iifiJWWV fftVTOiW-t' JV'''.' • V < .' • V > ,* • .»'» ////, IV'^-'.'V'.VV?.' /.' 'ft'cfW/t, i'i,'.v.»'.»<> .t /> .';•¦/;> -»(,.< .'.' .'.< *o ?-j '// - -•¦p3s?y3Rsr 1 mix | YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL THE EPISTLE TO THE ROMANS, GKIEK AND ENGLISH, WITH AN ANALYSIS AND EXEGETICAL COMMENTARY. SAMUEL H. TURNER, D. D, PROFESSOR OF BIBLICAL LITERATURE AND INTERPRETATION OF SCRIPTURE IN TUE THEOLOGICAL SEMINARY OF THE PROTESTANT EPISCOPAL CHURCH, AND OF THE HEBREW LANGUAGE AND LITERATURE IN COLUMBIA COLLEGE, NEW TORE, AND AUTHOR OF COMMENTARY ON THE HEBREWS. REVISED AND CORRECTED. NEW YORK: STANFORD AND SWORDS, 637, BROADWAY. 1855. vaio niuinitv Libraiv Comis- Entered according to Act of Congress, in the eoar 1868, By Samuel H. Ttjener, In the Clerk's Office of the District Court of the United States for the Southern District of New York* Bii.Li\ & BnoTHKRS, Printera and Suruoiypera, 20 NorLh WiJlinm Btreot, N. Y. TO THE MEMORY OF % figlit lleU. muikm umu, LATE BISHOP OF THE PROTESTANT EPISOOPAL CHURCH OF PENNSYLVANIA, AND PRESIDENT OF THE TRUSTEES OF THE GENERAL THEOLOGICAL SEMINARY; TO WHOSE EXTENSIVE KNOWLEDGE, SOUND AND DISCRIMINATING JUDGMENT, AND WISE COUNSELS, OUR CHURCH IN THIS COUNTRY OWES A DEBT OF GRATITUDE WHICH CAN NEVER BE REPAID ; WHOSE UNAFFECTED PIETY, BENEVOLENCE AND URBANITY SECURED THE PROFOUND RESPECT OF ALL GOOD MEN ; WHOSE DEVOTION TO THE CAUSE OF OUR ZION WAS SHOWN BY A LONG AND CONSTANT ATTENTION TO HER UNITY AND PROSPERITY; WHO, IN DRAWING UP A COURSE OF THEOLOGICAL READING FOR STUDENTS OF DIVINITY, PLACED THE SACRED SCRIP TURES IN THE MOST PROMINENT POSITION, AS THE ONLY SOLID FOUNDATION OF DIVINE TRUTH : TO THAT CLARUM ET VENERABILE NOMEN, WHICH MUST EVER LIVE IN THE GRATEFUL MEMORY OF THE INDEBTED AUTHOR ; THE FOLLOWING PAGES, AS A WELL MEANT ENDEAVOUR TO ELUCIDATE A PORTION OF GODTS MOST HOLY WORD, ARE RESPECTFULLY AND AFFECTIONATELY DEDICATED. Theological Seminary, Auffust 1, 1853. CONTENTS. INTRODUCTION, ix ANALYSIS, .... .1 SECTION I. Chap. I. 1-15. INTRODUCTION, 19 SECTION II. Chap. I. 16-33. THE GENERAL SUBJECT OF THE ARGUMENTATIVE PORTION OF THE EPISTLE STATED, WITH A VIEW OF THE MORAL CONDITION OF THE HEATHEN WORLD, 24 SECTION III. Ohap. II. THE INCONSISTENCY OF JEWS IN THEIR CONDEMNATION OF GENTILES, AND THEIR FOLLY IN TRUSTING TO EXTERNAL PRIVILEGES, .... 30 SECTION IV. Chap. III. JEWISH OBJECTIONS MET AND SINFULNESS PROVED. GENERAL CONCLUSION DRAWN 43 SECTION V. Chap. IV. JUSTIFICATION BY FAITH PROVED AND APPLIED BY THE INSTANCE OF ABRAHAM, 59 SECTION VI. Chap. V. 1-11. THE HAPPY CONSEQUENCES OF A STATE OF JUSTIFICATION, .... 71 VIU CONTENTS. 75 SECTION VII. Chap. V. 12-21. COMPARISON OF THE RESULTS OF ADAm's FALL WITH THOSE OF CHRIST'S REDEMPTION, SECTION VIII. Chap. VI. THE DOCTRINES OF JUSTIFICATION BY FAITH AND SALVATION BY DIVINE FAVOUR, AFFORD NO ENCOURAGEMENT TO SIN, BUT RATHER PRESENT THE STRONGEST MOTIVES TO HOLINESS, SECTION IX. Chap. VII.-VIII. IT. THE LAW CAN NEITHER JUSTIFY NOR SANCTIFY. IT IS THE GOSPEL WHICH ALONE CAN MEET, IN THESE RESPECTS, THE WANTS OF MAN'S WEAK AND SINFUL CONDITION, 105 SECTION X. Chap. VIII. 18-83. THE TRIALS OF LIFE AND THE BLESSINGS OF THE GOSPEL BOTH HERE AND HEREAFTER COMPARED. GOD's PURPOSE TO CONFER ALL THESE BLESSINGS ON HIS REDEEMED. CONSEQUENT EXULTATION AND TRIUMPH, . . 134 SECTION XI. Chaps. IX. X. XI. UNBELIEVING JEWS ARE REJECTED AND BELIEVING GENTILES ADMITTED IN THEIR PLACE. YET THE REJECTION OF THE JEWISH NATION IS NOT ABSOLUTELY FINAL AND IRREVOCABLE. ON THEIR REPENTANCE AND FAITH THEY SHALL BE RESTORED, ....... 158 SECTION XII. Chaps. XII.-XVI. THE PRACTICAL PART OF THE EPISTLE, 212 INTKODUCTION. St. Paul, a descendant of respectable Hebrew ancestry, (Phil. iii. 5,) was a native of Tarsus in Cilicia, a city celebrated for its cultivation of literature and science, in which respect it has been placed on a level with Athens and Alexandria. If, in this position, he had not become thoroughly embued with Greek learning, he must, nevertheless, have obtained a sufficient acquaintance with it to give a tone to his intellectual character. In early life, the young student left his native for the holy city. There he pursued his Jewish studies under the direction of the learned and judicious Gamaliel : Acts xxii. 3. Emulous of distinction, he took the palm in Jewish literature and Pharisaism from all his competitors : Gal. i. 14. 'Sincerely attached to the religion of his nation, zealous for all the traditions of the elders, a devotee of his discernment and ardour could not have resided in the capital, and frequented the temple, all the time that the prophet of Nazareth spent in the same places or their vicinity, without having had his attention drawn to the character of this remarkable personage, to the claims which he had openly set up, to the doctrines which he had promulgated, and to the extraordinary facts by which he had proved their truth and divine authority, facts which his bitterest enemies did not venture to contradict. On such a mind these things must have made a strong impression. He was well acquainted with the origin and history of the novel sect, and knew that its principles tended to overthrow the dominant system of religion. With that supercili ousness which marked the distinguished ecclesiastics of the nation, he regarded the Nazarenes with unmeasured contempt, and the degraded " people who knew not the law as accursed :" John vii. 49 The impulse which had been given to the faith of Jesus after the descent of the Holy Spirit only increased his infatuated rage against the Christians. INTRODUCTION. The mental constitution of the Apostle and his religious views and habits were formed, therefore, under the combined influence of Grecian philosophy and that Jewish theology which was char acterised by Pharisaic strictness and superstition. Thus was he subjected to a train of discipline which gradually prepared him to enter, by the powerful influence of the animating and enlightening Spirit of God, upon the sphere of action for which divine Provi dence had long before marked him out : Gal. i. 15. It has been supposed by some writers that previously to that persecuting journey to Damascus which resulted in the Apostle's conversion, he had been brought by reflection and experience to feel the inadequacy of Judaism to meet the wants of man's moral nature. Olshausen makes' the following Representation. "The energy and determination of his will made him carry out his prin ciples as a Pharisee to a fanatical extreme against the Christians ; and it was not till he had done this that he was possessed by that deep longing which this system of life could not satisfy, and which led him to perceive the state into which he had fallen."* Neander also gives a still stronger representation of "internal impressions made in opposition to his will" on his Pharisaic mind, raising thoughts favourable to the new religion, and " producing an inward struggle repelled as Satanic suggestions."-}- I am unable to per ceive any sufficient evidence to support these views. There is no proof that such deep longing^or agitating impressions influenced his mind in the manner stated by these writers. The account in the Acts of the Apostles contains no intimation to this effect. A persecuting spirit, "breathing out threatenings and slaughter," characterises the agent of the Synagogue up to the very moment of his miraculous conversion. We have no evidence that any change took place in his mind favourable to sacred truth until that period, and this change is to be attributed wholly to divine influ ence. Olshausen allows that "the miraculous vision, and the startling nature of the announcement that he who was still the raging opposer of the crucified was henceforth to be" his messenger to the Gentiles, are of course to be considered as the decisive causes of the sudden change in his spiritual state." This is certainly true. But he adds : " At the same time, we cannot doubt, that his sin cere striving after righteousness by the mere works of the law had * General Introduction to the Epistles of St Paul, p. 8. t Geschichte der Pfianziin?, &c. History of the Planting of the Christian Charon by the Apostles, Hamburgh, 1832, Vol. I. p. 78. INTRODUCTION. xi already, though perhaps without his own consciousness, awakened in the depth of his soul the conviction, that his own strength could not attain to the fulfilment of righteousness, and this conviction brought with it the longing after something higher." A partial preparation of mind, therefore, for the miraculous call seems to be presumed ; and it is consistent with this supposition, that Tholuck on John xii. 28, 29, adduces the instance of St. Paul alone hearing the internal voice, (Acts xxii. 9,) in illustration of his theory, that this voice can only be heard when the mind is in a susceptible spiritual condition. The writers above quoted draw an inference from what they assume to be the state of mind of the zealous . Hebrew, and then state this inference as a fact. Whereas, neither the condition of mind nor the inference therefrom can be proved to have existed, although it may be granted, that it would have been very reasonable to have felt the one and deduced the other. This state of mind, which they regard as preceding the miraculous call of the Apostle, ought to be placed immediately after it ; and was probably effective during his state of blindness preceding the visit of Ananias. The origin of the church at Eome is a point involved in great obscurity, owing to the want of very early and definite data. Certain statements contained in some of the early fathers* have been thought to prove that the Apostles Peter and Paul or one of them planted Christianity in the imperial capital. But they merely show that the Christian body was established and settled in that city by their exertions. This may be entirely true, even if it had been formed there long before the time of their visit. When St. Paul wrote his Epistle the Eoman church was in a very flourishing condition, and. had excited general attention, (i. 8 ;) which shows that it must have been founded a considerable time before. The language of the leading Jews at Eome with whom he had an inter view three days after his arrival there, (Acts xxviii. 