolutely terminating
the marriage relation.
I answer ; — The former most certainly, and for these
reasons :
1. This " departing " is manifestly the same which is
contemplated in vs. 12-14. The same words are here as
there, and this case (as said above) is simply the other al
ternative. 2. To signify a real divorce, other language should and
would have been used (e. g. as in Rom. 7: 2, 3) : — words
which would imply and involve the severing of the mar
riage bond.
3. The context (v. 16) certainly assumes that the be
lieving party, thus forsaken, should still hope, pray, labor,
for the conversion of the unbelieving party ; and of course
if successful, then reunite the family and resume the mari-

218 1 CORINTHIANS.— CHAP. VII.
tal duties. By no means does Christianity allow the door
to be closed against the reunion of husband and wife,
parted by unlike sympathies of christian faith and life, but
brought into harmony by the praying wife saving her hus
band or the praying husband saving the wife.
4. The consequences which in that age must have en
sued from interpreting this passage to authorize real
divorce, would have been fearful ; disreputable to Christi
anity, ruinous to the honor of the gospel.
Hence I must construe this " letting depart " to signify
merely that God relieves the suffering party from painful,
anxieties, and would invite him or her to a quiet peace of
mind — a state most favorable to prayer and christian labor
for the conversion of the offended and absenting party.
17. But as God hath distributed to every man, as the
Lord hath called every one, so let him walk. And so
ordain I in all churches.
18. Is any man called being circumcised ? let him not
become uncircumcised. Is any called in uncircumcis
ion ? let him not be circumcised,
19. Circumcision is nothing, and uncircumcision is
nothing, but the keeping of the commandments of God.
20. Let every man abide in tbe same calling wherein
he was called.
21. Art thou called being a servant ? care not for it :
but if thou mayest be made free, use it rather.
22. For he that is called in the Lord, being a servant,
is the Lord's freeman: likewise also he that is called,
being free, is Christ's servant.
23. Ye are bought with a price ; be not ye the ser
vants of men.
24. Brethren, let every man, wherein he is called,
therein abide with God.
The doctrine in this passage is entirely simple ; — Chris
tianity does not disrupt society. It has no mission to break
up existing relations, whether of circumcision or of servi
tude. Let converted men follow their former vocation
(supposed to be one tbat does not in itself involve sin). —
Their relations to the Lord are of supreme importance,
quite eclipsing all relations to man. But they may serve
God in any of the innocent callings of common life.

1 CORINTHIANS— CHAP. VII. 219
25. Now concerning virgins I have no command
ment of the Lord : yet I give my judgment, as one that
hath obtained mercy of the Lord to be faithful.
26. I suppose therefore that this is good for the
present distress, I say, that it is good for a man so to be.
27. Art thou bound unto a wife? seek not to be
loosed. Art thou loosed from a wife ? seek not a wife.
28. But and if thou marry, thou hast not sinned ;
and if a virgin marry, she hath not sinned. Neverthe
less such shall have trouble in the flesh : but I spare
you. 29. But this I say, brethren, the time is short : it
remaineth, that both they that have wives be as though
they had none ;
30. And they that weep, as though they wept not ;
and they that rejoice, as though they rejoiced not ; and
they that buy, as though they possessed not ;
31. And they that use this world, as not abusing it :
for the fashion of this world passeth away.
" Concerning virgins " covers the whole subject of re
maining unmarried, applied to either sex, and also the
collateral question of fathers' giving daughters in marriage.
It is really the expediency of marriage especially as affected
by existing circumstances of hardship and peril from with
out as well as of temptation from within ; — involving there
fore special cares in the family relation. On this question
Paul had no commandment from tbe Lord ; and the case
being so very peculiar in its circumstances, this should not
be expected. — Paul's judgment seems to be that marriage
is and should be the common law of human society ; but
that some deviation from this common law might be wise
under the very special circumstances then existing. Yet
he holds that even under those circumstances marriage
would not be a sin. Such as marry would have more
trouble in the flesh ; my advice would spare you that
trouble. Paul's words — " The time is short " — raise again the
oft-mooted question ; — Did Paul expect the second coming
of Christ very shortly f — Olshausen thinks he certainly did
at that moment ; but subsequently changed his mind to
more sober views !

220 1 CORINTHIANS.— CHAP. VII.
From this I must dissent, taking the word "time" —
[kairos*] in its usual sense of season — the present state of
the times ; and the participle (in the auth. vers. " short ")
in the better established sense of straitened — peculiar for
straitness, trouble. So construed, the statement is a cogent
reason why the married should be as though they were not ;
the weeping as though they wept not ; — all as if great
revolutions might be close at hand and every class should
be prepared for extreme emergencies. The existing state
of things was almost certain to pass away soon.
32. But I would have you without carefulness. He
that is unmarried careth for the things that belong to the
Lord, how he may please the Lord :
33. But he that is married careth for the things that
are of the world, how he may please his wife.
34. There is difference also between a wife and a vir-
fin. The unmarried woman careth for the things of the
,ord, that she may be holy both in body and in spirit :
but she that is married careth for the things of the world,
how she may please her husband.
35. And this I speak for your own profit ; not that I
may cast a snare upon you, but for that which is comely,
and that ye may attend upon the Lord without dis
traction. The points in this passage are clear ; marriage brings
care, and also new objects of love as well as of attention
and labor. Hence either man or woman may be more free
from diverting avocations, and better able (other things
being equal) to devote themselves supremely to Christian
labor, if they remain unmarried. Yet he would not have
this advice become a snare to them to choose a course of
life which they might not well carry out. His only aim is
(v. 35) to counsel a way of life that may be reputable
[honorable, blameless], and also one that should provide
for assiduous service for God without distraction.
* Of the two Greek words for " time " [chronos and kairos] the
former suggests duration — i. e. is chronological ; the latter, the
quality, the character of the time— as here. In English we natu
rally use the plural in this sense ; the times are troublous. Here
Paul uses the latter word, not the former, and hence cannot be sup
posed to refer to duration.

1 CORINTHIANS.— CHAP. VII. 221
36. But if any man think that he behaveth himself
uncomely toward his virgin, if she pass the flower of her
age, and need so require, let him do what he will, he
sinneth not : let them marry.
37. Nevertheless he that standeth steadfast in his
heart, having no necessity, but hath power over his own
will, and hath so decreed in his heart that he will keep
his virgin, doeth well.
38. So then he that giveth her in marriage doeth
well ; but he tbat giveth her not in marriage doeth
better. Here are real difficulties of interpretation, on the points;
— Who are these parties and what are their respective re
lations ? — Some of the words and also circumstances favor
the view that a father gives his daughter in marriage ;
others seem to assume a man betrothed yet not married,
but supporting or at least retaining his betrothed virgin,
deferring marriage. — In tbe first clause of v. 36, the Greek
allows this more general statement : If a man thinks there
may be disgraceful conduct in the case of his virgin — leaving
it so general as to apply to misdemeanors either on her part
or on his, or both. — The last clause of the verse — " Let
them marry" — is very indefinite, so that it may apply,
either to a man betrothed (as above), or to a father per
mitting the marriage of his daughter to another. — v. 37
applies naturally to a man supporting or at least retaining
his betrothed without marriage ; but v. 38 as clearly con
templates a father giving his daughter in marriage.— On
the whole, it seems to me that we must say — Either these
two cases were not clearly distinguished in Paul's mind :
or the delicacy of tbe subject induced a choice of words
not altogether definite as they come to us ; or we have not
precisely the words he used. — But this opinion is expressed
modestly, as under a sense of extreme difficulties.
Of course it is assumed that betrothal in tbe usage of the
times often preceded marriage by a somewhat protracted
interval. 39. The wife is bound by the law as long as her hus
band liveth ; but if her husband be dead, she is at liberty
to be married to whom she will ; only in the Lord.

222 1 CORINTHIANS.-CHAP. VII.
40. But she is happier if she so abide, after my judg
ment : and I think also that I have the Spirit of God.
Obviously Paul permits a widow to marry again — only
let it be " in the Lord ; " — if a Christian herself, only to
one who is also a Christian. Under the emergencies then
pressing or pending, he judges that the unmarried state
would be the more happy.

-UQra-

CHAPTER VIII.
The subject of eating meat that has been offered to an
idol is here treated as a question of conscience.
1. Now as touching things offered unto idols, we
know that we all have knowledge. Knowledge puffeth
up, but charity edifieth.
2. And if any man think that he knoweth anything,
he knoweth nothing yet as be ought to know.
3. But if any man love God, tbe same is known of
him. On this point we are all sure that we have" knowledge.
But for the practical working of this matter, it is entirely
vital that we have love also. Knowledge puffs up ; love
builds up, solidly — and makes noble characters. Much
self-conceit proves a man to know nothing yet as he ought
to know ; for the knowledge that is without love is value
less. If a man truly loves God, he is known [and approved
also] of him. According to a common Hebrew idiom,
"know " here carries the sense of being approved — known
favorably ; known in the sense that God shows that he
knows him.
All this prepares the way for the just exposition of this
question. There is here more need of love than of know
ledge — the love that will induce a Christian to shape his
course for his Christian neighbor's good, and not accord
ing to knowledge that has no love controlling it.
4. As concerning therefore the eating of those things
that are offered in sacrifice unto idols, we know that an

I 1 CORINTHIANS.— CHAP. VIII. 223
idol is nothing in the world, and that there is none other
God but one.
5. For though there be that are called gods, whether
in heaven or in earth, (as there be gods many, and lords
many,) 6. But to us there is but one God, the Father, of
whom are all things, and we in him ; and one Lord
Jesus Christ, by whom are all things, and we by him.
We all know full well that an idol is a mere nothing, a
simple non-entity ; and that there is no God but the One
Supreme. True, there are what are called gods, without
number ; but we recognize only the One Infinite God, of
whom as the source of all existence come all things ; and
we are (not in Him, but) unto [for] bim — (the Greek word
being not en but eis). One Lord Jesus Christ by whom
as instrumental Creator are all things, and ourselves made
by him. From this doctrine, that an idol is a mere nothing, it
follows tbat meat offered to such an idol is the same essen
tially after as before, the consecrating of meat to a mere
nothing amounting to nothing.
7. Howbeit there is not in every man that know
ledge : for some with conscience of the idol unto this
hour eat it as a thing offered unto an idol ; and their
conscience being weak is defiled.
8. But meat commendeth us not to God : for neither,
if we eat, are we the better ; neither, if we eat not,
. are we the worse.
But though this may be very true yet all men do not
know it. — In the clause " some with conscience of the
idol," the older manuscripts have it, not " conscience '*
but usage. Some men, controlled by the usage or habit of
thinking it to be something real eat this meat as if the
eating involved the worship of an idol ; and so, their con
science, being ill-informed [" weak "] is defiled. Through
their ignorance they have committed sin. — Yet (v. 8) (he
would say) bear in mind that this sin lies strictly, neither
in the eating nor in the not eating ; but in doing what in
their view was wrong. For the eating or the not eating of
meat cannot of itself make us either better or worse before
God.

224 1 CORINTHIANS.— CHAP. VIII.
9. But take heed lest by any means this liberty of
yours become a stumbling block to them that are. weak.
10. For if any man see thee which hast knowledge
sit at meat in the idol's temple, shall not the conscience
of him which is weak be emboldened to eat those things
which are offered to idols :
11. And through thy knowledge shall the weak
brother perish, for whom Christ died?
12. But when ye sin so against the brethren, and
wound their weak conscience, ye sin against Christ.
13. Wherefore, if meat make my brother to offend,
I will eat no flesh while the world standeth, lest I make
my brother to offend.
If a man of weak [ill-informed] conscience, who hon
estly supposes that eating idol-offered meat is worship of
the idol, were to see you eating such meat in an idol tem
ple, and should thus be induced, despite of and against his
own conscience, to do the same himself, this would be in
him real idolatry, and might ruin his soul. Shall thy su
perior knowledge become thus a fatal snare to thy weak
brother for whom Christ died ? — Sinning thus against a
weak brother, is sinning against Christ.
With the moral grandeur of the noblest self-denial and
self-sacrifice, Paul declares his principle and purpose ; —
that if eating meat would cause his brother to stumble and
fall, he will eat no more meat to the end of time. No
spirit of self-indulgence should tempt him to imperil the
soul of his Christian brother.
Paul will not say — I have my rights and privileges,
from the enjoyment of which no man's foolish notions
shall debar me ; — will not say — The man ought to have
known better than to stumble in that senseless way ; — will
not plead ; — " What have I to do with another's whims ?"
— Not so, in Paul's view, does love for the souls of men
plead for self-gratification to the peril of weak brethren.

CHAPTER IX.
This chapter throughout is Paul's self-vindication
against the slanders and detractions of certain parties in

1 CORINTHIANS.— CHAP. IX. 225
the church, who decried his apostolic authority, and who
apparently grudged him his bread. — If the question be
raised^-Who were those parties ? We must answer with
no reasonable doubt — men of Jewish antecedents and of
Jewish spirit. We may infer this from the general fact
that Paul's personal enemies were from that class, at least
during all his earlier labors ; and from the particular facts
evinced here — that they conceded privileges to other apos
tles, to the brethren of the Lord, and to Peter, which
they denied to Paul ; and also from the circumstance that
Paul reasoned with them on this point from the Mosaic
law, the authority of which they must have recognized.
(See v. 9-13).
1. Am I not an apostle ? am I not free ? have I not
seen Jesus Christ our Lord? are not ye my work in
the Lord?
2. If I be not an apostle unto others, yet doubtless
I am to you : for the seal of mine apostleship are ye
in the Lord.
The older manuscript authorities reverse the order of
the first two questions, putting first, " Am I not free ?" —
As to tbe sense of this word, "free," it cannot be the
servitude of slavery ; but must be his independence as an
apostle. He maintains tbat he is no second-rate apostle ;
fills no subordinate sphere under control of higher apos
tles ; but is amenable to Jesus Christ only. One of tbe
slanders against him seems to have rested on these circum
stances — that he was not oue of the original twelve ; was
not taught and trained by Christ ; and therefore must
hold a very subordinate position as compared with the
other apostles.
Further, they seem to have denied him the honor of
having founded that church, and gathered to Christ the
converts who composed it. — This was at once, false,
mean and cruel.
3. Mine answer to them that do examine me is this :
4. Have we not power to eat and to drink ?
5. Have we not power to lead about a sister, a
wife, as well as other apostles, and as the brethren of
the Lord, and Cephas*?

226 1 CORINTHIANS— CHAP. IX.
6. Or I only and Barnabas, have not we power to
forbear working?
7. Who goeth a warfare any time at his own
charges? who planteth a vineyard, and eateth not of
the fruit thereof? or who feedeth a flock, and eateth
not of the milk of the flock ?
In v. 3, we may read — My apology or defence to those
who judge me — who assume to sit in judgment over me.
Have we not " power " — in the more precise sense of
the right, the prerogative or privilage, if we so choose. —
The prerogative of eating and drinking at your expense,
i. e. the right not merely to eat in order to live, but to be
supported by those for whom we labor.
" To lead about a sister, a wife," means, a Christian
wife — a wife provided she be a Christian. — V. 5 assumes
that the other apostles including Peter and the brethren
of the Lord (of whom James was one) were married men,
and had their wives with them in their gospel labors. — In
v. 7, Paul reasons from the analogy of other avocations in
life. The soldier who gives his service to his country
does not board himself, but expects his country to supply
his rations. So he who plants and cultivates a vineyard.
The common sense of mankind will extend this principle
to him who labors in the gospel.
8. Say I these things as a man ? or saith not the law
the same also?
9. For it is written in the law of Moses, Thou shalt
not muzzle the mouth of the ox that treadeth out the
corn. Doth God take care for oxen ?
10. Or saith he it altogether for our sakes? For
our sakes, no doubt, this is written : tbat he that plough-
eth should plough in hope ; and tbat he that thresheth
in hope should be partaker of his hope.
11. If we have sown unto you spiritual things, is it
a great thing if we shall reap your carnal things ?
12. If others be partakers of this power over you,
are not we rather ? Nevertheless we have not used this
power ; but suffer all things, lest we should hinder the
gospel of Christ.
Do I say this on mere human authority ? Does not

1 CORINTHIANS.— CHAP. IX. 227
the law of God teach the same ? — See this law through
Moses in Deut. 25: 4, quoted by Paul in 1 Tim. 5: 18 also;
" Thou shalt not muzzle the ox while treading out the corn,"
— not precisely the same ox who does this service, but while
he is doing it. To muzzle him at any time when he needs
to eat would be bad ; to muzzle him when his food is in
sight, is still worse. — Paul seems to assume that God gave
this law, not because of his care for oxen alone, but to teach
men to be humane and just even to brute animals, and on
a still broader principle, to give every laborer his due
reward. Perhaps he meant to say only that the chief rea
son for the law was not the Lord's care for beasts, but for
men whose moral training is an interest indefinitely more
important than the mere food of oxen. — In v. 11, the force
of the argument lies in the obviously greater value of spir
itual things than of carnal — the spiritual being of eternal
consequence and measureless value, while carnal things are
at best short-lived and insignificant. — Is it then a great
thing for you to pay for priceless blessings with your cheap
and perishable dust ? — If you allow the claims of other
apostles upon you for bread, will you deny it to us ? Yet
we have never either asserted our rights, or taken the least
compensation from you for our services ; but have cheer
fully suffered all privations and hardships, lest through
your niggardliness we might prejudice our labors in the
gospel. 13. Do ye not know that they which minister about
holy things live of the things of the temple ? and they
which wait at the altar are partakers with the altar ?
14. Even so hath the Lord ordained that they which
preach the gospel should live of the gospel.
The rule of the law of Moses (Num. 18 ; 31, and Deut.
18 ; 1, etc.) that both priests and Levites should subsist
upon the offerings of the people at the temple and the
altar must have been well known to all Jews, and ought
to have been entirely conclusive as to Paul's claims.
15. But I have used none of these things : neither
have I written these things, tbat it should be so done unto
me : for it were better for me to die, than that any man
should make my glorying void.
16. For though I preach the gospel, I have nothing

228 1 CORINTHIANS— CHAP. IX.
to glory of : for necessity is laid upon me ; yea, woe is
unto me, if I preach not the gospel !
17. For if I do this thing willingly, I have a reward :
but if against my will, a dispensation of the gospel is
committed unto me.
18. What is my reward then ? Verily that, when I
preach the gospel, I may make the gospel of Christ with
out charge, that I abuse not my power in the gospel.
Paul had taken from them no compensation for his la
bors, nor did he say these things for the sake of it there
after ; for he would sooner die than be precluded from
bearing this testimony to his self-sacrifice and to his labor
upon tents for his living. Elsewhere he gives his reasons
for this conduct toward them; viz., their jealousy, sus
picion and prejudice against him were so intense and un
reasonable that he knew they would take every advantage
of it to malign his name and to weaken if not destroy his
moral power among them. They were too mean to be al
lowed to contribute to his support ! — Not all of them (we
may hope) but so many that prudence demanded this
policy. I preach the gospel here at Corinth (Paul would say)
under a resistless conviction that God sends me and holds
me to it. If I do it cheerfully, God rewards me ; if I do
it reluctantly, still the burden is on me and I have no al
ternative but to bear it and fulfil my trust.
By making the gospel without charge to you, I do not
allow my rights in this matter to prejudice the success of
my labors.
19. For though I be free from all men, yet have I
made myself servant unto all, that I might gain the
more. 20. And unto the Jews I became as a Jew, that I
might gain the Jews ; to them that are under the law,
as under the law, that I might gain them that are under
the law ;
21. To them that are without law, as without law,
(being not without law to God, but under tbe law to
Christ,) that I might gain them that are without law.
22. To the weak became I as weak, tbat I might gain

1 CORINTHIANS.— CHAP. IX. 229
the weak : I am made all things to all men, that I might
by all means save some.
23. And this I do for tbe gospel's sake, that I might
be partaker thereof with you.
The same principle holds in all these cases. Free as
to all men, he yet became the bumble servant of all that he
might gain the more. In particular, — though under no
personal obligation to the people of Corinth, he yet laid out
his best strength to serve them for no consideration of pay
from them. To Jews, he made every concession possibly
consistent for him to make that he might gain the Jews.
For the sake of those under law, he conformed to their
usages as far as possible in order to gain them. To Gentiles
not under law, he pursued the same policy for the same
purpose, and all this for the gospel's sake that he might
share with them its blessed fruits.
Paul declares that no personal considerations should
detain bim from conforming himself in all things where he
wisely and conscientiously could, to the prejudices aud
usages of men that be might reach them with gospel truth
and salvation. All the particular details of this conform
ing to men of diverse tastes and ways he has not specified.
It was enough to declare his principles of action and appeal
to their personal knowledge as to the facts.
24. Know ye not that they which run in a race run
all, but one receiveth the prize ? So run, that ye may
obtain. 25. And every man that striveth for the mastery is
temperate in all things. Now they do it to obtain a cor
ruptible crown ; but we an incorruptible.
26. I therefore so run, not as uncertainly ; so fight I,
not as one that beateth the air :
27. But I keep under my body, and bring it into
subjection: lest that by any means, when I have
preached to others, I myself should be a castaway.
Such a life might well be compared to running a race
or striving for the mastery in the ancient games so well
known at Corinth. They knew very well that many ran
in one competitive race ; yet only one obtained the crown,
and he, the man who trained himself most rigidly and ran

230 1 CORINTHIANS.— CHAP. IX.
with most intense and desperate endeavor. Yet they have
before them only a perishable chaplet ; we, a crown immor
tal, imperishable. So therefore do I run — not as one who
has no goal — no definite aim before him and no crown to
win, but skips round as if for mere amusement. — So I play
the boxer — not beating the air, but giving solid blows for
best effect. "Beating the air" was a proverbial expres
sion to signify not work but play. — Paul's word for "keep
my body under " signifies that he put in solid blows in real
earnest, and did not spare the flesh. In regard to sensual
indulgence of appetite he made his body, his very humble
servant, holding it in with close rein ; and he did this, lest
after having preached to others, he should lose his own soul !
— Yet this was not asceticism ; was not crucifying the
flesh for the merit or the vain glory of it ; but it was keep
ing fleshly appetite in close subjection to enlightened rea
son and conscience and to the claims of God. It must not
stand in the way of his supreme devotion of his utmost
powers to his gospel work and to every service assigned
him by his Great Master.

-«On-

CHAPTER X.
For the sake of its great lessons of moral admonition
and instruction, Paul brings before his readers the case of
ancient Israel, baptized unto Moses (v. 1, 2) ; all eating
the same manna and drinking from the same smitten rock
(v. 3, 4) ; yet many of them provoking God and overthrown
in the wilderness (v. 5). Examples of warning to us
against idolatry, fornication, tempting Christ and mur
muring — all for our admonition (v. 6-12). God who suf
fers temptation to befall us provides in his providence for
our escape and by his grace for our bearing it (v. 13) ;
against participating in idol-worship (v. 14, 15) ; illustrated
by our communion at the Lord's table and by Israel eating
of his altar (v. 16-18) ; not that an idol is anything ; really
idol-worship is a sacrifice to devils, with whom Christian
men should have no communion (v. 19-22). The law of
conscience in this thing (v. 23-30) ; tbe broad principle of
doing all for the glory of God (v. 31-33).

1 CORINTHIANS. -CHAP. X. 231
1. Moreover, brethren, I would not that ye should be
ignorant, how that all our fathers were under the cloud,
and all passed through the sea :
2. And were all baptized unto Moses in the cloud and
in the sea ;
"I would not have you ignorant" calls these facts to
their very special attention. — The first point is the miracu
lous passage of the Red Sea between the lofty walls of
its waters on each side, and overshadowed from behind
with the Lord's pillar of cloud and fire. These scenes are
here for their significance as God's endorsement of Moses
and his solemn pledging of the people to accept and follow
him as their divinely appointed Leader. Baptism is here
(be it specially noted), not in its ritual, external form, but
in its spiritual significance. It has sometimes happened
that men specially anxious to get scriptural authority for
one or the other mode of baptism, have sought it here ; —
some finding immersion in this going down into the sea and
coming out of it : others, finding, as it has seemed to them,
the mode of sprinkling in tbe affusion from the mist of the
sea, but more in the drippings from the cloud. — The former
are prone to overlook the point that Egypt's hosts and not
Israel's received the immersion in the Red Sea waters;
while the latter seem equally to have overlooked the circum
stance that this was not a rain-cloud, but a pillar of cloud-
form which enshrined the manifested presence of Jehovah —
a wall of blackness as it faced toward Egypt, but a radiance of
glory as it shone upon God's covenant people ; — in all which
there could have been no allusion to the form of baptism.
Perhaps both sides in this controversy need to be reminded
that Paul's allusions to baptism are usually peculiar in this
one respect — that they make prominent its spiritual signi
ficance, and not its ritual external form. Indeed we may
say they make every thing of the former and nothing of the
latter. — This will seem strange if not even unaccountable
to those who are accustomed to exalt the form of the in
stitution ; but Paul's thought and heart were obviously on
the spirit and not the form.
Here Paul thinks of baptism into a name [or a person]
as expressing a binding, sacred obligation of allegiance to
that name as a recognized Leader. When the God of Israel
would inaugurate Moses as the Leader of his covenant peo-

232 1 CORINTHIANS.— CHAP. X.
pie by his own sublime endorsement, and would lay his peo
ple under supreme obligation to receive and follow him as
such, he performed this act in the most public manner be
fore all Egypt and indeed before all the earth, by giving
that rod in his hand a glorious miracle-working power; — :
then by placing him before the eyes of Israel and command
ing him — " Speak to the children of Israel that they go
forward; lift thou up thy rod and stretch out thy hand
over the sea and divide it, and the children of Israel shall
go on dry ground through the midst of the sea " (Ex. 14:
15, 16). — This stupendous scene, coupled with the pillar
of cloud and of fire, constituted the baptism here referred
to — a baptism which bound the nation to accept Moses'as
God's chosen Leader of his people. This and this only is
what baptism means in this passage.
The manna-bread and the rock-waters are here for the
same purpose, additional facts mightily endorsing Moses
as God's servant, and binding the nation to accept and fol
low him as such and God as their supreme Lord and King.
3. And did all eat the same spiritual meat.
4. And did all drink the same spiritual drink ; for they
drank of that spiritual Rock that followed them : and
that Bock was Christ.
Beyond question this spiritual meat [food] was the
manna — "bread from heaven," as the Psalmist has it (Ps.
105: 40 and 78: 24, 25), and called "spiritual" with refer
ence to its miraculous and heavenly origin. So also the
"spiritual drink " was in itself only water, but is said here
to be " spiritual " because brought forth by miracle from the
smitten rock. Its waters, for abundance, supplied a thirsty
nation, and, for duration of supply, seem to have met their
wants at least so long as they remained in that part of the
wilderness. — Noticeably the imperfect tense used by Paul
in the second clause of v. 4 ("for they drank") clearly ex
presses long continued action, and therefore fully assumes
the fact of supply for a long time. Fitly Paul thinks of
this rock-supply of living water as representing Christ — in
his own phrase it "was Christ" Ho living fountain of
waters in the desert can be richer than Christ to a world
perishing with thirst for the waters of salvation.
Before we follow out in detail this line of facts, let a

1 CORINTHIANS.— CHAP. X. 233
word be said upon Paul's purposed antithesis between the
" all " five times repeated (in v. 1-4) on the one side, and
the great majority ["many of them " v. 5.] on the other.
" All our fathers were under the cloud;" "all passed
through the sea ; " " all were baptized unto Moses ; " " all
did eat;" "all did drink;" but over against this, the
greater part — most of them — fell under God's sore displeas
ure and perished ! All saw the miracles ; all had the re
sistless testimony of their senses to a present God, their
glorious Benefactor ; — but most of them were unblessed by
any or even all these agencies. — There are great lessons in
these facts. Men are not saved by ritualities ; nor by op
portunities ; nor by their testimonies for God ; nor are they
saved as nations in the mass, but only as individuals, on
the condition of their own personal faith and obedience. —
It should be borne in mind that Paul is here speaking to
Jews — " our fathers ; " and felt therefore the importance of
warning them against the great and fatal mistake of sup
posing that their nation was to be saved en masse, nationally
— because they were the seed of Abraham and heirs of
all God's blessings by virtue of God's covenant with him.
5. But with many of them God was not well pleased :
for tbey were overthrown in the wilderness.
6. Now these things were our examples, to the intent
we should not lust after evil things, as they also lusted.
7. Neither be ye idolaters, as were some of them ; as
it is written, The people sat down to eat and drink, and
rose up to play.
8. Neither let us commit fornication, as some of them
committed, and fell in one day three and twenty thou
sand. 9. Neither let us tempt Christ as some of them also
tempted, and were destroyed of serpents.
10. Neither murmur ye, as some of them also mur
mured, and were destroyed of the destroyer.
" God was not well pleased " — aims to express very mildly -
the appalling truth that God was exceedingly displeased, and
therefore overthrew them by thousands in the wilderness.
The record is sad but most instructive — teaching the very
lesson which Paul here indicates — not to lust after evil
things as they did — said apparently with reference to their

234 1 CORINTHIANS— CHAP. X.
mumuring against Moses and the manna, and lustfully
sighing for the flesh-pots of Egypt (Num. 11.) — Next is the
warning against idolatry (always timely at Corinth), drawn
from the case of the golden calf, when "the people sat
down to eat and drink, and rose up to revel, shout and
dance,in imitation of the orgies of idol-worshipping heathen.
Ex, 32 gives this sad and terrible lesson. — Next is the warn
ing against fornication, drawn from another page of this
history of Israel, under social temptation from the licen
tious daughters of Moab (Num. 25 :). The number who fell
before the plague of that awful day, Paul puts at 23,000. —
The case referred to in v. 9, is that recorded Num. 21 : 4-9,
which occurred as the people were compassing the land of
Edom, and "their soul was much discouraged because
of the way." — Whereas our authorized version has if; —
"tempted Christ," the older manuscripts [S. and V.] give
it — " tempted the Lord ; " and (A. the Alexandrian)
" tempted God." The history in Numbers has it — " spake
against God and against Moses ; " and the people confess —
"We have spoken against the Lord." — Such variations
show how readily these divine names are interchanged. — ¦
For their sin "the Lord sent among the people fiery ser
pents, and much people died." — The murmuring (v. 10),
was that upon the report of the spies (Num. 14). The
destruction sent upon the nation for this sin was peculiar
in this one respect, that it was not executed suddenly and
followed soon by respite, but its threatened judgments fell
upon all the adult men (over twenty years of age) except
only Caleb and Joshua, and doomed them to fall in their
long protracted wanderings of thirty eight years in the
wilderness, so tbat not a man of them should enter the
promised land. It was a terrible visitation — those early
deaths, in swift and fearful succession, sweeping men down
in the flower of their days, and leaving only those two men
of patriarchal age, out of all the tribes, surviving to cross
the Jordan. — So God remembered against the nation this
awful sin of murmuring unbelief ! The sadness of this
great and long-protracted judgment passes down the ages
in that dirge song of Moses (Ps. 90).
11. Now all these things happened unto them for
ensamples ; and they are written for our admonition,
upon whom the ends of the world are come.

1 CORINTHIANS.— CHAP. X. 235
12. Wherefore let him that thinketh he standeth
take heed lest he fall.
These visitations of righteous judgment befel them as
examples of warning — as said here, "happened to them
typically — but were put on record (Paul said) for the ad
monition of ourselves upon whom the two ends of the ages
have met. This is obviously the sense of these words of
Paul. Their explanation turns upon the usage of the old
prophets who call the period before Christ the present age,
and the period after Christ, the future or the coming age,
or (sometimes) "the latter or last days." The two ends of
these ages — the last end of the first and the first end of the
second, met upon the men of Paul's generation.
The one comprehensive point of all these admonitions
is put here ; viz. against self-conceit and presumption.
Let him who thinketh himself to be standing in all safety
take heed lest he fall. Such presumption is in itself su
premely perilous. Throwing men off their guard, it leaves
them exposed to any and every form of assault; and Satan
is never slow to seize his opportunity.
13. There hath no temptation taken you but such as
is common to man : but God is faithful, who will not
suffer you to be tempted above that ye are able ; but
will with the temptation also make a way to escape, that
ye may be able to bear it.
The line of connecting thought here should be noticed
—viz. on this wise : Do not suppose that temptation is
about to bef al you with unprecedented frequency and super
human, resistless force ; not so. Thus far no temptation
has befallen you other than human ; and moreover, God is
faithful to all his promises of help, and will graduate the
temptation to your moral power of resistance ; and will,
moreover, provide in his providence a way of escape — of
egress out of your straits, so that ye shall still come off
victorious. — Obviously this verse gives us the doctrine of
Paul as to the principles or laws of temptation as permitted
and administered in this world toward God's people. Only
so much as (with watchfulness and prayer) they can bear ;
never more, or of tener ; always for the purpose of increas
ing your moral strength, for the results of wholesome dis
cipline, and for its precious fruits of maturer Christian

236 1 CORINTHIANS— CHAP. X.
experience in fortitude and trust. — The comforting truth is
that the whole administration of it is in the hands of Him
who has called us unto himself and has promised to keep
us through his grace unto the end.
It is never becoming that Christians should make temp
tation for themselves gratuitously, or defy it vain-gloriously ;
but they may well accept without a murmur or a fear what
ever God may send, reposing their faith for help on such
promises as we have here. Then their experiences of help
in the hour of need will both refresh them from the fa
tigues of conflict and gird them anew for other victories.
14. Wherefore, my dearly beloved, flee from idol
atry. 15. I speak as to wise men ; judge ye what I say.
16. The cup of blessing which we bless, is it not the
communion of the blood of Christ ? The bread which
we break, is it not the communion of the body of
Christ? 17. For we being many are one bread and one body :
for we are all partakers of that one bread.
18. Behold Israel after the flesh; are not they which
eat of the sacrifices partakers of the altar ?
The subject of idolatry involved nice points and re
quired thoughtful, sensible discriminations. So Paul sug
gests in the outset. — On the one side, to allow themselves
to commune with idolaters in their feasts within their
temples would involve them in great sin ; for does not the
communion at the Lord's table bring all Christians into
closest fellowship with Christ ? Also under the old temple
worship, did not all who ate from the same sacrifice be
come partakers of the common altar and so participate in
the worship of Israel's God ? These cases for illustration
are given to show the real significance of partaking at the
feasts in honor of heathen idols.
19. What say I then ? tbat tbe idol is any thing, or
that which is offered in sacrifice to idols is anything?
20. But I say that the things which the Gentiles
sacrifice, they sacrifice to devils, and not to God ; and
I would not that ye should have fellowship with devils.
21. Ye cannot drink the cup of the Lord, and the cup

1 CORINTHIANS— CHAP. X. 237
of devils : ye cannot be partakers of the Lord's table, and
of the table of devils.
22. Do we provoke the Lord to jealousy? are we
stronger than he ?
Here ye will need sharp and clear discrimination. —
Does my doctrine of non-communion with idol-worshippers
imply that an idol is a real power, a very god ? By no
means. Or, that what is offered to an idol becomes in-
trinsipally anything else than it was before ? Not at all.
But the fact is that the Gentiles who suppose themselves
to be sacrificing to their idol are really sacrificing to devils
and not to God. They honor the devil and not God. The
devil is the only power behind the face of the idol-image.
All else — the carved wood or the molten silver — is absolutely
nothing. — Now I would not have you desire the cup of
devils or partake at the table of devils. It would be infi
nite folly to provoke Almighty God to wrath by such com
munion with devils.
23. All things are lawful for me, but all things are
not expedient: all things are lawful for me, but all
things edify not.
24. Let no man seek his own, but every man anoth
er's wealth.
25. Whatsoever is sold in the shambles, that eat,
asking no question for conscience sake :
26. For the earth is the Lord's, and the fulness
thereof. 27. If any of them that believe not bid you to a feast,
and ye be disposed to go : whatsoever is set before you,
eat, asking no question for conscience' sake.
28. But if any man say unto you, This is offered in
sacrifice unto idols, eat not for his sake that shewed it,
and for conscience' sake : for the earth is the Lord's, and
the fulness thereof :
29. Conscience, I say, not thine own, but of the
other : for why is my liberty judged of another man's
conscience ?
30. For if I by grace be a partaker, why am I evil
spoken of for that for which I give thanks ?
Here comes up a new aspect of this matter — viz., not
11

238 1 CORINTHIANS— CHAP. X.
the sitting at table with idol-worshippers in their temple ;
but the eating or not eating of meat once presented before
the idol, but subsequently sold in tbe public market. In
this case the fact of its having been once offered before an
idol might or might not be known.
Here Paul lays down his doctrine as to this case. — First,
if you go into the market you need ask no questions for the
sake of your own conscience. The meat you see there is
real meat — not made anything else than meat by any magic
change wrought upon it in the idol temple. The earth is
the Lord's, and this meat is of his making. Eat it there
fore with no trouble of conscience on your own account. —
But if your heathen neighbor say to you — " This meat is
offered in sacrifice to idols : I am about to eat of it in
honor of my idol : — Will you sit by and partake with
me ?" — Then you must refuse most decidedly — not because
of your own conscience, but because of his.
In v. 23, Paul puts the doctrine in a very general form.
Things may be entirely lawful for me which yet are not
expedient because they may offend another man's con
science. They may be harmless to me and yet injurious
to others — in which case I must deny myself rather than
bring moral evil upon my neighbor. — In v. 24, the word
"wealth" in the sense here, is obsolete. It were better to
put in no word there than this, reading it — " Let no man
seek his own, but every man another's." Then whatever
special sense you put upon " his own," you put also upon
"another's" — which is Paul's meaning. Not his own
comfort, but another's comfort ; not his own interest, but
another's interest, etc.
31. Whether therefore ye eat or drink, or whatsoever
ye do, do all to tbe glory of God.
32. Give none offence, neither to the Jews, nor to the
Gentiles, nor to the church of God :
33. Even as I please all men in all things, not seek
ing mine own profit, but the profit of many, that they
may be saved.
Here the doctrine crystallizes into its most comprehen
sive form. Let all your eating, all your drinking, all your
doings of whatsoever sort, be for the glory of God. Have
your eye wholly and only upon pleasing God and doing his

1 CORINTHIANS.— CHAP. X. 239
will ; and if the deed bear directly upon fellow-men, let it
be to their real welfare, " servingyour generation accord
ing to the will of God." — Giving no offence — no occasion
of stumbling — to any man, Jew or Gentile, and by no
means to the church of God. Such is my doctrine, and
such is my life. I please not myself, but seek the spiritual
good of all men that they may be saved. — A pure and
blessed life, sublime in its moral grandeur, fit model for
imitation in every age.

-*>»-

CHAPTER XI.
The general theme of this chapter is one — the proprie
ties of church life, specially in their Christian assemblies ;
yet in two parts — the first (vs. 1-16) being more specifically
church manners — things of etiquette — e. g., as to covering
or not covering the head : — the second part (vs. 17-34) of
more grave importance — tbe proper method in observance
of the love-feast and the Lord's Supper.
1. Be ye followers of me, even as I also am of Christ.
2. Now I praise you, brethren, that ye remember
me in all things, and keep the ordinances, as I delivered
them to you.
V. 1. ought to have been put at the close of Chapter 10,
where in thought it belongs. — " Even as," I take to mean
here — not precisely — so far as I follow Christ, but rather
inasmuch as I follow Christ, and therefore present before
you a palpable, potent example of the life ye should live.
He assumes that he himself follows Christ. — V. 2 is com
plimentary for the sake of conciliating, to prepare the way
for the exceptions he was obliged to make. In fact they
had not kept quite fully "the traditions" Gr. (i. e., in
structions) which he had given. Paul's word has a broader
significance than our " ordinances," used for baptism and
the supper.
3. But I would have you know, that the head of
every man is Christ ; and the head of the woman is the
man ; and the head of Christ is God.