22,) has been alleged to prove, that they either were or affected to be unac quainted with the existence of a Christian community ih that city. But such an inference is unfounded. They merely request to hear the visitor's sentiments, remarking that the Nazarene "sect was everywhere spoken against." It is very conceivable, too, that so populous a city as Eome may have contained very many Christians, although they may have excited but little attention among Jews, * See Irenseun. Adv. Hfflr. Lib. iii. Cap. 1, p 199, Edit. Grabe, Oxon. 1702 ; Eusebius, Hist. Eccles. Lib. ii. Cap. 14, 15, 25, iii. 1, vi. 14 Xll INTRODUCTION. some of whom were prejudiced and others indifferent; and indeed, that these may have thought it expedient, in their interview with St. Paul to conceal what knowledge they possessed. The idea of the Eoman church consisting of two parties, Christians chiefly of Jewish extraction who adhered to the law, and Gentile converts who were free from any such attachment, has been very prevalent. It has even been supposed that the two parties were in a state of direct opposition ; and the theory has been advanced that St. Peter was regarded as the head of one and St. Paul of the other, and thus the discrepancies respecting the early episcopal Eoman succession have been attempted to be reconciled. See Cave's Life of St. Clemens, Bishop of Eome, Sect. 4, pp. 188-190, Philadel-. phia, 1810. If such views were Well founded, the Christian com munity at Eome must indeed have made itself known, but in a very different manner from that stated by the Apostle. But the theory is not sustained by sufficient evidence. Certain parts of the Epistle evince the existence of differences of opinion and practice in matters indifferent, but not of open collision between the parties, a result which the wise directions of the author are well adapted and were doubtless intended to prevent. It ie very probable that those Hellenistic Jews from Eome who witnessed the effects of the miraculous effusion of the Holy Spirit on the day of Pentecost, (Acts ii. 10,) obtained some acquaintance with the Gospel, and per haps were converted to it, before they left Jerusalem, and that, on their return, they informed their brethren of " the wonderful works of God" which they had seen, and announced to them the glad tidings of salvation. Either these or some other very early con verts must have originally planted the church of Eome. The little community thus formed appears to have grown rapidly. In the time of the emperor Claudius, the Jews were exiled from Eome. Suetonius, in his Life of Claudius, Cap. xxv., states as the cause, that the Jews had been engaged in a tumult, im- pulsore Chresto. Hence it is not improbable, that either a real- attempt of some imperfectly converted Jews to raise an insurrec tion, or a calumnious charge of this natnre, had given occasion to the edict of banishment. It is reasonable to think that many Christians were confounded with the Jews and shared their exile- and thus we find Aquila and Priscilla in Corinth, whither they had arrived from Eome, and where they became known to St. Paul : Acts xviii. 2, 3, 26. Their acquaintance with him must have ripened into a close intimacy, as Aquila remained a con- INTRODUCTION. xiii siderable time with him at Corinth and Ephesus, and they both followed the same occupation. It is easy to perceive that thus the Apostle might become familiar with a considerable number of Eoman Christians, and that gradually his knowledge of the state of their church and the interest which he felt in its welfare would have greatly increased. That the Eoman church contained very many Jewish converts is in itself altogether probable. This was the case with most of the early churches, and the general scope of the Epistle refers to a Jewish doctrinal element as influential, against which the Apostle found it necessary to guard his readers, and to which Gentile converts would have been exposed. Still it would seem that a large moiety of the Christians at Eome must have been of Gentile extraction. This is the only supposition which seems to harmonize with certain declarations in the Epistle. The writer refers to his commission to make known the Gospel among " all the Gentiles," and adds, "among whom are ye also the called of Jesus Christ :" i. 5, 6. He speaks of those at Eome to whom he is " ready to preach the Gospel," as a portion of the Gentiles : vs. 13-15. So also in xi. 13, " I speak to you Gentiles ;" and in xv. 16, he represents himself as a priest of Jesus Christ " offering up the Gentiles," and this ia close connection with the boldness he had used in addressing the Eoman Christians. That the word which he employs cannot be understood in the general sense of people so as to comprehend the Jews, is evident from the manner in which the Apostle employs it to mark the distinction between them and the Gentiles. Comp. ii. 14, 24, iii. 29, ix. 24, 30, xi. 13, 25, xv. 9-12, 16, 18, 27, xvi. 4, 26. The Christian body at Eome consisted then of both classes of converts. Each had doubtless its own habits of thinking and feeling in reference to the general topics of Christianity, and un questionably differences of views and practices prevailed among them to some extent, as must have been the case in a greater or less degree in every Christian community. But there is no sufficient reason to think that the Epistle was composed in order to reconcile such diversity of views or to conciliate the differing parties. Neither internal nor external evidence sufficiently clear and decisive can be adduced to sustain this theory, which at some periods and with not a few commentators has been the prevailing one. As the Apostle had become greatly interested in the pros perity of the Christians at Eome, and an opportunity of preaching XIV INTRODUCTION. the Gospel there had never been afforded him ; he embraces the occasion presented by the intended visit of Phebe, to give them in writing a general view of its most important doctrines, namely, those of redemption by Christ, of justification through faith, of sanctification by the Holy Spirit, and of its design to promote the salvation of all men. The Epistle may be conveniently divided into two parts ; the doctrinal, comprehending the first eleven chapters, and the hortatory, contained in the remaining five. The leading topics of the former portion are justification by faith in opposition to works either moral or ceremonial, and the compre hensiveness of the Christian scheme of salvation, which extends its blessings indiscriminately to all mankind. Other most import ant matters are interwoven with the development and discussion of these two fundamental and leading principles, of which the author, notwithstanding the diversified character of his instructions, never loses sight. As the ensuing work contains a somewhat minute Analysis of this whole portion, divided into separate sections, it would be superfluous to enter into any particulars in this Introduction. It is unnecessary to say anything in defence of the genuineness of the Epistle to the Eomans, which has scarcely ever been con troverted. It appears to have been known by Clement of Eome and the venerable Polycarp, both of whom quote from it. The former in his Epistle to the Corinthians, chap. 35, cites the words of i. 30, 32 : " Por they that do these things are odious to God ; and not only they that do them, but also all such as approve of those that do them." The latter in his Epistle to the Philippians, chap. 6, extracts from xii. 17, "Providing what is good both in the sight of God and man." Although the inscription appended to the Epistle is not a genuine portion of it, the statements which it contains are never theless correct. " Written to the Eomans from Corinthus, and sent by Phebe servant of the church at Cenchrea." A comparison of various texts shows that the letter was written at the time of St. Paul's " three months' " residence in Greece which is mentioned in Acts xx. 3. Comp. 1 Cor. xvi. 1-4, where he speaks of his inten tion to send a collection to Jerusalem and perhaps to go himself with Eom. xv. 25, where, after having nearly finished his letter' he mentions the same design of going to Jerusalem. Compare also 1 Cor. xvi. 19 with Eom. xvi. 3, from which it seems that Aquila and Priscilla had left Corinth and gone to Eome. A com- INTRODUCTION. XV parison of Acts xix. 21 with Eom. xv. 28, shows the same purpose of visiting Eome after haying been at Jerusalem. In xvi. 23, Gaius with whom the Apostle was staying sends his salutations to the Eoman Christians. But from 1 Cor. i. 14 it appears that Gaius was a resident of Corinth. So also was Erastus, who in the same verse is mentioned as " chamberlain of the city :" Comp. 2 Tim. iv. 20. Phebe, who most probably was the bearer of the letter, was an assistant, and perhaps a deaconess of " the church at Cenchrea:" Eom. xvi. 1. There can hardly be a doubt, therefore, that the inscription is entirely correct. ¦ To determine the precise time of the composition would require a settlement of the chro nology of St. Paul's life; and this involves several points of difficulty, the data of which are by no means certain. The periods adopted by different critics vary from A. D. 52 to 59. In preparing the following Analysis and Commentary, my chief object has been to present the reader with the interpretation which, on careful investigation, appeared to convey the author's meaning. I have availed myself of such assistance as was within my reach, although I did not think it necessary to examine in detail several comparatively late productions of the prolific German press. Wherever it was possible, I have endeavoured to substantiate the views given, by Scriptural analogy in addition to legitimate usage of language. In employing parallel places, it has also been my object collaterally to throw light on the texts referred to when they involved any difficulty. • That the results arrived at will be generally satisfactory is perhaps rather to be hoped for than expected, as the topics which must come under consideration in such an exegetical work comprehend several much controverted points of theology. I can say conscientiously, however, that it has been my sincere prayer and most earnest effort to be guided by a love of truth ; and under the influence of this principle, I have laboured to ascertain and express the mind of the Apostle. As in my previous volume on the Hebrews, I have employed the Greek text of Hahn, with a few changes in the punctuation. The work of Koppe, which is