240 1 CORINTHIANS.— CHAP. XI.
4. Every man praying or prophesying, having his
head covered, dishonoreth his head.
5. But every woman that prayeth or prophesieth
with her head uncovered dishonoreth her head : for that
is even all one as if she were shaven.
6. For if the woman be not covered, let her also be
shorn : but if it be a shame for a woman to be shorn or
shaven, let her be covered.
7. For a man indeed ought not to cover his head,
forasmuch as he is the image and glory of God : but the
woman is the glory of the man.
8. For the man is not of the woman ; but the woman
of the man.
9. Neither was the man created for the woman ; but
the woman for the man.
These gradations of dignity on the ascending scale —
woman ; man ; Christ ; God — Paul not infrequently brings
to view (e. g. 1 Cor. 3 : 21-23 — apostles ; the church ;
Christ ; God). This gradation is the ultimate ground or
principle on which church etiquette rests.
The special difficulty of the passage lies in applying the
same principle or law as the ground for man's uncovering
his head, and for woman's covering hers. Man in prayer
uncovers his head in deference to God, his superior. Wo
man praying or prophesying covers hers in deference to
man, her superior. Can this be precisely the logic of Paul ?
— Is not the law of nature this rather :— that woman cov
ers her head as an expression of modesty and as a protest
against vain display ?
In the case of woman Paul puts long hair and the veil
or other head-covering on the same footing, and finds the
propriety of the usage in her relations, not to God but to
man. — In v. 7, his doctrine seems to be that man is the
best and highest expression of the divine image ; and anal
ogously, that woman is the best expression or manifestation
of man's glory. For (v. 8) man was not produced origin
ally from the woman ; but, according to the Scripture,
woman was from man (Gen. 2 : 21-23). Neither (v. 9)
was the man created for the woman, but the woman for
the man — because no helpmeet for him was found among
all the orders of created beings (Gen. 2 : 18-23).

1 CORINTHIANS.— CHAP. XI. 241
10. For this cause ought the woman to have power
on her head because of the angels.
Two words here are difficult ; (a) " power ; " (b) " an
gels." — As to the word " power " (Exousia) the opinion best
supported makes it mean the veil as a symbol of her subordi
nate relation to her husband, or (shall we say ?) to intimate
that she reserved her beauty for him, and did not make her
self public property, nor display her charms for general ad
miration. — Some support for this usage of the word is found
in the Septuagint of Gen. 20: 16, where the Hebrew — "a
covering of the eyes," becomes in the Sept. "the honor of
the face."
" Angels " (the word meaning strictly messengers) are
most probably evil-disposed men, spies, obtruding them
selves into Christian worshipping assemblies to find occa
sion for traducing them before their enemies. The word
may possibly refer to messengers from other churches pres
ent for worthy ends, before whom entire decorum would
be eminently appropriate. To suppose that angels from
heaven or from hell are thought of, is in no manner prob
able. 11. Nevertheless neither is the man without the
woman, neither the woman without the man, in the
Lord. 12. For as tbe woman is of the man, even so is the
man also by the woman ; but all things of God.
13. Judge in yourselves : is it comely that a woman
pray unto God uncovered?
14. Doth not even nature itself teach you, that, if a
man have long hair, it is a shame unto him?
15. But if a woman have long hair, it is a glory to
her : for her hair is given her for a covering.
16. But if any man seem to be contentious, we have
no such custom, neither the churches of God.
"In the Lord," in human society adjusted under God
upon the great laws He has ordained, monasticism has no
place. The sexes were constituted to associate together. As
woman was originally of (out of) tbe man ; so is man born
of woman ; yet all alike owe their origin to the one Crea
tor, God.

242 1 CORINTHIANS.— CHAP. XI.
In v. 14, 15, Paul ascribes the universal sentiments of
mankind on the points in question to a law of nature. To
man, long hair is a shame ; it is effeminate, unmanly. To
woman, it is a glory ; its modesty befits her and does her
honor. — If on this general subject any one is disposed to
contention, resistance ; our appeal is to the universal
usage of the churches — an authority that rests on their good
sense, and should be presumed to have the endorsement of
the divine Spirit.
17. Now in this that I declare unto you I praise you
not, that ye come together not for the better, but for the
worse. 18. For first of all, when ye come together in the
church, I hear that there be divisions among you ; and
I partly believe it.
19. For there must be also heresies among you, that
they which are approved may be made manifest among
you. Not to praise, is to blame. The point of fault is that
their church gatherings were not unto profit, but unto
scandal ; — not to any good result, but rather evil. — In
v. 18, we seem to have one class of evils under the name
"divisions" [Gr. schisms] ; in v. 19, another class under
the word "heresies" [this being also the Greek word]. —
The former he " partly believed," — a phrase which might
mean either that he believed a part of what he heard, or that
he believed in part yet not fully. In the former case the
limitation would be in the things stated ; — in the latter, in
his faith. I judge that he believed what he had heard to
some extent — perhaps he could not determine how far. —
These schisms of v. 18, I suppose to be the splits among
church members — cliques, parting themselves off from
other brethren as wealth, notions of caste, or of social
standing, might rule. — The heresies of v. 19, which Paul
assumes to be a kind of necessity for purposes of moral
trial, may probably be tbe same which appear in chap. 1 :
11, and which lead the discussion in the first four chapters.
Of these he says nothing further here, but proceeds to
speak of the church-cliques — parties growing out of the
caste spirit.

1 CORINTHIANS.— CHAP. XI. 243
20. When ye come together therefore into one
place, this is not to eat the Lord's Supper.
21. For in eating every one taketh before other his
own supper : and one is hungry, and another is drunken.
22. W hat ! have ye not houses to eat and to drink
in ? or despise ye the church of God, and shame them
that have not ? What shall I say to you ? shall I praise
you in this ? I praise you not.
They assembled professedly to celebrate the Lord's
Supper ; but abused it so egregiously that their celebration
was unworthy of the name — Lord's Supper. They utterly
vitiated the real ordinance, both in the form and in the
spirit. — To understand vs. 21, 22, we need to remember
that in primitive usage, the love-feast [the Agapae], im
mediately preceded tbe Lord's Supper. To this love-
feast, these two verses refer. — In their observance of it
they parted themselves into groups, cliques, — each clique
or family supplying their own board in exclusive, pic-nic
style ; the rich providing for themselves luxuriously ; the
poor but meagerly ; and then with not the least respect to
the fellowship of a church communion or the decencies of
Christian civilization, each grabbed before his fellow what
he could get hold of, one ravenously hungry, another be
sotted with strong drink ! — No wonder Paul exclaims —
shame ! Have ye not houses of your own where the stress
of hunger ought to be stayed ? Do ye despise the decencies
and civilities ot the church of God, and disgrace the poor
who have nothing ? — Shall I praise you for this ? Never !
23. For I have received of the Lord that which also
I delivered unto you, That the Lord Jesus, the same
night in which he was betrayed, took bread :
24. And when he had given thanks, he brake it, and
said, Take, eat ; this is my body, which is broken for
you : this do in rememberance of me.
25. After the same manner also he took the cup when
he had supped, saying, T,his cup is tbe new testament in
my blood : this do ye, as oft as ye drink it, in remem
berance of me.
26. For as often as ye eat this bread, and drink this
cup, ye do shew the Lord's death till he come.

244 1 CORINTHIANS.— CHAP. XI.
This statement of the original institution of the Supper
corresponds most closely with that given by Luke (22: 19,
20,)— ^a fact which confirms the opinion that they both
drew from the same source ; tbat Paul as himself says had
his facts direct from Christ himself ; and that Luke
(probably) received his account from Paul. — Luke repre
sents that Christ did four things, viz., took bread ; gave
thanks ; brake ; distributed ; — and then said—" This is
my body, given for you ; this do in remembrance of me."
This order appears here, and in addition, this : " As often
as ye shall eat, ye do show forth the Lord's death till he
come." Matthew and Mark use essentially the same words ; but
both omit — " Do this in remembrance of me," and also
what Paul only says about " showing forth the Lord's death
till he 'come ;" — each however adding certain other words
(Matt. 26: 26-29, and Mark 14: 22-25).
It should be noted that those abuses at Corinth made it
appropriate for Paul to give his authority from Christ
himself ; and also to make the great points of the institu
tion entirely distinct and emphatic. Especially this
" showing forth of the Lord's death till be should come,"
was in itself solemnly impressive, and should have rebuked
their unpardonable abuse of the sacred ordinance. So
also the stress laid upon the point, " Do this in remember-
ance of me !" Any real remembrance of Christ would
stringently rebuke the spirit of their celebration, and show
it to be utterly incompatible with Christ's ordinance.
27. Wherefore whosoever shall eat this bread, and
drink this cup of the Lord, unworthily, shall be guilty
of the body and blood of the Lord.
28. But let a man examine himself, and so let him
eat of that bread, and drink of that cup.
29. For he tbat eateth and drinketh unworthily, eat
eth and drinketh damnation to himself, not discerning
the Lord's body.
30. For this cause many are weak and sickly among
you, and many sleep.
31. For if we would judge ourselves, we should not
be judged. 32. But when we are judged we are chastened of

1 CORINTHIANS.— CHAP. XI. 245
the Lord, that we should not be condemned with the
world. These verses aim to set forth tbe great siu at Corinth
in its true light, and to declare its fearful punishment. —
" Guilty of the body and blood of the Lord," means,
guilty of a crime against his very body and blood ; guilty of
dishonoring that sacred body and blood — of scandalizing
this holy supper, the aim of which is to impress on Chris
tian souls their everlasting obligations of gratitude, love
and self-sacrifice to Him who has laid down his life for us.
This will be greater or less according to the subjective
spirit of tbe act, and especially, the light sinned against.
What Paul says here is that, objectively considered, it is
against Christ's sacred body and blood, and must therefore
be a fearful crime.
" Let a man examine himself," — turn his thought in
ward upon his spiritual state and consider his life — that
he may see how the significance of this supper applies to
his own soul. So, thoughtfully, tenderly, solemnly — let
him partake of these symbols, and take in their suggestive
significance, the moral lessons tbey are designed and well
adapted to impress.
We must admire the wisdom of this warning, as
adapted to the abuses then existing. In their case the
points of chief danger were — -that the heart might be
utterly wrong ; that the communicants were thinking of
what was utterly irrevelant, of not the least account, and
indeed was positively sinful — their church cliques, their
chosen associates, their party and the high social distinc
tion they were enjoying above their poorer brethren !
Alas ! How could tbey carry so much selfishness and sin
into the presence of their dying Redeemer ! How could
they so ignore the moral state of their souls, the sins they
ought to be confessing and renouncing, the fellowship with.
Christ's people they ought to be cherishing, the sense of
his amazing compassion and love which should put to shame
their social pride ! — Paul seems to assume that every
Christian will know what self-examination means, and
what state of heart is appropriate to this holy communion.
In v. 29. The word " damnation " is too strong to
correspond with the Greek word, which means only judg
ment [krima, not katakrima]. All that Paul said was that

246 1 CORINTHIANS.— CHAP. XI.
the Lord will judge him ; and this judgment he explains
(v. 32) as in the first instance a chastening for purposes of
moral discipline, and not a visitation of retributive punish
ment as upon the world of the ungodly.
" Not discerning the Lord's body " means, not discrimi
nating between what represents the Lord's body and what
has no such sacred purpose ; that is, the sin of ignoring
the special sacredness of this bread and wine because set
apart to represent Christ's body and blood. To treat these
elements as if they had no sacredness greatly dishonored
the Lord. It struck a fatal blow at this institution itself ;
for it were far better to have no Lord's supper than one
from which the true spirit and soul had departed. To
make a feast of gluttony and drunkenness over Christ's
body and blood must be more than revolting ; it must be
fearfully depraving to human souls and insulting to our
dying Redeemer.
V. 30, refers to judgments already brought upon some
in that church. Some were chastened with sickness and
infirmity ; some had slept in death. There could be no
safety against these fearful inflictions except by judging
themselves in tbe sense of that conscious, close, searching
self-examination which Paul had enjoined. Neglecting
this, they must expect sore chastisement, for God would
certainly seek to save them from everlasting damnation.
33. Wherefore, my brethren, when ye come together
to eat, tarry one for auother.
34. And if any man hunger, let him eat at home ;
that ye come not together unto condemnation. And the
rest will I Bet in order when I come.
These concluding words touch briefly upon the scan
dalous manners and ways of that church in its observance
of the Supper and its antecedent Love-feast.
We look with amazement at those flagrant abuses, and
can by no means account for them except as we recal the
idol festivals of corrupt, lascivious Corinth, where such pro
ceedings were common and sufficiently congenial to the
selfishness and sensuality of heathenism. — Manifestly the
gospel had yet a mighty work to do in even the church at
Corinth.

1 CORINTHIANS.— CHAP. XII. 247

CHAPTER XII.
Spiritual gifts in the primitive church are the leading
theme in chaps. 12-14 : — treated first in chap. 12, as to
their general character and objects, making prominent the
fact of unity amid diversity — their one purpose, yet under
extremely various manifestations and forms.
Chap. 13, is really an episode on the supremacy of love
— its surpassing excellence, towering high above all these
spiritual gifts, and even above any and all other graces of
the christian character.
Chap. 14, resumes the discussion of spiritual gifts to
show that those among them should be esteemed most
which bear most directly upon christian edification. Chap.
12, aims particularly to show that all these gifts come from
the same divine Spirit ; are distributed with very great di
versity in their character and special purpose, yet always
bearing upon the same high ends — the edification of
the church, Christ's body. — The illustration which runs
through most of the chapter is drawn from the human body
in which are many several members, exceedingly diverse in
their functions, yet all ministering each in its sphere to the
purposes of the whole body.
That this discussion appears in a letter to Corinth rather
than in any other of Paul's epistles is probably due to the
high intellectual culture of that city ; to the city pride in
that culture and to the consequent ambition for those gifts
which were in highest repute there. These circumstances
made these gifts a spiritual snare to the church in the line
of temptation to unhallowed ambition. Hence the occasion
for presenting and enforcing the points made in this
chapter. 1. Now concerning spiritual gifts, brethren, I would
not have you ignorant.
2. Ye know that ye were Gentiles, carried away
unto these dumb idols, even as ye were led.
"I would not have you ignorant " should have been
made stronger ; — I am not willing ye should remain ignq-
rant. In v. 2, read — not " ye know that ye were Gentiles "
— which scarcely needed to be said ; but—" ye know that

248 1 CORINTHIANS.— CHAP. XII.
when ye were Gentiles, ye were borne away toward (or
unto) those voiceless idols, as ye might chance to be led.
They were " voiceless " in broad distinction from the many-
voiced Spirit of God. They had neither truth to speak
nor the power to say it if they had had it to say. But God,
the eternal Fountain of all knowledge, had given his Spirit
to utter in expressive forms this very knowledge, as his
intelligent creatures might need.
3. Wherefore I give you to understand that no man
speaking by the Spirit of God calleth Jesus accursed :
and that no man can say that Jesus is the Lord, but by
the Holy Ghost.
Here the underlying truth is that the divine Spirit is
officially the Revealer of Christ. This comprehensively
is his function — his high mission. Consequently his in
ward, truth-speaking suggestions never move men to call
Jesus anathema ; nor can any man say from his heart that
Jesus is Lord [Messiah] but by the Holy Ghost. Not only
does the Spirit witness to men that Jesus is the Lord, but
they never accept this truth in its full significance, other
wise than through his inspirations.
This allusion to calling Jesus anathema is (supposably)
due to the fact that unbelieving Jews, were wont to pro
nounce this fearful word of theirs over his name. Of course
they did this, not speaking by the Holy Ghost but as re
mote from all sympathy with Him as is possible.
This verse (be it noted) gives the key-note of the chap
ter — viz., that the Spirit witnesses for Christ; has it for
his mission to teach the things of Christ and by this means
edify the church in the knowledge and love of his name.
4. Now there are diversities of gifts, but the same
Spirit. 5. And there are differences of administrations, but
the same Lord.
6. And there are diversities of operations, but it is
the same God which worketh all in all.
Paul used his word for "diversities" (diaireseis) in v. 5
as well as vs. 4-6 : and our translators should have followed
him and have said " diversities " in each verse if in either.
— The noticeable thing in the whole passage is that these

1 CORINTHIANS.— CHAP. XII. 249
diversities (1) are ascribed to the same Spirit as present
and manifested in them all : (2) are thought of as adminis
tered — sent forth and directed — by the same Lord Jesus ;
and (3) as energized, worked, imbued with their vital force,
by the same God, working all things in and through all
these agencies. It is one case among several in which Paul
recognizes a Trinity of distinct divine forces and agencies,
all concurring to the same ultimate ends. Here he begins
with the Spirit — the Holy Ghost ; next, adduces the Lord
Jesus ; and last, God. The same Spirit is present in all
these gifts ; tbe same Lord administers them all : the same
God provides the working energy in all. — It cannot, I think,
be questioned that Paul distinctly recognizes a Trinity in
tbe one God and purposely honors that Trinity. He saw
in these gifts the fact of a three-fold manifestation of the
one God — a manifestation which involved more than merely
three diverse modes of exhibiting divine activity ; a some
thing more which we cannot name or define better than by
calling it a modified personality.
7. But tbe manifestation of the Spirit is given to
every man to profit withal.
8. For to one is given by the Spirit the word of wis
dom ; to another the word of knowledge by the same
Spirit ;
9. To another faith by the same Spirit ; to another
the gifts of healing by the same Spirit ;
10. To another the working of miracles ; to another
prophecy ; to another discerning of spirits ; to another
divers kinds of tongues ; to another the interpretation of
tongues. 11. But all these worketh that one and the self-same
Spirit, dividing to every man severally as he will.
However great tbe diversity of these gifts, their only
purpose is spiritual profit. — This passage enumerates these
variaus gifts, and gives to each its distinctive name. — Of
the precise distinction between "wisdom" and "knowl
edge " we cannot be entirely sure, for it may not have been
the very same which is now made between these words.
These special gifts passed away long since, leaving no de
fining history to draw the line precisely between one and
another. The early Christian Fathers felt the same diffi-

250 1 CORINTHIANS.— CHAP. XII.
culty that we feel as to this accurate definition and distinc
tion ; for even in their day, these manifestations were long
past and had left no perfect history of their working. —
Paul's special point here is that the same Spirit was the
author of all these gifts and distributed them to each man
at his pleasure.
In v. 9. "faith" must refer to the miracle-working
power, and not specially to the acceptance of Christ for
personal salvation. — What distinction obtains between
" faith " as used here, and the working of miracles (v. 10.)
it were vain to presume. As has been several times sug
gested, " prophecy " had a broader sense than merely pre
dicting future events.
12. For as the body is one, and hath many members,
and all the members of that one body, being many are
one body: so also is Christ.
13. For by one Spirit are we all baptized into one
body, whether we be Jews or Gentiles, whether we be
bond or free ; and have been all made to drink into one
Spirit. Here Paul introduces the figure which leads the thought
throughout the rest of the chapter — the human body with
its many distinct members, representing the church, con
sidered as the body of Christ, in which church are many
different individual members, each having his special func
tion and gift. — The last clause of v. 12 means — So also is
the body of Christ, i. e. the church. That this is Paul's
thought is made clear in v. 27 — " Ye are the body of
Christ." Indeed it lies at the foundation of this figure.
By one and the same Spirit we are all baptized into the
one body of Christ, pledged to his love and service, and thus
consecrated to the one supreme purpose of living for him as
his people. — All alike, whether we may be Jew or Greek,
bond or free, — In the last clause the word " into " is super
fluous, damaging rather than aiding the sense. It is omitted
in the best textual authorities, — We have all been made to
drink one Spirit: — the Spirit being here under the Old Tes
tament symbol of " water." We do not drink into the same
water : we drink the same water.
14. For the body is not one member, but many.

1 CORINTHIANS.— CHAP. XII. 25 1
15. If the foot shall say, Because I am not the hand,
I am not of the body ; is it therefore not of the body?
16. And if the ear shall say, Because I am not the
eye, I am not of the body ; it is therefore not of body ?
17. If the whole hodij were an eye where were the
hearing? if the whole were hearing, where icere the
smelling? 18. But now hath God set the members every one
of them in the body, as it hath pleased him.
The body is not one solid member like a block of mar
ble, but is composed of many members, each having its own
function to fulfil. — To make his practical point quite clear
Paul makes suppositions. Suppose the foot — one of the
least prominent and active members— should say — Because
I am not hand, I am not of tbe body ; I should not be
missed ; nobody cares much for me ; I will just retire and
be out of the way. — In the last clause of v. 15 and also in v.
16, tbe best text is not interrogative, but declarative — thus :
" If the foot shall say — Because I am not hand I am not of
the body, it is not, for this, out of the body : " — this little
outburst of wounded pride has not severed the foot from
the body. The original has no indication of a question.
Each organ has its use ; and this not so much for itself
as for the whole body. If the whole body were eye aud could
do nothing but see, it were a very useless thing. . The vast
capabilities of the human body would be, where ? — Or if we
suppose the present human body with not its five senses,
but only one sense — say, of sight, or hearing, taste or smell,
— a sad, disabled thing it would be ! — As it is, each several
organ cannot be the brightest, the most observed, the most
flattered ; some one must be at least a little in advance of
the others and these others a little behind ; — but jealousy,
pride and envy in the less conspicuous organ would be in
wretchedly bad taste — would be only a display of insipid
folly. So in the church. Paul would have each church mem
ber apply this illustration to his own wounded pride — to
his own contemptible envy of his more celebrated and hon
ored brother. There will be some humble gifts alongside
of others more brilliant and honored ; let not the humble
make a display of their jealousy or envy ; but faithfully

252 1 CORINTHIANS— CHAP. XII.
and thankfully fulfil each his appropriate function. This
Paul would teach and exhort.
19. And if they were all one member, where were
the body ?
20. But now are they many members, yet but one
body. 21. And the eye cannot say unto the hand, I have no
need of thee : nor again the head to the feet, I have no
need of you.
For the sake of a stronger and more distinct impression,
tbe same points are put in a slightly different form. I judge
that Paul had a keen sense, not of the folly alone, but of
the ludicrous, ridiculous nonsense of this sort of mutiny
among the various members of the human body. 0 if his
proud, envious church members in Corinth might only see
it as it is and see themselves in this mirror of human
hearts !
22. Nay, much more those members of the body,
which seem to be more feeble, are necessary.
23. And those members of the body, which we think
to be less honourable, upon these we bestow more abun
dant honour; and our uncomely parts have more abundant
comeliness. 24. For our comely parts have no need: but God
hath tempered the body together, having given more
abundant honour to that part which lacked :
25. That there should be no schism in the body ; but
that tbe members should have the same care one for an
other. 26. And whether one member suffer, all the members
suffer with it ; or one member be honoured, all the mem
bers rejoice with it.
27. Now ye are the body of Christ, and members in
particular. The more feeble members are found to be very neces
sary if once their functions fail. Paley tells of a man who
by some casualty lost the muscle that lifts the eye-lashes,
and was obliged to raise them with his hand in order to see.
He never had appreciated the convenience and value of that
small muscle before.

1 CORINTHIANS.— CHAP. XII. 253
Paul refers to the less comely members which we never
put on exhibition, and says of them tbat we give them a
certain extra ornamentation, as if to raise them to the
common level of comeliness. So God has compensations
which serve to balance up the otherwise lower and humbler
parts and bring them more nearly upon a common footing
with all the rest. The doctrine in this is that there should
never be any schism — any mutiny or even jealousy in the
church body ; but rather a mutual sympathy, love and care
reigning throughout them. Thus if one member suffer,
all should sympathize with that suffering member — as hap
pens always to some extent in the human body.
The use of the old word "whether" — now obsolete in
tbe sense given it here — damages the force of this passage.
Its meaning is fully expressed thus : — If one member suffer,
all suffer with it ; if one member be honored, all rejoice
with it. — Thus (v. 27) ye are the body of Christ and mem
bers of it severally (better than "in particular") — each of
you severally in his sphere, ye are members of that one
body. 28. And God hath set some in the church, first apos
tles, secondarily prophets, thirdly teachers, after that
miracles, then gifts of healings, helps, governments, di
versities of tongues.
29. Are all apostles ? are all prophets ? are all teach
ers ? are all workers of miracles ?
30. Have all the gifts of healing ? do all speak with
tongues ? do all interpret ?
31. But covet earnestly the best gifts : and yet shew
I unto you a more excellent way.
The authorized version — " God hath set some in the
church," is very infelicitous — especially in this use of
"some." What Paul said was this: " Whom God hath
set [located] in the church," this "whom" referring to all
the various members spoken of in the preceding verses.
All these members of Christ's body with their various func
tions God hath placed, in his church ; — first, Apostles ;
second, prophets, etc. They are not all apostles ; are not
all prophets ; but some have one function and some an
other. — We may assume that Paul has made up a some
what complete list of the more prominent classes having

254 1 CORINTHIANS.— CHAP. XII.
special gifts. — A similar but briefer list appears in Eph.
4; 11.
Perhaps the most important thing to notice here, bear
ing upon the interpretation is that this is not so much a
list of office-bearers as of gift-holders — those who had the
special endowments conferred by the diverse ministrations
of tbe Spirit. Under this view of the case, we may dismiss
the discussion of the question as to the grades of office in
dicated here.
In v. 31, the first verb, "covet," may, as to grammati
cal form, be either indicative or imperative ; — either ye
are very covetous of best gifts ; or I exhort you to be so —
covet ye all best gifts. Our auth. vers, takes the latter alter
native ; but manifestly the former is right — as is shown by
the last clause — "And yet I show you a way far more ex
cellent." — Suppose we read — I exhort you to covet the best
gifts, yet I can give you much better advice than that, and
I will now proceed to do so. — This is far from being per
tinent. — But if we read, [I regret to see that] ye are covet
ous of the most shining gifts ; yet I can show you a far
more excellent way [and will proceed to do so], we obtain
a sense every way pertinent.
Yet again ; The real meaning of the passage must turn
very much upon tbe sense of tbe word translated " best."
If "best" were the true text, then in Paul's sense of
"best" gifts, he might exhort them to seek those gifts
earnestly : while in their sense of the word he could not
exhort thus. The true text therefore becomes specially
important. The best authorities give it — not the best
[kreittona] but the greater [meiizona] — which must doubt
less mean the more prominent, the more distinguished,
i. e. in their esteem. This shows that the construction
must be indicative — ye do — and not imperative — do ye.

CHAPTER XIII.
This entire chapter is an episode, a digression from
the theme begun in chap 12 ; taken up and finished in
chapter 14. It is a special essay on love. It is Paul's ful-

1 CORINTHIANS.— CHAP. XIII. 255
fillment of his promise (11: 31) to show "the more excel
lent way " than that of coveting the grandest gifts in the
whole range of the charismata of the primitive church.
This promise he does indeed most admirably fulfil.
This wonderful chapter has a well digested method.
Vs. 1-3 compare love with other most valued things and
declare that those without this are nothing. — Vs. 4-7 tell us
what love does and what it does not ; for no better test of
its value can be had than to put it to tbe proof and try it
by its capabilities and by its actual performances. — Then
in v. 8 he dwells on its surpassing endurance ; — its perpetu-
ity-'-outlasting all the other most valuable acquisitions of
mortals ; — closing finally by placing it in comparison — not
with any of the spiritual gifts of those times, but with the
graces of christian character, compared with which it is
shown to eclipse them all.
Preliminary to the intelligent study of this chapter, we
must give special attention to tbe word "charity" — a word
which must be responsible for obscuring to many minds
the significance and beauty of this whole passage. "
Charity, here, is not beneficence — giving alms to the
poor — this sense of the word being by no means broad
enough to answer its description ; besides that Paul sup
poses himself to give all bis goods to feed the poor and yet
have no charity.
Again, this "charity" is not a favorable judgment of
others' cbaracter or conduct: — the opposite of suspicion,
jealousy, severe judgment on others ; for this sense of the
word is entirely too narrow to meet this description of
charity. But positively, " charity " here is nothing more or less
than love — real love — good will to men. It translates
the Greek word [agapae] — a word which our New Testa
ment translates " love" in an immense majority of cases ; —
always when used by Christ or by John ; in very many
cases when used by Paul ; yet throughout this chapter
and in eighteen other passages, they translate it " charity; "
while they .translate it love in not less than fifty .cases. —
How to account for this diversity and for this use of the
word charity, is not quite clear. It is supposable that in
their time the word had some shades of meaning now
obsolete, so that it better represented the idea of love then
than now ; also that the translation of Paul's epistles was

256 1 CORINTHIANS— CHAP. XIII.
made by one set of men and the gospels and epistles of John
by another set ; or we must put it to the account of mere
caprice — the latter scarcely probable. Be the explanation
what it may, the word love should certainly supersede
" eharity," especially so in this chapter.
1. Though I speak with the tongues of men and of
angels, and have not charity, I am become as sounding
brass, or a tinkling cymbal.
2. And though I have the gift of prophecy, and un-
stand all mysteries, and all knowledge; and though I
have all faith, so that I could remove mountains, and
have not charity, I am nothing.
3. And though I bestow all my goods to feed the poor,
and though I give my body to be burned, and have not
charity, it profiteth me nothing.
Speaking with tongues comes first to Paul's thought
because this gift had been esteemed above all the rest in
the group by the people of cultured Corinth. So Paul
opens grandly ; — Though I spake all the tongues of earth
and heaven; — all the languages known to men or to angels ;
yet if I have not love, I have become sounding brass or a
tinkling cymbal — good for noise and for noise only. — Then
passing on to the spiritual gifts next in popular esteem, he
supposes himself to have all prophesy aud to know all
mysteries and all science [Greek], and even to have all
faith so as to remove mountains — of course faith as related
to the miracle-working power — even then, without love, he
says I am nothing. The elements of real value in charac-,
ter are not there.
This measure of the faith of miracles — removing moun
tains — comes apparently from Christ's words (Mat. 17: 20
and 21 : 21). " If ye have faith as a grain of mustard-seed,
ye shall say to this mountain ; Remove hence to yonder
place ; and it shall remove ; " or " Be thou removed and
be thou cast into the sea, and it shall be done." — And next,
though 1 deal out (in morsels, the Greek word puts it)
little by little, patiently, toilsomely, all my possessions ; and
though with a martyr's zeal, I yield my body to be burned,
yet if I have not love (a case supposable), I am profited in
nothing. All this avails me not before God.

1 CORINTHIANS.— CHAP. XIII. 257
4. Charity suffereth long, and is kind ; charity envieth
not ; charity vauuteth not itself, is not puffed up,
5. Doth not behave itself unseemly, seeketh not her
own, is not easily provoked, thinketh no evil ;
6. Rejoiceth not in iniquity, but rejoiceth in the
truth; 7. Beareth all things, believeth all things, hopeth all
things, endureth all things.
These things that love does — these qualities of temper
and disposition which it manifests, are readily intelligible. —
"Vaunteth not itself" — is not boastful in self-praise, and
this because it seeks not self-exaltation but the exaltation
of others. — "Is not puffed" with self-conceit, vanity. —
" Does not behave itself unseemly " — for the chief tempta
tion to unseemly behavior is the ambition for notoriety ;
an excessive desire to attract notice and win applause. —
" Seeketh not her own " — literally, the things of itself. No
point in this entire description is more expressive, more
philosophical, than this. The difference between the lov
ing spirit and the not loving spirit, manifests itself in this
point more precisely than in any other ; — the one does not
seek its own, and the other does.
"Is not easily provoked " because love is not specially
sensitive in defense of its own assumed dignity; is not
afraid of being slighted or undervalued.
" Thinketh no evil ;" is unsuspicious, inclines to the
more favorable construction of doubtful things. It is
always more pleasant for love to think well of others than
to think ill. — In v. 6 the question of interpretation is
^whether iniquity and truth are precisely correlated to each
other, inasmuch as properly iniquity is said of acts as right
or wrong ; truth of things in the abstract as corresponding
or otherwise with the facts of the case. Iniquity gives the
character of a moral agent ; truth in its strict usage does
not. — But are we bound to assume a close correlation ?
" Truth" here most probably refers to the gospel sys
tem as the greatest embodiment of truth ; and loi^e is said
to rejoice in it as being in fullest sympatby with its spirit
and joyful in its prosperity. This stands squarely over
against iniquity ; no antagonism could be sterner or stron
ger. Love has no joy in iniquity, but all joy in blessed
gospel truth.

258 1 CORINTHIANS.— CHAP. XIII.
In v. 7, the first word and the last, "bear" "endure,"
have only slight shades of distinction ; the former denoting
the quiet bearing of present ills ; the latter, the patient en
durance of long protracted suffering. Paul's usage of this
word " bear " may be seen in 1 Cor. 9:12, and 1 Thess. 3 :
1, 5. In saying — -"Believeth all things," Paul would not
teach that love is foolishly credulous, but only that it is
trustful ; has no heart-antagonisms against truth, of the
sort which makes it congenial to a selfish soul to disbelieve
and reject the truth. — "Hopeth all things," in the sense
apparently of being hopeful for the best, charitably putting
the best construction upon what may be yet doubtful. — •
A sweet spirit throughout. One cannot read these few
graphic touches without a sense that this spirit of love is
of heaven, not of earth ; of God, not of Satan ; is wrought
in depraved human souls by the truth and Spirit of God,
and never otherwise.
8. Charity never faileth : but whether there be proph
ecies, tbey shall fail ; whether there be tongues, they shall
cease ; whether there be knowledge, it shall vanish away.
9. For we know in part, and we prophesy in part.
10. But when that which is perfect is come, then that
which is in part shall be done away.
11. When I was a child I spake as a child, I under
stood as a child, I thought as a child : but when I became
a man, I put away childish things.
11. For now we see through a glass, darkly ; but then
face to face : now I know in part ; but then shall I know
even as also I am known.
13. And now abideth faith, hope, charity, these three ;
but the greatest of these is charity.
Love is not short-lived — has no transient mission : can
never fail in the sense of closing its function ; finishing its
work ; ceasing to live and to bless. On the contrary love
is the very thing that must endure forever, growing only
the mor^s pure, bright, glorious as the eternal ages roll on.
Measure it by comparison with other best earthly things;
— e. g. with prophecies — they shall be abolished : with
tongues ; — these special gifts shall cease ; with knowledge
[science in the Greek sense] — this too shall be abolished.
Paul uses the same verb for the disappearance of "know-

I CORINTHIANS.— CHAP. XIII. 259
ledge," as for the disappearance of prophecy — in both cases
to signify that these are thought of here as transient gifts
of tbe primitive age. That is to say, the knowledge here
thought of is not knowing in its intrinsic sense — is not the
knowing to which Paul refers in v. 12 — " Then shall I
know even as also I am known."- — In v. 8 we have tbe old
word " whether " in a sense mostly obsolete, Paul's mean
ing being this : — If we have prophecy. . . if we have tongues
... if knowledge etc. — each and all of these are transient.
In v. 9. we must not be misled into the notion that one
part is knowledge and another part prophecy, Paul's mean
ing being this — that our knowledge is imperfect, and so
also our prophecy. The "in part" is contrasted with
" that which is perfect," as in v. 10. The things that are
imperfect are present, now ; the things that are perfect
are yet to come when the things that are necessarily imper
fect shall have passed away. — Compare with this the
changes in the human development from childhood to man
hood. Childhood has its own speech, understanding,
thought ; its own tastes, amusements, fancies, pursuits :
— which manhood 'puts away and comes into a new sphere
of avocations, aspirations, joys, life.
Yet another illustration. We see now as in a mirror,
which we seem to see " through" because the object ap
pears to lie back of its surface ; and we see but dimly as
when truth seems to lie in enigma, wrapped in darkness ;
but then we shall see "face to face," even as when one face
looks squarely into another with no interposing veil be
tween. — Now my knowing is very imperfect ; but then I
shall know clearly even as I am known perfectly. These
verbs are both intensive.
But what shall we say of this comparison — " I shall
know as I am known " — I shall be known by others per
fectly and I shall myself know other beings with the same
perfect knowledge ? Does he assume that in that heavenly
state, all thought, all mind, all character, will be transpa
rent, having no possible concealments, but open to the per
fect vision and perfect knowledge of all ? It go^s far to
favor this that perfect purity needs no concealments — has
never the least occasion to hide a thought or an emotion ;
and also, that a sense of the blessedness of all the holy in
heaven must be immensely heightened by such knowing of
others even as also we are known by them.

260 1 CORINTHIANS.— CHAP. XIII.
The powers and possibilities of " the spiritual body" —
who can know at our present stand-point of vision ? But
Paul had been " caught up into paradise " — besides that
inspiration may have given him more knowledge of the
laws and modes of that world than uninspired men have
ever seen or known.
Here we have these three christian graces, abiding
through our present sphere of existence — all charming and
precious — faith, hope, love ; but of these, the greatest,
purest, best, is love.

CHAPTER XIV.
Paul resumes the general subject discussed in chap. 12,
viz, the exercise of the extraordinary spiritual gifts of the
primitive age, especially as related to the edification of the
church and to the order and method of proceeding in their
church assemblies. He gives special attention to the bear
ing of these gifts upon edification, applying to the subject
the great doctrine of the law of love, as developed in chap.
13. That chapter, we shall see prepares for this ; unfolds
the principles that should govern in this. — In cultured
Corinth, the gift of tongues attracted undue attention and
commanded extravagant admiration. Of course the tempta
tion was very great to over-estimate its value and to make
a display of it, to the neglect of prophecy — which had far
more vital bearings upon christian instruction and edifica
tion. Consequently Paul devotes this chapter almost ex
clusively to setting this matter right in their esteem, re
versing the Corinthian estimate, and putting in its stead
an estimate which christian love makes and sustains.
1. Follow after charity, and desire spiritual gifts,
but rather that ye may prophesy.
2. For he that speaketh in an unknown tongue speak
eth not unto men, but unto God : for no man under
standeth him ; howbeit in tbe Spirit he speaketh mys
teries.

1 CORINTHIANS.— CHAP. XIV. 261
3. But he that prophesieth speaketh unto men to ed
ification, and exhortation, and comfort.
4. He that speaketh in an unknown tongue edifieth
himself ; but be that prophesieth edifieth the church.
5. I would that ye all spake with tongues, but rather
that ye prophesied : for greater is he that prophesieth
than he that speaketh with tongues, except he interpret,
that the church may receive edifying.
Appropriately Paul begins with exhorting them to cul
tivate christian love which he had set forth so beautifully
and forcibly in chap. 13 ; and then adds — also be ye zeal
ous for spiritual gifts — placing prophecy at the head of
them all. — For, it is a great mistake to put tongues first in
your esteem, because if ye speak in a language which no
.man understands, ye speak to God only. Ye may say very
profound things, but all would be of no use to man. On
the contrary, prophesying is unto men (not to God only),
and to men for their edification — which should be your
object. Speaking with tongues a man may edify himself,
provided he understands what he is saying — which seems
to be assumed. Prophesying edifies the church, for this
was in their vernacular tongue. — In v. 5, Paul seems to as
sume that speaking with tongues was not only a popular
but an agreeable and perhaps personally useful gift ; but
still he places prophecy above it for its greater public
utility, unless the speaker with tongues himself interprets
his otherwise unknown words.
6. Now, brethren, if I come unto you speaking with
tongues, what shall I profit you, except I shall speak to
you either by revelation, or by knowledge, or by prophe
sying, or by doctrine ?
7. And even things without life giving sound,
whether pipe or harp, except they give a distinction in
the sounds, how shall it be known what is piped or
harped ?
8. For if the trumpet give an uncertain sound, who
shall prepare himself to tbe battle ?
9. So likewise ye, except ye utter by the tongue
words easy to be understood, how shall it be known what
is spoken ? for ye shall speak into the air.
12

262 1 CORINTHIANS.— CHAP. XIV.
10. There are, it may be, so many kinds of voices in
the world, and none of them is without signification.
11. Therefore if I know not the meaning of the voice,
I shall be unto him that speaketh a barbarian, and he
that speaketh shall be a barbarian unto me.
12. Even so ye, forasmuch as ye are zealous of spir
itual gifts, seek that ye may excel to the edifying of
the church.
If I come to you speaking with ever so many unknown
tongues, what does it all avail toward profit unless I give
you some knowledge, some ideas unknown to you before ?
So of musical instruments, if their sounds are made at ran
dom with no regard to harmony, what is the use ? The
trumpet must give the well known war-blast, or no man
will feel himself summoned to arm for the fight. Thus
your spoken words must be understood, or ye only speak"
into the air, throwing your words away — a proverbial ex
pression. — These words and their sounds may have a rec
ognized meaning some where in the world ; there may be
people on the face of the earth who are accustomed to those
words and sounds and who take in the thought they rep
resent ; but if the people who sit in your church and hear
you, know them not, you will be only as a barbarian to
them and tbey to you. It is only as if some barbarian (of
Gaul or Parthia) were to come into your church to talk to
you in his unknown tongue. — Therefore, let your zeal for
spiritual gifts be directed to the edification of the church.
13. Wherefore let him that speaketh in an unknown
tongue pray that he may interpret.
14. For if I pray in an unknown tongue, my spirit
prayeth, but my understanding is unfruitful.
15. What is it then ? I will pray with the spirit, and
I will pray with the understanding also : I will sing with
the spirit, and I will sing with the understanding also.
16. Else, when thou shalt bless with the spirit, how
shall he that occupieth the room of the unlearned say
Amen at thy giving of thanks, seeing he understandeth
not what thou sayest ?
17. For thou verily givest thanks well, but the other
is not edified.

1 CORINTHIANS.— CHAP. XIV. 263
From this passage it appears that prayer and song as
well as preaching and exhortation, were sometimes in a
foreign, unknown tongue. Of course the same principles
applied in these exercises as in speaking. If the people
could not understand the prayer or the song, they could
not participate in the exercise to any profit. Praying in
a foreign tongue might be prayer as to the speaker — not as
to the hearer.
18. I thank my God, I speak with tongues more than
ye all :
19. Yet in the church I had rather speak five words
with my understanding, that by my voice I might teach
others also, than ten thousand words in an unknown
tongue. 20. Brethren, be not children in understanding : how
beit in malice be ye children, but in understanding be
men. Paul would bring bis own example aud his own aspira
tions to bear upon the ambitious Corinthians. In these
gifts he surpassed them all ; but, the profit of others had
been and should be his supreme purpose. — Brethren, use
the common sense God has given you. Do not perpetrate
the folly, to which ye are tempted, of making a vain display
of these gifts, for purposes of display only. So doing, ye
would be mere children as to understanding and good
sense. I would have you children only in the point of
malice. In this point, tbe simplicity and guilelessness of
the child-nature are admirable ; but in matters of genuine
understanding, be ye men.
21. In the law it is written, With men of other
tongues and other lips will I speak unto -this people ;
and yet for all that will they not hear me, saith the Lord.
22. Wherefore tongues are for a sign, not to them
that believe, but to them that believe not : but prophe
sying serveth not for them that believe not, but for them
which believe.
A new argument is drawn from the Old Testament: —
here called " the law," though the passage is Isa. (28 : 11)
where God's speaking to his people in a foreign tongue
supposes them to be captives in a foreign land where they

264 1 CORINTHIANS.— CHAP. XIV.
would hear the jargon of a tongue all strange to their ear.
This jargon of a foreign tongue is thought of as God's voice
of rebuke in the form of the national affliction of a sore
captivity ; yet even this, the disobedient people would not
hear. So God speaking in a foreign tongue became signifi
cant of their unbelieving obduracy ; a sign, not of their
faith, but of their unbelief ; and in its suggestive force did
not specially recommend the use of a foreign tongue.
23. If therefore the whole church be come together
into one place, and all speak with tongues, and there
come in those that are unlearned, or unbelievers, will
they not say that ye are mad ?
24. But if all prophesy, and there come in one that
believeth not, or one unlearned, he is convinced of all,
he is judged of all :
25. And thus are the secrets of his heart made mani
fest ; and so falling down on his face he will worship
God, and report that God is in you of a truth.
Ye" have yet another test of the relative value of tongues
and of prophecy in their influence respectively upon a
heathen, an unbeliever who may drop into your religious
meetings. If he should hear you all speaking in strange
tongues, will he not say ye are mad, have lost your reason ?
But if ye are prohesying, using a language he understands
and speaking the truth impressively with the spiritual
earnestness and power whieh characterize the gift of proph-
sying, then he is convicted of sin ; the secret things of his
heart are brought to his view ; he says " God is in this
place ;" and "this is his voice to my soul." — Such results
show the immense superiority of prophesying over speaking
with tongues.
26. How is it then, brethren ? when ye come together,
every one of you hath a psalm, hath a doctrine, hath a
tongue, hath a revelation, hath an interpretation. Let
all things be done unto edifying.
An abundance, not to say super-abundance of spiritual
gifts, with perhaps some degree of unhallowed passion for
display, created a necessity for regulation and even restraint.
In their religious meetings every one had something to

1 CORINTHIANS.— CHAP. XIV. 265
bring forward : let them take care tbat all be for the gen
eral edification.
27. If any man speak in an unknown tongue, let it be
by two, or at the most by three, and that by course ;
and let one interpret.
28. But if there be- no interpreter, let him keep
silence in the church ; and let him speak to himself, and
to God. 29. Let the prophets speak two or three, and let the
other judge.
30. If any thing be revealed to another that sitteth
by, let the first hold his peace.
31. For ye may all prophesy one by one, that all may
learn, and all may be comforted.
32. And tbe spirits of the prophets are subject to
the prophets.
33. For God is not the author of confusion, but of
peace, as in all churches of the saints.
There was special danger lest speaking with tongues
should be overdone. Therefore let not more than two or
at the most three speak in this way, and let these speak,
not simultaneously, but in succession ; and let some one
interpret, — of course this interpreting would require that
only one should be speaking at the same time. If there
were no one to interpret, let there be no speaking publicly in
a strange tongue ; let the brother speak within himself and
to God. — Under a similar rule and for the same general
purpose, let not more than two or three prophesy, and this
in succession, and the others [plural : all the rest] hear
and judge ; form their opinion and make the just discrim
inations. If a fresh revelation should be made to any
brother sitting and hearing, let the speaker desist and give
opportunity for this fresh revelation to be brought forward.
Thus all whom the Spirit might impress would have oppor
tunity to speak so that all might be instructed and might
receive the exhortation [better than " be comforted "].
A fact of great importance to the good order of their
Christian assemblies is this (v. 32) — that the prophets have
the power of self-control ; their spiritual utterances are
subject to their own discretion. They musj; not plead that
the suggestions or impulses of the Divine Spirit in their

266 1 CORINTHIANS.— CHAP. XIV.
hearts are beyond their control and therefore they abso
lutely must speak. These impulses are not above good
rules and the legitimate demands of the general edification.
God is never responsible for confusion in church assemblies,
but works by his Spirit unto peace.
This principle applies in all ages, certainly not less to
day in the absence of extraordinary spiritual gifts, than in
Corinth when and where those gifts were specially abundant.
34. Let your women keep silence in the churches :
for it is not permitted unto them to speak ; but they are
commanded to be under obedience, as also saith the law.
35. And if they will learn any thing, let them ask
their husbands at home : for it is a shame for women to
speak in the church.
Tischendorf locates the clause — " As in all the churches
of the saints " — At the beginning of v. 34 and not at the
end of v. 33. This would indicate that the rules in regard
to women were prevalent in all the churches — a point in
regard to which there can be no reasonable doubt. Paul
to Timothy (1 Tim. 2 : 11-14) holds the same doctrine ;
gives his own opinion very explicitly ; and sustains it there
more fully than here by arguments drawn from the creation
and the fall. — The reference to "the law" as enjoining
upon women a state " under obedience " is apparently to
Gen. 3 : 16 ; " And he shall rule over thee." Paul evi
dently regards this state as incompatible with woman's
public speaking in their church assemblies. If this were
all that he said in this connection, his restriction upon
woman's speaking might be understood to be limited to
such speaking as involved some exercise of authority. — But
he proceeds to say — " If they will learn any thing let them
ask their own husbands at home " — which was manifestly
designed to preclude them from asking questions in the
public meeting. — Moreover, the reason assigned — " For it
is a shame for women to speak in the church," rests the
case upon the general doctrine of propriety, and makes no
exceptions. On this passage, the first business of the interpreter is
to develop the sense of Paul's words as written to the church
at Corinth — to answer tbe question — What did he mean to
say to them ; what rules did he lay down for them? — As to

1 CORINTHIANS— CHAP. XIV. 267
this I judge there can be no reasonable doubt. He meant
to forbid women to speak in their public assemblies, even
to the extent of asking questions.
But a further question arises ; — viz. : Is this a rule of
universal application, to be applied in all ages, under all
tbe varying circumstances of culture, intelligence, piety ?
Or may it be relaxed in stringency and adjusted to the
culture, intelligence, and piety of women, under the yet
more comprehensive law, so constantly put in this chapter
- — All things for edification?
Two historic facts deserve consideration here — viz. :
1. That in the Corinthian church assemblies, the ten
dencies to disorder were exceedingly great. This fact
stands out strongly throughout this chapter. — It may safely
be assumed that these tendencies would have been greatly
aggravated if women had been allowed aDd accustomed to
speak equally with men.
2. The social state of woman in Corinth was unques
tionably very low. I speak now of her social state as de
termined by her general intelligence, refinement, culture,
and consequently her moral force in society. — For ages
Corinth had been notoriously dissolute in morals — in forms
of dissoluteness which fell with crushing power upon wo
man. The proud intellectual culture of Corinth to which
history does pay some respect, seems to have left woman
out. I take it to be historically certain that woman stood
on a much lower plane in Corinth than in Judea, idolatry
and its vices having debased her in Corinth, while even the
Jewish religion and much more the Christian, had elevated
her in Judea. Hence the women who come to tbe surface
in the gospel history are among tbe noblest specimens of
womanhood, and, be it noted, their testimony to the cir
cumstances and to the fact of Christ's resurrection, is put
on record with the assumption of its full equality with that
of the other sex.
But that testimony, from the Mary's, and from the
other women, Paul prudently refrains from adducing in
this letter to Corinth. In Chapter 15 (as we shall see), he
gives a remarkably complete resume of the witnesses to
that great fact, more exhaustive than we meet with any
where else in the New Testament — all but the testimony
of the women. To that he makes not the slightest allu
sion. This remarkable omission must have had a reason.

268 1 CORINTHIANS.— CHAP. XIV.
None can be given save this : that in Corinth their testi
mony would have been of. little or no account.
These historic facts" then in regard to woman's social
and moral status in Corinth are before us for considera
tion in regard to their possible bearings upon the applica
tion of Paul's rule in our own times.
The question of woman's eligibility to the gospel min
istry may be dismissed in the outset. On general princi
ples, that question should be considered settled. With
much good material at his command, our Lord placed no
woman in the body of the chosen twelve ; and none appa
rently among the seventy. But they were present in that
wonderful prayer-meeting, which continued down to the
great Pentecost, and again, in that of Acts 12, to which
Peter introduced himself. Our most practical question is
whether her voice in the prayer-meeting, which is virtually
"the home circle" of the church, shall be forbidden or
free : — put under absolute restriction, or left under the
broader principle — All things for edification.
36. What ! came tbe word of God out from you ? or
came it into you only ?
37. If any man think himself to be a prophet, or
spiritual, let him acknowledge that the things tbat I
write unto you are the commandments of the Lord.
38. But if any man be ignorant, let him be ignorant.
39. Wherefore, brethren, covet to prophesy, and for
bid not to speak with tongues.
40. Let all things be done decently and in order.
The self-conceit of the church at Corinth calls for yet
another rebuke. — Would ye assume (says Paul) that yours
is the mother church of the Christian world ? Did the
gospel go forth at first from your own city and from your
selves ? Have ye not the least respect for churches much
older than yours, of riper experience and more abundantly
instructed in the faith and order of the gospel ?
If any man among you assumes to have pre-eminent
wisdom and spirituality, let him consider my credentials,
and let him acknowledge my superior authority. If he
will ignore all this, I give him over to ignorance.
Finally, brethren, let prophesy stand first in your choice
and highest in your aspirations. As to the gift of tongues,

1 CORINTHIANS.— CHAP. XIV. 269
let it live among you without prohibition — which, com
pared with their previous estimate, was very cool com
mendation.

CHAPTER XV.
This chapter treats but one subject — the resurrection ;
first proved in the standard case — the resurrection of
Christ — from the Scriptures and from tbe testimony of
witnesses ; then discussed in its fundamental relations to
the gospel scheme and to the sacrifices and perils of the
Christian life ; lastly, defended against objections to it as
naturally impossible ; and the nature of the resurrection
body illustrated.
Tbe occasion for this discussion was the denial of any
resurrection, put forth by some among the brethren in
that church — a too easy concession to the philosophical
G reek who scouted the very idea that the dead should rise.
We may remember that at Athens (Acts 17 : 18) " cer
tain philosophers encountered Paul, saying — He seems to
be a setter forth of strange gods, because be preached to
them Jesus and the resurrection." Corinth in these points
was a second Athens.
1. Moreover, brethren, I declare unto yon the gospel
which I preached unto you, which also ye have received,
and wherein ye stand ;
2. By which also ye are saved, if ye keep in memory
what I preached unto you, unless ye have believed in
vain. 3. For I delivered unto you first of all tbat which I
also received, how tbat Christ died for our sins accord
ing to the Scriptures ;
4. And that he was buried, and that he rose again
the third day according to the Scriptures ;
Appropriately Paul begins by recalling to their atten
tion the doctrine he had preached to them in the founding
of their church — their faith in which had made them gos-

270 1 CORINTHIANS— CHAP. XV.
pel Christians, unless their faith should prove to be base
less — the things they had believed being found false. —
Two points were thoroughly fundamental ; viz. : (a)
That Christ died for our sins according to the Scriptures :
— (b) That after his burial he rose again on the third day,
and this according to the Scriptures. — Placing these two
staple facts side by side tacitly assumed that they were
both (perhaps equally) fundamental.
5. And that he was seen of Cephas, then of the
twelve :
6. After that, he was seen of above five hundred
brethren at once ; of whom the greater part remain unto
this present, but some are fallen asleep.
7. After tbat, he was seen of James; then of all
the apostles.
8. And last of all he was seen of me also, as of one
born out of due time.
The fact of Christ's resurrection was of a sort to be
proved by credible witnesses. Their credibility would de
pend on their being able to recognize his person, and then
upon their being of sound mind and truthful in character.
These witnesses were from his most intimate friends, who
had known him longest and best. Of their personal in
tegrity and veracity, no doubt worthy of regard has ever
been raised. That they were not enthusiasts, bound to
make out a strong case, is put as thoroughly outside the
pale of possibility as well can be. For though Jesus had
more than once foretold to them his resurrection, they had
either failed to understand him, or they thought it too im
probable to be believed. They did not expect it, and were
justly upbraided by Jesus for their unbelief. — Then the
very great variety of circumstances under which these per
sonal appearances took place ; — in several cases, to one
alone ; then to two ; then to the eleven ; and finally, to
more than five hundred at one time ; sometimes during
the day ; again, in the evening ; once at the table, made
known to them in the breaking of bread : — in general, amid
circumstances best adapted to revive the impressions of
scenes before his death, and ensure the most certain recog
nition possible. — All this variety of circumstances, most
of them specially favorable for identifying his person, con-

1 CORINTHIANS.-CHAP. XV. 271
spire to make out the most perfect testimony which a case
of resurrection can admit. There is little occasion, how
ever, to enlarge upon this, the testimony is so strong, and
in its circumstances so entirely above suspicion. — Paul
makes a special point of the fact that the greater part of
the five hundred who saw him at one time were then still
living. As usual Paul gives to Peter his Aramean name Cephas.
Jesus showed himself to him individually (Luke 24: 34)
for reasons of tenderness and love (we must suppose), to
reassure him of forgiveness for his great sin. The special
appearance to James had also its peculiar reasons — easily
understood if we suppose this James to have been one of
his lineal brethren who are referred to (John. 7: 5) as not
then believing on him ; who were passed by and the prefer
ence given to " the disciple whom Jesus loved" at the criti
cal moment when Jesus had occasion to commend his mo
ther to some faithful friend for her son (John 19: 26, 27).
This appearance of the risen Jesus to him was apparently
the eventful moment of his life, for he appears very shortly
after (Acts 1: 14) among the praying group. This great
transformation was due, we may suppose, to the wisdom
and the love manifested in this special appearance to a
lineal brother, never won to faith and penitence before. —
Of the appearance to more than five hundred, this is our
only historic notice. Undoubtedly it was in Galilee whither
Jesus bad directed his disciples to repair from Jerusalem —
that being the region where his converts were most numer
ous and where the greatest number could be convened who
could testify to his resurrection from their previous per
sonal knowledge of him.
Last of all, he appeared to Paul ; but this was long
after his ascension. — "One born out of due time " means
not after but before the due time — a premature birth — sug
gestive here of Paul's low thought of himself.
9, For lam the least of the apostles, that am not
meet to be called an apostle, because I persecuted the
church of God.
10. But by the grace of God I am what I am : and
his grace which was bestowed upon me was not in vain ;
but I labored more abundantly than they all : yet not I,
but the grace of God which was with me.

272 1 CORINTHIANS— CHAP. XV.
Whatever brings up to Paul's thought his persecuting
life, reveals the grief, the shame, the humiliation of his soul
in the recollection. In view of it he feels himself the least
of all the apostles and all unworthy of that honored name.
But that which humbled him so deeply, set forth most
gloriously the riches of God's grace. To that grace he
owed all he was — all his faith, all his love, all his zeal for
Christ, all his labors, and all their usefulness. — His words —
" more abundantly than they all " — may perhaps mean only
— more abundantly than any one among them all. This on
the face of it is more probable than that he should com
pare his labors with the sum total of all theirs.
11. Therefore whether it were I or they, so we preach,
and so ye believed.
12. Now if Christ be preached that be rose from tbe
dead, how say some among you that there is no resur
rection of tbe dead ?
13. But if there be no resurrection of the dead, then
is Christ not risen :
14. And if Christ is not risen, then is our preaching
vain, and your faith is also vain.
15. Yea, and we are found false witnesses of God ;
because we have testified of God tbat he raised up Christ :
whom he raised not up, if so be tbat tbe dead rise not.
26. For if tbe dead rise not, then is not Christ raised :
17. And if Christ be not raised, your faith is vain ;
ye are yet in your sins.
All alike, I and they, have preached the resurrection of
Christ, and ye have believed it. But if this be so, how do
ye, (some of you) say there is no resurrection of the dead ?
— For the doctrine — no resurrection — denies the resurrec
tion of Christ, and this makes our preaching false, and
your faith a vain thing — i.e. faith in a falsehood. Yea,
and all we apostles are proved to be -false witnesses as to
God, because we have solemnly testified in respect to God
that He had raised Christ from the dead ; — which he cer
tainly had not done if really the dead never rise.*
* " The clause — " We have testified of God " [Gr. kata Theon] ;
some critics translate — against God ; others, in respect to God. The
latter I prefer. The connection requires nothing more than that
they testified to God's raising up his Son.

1 CORINTHIANS.— CHAP. XV. 273
Paul labors to make the case clear and strong by repe
tition, reiterating the point that if Christ had not risen, all
their faith in him was vain and they were yet in their sins
unpardoned. For the resurrection of Jesus was the strong
est point, the main point, of God's endorsement of him
as his Son. If this failed, not only did the divine veracity
fail but the evidence that Jesus came from God failed, and
there was no risen Christ, exalted in heaven to give re
pentance to Israel and remission of sin. The whole gos
pel scheme was made null and void at its most vital point.
18. Then they also which are fallen asleep in Christ
are perished.
19. If in this life only we have hope in Christ, we
are of all men most miserable.
20. But now is Christ risen from the dead, and be
come the first-fruits of them that slept.
The points made here have force more because they
appeal to Christian sympathy than because they heighten
the real argument. — The christians of Corinth had seen
their brethren die in conscious fellowship with Christ and
had laid them down to rest in Christian graves, as they
supposed ; — but, alas ! if there be no resurrection, they
had perished hopelessly and forever ! And as for us all —
if our hope in Christ reach not onward beyond this life,
we are of all men to be pitied most. Think how much we
suffer here for being followers of Christ ! Is all this for
nothing beyond ? — But Christ is risen from the dead — the
first fruits of all that sleep in him — they being sure to
follow him in the resurrection.
21. For since by man came death, by man came also
the resurrection of the dead.
22. For as in Adam all die, even so in Christ shall
all be made alive.
23. But every man in his own order : Christ the first
fruits ; afterward tbey that are Christ's at his coming.
By one man Adam, death came into the world ; so also
by one man, Jesus Christ, shall come the resurrection of
the righteous dead. — Paul's course of thought here does
not include the resurrection of tbe wicked ; does not
require the least allusion to them, or any expression of his

274 1 CORINTHIANS.— CHAP. XV.
views on the question of their resurrection. He is think
ing of Christ's personal resurrection as guaranteeing the
resurrection of his own people. This is shown conclu
sively, both in the previous context (v. 20) — Christ risen
and become the first fruits of them that have slept in him;
and also in the following context, — " Afterward, they that
are Christ's at his coming." — Therefore, the attempt to
force v. 22 into service to prove that all mankind will be
made alive in Christ to their eternal salvation, is utterly
indefensible — a flagrant, violent distortion of plain words,
wresting them from their intent, and putting a sense upon
them which the writer manifestly never thought of.
24. Then cometh the end, when he shall have deliv
ered up tbe kingdom to God, even the Father ; when
he shall have put down all rule, and all authority and
power. 25. For he must reign, till he hath put all enemies
under his feet.
26. The last enemy that shall be destroyed is death.
27. For be hath put all things under his feet. But
when he saith, All things are put under him, it is man
ifest tbat he is excepted which did not put all things
under him.
28. And when all things shall be subdued unto him,
then shall the Son also himself be subject unto him that
put all things under him, that God may be all in all.
This passage has acknowledged difficulties. — The points
to be carefully considered are — " The end," of what ?
Delivered up what "kingdom?" and in what sense does
the Saviour himself " become subject to the Father ?"
The key to the sense of the passage turn specially upon
its conception of Christ's reign over earth and hell, and to
a certain extent, over heaven also, as Redeemer of lost
men, and Mediator for his people. It conceives of su
preme control over all things that stand in any relation to
this work, as put into his hands for the achievement of
the great ends of redemption for his people. The sweep
of this dominion includes all the providential agencies of
our world ; a dominion over mortality and death to which
there is special reference here ; a power higher than
Satan's; and finally, a dominion which includes the ser-

1 CORINTHIANS.— CHAP. XV. 275
vice of the holy angels. Opposing forces are placed within
his sway to be put down until all enemies are beneath his
feet. Subsidiary forces are under his direction for use
towards the ends of his reign. — Such is the "kingdom"
of which this passage speaks, committed by the Father to
the Son for the great purposes of redemption in our world.
It is brought to view here because of its close relation to
the resurrection. In and by means of the resurrection,
death, Christ's last enemy, is abolished. As to his re
deemed people, there is no more death, not even mortality.
In vs. 27, 28, Paul sustains his main doctrine — all
things placed under the dominion of the Son — by appeal
to Scripture, i.e. to Ps. 110: 1, and 8: 6 ; — the former
most obviously Messianic, the words of the Father to the
Son : the latter less obviously so, yet clearly embracing the
Son as brought into the human family by his incarnation.
— Paul makes a special point of excepting tbe Father from ¦
the sway of this otherwise universal dominion — an excep
tion obviously necessary because this grant of power came
from his own hand, and in the nature of the case must
make an exception of the Giver — the very source of all this
power. When this mediatorial work shall have been accom
plished, tbe redeemed all brought home to their everlast
ing mansions, Satan and all his sway put down beneath
the Great Conqueror's feet, mortality and death as to his
people abolished forever — what then ? Especially, what
shall then ensue in respect to this special grant of power
and dominion for the purposes of this Mediatorial king
dom ?
The doctrine of this passage seems to me to be this —
that in so so far as pertains to this special work — it having
been finally accomplished, the Great Agent, the Mediator
ial King, returns his commission to the Supreme Power
from whom it came. Having surrendered this commission,
he takes a position of comparative subordination [rather
than proper "subjection "] to that Supreme One, the In
finite Father, who is all in all. The power lodged in his
hands as Mediatorial King is thenceforward less prominent
before the intelligent universe than it had been while this
work was in progress. The Father was in no respect less
than supreme during the active exercise of this Mediatorial
dominion; nor is He more than Supreme after its termi-

278 1 CORINTHIANS.— CHAP. XV.
nation ; but as manifested before the intelligent universe,
the supreme sway of the Father was less in the foreground
during the Son's active agency, and comes forward more
fully — most fully we may say — after the completion of his
work and the visible surrender of his special commission.
Of course these great facts must be revealed and put before
finite minds with a certain degree of accommodation to
finite modes of thought.
The reader should not fail to note that the absolute
termination of Christ's mediatorial work carries with it of
necessity the end of redemptive work for the lost in perdi
tion. It is simply certain that there can be no more offers
of pardon through Christ in that realm of the lost. When
Christ shall have delivered back this kingdom to God the
Father, the provisions made in and through Christ for par
don and salvation will cease to be operative ; will be prom
ised no more ; will be possible to sinners no longer.
Moreover, the possible application of his redemptive
work will be precluded, not only as to sinners of our world
who have had their final sentence, but as to supposable
fallen beings of other worlds, whether of races already ex
isting or yet to be created. According to Paul, this great
scheme of redemption will have fully and finally done its
work, never to be resumed again.
29. Else what shall they do which are baptized for
tbe dead, if the dead rise not at all ? why are they then
baptized for the dead ?
This passage has been interpreted variously, the ablest
critics admitting that in our present knowledge of the
customs at Corinth, no absolute certainty as to its precise
significance can be reached.
The exigencies of the context make it reasonably cer
tain that this being " baptized for the dead " involved spec
ial peril ; and moreover peril of a sort for which no com
pensation could be thought of unless there were a resurrec
tion from the dead. It would be folly to expose one's self
to this peril unless the righteous dead wore to rise.
In my view the most satisfactory construction is this :
— tbat the dead here "thought of are fallen martyrs who
met death for Christ's name ; that their death is supposed
to result in new converts, either won to the Christian faith
by their heroism and patience, or by the fresh inspirations

1 CORINTHIANS.— CHAP. XV. 277
which their martyrdom breathed into their surviving breth
ren, intensifying their gospel labors ; and that these fresh
converts are thought of as pressing forward like brave
soldiers on the battle-field to fill the ranks of their fallen
comrades. Thus they are baptized for the dead in the ob
vious sense of avowing their faith in Jesus in order to fill
tbe place of the fallen — a manifestation of Christian hero
ism which would have no good reason if the Christian dead
were never to rise. — This construction seems to answer
well to the usage of these words, and to require us to as
sume only what is historically probable. Other interpreta
tions — of which there are legion — have seemed to me quite
unsatisfactory ; and are therefore omitted.
The verse resumes the argument from v. 23, having no
reference to the intervening verses (24-28). — The three
oldest manuscripts [S. V. A.] concur in making the last
clause — "baptized for them" rather than "baptized for
the dead " — the sense, however, being the same in either
case. 30. And why stand we in jeopardy every hour ?
31. I protest by your rejoicing which I have in Christ
Jesus our Lord, I die daily.
32. If after the manner of men I have fought with
beasts at Ephesus, what advantageth it me, if the dead
rise not ? let us eat and drink ; for to morrow we die.
33. Be not deceived: evil communications corrupt
good manners.
34. Awake to righteousness, and sin not ; for some
have not the knowledge of God : I speak this to your
shame. And why do we [Apostles] stand in jeopardy of our
lives every hour ? — a case obviously analogous to that of
men baptized for the dead. — In v. 31, "Your rejoicing"
is the rejoicing I have in you — as Paul himself explains —
"which I have in Christ" — i. e., in reference to you. —
The better textual authorities insert the word " brethren :"
— "by the rejoicing, brethren, which I have." The point
of this solemn affirmation is — tbat. my perils amount to a
daily death, with no security for my life — in daily peril of
being stricken down by mob violence. What would life
be to me if there were no resurrection ? — If (humanly

278 1 CORINTHIANS'— CHAP. XV.
speaking) I have fought with wild beasts at Ephesus — with
men savage as tigers — a reference possibly to that terrific
mob which Luke has described (Acts 19). If there be no
resurrection, why shall we not say, in words taken from
Isaiah's description of the sensualists of his day (22 ; 13) —
"Let us eat and drink; for to-morrow we die." — The
words of v. 33 are supposed to be borrowed from the Greek
poet Menander, apparently proverbial — used by Paul with
a slight modification of the sense to his purposes. Menan
der meant: — associations with bad men vitiate morals and
deprave character : Paul, that bad doctrine, like this de
nial of the resurrection, would deprave their piety. His
argument would suggest that such bad doctrine would
smite down Christian faith, endurance, self-sacrifice, and
put an end to glorious martyrdom for Jesus' name.
"Awake " (v. 34), is not from sleep but from the torpor
of intoxication ; and do this righteously — Paul's word being,
like this, an adverb. Their case was like that of men stu
pefied with strong drink. And be careful to sin no more
— in this way. For some of you have very erroneous no
tions of God and of his revealed truth, being not merely
without the right views, but under the positive power of
the wrong — e. g. ye deny the resurrection of the body.
35. But some man will say, How are the dead raised
up? and with what body do they come ?
36. Thou fool, that which thou sowest is not quick
ened, except it die :
37. And tbat which thou sowest, thou sowest not
that body that shall be, but bare grain, it may chance of
wheat, or of some other grain :
38. But God giveth it a body as it hath pleased him,
and to every seed his own body.
Here opens a passage of thrilling interest and of su
preme importance to the doctrine of the resurrection, its
object being to meet the philosophical objection made to
this doctrine ; to obviate difficulties founded on misconcep
tion ; and to settle certain very essential points pertaining
to the resurrection body and to its relations to the present
body. The cardinal objection here put and met is — How can
the dead be raised ? Their bodies perish ; they undergo

1 CORINTHIANS— CHAP. XV. 279
decomposition and disappear utterly. With what body
then do the dead come back to life again ?
" Thou fool " — rebukes the objector for ignoring most
obvious analogies ; — e. g. of grain seed buried in the earth.
No such seed is quickened into the new plant unless it first
die ; — not in this case in the sense tbat the vital germ
dies ; but that the matter of the seed planted undergoes
decomposition ; passes through a chemical change, and so
becomes food to be taken up and assimilated for the new
plant. The case has been familiar to observing minds ever
since tbe world began. Death works toward and unto new
life. The seed buried in earth rises again. Thou sowest
not the identical matter which is to be the new plant, cer
tainly not much of it. Thou sowest only a kernel, and
God makes of it a living plant — stalk, leaf, and manifold
return of the precious grain. " God giveth it a body as it
hath pleased him " — according to a uniform method which
we are wont to call " a law of nature " — a phrase which
means only the way that pleases God.
" To every seed its own body" — gives the vital fact that
''God's method preserves identity — not identity of matter,
but identity of kind, of germs ; and in the case of the hu
man body, identity oi person, so tbat the body given to me
at my resurrection shall be my own body and not an
other's. 39, All flesh is not tbe same flesh : but there is one
hind of flesh of men, another flesh of beasts, another of
fishes, and another of birds.
40. There are also celestial bodies, and bodies ter
restrial : but the glory of the celestial is one, and the
glory of the terrestrial is another.
41. There is one glory of the sun, and another glory
of the moon, and another glory of the stars ; for one star
differeth from another star in glory.
42. So also is the resurrection ol the dead. It is sown
in corruption, it is raised in incorruption :
43. It is sown in dishonor, it is raised in glory : it is
sown in weakness, it is raised in power :
44. It is sown a natural body, it is raised a spiritual
body. There is a natural body, and there is a spiritual
body.

280 1 CORINTHIANS.— CHAP. XV.
Another point of surpassing importance is affirmed and
richly illustrated here. All flesh is not the same. Flesh
may be flesh, and yet one variety of it may be very un
like another. We have illustrations of this everywhere in
nature. Men, beasts, fishes, birds, all have flesh, yet each
in wide diversity. In the visible heavens above us are
many bodies — sun, moon, stars, each very unlike the others
in splendor — the difference even between the stars com
pared with each other being manifestly great. So is the
resurrection body compared with the earthly. A body
made for the heavenly world must be very unlike the body
that is adapted to this earthly state. Weakness, frailty,
mortality, give character to the one ; incorruption, power,
never waning vigor and splendor glorify the other. Both
are " body ; " both have matter for their base, their sub
stance ; both are material as opposed to spiritual, immate
rial ; and yet the qualities of this resurrection body are in
some points so remarkably analogous to the qualities of
spirit that Paul describes it by tbe compound phrase, —
" spiritual body." No other reasonable sense can be found
in this phrase except this ; — a body having in its nature '
so much that resembles spirit — so many of the. high and
noble qualities characterizing spirit, that this word may
appropriately be subsidized to express most suggestively
the humanly strange and to us yet unknown nature and
capabilities of the resurrection body.
The possibilities of an immensely higher glory and
power, even in matter which, chemically tested shall have
the very same elements', are finely illustrated by comparing
a lump of charcoal with an equal weight of diamond — say
the weight of the Koh-i-noor. The chemist will prove to
us by combustion that these two substances are not only
both matter, but both the very same matter, both being as
nearly pure carbon as is possible for chemistry to find or
to produce. Burn them one after another in the same
crucible and you get the same results, in essentially the
same amounts — so much pure carbon. But think of the
difference in glory !' The one is black, dull, almost foul ;
we are wont to think it defiling to the touch. It is far
enough from splendor and glory. It reflects back no bril
liancy. Men think it a very cheap and dirty thing.
But the Koh-i-noor — how do princes and kings vie with
each other to buy it with the wealth of a kingdom ; to

1 CORINTHIANS.— CHAP. XV. 281
wear it as the glory of a royal crown ! — In hardness and
cutting power, 'the artist tells us nothing equals it. In
durability it defies change while the world shall stand. In
splendor and glory, it readily eclipses all the gems of tbe
earth. Perish does it ? Rather it is a fit symbol of the
body which "sown in corruption is raised in incorruption ;
sown in dishonor (dull, unlovely charcoal) is raised in glory,
resplendent, dazzling, suggestive of our own unfading and
beauteous immortality.
Another illustration comes to our hand, good for set
ting forth not only the same point as above — which is, that
matter of tbe same nature, chemically tested may appear
in forms and with qualities inexpressibly more beautiful
and perfect ; but also this further point — that the more
glorious shall be embosomed and concealed in the humbler
and be developed out of it.
A very familiar illustration is the caterpillar — in its
larva state a crawling and very unattractive object ; but,
as is well known, there will emerge from this very coarse
exterior, a brilliant butterfly, charming the eye with its
beauteous colors ; surprising us with its powers of motion
on the wing and its adaptations. to a new sphere of activi
ties. It has dropt off the old encasement ; is no longer
bound down to earth ; but mounts up into a new realm of
life and motion in the atmosphere. It has, we may say,
forgotten its old life and can never return to it again. It
retains no visible traces of its old humble home. It has
put off one marked form of the earthly, and put on another,
far more splendid. We will not say its new powers are
angelic ; they are only a visibly manifest advance in that
direction ; a useful symbol or type, therefore, of the capa
bilities of this dull, heavy matter of our bodies to take on
new forms that shall make us " equal to the angels." — The
special point of this illustration (as said above) is that we
know absolutely that the butterfly begins its life in the
caterpillar. It was imprisoned there while in its larva
state it was crawling slowly on the ground ; and yet in due
time, under fixed laws of God's hand in nature, it emerged
into its new realm of existence, shining and soaring with
capabilities it could never have dreamed of while it lay in
tbat close, dark prison, with not even a prophecy to any
mortal eye of the powers which were to be its future in
heritance.

282 1 CORINTHIANS.— CHAP. XV.
45. And so it is written, The first man Adam was
made a living soul; the last Adam icas made a quicken
ing spirit.
46. Howbeit that was not first which is spiritual,
but that which is natural ; and afterward that which is
spiritual. 47. The first man is of the earth, earthy : the second
man is the Lord from heaven.
48. As is the earthy, such are they also tbat are
earthy : and as is the heavenly, such are they also that
are heavenly.
49. And as we have borne the image of the earthy,
we shall also bear the image of the heavenly.
50. Now this I say, brethren, that flesh and blood
cannot inherit the kingdom of God ; neither doth cor
ruption inherit incorruption.
These verses add yet another fact as to the resurrec
tion body ; viz. that it shall bear the image of Christ's
risen glorious body. It not only owes its own resurrection
to the vivifying power of Christ — "a quickening Spirit" —
but it is to bear the image of tbat heavenly body. — This
doctrine is elsewhere put in most explicit terms ; e.g. (Phil.
3: 21). " Who shall change our vile body that it may be
fashioned like unto his glorious body according to the
working whereby he is able to subdue all things unto him
self." Higher glory [of body] than this no christian aspira
tions need ever seek; better security for it than his prom
ise, it were abusive to ask ; a better illustration of what
the resurrection body of the saints will be we have not the
least occasion to desire.
These facts and illustrations bring us to the negative
conclusion put by Paul (v. 50) : — " Flesh and blood cannot
inherit the kingdom of God," neither can corruption in
herit incorruption. The " flesh and blood " nature is
dropped in the grave ; the corruption disappears in the
marvellous transfiguration, and only the glory remaineth.
But the glory does remain and does blaze out in majesty
and splendor all unearthly !
51. Behold, I shew you a mystery ; We shall not all
sleep, but we shall all be changed.