occasionally referred to, to which Ammon added some notes and Excursus, is contained in the 4th volume of his Novum Testamentum Greece, perpetua adnotatione illustratum, Gottingee, 1806 ; the Edition of Stuart's Commentary is the second, Andover, 1835; Hodge's, that of Philadelphia, 1835. I have availed myself of the translation of Olshausen's XVi INTRODUCTION. Commentary contained in the 13th volume of Clark's Foreign Theological Library, Edinburgh, 1849. The English translation of Tholuck having been made from his early edition, I have used his German work, published at Halle in 1842, entitled Kommentar zum Briefe Pauli an die Eoemer, which is a much more valuable production than the former. If Mr. Eobert Haldane had not adhered to the English translation of an edition long ago super seded, he might have spared both himself and his readers not a few of the censures which he so freely bestows on the able German scholar, whose subsequent investigations led him to omit many of the statements objected to. The strong theological bias of the Scotch polemical writer shows itself in many of his doctrinal expositions, and influences his exegetical inquiries. His " Expo sition of the Eomans " was published, from the fifth Edinburgh Edition, by Carter, New York, in 1847, and contains 746 pages. ^The Hermeneutica Sacra Novi Testamenti of Moras, in two vol umes, Leipsic, 1802, to which I have once or twice referred, is a work of great value for the Biblical student. He must, however, be on his guard against the neological tendencies of Eichstasdt, his annotator and editor. ANALYSIS EPISTLE TO THE EOMANS, SECTION I. Chap. I. 1-15. INTRODUCTION. The author announces himself as an Apostle of the promised Messiah, who, although descended from David, was God's glorified Son in his exalted condition, which commenced with his resurrection : 1-5. He salutes all the members of the Church of Rome, which was celebrated for its primitive faith, and expresses his earnest wish to visit them for mutual benefit, although as yet he had not been able to accomplish his purpose : 6-13. A deep sense of the divine favours which he had received prompts his ardent desire to benefit all men, and to proclaim the Gospel even at Rome, notwithstanding the probability of its rejection by many, and also of his persecution : 14, 15. SECTION II. Chap. I. 16-32. THE GENERAL SUBJECT OF THE ARGUMENTATIVE PORTION OF THE EPISTLE, WITU A STATEMENT OF THE M0EAL DELINQUENCIES AND TRANSGRESSIONS OF THE HEATHEN WORLD. As a reason for glorying in the Gospel, it is stated to be divinely efficacious to salvation, the condition being faith, and the benefit being intended for all who comply therewith. It contains God's scheme of justification, which is wholly of a living and growing faith, and reveals his anger against sin : 16-18. Even the works of creation have, from the very beginning, made the being and attributes of God sufficiently known to become a rule ANALYSIS OP THE to men with reason and conscience. But the Heathen disregarded this source of religious knowledge, and dishonoured God, falling into gross idolatry, in consequence of which they were abandoned by God, and allowed to perpetrate the most abominable immoralities. A description of Heathen wickedness closes the Section, and with it the evidence that the Gentiles could advance no claim to justification on the ground of moral obedience : 19-32. SECTION III Chap. II. THE INCONSISTENCY OF JEWS IN THEIR CONDEMNATION OF GENTILES, AND THEIR FOLLY IN TRUSTING TO EXTERNAL PRIVILEGES. The Apostle here censures the Jews for their wicked inconsistency, in practising the same vices for which they unscrupulously condemned the Gentiles. He tells them that God's judgment is irrespective of persons, and governed by principles of equity. Consequently they cannot escape merited punishment hereafter, when all, both Jews and Gentiles, shall be alike rewarded according to their respective characters : 1-11. The pun ishment of those who, without the advantage of a direct revelation, have nevertheless subjected themselves to the divine wrath, shall be proportion ate to the degree of their religious knowledge, while that of Jews shall be awarded according to their superior religious advantages. To become acceptable to God, it is by no means sufficient to know and hear his law ; it must be sincerely and conscientiously obeyed. And if individuals among the Heathen, living without the advantages of a direct revelation, do in this their natural condition endeavour to live agreeably to the divine law, their own reason and conscience being their governing principle, they show that this law is really their inward guide, though imperfect and conse quently leaving them in a state of indecision, their reflections alternately accusing or apologising : 12-16. The Jew, with all his real and his boasted privileges, with all his knowledge and confidence in his own ability, with the divine delineation of religious knowledge and truth which he possesses, while he does the very things which he denounces, is not only absurdly in consistent, but has become thereby the occasion of dishonour to God: 17-24. Then the author repeats more particularly what he had before said. Judaism is indeed beneficial to those who sincerely obey the law of God ; but disobedient Jews are no more acceptable to him than disobedient Gentiles. And Gentiles who sincerely obey the law of nature which God has implanted within them, are as acceptable to him as they would be if EPISTLE TO THE ROMANS. they had been Jews ; and, moreover, such Gentiles shall condemn those Jews, who, notwithstanding the great privileges which they enjoy from the Scriptures and their covenant relatfon to God, do nevertheless break the divine law. Por the true Jew, he who deserves the honourable name of the ancestor whose brethren were to praise him,* is in his heart what his covenant profession indicates, and however he may be disesteemed by men, shall be praised and honoured by his God : 25-29. SECTION IY. Chap. III. JEWISH OBJECTION MET AND SINFULNESS PROVED. GENERAL CONCLUSION DRAWN. The representation made in the former chapter being so directly opposed to the Jew's prejudice and long cherished self-esteem, very naturally raises in his vain and carnal mind feelings of opposition and hostility. These he vents in the objection, What, then, is the advantage of being a Jew? The answer is, Much in various respects, but chiefly in the divine revelation, of which the Hebrew Scriptures are the depository. The faithlessness of a part of the nation can have no influence prejudicial to God's fidelity. He is essentially true, as the Psalmist represents him : 1-4. But, resumes the Jew, if, as you maintain, our iniquity, leading to a rejection of the gospel, does in reality establish and tend to disseminate its scheme of justification among the Gentiles ; — Well, rejoins the Apostle, shall we then absurdly accuse God of injustice in punishing you 1 Impossible, for he is the righteous judge of the world. The Jew renews the objection. If my false and wicked conduct contribute to the extending of God's truth and glory, am I nevertheless, through whom God is thus honoured, to be condemned and punished as a sinner 1 The answer is, Certainly, unless the mischievous principle be maintained, that the end sanctifies the means, the advocates of which are justly condemned : 5-8. The Apostle then reverts to the subject of justification. He puts the question : Are Jews, in this respect, in a better condition than Gentiles ? This he answers in the negative, and proceeds to prove that they, as well as the Gentiles, are delinquent, being represented by their own sacred * The author undoubtedly alludes to the meaning of the word Jew as a descendant of Judah. Thus in Gen. xlix. 8, the Hebrew words for Judah and praise are of the same root Observe also the language of Leah in xxix. 85 : "Now will I praise the Lord, and she called-his name Judah." On the former passage, Aben Ezra remarks: "Thou art Judah; according to thy name, and so (it follows,) thy brethren shall praise thee." ANALYSIS OF THE writers as grievous sinners, the descriptions .being certainly intended of them : 10-19. All mankind are proved then to be guilty, and conse quently it follows that justification "is unattainable by obedience to the moral law, which was not promulgated with the intent of ^procuring this blessing, but in order to give men a proper consciousness of sin: 19, 20. But now, the gospel being established, justification, irrespective of law, is made known, the truth and reality of which were attested by the whole tenour of the former dispensation ; that justification which is extended to all sinners who believe in Christ, and which is founded on the redemption effected by his atonement. Him God hath publicly exhibited to the world as a proper sacrifice, in this way declaring his sense of justice to his violated law, and at the same time securing a sufficient ground whereon he may justify the believer. Such a system excludes all self-confidence and boast in human merit : 21-27. The general conclusion, in reference to the whole argument in the three chapters, is then drawn, — namely, that man's justification is by faith. Thus God appears as the universal parent of men, accepting both Jews and Gentiles on the very same condition. In conclusion, the Apostle guards against the supposition that this doctrine makes the law nugatory, affirming that, in a very comprehensive sense, it establishes its usefulness and necessity : 28-31. SECTION V. Chap. IV. JUSTIFICATION BY FAITH PROVED AND APPLIED BY THE INSTANCE OF ABRAHAM. Thus far the Apostle has conducted his argument with a view to the unde niable fact that both Gentiles and Jews have flagrantly broken God's moral law, and consequently that justification on the ground of obedience thereto is precluded. And it is the moral law to which generally in the argumentative part of the Epistle he refers. But this is not invariably the case. The Jews attached an undue estimate to their ceremonial and ritual law, and especially to the initiatory rite of circumcision. And as this institution originated in the person of Abraham, their great ancestor, and from him had been perpetuated in his descendants through Isaac and Jacob to their own times, their connection by this covenant rite with the distinguished patriarch had become the occasion of extraordinary self- confidence. This ecclesiastical and national pride had been rebuked by John the Baptist ;* but weakness and vanity, often inseparable associates, * Matt. iii. 9. EPISTLE TO THE EOMANS. are not readily dislodged from their position, as they cannot easily be made to feel the weight of reason and argument. The same confidence was fondly cherished, and it gives occasion to the Apostle's remarks. He begins by an inquiry : Shall it be said that our great ancestor found the blessing of acceptance with God by means of anything ritual and external ] It cannot be. For if Abraham were justified by works, whether moral or ceremonial or both, he would have had somewhat to boast of or exult in. But the Scripture puts his justification upon a ground wholly different namely, his faith ; which faith of his was graciously regarded by God as its accepted condition. Now it is a principle universally conceded, that the labourer claims his reward or stipulated payment as his right. It is a debt which his employer owes him, and it is received as such and not as a gratuity. But, for the benefit of the true believer, whose good works are not done in order thereby to claim this result, God regards his faith as available for his justification : 1-5. This divine method of accepting sinners was well known to David, for in describing the blessed condition of the justified man, he speaks simply of the pardon of his sins ; which, of course, implies that his acceptance took place, not on the ground of his moral obedience, by which he had failed to secure any claim to favour : 6-8. Is this blessed condition exclusively that of the Jews] In order to answer this question, it must be kept in mind that the Scripture most expressly declares, that Abraham's faith was the condition on which he was justified. Now under what circumstances of Abraham was this condition made avail able 1 Was it before he had received the external sign of the covenant or after ? Before, most certainly, that sign being an attestation of his previous justification through the faith which he had cherished before he received the sign. And, in accordance with the divine intention, this was the case in order that the great patriarch might become the spiritual father of all believers, so that even those of them who have not received the sign may nevertheless be justified ; and the father also of his lineal descendants through Jacob, not simply to all who are so descended, but to those of them who imitate that faith of Abraham which he had before his circum cision. For the grand promise of being lord of the world, which was made to him with a particular view to the Messiah as his most distinguished spiritual descendant, was not given through or in consequence of the law, but of that justification which comes through faith : 9-13. For faith aud the promise attached to it would be useless, if the blessings came through a reliance on the law. But this cannot be the case, because the law is broken, and its breach is followed by punishment. The promise is there fore graciously of faith, and thus is secured to all the spiritual progeny of Abraham, who is spoken of as the father of them all in the view of the Almighty One. Against all seeming probability he believed in the promise of God, that he and his aged wife should become the parents of a sod, 6 ANALYSIS OE THE being well assured of the divine ability and willingness to verify the promise. This faith of his, which, by its persevering steadfastness, notwith standing long continued discouragements, showed itself to be a living prin ciple, was accepted as justifying : 14-22. That it was so accepted is not recorded simply to eulogize the patriarch ; but for our instruction and comfort, who shall also be accepted, if we believe in Christ, who died and rose again in order to secure to us this inestimable benefit : 23-25. SECTION VI. Chap. V. 1-11. THE HAPPY CONSEQUENCES OF A STATE OF JUSTIFICATION. Justification is followed by peace of conscience and amity with God, procured through Christ, by whom, on the condition of faith, we are introduced into that favourable state of the gospel in which we are, and therefore can rejoice in a well founded hope of happiness, the fruition of which is partly here and partly hereafter : 1, 2. And not only so, but, under the influence of such hope, we can rejoice even in afflictions, knowing that their tendency is to produce patience ; and that, a well tried character ; and that again increases and confirms our hope ; and that hope never makes us ashamed by failing us in any exigency ; for God's love to us is com municated abundantly to our hearts by the Holy Spirit, whom he hath bestowed on us : 3-5. For when we were in a condition of spiritual weakness, Christ, in suitable time, died on our account and in our place, although we were ungodly and sinful persons ; thus showing the greatness of divine love. For, in the place of a religious man, scarcely any one would be willing to die ; or, the more vividly to illustrate the representa tion, it may be made somewhat differently, thus : For, in place of the good, the religious and benevolent man, whose life is spent in benefiting his fellow-creatures, some one perhaps might even venture to give up his life. This is the utmost limit to which human love may ever be expected to extend. But the peculiar love of God is shown in this, that he gave Christ to die for us while we were grievous sinners, and, of course, enemies to his law: 6-8. If, therefore, we have now been justified by his atoning sufferings and death, much rather may we reasonably expect deliverance by him from future punishment. For, to repeat the same general truth somewhat differently, if, while we were opposed to him in character and conduct, we nevertheless became reconciled to God through the atonement made by the death of his Son, much rather, after having been so recon- EPISTLE TO THE EOMANS. ciled, may we confidently look for salvation through him, who lives eter nally in heaven as our glorified and immortal intercessor: 9, 10. We rejoice, therefore, not only in our Christian hope, not only in the trials of life which tend to our best interests, but also in God through Christ, who hath now reconciled us, and given us a pledge of everlasting and unbounded happiness : 9—11. SECTION VII. Chap. V. 12-21. THE UNHAPPY EFFECTS OF THE FALL OF ADAM ARE MORE THAN COUNTER BALANCED BY THE BLESSINGS OBTAINED THROUGH CHRIST. In accordance with what has already been said, the Apostle proceeds as follows : In the course of his remarks he shows that we have, at the very least, gained through Christ what we lost through Adam. As sin was introduced into the world by our first parent, and followed by misery and ruin, and in this way misery and ruin pervaded the whole human race, inasmuch as all became partakers of a sinful nature, and in accordance therewith committed actual sin :— For, although during the period of man's existence that preceded the Mosaic law sin existed, yet, as sin is not accounted where there is no law, and there was none which made mortality and the evils necessarily connected therewith the penalty of its infraction, and nevertheless mortality universally prevailed, its origin and dominion must be ascribed to some other cause ; and that is the one just stated, namely, the sin of Adam entailing on all his posterity a sinful nature, which produces in all conscious agents sinful acts : 12-14. There is a correspondence between Adam and Christ as regards their relation to the human family. But this correspondence is not in all respects analogous. If, in the one case, misery and ruin follow, much rather may we expect abundance of grace and benefit as the bountiful gift of God, in the other. And if the sentence pronounced on one offence condemned, much rather is it to be expected that the forgiveness should be extended to many offences. If, on the one hand, death was allowed to reign, much rather, on the other, may we look for the ultimate triumph of those who receive the plenitude of God's gracious gifts through Christ. As, therefore, one offence .occa sioned the condemnation of all, so also does one course of righteous obedience and submission afford the means to all of that justification which brings along with it everlasting life. For, to express in other terms what has already been said, as Adam's offence became the occasion of the sinfulness of his descendants, so did Christ's obedience to his Father's will. ANALYSIS OF THE become the ground of their justification and eternal salvation, which shall be received and enjoyed on the condition of faith and obedience : 15-19. The law was introduced not to justify, but to show the nature of sin, and thus it became the occasion of exciting sinful nature in opposition to its demands, and in these circumstances grace abounds still more, God's favour extending even to life eternal : 20, 21. SECTION VIII. Chap. VI. THE DOCTRINES OF JUSTIFICATION BY FAITH AND 8ALVATI0N BY DIVINE FAVOUR, AFFORD NO ENCOURAGEMENT TO SIN, BUT RATHER PRESENT THE STRONGEST MOTIVES TO HOLINESS. Do the doctrines stated sanction the inference, that we may indulge in sin in order to afford full scope for the exercise of divine favour? Most cer tainly not. This would be at variance with our condition as baptized into Christ, by which baptism we became spiritually dead, buried, and risen, through divine power ; and moreover, avow our obligations to abandon sin and live a life of holiness. The moral resurrection thus implied, and further inculcated, implies also a belief in a future glorious resurrection, which, according to the divine intention, as shown by the scheme of the gospel, is a result of the moral : 1-9. As Christ died once on account of sin, and now liveth in heaven to the glory of God, so should we regard ourselves as dead to sin and alive to righteousness. We must not, there fore, permit sin to rule us, but rather submit to the holy law of God. And this we are enabled to do, inasmuch as we live not under the inefficient system of law, but under the gospel, which imparts divine strength. It were preposterous, then, and grossly inconsistent, to practise sin : 10-16. It is a cause of thankfulness that you have abandoned your former sinful courses, and have accepted the gospel. You have shaken off the yoke of your former master, sin, and assumed that of another, God and righteous ness. As, in the one state,- you derived no advantage from such a service, but the contrary ; so now, in the other, you have present benefit in a holy and religious character, and the future reward of everlasting life in prospect. For the due desert of sin is ruin ; but the, gracious gift which God imparts through Christ is everlasting felicity : 17-23. The two leading thoughts in the Chapter are these : that continuing in sin is to the fully baptized Christian both impossible and inconsistent ; and that, as we live under the gracious system of the Gospel, sin must not be permitted to rule us. EPISTLE TO THE EOMANS. SECTION IX. Chap. VII.