1 CORINTHIANS.— CHAP. XV. 283
52. In a moment, in the twinkling of an eye, at the
last trump : for the trumpet shall sound and the dead
shall be raised incorruptible, and we shall be changed.
53. For this corruptible must put on incorruption,
and this mortal must put on immortality.
This mystery is not necessarily incomprehensible when
once revealed, but is beyond the limits of human knowl
edge except through revelation : and moreover was a fact
not then previously revealed so fully as in this passage. —
The word " we " [" we shall not all sleep ; " " we shall be
changed "] need not be pressed so as to imply that Paul
expected this event during his personal life-time.
If he did so expect, he was mistaken ; if he so hoped, his
hopes were vain. But Paul's reputation ought to be spared
this wound ; — at least such a stab ought not to be thrust at
him without better reason than this usage of the word
"we." Rather it should be considered a convenient
method of distinguishing between those who shall have
died before that trumpet-blast, and those who shall be
living then. When Paul was writing, the "we" in
cluded the writer and his living readers, so that if the final
day had broken upon them before they had finished read
ing this epistle, they would have been the "changed"
ones. So whenever the day shall come, the then living
generation will be in the class of the "changed."
It should be noticed that the word " changed," applies
only to those then living, for the dead will have had their
"'change " before and so be raised " incorruptible."
54. So when this corruptible shall have put on incor
ruption, and the mortal shall have put on immortality,
then shall be brought to pass the saying that is written,
Death is swallowed up in victory.
55. O death, where is thy sting ? O grave, where is
thy victory ?
56. The sting of death is sin ; and the strength of
sin is the law.
57. But thanks be to God, which giveth us the vic
tory through our Lord Jesus Christ.
When this stupendous transformation shall have passed
over the righteous, there will be a perfect fulfillment of

284 1 CORINTHIANS.— CHAP. XV.
those words (Isa. 25: 8) — "Death is swallowed up in vic
tory ; " — is victoriously conquered ; its long dreaded power
utterly and forever broken down, annihilated. — The words
of v. 55 are from Hos. 13 : 14, with slight variations. The
better textual authorities have "death" in the second
clause as well as the first ; — " 0 death, where is thy vic
tory ? 0 Death, where is thy sting?" Doubtless death
leads the thought throughout the passage, appearing in
both the preceding and the following context. — The strain
is one of most exultant triumph over the great terror of our
race. — It is however only sin that makes death terrible ; and
the great strength of sin has been in the law which men have
broken, the knowledge of which brings into human souls the
clearest convictions of sin, and also greatly enhances their
guilt. — These points are pertinent here because it is in tbe
light of them that we appreciate the worth of salvation
through Christ. Through Him we have victory over sin ;
and this carries in itself victory over death also. Sin being
once subdued and put away, Death has no terror. It be
comes a slain foe, over whose fall we singpeans of triumph
— as here.
58. Therefore, my beloved brethren, be ye steadfast,
unmovable, always abounding in the work of the Lord,
forasmuch as ye know that your labor is not in vain in
tbe Lord.
This exhortation has a grand basis in the christian doc
trine of the resurrection. With this grand view of our
glorious eternal future, we may see most clearly and feel
most impressively that honest labor for Christ can never
be in vain. Reward is sure, glorious, everlasting !
The discussion of this doctrine of resurrection will be
incomplete if passed without some notice of the law of
connection between the body that dies and the body that
rises. How is this connection secured ? What sort of link
binds the one to the other ?
1. The theory that at least some minute germ of the
present body will resist dissolution and become the life-germ
for the resurrection body, must be abandoned. It may
seem to be supported if not even proved by the analogy of
the germ of the seed corn ; but analogies are not necessarily
perfect. This one may be only approximate. — Under
standing by present body, this flesh and blood habiliment

1 CORINTHIANS.— CHAP. XV. 285
of the soul, this "body" which is tangible to the senses,
and appreciable to our physical tests, our science seems to
decide most conclusively that nothing of it escapes the
universal law of mortality. It all returns to dust.
How, then, is identity preserved ? How comes it to
pass that, in any proper sense, the resurrection body which
I am to have is my body, sustaining some positive and
real connection with my present material being, such as
the idea of resurrection must legitimately involve ?.
In reply, I can speak only hypothetically, suggesting
what seems to me supposable and possible, so far as the
subject lies within our present knowledge.
There are two theories, either of which seems to me
supposable. Between these our choice must apparently
lie. (a.) The theory that this link of connection is in the
human soul alone, and depends on the power of spirit over
matter. There may reside in spirit the life-germ — the
life-power — which assimilates to its purposes the matter
requisite to form its physical, material tenement. For
aught we can know, this may be the case. The power of
spirit over matter we know to be very great. We do not
know but it may include' this great function — the absolute
taking unto and upon itself the body which is to be its
abode and to become its organ of communication with
other beings and with the material universe. Under this
theory there may be profound philosophy as well as sub
lime poetry in those lines of Montgomery :
" Hark ! the judgment trumpet calls ;
Soul ; rebuild thy house of clay ; —
Immortality thy walls ;—
And Eternity thy day."
Paul touches this great question only in these words
(v. 38) : " But God giveth it a body as it hath pleased him,
and to every seed its own body." Thus Paul begins and
ends by resolving the question into the divine pleasure.
But God's pleasure is only another name for a natural law.
'•' Natural law" is our current phrase for God's established
mode of operation ; or, in yet other words, for his pleas
ure — for the way of working that pleases him. In the case
of the grain-seed, God's pleasure is that this connecting
link which ties the old seed to the new plant with its seed
13

286 1 CORINTHIANS.— CHAP. XV.
shall be, to our surface view, a material germ ; but beneath
this must lie a life-principle or power which no chemistry
of ours can reach. We touch tbe bottom of our knowledge
when we say, God operates that also as it hath pleased
him. How perfect the analogy may be between this life-
principle in the grain-seed, and some corresponding soul-
power in man, who can tell ?
As to this, our theory rests in tbe assumption of a soul-
power over matter which, at the divine word, shall sum
mon to itself the matter requisite to the resurrection body,
shaped, constituted and adjusted to this individual soul,
so that identity between the resurrection body and this
earthly one shall be essentially like that between the same
human body at fifty and at ten years of age. This identity,
we know, does not lie in its being the same matter. It does
lie in its being matter assimilated under the same deter
mining soul [or life] power. It turns, therefore, ulti
mately on the power of soul [or life] over matter. Hence
the soul remaining the same and preserving its personal
identity, will assimilate to itself a body which shall have
identity with the previous body, because determined, and
we may say, made by the same soul.
(b. ) The alternative theory is that intermediate between
the purely spiritual soul of man and his material body of
flesh and blood, there is even now a semi-spiritual body,
too etherial in nature to be reached by any of our chemical
tests — too indestructible to be touched by disease, frailty,
mortality ; sustaining we know not what relations here in
the way of vital connection between the real soul and this
mortal body ; but ready to assume palpable relations to the
soul at the moment of death, and to supply to it its need
ful organs of communication with other beings and with
the universe when this body of flesh shall have gone to its
dust. On this theory our word descriptive of the state between
death and the resurrection — " disembodied " — must be qual
ified so as to deny only this coarse body, and not the sup
posed etherial one which takes on visible manifest functions
as soon as the outer husk drops off.
The reader should understand that this is advanced
only as a mere theory, a supposable hypothesis. Our sci
ence is quite unable to disprove it, for the appliances which
supply to science the facts for its use, will bring back no

1 CORINTHIANS.— CHAP. XV. 287
report from this supposed semi-spiritual encasement of the
soul. If this supposition be the real fact, then this etherial
body may itself develop into the resurrection body at the
last trump. But of the process we can know absolutely
nothing, and if the question be — How does the resurrection
?body itself differ from this body of the intermediate state,
and from this germinal, half-developed, semi-spiritual body
of the present life, I know not who can tell. To push such
questions is to beat about in the total darkness of mystery.
Scripturally considered, Paul has said just one word
which seems (it may be only in the seeming) to conflict with
it, viz.,_ (2 Cor. 5 : 2) — " Clothed upon with our house
which is from heaven." This " house" would seem to be
the habiliment [clothing] of the soul in the intermediate
state. So considered, it is said not to develop itself out of
a less manifest but real house already belonging to the soul
before death, but to "he from heaven." Apparently, this
supposed present semi-spiritual house — a link between pure
spirit and gross flesh and blood — was unknown to Paul.
His system seems to provide no place for it.
For reasons which these remarks will sufficiently suggest
I cannot regard it with favor.
Upon the state intermediate between death and the
resurrection, only a dim and feeble light from revelation
has fallen. This subject will naturally come up for more
full consideration under 2 Cor. 5 : 1-8. Here it is in place
for remark, only because of its relation to the resurrection.
The scriptures have spoken with no uncertain voice as
to our spiritual relations to Christ, and (as it would seem)
to our fellow-saints, and apparently to the holy angels also ;
— that we " are present with the Lord "; that we shall see
him as he is ; that we shall be perfectly like him because
we shall behold his glory so clearly, so perfectly, so impres
sively. And as to the society of other kindred spirits —
that we are not solitary there ; that the society of the holy
will fully satisfy the demands of our social nature and of
our loving souls. — AH these points are made so plain as to
leave no ground for doubt.
But when we ask whether the saints in that state have
any material organs whatever as instruments of thought or
of communication, or of sense ; or whether they are simply
immaterial spirits, having no relation to matter however

288 1 CORINTHIANS.— CHAP. XV.
refined — we are painfully ignorant. How pure spirits,
utterly apart from any material habiliment, can bold their
own in space ; can have a recognized identity ; can have
communion of thought and emotion with other spirits
similarly unembodied — how very little we can yet know !
— Are spiritual beings dependent on a material organism
for their intercommunion with each other ; for their knowl- •
edge of the material universe — that is to say, for their in
telligent study of God in and through his works ; for their
eternal progress in the new sphere of their being ; — of such
things we shall know more when we pass beyond the vail
that now shuts off those worlds from our view.
One fact in regard to our relations to matter is put be
yond question; viz., that the resurrection body with its
untold capabilities will be an advance not only upon our
present mode of existence, but upon that of the intermed
iate state. Inspired men looked away to this resurrection
state as the consummation of Christian hope and aspiration.
We cannot read their words without the impression
that in God's great scheme there is a place and a use for
material organisms as the habiliment of finite souls, to con
stitute their best possible media of communication with
the material universe ; with all the vast and glorious works
of God ; and with other beings of kindred intellectual
powers and like moral character. The perfection of the
spiritual body will be essential (apparently) to the highest
perfectibility of our eternal being and blessedness.
In conclusion, I trust the reader will hold it well in
mind that the fact of the resurrection is in no wise depen
dent upon the certainty or perfection of any particular
theory we may favor as to the laws of its production or
the methods of its operation. Let it suffice that God
giveth to his saints, each his own body "As it hath
pleased him." The divine law of operation under which
the one body for me shall be really, and in its proper sense,
identically my own, it is not vital to my faith in the resur
rection that I should know. I can rest in the word of the
Lord and in the infinite resources of power which lie back
of this revealed truth, pledged to make the promise good.*
* An essay appended to this volume will discuss the question
whether the scriptures teach the doctrine of two resurrections, a
first and a second ; or of only one, entirely general, of both the
righteous and the wicked.

1 CORINTHIANS.— CHAP. XV. 289

CHAPTER XVI.

Here are miscellaneous concluding topics.
1. Now concerning the collection for the saints, as I
have given order to the churches of Galatia, even so
do ye. 2. Upon the first day of the week let every one of
you lay by him in store, as God hath prospered bim, that
there be no gatherings when I come.
3. And when I come, whomsoever ye shall approve
by your letters, them will I send to bring your liberality
unto Jerusalem.
4. And if it be meet tbat I go also, they shall go
with me.
This collection was in behalf of the poor saints of Jeru
salem, in which Paul felt a profound interest. It comes to
light again in his second epistle to Corinth (8: 4 and 9: 1,
2) : also in his epistle to the Romans (15: 25-28), writ
ten somewhat later than this time and at Corinth ; also
in Acts 24: 17. — Apart from the intrinsic interest which
Paul felt in this collection, out of sympathy with the suf
fering poor, we may suppose him moved with a noble de
sire to overcome their prejudice against himself and win
them to a better feeling toward Gentile Christians by pour
ing in upon them the bread they needed in their hunger —
benefactions from the very christian brethren whom it had
been so hard for them to embrace in warm Christian sym
pathy and fellowship. Paul taught — " Love your enemies."
It is worth our while to notice that he practiced it as well.
" Upon the first day of the week," let these contribu
tions be gathered in, from each as the Lord may have
prospered him. The time named locates their stated
periods of christian worship, on the Lord's day, the chris
tian Sabbath. This example suggests the beautiful pro
priety of making benefactions — gifts for benevolent pur
poses — a constant concomitant of worship. To worship
God, and to manifest our loving sympathy with his poor,
should legitimately go hand in hand. The worship should
inspire to the giving ; tbe giving should attest tbe sincer
ity of the worship.

290 1 CORINTHIANS.— CHAP. XVI.
We notice that Paul did not propose to have the hand
ling of this money himself. He knew Corinth too well to
expose himself to their jealousy, or to their suspicion of
tampering with public monies. No ; they must choose
their own men to take charge of this remittance. He
would give them letters of introduction to Jerusalem ; and
if the Corinthian brethren preferred it, he would go with
them personally. But not a penny of their contribution
would he touch himself. — Perhaps his example should not
be exalted into a universal rule ; but it should certainly be
the rule wherever, as here, there may be special liability
to suspicion. It is better no doubt as a general rule that
gospel ministers should be careful to avoid all occasion of
suspicion as to their personal honesty in the handling of
church funds.
5. Now I will come unto you, when I shall pass
through Macedonia ; for I do pass through Macedonia.
6. And it may be that I will abide, yea, and winter
with you, tbat ye may bring me on my journey whith
ersoever I go.
7. For I will not see you now by the way ; but I
trust to tarry a while with you, if the Lord permit.
8. But I will tarry at Ephesus until Pentecost.
9. For a great door and effectual is opened unto me,
and there are many adversaries.
These plans for future missionary travel and labor, Paul
seems to have formed as other missionaries do, according
to their best judgment — subject to change and sometimes
to disappointment. There were cases in which Paul received
special direction from God by vision ; but ordinarily, he
seems to have been left, as other men are, to his own wis
dom and to prayer for God's providential guidance.
10. Now if Timotheus come, see that he may be
with you without fear : for he worketh the work of the
Lord, as I also do.
11. Let no man therefore despise bim : but conduct
him forth in peace, that he may come unto me : for I
look for him with the brethren.
Timothy was young, and perhaps specially youthful in
appearance. Paul elsewhere implies a certain liability in

1 CORINTHIANS.— CHAP. XVI. 291
this direction to less esteem than his real merits should
command (1. Tim. 4: 12).
12. As touching our brother Apollos, I greatly de
sired him to come unto you with the brethren : but his
will was not at all to come at this time ; but he will
come when he shall have convenient time.
Apollos had been in Corinth before, as we infer from
the circumstance that a party there were appropriating his
name as their leader (1: 12). Whether this fact was
among the reasons why he did not care to go then, we
cannot say ; but it is pleasant to notice that Paul had not
the least fear to have him go — not the least jealousy lest
he would foment party strife or head some sectional inter
est against himself.
13. Watch ye, stand fast in the faith, quit you like
men, be strong.
14. Let all your things be done with charity.
The counsels and exhortations grouped in these verses
seem to contemplate persecution, creating a special demand
for moral heroism. Play the man — the hero ; be strong
against every foe. — And let everything ye do be done in
love. The word love gives the sense here far better than
"charity." The internal history of the church suggests
the urgent call for such an admonition.
15. I beseech you, brethren, (ye know the house of
Stephanas, that it is the first fruits of Achaia, and that
they have addicted themselves to the ministry of the
saints,) 16. That ye submit yourselves unto such, and to
every one that helpeth with us, and laboureth.
17. I am glad of the coming of Stephanas and For
tunatus and Achaicus : for that which was lacking on
your part they have supplied.
18. For they have refreshed my spirit and yours:
therefore acknowledge ye them tbat are such.
The house [household] of Stephanas appears in Chap.
1 : 16, as the family whom Paul personally baptized, appa
rently the first or near the first fruits of his labors in
Corinth. Paul commends them to the esteem, confidence

292 1 CORINTHIANS— CHAP. XVI.
and co-operation of the church. He has been made glad
as well as relieved in respect to personal wants by the
arrival of the brethren named ; — but it should be noticed,
they brought no gift from the Corinthian church. Rather
their personal gifts supplied the lack from that church.
To the shame of Corinth, be it hinted to them, they had
given Paul nothing — had never sent anything to him ; in
fact, had manifested so much jealousy and readiness to
slander him, that he could not wisely and safely take any
thing from them even if they had offered it. (See on
Chap 9: 15-18).
19. Tbe churches of Asia salute you. Aquila and
Priscilla salute you much in the Lord, with the church
that is in their house.
20. All tbe brethren greet you. Greet ye one
another with a holy kiss.
21. The salutation of me Paul with mine own hand.
22. If any man love not tbe Lord Jesus Christ, let
him be Anathema. Maranatha.
23. The grace of our Lord Jesus Christ be with you.
24. My love be with you all in Christ Jesus. Amen.
The first epistle to the Corinthians was written from
Phillippi by Stephanas, and Fortunatus, and Achaicus,
and Timotheus.
Aquila and Priscilla had lived at Corinth, for it was
there that Paul formed their acquaintance (Acts 18: 1-3),
and became an inmate of their family and a business part
ner in their occupation. At this writing they were with
Paul at Ephesus, where again their house was the place of
worship for a precious group of Christian people.
To Paul's usual salutation with his own hand, he here
appends the very striking words of v. 22, which seem to
have welled up from his very heart, not because he loved
the sinner who would not love Christ less, but because
he loved the Lord Jesus so much more, and had so
keen and deep a sense of the ineffable, almost infinite guilt
of not loving the Lord Jesus Christ. Ah, indeed ; that
man who will not love the Lord Jesus deserves to be anath
ema ! — A full pause should follow " anathema." The
words " Maran-atha " are not any part of the first sentence,
but are a distinct declaration, signifying, The Lord cometh.

1 CORINTHIANS.— CHAP. XVI. , 293
The words are Aramean. They give special solemnity to
the clause preceding. I say this with an impressive sense
of the momentous truth that the Lord is coming, and then
He will remember those who have guiltily withheld from
him all the love of their hearts I
In closing this epistle, Paul's overflowing soul would
bless all that love the Lord Jesus ; but how could he an
nounce blessings for those who love bim not !
• For all who worthily bear the Christian name he in
vokes the grace of our Lord Jesus Christ, and to them
sends assurances of his own personal love in the bonds of
Christ — this for his farewell word: — Amen.

SECOND EPISTLE TO THE
CORINTHIANS.

INTRODUCTION.
As to date, this Epistle seems to have followed the first
at an interval of not many months, supposably from spring
to autumn of A. D. 57. The first epistle having been
written at Ephesus in the spring, he left Ephesus during
the summer ensuing and went into Macedonia. There in
the course of the autumn he wrote this second Epistle, and
in the winter following visited Corinth in person and there
wrote his epistle to the Galatians.
As to place where written, the epistle itself shows him
to have been in Macedonia. (See 7 : 5 and 8 : 1 and 9:2.)
The occasion and subject-matter of this epistle should
receive attention. — This second epistle is an outgrowth of
the first. If there had been no occasion for the first there
would have been no second. That is to say, this second
treats of a part (not all) of the same topics that occasioned
the first and that constituted its themes of discussion.
Some of those themes do not reappear in this epistle ; e. g.
here is no definite discussion of their sectarian divisions ;
nor of the general subject of fornication, licentiousness and
marriage ; nor of the doctrine of conscience as to meats
offered to idols, nor of "spiritual gifts "and the proper
estimate and use of them ; nor of the laws of propriety in
church assemblies, and the abuse of tho Lord's supper :
nor of the resurrection.
But the case of incest reappears in this epistle and much
is said which indicates that Paul felt a painful solicitude
over the result of that case of discipline and great joy upon
its successful issue. Much also appears here bearing upon
tbat small party in Corinth who traduced Paul's authority,
resisted his influence, slandered his good name and labored

INTRODUCTION. 295
to thwart his policy. It becomes very plain here that this
opposition bore heavily upon Paul's heart. It drew forth
many words of self- vindication ; much that we find nowhere
else as to his personal trials in his missionary life ; his self-
sacrificing labors ; tbe spirit that animated them and his
sustaining hope of blessed reward from his divine Master.
— Comprehensively, these points in their various bearings
form the staple subjects in this epistle.
Besides these we have tbe charitable collection for the
poor saints at Jerusalem, reappearing chaps. 8 and 9. — and
in the closing chapters, yet more in the line of self-
vindication against his traducers and severe rebuke of their
spirit and measures.
One special lesson from this epistle, sometimes becoming
painfully necessary to be studied in this world of varied
moral trial — is the spectacle of a nobly good man, self-
sacrificing, devoted and wise in an eminent degree, yet
opposed, persecuted, maligned, tortured, subjected to a
wearing, wasting conflict and antagonism in the bosom of
one of his own beloved churches, and bearing up against
this terrible onslaught of envy, hate and meanness, with
much of the meekness and patience of his Master. The
case should be made a special study. Fortunately it is
exceptional in the Christian life ; yet Paul has not been
the only sufferer from such calumny.

SECOND EPISTLE TO THE
CORINTHIANS.

CHAPTER I.
After the usual address Paul breaks forth in a strain
of thanksgiving to God for the great joy and consolation
of his heart over the tidings that had come to him of the
better spiritual state of his beloved Corinthians (v. 1-7) ;
then passes on to speak of his perils of life in Asia, from
which God had delivered him in answer (it might be) to
their prayers (v. 8-11): next, of his work among themselves
(v. 12-14 ; of his plans for coining to see them which had
been modified, yet not from any fickleness of mind but for
valid reasons (y. 15-18); God's word and promises are stable,
not changeful without reason (v. 19, 20); reposing on the
power and veracity of God through his Spirit (v. 21, 22) ;
Why he did not come to Corinth as he had purposed
(v. 23, 24).
1. Paul an apostle of Jesus Christ by tbe will of
God, and Timothy our brother, unto the church of God
which is at Corinth, with all the saints which are in all
Achaia :
2. Grace be to you, and peace, from God our Father,
and from the Lord Jesus Christ.
The special points here are — (a) That Timothy having
been associated with Paul at Ephesus in the writing of the
first epistle, and therefore profoundly interested in all the
pending issues at Corinth, is naturally with Paul in the
writing of this epistle also : (b) That it addresses not the
church at Corinth only but all the saints in all Achaia —
the province of which Corinth was the capital. Under the
Roman regime, then in force, Achaia included all southern

2 CORINTHIANS.- CHAP. I. 297
Greece, and Macedonia all the north country. The small
churches or scattered brethren in Achaia, outside of Corinth,
were naturally in close relations to the mother church.
They are not alluded to by name elsewhere in this epistle.
— The first epistle addressed, besides the Corinthian church
proper, all who in every place call on the name of the
common Lord.
3. Blessed be God, even the Father of our Lord Jesus
Christ, the Father of mercies, and the God of all com
fort ;
4. Who comf orteth us in all our tribulation, that we
may be able to comfort them which are in any trouble,
by the comfort wherewith we ourselves are comforted
of God. 5. For as tbe sufferings of Christ abound in us, so
our consolation also aboundeth by Christ.
The precious thoughts suggested here are that God
tenderly notes and remembers all the sorrows and afflictions
of his children, and pre-eminently those that come from
honest service in his cause; that to all such he is the
Father of mercies and the God of all comfort ; tbat one
object in comforting his laboring servants is that they may
be the better able to comfort other saints in their afflic
tions. — In v. 5, "the sufferings of Christ" must be not
those which Cbrist personally endured, but only such as
those which his people endure in their labors for him. It
is only in this sense that these sufferings " abound in us,"
and that correspondingly, our consolations in Christ abound
also. The more we suffer for Christ the greater the con
solation he gives us. - All christian experience testifies to
this — that all honest loving sacrifices made for Christ bring
their own rich and present reward.
6. And whether we be afflicted, it is for your conso
lation and salvation, which is effectual in the enduring
of the same sufferings which we also suffer : or whether
we be comforted, it is for your consolation and salvation.
7. And our hope of you is steadfast, knowing that
as ye are partakers of the sufferings, so shall ye be also
of the consolation.
In v. 6, the older textual authorities slightly change

298 2 CORINTHIANS.— CHAP. I.
the place of the middle clause, attaching it to the last aud
not to the first clause, thus : '¦ If we are afflicted, it is for
your consolation and salvation ; if we be comforted it is
for your consolation which energizes [takes effect] in the
patient endurance of the same sufferings which we also
suffer." Our hope in your behalf is firm because we know
that as ye share the suffering, so shall ye also the consola
tion. This blessed law of christian suffering is always and
everywhere a precious comfort and joy.
8. For we would not, brethren, have you ignorant of
our trouble which came to us in Asia, that we were
pressed out of measure, above strength, insomuch that
we despaired even of life :
9. But we had the sentence of death in ourselves,
tbat we should not trust in ourselves, but in God which
raiseth tbe dead :
10. Who delivered us from so great a death, and doth
deliver : in whom we trust that he will yet deliver us;
11. Ye also helping together by prayer for us, tbat
for the gift bestoioed upon us by the means of many
persons thanks may be given by many on our behalf.
These troubles in Asia (supposably at Ephesus as in
Acts 19), were so extreme that Paul at one time despaired
of life, and felt himself destined to a speedy death. But
God permitted this in order to teach him not to trust in
himself or in man, but in God only — who could and would
deliver — in answer to prayer. He suggests — we may hope
not without reason — that the prayer of at least some of the
dear ones at Corinth had been both offered and heard in
his behalf. If many had joined in those prayers, so let
them all join also in appropriate thanksgivings to God for
delivering mercy.
12. For our rejoicing is this, the testimony of our
conscience, that in simplicity and godly sincerity, not
with fleshly wisdom, but by the grace of God, we have
had our conversation in the world, and more abundantly
to you-ward. 13. For we write none other things unto you, than
what ye read or acknowledge ; and I trust ye shall ac
knowledge even to the end ;

2 CORINTHIANS.— CHAP. I. 299
14. As also ye have" acknowledged us in part, that
we are your rejoicing even as ye also are ours m the day
of the Lord Jesus.
I fail to detect any very close connection of thought
between this passage and vs. 8-11 preceding. This, how
ever, may be suggested, that the verses preceding are here
to awaken fresh interest in his brethren at Corinth through
sympathy with his perils in Asia ; while v. 12ff. are in close
connection with vs. 3-7, being some of the staple points of
this epistle — the necessary vindication of himself before his
columniators in Corinth. — Paul says it is a source of great
and unceasing joy to him that he has conscientiously de
voted himself to Christ's work both in Corinth and where-
ever else God has called him. — "Had our conversation,"
means, not our talk but our life — the whole of our activi
ties in the gospel of Christ.
V. 13 seems to allude tacitly to certain charges brought
against Paul of underhanded movements, perhaps of clan
destine correspondence, from which his enemies insinuated
that they had been debarred. Paul protests his innocence
of this charge. He is confident that in the end he shall
be more than merely acquitted of all double dealing, yea,
shall even compel their full acknowledgment of his sin
cerity, faithfulness and love, as they had done in part
already. This limitation [" in part "] may raise the ques
tion between a partial acknowledgment in the church as
a whole, or an acknowledgment from a part of the church
[certain malecontents] — with the probabilities strongly in
favor of the former. Paul trusts that their acknowledge
ment will be full to the point — tbat ye shall rejoice in us as
we shall also in you — in the great day of tbe Lord Jesus.
Plainly Paul assumes the personal recognition of chris
tian friends in the great day of Christ [and thenceforward
forever], and of all those mutual relations in which we may
have ministered to each other's spiritual life. He would
then rejoice in his converts, and they also in him, (So also
1 Thess. 2: 19, 20.
15. And in this confidence I was minded to come
unto you before, that ye might have a second benefit ;
16. And to pass by you into Macedonia, and to come
again out of Macedonia unto you, and of you to be
brought on my way toward Judea.

300 2 CORINTHIANS— CHAP. 1.
17. When I therefore was thus minded, did I use
lightness ? or the things that I purpose, do I purpose ac
cording to the flesh, that with me there should be yea,
yea, and nay, nay ?
18. But as God is true, our word toward you was
not yea and nay.
Having this confidence, I had been purposing to come
to you that ye might receive yet other blessings through
my labors. My plan was to go first to Corinth ; thence to
Macedonia ; then return from Macedonia to Corinth, and
thence proceed to Judea. This plan was not carried out ;
but instead, Paul went first into Macedonia and waited
there for Titus to report to him from Corinth. The reason
elsewhere given for this change, was that he chose not to
go there in person till he knew the result of that case of
discipline. (See below v. 23 and 2: 3 and 12: 20 and 13:
2, 10). This change in an expressed purpose had been seized
upon by his enemies and ascribed to fickleness and to some
selfish, unworthy motive. Both these points, Paul denies ;
— (a) The charge of being fickle of purpose, saying, now
yea, yea ; and then nay, nay ; — and (b) The charge of
base motives — purposing "according to the flesh."- — In v.
18, the solemn asseveration — "God is true" — implies an
intense feeling of indignation against his traducers, and
a sense of the demand for an earnest defence. I protest
there was no fickleness of purpose, but the best of reasons
for my change of plan.
19. For the Son of God, Jesus Christ, who was
preached among you by us, even by me and Silvanus
and Timotheus, was not yea and nay, but in him was
yea. 20. For all the promises of God in him are yea, and
in him Amen, unto the glory of God by us.
It seems to have been due to association of ideas tbat
Paul passes from the "yea and nay" with which he had
been falsely charged, to the eternal verities, tbe everlasting
faithfulness of the gospel promises which his associates and
himself had preached among them. Really he means to
say that as the gospel which lie preached was forever true
and honest, so he, in all his labors and plans, bad also

2 CORINTHIANS.-CHAP. I. 301
wrought in tbe same spirit of honest fidelity to his Master
and to his own convictions as to what it was wise to do.
A nobly grand declaration is this — that all the promises of
God [whatever and how many so ever, his words imply]
are all in him, yea — positive, true ; and therefore also in
him are Amen [even so], to the glory of God by us.
Silas and Timothy are named as haviDg been his fel
low-laborers in Corinth. Luke (Acts 18 : 5) says the same.
This accounts for the name of Timothy associated with
Paul in this letter (1 : 1).
21. Now he which stablisheth us with you in Christ,
and hath anointed us, is God ;
22. Who hath also sealed us, and given the earnest
of the Spirit in our hearts.
The full sense of Paul's forcible words here is — He who
hath brought us, together with you, into Christ and made
us firm and strong in him, is God, who hath sealed us that
we may be forever known as his, and hath given us the
earnest of the Spirit — the pledge, the first fruits of salva
tion, guaranteeing all else we may need. Paul delights in
this conception of the Spirit as an earnest of further bless
ings, having used it repeatedly (See below 5 : 5, and Eph.
1 : 14). 23. Moreover I call God for a record upon my soul,
that to spare you I came not as yet unto Corinth.
24. Nor for that we have dominion over your faith,
but are helpers of your joy : for by faith ye stand.
This calling God to witness must assume that Paul felt
keenly the charge made against him and the necessity of
rebutting it by the most solemn asseverations.
Here he gives briefly the reason of his change of plan —
viz., to spare them those fearful inflictions of judgment
which in the exercise of his Apostolic authority he might
have been compelled to employ if he had gone. He was
much exercised on this point ; it was a case of great im
portance. He longed exceedingly to have it result in the
repentance of the offender and indeed, of the church also,
both for the honor of the gospel and to spare both himself
and them those painful inflictions which must otherwise
follow.

302 2 CORINTHIANS— CHAP. I.
In v. 24, Paul's personal modesty and good sense are
prominent. We do not assume any lordship over your
faith ; we would only be mutual helpers of your joy ; for
fe stand in the faith, i. e. of the gospel as your only and
sufficient foundation for standing at all. Paul assumes
that while they were thus standing in the faith, it would
be superfluous if not preposterous for himself to assume
to control their faith. In their case the doubtful point
was not in their faith but in their Christian bearing over
that case of fearful crime in their communion.

CHAPTER II.
Paul explains more fully why he would not come to
Corinth till the case of discipline there was settled (v. 1-5).
Now that the offender is penitent he begs the church to
forgive and comfort him (v. 6-11) ; speaks of his extreme
anxiety over this case and from the delay in nearing the
result (v. 12, 13) ; thanks God for the results of his gospel
preaching — which are pleasing to God in the case of both
the saved and the lost (v. 14-17).
1. But I determined this with myself, that I would
not come again to you in heaviness.
2. For if I make you sorry, who is he then that
maketh me glad, but the same which is made sorry by
me ? 3. And I wrote this same unto you, lest, when I
came, I should have sorrow from them of whom I ought
to rejoice ; having confidence in you all, that my joy is
the joy of you all.
To have gone to Corinth in person, under this crushing
sorrow, knowing moreover that the severe measures which
he assumed to be unavoidable would only grieve them the
more, and there be none to alleviate his own griefs  this
would not answer. He was confident that what would be
joy to him would be joy to them also ; and, vice versa, what
would be grief to himself would be to them. Hence the

2 CORINTHIANS.— CHAP. II. 303
wisdom of waiting in the hope that affectionate yet firm
discipline would bring the remedy sought without those
painful inflictions from which Paul's heart recoiled.
4. For out of much affliction and anguish of heart I
wrote unto you with many tears ; not that ye should be
grieved, but that ye might know the love which I have
more abundantly unto you.
5. But if any have caused grief, he hath not grieved
me but in part : tbat I may not overcharge you all.
He had written them [in his first epistle] out of the
deep anguish of his heart, not to grieve them but to assure
them of his great love for them.
Verse 5 is somewhat difficult. The construction which
is on the whole preferred may be given thus : If any one
has caused grief, it is not me that he has grieved, but in a
measure (not to be severe) you all. Not to be too severe
upon them, he will admit that the great scandal in their
church was to some extent a grief to them all and not to
himself only. This concession was to their honor. — The
word "if" in the first clause — "if any one has caused
grief" — involves no uncertainty as to the fact. It is Paul's
frequent method of saying — Now in respect to that man
who caused such grief, it was not myself alone that he
grieved, etc.
6. Sufficient to such a man is this punishment, which
was inflicted of many.
7. So that contrariwise ye ought rather to forgive
him and comfort him, lest perhaps such a one should
be swallowed up with overmuch sorrow.
8. Wherefore I beseech you that ye would confirm
your love toward him.
9. For to this end also did I write, tbat I might
know the proof of you, whether ye be obedient in all
things. 10. To whom ye forgive any thing, I forgive also : for
if I forgave any thing, to whom I forgave it for your
sakes forgave 1 it in the person of Christ ;
11. Lest Satan should get an advantage of us : for
we are not ignorant of his devices.
" Such a man " means only — that man, being such as

304 2 CORINTHIANS.— CHAP. II.
he is, — i.e. now penitent and humbled. Let the punishment
he has suffered suffice — that sentence of excommunication,
passed by a majority vote of the church, by the many.
This was, therefore, a self-governing church. — Now there
fore, (v. 1), reversing your action, ye ought rather to for
give and comfort, lest, being such a man, now crushed down
with penitent grief, he be swallowed up, drowned in the
deeps of this more abundant sorrow. Wherefore, I ex
hort you, make your love for him strong [very expressive];
manifest it unmistakably. — For this purpose I have written
unto you [i. e. in this letter], that I may know whether ye
are obedient in all things to my directions.
The clause — " in the person of Christ," which is liter
ally — in the face or presence of Christ — raises the question
between acting in the person of Christ, or doing a thing
before Christ, as in his very presence. The latter is prob
ably the right construction. The really penitent man,
Paul would hasten to forgive, that we be not outwitted
by Satan — he getting the better of us by driving this sor
rowing, consciously outcast brother into despair. — It
should be borne in mind that an excommunicate is thought
of as "delivered over unto Satan" (1. Tim. 1: 20.) the
God of this world, i. e. of all who are outside the church — •
he having [then] permission to afflict the body, and being
only too happy to seize his opportunity to destroy the soul
also. We know his devices : let him not be too sharp for
us. — This case is full of useful suggestions as to cases of
extreme discipline.

•'0&1-

12. Furthermore, when I came to Troas to preach
Christ's gospel, and a door was opened unto me of the
Lord, 13. I had no rest in my spirit, because I found not
Titus my brother ; but taking my leave of them, I went
from thence into Macedonia.
Journeying from Ephesus into Europe, Troas lay in his
route. There Paul found a wide door opened ; but strong
as this attraction was, his anxiety for Corinth aud his dis
appointment in not finding Titus, were so great he could
not stay, but hastened on to Maccedonia.
14. Now thanks be unto God, which always causeth

2 CORIMTHIANS.— CHAP. II. 305
us to triumph in Christ, and maketh manifest the savour
of his knowledge by us in every place.
15. For we are unto God a sweet savour of Christ, in
them that are saved, and in them that perish.
16. To the one we are the savour of death unto
death; and to the other the savour of life unto life.
And who is sufficient for those things ?
17. For we are not as many, which corrupt the
word of God : but as of sincerity, but as of God, in
the sight of God speak we in Christ.
The word "savor" is used indiscriminately in respect
to the senses of taste and of smell ; but the words used by
Paul for " savor " and " sweet savor " refer to smell only —
odors therefore, as of burning incense ; here apparently
suggested by the usage of burning incense in triumphal
processions. Paul suggests that his preaching of Christ
was grateful, pleasing to God, even as sweet incense ; and
that God delighted in the results of this preaching, and
in the cases of both the saved and the lost : — this gospel
influence being that of life unto life to the saved ; of death
unto death to the lost. Paul does not say that God is
equally pleased with either result — just as happy when
the gospel works unto death as when it works unto life ;
but only that his gospel labor is accepted of God in both
cases ; i.e. whether men are saved or are lost.
Doubtless the truth is that God rejoices supremely over
the saved ; while in the case of the lost, he accepts the
result as the best which He and his ministering servants
can attain ; and then overrules it for all tbe good pos
sible to himself in the case. — The special point made by
Paul is to thank God for the gospel triumph which God
gives him, and to say that God accepts his honest work
with joyous delight, whether this work results in saving
or in not saving human souls.
"Who is sufficient for these things ?" — contemplates the
overwhelming responsibility of such gospel work — ever
more issuing in the salvation of one class and the deeper
damnation of the other. Working day after day at that
diverging point where men under the gospel part asunder,
some for the way of life, other some for the way of death —
where a word or a prayer may turn the scale and shape

306 2 CORINTHIANS.— CHAP. II.
the eternal result ; who is sufficient for trusts so great and
for the shaping of issues so momentuous !
But it comforts Paul that he can say : — We are not like
the many who adulterate the word of God, toning it down,
or trimming it to the tastes of bad men ; but in all sincer
ity, as men of God, acting in behalf of God, we speak in
Christ — i.e. in the sphere of his presence, his love, and
his service.