-VIII. 17. THE LAW CAN NEITHER JUSTIFY NOR SANCTIFY. IT IS THE GOSPEL WHICH ALONE CAN MEET, IN THESE RESPECTS, THE WANTS OF MAN'S WEAK AND SINFUL CONDITION. It is the prerogative of law to rule the man during his life. In the case of the marriage relation, the death of either party dissolves the obligation on the other. And this analogy may be applied to the connection of the Jews with the law. You have become figuratively dead to it, that is, your union with it is dissolved ; and this, in order that you may be spiritually connected with Christ, the risen bridegroom, and thus produce the genuine fruits of holiness. Formerly, indeed, our sinful passions roused into vig orous action by occasion of the law, showed their really ruinous character. But now, we are delivered from the incidental consequences of law, and, through the Gospel, placed in a condition to serve God spiritually : 1-6. Shall we therefore charge the moral law with sinfulness1? This were a gross perversion of the truth. On the contrary, this law shows fully and clearly what sin is. It displays its deadly nature. This mischievous prin ciple avails itself of the moral law to incite my natural evil passions. Formerly I lived without a consciousness of the obligation of God's law ; but when the perception of this obligation came home to my conscience, my sinful principle displayed its vital energy, and moral and spiritual ruin was shown to be the inevitable consequence. Thus God's holy law, the intention and natural bearings of which are to advance spiritual life and happiness, was made the occasion of transgression and destruction, through the deceitful influence of sin. We see, then, that God's moral law is in the highest degree excellent, and that it is human sinfulness which has be come the cause of all our unhappiness, thus displaying itself in its true colours : 7-13. We know indeed the spirituality of God's law ; but, in my natural condition, destitute of the grace of the Gospel and under the uncontrolled influence of sin, I am compelled by this tyrant to do what the better part of my nature, reason and conscience, so far enlightened as to see the excellence of God's law but destitute of spiritual energy, revolts from. So that it is not properly I, not my reason and' conscience, but my degraded nature that commits the sin. I know and feel, alas, that in this sinful nature of mine there is no spiritual good. I can, indeed, indulge the vain wish, but I have no power to obey, and therefore it is that I act in opposition to conscience and reason, thus showing that my character and 10 ANALYSIS OF THE conduct are shaped by my degraded moral condition. I feel that when I would do God's will, the predominating influence in me is contrary thereto. For, although my reason and conscience are indeed pleased with the law, yet this unrestrained natural principle opposes their dictates, and subjects me to a state of absolute thraldom. Miserable man do I feel myself to be ! How can I obtain deliverance : 14-24. I thank God that he hath pro vided means through Jesus Christ. And thus, in my Christian condition of deliverance, although indeed my natural depravity still yields to the de mands of sin, yet my reason and conscience and now delivered spiritual being, not only approve of, not only are pleased with, the law of God, but actually and practically serve it, which before was impossible. In this state, then, I am no longer under condemnation, having been delivered by the Gospel of Christ; which effects what the law could not do, making a satisfactory atonement, and procuring divine assistance, whereby the Chris tian is enabled to live a life, not in accordance with fleshly impulses, but with those of the Holy Spirit of God : 25-viii. 4. Devotion to the carnal principle, which is opposed to God's law, produces utter ruin ; while sub mission to the spiritual, brings along with it the truest happiness. If you have God's spirit, you are not so devoted. And if you have, and are therefore truly Christ's, although indeed the frail body must succumb to the natural effects of sin, yet the soul has already a principle of divine life ; and, in the end, God will raise to life even your present corruptible bodies, on account of the Spirit, whom he hath given you as a pledge of this result. We are therefore under the strongest obligation to live ac cording to the promptings and aids of the Spirit, and thus to be God's sons. The possession of this Spirit is incompatible with a condition of servitude to sin, and of consequent apprehension. The results of his action and influ ence are directly opposite. He makes us the adopted children of God and enables us most affectionately to recognise, the privilege. He attests tho blessed relation whence flow the consequences, fellowship with Christ, to gether with suffering and glorification along with him : 5-17. EPISTLE TO THE EOMANS. 11 SECTION X. Chap. VIII. 18-89. THE TRIALS OF LIFE AND THE BLESSINGS OF THE GOSPEL BOTH HERE AND HEREAFTER COMPARED. GOD's PURPOSE TO CONFER ALL THESE BLESSINGS ON HIS REDEEMED. CONSEQUENT EXULTATION AND TRIUMPH. I regard all the sufferings of the present life, however afflictive they may be, as not at all comparable to the glory of that state of happiness which the gospel secures to its recipients. God's creatures have long been waiting for some such improved and blessed condition. And such expectation is quite reasonable. For they have been subjected to the present unsatisfac tory and miserable condition, on account of God's glory, and in order to advance his purpose of leading men to ultimate happiness, of which they cherish the hope. For there shall be a glorious deliverance. And, as it is true that mankind in general have been in a state of distress and anguish until the present time ; so it is also true that we, the favoured recip ients of the divine blessing, do also deeply lament our degraded condition, and wait for the fulness of Christian blessedness, when our adoption as God's children shall be publicly recognised and also completed by the deliverance of our bodies from corruptibility, in the glorious resurrection at the last day : 1J3-23. We are saved indeed, but still we are in a state in which hope must be continually exercised, and " patience have her perfect work." And, as hope assists us, so also does the Spirit of God, who prompts in us most earnest and deeply felt though not to be fully uttered intercessions, which are in entire accordance with the will of God : 24-27. We know also that all the events of life promote the good of those who love God, and are partakers of the gospel which his benevolent mind hath planned. Them from eternity he regarded with affection; he predeter mined them to be like his Son in moral character, in suffering, and in happiness ; so that of this vast band of united brothers he should be the head. And, in harmony with this affectionate regard, he hath so called them that they received his gospel ; and he justified and glorified them . 28-30. Who now can venture, with any prospect of success, to oppose those whom God sustains ? What will or power can stand in opposition to God's ? What blessing can be too vast for our Christian expectations ? He who gave up his Son cannot be supposed to withhold any good thing. Nothing further is to be thought of or wished for. Who will dare to accuse those whom God selects and regards as his choice ones ? Will God, who justifies them? Who condemns? Does Christ, who died, who 12 ANALYSIS OF THE rose, who sits at God's right hand, ever more to intercede? Who Or what shall sever us from Christ's love? Shall all the trials of life, however hard, lead us to withdraw from him, and thus destroy our connection? No, most assuredly. We triumph over all through his grace who hath so loved us. I express my feeling in the firmest persuasion that no created being whatever can effect such a severance : 31-39. SECTION XI. Chaps. IX. X. XI. UNBELIEVING JEWS ARE REJECTED AND BELIEVING GENTILES ADMITTED IN THEIR PLACE. YET THE REJECTION OF THE JEWISH NATION IS NOT AB SOLUTELY FINAL AND IRREVOCABLE. ON THEIR REPENTANCE AND FAITH THEY SHALL BE RESTORED. After representing the absolute necessity of an efficient plan of salvation, and the sufficiency and grandeur of that of the. gospel, it was natural that such a mind as that of the Apostle, in view of the melancholy fact that the mass of his nation rejected it, should be overwhelmed with the deepest grief. He gives vent to his feelings, assuring his unhappy brethren by the strongest asseverations, that he suffers habitual distress on their ac count, and that, in order to secure their ultimate happiness, he could even forego the blessings of a connection with Christ, and subject himself to the greatest possible evil, if such a devotion were allowable and right. He displays at large the glorious privileges of his nation, ending with what is indeed the very chief, namely, that from them sprang the Messiah in his human nature, that wonderful being, who, in his divine, is supreme God, and to be eternally adored: ix. 1-5. But, notwithstanding this unhappy condition of the Jews, although as a nation they have rejected the promised Messiah and consequently have themselves been rejected by God, it is not to be assumed that God's prom ises to their forefathers have failed of accomplishment. Some, and not a few, have chosen the better part. It is to be considered that the Israelite who is really worthy of the name is inwardly religious. It is not merely a connection with the people of Israel by lineal descent from the patriarchs, which constitutes the true Israelite in the spiritual sense, nor is it such a descent from the great founder of the race, which makes persons the spirit- ual children of Abraham. This is followed by an illustration of the doc trine drawn from a history of the patriarchs, and tending to show that the Jews need not be surprised at the statement, for God had always acted with their ancestors according to his own purposes, in bestowing particular priv- EPISTLE TO THE EOMANS. 13 ileges on the descendants of one to the exclusion of those of another. This is demonstrated in the case of Isaac, who was born, not according to the ordinary course of nature, but in consequence of God's particular promise miraculously verified. The same preference appears also in the selection of Jacob's posterity rather than Esau's, previously even to the birth of the ancestors, which proves that such preference was not founded on their indi vidual character, but on God's own purpose. The Jews, therefore, had no reason to be surprised, or to complain of the divine arrangement, because the blessings of Messiah's kingdom were limited to a part only of their nation. Such a procedure accords with the analogy of God's former course of conduct : 6-13. Shall God on this account be charged with unrighteous partiality ? By no means. Yet it is undeniable that, in the distribution of his favours, and in the infliction of his punishments, he acts according to his own pleasure. And this truth is illustrated in what was said both to Moses and to Pharaoh. In the former case, we are told that his own benevolent will prompts and imparts the kindness ; and this shows that his favours do not depend on human inclinations and efforts, but on divine goodness. In the latter, the Egyptian monarch is represented as sustained by his providence for the full display of his glory. And thus we see that he extends mercy to, and suffers to continue impenitent, whomsoever he will : 14-18. Will you object that his will is resistless, and therefore he has no right to find fault with any who may become the occasion of carrying it into effect ? Will you say ' If God is governed by a regard to his own plans which human efforts cannot alter, and if he makes even human wickedness and our rejection of the Gospel subserve those plans, why does he find fault with us ? If he show favour to some, and suffer us to continue obstinate, why does he blame us, since such is his will ?' — The first part of the Apos tle's reply is to this effect. ' Admitting that God rejects the greater part of your nation, well may it rather be asked, what right has a weak man to find fault with the All- Wise and Almighty One, for exercising his just and natural prerogative? Has he not, as Creator, the right to place his crea tures in whatever condition he chooses? As well might the thing made complain of its maker for not having formed it something else. God has plainly a right to put the being which his power hath produced, in any rank among his various creatures, and to bestow upon it as many or as few ad vantages as he pleases. You would have had no reason to complain, if he had never granted you the benefits of his covenant ; and, therefore, cannot reasonably object, if, for sufficient reasons and in order to promote most important purposes, he withdraws them from you as a nation.' — But this is only a general answer to the Jewish objection. The Apostle now proceeds to reply more particularly, showing that the Jews have no reason to com plain of their rejection, since God had treated them with the greatest indul- 14 ANALYSIS OF THE gence. 'He hath borne long with your sinful conduct and persevering obduracy ; and now, that you have rilled up the measure of your sins and are fitted for destruction, he hath abandoned you ; and he makes your rejec tion the occasion of extending his Gospel to Gentiles, uniting those who embrace it with the faithful Israelites, both of whom he hath prepared for the blessings of his kingdom, and both of whom he hath called to the enjoy ment thereof:' 19-24. The Apostle now illustrates what he had said, by applying passages from Hosea, in which the prophet speaks of the reception of the ten tribes into favour after their long abandonment by God ; and also from Isaiah, who an nounces the divine promise, that all the various and repeated excisions to which the Jews might be subjected, should not be utter and complete, but, on the contrary, that a portion should be preserved to perpetuate the nation. These divine promises he explains as verified in part, by the preservation as God's people of that portion who had embraced the Messiah : 25-29. — He then sums up the general conclusion, namely, that Gentiles have through faith obtained acceptance with God, which Israel as a body has failed to secure. The reason of the failure is, that they proceeded on a wrong principle. They sought to be justified by works, and rejected the Gospel scheme of faith, and thus, as had been predicted, refused, through their incorrigible prejudice, to admit the only Messiah: 30-33. Chap. x. The Apostle continues the same subject in this chapter. He expresses his earnest desire for the salvation of Israel, acknowledging their zeal, directed unhappily to establish their own method of justification in opposition to God's, which is faith in Christ. He is the great and ultimate object which the law uniformly held in view, and having come and estab lished a sufficient scheme of justification, he hath forever abolished the law which cannot possibly be instrumental to this effect: 1—4. Legal justifica tion might be expressed by doing perfectly the demands of the law, and, as a rightful consequence, living in God's favour as a state to be legitimately claimed. But God's justification, which is by faith, speaks of no such impos sibility. It does not demand as its condition something particularly diffi cult. On the contrary, it offers an expedient within the reach of every sin cere and resolute seeker after truth, namely, the Gospel system received by faith, and publicly professed by the true convert : 5-10. This most impartial and righteous system knows no difference among men. It pre sents its blessings indiscriminately to all, whether Jews or Gentiles, who acknowledge Christ as their divine Master and Lord : 11-13. But, in order to enjoy these blessings, they must truly believe on him ; therefore they must hear of him ; therefore he must be preached to them ; and the preacher, in order to preach effectively, must be sent. This is done prin cipally by the Holy Spirit, moulding the minds of those intended for his truly Apostolic Ministry, in assimilation to the practical truths of his Gos- EPISTLE TO THE EOMANS. 15 pel, thus preparing them, by their own experience, as "'scribes instructed for the kingdom of heaven," to make known to men the glad tidings which they themselves have duly appreciated ; and then, through the institution of God's visible church, publicly admitting them into the honourable body: 14-15. And what if some have rejected this Gospel ? This was predicted and might, of course, have been expected. Still, the Gospel has been univer sally disseminated, fully made known both to Jews and Gentiles: 16-18. And did not the Israelites know that the blessings of Messiah's kingdom were to be extended to the Gentiles ? Certainly they did. For an appeal to their great legislator, and equally great evangelical prophet, determines the question. Both speak of the rejection of impenitent Jews, and of the admission among God's people, of sincere and faithful Gentiles : 19-21. Chap. xi. Does this admission of the Gentiles in the place of unbelieving Jews imply the irrevocable rejection of God's ancient covenant people ? Certainly not. The thought is abhorrent to the Apostle's feelings, for he claims the honour of being an Israelite himself, and a descendant of the peculiarly honoured tribe of Benjamin. No, God hath not so rejected his people whom he originally most kindly regarded. Consider what is said of the state of Israel in the time of Elijah. Although the prophet repre sented himself as alone adhering to the true God, in contradistinction to the whole nation, whom he supposed to have apostatised to idolatry, yet he is divinely informed, that God had reserved for himself seven thousand sincere worshippers. These were the holy germ of the nation, the very life principle of its being. Had ten righteous persons been found in Sodom, it would not have been destroyed. The spiritual leaven would so far have leavened the whole lump as to have preserved it from utter corrup tion. Thus did the seven thousand in the degenerate time of the prophet, and thus does now the holy remnant who have accepted Jesus as the true Messiah, the choice ones whom God has graciously chosen with the view of their becoming partakers of his favours, this gracious choice springing entirely from his own benevolence : 1-6. It appears, then, that Israel as a nation has not secured what it aimed at, but only that portion of the nation which accepted the Gospel.- The remainder are unhappily given over, in accordance with representations occurring in the Old Tes tament, to judicial blindness, and its deplorable consequences : 7-10. Shall we say now that the Jews have been permitted to refuse the Gospel, in order to effect their irrevocable rejection and utter ruin? Cer tainly not. The refusal has resulted in the reception of the Gospel by Gentiles, and this divine course of eliciting good from evil is kindly pur sued by God in order to incite them to emulate the Gentiles and embrace the same faith. And were this to be the result, how vast would be the benefit to mankind, since their rejection by God has been made the 16 ANALYSIS OF THE occasion of so rnuth good to the world in general. If his wisdom causes even the unbelief of the Jews to advance his plans by extending a know ledge of the truth, much rather will the same wisdom make their submission to the Gospel illustrate its divine origin, and promote the best interests of mankind. In hoping for and anticipating the conversion of the Jews, I honour my office as an apostle to the Gentiles, whose full and complete conversion would be thereby promoted. I therefore so speak as to endea vour to rouse up the dearly beloved brethren of my nation to accept the Gospel, that they also may partake of its blessings. The first Jewish converts, and the ancient patriarchs from whom the nation is descended, are holy in the estimation of God ; and so, in a limited sense, is the whole body. Let the Gentile converts remember, that the Hebrews were first the people of God. with the believing portion of whom they have but lately become