CHAPTER III.
This chapter is unique, one line of thought running
through the whole. It will be interesting, and perhaps
not specially difficult to trace this course of thought from
its beginning to its close. — The key to it lies in this con
ception — transformation of character represented by the
gospel written on the heart by the Spirit of God. — Paul
starts with the idea of a simple letter of recommendation ;
which suggests, next, that his converts there in Corinth
are his letters of recommendation — first thought of as
written on his own loving heart ; but next, as an " epistle
of Christ," of which himself had been only the amanuen
sis, and the Spirit of God the real writer ; — which leads
him to exalt the Spirit's efficiency, and to disclaim this
efficiency for himself. Then there comes up to his mind
the contrast between the law written on stones, and this
gospel written on living hearts. This contrast he devel-
opes in many particulars, setting forth the inferior glory
of that ancient law, which yet shone symbolically in the
face of Moses, calling for tbat vail over his face ; — which
suggests the unbelief that darkened the spiritual vision of
the Jews, — but the glory of our Lord Jesus, seen by us
with face unvailed, works blessed transformation through
the Holy Spirit of the Lord.
1. Do we begin again to commend ourselves? or
need we, as some others, epistles of commendation to
you, or letters of commendation from you ?
2. Ye are our epistle written in our hearts, known
and read of all men :

2 CORINTHIANS.— CHAP. III. 307
3. Forasmuch as ye are manifestly declared to be
the epistle of Christ ministered by us, written not with
ink, but with the Spirit of tbe living God ; not in tables
of stone, but in fleshy tables of the heart.
It is quite supposable that some Jewish emissaries from
Jerusalem had appeared in Corinth, fomenting the dis
affection toward Paul, but armed with letters of recom
mendation from the head centre of the Judaizing party.
If so, the suggestive force of this slight circumstance was
turned to admirable account in the fertile brain of the
Great Apostle toward producing this wonderful chapter.
Do we [Timothy and myself] need letters of recommen
dation to you or from you ? Nay, indeed, ye yourselves
are our letters ; we have the imprint in our own loving
hearts, for all men to know and to read. — Then, slightly
modifying the figure (v. 3); — Because ye are shown to be
the Epistle of Christ, written by himself through our in
strumentality — the lettering being done not with ink but
with the Spirit of the living God ; and not on tablets of
stone, but of flesh, the heart's own living flesh. — Thus
Christian character, made and molded by the Spirit of God,
is the result which is here compared to a letter engraved
on the susceptible heart.
4. And such trust have we through Christ to God-
ward :
5. Not that we are sufficient of ourselves to think
any thing as of ourselves ; but our sufficiency is of God.
6. Who also hath made us able ministers of the new
testament ; not of the letter, but of the spirit ; for the
letter killeth, but the spirit giveth life.
The point of this " trust " I take to be — that their gospel
labors had really been blessed of God unto this result, viz.,
a transformed character — a new spiritual life in their souls
But his modest humility recoils from assuming the effi
ciency or the honor for himself — even of thinking, doing
any proper intellectual work, purely of himself. All our
sufficiency [competency, capacity], is of God, who has
made us "sufficient " [capable] ministers of this new cove
nant — the gospel scheme. Very pertinently Paul has the
same word in v. 6, as in v. 5, for "sufficient," "suffi
ciency." God has sufficed us (if we may coin a word to

308 2 CORINTHIANS.— CHAP. III.
match his), as gospel ministers — this sufficiency lying in
the living energy of the Spirit, and not in the dead forms
of the letter. The mere " letter " raises hopes that end in
death. It is only the Spirit that breathes life into men's
souls. — Paul had never the least faith in ritualism.
7. But if the ministration of death, written and en-
f raven in stones, was glorious, so that the children of
srael could not steadfastly behold the face of Moses for
the glory of his countenance ; which glory was to be
done away ;
8. How shall not the ministration of the Spirit be
rather glorious?
9. For if tbe ministration of condemnation be glory,
much more does the ministration of righteousness ex
ceed in glory.
10. For even that which was made glorious had no
glory in this respect, by reason of the glory that excel-
leth. 11. For if that which is done away was glorious,
much more that which remaineth is glorious.
We must ascribe it to the perpetual antagonism of the
Judiazing faction that Paul feels so keenly and speaks so
strongly of the " letter that kills ;" of " the ministration
of death, engraven in stones," etc. The old law, given
through Moses became death-bearing to tbe unbelieving
Israel when they put it in the place of the gospel, and
sought salvation in and through its forms and ceremonies,
or even when they rested upon its moral code as their
reliance for salvation from sin. That law had a certain
"glory" — had points of excellence never to be ignored ;
but its first value was in its power of condemnation
against the sinner, a "a ministration of condemnation;" —
compared with which "the ministration of righteousness"
revealing God's mode of pardon and justification through
Christ, must be superabundantly glorious.
This praise of the gospel scheme as compared with tbe
Jewish scheme of salvation through law without gospel,
should be carefully studied in the light of the living Ju
daism with which Paul had to deal — that Pharisaic formal
ism ; that idolatry of Moses and the law ; that disparage
ment of Jesus and his gospel — which confronted him in

2 CORINTHIANS.— CHAP. III. 309
every primitive church and constituted in many respects
the most inveterate opposition which his gospel labor had
to encounter. In these verses, Paul, (so to speak) shakes his kaleido
scope to bring up perpetually new aspects of the great fact
set forth, viz., the higher glory of the gospel scheme as
contrasted with the law.
The one engraven on stones ; the other administered
by the Spirit — the latter must be the more glorious. The
one is unto and for condemnation, the other unto life
through pardon and real intrinsic righteousness : — the lat
ter must therefore surpass in glory. Though the glory of
the former was conspicuous when it first shone out, it was
marvellously eclipsed and thrown into the shade by " the
glory that excelleth. " Finally, that one of the two whose
purposes were, to a certain extent, transient, had a certain
glory ; but that which was never to pass away ought to be
and is transcendently glorious.
12. Seeing then that we have such hope, we use
great plainness of speech :
13. And not as Moses, which put a vail over his face,
that the children of Israel could not steadfastly look to
the end of that which is abolished :
14. But their minds were blinded : for until this day
remaineth the same vail uhtaken away in the reading of
the old testament ; which vail is done away in Christ.
"Having such hope" — i. e. in the enduring and pre
eminent glory of the gospel scheme, we use great freedom
of speech [better than "plainness"], this being the com
mon word for speaking boldly, with no self-restraint. We
are not like Moses drawing a vail over his face, so that the
people should not gaze upon the disappearing glory which
was destined to cease. This clause is difficult, the word
" end" [telos] being susceptible of two senses ; (a) Of time
— a terminus as to time ; and (b) Of result or purpose — that
for which a thing is done. Hence we must choose between
(a) (as above) — so that the people should not see the sub
siding, waning, disappearance of that perishable glory : —
or (b) — so that tbey should not see through into the ulti
mate result of that system which God was to displace by the
gospel. 14

310 2 CORINTHIANS.— CHAP. III.
The former best corresponds to the usage of the words
and to the grammatical construction. Moreover, there is
a reason for it. To have witnessed the subsidence of that
splendor would naturally lessen their reverence and abate
from their impression of the divine. But we have to do
rather with the meaning of what is said than with the
reasons for the proceeding. Upon the latter we can only
speculate. But (v. 14), their minds were blinded ; their spiritual
perceptions of truth were hardened, dulled ; for until this
day that same vail (which is suggested by the vail over the
face of Moses) remains upon their eyes when they read the
Old Testament [the law of Moses] — it not being revealed
to them tbat the old system was to be superceded in Christ.
Paul's word suggests that this revealing would result in
the unvailing — the removal of the vail. Literally — it not
bein g unv ailed to them that the old glory is to be abolished
in Christ, being thrown entirely into the shade and made
to disappear under the blaze of his transcendent glory.*
15. But even unto this day, when Moses is read, the
vail is upon their heart.
16. Nevertheless, when it shall turn to the Lord, the
vail shall be taken away.
Unto this day tbey read Moses with that vail upon their
face ; but when they shall turn to the Lord Jesus, to know
him and his salvation, that vail will be removed.
17. Now the Lord is that Spirit : and where the Spirit
of the Lord is, there is liberty.
18. But we all, with open face beholding as in a glass
the glory of the Lord, are changed into the same image
from glory to glory, even as by the Spirit of the Lord.
The Lord Jesus is essentially that " Spirit " of which he
had spoken in v. 3 ;— "written with the Spirit of the liv
ing God"; and also v. 6 ;— "the Spirit giveth life." The
Lord Jesus and the Holy Spirit work coordinately, the
Spirit being the Revealer of Christ, being sent by Christ to
represent himself and do his work. In such a connection
as the present, their respective agencies are so entirely
* This translation turns upon a modified text, changing "that
which" ['o ti] into " that" [oti].

2 CORINTHIANS.— CHAP. III. 311
harmonious, not to say identical, that there is no occasion
to distinguish the one from the other.
The words — "there is liberty" — are sometimes egre-
fiously abused, as if Paul could mean that under the
pirit's presence and light, men are free to anything they
will ! What he meant should be ascertained from the con
nection of thought here. So studied and ascertained, his
meaning will be found to be this ; — liberty in the sense of
free, unobstructed vision, with no vail darkening the sight
and shutting off the real truth of God. In this free un
obstructed vision, we all, beholding with face unvailed
(and each for himself) the glory of the Lord Jesus — the
supreme moral beauty and excellence that shine in him —
are transformed into the same image, so that his glory be
comes reproduced in us — one element after another being
transferred from his character into ours — borrowed and
developed in our own.
" Beholding as in a glass " — rather, a mirror — the un
expressed antithesis being (probably) with seeing face to
face. The light of Jesus seen in the mirror, with no vail
over our own eyes, is precious and transforming ; but a
yet higher vision remains — when we shall behold bis glory
face to face and "see him as he is."
In the last clause the literal translation is — "By the
Lord the Spirit " — the design of this peculiar construction
being supposably to put it in harmony with v. 17 — "Now
the Lord is that Spirit " — it being Paul's object to suggest
that in this transformation of spiritual character, Christ
and the Spirit work coordinately. For really it is the
glory of Christ that is revealed, but the Agent in this
revelation is the Spirit.
The words, "even as" — i. e. according as [kathaper]
are not without difficulty. I suggest that the sense may
be — as is wont to be under the Spirit's influence — even as
the Spirit of God in its normal operations always trans
forms human hearts into the image of Christ.
The doctrine of these closing verses is richly instruc
tive and morally grand ; viz. That the vision, the men
tal contemplation of the character of Christ, has under the
Spirit's influence, a transforming spiritual power. We see
moral beauty; we love it ; and so we are unconsciously
molded into it.
The philosophy of tbe scriptures is always the philos-

312 2 CORINTHIANS.— CHAP. III.
ophy of the best common sense — of which we have a fine
illustration in the point now before us — the great law of
moral reformation in character. John understood it and
spake of it as truthfully and clearly as Paul, particularly
in the passage ; — "We know that when he [Christ] shall
appear, we shall be like him, for we shall see him as he
is." Naturally, by the normal working of mind upon mind,
of heart upon heart, it will come to pass that when Christ
shall be perfectly manifested before his people, they will
become perfectly like him, for [this is John's reasoning and
it discloses his philosophy] — "for, we shall see him as he
is " — shall see him not dimly ; not mistakenly ; not with
some false apprehensions blended perhaps with some true
— but in all points according to the reality — " as he is."
Thus the revelations of Jesus made to believing souls by
the Spirit of God are truthful, just, always according to
the reality. Hence they can never fail to be morally
wholesome, producing the right and not the wrong moral
results. — And then they are so rich, so attractive, so en
rapturing ; they produce such conviction of their supreme
beauty and fitness, that they charm the soul not only into
admiration and love but into imitation. How gently yet
how powerfully do such revelations of Christ rebuke what
ever we are conscious of in ourselves as unlike Christ and
unworthy of his love ! Then, with what agony of prayer
and with what intense aspirations do we implore, not for
giveness only but renewing and transforming grace so that
we may never " Grieve any more by our sins
The bosom on which we recline."
As to the broad interpretation of this chapter ; Paul
labors to put this consummation of the gospel's moral power
in strong contrast with the best moral results which Phari
saic Jews ever reached by mere "law." "Law" in their
sense and in their use of it was only a ministration of con
demnation and death. Though as revealed by the Lord
to Moses it had a certain perceptible "glory," yet how
dim at best compared with the transcendent glory of the
gospel !

2 CORINTHIANS.— CHAP. IV. 313

CHAPTER IV.

With such a gospel in our charge and with such con
ceptions of its perfect adaptation to make men pure and
lovely in character, let me next (Paul would say) speak of
the way we have fulfilled our commission among and to
ward you. — Under great hindrances and embarrassments
we have not been discouraged (v. 1) we have been honest
and truthful in all good conscience (v. 2) ; if some have
failed to see tbe glory of the gospel, they are the lost whom
Satan has blindfolded (v. 3. 4) : our gospel light has eome
direct from God (v. 5, 6) ; yet our personal weakness and
affliction have been exceedingly great (v. 7-9) : even to
the constant peril of death (v. 10-12); but we have labored
under the power of a faith which makes the things of God
seem to be realities and which looks steadfastly at things
unseen and eternal (v. 13-18).
1. Therefore seeing we have this ministry, as we
have received mercy, we faint not ;
2. But have renounced the hidden things of dis
honesty, not walking in craftiness, nor handling the word
of God deceitfully ; but, by manifestation of tbe truth,
commending ourselves to every man's conscience in the
sight of God.
Paul has yet more to say of his gospel work at Corinth,
resuming points touched but not fully developed before
(as in 3: 12). — "As we have obtained mercy, we faint not"
— will not be disheartened ; can never abandon our gospel
enterprise. The great mercy of gospel light and forgive
ness — this mercy which met Paul when " breathing out
threatening and slaughter," and brought him to prayer,faith
and love, he can never forget: — The words of v. 2 are strong.
— We have declared off from the hidden things of shame ;
we walk no more in craft, using God's word deceitfully ; our
one supreme purpose has been to set forth the truth of
God in such a way as must commend itself to every man's
conscience before God. — These allusions to " deceit," dis
honesty, secretly shameful conduct — must be supposed to
refer tacitly to the policy and the methods of his enemies
at Corinth. — Paul assumes that downright honesty of heart
is the first qualification for the gospel minister.

314 2 CORINTHIANS.— CHAP. IV.
3. But if our gospel be hid, it is hid to them that are
lost :
4. In whom tbe god of this world hath blinded the
minds of them which believe not, lest the light of
the glorious gospel of Christ, who is the image of God,
should shine unto them.
" The lost " here are " them that perish " (as in 2: 15),
Paul's descriptive word being the same in both passages. He
knew that there were such, to whom the beauty and glory
of the gospel are things hidden, not seen. The reason is
that Satan, the God of this world, has blinded their un
believing minds so that they shall not see. Satan is afraid
of that transforming gospel light. He knows but too well
that law of its transforming power which Paul brings out
at the close of chap. 3. So he heads off that light with
his utmost tact, blinding the mind, fostering unbelief,
diverting attention to the fascinating things of time and
sense — any thing to shut off these rays of tbe light of God
as they shine in Jesus.
5. For we preach not ourselves, but Christ Jesus the
Lord ; and ourselves your servants for Jesus' sake.
6. For God who commanded tbe light to shine out
of darkness, hath shined in our hearts, to give the light
of the knowledge of the glory of God in the face of
Jesus Christ.
In v. 6, we have a beautiful allusion to the first created
light which God spake into being : — " Let there be light;" —
and light was. The God who has such power to command
light to shine out where all before was darkness, hath
shined into our previously dark souls, — For what ends and
with what results ? — To give that intellectual, spiritual
light which consists in the knowledge of God's great glory
as it appears in the person of Christ. " The glory of
God " in such a connection, is manifestly his gospel love,
which is at once his chief glory, and also the chief revela
tion he has made of himself in the gift of his Son.
7. But we have this treasure in earthern vessels, that
the excellency of the power may be of God, and not
of us.

2 CORINTHIANS.— CHAP. IV. 315
8. We are troubled on every side, yet not distressed ;
we are ^perplexed, but not in despair ;
9. Persecuted, but not forsaken ; cast down, but not
destroyed ;
10. Always bearing about in the body the dying of
the Lord Jesus, tbat the life also of Jesus might be
made manifest in our body.
11. For we which live are alway delivered unto
death for Jesus' sake, that tbe life also of Jesus might
be made manifest in our mortal flesh.
12. So then death worketh in us, but life in you.
Considering this light of divine truth thrown into our
souls by his mandate as a treasure to be kept, we have it
at best only in vessels of earthly mold, to the end that the
greatness of his power may appear manifestly to be of God
and not of us. This result (Paul would suggest) makes us
content and even happy to be weak, that the strength of
this gospel word may be the more manifestly of God.
In vs. 8, 9, we find a series of antithetic terms setting
forth that Paul and his associates had sore afflictions, yet
afflictions always held within such limits as could be en
dured. The well poised words show on the one side how
far these troubles reached, and on the other, the bounds
beyond which they did not pass. — Our auth. version be
gins ; — " troubled, yet not distressed ;" but Paul's wrords
allude, not to his feelings, but to his surroundings — i.e.
not to what is subjective to himself, but to what is objective.
Better, therefore, " Stricken, but not straitened insupera
bly " — the first word being the common one for tribula
tion, the bruising that tore the flesh ; and the second,
suggesting the idea of being cramped, cornered, shut up
within close quarters that left no power of escape. — Next,
" in doubt, but not in despair," is subjective — of his state
of mind — a state in which one is troubled to know what
to do, yet not thrown out of his wits— not hopelessly non
plussed, or disheartened. — " Persecuted " of men, yet not
"forsaken" of God. " Cast down," but not perishing —
not fatally prostrated. — The strong expression — " bearing
about in the body the dying of the Lord Jesus," means —
always exposed to a violent and cruel death like his, so that
we have ever present a sharp, keen sense of that death, and

316 2 CORINTHIANS.— CHAP. IV.
feel that any moment we may follow him to a martyr's
doom. This is but a living death — yet we endure it without
a murmur, that " the life of Jesus " may be the more abun
dantly manifest in us ; — and of this life, ye have the bene
fit. The death has its moral effect upon us, but the life
upon you. Our bodies stand the peril ; but our -souls take
the inspirations of heavenly life ; and of this, ye have the
result in the quickened power of the gospel we preach. —
This grand sentiment is too good to be passed over lightly
— that the afflictions, reaching almost to death-agonies — be
ing actually death-perils always hanging over them — were
in a sense death to them but life to the church, their con
verts at Corinth. Men living so bore into their work a
spiritual power instinct with the life of Christ. If those
persecutions were instigated by Satan, be outwitted him
self ; his malice served only to baffle his own schemes and
break down his own kingdom. Jesus breathed into his
persecuted servants a power of life in their ministry of the
gospel which Satan was powerless to resist. — This explains
why Paul gloried in his infirmities, that the power of Christ
might rest on him the more abundantly (2 Cor. 12: 9, 10).
In v. 11, the clause, " For we, though living, are
always bound over to death for the sake of Jesus," — looks
to the case of men death-doomed, always feeling, therefore,
tbat they are under sentence of death, and that any hour
may bring the execution.
13. We having the same spirit of faith, according as
it is written, I believed, and therefore have I spoken ;
we also believe, and therefore speak ;
14. Knowing that he which, raised up the Lord
Jesus shall raise up us also by Jesus, and shall present
us with you.
15. For all things are for your sakes, that the abun
dant grace might through the thanksgiving of many re
dound to tbe glory of God.
The power that sustained through such perils was that
of faith, of the sort which Paul finds spoken of in Ps.
116: 10; " I believed ; therefore have I spoken; " — a faith
which transmutes unseen things into realities. This
thought shapes the course of remark throughout the re
maining verses of the chapter. — Coupled with that simple

2 CORINTHIANS.— CHAP. IV. 317
power of faith is also the truth which we know and be
lieve — viz. that He who raised our Lord Jesus from the
dead, will raise up us also and present us in triumph before
the Father. — " Along with you," was designed to awaken
their personal interest in this sublime consummation.
For we endure all this affliction for your sakes no less than
for our own, that this abounding grace may call forth
manifold thanksgivings from the manv, to the glory of
God. 16. For which cause we faint not ; but though our
outward man perish, yet tbe inward man is renewed day
by day. 17. For our light affliction, which is but for a mo
ment, worketh for us a far more exceeding and eternal
weight of glory ;
18. While we look not at tbe things which are seen,
but at the things which are not seen: for tbe things
which are seen are temporal ; but tbe things which are
not seen are eternal.
Under these inspiring considerations we cannot faint
through discouragement (the same word as in v. 1.) Though
the flesh, tbe outer man, be wasting away, the inner man,
the spirit, is made new, with reinvigorating energy, day by
day— the soul living but the more vigorously for the dying
of tbe body.
V. 17 is one of those marvellous passages in which Paul's
Greek seems to defy translation into corresponding English.
The best rendering will be only an approximation ; — e.g;
— " For the momentary lightness of our affliction works
out for us an eternal weight of glory surpassing all descrip
tion" — that cannot be exaggerated though you multiply
hyperbole into hyperbole. This latter expression is bor
rowed substantially from Paul.
Then (v. 18), " while we look not " etc. is precisely —
we being supposed to look not — i. e. provided we do not
put our eye on things seen but only on things unseen ; for
the things seen here with the eye of flesh are momentary ;
but the things not seen are eternal. This puts with great
force the point of " walking by faith, not by sigbt" — ever
more controlled by the things seen with the eye of faith
and not by the things seen with the eye of sense.

318 3 CORINTHIANS.— CHAP. IV.
So Paul represents the spiritual economy and profit of
these light afflictions. They are a very small consideration
to pay for an infinite treasure. They work out for us fruits
of immeasurable glory in the end. Why should the man
of faith ever shrink from any endurance of suffering, hard
ship, trial, when he knows the reward thereof will be so
immeasurably vast, reaching onward through the very
eternity of our future being ?

-0O3-

CHAPTER V.
The new house for the soul after death (v. 1-4), for
which we long and labor, seeking to be accepted of God
(v. 5-9) — with our eye on the final judgment and its eter
nal awards (v. 10) ; knowing the fearfulness of those issues
we persuade men to flee from the wrath to come (v. 11);
which accounts for our intense zeal (v. 12, 13) ; also the
love of Christ constrains us and why (v. 14, 15); and be
gets anew life (v. 16, 17); the ministry being to recon
cile men to God (v. 18, 19); we, his ambassadors, implore
men to be reconciled through the atonement made in
Christ (v. 20, 21).
1. For we know that, if our earthly house of this
tabernacle were dissolved, we have a building of God, a
house not made with hands, eternal in the heavens.
2. For in this we groan, earnestly desiring to be
clothed upon with our house which is from heaven :
3. If so be tbat being clothed we shall not be found
naked. 4. For we tbat are in this tabernacle do groan, being
burdened: not for that we would be unclothed, but
clothed upon, that mortality might be swallowed up of
life.

Notice the logical connection with tbe closing verses
of tbe preceding chapter ; — We look steadfastly away unto
those unseen things of the eternal state— -for we all know
that when our earthly tent shall be taken down, we have a
building of God — quite another and different house from

2 CORINTHIANS.-CHAP. V. 319
this — not band-made as this, nor of transient duration, but
eternal in the heavens. — "We know that if," — but this
"if" implies not the least uncertainty as to the fact, and
might better be rendered when ; — whenever this earthly
investiture of our souls — a tent-like structure — shall be
struck, like the tents of the Arabs, for removal, then we
have another in readiness — not shall have at some day yet
more remote, but have (present tense) another, coming di
rectly from God, otherwise than through the agency of such
natural law as builds this earthly tent.
For (v. 2) in this (i.e. while in this tent) we groan with
intense desire to be clothed with this new soul-covering
which is from heaven — inasmuch as being thus clothed,
we shall not be found naked at the final day, for to this
day we must suppose the "being found" to refer. — " For
we, being in this [frail] tent, are groaning under a sense
of burden [the tent being at once heavy and frail] — not
that we wish to be unclothed but to be clothed, far better,
so that the mortal shall be swallowed up into and by the
new life.
We defer the further consideration of the great ques
tions here involved, until the whole passage shall be fully
before us.
5. Now he that hath wrought us for tbe selfsame
thing is God, who also hath given unto us the earnest
of the Spirit.
The improved texts omits "also' after "who," read
ing — "who hath given unto us the earnest" [first-fruits]
"of the Spirit."
The great question of interpretation here, is the sense
of the words — " wrought us for this very thing." — Is this
in the physical sense of constituting our physical nature
for this new and great change ; or in the spiritual sense
of awakening these intense and heavenly aspirations for
this future blessedness ? — Either is supposable, and good
critics are divided between them.
I must favor the spiritual rather than the physical
sense — because the drift of thought is upon the "earnest
desire" (v. 2); the groaning under the burden and the
longing therefore for the better house (v. 6) ; and more
over, the spiritual sense is certainly suggested by the ap
pended clause— "who hath given us the earnest of tbe

320 2 CORINTHIANS.— CHAP. V.
Spirit" — i.e. thus moving our souls to these aspirations.
On the other hand, giving us the earnest of the Spirit has
no natural relation to tbe physical organization under
which we may be supposed to be constituted for such a
transformation. 6. Therefore we are always confident, knowing that,
whilst we are at home in the body, we are absent from
the Lord :
7. (For we walk by faith, not by sight :)
8. We are confident, I say, and willing rather to be
absent from the body, and to be present with the Lord.
9. Wherefore we labour, that, whether present or
absent, we may be accepted of him.
Here for the first time in this passage, Paul uses the
word "body" [soma] instead of "house," "tent" ["taber
nacle"], "building." — "While at home in the body" —
occupying it as our house — we are out of home — away from
home, as to the Lord, in the sense of being far from him.
Paul's Greek word rendered " absent" is more significant
and comprehensive than our word absent.
In v. 7, "for" makes logical connection, not with
being " at home in the body," but only with being " ab
sent from the Lord ;" for as to the former, we walk with
out the help of faith ; for the latter we depend on our faith
wholly. — With these certainties that come to us through
faith, we are not only cqnfident, but well-pleased, delighted,
rather to be away from home in tbe sense of being out of
this body, and to be at home — before the Lord. " Where
fore we labor " — or better, we are ambitious, aspiring ; we
make it a point of honor, to be accepted before him — ob
jects of his good pleasure — whether in this body or out of it.
The legitimate sense of Paul's several words in this re
markable passage being now before us, we may profitably
give special attention to the truths he here assumes and
teaches. The following points seem to be unquestionable.
1. That he speaks of a material body as a home for the
soul, giving to it the names — "Our earthly house"; " this
tabernacle"; "a building of God"; "a house not made
with hands, eternal in the heavens"; " our house which is
from heaven."

2 CORINTHIANS.— CHAP. V 321
2. That this is to be taken on immediately at death.
He makes a special point of this, for he says, we recoil
from being found naked [without any sort of body], and
that our great desire is, "not to be unclothed, i. e. left
strictly disembodied, with no body investing our spirit ;
but to be clothed, that this mortal may develop into real,
abiding life.
3. He certainly assumes that this second body — the
one from heaven, made of God — is a great advance upon
the present one, aud therefore an object of longing desire.
4. It may be noticed that in the first five verses, Paul
refrains from using the word "body" [soma], but chooses
other descriptive terms ; — "earthly house"; "tabernacle";
" building," etc. — But yet more important is the entire
omission of the word "resurrection" and of all allusion
to that great fact of our future being.
Hence it would seem that Paul has fully taught us here
that the state intermediate between death and the final
resurrection is not precisely a disembodied one, a state of
soul-life with no bodily clothing, house, building ; but
that God provides for the soul immediately at death, a
material investing, somewhat analogous to this eartbly
body. But on another question, viz., what relations this sec
ond body — that of the intermediate state — bears to the
resurrection body, the abode of the soul after the judg
ment, he has said nothing that is absolutely explicit.
It is remarkable that here is no allusion in terms to the
resurrection. There is nothing bearing definitely on the
question whether the resurrection body is to be yet a third,
distinct from the second brought to view here, or whether
it be identically the same. This one, here brought spec
ially to view, is said to be made directly by God — i. e. un
der laws of divine agency which leave out human hands ;
and also, to be " eternal in the heavens." — Are we to as
sume such emphasis upon the word " eternal " as would f
foreclose all change at the point of the general resurrec
tion and final judgment ?
10. For we must all appear before the judgment seat
of Christ ; that every one may receive the things done in
his body, according to that he hath done, whether it be
good or bad.

322 2 CORINTHIANS.— CHAP. V.
This comes logically from our earnest desire to be ac
cepted of God. We labor with supreme endeavor to be
always well-pleasing to God, for of necessity we must all
appear before the judgment seat of Christ, each to receive
his final award of bliss or woe according to his deeds while
in the body — literally, the things by means of the body
[dia] — in connection with the body — showing that the
issues of that momentous day hinge precisely upon this
earthly life — its deeds of good or evil. Such is the doctrine
of all scripture ; — e. g. Matt. 25 : 31-46 and Rom. 14 :
10-12 and 2 : 6-16 and Rev. 22 : 12.
11. Knowing therefore the terror of the Lord, we
persuade men ; but we are made manifest unto God ;
and I trust also are made manifest in your consci
ences. 12. For we commend not ourselves again unto you,
but give you occasion to glory on our behalf, tbat ye
may have somewhat to answer them which glory in ap
pearance, and not in heart.
13. For whether we be beside ourselves, it is to God:
or whether we be sober, it is for your cause.
" Knowing tbe terror of the Lord " — the fearf ulness of
such a judgment before his bar, the tremendous, eternal
issues pending upon it — we do our utmost to persuade men
to flee from this wrath to come, and be at peace with the
Great Judge ere it be too late.
" But we are made manifest unto God ;" He knows us
perfectly ; all our work is before him. We must suppose
Paul to say this with his eye upon the faction in Corinth
who were maligning his good name and his work. To their
conscience he hoped he could appeal. He speaks in self-
vindication, more to aid his friends in standing for gospel
truth and for its faithful ministers than for mere self-de
fence. In v. 13. we have the nearly obsolete word " whether "
in the sense of if. If it be charged against us that we are
unduly excited — [" much learning hath made thee mad "]
it is due to our great zeal for God. If on the other hand,
we seem very moderate, even tame ; it is all for your sake,
to obviate the scandal against us on the other tack. — So
men objected against Christ and John Baptist ; — one ate

2 CORINTHIANS.— CHAP. V. 323
where he ought not to; and the other did not eat at all to suit
them. Some men thought Paul too much in earnest — too
impassioned ; and others criticised him as too dull. Paul
gives his reasons for these apparently extreme manifesta
tions. — Paul should not be supposed to admit that he was
really " beside himself." He says only — If it should seem
so to you, this explains my great earnestness.
14. For the love of Christ constraineth us ; because
we thus judge, that if one died for all, then were all
dead: 15. And that he died for all, tbat they which live
should not henceforth live unto themselves, but unto
him which died for them and rose again.
Yet another reason — the great reason why Paul's heart
is on fire in his gospel work : The love of Christ constrains
him — grasps him ; holds him fast, and gives him no rest —
as his word seems to suggest. — Is this " love of Christ,"
Paul's love of Christ, or Christ's love for him ? — Primarily,
the latter : — the love of Christ for Paul as the context
plainly shows — that love which moved Christ to die for
our lost race. Ultimately, of course, this love of Christ
begets responsive love toward Christ which Paul feels in
the very depths of bis soul. — From tbe fact that Christ
died for all, Paul assumes — (a) That these " all " were
utterly, hopelessly dead, lost beyond self-recovery; — and
(b) That one of Christ's definite objects in his death for
sinners was this : — to move those who have life by and
through his death to live no more unto themselves but unto
him because he has died for them and has risen again to
serve them still by his intercessions in their behalf above.
Christ has precious work for them to do in extending the
blessings of his death to the greatest possible number. He
calls them into his kingdom and gives them personal sal
vation that they may help onward this mighty endeavor —
the saving of lost souls.
Knowing how this great enterprise is in the mind and
on the heart of Christ ; appreciating Christ's purpose in
giving him salvation, he can do no less than consecrate to
this gospel work bis best and utmost energies.
16. Wherefore henceforth know we no man after

324 2 CORINTHIANS.- CHAP. V.
the flesh : yea, though we have known Christ after the
flesh, yet now henceforth know we him no more.
17. Therefore if any man be in Christ, he is a new
creature : old things are passed away ; behold, all things
are become new.
Henceforth we think little of men as to their personal
and earthly relations. We think of and care for men
only as to their soul's salvation.
To " know men after the flesh," is to look at them on
their fleshly side, in the line of honor, distinction, profit
from their acquaintance etc., etc., and over against this
lies the knowing them as immortal beings, to be saved,
or to perish. The latter fills the vision of the apostle.
Correspondingly, "to know Christ after tbe flesh" is
to take those carnal views of his reign as Messiah which
were current among the Jews. This was seeing Christ
from a fleshly point of view — imputing to him worldly
aims and objects which were never real in his mind but
which were present with great power in the mistaken souls
of Paul's countrymen.
" If any man be in Christ" — this most expressive
phrase signifying that he is absorbed in love to Christ ;
consecrated to the service of Christ ; drawn into deep
communion with the Spirit of Christ ; living in the sphere
of Christ, so that he knows and cares for little else. — So
being "in Christ," there is in his case " a new creation " —
the precise sense of Paul's words. The old things have
passed away ; behold, all have become new. The old life
with its motives, its affections, its impulses — the things it
loved and the things it did not love — all have passed away,
and a new life ensues. — Paul's words come apparently from .
Isa. 43 : 18, 19, " Remember no more the former things,
neither consider the things of old. Behold, I will do a
new thing."
18. And all things are of God, who hath reconciled
us to himself by Jesus Christ, and hath given to us the
ministry of reconciliation :
19. To wit, that God was in Christ, reconciling the
world unto himself not imputing their trespasses unto
them ; and hath committed unto us the word of recon
ciliation.

2 CORINTHIANS.— CHAP. V. 325
20. Now then we are ambassadors for Christ, as
though God did beseech you by us : we pray you in
in Christ's stead, be ye reconciled to God.
All these great results are of God as the source of the
power that produces them — a truth put in fewest words
yet of immense significance. All human salvation comes
from him. His alone was the love that gave it birth in
the gift of his Son, and his alone is the love that makes
this gift effective by the second great gift — his Spirit. It
is he who hath reconciled us to himself by Jesus Christ,
calling us back from our rebellion into willing obedience
and love ; (1) By the sacrifice of Christ for our sins, thus
making forgiveness possible ; — and (2). By this manifes
tation of his love, making repentance actual.
To us, his apostles and ministers, God has committed
this ministry of reconciliation, to persuade men to be rec
onciled to God ; — to testify that God is reconciling the
world to himself in and through Christ, no more imput
ing to them their sins, but freely and perfectly forgiving. —
The collocation of the words — " God was in Christ etc." —
I think is misleading — the precise sense being not that God
was in Christ, but that he was reconciling the world in
and by means of Christ.
The fact, so precious to Paul that he repeats it again
and again, is that God has given to his servants this min
istry of reconciliation, taking them into service as his
ambassadors to carry into effect the treaty of peace already
negotiated ; i. e. to beseech and implore sinners to be re
conciled unto God on the basis of the proposed peace. It
is as if God's own voice rang through their lips — as if they
, spake words for God, on his authority and at his instance,
when they besought men to desist from their sins and yield
their souls in loving obedience to their heavenly Father.
21. For he hath made him to be sin for us, who knew
no sin ; that we might be made the righteousness of God
in him. Provision is made for this reconciliation in the sacrifice
" of Christ for our sins — a fact which logically connects this
last verse with those that next precede. — Reconciliation
to God in and through Christ is made possible (Paul would

326 2 CORINTHIANS.— CHAP. V.
say) because ["for"] " God hath made him to be sin for
us " who was not at all a sinner himself.
Here the precise sense in which God made Christ to
be sin for us, becomes a vital question. — It certainly can
not mean that he made him to be a sinner for us. It can
not mean tbat he made him in any abstract sense to be a
sin per se — this being at once impossible, and utterly ir
relevant because useless and even ruinous toward any
agency for human salvation.
On the positive side, we have to consider — (1.) The
construction — a sin-offering — a sacrifice for sin — with re
ference to the sin-offerings in the Mosaic system.
The chief objection to this is that no other case of
such usage of this Greek word " sin " [amartia] appears
elsewhere. — But this objection does not seem to me insu
perable. This case of its use in this sense may be an out
growth of the Mosaic sacrifices, present to Paul's thought
and shaping this expression. It might be legitimate to use
the word so once and but once. The suggestive influence
that brought it to Paul's thought here is obvious — too ob
vious to make the repetition of such cases of usage at all
necessary. (2.) The phrase may bear this general sense : — God hath
caused [suffered] him to be treated as a sinner ; i. e. by
" not sparing his own Son but delivering him up for us
all" (Rom. 8. 32) ; "who was delivered for our offences"
(Rom. 4 : 25) ; "delivered by the determinate counsel of
God " (Act 2 : 23). Less than this, the words cannot
mean. The order of Paul's words and his use of the negative
("knew no sin") are both deserving of special notice.
Paul puts the words in this order : — " Him not knowing
sin, He [God] hath made sin for us "etc. — an order which
indicates that the fact of Christ's sinlessness was purposely
made prominent. — Then, moreover, his choice of the nega
tive particle for " not " is specially suggestive. Unlike our
English, the Greek has two negative particles ; tbe one ab
solute ; the other somewhat variously qualified — often a
hypotbetical negative, indicating that the negation is as
sumed, supposed. In the present case, the special sense of
this negative particle bears us back to the thought of God*
and implies that while well aware that Christ was sinless,
he yet suffered him to be treated as a sinner, or, as the sense

2 CORINTHIANS— CHAP. V. 327
may be, made him a sin-offering. This way of putting
the case implies that God must have had very special rea
sons for treating his own Son as a sinner when he knew so
well that he was personally sinless.
That we might be righteous before God stands antithet
ically over against his being sin for us. Treated as right
eous must certainly be implied here ; while the actually
becoming righteous by being saved from sin is a sentiment
fully in harmony with the genius of the gospel scheme.
Such harmony does not prove that this spiritual trans
formation is the thing affirmed here. It does prove, how
ever, that no objection can lie against this construction on
the score of its being not true in fact.

-300-

CHAPTER VI.
In self-defence against the hostile faction at Corinth
Paul shows how he has fulfilled his high commission as
ambassador for Christ (v. 1-10) ; the story fills both his
mouth and his heart, and he wishes their hearts might be
full likewise (v. 11-13) : he warns them against intimate
social connection with unbelievers, and exhorts to a pure
life and a close walking with God (v. 14-18).
1. We then, as workers together with him, beseech
you also that ye receive not the grace of God in vain.
2. (For he saith, I have heard thee in a time accepted,
and in the day of salvation have I succoured thee : be
hold, now is the accepted time ; behold, now is the day
of salvation. The Italic words, " with him," having no correspond
ing words in Greek, the question is open whether the
" working together" of the apostles ["we"] is with each
other, or with God and Christ. The obvious, allusion to
v. 18-20 [previous chapter] decides in favor of the latter
— the thought being of cooperative work with God and
' with Jesus Christ.
In this strain of exhortation, Paul would plead in be
half of his Divine Master, that they should not allow the

328 2 CORINTHIANS.— CHAP. VI.
offers of divine mercy to be made to them in vain. "Grace "
here can mean nothing less or other than God's kind offers
of mercy through Christ. — Paul enforces his appeal by
words of the Lord out of Isaiah (49: 8) — which words as
sume that there is with God " an accepted time and a day
of salvation " in which he bends his ear, graciously, ten
derly, to human prayer. Paul's own comment upon those
words is — " Behold, the accepted time " for you is now; the
day of salvation is now ! — An ambassador of peace from his
Master, he insists upon immediate and decisive action.
Let your heart welcome the offered grace to day ! Now is
your time ! The King Eternal, the Almighty God, should
not be trifled with !
3. Giving no offence in any thing, tbat the ministry
be not blamed :
4. But in all things approving ourselves as the min
isters of God, in much patience, in afflictions, in necessi
ties, in distresses,
5. In stripes, in imprisonments, in tumults, in labours,
in watcbings, in fastings ;
6. By pureness, by knowledge, by longsuffering, by
kindness, by the Holy Ghost, by love unfeigned ;
7. By the word of truth, by the power of God, by
the armour of righteousness on tbe right hand and on
the left ;
8. By honour and dishonour, by evil report and good
report : as deceivers, and yet true ;
9. As unknown, and yet well known ; as dying, and,
behold, we live ; as chastened, and not killed ;
10. As sorrowful, yet alway rejoicing ; as poor, yet
making many rich ; as having nothing, and yet possess
ing all things.
In all these particulars Paul bears witness to the way
he has labored in the gospel to avoid giving offense or
causing any man to stumble over an objectionable minis
tration of the gospel, seeking in all things to approve him
self as a worthy servant of God.
In the long series of descriptive terms which follow,
Paul uses the same preposition "in" ["en"] through
verses 4, 5, 6, and the first two clauses of v. 7, so that we
should read literally (v. 6, 7) "in purity, in knowledge,

2 CORINTHIANS— CHAP. VI. 329
in long-suffering " etc. " in the word of truth ; in the power
of God." — At this point his preposition is changed to one
having the sense, by or through [dia] by means of the armor
of righteousness, right and left-handed ; through honor
and through disgrace ; through evil report and good. —
Then follows a series of seven similar antithetic clauses,
the first word having before it " as " [as] — " as deceivers
and yet true " etc. In this series the word " as" in some
eases means only that they are treated so — are assumed to
be such ; while in other cases, it manifestly carries the ad
mission, or even as the case may be, the declaration that
they really are so — the nature of the case being the only
criterion for deciding in which sense the word should be
taken. — Thus " as deceivers " means — treated as deceivers;
disowned, discarded as dishonest men, yet really most sin
cere and truthful. " As unknown " — more than strangers ;
as men not fit to be recognized among respectable people —
yet well known and truly worthy of esteem. " As dying"
— which looks, not to their being reputed so, but to the
actuality of their case. They live a dying life, in tbe sense
of being perpetually exposed to martyrdom. As Paul
wrote (1 Cor. 15: 31). "I protest to you, I die daily."
Yet through God's preserving hand, behold we live. — "As
chastened," really so (not in any reputed sense), yet not
killed, for we still survive these afflictions. "As sorrow
ful " — really so aud not so merely in their estimation ;
always sorrowful under burdens of grief over the sins of
men ; "yet always rejoicing," for the joy of the Lord
is our everlasting strength. When does the Lord ever fail
to give us tears of joy, blending with our tears of sorrow ;
songs in the heart, welling up in our sorest griefs ! — " As
poor ; " yet this being poor was rather a fact of reality than
a condition merely imputed by their enemies to their dis
honor. Personally and financially, they were poor men ;
but they were enriching many with the best of all riches.
So the last of these clauses ; — " as having nothing," and yet
possessing all things ; really pennyless ; but who ever had
such treasures as they ? Paul carried in bis soul a precious
sense of being rich, — for. was not God his own Father, and
heaven his own inberitance, and himself just on the point
of entering upon its everlasting possession ? — The whole
passage is instinct with living thought expressed with tell
ing force.