incorporated; and let them learn to retain the advantages of this their spiritual position by humility and faith. Let them not boast themselves against that unhappy people, lest they also fall away and be rejected: 11-21. The divine dispensation towards both parties exhibits both goodness and severity. If the Gentile convert on whom God hath bestowed his bounty disregard it, he also shall be rejected ; and the unbe lieving Jew, if he turn to God in faith, shall again be admitted to favour. This is not only very possible, but it may reasonably be expected from God's benevolence, and may be regarded as a procedure altogether natural : 22-25. It is important, in order to repress anything like arro gance in Gentile Christians, that they should know and consider what may seem obscure in the divine procedure, namely, that the Israelites in part are permitted to be in a condition of spiritual blindness until the conver sion of vast numbers from other nations. And this result shall be succeeded by their national conversion, as predicted in the Old Testament. For it must not be overlooked that, while, as respects the Gospel they are hostile to God and considered by him as enemies, and this condition of theirs has been overruled to promote the spiritual benefit of Gentiles ; yet, as respects God's original choice of the nation to be his peculiar people, they are still regarded with affection on account of the beloved ancestors. For God does not alter his plans of mercy and kindness towards those whom he has blessed with their privileges. As Gentile believers were formerly in a condition of unbelief, but now have obtained the mercy of God in the Gospel through occasion of the Jews' refusing it ; so now the rejected Jews are in a state of unbelief, that the goodness shown to Gentiles may become the occasion of their future conversion and admission to the divine favour. Thus God's plans evince his intention of extending mercy to all : 25-32. The Apostle then bursts out in an exclamation respecting God's un bounded wisdom and knowledge, and concludes with an ascription of glory. 33-36. EPISTLE TO' THE EOMANS. 17 SECTION XII. Chap. XII.-XVl'.' THE PRACTICAL PART OF THE EPISTLE. St. Paul now proceeds with practical and hortatory directions. He urges his readers to devote 'themselves to God, to renounce the world, and- to cultivate the various graces of the Christian life : xii. He inculcates obedience to the civil powers, xiii. 1-7, impresses the duty of love and conformity to Christ, reminding them that time is rapidly passing away, and eternity at hand: 8-14. He gives directions respecting usages and observances in themselves indifferent and counsels those of various views and habits to regard each other kindly, and to yield the claim of judgment to God, to whom it rightfully* belongs : xiv. 1-12. He wrarns against using one's own liberty of conscience in such a way as may occasion sin in another, inculcating such a course of conduct as tends to harmony and kindness ; declaring that inward religion, and the peace and joy that accom pany it, constitute the essential characteristic of the Gospel dispensation : 13-23. He presents the example of Christ as a motive to seek the general good, and to bear with each other's weaknesses : xv. 1-7. Christ was sent by God in confirmation of divine promises made to the early Hebrews, and also that the Gentiles might become the people of God and glorify him. He speaks of his own commission, and of its successful prosecution among people who had not heard the Gospel before : 8-21. He states his intention to visit the Romans on his way to Spain ; also his present purpose to go to Jerusalem, with the contributions which he had collected for the poor Christians there. He requests their prayers, and solicits for them the divine blessing : 22-33. Chap. xvi. The Apostle now brings his letter to a close, by recommend ing to the care of the Roman church a Christian sister, and by various kind salutations, cautioning against persons Who promote dissensions in the church. He concludes, invoking for the Roman Christians the favour of Christ, and through him ascribing glory to God. 2 COMMENTARY EPISTLE TO THE EOMANS. SECTION I. Chap. I. 1-15. INTRODUCTION. I. ITavAoc, dovXoc 'Itjoov Xpiorov, Paul, a, servant of Jesus Christ, I. KXrp-bc dzrooToXog, diptopiofievoc called to be an apostle, separated 2 eig evayyeXiov -deov, 6 7rpoe- uuto the gospel of God, which 2 TrrjyyelXaTO did t&v -npoalc ayiaic, irepi cerning his Son Jesus Christ our Tov viov avTov, tov yevofievov Lord ; which was made of the seed i/c artip\t,aToq Aavtd kuto, odpica, of David according to the flesh, rov dpio&evTog viov -&eov ev dv- and declared to be the Son, of God vdp,ei Kara Ttvev\ia ayiuovvng with power, according to the spirit ^| dvaoTaoeug veKpiov, 'Inaov tion, any more than those of the original twelve. The several accounts of his conversion and call in the Acts* fully prove what he says in Gal. i. 1, that he was " ati Apostle not of men neither by man." God's purpose to set him apart to his service is expressed in the 15th verse of the same.chapter, by the word here used ; and this reference is much more directly to the point than that alleged by Olshausen. 3, 4. "Concerning" may be connected. with "Gospel" in ver. 1, or, which is perhaps better, with "promised"! in ver. 2. In either case it is unnecessary to include, as some editors do, the second verse in a paren thesis. — " According to the flesh :" This expression relates to Christ's hjiman nature as subsisting during his earthly condition until his resurrec tion, and consequently implies his state of humiliation, as in John i. 14. — "Declared:" Either, decreed, determined, destined (to be); or marked out, in the words of Chrysostom, shown, professed, manifested. f In the original edition of King James' translation, the marginal reading is "determined." But that of the text seems preferable. — It is not asserted that Christ became tbe Son of God in consequence of his resurrection; but only that his sonship was publicly announced by that event. Comp. Ps. ii.' 7, Acts xiii. 33. — "In power" may be used adverbially for powerfully, in reference to that almighty energy which effected the resurrection. But most probably the connection is with the immediately preceding words. " The Son of God in power" will then stand in contradistinction to " the Son of David according to the flesh." This is the Rheims translation. Wiclif has " Sone of God in vertu,"- the word being employed in the Latin sense. Compare the phrase " the sign (or proof) of the* Son of Man in heaven," in Matt. xxiv. 30. " Spirit of holiness." Two leading interpretations of this phrase have been defended. First, it has been explained in the sense of the Holy Spirit, that is, in the ordinary meaning of the words, the third person of the Trinity. Adopting this view, Ammon in his Excursus appended to Koppe, p. 345, gives this as the sense : ' according to the predictions of the Holy Spirit in the Old Testament,' regarding it as equivalent to, " according to the Scriptures" in 1 Cor. xv. 3, 4. Others, retaining the sam e meaning of the phrase, * For these accounts and allusions to them, see Acts ix. 5, 6, 15, IT 20 xx 24 nrt! 1A ik ^a 16, 19, 20, Gal. i. 1, 12, 16, ii. 6, 7, 9, 1 Tim. i. 12. . , . «, *m. i% w, xxvi. • t Horn. I. on Rom., Opera, Edit. Bened. Venet. 1741, Tom. Ix. p. 482. Ch.I. 8-6.] EPISTLE TO THE. ROMANS. 21 5 Xpiarov tov Kvpiov ?}juwv, 6V ov of holiness, by the resurrection iXdj3ofisv %dpw Kai dnooToXrjv from the dead ; by whom we have 5 eig imaicorjv maTeog iv -ndai received grace and apostleship, for rolg 'idveoiv vneo rov 6vop,aTog obedience to the faith among all understand Kara in the sense of Sid, by, and explain thus : 'by the Holy Spirit in his miraculous operations after Christ's resurrection.' With this exposition, compare John xvi. 14, and Acts ii. 33. Thus Rosenmueller in his Scholia, and more fully in a dissertation published in the Commen- tationes Theologicse, vol. i. pp. 315 et se,q* But this interpretation, although it makes a clear and good meaning, is without any support from New Testament usage. The phrase " spirit of holiness" is indeed a literal translation of the Hebrew for Holy Spirit, but it is never once used in this sense in the New Testament, the expression always being .nvevfia dyioy with or without the article ; and no reason can be assigned why St. Paul should in this passage depart from the invariable usage. Besides, it loses sight of the evident antithesis between "according to the flesh" and "according to the spirit of holiness." The second leading interpretation considers the two words as expres sive of dignity, majesty, glory. Spirit and spiritual are often, employed to denote what is excellent, perfect, holy, extraordinary and divine, (see 1 Cor. x. 3, 4, xv. 44-46, Gal. iv. 29,) and holiness, ayiuovvn, occurs in the Septuagint as the translation of the Hebrew for majesty, splendour, glory. See Ps. cxliv., Sept. (cxlv., Heb.) 5, xcv. (xcvi.) 6. In Heb. ix. 14, where see the note, pp. 123, 124, spirit appears to be used in the same sense as in this place, and to denote Christ's divine condition as glorified Messiah, his elevated state in the exercise of his original divine attributes, and as man, of lordship over the universe. So perhaps in 1 Tim. iii. 16 : " Was manifest in the flesh," that is, in human nature, "justified in the spirit," shown to be approved of and honoured by God in his gloriously exalted and divine condition. Comp. John xvii. 5, Matt, xxviii. 18, and Heb. ii. 9. 'E| is ujed in the sense of from, after. See Matt. xix. 20, and 2 Pet. ii.- 8. The Greek is elliptical, and the preposition etc must be supplied before venouv as before fiov in Acts i. 5. The meaning of the whole may be thus expressed : 'a descendant of David, as to his condition of humiliation iwhile in human nature on earth, (but) proclaimed the Son of God inpower, 'as to his divine nature in connection with his glorified humanity, from the time of his resurrection.' 5. "Grace and Apostleship :" These words may express the two ideas * This is a valuable collection of Dissertations exegetical and theological, edited by Yelttmsen, Kuinoel and Kuperti. It comprises six octavo volumes, and was published at Leipsic in 1194-1799. A Supplement by Pott and Ruperti appeared at Helmstadt, entitled Sylloge Commentationum Theo- logicarum, in eight volumes, in 1800-1807. Home's Introduction, vol. ii. part ii. Appendix, p. 286, . sixth edition, Lond. 1828. 