330 2 CORINTHIANS.— CHAP. VI.
11. O ye Corinthians, our mouth is open unto you,
our heart is enlarged.
12. Ye are not straitened in us, but ye are straitened
in your own bowels.
13. Now for a recompense in the same, (I speak as
unto my children,) be ye also enlarged.
No wonder Paul had a sense of an open mouth and a
full bursting heart, as these great facts of his life-experience
came swelling up and demanding utterance. Ye are in
no wise straitened in us ; friends of larger heart and richer
love, ye have never had : — 0 might your own heart be en
larged as much and warmed as deeply ! If there be strait
ness any where, it is in your souls — not in ours. Now as a
compensation to us for all our outpourings of love and
labor, I beg you to let your hearts be enlarged ; for ye
are truly my children, and I must plead with you as such.
•14. Be ye not unequally yoked together with unbe-
believers : for what fellowship hath righteousness with
unrighteousness ? and what communion hath light with
darkness ?
15. And what concord hath Christ with Belial? or
what part hath he that believeth with an infidel ?
16. And what agreement hath the temple of God
with idols ? for ye are tbe temple of the living God ; as
God hath said, I will dwell in them, and walk in them; .
and I will be their God, and they shall be my people.
All this bears against intimate association with idolaters
— one of the chief dangers incident to their christian life.
— ' ' Unequally yoked " as when the husbandman yokes ox
and ass together. Never subject yourselves to such unsuit
able yoking with unbelievers. The question of interpreta
tion here will be whether this has special reference to the
marriage relation, or rather, an unrestricted application to
social and business life generally. The latter corresponds
best with the strain of the whole passage, particularly with
tbe exhortation (v. 17) ; "Come out from among them
and be ye separate " etc. The spirit of the passage would
forbid unequal yoking in the marriage relation much more
("a fortiori "). If in the ordinary associations of life, they
ought to beware of dangerous intimacies with idolaters ;

3 CORINTHIANS.— CHAP. VI. 331
then surely intermarriage between believers and idolaters
could by no means be tolerated.
Note the argument ; — What holding and sharing in
common can there be between righteousness and unright
eousness ? What communion of light with darkness ?
What harmony of Christ with Belial ? What part, or
share, can a believer have with an infidel ? What agree
ment [cooperation] has the temple of God with idols ? —
This last is a specially pertinent question ; for ye are truly
the temple of the living God, inasmuch as God himself
has said — "I will dwell in them and walk in them; i.e.
will act, energize ; be a living power within their souls."
I will be a God to them, and they shall be a people for
me. — Of these things, both tbe thought and the phrase
had come down from the ancient theocratic life of
Israel, reproduced in the old prophets with exceeding
richness of promise. In Moses (Lev. 26, 11, 12,) we
read ; "I will set my tabernacle among you, and my soul
shall not abhor you. And I will walk among you and Will
be your God, and ye shall be my people." — Through the
prophet Jeremiah, the Lord not only repeated this prom
ise, but sent it onward into the gospel age with fresh
sanction : — " The days come that I will make a new cove
nant with Israel and Judah : I will put my law in their
inward parts and write it in their heart ; I will be their
God, and they shall be my people." — Now with such a
Presence in their souls, shall they invite into the same
temple of their conscious heart, Belial and idol-wor
shipping men ! Shall they experiment to mix darkness
with this light ; foulness with this purity ; sin with this
righteousness ? Could they not see how utterly incongruous
this would be — how practically impossible ? For God will
never be a party in such experimenting. The moment
they open their heart to Belial, the Spirit of God is gone !
The great moral force of this appeal lies in the utter
and inevitable antagonism between these opposites. Fel
lowship, commmunion, concord, cooperation, between the
Spirit of God and the spirit of sin, are never to be thought
of as posssible.
17. Wherefore come out from among them, and be
ye separate, saith the Lord, and touch not the unclean
thing ; and I will receive you,

332 2 CORINTHIANS.— CHAP. VI.
18. And will be a Father unto you, and ye shall be
my sons and daughters, saith the Lord Almighty.
" Wherefore " — (what reasoning can be stronger ?)
"wherefore, come out from among them," — from the
bouses, the society, the sympathies of idol-worshipping
men and women ; and be ye separate ; touch not the un
clean thing ; so I will receive you ; so I will be to you a
Father, and ye shall be to me for sons and daughters. —
Full of moral force is the name given to Him who makes
these promises — "the Lord Almighty." Think of such a
Father — of such a Promiser — of such an everlasting
Friend ! Could ye not well afford to forego all other
friends, associates, companions, for the sake of him — all
human love for his ?

-«>!-

CHAPTER VII.
In thought, v. 1, belongs at the close of Chapter 6, —
an exhortation founded upon the great truths and prom
ises presented there. The rest of the chapter resumes and
discusses more fully the theme introduced in Chapter 2,
viz., the return of Titus from Corinth ; the welcome tid
ings he brought of the successful issue of that fearful
case of discipline ; and the great comfort and joy which
these tidings brought to the long afflicted heart of the
Great Apostle.
1. Having therefore these promises, dearly beloved,
let us cleanse ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear of God.
" Cleanse ourselves," gives prominence to man's per
sonal agency and responsibility in his own sanctification ;
yet not at all beyond the truth of the case. In this con
nection with God's exceeding great and rich promises,
there could be no special danger of over-emphasizing man's
agency or of understating the agency of the Divine Spirit
— God dwelling and energizing in human souls. It is
because God's energy is such a present fact and living
power in our souls that we are exhorted to work together

2 CORINTHIANS.— CHAP. VII. 333
with him ; to cleanse ourselves that the heart may be a fit
temple for his abode. — This is Paul's way of putting the
co-ordinate agencies of God and man ; — "Workout your
own salvation with fear and trembling ; for it is God who
worketh in you both to will and to do of his own good
pleasure." (Phil. 2: 12, 13). The word "cleanse" is well
chosen here, with reference to " Touch not the unclean
thing" (6:17), and with obvious allusion to the ancient
temple in which God's apartment — the Most Holy Place —
could never endure the least pollution.
Of course the word is here transferred from its physical
to its corresponding moral and spiritual sense — in which
sin is the only pollution. It matters little what else may
be in our thought and heart, if there be no sin there.
"Filthiness of flesh and spirit" does not assume that
sin can be precisely in flesh, in such a sense that the spirit
has no responsibility for it. The distinction looks only to
the divers sources of the temptation which comes before the
sin — some of these temptations being in flesh and some in
spirit. The real sin is always in the spirit — the voluntary
action of man's will or soul.
"Perfecting holiness" certainly assumes that nothing
less than perfect holiness should ever satisfy our aspirations
or measure our aims and endeavors. Never a sin of any sort
is to be tolerated ; never a lust left unslain ; never an evil
passion allowed to live. Every thought must be brought
into captivity to the law of Christ ; every activity be shaped
and molded into love and loving service for God and for our
generation according to the will of God. The theory that
some lower standard of Christian life than this from Paul,
is at all admissible, is one of the most ruinous heresies that
ever cursed the church, or imperilled human souls. To
interpret Paul's words to mean only this : — Cleanse your
selves from a part [rather than all] of the filthiness of your
flesh and spirit — is an outrage on his words and on his
teaching. And to break the force of his exhortation by
saying that though perfection is the rule and the law, yet
it is, for the present life, impossible, and therefore not be
expected or aimed at, and that the hope of it is a dangerous
heresy — is scarcely more defensible. Why not let the ex
hortation and precept of Christ through his inspired ser
vants come home to our heart with all their inspiring, up
lifting power ?
15

334 2 CORINTHIANS.— CHAP. VII.
2. Beceive us ; we have wronged no man, we have
corrupted no man, we have defrauded no man.
3. I speak not this to condemn you : for I have said
before that ye are in our hearts to die and live with you.
" Receive us " in love and confidence, giving us a place
in your very heart. We have done nothing to forfeit your
confidence or your esteem. We have wronged no man :
we have corrupted no man — i. e. in the moral sense of de
praving his morals or debasing his character. " We have
defrauded no man " may perhaps refer to taking his money
for our support. In fact that hostile faction in Corinth
were so mean and suspicious that Paul always refused to
receive a penny from them toward his necessary bread. —
" I speak not this to condemn you" — though it may seem
to you to mean this, at least by implication. — " That ye are
in our heart to live and die with you," is beautifully strong
in Paul's original words — which say — Ye are in our heart
unto the extent of dying and living with you. The love of
our souls for you has knit our interests and destinies so per
fectly with yours that we shall live or die together. Your
life is life to us ; your death would be our death.
4. Great is my boldness of speech toward you, great
is my glorying of you : I am filled with comfort, I am
exceeding joyful in all our tribulation.
5. For, when we were come into Macedonia, our
flesh had no rest, but we were troubled on every side ;
without were fightings, within were fears.
It seems hard for Paul to express fully the exuberance
of his joy upon the coming of Titus with so good news from
Corinth. " I am exceeding joyful in all our tribulation "
means — I am overflowing with joy, not merely in but upon
our tribulation — as if it were a joy that comes over upon
and quite eclipses them all. — That was a dark day in our life
history when we came into Macedonia, expecting to find
Titus there but found him not. Our flesh had no rest.
Without were fightings i. e. of bitter persecutions : within
were fears, of the issue at Corinth.
6. Nevertheless God, that comforteth those that are
cast down, comforted us by the coming of Titus :
7. And not by his coming only, but by the consola-

2 CORINTHIANS.— CHAP. VII. 335
tion wherewith he was comforted in you, when he told
us your earnest desire, your mourning, your fervent mind
toward me ; so that I rejoiced the more.
8. For though I made you sorry with a letter, I do
not repent, though I did repent : for I perceive that the
same epistle hath made you sorry, though it were but
for a season.
It was specially beautiful that Paul should first describe
the Giver of his consolations as the One who comf orteth the
lowly and depressed, before he gives his name, God ; for
this is his way of putting it. But He who comforteth the
lowly comforted us, even God, by the coming of Titus. —
In the middle clause of v. 7. our auth. version " when he
told us," would be more accurate if read — " who told us,"
Paul's words being precisely — " telling us your strong feel
ing " etc. The idea is not that Titus was specially consoled
when he told us of you, but that we were made glad, both
by his coming, by the comfort he had in you, and not least
by the tidings he brought as to your strong feeling, your
sorrow over the case and your fervent mind in my behalf
— i. e, for my relief : so that I rejoiced even more than I
had been saddened before. — In the last clause of v. 8. there
seems to be a suppressed clause to be supplied in order to
bring out in a natural way the full sense, making the entire
verse read thus : — Because though I grieved you in the let
ter [first epistle], I do not repent though I did [for a time]
repent ; for I see that that letter, though it saddened you
for a time, has done you great good. Precisely these five
words seem requisite to express easily his obvious meaning.
The great delicacy of the subject may account for their
omission just here.
Paul's word here for " repent " is never used for gospel re
pentance but rather for a change of mind which presup
poses great care and responsibility. Paul suggests that his
anxiety for the result was atone time so great that he was
almost sorry he had written, or at least, that he had writ
ten so stringently. His words indicate the great depth of
his sensibilities over this case.
9. Now I rejoice, not that ye were made sorry, but
that ye sorrowed to repentance : for ye were made sorry

336 2 CORINTHIANS.— CHAP. VII.
after a godly manner, that ye might receive damage by
us in nothing.
10. For godly sorrow worketh repentance to salvation
not to be repented of : but the sorrow of the world
worketh death.
11. For behold this selfsame thing, that ye sorrowed
after a godly sort, what carefulness it wrought in you,
yea, what clearing of yourselves, yea, what indignation,
yea, what fear, yea, what vehement desire, yea, what zeal,
yea, what revenge! In all things ye have approved
yourselves to be clear in this matter.
Now I rejoice, not that ye were made sad, but that this
sadness wrought unto repentance — that it bore this prec
ious fruit and result. This repentance [Greek] is the word
every where in New Testament use for repentance unto
salvation — that of the gospel in which the sinner turns to
God with sorrow for his sin. "Ye were made sorry after
a godly manner " (v. 9) does not refer to the way they were
brought to this sorrow — with emphasis upon " made," but
to the nature of the sorrow. Paul's phrase is — " that ye
sorrowed according to God [kata Theon] in the sense that
their sorrow was such as pleases God — a sorrow that comes
of just views of sin as toward and against God.
The last clause of v. 9 puts the case very gently — the
literal sense being — To tbe result of your receiving no harm
from us in anything ; but the real sense must be — so that
ye have received great profit and nothing but profit in the
end. This result, moreover, is put as God's purpose in his
providence and grace.
"For" (v. 10) introduces a more full explanation of
the two kinds of sorrow — that which is according to God —
the sort which comes from proper regard for God ; working
repentance unto salvation of which none ever have occasion
to repent : but over against this — the sorrow which has
only the world in its eye — which cares only for man's es
teem, for social standing, for personal reputation (a sorrow
which is sometimes mistaken for real conviction of sin and
true repentance) — this works only death. The man is
troubled only because his sin proved to be a blunder and
brought upon him some worldly damage which he exceed
ingly desires to repair. Why should he deceive himself
with the notion that such sorrow is pleasing to God ?

2 CORINTHIANS.— CHAP. VII. 337
Then, (v. 11) Paul calls their attention to the fruits of
their godly sorrow — to note what earnest diligence [to set
things right] ; what clearing of yourselves [not, however,
by apologizing for the sin but by putting it away] ; what
indignation against wrong doing ; what godly fear of evil
consequences [in the line perhaps of pestiferous influ
ences] ; what longing desire, zeal and revenge — as if they
could not rest, and were ready to punish themselves by
self-imposed retribution. How earnestly did ye labor to
clear yourselves of all further responsibility as to the great
sin and scandal ?
The entire passage is a precious testimony to the good
results of wholesome church discipline. It served to put
scandalous sin within the church in its true light, and
wrought a blessed repentance toward God for the wrong
they had tolerated. Not least: — perhaps best of all — it
brought the offender to repentance.
And yet one more good result comes from this case ; —
It serves to develop most beautifully the spirit of Paul in
such matters — a noble example of the heart as well as the
hand that should be manifested in church discipline by
church officers and by all the membership.
12. Wherefore, though I wrote unto you, I did it
not for his cause that had done tbe wrong, nor for his
cause that suffered wrong, but tbat our care for you in
the sight of God might appear unto you.
13. Therefore we were comforted in your comfort :
yea, and exceedingly the more joyed we for the joy of
Titus, because his spirit was refreshed by you all.
14. For if I have boasted any thing to him of you, I
am not ashamed ; but as we spake all things to you in
truth, even so our boasting, which / made before Titus,
is found a truth.
15. And his inward affection is more abundant to
ward you, whilst he remembereth the obedience of you
all, how with fear and trembling ye received him.
16. I rejoice therefore that I have confidence in you
in all things.
" His cause who suffered wrong " is supposed to refer to
the father whose wife left him and married the son. — The
oldest manuscripts [S. V. — accepted by Tischendorf] make

338 2 CORINTHIANS.— CHAP. VII.
the somewhat remarkable change — "your care for us," in
stead of " our care for you " — and which would imply that
Paul's main purpose was to give that church an opportu
nity to show their warm affection and earnest spirit toward
himself. In v. 13, the same authorities make the verse
read ; — Therefore we were comforted ; but in addition to
our comfort, we rejoiced much the more at the joy of
Titus. Paul's sympathy with Titus was strong and beautiful,
and the testimony incidentally given here as to the char
acter of Titus places him deservedly high in our esteem.
Throughout this chapter the developments of Christian
character are really an oasis in the history of the church
of Corinth.

CHAPTER VIII.
This chapter and the 9 th treat exclusively of that col
lection for the poor saints at Jerusalem which interested
Paul deeply and is spoken of in Rom. 15 : 26, 27 and Acts
24 : 17. Paul aims to stir up a generous emulation in this
matter between the churches of Macedonia and those of
Achaia (Corinth included) ; also to inspire them by the ex
ample of the Lord Jesus ; and by the gratitude and thanks
giving which their benefactions were calling forth to the
result of richer communion and fellowship among the
churches, and higher glory to God.
1. Moreover, brethren, we do you to wit of the grace
of God bestowed on the churches of Macedonia ;
2. How that in a great trial of affliction, the abund
ance of their joy and their deep proverty abounded unto
the riches of their liberality. .
3. For to their power, I bear record, yea, and beyond
their power they were willing of themselves ;
4. Praying us with much entreaty that we would re
ceive the gift, and take upon us the fellowship of the
ministering to the saints.
The obsolete word " to wit " makes this translation very

2 CORINTHIANS— CHAP. VIII. 339
infelicitous. What Paul said means only — " We make
known to you, brethren, the grace of God," etc. — Noticea
bly that word " grace " — most prolific in its various but
rich senses — is here the Christian virtue of benificence —
a free and joyous spirit of giving to the extent of real sac
rifice. We desire (says Paul) to tell you — ye brethren of Cor
inth how greatly the Lord blessed tbe churches of Mace
donia with this "grace." For under a very severe trial of
persecution, the fullness of their joy and their deep
poverty abounded unto the riches of their liberality i. e.
conduced to make them rich and joyful in the spirit and
the love of giving. For I can testify for them that ac
cording to their ability — yea, even beyond their ability,
they were self-moved, entreating us with much exhorta
tion for the privilege of sharing in this ministry in behalf
of the poor saints. — Our Auth. version misses the sense of
v. 4, very materially, their mistake being due in part to
an erroneous text — the earlier manuscripts, recently
brought into use, rejecting the words — " that we would
receive." Instead, therefore, of reading the verse — "Pray
ing' us to receive, their gift and undertake the appropria
tion of it to the use of the saints," the verse should read —
" Begging of us, with much entreaty," the privilege of giv
ing [literally " the grace "] and the sharing in this minis
try for the saints. They felt it to be a privilege of which
they could not be denied.
Of those churches of Macedonia, Philippi and Thes
salonica are best known. We may assume another at Berea,
and doubtless yet others, not specially named in our New
Testament. — Of their trials from persecution we have some
notice in Acts 16 : 20 aud 17: 5; also 1 Thess. 1: 6 and
2: 14. 5. And this they did, not as we hoped, but first gave
their own selves to the Lord, and unto us by the will of
God. 6. Insomuch that we desired Titus, tbat as he had
begun, so he would also finish in you the same grace
also. 7. Therefore, as ye abound in everything, in faith,
and utterance and knowledge, and in all diligence, and
in your love to us, see that ye abound in this grace also.

340 2 CORINTHIANS.— CHAP. VIII.
Not merely up to the measure we had hoped, but (he
assumes) much beyond it. For they began with giving
themselves wholly to the Lord — altogether the most vital
thing and therefore the very place to begin, and the
real secret of. their munificent liberality. Paul'sr-word.
means not so much first in time as first in value. — Their
grand example moved us to exhort Titus to resume and
carry through tbe collection among yourselves — "finish
the same "grace " i. e. the grace of free-hearted liberality.
8. I speak not by commandment, but by occasion of
the forwardness of others, and to prove tbe sincerity of
your love.
9. For ye know the grace of our Lord Jesus Christ,
tbat, though he was rich, yet for your sakes be became
poor, that ye through his poverty might be rich.
10. And herein I give my advice : for this is ex
pedient for you, who have begun before, not only to do,
but also to be forward a year ago.
11. Now therefore perform the doing of it ; that as
there was a readiness to will, so there may be a perform
ance also out of that which ye have.
12. For if there be first a willing mind, it is accepted
according to that a man hath, and not according to that
he hath not.
In v. 8 we have another case of Paul's careful discrim
ination between what he wrote under special command
from God, and what he suggested as his own personal
judgment and opinion. In this case he was moved by the
inspiring example of those churches of Macedonia. He
also wished to prove the genuineness of their love, there
in Corinth. Always pertinent as a motive for Christian liberality
is the example of our incarnate Redeemer. Who so rich
as he in all the glories of heaven ; yet how did he empty
himself, disrobe himself of all the honors and the wealth
of heaven, and become so very poor upon earth that he
" had not where to lay his head ! " Was ever such giving
as his for us ! Were hopeless poor ones ever so enriched
as his people have been by his benefactions ! Why then
shall not his example burn in our souls until like those
Macedonian Churches, we beg the privilege of giving and

2 CORINTHIANS.— CHAP. VIII. 3H
account it as our richest boon to share the joy of giving
for Him who has given us the riches of heaven ? — In v. 10,
last clause;, the Greek word for "to be forward," means
precisely — to will — to have the purpose and heart to do.—
The striking point in this phrase is, therefore, that the do
ing seems to come before the willing, and the willing, to
be a higher virtue or attainment. Whereas in our philoso
phy we assume the willing to come before the doing. How
is this ?
Bengel explains — Ready not only to do for this year,
but to plan and to will for another annual collection. — Our
Auth. version explains by putting special emphasis upon
" the willing," in the sense of extraordinary promptness,
activity. — I judge that Bengel approximates the true mean
ing, vix. that a year ago, they not only began to take up
collections ; but to will and to plan to continue them
weekly for the year ensuing, so as to be ready with yet an
other large contribution. In this sense tbe willing was a
yet additional and higher fact than the first doing in the
way of beginning the collection. — What follows corres
ponds with this : Now, therefore, finish the doing, that as
there has been a promptness of willing, planning, so there
shall be the execution, the finishing, according to your
ability — literally, according to your having — to what ye
have. — For the"willing mind being supposed — being a fact
— then the gift is acceptable to God, measured by what he
has and not by what he does not possess. God never asks
the poor man to give according to what would be the right
scale for the rich, for this would measure him by what he
has not.
13. For / mean not that other men be eased, and
ye burdened. 14. But by an equality, that now at this time your
abundance may be a supply for their want, that their
abundance also may be a supply for your want ; that
there may be equality :
15. As it is written, He that had gathered much had
nothing over : and he that had gathered little had no
lack. Literally, not that there should be relief to others and

342 2 CORINTHIANS.— CHAP. VIH,
burden on you ; but according to equality — each in due
proportion to his ability.
16. But thanks be to God, which put the same earn
est care into the heart of Titus for you.
17. For indeed he accepted the exhortation ; but be
ing more forward, of his own accord he went unto you.
18. And we have sent with him the brother, whose
praise is in the gospel throughout all the churches ;
19. And not that only, but who was also chosen of
the churches to travel with us with this grace, which
is administered by us to the glory of the same Lord, and
declaration of your ready mind :
The same earnest cares for you which I have felt my
self. — For on the one hand he accepted the exhortation
(i.e. from me) ; and on the other, being more eager than to
need any exhortation, he went of his own motion, of self-
choice — as Paul's word says.
"The brother" (v. 18), sent with him, "whose praise
in the gospel is throughout all the churches," is generally
and quite reasonably assumed to have been Luke. The
circumstances which conspire to make this highly probable
are of this sort. The character given him by Paul (Col.
4: 14), — " Luke the beloved physician," — corresponds well
with the point put here — " Whose praise in the gospel is
in all the churches." — The residence and labors of Luke
for many years were in Macedonia, near or at Phillippi,
where the record (Acts 16: 10-16), shows him to have
been with Paul, but left there, or at least, not with Paul
again till the notice (Acts 20: 5), from which time he was
with Paul till he reached Rome a prisoner. That is to
say, he was with Paul in Macedonia when he wrote this
second epistle to Corinth, and fulfilled this commission to
visit Corinth in person to gather up those collections and
take them in company with Paul to Jerusalem; — Yet
further, quite ancient tradition, appearing in the subscrip
tion to this epistle, sets forth that it was sent by the hands
of Titus and Luke. — In v. 19, Paul says that this brothel
(Luke) was designated by the churches (i.e. of Macedonia),
to travel with Paul to Jerusalem in charge of their collec
tion — which Paul calls "this grace," a beneficence which
comes of the grace of God's Spirit, and has therefore the

2 CORINTHIANS.— CHAP. VIII. 343
elements of grace in it.— In the last clause of v. 19, the
better authorities say, not " your " but our ready mind.
_ 20. Avoiding this, that no man should blame us in
this abundance which is administered by us :
21. Providing for honest things, not only in the sight
of the Lord, but also in tbe sight of men.
22. And we have sent with them our brother, whom
we have oftentimes proved diligent in many things, but
now how much more diligent, upon the great confidence
which I have in you.
23. Whether any do inquire of Titus, he is my part
ner and fellow helper concerning you : or our brethren
be inquired of, they are the messengers of the churches,
and the glory of Christ.
24. Wherefore show ye to them, and before tbe
churches, the proof of your love, and of our boasting on
your behalf.
Paul had obvious reasons for declining all charge of
this collection, and for insisting that the churches them
selves appoint brethren for this purpose, well known and
universally esteemed. It was not that his own character
was shaky or his good name under any reasonable suspic
ion ; but mainly because there were ill-disposed men eager
to seize upon any thing that might bring bim into disre
pute. Knowing their attitude, he purposely blocked their
design. — In v. 21, the word "honest" translates Paul's
word quite imperfectly. He means — forethougbtfully
guarding against suspicion ; providing such safeguards as
must shield our Christian reputation. His Greek word
for "honest" [kala], has no exact equivalent. Honora
ble, approximates its sense ; that which cannot be aspersed,
which defies defamation, comes yet nearer to its signifi
cance. This second brother (v. 22), is not easily identified ; —
probably some one of those whose names appear in Acts
20: 4, as Paul's fellow travellers on this journey to Jeru-
lem ; but which of them is not known.
These brethren were entirely worthy of confidence.
Therefore he exhorts the brethren at Corinth to receive
them and give them proof of their love, and duly honor
these testimonials from Paul.

344 2 CORINTHIANS— CHAP. IX.

CHAPTER IX.

The subject of Chapter VIII is continued and com
pleted. 1. For as touching the ministering to the saints, it is
superfluous for me to write to you :
2. For I know the forwardness of your mind, for
which I boast of you to them of Macedonia, that Achaia
was ready a year ago ; and your zeal hath provoked very
many. 3. Yet have I sent the brethren, lest our boasting of
you should be in vain in this behalf ; tbat, as I said, ye
may be ready :
4. Lest haply if they of Macedonia come with me,
and find you unprepared, we (that we say not, ye) should
be ashamed in this same confident boasting.
" Superfluous," because of the zeal ye have already
shown. Paul has no scruples against commending what
was commendable. — Yet he had just a little fear that their
collection might not be all in readiness, and therefore sent
the brethren above referred to, and wrote them in advance
lest on their arrival, things should be behindhand. Hav
ing spoken so highly of them, almost to the point of
boasting, he would be ashamed of such a result ; — perhaps
they ought to be also. But in the last clause of v. 4, the
better text omits the word "boasting," leaving it thus ; —
"Ashamed in this matter," i.e., ashamed that I had as
sumed too much.
5. Therefore I thought it necessary to exhort the
brethren that they would go before unto you, and make
up beforehand your bounty, whereof ye had notice be
fore, that the same might be ready, as a matter of
bounty, and not as of covetousness.
" Make up beforehand your bounty," does not mean
that they themselves were to make good any deficiency ; but
only that they stir up the brethren there to put it in readi
ness. Translate ; — That they go forward to you and get
in readiness your benefaction [collection] before promised —
i.e. by myself to the churches of Macedonia — that it may

2 CORINTHIANS.— CHAP. IX. 345
be ready as a blessing from your heart, aud not as if wrung
out of your covetous souls. In the sight of God, this
difference is everything.
6. But this / say, He which soweth sparingly shall
reap also sparingly; and he which soweth bountifully
shall reap also bountifully.
7. Every man according as he purposeth in his heart,
so let him give: not grudgingly, or of necessity: for
God loveth a cheerful giver.
" But this," consider well ; note carefully. Paul leaves
tbe admonition for them to supply.
As the sowing, so shall the reaping be (Gal. 6: 7). He
that sows with the blessing from his own heart shall
reap with the blessing from God's heart. Paul's chosen
words mean all this.
Let each man give out of the choice of his heart ; not
of grief or of compulsion, as if under the strain of social
pressure, to keep up his social standing, yet sad and driven
quite against his preference, and quite apart from any love
in bis heart. God loves a cheerful giver — one who him
self loves to give.
8. And God is able to make all grace abound toward
you ; tbat ye, always having all sufficiency in all things,
may abound to every good work :
9. (As it is written, He has dispersed abroad; he
hath given to the poor : his righteousness remaineth for
ever. 10. Now he that ministereth seed to the sower both
minister bread for your food, and multiply your seed
sown, and increase the fruits of your righteousness :)
11. Being enriched, in everything to all bountif ul
ness, which causeth through us thanksgiving to God.
God is very able to give bountifully — both of his grace
and of his good providence, to those who give bountifully
for his cause. Thus those who begin with liberal giving,
shall have means for giving yet more liberally.
The quotation (from Ps. 112 : 9), is entirely in point.
This "he" is not God but the liberal man — the whole
strain of the Psalm describing his overflowing benefac
tions.

346 2 CORINTHIANS— CHAP. IX.
In v. 10, the older textual authorities have the simple
future and not the optative, i.e. making it a prediction,
not a prayer. Our auth. version misplaces the second
clause ("minister bread for your food") for the verse
should read, " He who ministers seed for the sower and
bread for food, will minister and will multiply your seed,
and will increase the product of your righteousness," or
rather, of your Tightness [your generosity.]
Vs. 9, 10, being a parenthesis, v. 11 is connected gram
matically with v. 8, " That ye may abound in every good
work," "being enriched in everything," etc.
12. For the administration of this service not only
supplieth the want of the saints, but is abundant also by
many thanksgivings unto God ;
13. While by the experiment of this ministration
they glorify God for your professed subjection unto the
gospel of Christ, and for your liberal distribution unto
them, and unto all men ;
14. And by their prayer for you, which long after
you for the exceeding grace of God in you.
15. Thanks be unto God for his unspeakable gift.
Noticeably, one precious result of these charitable con
tributions for the poor — one in which Paul rejoices ex
ceedingly — is that it abounds in many thanksgivings to
God. Grateful hearts remember God as the ultimate
source of their blessings, and God himself receives honor
and praise for his manifested love toward his poor.
In v. 13 our Auth. version is not very lucid. The real
sense is too good to be obscured ; — thus : (in connection
with v. 12) This liberal collection not only supplies the
wants of the saints but causes many thanksgivings to God
— (v. 13) They glorifying God by occasion of the proof
furnished in this ministration, of your professed subjection
to the gospel of Christ ; and by their prayer for you (v. 14),
they having an ardent affection for you because of the
the superabounding grace of God upon you.
In this closing outburst of gratitude (v. 15), it seems to
be the view of some critics that Paul thought only of God's
gifts in his grace and in his providence, to which reference
has been made (e. g. in v. 8) . — The better view is that
those gifts of God were suggestive of the one supreme, far

2 CORINTHIANS.— CHAP. IX'. 347
greater gift of his own " well beloved Son." This accounts
for the use of the singular — gift ; whereas if the allusion
were to God's manifold gifts of providence and of grace as
above, it should be plural. Then, moreover, the epithet,
"unspeakable" — one that cannot be unfolded — can never
be fully told — places this one purposely above all the pre
viously mentioned and lesser gifts of God.

-tar.-

CHAPTER X.
This chapter is occupied throughout with Paul's vin
dication of himself against the party in Corinth who de
cried his good name ; disparaged his labors and questioned
his Apostolic authority — not to say, his Christian character.
^There is no reason to doubt that this party was composed
of subtle, probably godless, Jews, who at heart hated Paul
in the spirit of Jewish prejudice, because of his devotion
to the Gentiles and of his sturdy opposition to their national
pride and exclusiveness. Of course there could be no real
sympathy between that party and Paul. Yet they had in
fluence in Corinth, and appear to have made great preten
sions to Christianity. It is even probable (from v. 7) that
they were the party designated (1 Cor. 1 : 12) as saying —
" I of Christ."
1. Now I Paul myself beseech you by the meekness
and gentleness of Christ, who in presence am base
among you, but being absent am bold toward you :
2. But I beseech you, tbat I may not be bold when I
am present with tbat confidence, wherewith I think to
be bold against some, which think of iis as if we walked
according to the flesb.
In the first words — "I Paul myself," he makes his per
sonality emphatic. Writing out ego [I], and strengthening
it by autos [self] make a very strong emphasis. Paul meant
to say — I come now for a plain, personal talk. I put my
self in a beseeching, imploring attitude : I beg you to hear
me, for a little, patiently.
" By the meekness and gentleness of Christ ; " — Shall

348 2 CORINTHIANS.— CHAP. X.
this be taken as a form of adjuration, or rather with this
meaning — In view of the meekness and gentleness of
Christ ? The latter is the better construction. — I beseech
you as in the presence of all Christ's own meekness and
gentleness. Ye profess to honor Christ ; think then of his
Spirit, and let it be a presence and a power in your hearts.
— I Paul, who (as ye are wont to say) am in personal pres
ence very insignificant, though when absent, quite bold
toward you. — I judge that in this last clause, Paul is not
so much giving his own estimate of himself, as their way
of talking about him.
But (v. 2) I beg you not to compel me to be bold when
present— [ye would find that I can be, and I have had oc
casion to think the matter over]. I am thinking I may be
compelled to be bold against some who think we are walk
ing after the flesh — i. e. with only godless, selfish aims.
3. For though we walk in the flesh, we do not war
after the flesh :
4. (For the weapons of our warfare are not carnal,
but mighty through God to tbe pulling down of strong
holds ;)
5. Casting down imaginations, and every high thing
that exalteth itself against the knowledge of God, and
bringing into captivity every thought to the obedience
of Christ ;
6. And having in a readiness to revenge all disobe
dience, when your obedience is fulfilled.
For though walking in the flesh — mortal as other men,
and indeed, encompassed with manifold infirmities of flesh,
yet when we take up arms against Satan and sin and play
the role of the Christian warrior, men will find that it is
not done "according to the flesh" only — i. e. in the weak
ness of flesh aud blood ; "for" the weapons we fight with
are not of flesh, but are mighty before God — exceeding
mighty — unto the casting down of strong bulwarks, hurling
down proud reasonings and every lofty thing that lifts up
itself against the knowledge of God, and bringing every
thought into obedience to Christ ; and having [our forces]
in readiness to punish every disobedience [rebellion], when
your obedience is fully manifested. — This last clause means
— We shall be ready to excommunicate and "deliver over

2 CORINTHIANS.— CHAP. X. 349
to Satan" every man who rebels against our apostolical
authority when the number of the obedient is complete and
fully manifested — i. e. so that the line shall be fully and
unmistakably drawn between the obedient, and the proudly
and persistently rebellious.
The phrase (v. 4)— "mighty through God " is proba
bly a Hebraism — mighty to God — as Moses was said by
Stephen (Acts 7 : 20) to be fair to God — i. e. exceeding
fair. So here, mighty, though estimated in the presence
of the Almighty.
7. Do ye look on things after the outward appear
ance ? If any man trust to himself that he is Christ's
let him of himself think this again, that as he is Christ's,
even so are we Christ's.
8. For though I should boast somewhat more of our
authority, which the Lord hath given us for edification,
and not for your destruction, I should not he ashamed :
9. Tbat I may not seem as if I would terrify you by
letters. 10. For his letters, say tbey, are weighty and power
ful ; but his bodily presence is weak, and his speech
contemptable. 11. Let such a one think this, that, such as we are in
word by letters when we are absent such will be also in
deed when we are present.
Do ye look on things and judge from their face? It
would seem so from the way ye disparage my "bodily
presence." But let us look at things more fundamental
and more worthy of regard. If any one has confidence in
himself that he belongs to Christ, giving his own party
the honored designation — " we are of Christ," (1 Cor. 1: 12)
— let him in a manly way reason with himself thus — that
as he is of Christ, so are we, with equal self-conscious evi
dence. — For (v. 8). — if I shall speak somewhat strongly of
our apostolic authority which the Lord has given us for
your edification and not for your destruction — [so intended,
and so we shall rejoice to exercise it], I shall not be put to
shame [i.e. by its failure in the hour of need]. I have no
wish to terrify you [unduly] by my letters, nor would I
seem to do it. — I understand (v. 10) how ye are wont to
speak of my letters compared with my bodily presence.

350 2 CORINTHIANS.— CHAP. X.
Whoever would say that, let him know that if I am com
pelled to come in person, my deeds will be no less earnest
and no less formidable than those written words.
12. For we dare not make ourselves of the number,
or compare ourselves with some that commend them
selves : but they, measuring themselves by themselves,
and comparing themselves among themselves, are not
wise. 13. But we will not boast of things without our
measure, but according to the measure of the rule which
God hath distributed to us, a measure to reach even unto
you. 14. For we stretch not ourselves beyond our meas
ure, as though we reached not unto you ; for we are
come as far as to you also in preaching the gospel of
Christ :
15. Not boasting of things without our measure, that
is, of other men's labors ; but having hope, when your
faith is increased, that we shall be enlarged by you ac
cording to our rule abundantly,
16. To preach the gospel in the regions beyond you,
and not to boast in another man's line of things made
ready to our hand.
17. But he that glorieth, let him glory in the Lord.
18. For not he that commendeth himself is ap
proved, but whom the Lord commendeth.
This whole passage presupposes that Paul's enemies
in Corinth had been decrying his gospel labors ; perhaps
setting forth that he had made a great splurge ; had been
vain of his success among the Gentiles, but had really
done little compared [probably] with other Apostles
laboring among Jews, or compared with themselves ;
and that his work was out of place in Corinth. — Paul
replies that he did not perpetrate the folly of compar
ing himself with other men (as they did of themselves):
that God had given him his field and had blessed him to do
a great work ; that God had helped him to bring this gos
pel even to Corinth and had fully brought this city with
in his great commission ; that he hoped to go even to re
gions beyond — i. e. South and West ; that he had never

2 CORINTHIANS.— CHAP. X. 351
entered into other men's labors and then assumed to him
self the honor due to them for their work. — In v. 15, the
phrase — "that we shall be enlarged by you " — is dark to
the English reader — the sense of Paul's word being — that
we shall be held in due honor — shall be magnified up to
the measure of our actual doing. Paul hoped for this re
sult on the supposition that their faith would be increased.
If this should be the case, then they might be expected
to give him due credit for his gospel labors.

-«3*-

CHAPTER XI.
The distinctive word in this chapter is " folly " — its one
theme being self- vindication ; to which Paul was pushed
and even forced, entirely against his will and his nature, to
an extent from which his whole soul recoiled. In seem
ing apology for this, yet often with keen irony he repre
sents himself as playing the part of one half-demented. He
might very properly have added this to the long catalogue
of his apostolic sufferings and afflictions (v. 23-30) — that
he had to deal with heartless, base, mean calumniators : that
to withstand their calumny, he was forced to descend to
self -vindication and self-praise from which his noble nature
recoiled. — To this cruel compulsion, the christian world
owes this wonderful record of Paul's sufferings and perils,
much more minute than Luke has given in his Acts, or
than appears elsewhere in the epistles.
1. Would to God ye could bear with me a little
in my folly : and indeed bear with me.
The second clause is construed variously by critics ;
some making it merely indicative ; others imperative ; i.e.
some translating it : — Indeed ye do bear with me ; others,
— Indeed, bear ye with me. The latter seems to me pre
ferable — the sense being ; I wish ye might bear with some
little folly from me : — indeed, I must beg you to do so. It
is a hard case for me ; but for your sake I must enter upon
self- vindication against my bitter opponents and traducers.
2. For I am jealous over you with godly jealousy :

352 2 CORINTHIANS.— CHAP. XI.
for I have espoused you to one husband, that I may pre
sent you as a chaste virgin to Christ.
3. But I fear, lest by any means, as the serpent be
guiled Eve through his subtility, so your minds should
be corrupted from the simplicity that is in Christ.
4. For if he that cometh preacheth another Jesus,
whom we have not preached, or if ye receive another
Spirit, which ye have not received, or another gospel
which ye have not accepted, ye might well bear with
him. This figure of espousing them as a pure virgin in holy
wedlock to Christ is at once beautiful and strong — carry
ing out the thought of Ps. 45: and of the Song of Solomon
— the church the bride, and Christ the bridegroom. But
Paul fears for their moral purity. As the serpent beguiled
Eve, so his minions may beguile them. Of this, there is
real danger, "for" (v. 4), they are but too tolerant of men
who bring another gospel — i.e. another Jesus; a different
Holy Ghost ; and an unlike gospel message.
The last clause of v. 4, — " Ye might well bear with
him," has several difficult points ; — e. g. whether it be, or
be not, irony; and whether it should read — "bear with
bim," or "bear with me," the original having neither, i.e.
no pronoun at all. — Some critics read, Ye might well bear
with me — i.e. if ye are so very liberal and charitable that .ye
receive with open arms a man who comes with another
Jesus, another Spirit, and another gospel. — Others read
it, Ye would bear with him and think it well to do so —
this " well " being in irony, like those words of our Lord
to the Pharisees (Mark 7:9); "Full well do ye reject the
commandments of God that ye may keep your own tradi
tions ! — That must be doing well for religious teachers ! —
So here ; ye bear with such detestable men very graciously,
very kindly, out of the great fulness of your Christian
charity ! — This I take to be Paul's thought. — Then the
logic of the next verse [gar] assumes this intermediate
point : — If ye have such gracious charity for such despica
ble men, ye surely ought to be able to tolerate me, for I
judge that I have fallen no whit behind or below those
super-eminent apostles ! This also is irony, and supposes
Paul to call those men the very chief apostles — as they
seem to have claimed to be !

2 CORINTHIANS.— CHAP. XI. 353
5. For I suppose I was not a whit behind the very
chieftest apostles.
6. But though I be rude in speech, yet not in knowl
edge; but we have been thoroughly made manifest
among you in all things.
As said already, v. 5 may very properly be taken to
refer to those preachers of another gospel, who thought
themselves of the very first order of apostles. This refer
ence cannot be considered altogether certain ; for Paul
does not say those but the chief apostles. Yet irony is the
order of the passage — rules much of the thought through
many of these verses. Taken as irony, the words are sharp
and telling. The very slight ambiguity consequent upon
saying "the" rather than those or these, may have been
intended. — Then (v. 6), As to myself, though I am un
skilled in eloquent speech yet not in knowledge ; — but we
have made everything manifest before you, having no con
cealments ; and therefore you- must know perfectly what
we are. The older textual authorities — Tischendorf con
curring — have the active and not the passive voice ; — " wev
having made everything manifest before you," — instead of/
"being made thoroughly manifest." The difference is
only that they purposely disclosed everything ; — kept back
nothing; — lived out their very selves and all their heart
before the open eyes of all Corinth. In this respect Paul
puts himself in contrast with his traducers.
7. Have I committed an offence in abasing myself
that ye might be exalted, because I have preached to
you the gospel of God freely ?
8. I robbed other churches, taking wages of them, to
do you service.
9. And when I was present with you, and wanted,
I was chargeable to no man : for that which was lacking
to me the brethren which came from Macedonia sup
plied : and in all things I have kept myself from being
burdensome unto you, and so will I keep myself.
10. As the truth of Christ is in me, no man shall
stop me of this boasting in tbe regions of Achaia.
Literally — Have I committed sin against you, in hum
bling myself that ye might be exalted — in the point of

354 2 CORINTHIANS.— CHAP. XI.
preaching to you the gospel without charge ? — As to the
humiliation of working at tents, it is said on historical
grounds that, presumably, Paul's fellow-workmen in the
shop of Priscilla and Aquilla were slaves. — The notion that
such, self-support was a sin against them is slightly ironical.
Are ye so unreasonable as to claim that I sinned against
you in that self-support ? — They probably said that Paul
was conscious of being an inferior apostle, and therefore,
of having no claim on the church for his support. In
v. 9, " chargeable to no man," is precisely — I made myself
a burden upon no one ; literally, I did not squat down
upon him ; put myself flat upon him. — Paul solemnly de
clares — no man shall stop me from this boasting — the
original reading thus ; This boasting shall not be shut
against me — i.e. by stopping my mouth. Thus the church
at Corinth has gone upon record, and passed down into
history, so distinguished for its jealousy and its meanness
that Paul could not safely, with due self-respect and
regard to his apostolic influence, accept from them a
picayune to meet the cost of his daily bread. He was
compelled to forego all those sweet reciprocities of mutual
labor in mutual confidence aud fellowship — the common
giving and receiving in which one serves in spiritual things
and the other in temporal. Such noble reciprocity as
sumes mutual confidence and affection; but alas, Paul
knew but too well that his love and service for them were
not reciprocated — at least, were not by all the church ;
and the exceptional cases ruled the hour and shut off the
great apostle from partaking of even a morsel of their
bread. "As the truth of Christ is in me," is a form of solemn
adjuration. Its appearance here bears witness to the in
tensity of Paul's feelings, and to his painful suspicion of
their confidence in his veracity.
11. Wherefore? because I love you not? God
knoweth. 12. But what I do, that I will do, that I may cut off
occasion from them which desire occasion ; tbat where
in they glory, they may be found even as we.
V. 12 is difficult. But this is tbe line of thought ; —
I will continue to do what I have hitherto done — i. e.
take not a penny from Corinth for my living ; — that I may

2 CORINTHIANS.— CHAP. XI. 355
cut off the occasion from those who are eager to seize it : —
But the occasion to do what ? Either to vilify Paul as a
covetous money-loving apostle ; or the occasion to plead
his example in defense of their own heavy drafts upon the
church for themselves. It is quite certain that they drew
heavily upon the treasury of the church (see v. 20) ; and
very naturally were galled by this peculiar example of
Paul, in such contrast with their practice. — Yet what the
point was in which they gloried ("that wherein they
glory,") is not altogether clear. Probably it was in being
Apostles of the first order, quite above Paul. But Paul
may here quietly suggest that if they wish to make good
their claim to such glory, they would do well to manifest
the proof by such self-sacrifice as he himself had shown. —
That they may get no advantage over me in the point of
their vaunted superiority ; but may find that high reputa
tion must have a worthy life to rest on.
13. For such are false apostles, deceitful workers,
transforming themselves into the apostles of Christ.
14. And' no marvel ; for Satan himself is transformed
into an angel of hght.
15. Therefore it is no great thing if his ministers
also be transformed as the ministers of righteousness ;
whose end shall be according to their works.
The first word "for" assumes that those enemies of
Paul were struggling for a reputation and standing, of
which they were utterly unworthy, and which it ought to
be hard work for them to gain ;—for they were really a
great cheat — "false apostles " — putting on the stolen garb
of apostles and saints — at which we need not be surprised,
for Satan does the same thing. Why, then, should not his
ministers follow their Master ? — This is very plain speech
for Paul — wrung from him doubtless, by the painful
conviction of its truth and of the vital importance of bear
ing his solemn testimony against them.
16. I say again, Let no man think me a fool ; if
otherwise, yet as a fool receive me, that I may boast my
self a little.
17. That which I speak, I speak it not after the Lord,
but as it were foolishly, in this confidence of boasting.

356 2 CORINTHIANS— CHAP. XI.
18. Seeing that many glory after the flesh, I will
glory also,
19. For ye suffer fools gladly, seeing ye yourselves
are wise.
20. For ye suffer, if a man bring you into bondage,
if a man devour you, if a man take of you, if a man exalt
himself, if a man smite you on the face.
Forced again to self-commendation, he begs a hearing.
If ye, men of Corinth, therefore, suspect me of being
partially demented, yet hear me as such that I may boast
of myself a little. — Observe, I claim no word from the
Lord in what I am now to say. It is simply self-commen
dation, which I would gladly omit if I could. — Then in
irony Paul pleads ; — Ye indulge half idiotic men to have
their say, seeing ye have (perhaps all the more for having)
a very comfortable self-consciousness of being wise your
selves. — Ye are very indulgent toward these false apos
tles (my virulent traducers) ; ye bear it without flinching,
though they enslave you ; devour your substance ; take
what they will ; make great personal display ; smite you
in the face.
21. I speak as concerning reproach, as though we had
been weak. . Howbeit, whereinsoever any is bold, (I
speak foolishly,) I am bold also.
The first clause is obscure. The best construction, in
my view, is this : I speak to your dishonor — how that we
(when with you) were weak — quite too weak to do such
things ! Ye may have thought us weak. We glory in
being too weak for such scandalous ways as theirs !
But in the points wherein they make very bold pre
tensions, I have at least .equal grounds — (though it may
seem to you foolish for me to say it).
22. Are they Hebrews ? so am I. Are they Israel
ites? so am I. Are they the seed of Abraham? so
am I.
23. Are they ministers of Christ ? (I speak as a fool,)
I am more ; in labors more abundant, in stripes above
measure, in prisons more frequent, in death oft.
24. Of the Jews five times received I forty stripes
save one.

2 CORINTHIANS.— CHAP. XI. 357
25. Thrice was I beaten with rods, once was I stoned,
thrice I suffered shipwreck, a night and a day I have
been in the deep ;
26. In journeyings often, in perils of waters, in
perils of robbers, in perils by mine own countrymen, in
peril by the heathen, in perils in tbe city, in perils in
tbe wilderness, in perils in the sea, in perils among false
brethren ;
27. In weariness and painf ulness, in watchings often
in hunger and thirst, in fastings often, in cold and nak
edness. It becomes quite clear that Paul's traducers at Corinth
were Jews, and that they made great account of their pedi
gree. —
The Jews seem not only to have instigated but inflicted
the persecutions and punishments under which Paul suf
fered. Stripes and stoning were certainly Jewish modes
of punishment; "beating with rods" may have been
Roman. The " forty, stripes save one " were inflicted by
thirteen blows of a triple lash. The Jewish law is in Deut.
25:3. This wonderful grouping of Paul's life-experiences in
missionary hardships, privations, persecutions and perils, is
grandly drawn, and tremendously forcible as against his
vilifiers who manifestly had never the least item of such a
record to show.
As already said, the history elsewhere in the Acts and
Epistles touches a few of thesehistoric facts, yet a few only.
The reticence of Luke and of Paul generally in his epistles
is beautifully modest ; far as need be from making any
display of hardship, or of fortitude : — content to wait for
the reward of such heroism till the Master himself shall
say, " Well done ! "
28. Besides those things that are without, that which
cometh upon me daily, the care of all the churches.
29. Who is weak, and I am not weak? who is
offended, and I burn not ?
30. If I must needs glory, I will glory of tbe things
which concern mine infirmities.
31. The God and Father of our Lord Jesus Christ,
which is blessed for. evermore, knoweth that I lie not.
16

358 2 CORINTHIANS.— CHAP. XI.
The translation — " besides those things that are with
out " — must be changed to this : — "Apart from the things
besides " — is the pressure upon me daily — the care of all
the churches." — The word lor " pressure " seems to sug
gest a mob — the assaults of violent men (as in Acts 24: 12)
— yet against this precise sense here lies the great improb
ability that Paul would speak of this as occuring daily.
Then in favor of putting the word " care " in apposition
with this "assault" is the absence of any conjunction to
connect the two words as distinct ideas. Our Auth. ver
sion is therefore probably right in assuming that this word
denotes an onrushing crowd of cares.
The epistles have often manifested in a quiet incidental
way the weight of these burdens of care, and the quick,
outgushing sympathies of Paul's heart with every weak or
endangered brother.
32. In Damascus tbe governor under Aretas the king
kept the city of the Damascenes with a garrison, desir
ous to apprehend me :
33. And through a window in a basket was I let
down by the wall, and escaped his hands.
His mind having rapidly traversed his whole life history
of perils and labors, recurs naturally not to the last but to
the first in the long series — one which gave him his first
taste of life-perils, and which, perhaps, made a more vivid
and enduring impression than any other — that at Damascus
(Acts 9 : 23-25). From a house built on the city wall (see
Josh. 2: 15), and through a window in its wall front, he is
let down in a rope-basket, and so makes his first escape
with life.

^uOn-

CHAPTER XII.
The striking feature of this chapter is the heavenly
revelations made to Paul (v. 1-12). — As to Paul's object in
narrating them, it falls into the general current of the
contiguous chapters — self-sustaining against tbe slanders
and detractions of the hostile party in Corinth. Paul has

2 CORINTHIANS.— CHAP. XII. 359
less repugnance to this part of his defence than to the re
cital of his labors or even sufferings, because in this, God
was more prominent and man less. It was not pleasant for
him to glory, but he might say a word of what the Lord
had done for him.
1. It is not expedient for me doubtless to glory. I
will come to visions and revelations of tbe Lord.
"Not expedient to push this line of defence too far lest
there might be reaction. It might lead men to suspect
him of vanity. — But visions and revelations, truly from the
Lord, none could object to his briefly relating. — " Visions "
and "revelations" differ somewhat — visions being prim
arily things shown to the eye. The word " revelations " is
more broad and comprehensive ; covering various methods
of making unseen things known.
2. I knew a man in Christ above fourteen years ago,
(whether in the body, I cannot tell ; or whether out of
the body, I cannot tell: God knoweth;) such a one
caught up to the third heaven.
3. And I knew such a man, (whether in the body, or
out of the body, I cannot tell : God knoweth ;)
4. How that he was caught up into paradise, and
heard unspeakable words, which it is not lawful for a
man to utter.
5. Of such a one will I glory : yet of myself I will
not glory, but in mine infirmities.
Is this " man " Paul himself? Undoubtedly. Though v.
5, apparently makes this " such an one " distinct from " my
self " [Paul], yet we must attribute this quasi distinction
to modesty ; for if this experience were that of somebody
else and not of Paul, it would be utterly irrelevant here.
Besides, v. 7 assumes absolutely that Paul was himself
the subject of this trance. It was to obviate the possible
danger of his being elated by the abundance of these reve
lations that "the thorn in the flesh" was permitted —
which thorn was a very personal matter, in the flesh of
Paul and not of some other man.
The words — ' ' a man in Christ " must mean a man in
closest sympathy and fellowship with Christ, living really
in him as the sphere of his living.

360 2 CORINTHIANS.— CHAP. XII.
The time when — "more than fourteen years ago " — was
very early in Paul's Christian life, and prior to the point
where his Christian labors were fully recorded. If this
epistle was written in A. D. 57, these visions were not
later than A. D. 43 — seven years prior to the great council
at Jerusalem. They fall into the curriculum of Paul's
preparatory studies and preparation for his apostolic work.
Of the psychological condition of Paul under this
experience, we cannot know much. He tells us very dis
tinctly that he knew but little on this point himself. He
did not even know whether he was in or out of the body —
i. e. whether the body was caught up to heaven, or the
soul only. But it manifestly seemed to him that his con
scious spirit was transferred to Paradise.
On this question which may be pressed— 'whether this
be not a mere vision brought to his mind as dreams are —
the scenes coming down to him rather than himself taken
up to the localities of the things themselves, we can only
say that Paul's description goes entirely against the suppo
sition of a mere dream. He reiterates the point — " caught
up to the third heaven ; " " caught up to paradise," and
says it was there that he heard unspeakable words ; also,
his doubt whether he were in or out of the body assumes
something very different from a mere vision transpiring
within the mind.
The question not a little discussed among the early
Fathers — whether Paul purposely distinguished between
"the third heaven" (v. 3.) and "paradise" (v. 4), and
whether he meant to say that these, were two stages in this
ascension ; — the first, to the third heaven and the next and
still higher one to paradise — it will scarcely profit us to
push. Celestial geography is still, to us, an undeveloped
science. Even if Paul meant to teach that the localities
are two and not one and the same, he has added very little
to our real knowledge. The probabilities, however, are
very slight that he designed to make any distinction what
ever. All the other words being essentially the same, (in
v. 2 and v. 4), the presumption is in favor of a mere repe
tition for greater emphasis.
" Words not lawful for a man to utter." — Does this
mean — that man is by law forbidden to utter them ;
or, rather, that the uttering is impossible — i. e. to any
purpose, since tbe words there spoken could not be intelli-

2 CORINTHIANS.— CHAP. XII. 361
gible to mortals ? — The latter must be the sense, as inter
preted by the " unspeakable words ; " by the primary sense
of Paul's word * — 'a thing out of being — out of possibility :
and finally, by the consideration that prohibition cannot
be easily accounted for, while impracticability must be
assumed. Remarkably Paul says not a word of seeing any thing,
but only of hearing words, which, however, he' was per
fectly conscious he could not report ; perhaps also, could
not even translate. — So that we learn from this passage
very little indeed about tbe heavenly world. We learn that
it is not only a state but a place, although of the relations
of this place to other known points in the great universe
of God, we are told nothing. Of things that he saw ; of
the time occupied in the transit ; of the time he spent
there ; of distances in any respect — be reveals essentially
nothing. He gives us to understand that there are things
to be heard and learned there that cannot be reported, or
otherwise made known here. — But on the whole it is cer
tainly remarkable that upon the points above alluded to,
Paul communicated so very little — so near to nothing at all.
— We may, indeed we must, suppose that Paul learned
more than he has reported here. Did it result from those
heavenly revelations that he had those longings to be
"clothed upon," in the intermediate state, of which he
speaks (2 Cor. 5 : 1-5) ; and that he said with unfaltering
assurance (as in 1 Cor. 13: 12). " Then shall I know even
as also I am known ? " However this may be, we will at
least assume that he himself received impressions and defi
nite conceptions of the blessedness of that state which be
came through all his future earthly life a loving inspira
tion to the utmost endeavor, pressing him onward to live
as seeing things invisible. The church therefore gets the
benefit of these revelations, not first but second hand ; —
not through what Paul reported directly, but through the
inspiring impulses and the deathless energy which they
imparted to his spirit and labors. — Of which, all we need
say is — So God would have it. It is of small use to us to
wish it had been otherwise. The Lord understands best
how closely to shut his people up to walking by faith, not
by sight. *(Exon from exesti.)

362 2 CORINTHIANS.— CHAP. XII.
Of one who has had such experiences (v. 5) he might
speak as greatly distinguished ; but of myself (says Paul,
putting himself in this quasi contrast with the man of such
revelations), I will glory in nothing save my infirmities.
This is delicate ground to tread, and Paul touches it with
inimitable tact— the demand for self- vindication pushing
him sternly forward ; but his modesty and the extreme
delicacy of self-praise under any circumstances, holding
him back.
6. For though I would desire to glory, I shall not be
a fool ; for I will say the truth : but now I forbear, lest
any man should think of me above that which he seeth
me to be, or that he heareth of me.
Nor though I should wish [will is his word] — to boast
of myself, I shall not be a fool, for I shall speak only the
truth, and only such truth as the case seems to compel me
to speak ; but even so, I forbear, lest any one should judge
of me above what he sees in me or hears from me. I wish
no man to estimate me above what I prove myself to be
before his eyes.
7. And lest I should be exalted above measure through
tbe abundance of the revelations, there was given to me
a thorn in the flesh, the messenger of Satan to buffet me,
lest I should be exalted above measure.
Precisely what this " thorn in the flesh " was, Paul has
not seen fit to divulge. Some one has said that if the case
had been narrated by Luke, the physician, his medical
knowledge might have led (or betrayed) him into such de
scriptive terms as would have disclosed the secret. But
Paul did not care to give to all the world the particulars
of this infirmity. It was certainly physical ("in the flesh");
it was an infirmity (v. 9) ; it was an annoyance as painful
infirmities in the flesh are wont to be ; it was doubtless
keenly painful; the chosen word "thorn" sufficiently shows
this. No doubt it embarrassed his labors ; so that, for this
reason, he would feel justified in praying to the Lord to
take it away.
Paul's reserve in defining it has been a sore annoyance
to many critics. But no censure should be passed upon
Paul for this ; — for what sensible man ever thinks it his

2 CORINTHIANS.— CHAP. XII. 363
duty to let all mankind know what infirmities he has in
the flesh ?
Very remarkable is the intimation of Satanic agency in
this visitation; — "a messenger" [angel] "of Satan" —
something sent by him. This fact is entirely in harmony
with other scriptural representations of Satanic power over
mortals — when he has permission — as in the case of Job ;
the case of demoniacal possessions ; and to name no other,
the case of the excommunicate — " delivered over to Satan
for the destruction of the flesh" (1 Cor. 5:5).
The Satanic spirit is never slow to spring into any such
opportunity to inflict sufferings. To harass and torment
such a man as Paul, we may suppose to have been specially
gratifying to his hellish malice. When in fact, it resulted
in making Paul a holier and mightier man, it only afforded
another example under the universal law — that the wrath
of Satan and of his minions always works out God's praise.
Paul understood — if not at first, yet ultimately — that
God's purpose in permitting this thorn in his flesh was to
forestal undue elation and pride iu consequence of these
abundant revelations. God saw danger doubtless, of which
Paul was not at the time aware ; and therefore, as a kind
friend, provided this remedy — painful in the flesh, but
most wholesome to the spirit— as Paul shows in the sequel.
8. For this thing I besought the Lord thrice, that it
might depart from me.
9. And he said unto me, My grace is sufficient for
thee: for my strength is made perfect in weakness.
Most gladly therefore will I rather glory in my infirmi
ties, that the power of Christ may rest upon me.
10. Therefore I take pleasure in infirmities, in re
proaches, in necessities, in persecutions, in distresses for
Christ's sake : for when I am weak, then am I strong.
While we have no reason to blame Paul for his reti
cence as to the physical ailment [" thorn "], we have the
utmost reason to thank him for his frankness in recording
so fully the spiritual processes by which God brought so
much good out of that sore evil. — First, it threw him upon
prayer, that the Lord would take it away. It is notica-
ble that Paul remembered, all through those fourteen
years, how many times he had besought the Lord for this

364 2 CORINTHIANS— CHAP. XII.
relief. Prayer with him was not made up of " vain repe
titions " — in which no man can tell how many times he
has prayed for any one thing [unless he kept the count on
a string of beads]. Other Christians besides Romanists are
liable to make so little of prayer that it would be quite im
possible for them to remember any real struggle of soul, or
season of conscious admission into the audience of the
Most High. — But Paul knew that he had prayed three
times, very definitely, and doubtless very earnestly, with
such consciously near approach to God that he felt it to
be prayer. Then, apparently not till after tbe third time,
the Lord answered, (answered once for all, the tense of
Paul's word — " he has said it " — implying a final, standing
reply) ; My grace is sufficient for thee ; for the power [so
the better textual authorities (S. V. A.) have it] the power
is perfectly developed, only in weakness ; — i. e. only under
tbe conditions, in the state, of human weakness. — " The
power" is here the well known power of God which
bears special, peculiar relations to man's weakness. It is
when man is consciously weak that this power becomes
most fully manifest to the human consciousness and takes
most precious effect in sustaining the otherwise sinking
soul. Therefore Paul declares — Most joyfully will I glory in
my infirmities that the power of Christ may overshadow —
overspread me as a tent ; come down upon me as an en
veloping presence [as his Greek work suggests]. This
thought may well bear to be repeated and expanded : —
Therefore I am well pleased with [in and under] infirmi
ties, reproaches etc. — for Paul proposes to extend this
blessed doctrine to every sort of human infirmity, burden,
strait, trial, peril ; — to inspire his readers to make a per
sonal application of it to all possible diversities of condi
tion. Anything, everything, I may have to bear for Christ
shall be borne joyfully, and even thankfully, for when I am
weak, [in myself], then am I mighty [in Christ]. The
more my own strength seems to go out of me, the more
conscious shall I become of being filled with Christ. This
is Christian experience. Paul puts in no exclusive claim
to it ; but on the contrary, very plainly opens the doctrine
for every Christian's personal use.
It may not be amiss to suggest, moreover, that the very
indefiuiteness of Paul's " thorn " leaves the way open for

2 CORINTHIANS.— CHAP. XII. 365
every Christian under any and every possible infirmity, to
say of himself ; — This is my thorn in the flesh. With the
utmost propriety I can put myself in the case of Paul. If
he had said definitely — There was sent upon me for a thorn
in my flesh sore eyes (as some have supposed), or the tooth
ache, then it might seem plausible to think of Christ's
promise as good for tbat special sort of thorn, and perhaps
a little uncertain as to any other sort. But now the case
of Paul is left open to be applied to every possible infirmity.
I may take its promise as my own against every pain I feel
or burden I have to bear.
11. I am become a fool in glorying ; ye have com
pelled me : for I ought to have been commended of
you : for in nothing am I behind the very chief est apos
tles, though I be nothing.
12. Truly tbe signs of an apostle were wrought among
you in all patience, in signs, and wonders, and mighty
deeds. 13. For what is it wherein ye were inferior to other
churches, except it be that I myself was not burdensome
to you ? Forgive me this wrong.
Paul returns to the subject of his enforced self-com
mendation. He is aware it may seem to them very foolish;
but let them consider — they have forced bim to it. The
' necessity has beeu keenly painful. Tbey ought to have
defended him against his calumniators ; and so have re
lieved him of this necessity. All the miraculous signs
which endorse a genuine apostleship, he had wrought be
fore their eyes, as they very well knew. Why then did
tbey allow his enemies to impeach his apostolic com
mission ?
Why bad they not vindicated his apostleship in a way
to confound his traducers and relieve Paul from this bitter
necessity for self- vindication ? — It was the more reasonable
for him to ask and to expect this from them because through
his apostolic ministrations, their church had been pre-emi
nently blessed with spiritual gifts. In fact they bad fallen
behind no other church in the affluence of these gifts, nor
indeed in any privilege or distinction, unless it be in the
point of having never been burdened to the .amount of a
picayune with his support. With keen irony, which he

366 2 CORINTHIANS.— CHAP. XII.
doubtless hoped their dull sensibilities might feel, he adds ;
— Forgive this wrong— this injustice [his word means].
14. Behold, the third time I am ready to come to
you ; and I will not be burdensome to you : for I seek
not yours, but you : for the children ought not to lay up
for the parents, but tbe parents for the children.
15. And I will very gladly spend and be spent for
you ; though the more abundantly I love you, the less I
be loved. 16. But be it so, I did not burden you : nevertheless,
being crafty, I caught you with guile.
I am ready now to come to you for tbe third time ; but
I shall still refuse to take a penny from you for my support.
I will never give occasion to my traducers to defame my
character, as they would do if I were to lay myself open in
any wise to their slanders.
The moral sentiment — " I seek not yours but you " —
was from Paul's lips both nobly true and grandly sublime.
He was not laboring for their money but for their souls.
He could say this honestly, and not a man of them could
gainsay it. — A wonderful record this, and a precious ex
ample in the spirit of it for all gospel ministers to follow !
But on the nature of his reasoning in this case — "for"
the children ought not to lay up for the parents, but the
parents for the children " — we must pause a moment to
ask whether Paul really intends to go back upon his own
doctrine that the laborer is worthy of his hire, and the
gospel minister of his bread from his people ? On its face
this seems like an argument to prove that the minister
ought to support his people with bread and clothing, and
not his people support him. But we should do violence to
our own common sense and to Paul's common sense also if
we were to assume this to be his honest meaning. Rather
let us put this argument to the account of the irony which
tinges the greater part of this discussion — as if he would
say, Ye may perhaps think that this policy of yours toward
me comes under the law of parents providing for their
children. Ye need some skill and tact to make the worse
appear the better reason : — I give you this gratis ! — It is
perhaps supposable that he meant to suggest that he had
been to them trulv a father and had loved them as his chil-

2 CORINTHIANS.— CHAP. XII. 337
dren, yet it were a pity they should abuse him for his
parental love and self-sacrifice in their behalf !
In this line of thought he subjoins : — Truly I will most
joyfully spend my strength and be utterly spent for your
souls, [so is the Greek]. The last clause Tischendorf punc
tuates thus ; — If I shall love you more abundantly, shall I
be the less loved ? Must I expect this — and must I bear
it ? Is not this cruel and heartless ?
But be this so — as it may ; " / have not been burden
some to you " — said with emphasis upon I [for Paul wrote
" ego " for emphasis]. However others may burden you,
I am guiltless in this thing ; but being wily, I caught you
with guile " — ironical again ; — I stole away from you that
fine opportunity for scandal against me, whieh some of you
were ready to seize ! Forgive me this wrong !
17. Did I make a gain of you by any of them whom
I sent unto you ?
18. I desired Titus, and with him I sent a brother.
Did Titus make a gain of you ? walked we not in the
same spirit ? walked we not in the same steps ?
Above reproach myself on the score of covetous exact
ions from you, will you say that I made Titus and his asso
ciates my tools for defrauding you ? Did they do any such
things ? Not they.
19. Again, think ye that we excuse ourselves unto
you? we speak before God in Christ: but we do all
things, dearly beloved, for your edifying.
20. For I fear, lest, when I come, I shall not find you
such as I would, and that I shall be found unto you such
as ye would not ; lest there be debates, envyings, wraths,
strifes, backbitings, whisperings, swellings, tumults :
21. And lest, when I come again, my God will hum
ble me among you, and that I shall bewail many which
have sinned already, and have not repented of the un
cleanness and fornication and lasciviousness which they
have committed.
The better textual authorities have the first Greek
word — not [palin] " again ; " but [palai] for a long time,
or long ago. Read therefore, not interrogatively but af
firmatively ; — ye have long been thinking that we were

368 2 CORINTHIANS.— CHAP. XII.
apologizing to you. " We speak before God in Christ "
[solemn asseveration] — "All these things, beloved, are not
for our self- vindication but for your edification. Your
spiritual good, not our reputation, has been our object.
For I have great anxiety for you lest I shall not find you
what I would, and lest ye should find me what ye will not
enjoy. For I fear lest again when I come, I shall be hu
miliated among you by your scandalous sins, and that I
shall find yet others who have grossly sinned and have not
repented. Paul had been greatly comforted by the repen
tance of tbe incestuous man ; but he had painful fears that
other sins of similar sort would be found among them yet
unrepented of and not forsaken.

CHAPTER XIII.
The central thought in this closing chapter is that
when he shall come again, he shall use his apostolic au
thority with firmness and decision — not to say with un
sparing severity. Flagrant sins must be put away.
1. This is the third time I am coming to you. In
the mouth of two or three witnesses shall every word be
established. This allusion to the Mosaic law of testimony suggests
very decisively that he purposes to make thorough investi
gation. 2. I told you before, and foretell you, as if I were
present, the second time ; and being absent now I write
to them which heretofore have sinned, and to all other,
that, if I come again, I will not spare :
3. Since ye seek a proof of Christ speaking in me,
which to you-ward is not weak, but is mighty in you.
4. For though he was crucified through weakness,
yet he liveth by the power of God. For we also are
weak in bim, but we shall live with him by the power
of God toward you.
In the middle of v. 2 the corrected text omits the

2 CORINTHIANS.— CHAP. XIII. 369
words, " I write," and puts the sentence in this form ; —
"As when present the second time, and now when absent
I have forewarned and now forewarn those who have pre
viously sinned and all others, that if I come again / shall
not spare. In as much as ye seek a proof of Christ speak
ing in me — of that Christ who is not weak toward you but
is mighty among you — ye shall have it.
In v. 4 a close analogy is drawn between the case of
Christ and that of his apostles in the two points : first,
weakness ; then strength : for (a) Christ was crucified in
weakness [from or in consequence of weakness] — but lives
by virtue of the power of God : — So likewise (b) we are
weak in and with him ; but shall live with him by means
[out of] the power of God toward you.
5. Examine yourselves, whether ye be in the faith :
prove your own selves. Know ye not your own selves,
how that Jesus Christ is in you, except ye be repro
bates ?
6. But I trust that ye shall know that we are not
reprobates. Examine not us apostles, but your very selves, whether
ye be truly "in the faith" — having true living faith in
Christ.— Do ye not know yourselves [not in the sense know
of yourselves] but do ye not know yourselves sufficiently to
know that' Christ Jesus is in you, except ye be reprobates?
— " Reprobate " is in the sense of disapproved, disowned,
rejected of God.
I trust ye shall know that we are not such. We shall
labor to evince our fidelity to Christ before and toward
you, when we come again.
7. Now I pray to God that ye do no evil ; not that
we should appear approved, but that ye should do that
which is honest, though we be as reprobates.
8. For we can do nothing against the truth, but for
the truth.
9. For we are glad, when we are weak, and ye are
strong : and this also we wish, even your perfection.
10. Therefore I write these things being absent, lest
being present I should use sharpness, according to tbe

370 2 CORINTHIANS.— CHAP. XIII.
power which the Lord hath given me to edification, and
not to destruction.
But our great prayer to God is for your pure Christian
life rather than for our own self- vindication. We pray that
ye may do no evil thing, and we pray thus, not that we
may appear approved, having a good record from your
blameless life — i. e. we desire your purity for your own
sake, and not for its bearing upon our reputation. We
pray that ye may do all that is noble, even though we may
seem to be reprobates.
In v. 8 we cannot interpret " truth " to mean truth in
the abstract: — i. e. true doctrine ; but truth in the con
crete, as developed in genuine Christian life. Paul there
fore means — We can do nothing against but only for,
and in behalf of, your upright, blameless life. This is
our supreme purpose and endeavor. — The idea of truth,
abstractly considered, would here be foreign from the sub
ject of thought and remark.
We rejoice though we are weak if only ye are strong ;
and this is the burden of our prayer — your real perfec
tion. These things Paul writes in the hope of obviating the
necessity of using severe measures of discipline and punish
ment when he comes in person.
11. Finally, brethren, farewell. Be perfect, be of
good comfort, be of one mind, live in peace ; and the
God of love and peace shall be with you.
12. Greet one another with a holy kiss.
13. All the saints salute you.
14. The grace of tbe Lord Jesus Christ, and tbe love
of God, and the communion of tbe Holy Ghost be with
you all. Amen.
Tf The second epistle to the Corinthians was written
from Philippi, a city of Macedonia, by Titus and Lucas.
These farewell words are the outbreathing of a wise
and noble, loving heart.
The better text omits the full period in v. 11, reading
it — "As to the rest, rejoice ; be perfect" [the object of
his prayer as in v. 9] ; " be comforted ; be of one mind,"
and not of many minds — jarring, conflicting, contending ;
live in peace and not in strife and bitterness. So shall the

2 CORINTHIANS.— CHAP. XVIII. 371
God of love and peace be with you. — Let Christian saluta
tions with the kiss of love be often given to each other. —
All the saints with one accord send their salutation to you.
The closing doxology is a model of terseness and beauty;
ever dear to the Christian heart through all the ages because
of the equal honor it gives to the Son, to the Father and
to the Spirit ; imploring grace from the Son ; love from
the Father, the communion of fellowship from the Holy
Ghost. — No name of Prophet or Apostle is here; counted
into this sacred list ; nor of Mary, the " holy mother ; "
nor even of Gabriel. The heart of Paul and of every New
Testament saint would recoil from the blasphemy of put
ting any such name in this category, or indeed aiiy other
name save of these three ; Father, Son and Holy Ghost.
We need not regard this verse as a formal argument by
Paul to prove the doctrine of the Trinity. Rather its testi
mony for that doctrine comes in the sweet way of assum
ing its truth, and then interweaving it into the life-pulsa
tions of the Christian soul — the sympathies of holy prayer
and worship.

APPENDIX A.

ON PAUL'S USAGE OF THE TERM "LAW" IN CERTAIN
PASSAGES WRITTEN TO THE ROMANS AND GALATIANS.
The laws of interpretation which legitimately control
the sense and bearings of the passages referred to have been
naturally developed in their place in the Commentary.
But the importance of the themes involved ; the sad mis
apprehensions as to them, not uncommon in our times, and
their vital bearings upon christian experience, seem to
justify a more extended discussion. — The running notes of
a Commentary not affording the desired opportunity for
presenting the subject in all its bearings, such opportunity
is sought in the free scope of a special dissertation in tbe
appendix. The following are standard passages of the class re
ferred to.
" Ye are not under tbe law but under grace." (Rom.
6: 14). " Wherefore, my brethren, ye also are become dead to
the law by the body of Christ." (Rom. 7:4).
"But now we are delivered from the law, that being
dead wherein we were held." (Rom. 7: 6).
Therefore we conclude that a man is justified by faith
without the deeds of the law." (Rom. 3: 28).
"For I through the law am dead to the law, that I
might live unto God." (Gal. 2: 19).
" But if ye be led by the Spirit ve are not under the
law." (Gal. 5: 18).
" Before faith came we were kept under the law, shut
up unto the faith which should afterwards be revealed.
Wherefore the law was our schoolmaster to bring us to
Christ that we might be justified by faith. But after tbat
faith is come, we are no longer under a schoolmaster."
(Gal. 3: 23-25).
" Stand fast therefore, in the liberty wherewith Christ
hath made us free, and be not entangled again with the
yoke of bondage." (Gal. 5: 1).

374 PAUL'S USAGE OF THE TERM "LAW"
To read these passages even cursorily will suffice to
suggest to most minds that evils have not unnaturally
arisen from misconception of their true significance. To
many, the question what the term " law " can mean here,
has been seriously perplexing ; while yet another class,
rushing rashly upon a false interpretation, have suffered
yet sadder evils than perplexity — perverting these passages
to the result of dangerous errors. — Comprehensively, the
mischiefs referred to have lain chiefly in these two direc
tions ; (a) Conscientious minds have been perplexed and
confused because these passages have seemed to abrogate
the present claims of the moral law. — (b) Minds not spec
ially conscientious have by misinterpretation, perverted
these passages to the extent of setting aside the claims of
the moral law, assuming the gospel to be its sufficient and
universal substitute, and so superseding all divine law as a
rule of duty.
This general view of the evils that have arisen and arc
liable to arise from the misconception and abuse of these
passages will suffice, I trust, to awaken interest in our
proposed investigation. The gravity of the questions at
issue and the greatness of the evils incident to misconcep
tion will justify an effort to reach an exposition which not
only may be but must be the true one. We reach this cer
tainty only as we build on valid principles of interpretation.
Hence it is well to approach the subject along this line
of enquiry ; viz. How came it to pass that Paul should
speak of the " law " in this way ? How can we account
for these very peculiar forms of expression — these, appa
rently, very extraordinary statements ? A just and full
answer to these questions must suggest the true meaning
of the Apostle.
Observe then, first : All these passages occur in the two
epistles above named — that to the Romans, and that to the
Galatians. No statements of this sort occur in any other
epistles of Paul, nor in any other part of the New Testa
ment. This fact should by itself afford the clew to their
just exposition. For it leads us to enquire what there may
have been in Rome and in Galatia that was peculiar.
What peculiar people were resident there, having what
peculiar notions as to law in its relations to the salvation
of men ?
These questions are readily answered. The people

TO THE ROMANS AND GALATIANS. 375
specially addressed in Rome and in Galatia were Jews
either professedly christian converts from among the Jews,
or at least men of Jewish faith and education who were
accessible to the Apostle's instructions, whom his written
words might reach, and to whom, therefore, he addressed
himself, and consequently adjusted his argument, and to
whose usage of religious terms he conformed himself in
his statements.*
These Jews had certain notions or ideas peculiar to
themselves which they comprehended under this term
"law." Now it is entirely fundamental to our enquiry
to ascertain what these peculiar ideas were. For there
cannot be the least doubt that Paul uses this term in their
peculiar sense of it. Addressing them, he adjusts his
speech to their usage of terms. He must of necessity do
this if he would be understood, and he must make himself
understood if he would make his letters of any value
whatever. There is no law of language more imperative
* While it is not vital to our argument, it may yet be a matter
of interest and not without its value, to note certain diversities of
tone and of argument observable when we compare Paul to the Ro
mans with Paul to the Galatians. At Rome, the metropolis of the
world, there had congregated a class of Jews cultured manifestly
much above the average Jewish standard — men who said to Paul —
" We desire to hear of thee what thou thinkest ;" and before whom,
in response to this desire, Paul expounded and testified the king
dom of God, persuading them concerning Jesus both out of the law
of Moses and out of the prophets from morning till evening " (Acts
28 : 22, 23). To such Jews, competent and ready to follow him into
the great depths of revealed truth, he wrote those masterly expo
sitions of the gospel scheme which appear in his epistle to the Ro
mans, grappling with the profoundest problems of theological sci
ence as if pleasantly assured that his readers were capable and
eager for such investigations. His tone is always respectful as of
one aware that they held their religious views by virtue of life-long
education ; yet deeply earnest and affectionate, and probably we may
say, sympathetic, for he manifestly thought of them as being what
himself was through all his earlier years.
Quite otherwise is the tone of his expostulations and rebukes in
his letter to the Galatians. Their Judaism seems not to have come
to them so much through early education. It was rather inoculated
into them by Judaizing emissaries whose spirit Paul abhorred and
whose character he could not respect. His Galatian converts who
had yielded weakly to their seductions, Paul deemed worthy of
stern rebuke for that weakness and folly.
On the points to be specially discussed in our essay, Paul took
essentially the same ground in these epistles and stated his views
in mostly the same language.

376 PAUL'S USAGE OF THE TERM "LAW"
and more absolutely universal than this — that the man
who proposes to transmit his thought to other minds must
use words which they will understand, and consequently,
in their sense of those words. Paul, therefore, in address
ing Jews at Rome or in Galatia, must have used the word
"law" in this sense.
What was that peculiar sense of this word as related to
salvation ? — The answer is readily reached. Comprehen
sively stated, the points peculiar in their usage of the term
"law" were threefold : — (1) They put more into that term
than the Lord wrote on the two tables of Sinai ; they gave
it a broader application than tbe moral law of the ten
commandments — comprehended more under it than Paul
did when he said (Rom. 13 : 8-10), " He that loveth an
other bath fulfilled the law ;" "love is the fulfilling of the
law." These epistles to Rome and Galatia show plainly
that those Jews held circumcision to be of entirely vital
consequence. When they spake of "law," therefore, as
comprehending what men must do to be saved, circumcis
ion was in it. — Moreover, with circumcision, there went
also into their sense of law a somewhat indefinite yet very
considerable amount of ritual observances ; e. g. the ob
servance of sacred seasons ; of rites of purification ; sacri
fices, etc., etc. The Pharisee whose prayer in the temple
(Luke 18 : 11, 12), recites the good things which were to
commend him to the Lord's special favor, said — " I fast
twice in the week ; I give tithes of all that I possess." Our
Lord describes the Pharisees (Mat. 23 : 23), as paying
tithes most punctiliously of "mint, anise and cummin,"
and as horrified at those who failed to wash their hands
before dinner. (Mark 7 : 2-5, and Luke 11 : 38. ) These
incidental touches may suffice to indicate how things very
small in themselves are magnified in their notion to a vast
and even vital importance as related to acceptance before
God. (2.) Obedience to law in their sense of it was held to be
the ground of their justification. In their view they were
to seek salvation by obedience to this law and had the
promise of finding it by and under this law alone. It was
in this point of light that Paul continually puts law over
against faith. Law, in their sense and view of it, was a
way of salvation, as really as in Paul's system, faith in
Christ was the condition of being saved. The two sys-

TO THE ROMANS AND GALATIANS. 377
terns, considered as supplying conditions of salvation, were
not only distinct but antagonistic ; either one supplanted
the other. There could be no blending of the two to
gether. If a man was to be saved by obeying law in the
Jewish sense of it, he had no Christ, wanted no Christ,
but went into heaven because he bad kept the law. Every
Jew, converted from this notion of being saved by works
of law to the opposite system — salvation through faith in
Christ — must therefore absolutely die to his old system,
and it must become utterly dead, defunct, powerless, as to
him. In his thought, in his hope and reliance, law must
be abjured, and faith in Christ must take its place — i. e.,
considered as his ground of reliance for pardon, salvation,
heaven. But this by no means implied that he held him
self free from obligation to obey the moral law.
(3.) A third element in tbe Jewish conception of law
(really though perhaps not broadly distinguishable from the
last named) lies in its supposed motive power against sin ;
or in other words, its effective agencies for sanctification.
It is plain that the Pharasaic Jew relied upon law in
his sense of it to do for him morally and spiritually, what
the gospel system provides for in its revelations of "Christ,
especially as made vividly clear and tenderly impressive
through the Holy Spirit. In debating this point Paul
maintained that mere law, though in itself "holy and just
and good," became deatb to him because it aroused his
combativeness — tbe pressure of authority' upon an unhum-
bled, unsubdued spirit, provoked resistance and worse re
bellion (Rom. 7 : 8-13). Over against this, under the light
and glory of a Saviour's dying love shed abroad in tbe soul
by the revealing Spirit (2 Cor. 3 : 18), men are " changed
into tbe same image " ; sin becomes inexpressibly loath
some ; holiness altogether lovely.
Here then is yet another element, not only present but
active in the Jewish conception of law — an element against
which Paul earnestly contended. To law so considered,
men must become dead ; — i. e. must no longer rely upon the
influence of mere law as a motive power for subduing sin
and implanting the spirit of a loving obedienee.
This point is liable to be overlooked. We shall fail to
take in the whole of the Pharisaic character if we leave out
or even under-estimate his claim to a pre-eminent sanc
tity. Let the reader recall tbe Pharisee in his devotions at

378 PAUL'S USAGE OF THE TERM " LAW "
the temple as delineated by our Lord : " I thank thee that
I am not as other men are, extortioners, unjust, adulterers,
or even as this publican " (Luke 18 : 11). Or as not less
in point, Paul's own testimony as to his Pharisaic life —
" Touching the righteousness which is in the law, blame
less " (Phil. 3 : 6). Similar testimony may be found iu the
appendix to Jahn's Hebrew Commonwealth — e. g. of one
Eliezer the Great (p. 523) who shortly before his death
asked — " What precept of the law is there whieh I have not
obeyed " ? Also (p. 556) of Kedah, son of Elai, currently
known as "Judah the sinless," said to have continued sin
less through his whole life." Of course this sinlessness was
in their view attained under mere law.
I have now endeavored to show that at the date of these
epistles of Paul, the Pharisaic and mainly the Jewish con
ception of law had three peculiar elements which should be
taken into account in our exposition of the passage in ques
tion — viz. (1.) It comprehended more than the ten com
mandments proclaimed from Sinai : — (2.) Obedience to it
was held to be the ground of justification before God : —
(3.) It was assumed to have within itself all needful mo
tive power to produce holiness, — all the influences requisite
for sanctification.
Bearing these points distinctly in mind we are prepared
to reach an exposition of the passages in question at once
satisfactory and safe. The key is in the fact that Paul
speaks of " law " in the Jewish sense of it. He remembers
his own experience under those views down to the hour of
his conversion. He perfectly understands how his readers
in Rome and Galatia think of "law" ; and therefore he
speaks to those views. Is it strange then that Paul should
write to converts from Judaism there — " Ye are not under
the law, but under grace ; " or this — " Ye are become dead
to the law by the body of Christ ; " delivered from the law,
having died to that under which we were held " (the better
translation of Rom. 7:6)?
Of the "law " as enlarged from that of Sinai, but espe
cially considered as both the ground of justification and
the requisite power unto holiness of life, how could he say
less than this ? Was there not a most urgent demand that
he should say all this, as he might hope and -would aim to
bring them off from reliances that could be only ruinous,
and unto a faith in Christ which alone could save ?

TO THE ROMANS AND GALATIANS. 379
Writing to the Galatians, Paul seems to make one point
which if not new, is at least made specially prominent,
viz., that the law itself helped him to renounce the law as
his trust for justification and for the holiness acceptable
to God: — " I through the law am dead to the law, that I
might live unto God." (Gal. 2: 19). "Before faith
came, we were kept under the law, shut up unto the faith
which should afterward be revealed. Wherefore the law
was our schoolmaster to bring us unto Christ, etc. (Gal 3:
23, 24). The work of the law as schoolmaster may have
been manifold, and not confined to any one point ; for it
might quicken the conscience, might impress a sense of
sin ; might reveal its own utter powerlessness to sanctify,
and might destroy all hope of justification on the score of
perfect obedience.
And yet further, it might be a schoolmaster, leading
the thought and the heart of the people toward Christ by
means of its typical foreshadowings of the Great Atoning
Sufferer toward whom all sacrifice pointed, and in whom
only it had its proper realization.
Hence the expositor's difficulty here is not so much to
find ways enough in which the schoolmaster might bring
his pupils to Christ, as to determine which out of many
was most prominent before the Apostle's mind.
Yet further and finally, that Paul should exhort his
Jewish converts to "stand fast in the liberty attained
through Christ and not be entangled again with the yoke
of bondage " — bondage to the rituals of the Mosaic system
— has its ready explanation ; for was not Pharisaism a
horrible yoke of bondage, and no less pernicious than heavy
' and galling ? It seems to be evermore the genius of rit
ualism to enforce with emphatic stress the points which
are specially valueless, and according as tbey are so, and
thus to dwarf piety, if perchance there be any, but worst
of all, to locate piety where it is not, and so to raise per
sonal hopes of salvation which God will by no means fulfil.
It will now be seen (let us hope), that we can give these
passages an adequate aud satisfactory exposition without
in the least abating from the present authority and obliga
tion of the moral law of Sinai, and hence, without at all
fostering the abuses of Antinomianism. If on superficial
thought these passages may seem to sound like an abroga
tion of the law of Sinai, it is only because the thought is

380 PAUL'S USAGE OF THE TERM "LAW"
superficial, satisfying itself with the sound, and stopping
short of the real sense. For if we were Jews, holding the
sentiment prevalent among Paul's readers in Rome or
Galatia, and being held in bondage by such sentiments, we
could not easily misunderstand these words of Paul. There
would be scarcely the least imaginable danger that we
should misconceive his meaning. But inasmuch as we are
not Jews, and have never associated under the term "law"
that group of ideas and those shades of thought which
made up Pharisaism in the gospel age, we are in real dan
ger of misconceiving Paul's doctrine. The case illustrates
the supreme importance, toward a correct interpretation
of scriptural terms, of studying them in the light of their
historic use in the age of the original writer and of the
readers for whom he specially wrote. There can be no
worse blunder than to take the words of Scripture in the
sense current now, when this sense differs from the sense
current then. We must go back to the age when these
were living words, and when the . thoughts they represent
were the living thoughts of men.
Applying to the scriptures judiciously these principles
of interpretation, we learn not only what they may mean
but what they must. We may arrive at a reasonable degree
of certainty. Disregarding these principles, no certainty
can ever be attained. To fall back upon our own impres
sions or intuitions is to substitute our own mind in place
of God's mind as the ultimate fountain of truth. If we
seek truth through written words inspired of God, then
what Paul meant to say and God meant he should say is
the truth we seek — nothing less or more than this and
nothing other. Hence if a revelation of God's thought in
written words be of supreme, priceless value, the just in
terpretation of those words must be supremely important —
and have a value above all price.
Recurring again to the practical application of the
truths supposed to lie in our passage, or really there, let
us note that Christianity has often been sorely afflicted by
the evils arising from their misconception and abuse. It
is a sore evil that Christian minds should be perplexed
over their relations to the moral law under the gospel
scheme. It is an evil yet more terrible that they should
be positively misguided and their views really perverted.
We sometimes hear or read remarks upon " the bondage

TO THE ROMANS AND GALATIANS. 381
of a legal spirit," which are sadly wanting in discrimination
and are badly liable to mislead. If there be any good
meaning in these words, what may it be ? Is it thought
important to the best Christian life to' decry the moral law
of God and to teach that love is higher and better than
law and therefore that obedience to law belongs to a lower
grade of piety, but the impulses of love to a higher ? *
Let the Christian who seeks the truth on these points ask
himself, whether there is any ground for this assumed an
tagonism between law and love ? Apply to it what Paul
himself has said of law ; " He that loveth another hath
fulfilled the law." For* example — "Thou shalt not com
mit adultery " — for it violates the law of love to your fellow-
beings. " Thou shalt not steal " — for this offends against
love etc. — and if there be any other commandment, it is
briefly comprehended in this saying ; Thou shalt love thy
neighbor as thyself." " Love worketh no ill to his neigh
bor, therefore love is the fulfilling of tbe law." A greater
than Paul had already said essentially the same thing as to
the relations of the law to love and of love to the law — even
He under whose shaping hand the grand elements of all
law crystallized into those "two great commandments on
which hang all the law and the prophets " — the first and
greatest one being — " Thou shalt love the Lord thy God
with all thine heart and with all thy soul and with all thy
mind : " " the second like unto it ;" " Thou shalt love thy
neighbor as thyself" (Mat. 22: 36-40).— Is there even the
least ground here for assuming an antagonism between love
and law ?
Nay verily. Can any words assume more absolutely
that they are essentially and in spirit identical — so much
so that law is obeyed only in love ; that love and only love
can truly meet the demands of law ; and that law never
goes beyond love — i. e. never requires anything more or
other than love requires. Law is of use to define the proper
channel for the outgoings of love toward God and toward
* It would be uncharitable, in my view untrue, to say that all the
avowed advocates of the so-called " Higher Christian life," drift to
ward Antinomianism ; but .it may be said safely that the open pro
fession of living a sinless life has to a certain degree a natural ten
dency toward displacing or at least depreciating the moral law as
the rule of Christian duty. Hence there is a heightened demand in
our times for the most thorough discussion of the points made in the
present Essay.
17

382 PAUL'S USAGE OF THE TERM "LAW"
our neighbor ; it were supreme folly to decry the value of
law as fulfilling this function.
Is it said that love makes its own law and that its im
pulses are a law unto themselves ? I am well aware that
this is virtually said — but none too wisely. The real de
mand made by this saying is for a licence tbat sets law at
nought. It proposes to say to the Almighty Ruler — We
need no direction, and propose to accept none as to the
special duties or services toward God or man which the law
of love requires under all the varying circumstances of our
earthly life. The impulses of our own heart's love will
guide us wisely enough, and any restraint upon their free
dom we propose to repel ! Let love be free ! Take from.
it the element of freedom and what of moral value re
mains ?
Such reasoning, in such a spirit (I suggest) assumes to
be wiser than God, and holds up a sort of virtue which has
no divine warrant. Who knows that God will or can accept
the self-directed impulses of such love as a substitute for
that love which is the fulfilling of his law ?
No fundamental discussion of this point — the essential
nature of that love which in its origin and its professed
law of direction is simply impulse— -can stop short of the
domain of metaphysics. The limits of this essay will allow
only the briefest allusion to the metaphysical character of
such impulse, yet enough to say that it is emotion, not
choice ; that it has in it no more virtue as it exists in man
than it has iu a kitten or a robin red-breast ; that it is
neither intelligent nor voluntary, and therefore fundamen
tally lacks the elements of true virtue or holiness. In man,
as also in all the lower animals, it comes under a law of in
stinct, which our Maker has implanted in our constitution
for the ultimate purpose of making existence possible — to
perpetuate the race and secure a certain measure of good
to this existence. Into the far higher realm of intel
ligent, voluntary service for other's good, it never enters.
Of personal conscious, voluntary homage and obedience to
the will of God, it knows nothing. It is therefore an out
rage upon the human intelligence, to foist mere impulse
that lacks moral character into tbe place of the voluntary,
intelligent love which manifests itself in purposed obedi
ence to the will of God.
Recurring again to the main drift of our discussion —

TO THE ROMANS AND GALATIANS. 383
Let it be granted that law conceived of in the Pharisaic
sense and law applied for Pharisaic purposes, deserves to
be decried, and should by all means give place to love — or
rather let us say — should give place to the law of Sinai as
interpreted by Paul himself, and by his and our Great
Master, Jesus Christ.
If a "legal spirit" means (as these words should mean)
the spirit of obedience to law, let it reign in all hearts.
Jesus has said — "If ye love me, keep my commandments."
" He that hath my commandments and keepeth them, he
it is that loyeth me," (Jn. 14 : 15, 21.) Obedience is the
test of love. A love that reigns not unto obedience — that
fails to beget obedience to tbe known will of tbe Master —
is certainly spurious. It may be emotional, sensational, or
even extatic ; but it can never satisfy the law of Christ as
expounded by himself. It is simply a fallacy to glorify it by
the name love.
No words can express too strongly the value of the
moral law given from Sinai and the importance of holding
it in its full, unabated force under the gospel system as en
joining love supreme towards God and love equal and im
partial towards fellow men. Let it evermore be held to
prove the sincerity of our heart-homage toward God ; let
it be the crucial test of that true faith in Christ which he
has made the condition of salvation. Let it therefore be
maintained forever that the moral law, first given from
Sinai — then interpreted, endorsed, re-affirmed by the Son
of God — stands in unabated force under the gospel scheme
— with force indeed augmented and heightened by the su
peradded claims that come upon us from the life and from
the death of the incarnate Son.
Yet again : If the moral law still stands in undimin
ished force, it must be a first Christian duty to cultivate
conscientiousness as to a just apprehension of its meaning
and of its bearing upon ourselves, and as to our own per
sonal obedience to its claims. It should be our supreme
endeavor to learn what it enjoins and what it forbids. We
must needs know before we obey. And the spirit of obe
dience will manifest itself in a most careful and honest
enquiry for its real meaning and for its actual application
to ourselves under all the present circumstances of every
day life. The conscientious spirit is itself obedience. Tbe
honest endeavor to ascertai n what God's law requires of

384 PAUL'S USAGE OF THE TERM " LAW "
you this day, and in the very circumstances of this day's
activities, will please him and be accepted before him.
There is not the least imaginable danger that this sort of
" legal spirit " will bring you under any " bondage " which
you need to fear or avoid. Its "bondage" is nothing
worse, nothing other, than the sweet constraint of love.
Deep in your heart you are glad that you have the op
portunity to express your love and your gratitude to Him
who died for you, by diligently studying his commands, and
by most persistent endeavor to obey them, And if con
scious mistakes as to knowledge of duty and conscious
short-comings in its performance combine to oppress the
heart, it may still be a precious consolation if we can look
humbly up to the Master and say — "I have sought to know
and labored to do thy will." — And if at any time his Spirit
beareth witness to our spirit that it is even so, we have
reached one of the best experiences of the Christian life.
No extacies of hope as to the glorious future are to be
named in comparison with this. — Thus the law of God,
legitimately and honestly used, works itself into the staple
elements of true piety. But if dubiously or dimly appre
hended, the mind being dark or confused as to tbe legiti
mate sphere and function of the moral law, the effect can
scarcely fail to be damaging if not even disastrous upon
the growth and joy of your christian life. Much more
must the result be disastrous if it rule out the sense of
obligation to this law by assuming that its claims on us
are abrogated- under the gospel. There is no limit to the
mischiefs that have come and naturally must come from
antinomianism. Finally, with the above exposition before the mind, we
readily see that all Paul's words to the Romans or Gala
tians respecting ' 'works of law " and " works of righte
ousness " as related to the salvation of men must be in
terpreted under the light of their usage of these terms and
phrases. Taking law in their sense of it and thinking of
"works of law " or " of righteousness " as the ground of
justification, or as the motive power toward holiness of
heart and life, it is easy to see that there is great and vital
truth in every word Paul has said ; and also that there is
never the least antagonism between his doctrine and that
of his brother apostle, James. For James thought of God's
law as the rule of life toward fellowmen. So thought of,

TO THE ROMANS AND GALATIANS. 385
Paul would endorse James in every word. And if James
had found or taken occasion to combat the errors of Phara-
saic Jews, he would have endorsed unqualifiedly every word
of his brother Paul. Their supposed discrepancy, there
fore, is no real discrepancy whatever.

APPENDIX B.

ONE RESURRECTION OR TWO ?
Do the Scriptures teach the doctrine of two resurrections, a
first and a second; or only one, strictly universal, of
both the righteous and the wicked ?
1. On this question the standard authority is from the
lips of Jesus himself (John 5 : 28, 29) ; " The hour is
coming in the which all that are in their graves shall hear
his [Christ's] voice, and shall come forth ; they that have
done good, unto the resurrection of life ; and they that
have done evil unto the resurrection of damnation."
The reader will notice that this statement is entirely
explicit. Here are the two well defined'classes — " they that
have done good," and "they that have done evil;" and
these two comprise the whole human race. Of the one
class it is declared that they come forth from their graves
to " the resurrection of life," blessednesss : of the other,
in like manner, that tbey shall come forth to " tbe resur
rection which is unto damnation." Of both it is declared
that " the hour is coming " — some one hour, not two, nor
many, but the one hour in which all — not a part, but all
tbat are in their graves — which must of necessity include
both saints and sinners. No fair construction of this pas
sage can make it consistent with the theory of two distinct
resurrections at hours far remote from each other. If Jesus
had designed to teach the doctrine of two resurrections,
one for the righteous and another for the wicked, he must
have made a very different statement from this.
Again, in full harmony with these words of our Lord
is Paul's confession of his faith in the resurrection, made
before Felix, and recorded (Acts 24: 15); "And have
hope toward God (which they themselves also allow) that
there shall be a resurrection of tbe dead, both of the just

ONE RESURRECTION OR TWO. 387
and of the unjust." This, it will be noticed, is not only
Paul's own belief but that of the Jews also — one "which
they themselves also allow" — [accept].
Christ taught tbe doctrine of the final judgment very
explicitly and circumstantially in Mat. 25: 31-46 — and in
a way which indirectly proves because it irresistibly assumes
one general resurrection as against two — one including both
the righteous and the wicked, and not two, at periods re
mote from each other, one for the righteous and another
for the wicked. For there are gathered, before tbe one
great throne, all nations, and he separates them one from
another as a shepherd divideth his sheep from the goats.
They all take their own place — one class at the right hand,
and the other at the left. As certainly as the righteous
and tbe wicked are both and all here, so certainly must
they have been previously raised from their graves ; for
tbe doctrine of scripture every where is that the final resur
rection immediately precedes tbe final judgment.
Yet again, John (Rev. 20 : 12, 13) most decidedly
assumes one general, universal resurrection, in the words
— "I saw the dead, small and great, stand before God ;
and the books were opened ; and another book was opened
which is the book of life, and the dead were judged out of
those things which were written in the books according to
their works. And the sea gave up the dead which were
in them, and Death and Hades delivered up the dead which
were in them ; and they were judged every man according
to their works." — That this includes all the dead is made
very definite by tbe statement — " small and great," and by
the further declaration — " The sea gave up the dead which
were in it : " — the realms of the dead, and the personified
Ruler of those realms, surrendered all, good and bad who
had gone thither at the summons of death. — That the
righteous are here as well as the wicked is made certain, by
the opening of the book of life which John noticed very
particularly. Those whose names and deeds were there
are embraced in this universal resurrection and judgment.
Thus it will be seen that the testimony of the scriptures
to the point of one general resurrection and not two, lacks
no element of clearness, definiteness, explicitness, nor of
inspired authority. If the word of Jesus himself is good
authority, then is the authority for one general resurrection
as against two, entirely decisive.

388 ONE RESURRECTION OR TWO.
2. It will be objected tbat the scriptures teach very
definitely and positively that "the dead in Christ shall rise
first" (1 Thess. 4: 16) ; and also that there is a "first
resurrection " for a certain class well defined by the Reve-
lator John, and distinguished from "the rest of the dead"
(Rev. 20 : 4-6).
It is proper that these objections should be carefully
examined. As to the passage from Paul to the Thessalonians ; —
" The dead in Christ shall rise first; " its bearing on this
question is only apparent, not real ; for it has not tbe
slightest reference to a first resurrection as related to a
second. Paul says nothing here of a first resurrection
before a second resurrection, i. e. of the righteous before
the wicked, or even of a part bf the righteous before a
certain other part of them ; — nothing of the sort. He
speaks of the dead in Christ as rising first, only in the sense
of rising before the saints then living and remaining [on
earth] shall ascend, so that all will ascend together. The
great point he would affirm in this passage is that saints
previously dead will be at no disadvantage compared with
those who shall be living ou the earth at the final coming
of the Lord. The brethren in that church had been
sorrowing unreasonably over their departed friends as be
ing at great disadvantage compared with those who should
be yet living when Christ should come. This misapprehen
sion of theirs it was Paul's definite and sole purpose to
correct. — This "rising first," therefore, has not the least.
conceivable bearing upon a first resurrection as related to
a second. It is only a resurrection " first" as being before
the ascension of those then living.
It will be said that John (Rev. 20 : 4-6) does certainly
speak of "the first resurrection ;" that he locates it in
time at the opening of the Millennium; and as to the
persons raised, he makes them the martyrs who had been
beheaded for the witness of Jesus.
This case of a " first resurrection " should be carefully
considered.*

* In my volume on the Revelation of John this passage received
attention in its place, Many of the points of argument adduced
there will reappear here ; and perhaps some others may be added,
or put in stronger and better light.

ONE RESURRECTION OR TWO. 389
As to tbe sense of this " first resurrection," I maintain
that it is a resurrection, not of bodies but of souls.
1. Because John says so. He tells us distinctly what
he saw ; and we must certainly assume that this is all that
he saw. " I saw the souls of them that were beheaded for
the witness of Jesus and for. the word of God, and who had
not worshipped tbe beast, neither his image, neither had
received his mark upon their foreheads or in their hands ;
and they lived and reigned with Christ a thousand years.
But the rest of tbe dead lived not [tbe better text is pre
cisely this — ["lived not" — with nothing for " again "] —
lived not in this special sense of the word " live," until the
thousand years were finished. This is the first resurrec
tion." (Rev. 20 : 4, 5).
Let it be noted that in the final resurrection, described
in this very chapter (v. 11-14), John saw bodies because
they were to be seen. That was a resurrection of bodies.
"I saw the dead small and great" — i. e. young and old —
of every age. For " the sea gave up the dead which were
in it" — i. e. the dead bodies — "and Death and Hades
delivered up the dead which were in them " — this also being
the dead bodies. — All this shows that in this pictorial vision,
John saw things as in a great panoramic scene where objects
were drawn pictorially to the life. When the resurrection
was that of bodies, he saw the bodies as they were to be :
when the resurrection was only that of souls, he saw it as
it was. If the bodies of these martyrs were to rise then as
well as their souls, John would have seen them. Bodies,
as compared with souls are very visible things, palpably
visible and unmistakable. — I must insist upon this funda
mental law of exegesis, viz. interpret John according to
what he said, and not according to what he did not say.
We are to assume that he told us correctly what he saw in
vision and that he saw objects as they were to be in fact,
when his vision should be fulfilled. It is not our responsi
bility to make John's visions for him, nor to suppose that
he must have meant something different from what he
said. Our responsibility begins and ends with fairly in
terpreting what he wrote as to the things he saw.
2. Beyond question these souls are the same which he
saw under the altar (as in chapter 6 : 9-11), on the open
ing of the fifth seal. Note what he says of them there.
"I saw under the altar the souls of them that were

390 ONE RESUTTECTION OR TWO.
slain for the word of God and for the testimony which
they held ; and they cried with a loud voice, saying ;
" How long, 0 Lord, Holy and True, dost thou not judge
and avenge our blood on them tbat dwell on the earth ? "
Observe, the general description is the same there as here ;
in each case, of martyrs " slain for tha-word of God and
for the witness or testimony which they bore." In each
case he saw souls, precisely souls — not bodies. — There, under
the altar, tbey were crying unto God to avenge their blood,
and his own bleeding cause : here God has done it, and
they are jubilant. There they were lifting up their implor
ing cry as if the burden of Christ's falling kingdom were
crushing down their hearts. Here nothing could show
more impressively that God had heard their cry — had
fought and conquered the old Persecutor of the saints, and
bound him with his great chain. — Then comes in this new
scene — the old praying martyrs, lifted up from under the
altar and set on thrones, and judgment given them. This
was real life from the dead — a resurrection according to
its true symbolic sense.
As confirming the interpretation here given, let me say
briefly, that it is entirely in harmony wich the spirit- and.
scope of this entire book of Revelation. This book has
precisely one supreme purpose and but one — tbat is, to
sustain the faith of a persecuted church ; to give moral
strength to bleeding martyrs ; to tone up the moral courage
of suffering, imperilled men and women to face the stake
or the executioner's ax, because victory will turn on Zion's
side and martyrs will have their reward in pre-eminent
glory at the end. This purpose reigns throughout this
book, boldly prominent in every scene. The case of these
martyred souls, seen first under the altar ; seen last raised
to thrones — should be interpreted in harmony with the
spirit of the entire book.
The rest of the dead lived not — until after these thou
sand years. "The first resurrection then, whatever its
nature may have been — whether of bodies, or of souls only,
most certainly included only those martyrs whom he first
saw under the altar, and here saw again, jubilant as with a
new life because their prayer had been heard. It must be
a bold and violent stretching of this passage to make it teach
the resurrection of all tbe righteous who shall have lived and
died before the Millenium begins. Certainly John said no

ONE RESURRECTION OR TWO. 391
such thing ; what right then have we to say it and claim
his authority for it— forcing upon his.- words a sense they
cannot bear and which therefore he never put into them ?
3. It is entirely natural that John should think of a
first and a second resurrection in the very same sense of
each which he had in his first lesson upon the resurrection
given him by his Great Master. That lesson impressed
his mind so deeply that he retained it for life and gave it
a place in his gospel history (5 : 24-26, 27-29) — thus :
" He that heareth my word and believed on him that sent
me hath everlasting life, and shall not come into condem
nation ; but is passed from death unto life." — "Verily,
verily, I say unto you ; tbe hour is coming and now is,
when the dead shall hear the voice of the Son of God ; and
they that hear shall live." — This the reader will see, is a
resurrection — a passing from death unto life, which is
precisely a resurrection — in its nature, nothing more —
nothing less. The dead bear the voice of the Son of God ;
and hearing it, they live. This is a resurrection. The
hour for such resurrections "now is." That is to say,
this resurrection is the passing from spiritual death to
spiritual life. Resurrection is here a figure of speech for
this wonderful transformation from death to life. — And
the reader should not fail to note that this is the^rs^ resur
rection. Tbe second is brought to our view immediately
(vs. 28, 29) ; — " Marvel not at this [that the voice of tbe
Son of God through his Spirit is so mighty in tbe new birth
of dead souls into life] — "for the hour is coming [not
"now is," but simply " is coming"] in the which all that
are in the graves shall bear bis voice and shall come forth ;
they that have done good; unto the resurrection of life ;
tliey that have done evil, to the resurrection of damnation."
This is the second resurrection. The first was spiritual,
figurative : the second is literal. As the first was of souls
raised to a new soul-life ; so this second is of bodies, raised
to bodily resurrection — "this mortal putting on immor
tality." — How could John ever forget this striking anti
thesis between the first resurrection which is spiritual, and
the second which is literal ;— the first, of souls only, and
the second of bodies ? Is it strange that the very same
conception of a first and of a second resurrection should
reappear in his Apocalypse ? It would have been far more
strange if it had not reappeared here.

392 ONE RESURRECTION OR TWO.
4. An argument of the same general character lies in
these facts viz. (a) That John borrows his symbols and
figures almost exclusively from the Old Testament prophets.
You may go through this entire apocalypse and scarcely find
one symbol, figure, type, the roots of which and mostly
the identical form do not appear in the Old Prophets. —
(b) Couple with this first fact, a second — viz. That the
Old Testament Prophets made the resurrection a figure or
symbol of national resurrection lo life. Most if not all the
distinct cases of reference to the idea of resurrection are of
this sort — a symbolic use to signify the raising of a nation
from figurative death to life. The clearest cases are Isa.
26 : and Ezek 37 :
Isaiah (26 : 14, 19) declares of God's enemies [with
special reference to Babylon] "They are dead; they shall
not live again ; they are deceased ; they shall rise ; because
thou hast visited and destroyed them and made every me
morial of them to perish." — But of Zion — God's covenant
people — he says ; — [as in the Auth. version]. " Thy dead
men shall live : together with my dead body they shall
arise. Awake aud sing, ye that dwell in dust, for thy dew
is as the dew of herbs, and the earth shall cast forth her
dead." — An improved translation, slightly expanded by
paraphrase, will better present the full sense. — Thy dead",
0 Zion, shall live again ; being my dead body, they shall
rise again. Awake and sing, ye that lie buried in dust ;
awake, come forth from your [figurative] graves ; for the
dew that fell on thy dead body .was as the dew of heaven
on withering vegetation, vivifying, restoring to new life.
Therefore the earth shall give up her dead." — Or the last
clause may take this turn : — -And on the earth, on the
dead strown there, thou wilt make this dew of life to fall.
On the general interpretation of these resurrections, there
cannot be the least doubt. God's captive people (Zion) in
Babylon are nationally dead : his Spirit breathes new life
into them and they rise to a new and spiritually, far more
vigorous, life. It is the idea of a resurrection put to service
to indicate the resuscitation of the Lord's Zion, returning
from her seventy years' Captivity.
Ezek. 37 : 1-14 is so entirely clear that more explana
tion may seem superfluous. The dry bones of tbe dead
Israel lie bleaching in the valley ; can they ever live again?
The Lord declares that they can and that they shall. His

ONE RESURRECTION OR TWO. 393
own explanation of this symbol is at once brief and deci
sive : — " These bones are the whole house of Israel." Thus
saith the Lord ; — " Behold, 0 my people, I will open your
graves, and cause you to come up out of your graves, and
bring you into the land of Israel."— This is tbe use made
by the old prophets of the idea of resurrection.
These prophets were classic authorities to John. Their
figures and symbols filled and fired his imagination — lived
and glowed in bis impassioned thought. It was therefore
by a first law of the human mind that they should reappear
in his own visions. We are bound to expect that the Old
Testament usage of the idea of resurrection will control his
conceptions, his visions, his language. It is therefore at
the behest of the strongest and best laws of interpretation
that we construe John's first resurrection in harmony with
that sense of resurrection which obtains in the Old
Prophets. 5. It may not be amiss to notice that John does not
speak of a second resurrection by name. He does not say
— " This is the first resurrection :" and then, by and by,
coming to tbe final one, say — This is tbe second. If he
had put the first and the second in this way of distinct
antithesis — one over against the other, under the same
word, there would be some force in the argument [much
more than there is now] that the first must be of tbe same
sort as the second. But he carefully abstains from putting
the second in this close antithesis with the first. He has
occasion to speak of what is a second resurrection ; but he
does not put it in this same phrase. He only says : — " I
saw the dead, small and great, stand before God ; " "the
sea gave up the dead that were in them " etc. Thus [was
it of design ?] he has left the way entirely open to ex
plain the first resurrection as not of precisely the same
sort as tbe second, but as being a resurrection of souls from
grief and agony to joy and triumph ; while the second may
be of bodies raised at the last day.
6. Akin to this consideration is yet another, viz. that
the first resurrection is put in direct antithesis with " the
second death." Here a " first " is compared and contrasted
with a "second." The first is freighted with glory and
triumph : the second is the consummation of unutterable
loss, ruin, damnation. The contrast is fearful, terrible.
Nothing could be more vivid, more appalling — the rising

394 ONE RESURRECTION OR TWO.
to joy and bliss unspeakable, over against the "death that
never dies."
7. A word of exposition may be due upon the passage
(v. 4) ; "I saw thrones, and they sat upon them, and
judgment was given to them." I see no reason to doubt
that these words follow (in sense) those of Christ to his
disciples as in Mat. 19 : 28, and in Luke 22 : 30 : " Ye
that have followed me in the regeneration, when the Son
of man shall sit in the throne of his glory, ye also shall sit
upon twelve thrones, judging the twelves tribes of Israel."
" I appoint unto a you "a kingdom. . . that ye may sit on
thrones, judging the twelve tribes of Israel." No literal
sense can be given to these passages, in consistency with
the genius of the gospel scheme. Elevation to high honor
and responsibility in his kingdom, is the sentiment here.
The conception fits well to the sentiment in our passage.
The exposition of this passage (Rev. 20:) has peculiar
and very special importance because of its fundamental re
lation to the doctrine of Christ's Pre-millennial Advent.
The two points in this scheme, more vital than any and all
others, are
(1.) That Christ is to come in person — visibly, bodily
from heaven to reign visibly on the earth — this " coming "
tp be at the beginning [not after the end] of the Millen
nium ;
(2.) That at his coming, the first resurrection will bring
forth from their graves the righteous dead to reign with
him on this earth one thousand years.
Now it so happens that by reason of a remarkable series
of misconceptions and misinterpretations, and largely by
putting into the passage what the inspired writer never
put there, these supposed corner stones of this system of
doctrine are not there ; they do not lie under the edifice at
all. — For in the first place, there is not a word in the pas
sage about the visible coming of Christ at this point of
time — the beginning of the Millennium. John saw several
other things occurring at this point of time ; but not this ;
— many other things of comparatively insignificant impor
tance ; but this greatest possible spectacle, grand and awful
enough to throw every thing else into darkness (if it really
took place then and there), he did not see. For it is not
even supposable that he saw it, yet did not think it of suf
ficient importance to speak of it. It is simply impossible

ONE RESURRECTION OR TWO. 395
that Christ's Second Advent should lie precisely here in
time — the great, towering, all overshadowing event of the
hour, and yet not be in John's vision, and be in it too more
distinct, more impressive, more vast to the eye than any
thing else, or indeed than all things else combined. There
fore it is no exaggeration to say that the first corner-stone of
this system is not there,- in its needed and legitimate place.
Nor is the system at all more fortunate as to the posi
tion of its second great pillar doctrine — [or corner-stone]
viz, the resurrection of the righteous dead at this precise
moment, i. e. at the beginning of the Millennium. For
the first resurrection which John saw at this time and de
scribed was not a resurrection of all the righteous dead, but
only of certain martyrs, then recently fallen when he was
writing — for in their prayer as he recorded it, they say —
"Avenge our blood on those now dwelling on the earth"
(6: 10). These are the very words of their prayer [the
present participle — now dwelling], which shows conclu
sively that tbe number of these martyrs was very small. —
By what sort of right all the righteous dead are authori
zed to put their names into this list, or by what right any
interpreter of scripture assumes to put them there, are very
pertinent enquiries.
Yet another mistake has been made in adjusting this
corner-stone to the edifice it has been assumed to support,
viz, that this resurrection is shown by John's own state
ments to have been of souls, not of bodies ; — and this fact,
as we have seen, is sustained by all those considerations
which legitimately determine the true interpretation of
John's symbols. Thus in both these vital respects, this
great pillar doctrine of the system is entirely out of place,
as a corner-stone. It does not underlie the edifice. You
look where it should be — and it is not there.

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