22 COMMENTARY ON THE [Sect. 1. 6 nations, for' his name, among avrov, iv olg iore Kai vuelg 6 Whom are ye also the called of nXnroi 'Inaov Xpiarov, ndai rblg ' 1 7 Jesus Christ : to all that be in ovoiv iv 'Vtoun dyaTT-nrojgdeov, Eome, beloved of God, called to be KX-nrolg dyioig • %dpig vuiv Kal saints; grace to you, and peace, dpfn"r\ dirb -&eov narpbg rjuuv from God our father, and the Lord Kal Kvpiov 'I-naov Xpiarov. 8 Jesus Christ. First, I thank my Upurov uev evxapiorSi rw 8 God through Jesus Christ for you #e<3 fiov did 'l-rjaov Xpiarov imep all, that your faith is spoken of -navroov vuSv, on rj rtiarig vuuv 9 throughout the whole world. For fcarayyeXXerai iv oXui t<3 Koa\m. God is my witness, whom I serve Mdprvg ydp aov iarlv 6 #eoc, 9 with my spirit in the gospel of his w Xarpevio iv tgj -nvevfiari fiov Son, that without ceasing I make iv tQ evayyeXioi rov viov avrov, mention of you always in my wc ddiaXeiirrug fiveiav vfiiov ttoi- 10 prayers ; making request, if by any ovfcai, navrore irtl t£>v ztpoo- 10 means now at length I might have evx&v fiov deofievog, e'iniog rjdn of the Gospel favour in general and that of the Apostolate in particular, or they may be a hendiadys, meaning, the favour of the Apostleship. Compare the word grace in Gal. ii. 9. — " Obedience to the faith :" literally, ' obedience of faith.' The latter word may be understood either objectively or subject ively, and the meaning be, ' obedience to the faith,' that is, the Gospel, or, ' obedience which springs from faith ;' or it may be taken adjectively, and the translation be, ' faithful obedience.' — " For his name :3' . meaning ' on account of his honour.' 6. " The Called :" The word is used to denote those who have been invited to receive the benefits of the Gospel, and also those who have accepted them. Here and frequently elsewhere it means the latter. See 1 Cor. i. 24 ; also vii. 17, 18, 21, where the verb also expresses the same meaning. It is God who is uniformly represented as calling men to the Gospel. See the texts referred to in the latter part of the note on Heb. iii. 1. "The called of Jesus Christ" are they who, by embracing his religion, belong to him as their Lord and benefactor. 7. The latter clause of the verse might be translated, ' father of us and of the Lord Jesus Christ.' But this would not be in harmony with other passages. The meaning is, " from God our father, and (from) the Lord Jesus Christ ;" and this remark applies to St. Paul's epistles generally. See particularly the introductions to second Timothy, where the r\uSn> is omitted, and to Titus, where its position is different, and compare also all those texts which speak of the peace or grace of Christ. The author evi dently represents grace as coming both from God and from Christ. 9. "With my spirit:" That is, with my whole heart, sincerely and ardently. See Eph. vi. 6. 10. " If," &c. : ' that by God's goodness I may at length be so highly Ch.I.6-15.] EPISTLE TO THE ROMANS. 23 7T0Te evodudrjoouai iv tu ^sX-fj- a prosperous journey by the will of fian rov Seov iXdelv npbg vfidg. God to come unto you. For I long 11 11 'E7rtTroi?6j yap Ideiv vudg, 'iva rt to see you, that f may impart unto fieraSG) xdpiofia vulv zrvevua- you some spiritual gift, to the end TiKbv eig rb arnpix^vai vudg, ye may be established: that is, 12 12 tovto de ion, avfiTzapaicXrj-drjvai that I may be comforted together iv vfuv did rrjg iv dXX-qXoig -ni- with you by tbe mutual faith both 13 oreug, vpMV re Kal ip,ov. Ov of you and me. Now I would not 13 &eXu de ifiag dyvoelv, ddeXcboi, have you ignorant, brethren, that on noXXaKig TrpoeMp-nv iX&eiv oftentimes I purposed to come unto 7rp6<; vfidg, ical iKuXv-drjv d%pc you, (but was let hitherto,) that I . to£S devpo, iva nvd Kapzrbv cr^w might have some fruit among you 'Kal iv vfiiv, Kadiog Kal iv rolg also, even as among other Gentiles. 14 Xomdig e-&veoiv. "HjXXrjoi re Kal I am debtor both to the Greeks and 14 fiapPdpoig, aoipdig re Kal dvo-fj- to the Barbarians, both to the wise 15 rote dcpEiXerng elfii' ovrui rb and to the unwise. So, as much as 15 Kar' ifie npotivfiov Kal v[uv rolg in me is, I am ready to preach the iv 'Y&p/Q evayyeXiaao-&ai. gospel to you that are at Rome also. favoured ai to visit you.' In 2 Mac. x. 7, the Greek word has the same meaning. 11. Xdpujfia means any spiritual gift, whether ordinary or miraculous. See 1 Cor. vii. 7, Rom. xii. 6 et seq., 1 Cor. xii. 4, 9. 12, 13. " That is :" This is equivalent to, I mean. The Apostle does, as it were, correct what he had said. Instead of dwelling on the thought of obliging the Roman Christians by imparting to them some benefit, he speaks as if his visit would become the occasion through their mutual faith of comforting and strengthening each other. And so in the next verse he represents his connection with them and other converts as th,e means of benefit to himself: " That I may have some fruit ;" that is, de rive advantage. This is the proper meaning of Kapnbv exeiv. See vi. 21, and compare [iicr&bv e%e,re in Matt. v. 46, vi. 1. The sentiment also suits the modesty of St. Paul's character, and is entirely in harmony with that in the following verse. 14, 15. Strictly speaking, the Apostle was indebted to God, and hence he feels and expresses his obligation to benefit God's creatures ; and ovru, so, under the influence of this consciousness, he is ready, to the utmost of his power, to preach the Gospel even in Rome where he would, most proba bly, be subjected to the severest persecution. The Greek may be pointed with a comma after ovtco, and another after ipe, according to Griesbach and other editors, and the meaning be as just given ; or both commas may be omitted, as in Hahn, and the whole clause expressed thus, ' it is my earnest desire.' In both cases iarl will be understood. 24 COMMENTARY ON THE [Shot. II. SECTION II. Chap. I. 16-82. THE GENERAL SUBJECT OF THE ARGUMENTATIVE PORTION OF THE EPISTLE STATED, WITH A VIEW OP THE MORAL CONDITION OF THE HEATHES WORLD. 16 For I am not ashamed of the Ov ydp irtaia%vvo\iai rb evay- 16 gospel of Christ : for it is the power yeXiov ¦ dvvafiig yap decw iariv . of God unto salvation, to every- one eig ournpiav rxavrl ru> marev- that believeth ; to the Jew first, and ovn, 'lovdaicp te -np&rov Kal 16. Here St. Paul enters on the argument of his Epistle, introducing it with this declaration. The full meaning of the words " I am not ashamed of" is contained in the parallel phrase of Gal. vi. 14, " God forbid that I should glory save in." The reasons follow. The Gospel is God's mighty instrument ; it is intended to effect man's salvation ; it grants this blessing on the condition of faith which is readily attainable ; and its offers are unlimited, extending to all the human'family. — " Power of God," like "salvation" for Saviour in Luke ii. 30, is the abstract for the concrete, meaning God's efficient means. Comp. 1 Cor. i. 24. " Every one that believeth" implies the necessary condition, faith in contradistinction to works whether moral or ritual, and also the comprehensiveness of the offer ; although, according to the divine scheme, it was first made to the Jews, and their rejection of it became the occasion of its being extended to the Gentiles. The word Greek, both here and in several other places, is used ih this enlarged meaning. 17. The reader who desires to see the various meanings which have been given to the phrase "righteousness of God" here, must consult the commentators. It evidently does not mean his justice, nor probably his kindness or any other attribute. The general sense of the word in this Epistle when connected with the author's argument or statements allied therewith, is justification, that is, pardoning, acquitting ; or, state or method oi justification. The last agrees best with the context in this place. It has been said to be a " comparatively unusual meaning," and not to "suit the opposition between • our own righteousness' and ' the righteousness of God;' as the former of these phrases cannot well mean ' our own method of justification.' It is opposed also to the explanation of the Apostle fur nished by the expression, ' the righteousness which is of God, by faith,' Ch. 1. 16, 17.] EPISTLE TO THE EOMANS. 25 17 "EXX-nvi. kiKaioovvn ydp -&eov also to the Greek. For therein is the 17 iv avrio d-nonaXvirrETai iK m- righteousness of God revealed from orsug eig iricnv, Ka$ug ysypa- faith to faith ; as it is written, ¦nrai • 6 de diKaiog iK -nioreug The just shall hve by faith. QqaeTai. Phil. iii. 9, which cannot, in that passage, mean ' God's method of justifica tion.' "* To these remarks, which are unaccompanied by any evidence, I can only say that they appear. to me incapable of proof. Justification, which is a proper meaning of the word, is probably used for the method of justification, and this idea will be conveyed by a literal translation: 'God's justification is revealed in it,' naturally suggests the thought, that his method of justification is made known in the Gospel; and this is the fact. "De modo et ratione explicandum esse videtur, quibus venia impetrari queat." Ammon in Koppe, p. 16. " Ratio favoris divini consequehdi per metonym." Wahl, Clavis Novi Testamenti sub voce, 5. "From faith. to faith." I must again refer the reader, who wishes to see the various views which have been given of this phrase, to the com mentators. I will state one or two, and then what seems to me the best exposition. Some connect "from faith" with the clause just explained, and read, 'the righteousness of God from (or by) faith.' Comp. iii. 30. The next two words are understood either in the sense of ' to produce faith,' or faith is supposed to be put for ' the faithful ;' that is, the abstract for the concrete, as in Heb. x. o!9 in the Greek. The meaning thus obtained is as follows: ' The righteousness of God by faith is revealed in the Gospel in order to produce faith ;' or, ' in reference to and for the bene fit of the faithful.' Macknight says of the former "translation," that it "results from construing the words properly" and that it "affords a clear sense of a passage which, in the common translation, is absolutely unintel ligible." It is sufficient to remark that such is his opinion. But, in respect to the last view, it may be said to be wholly improbable that the same word, in so very intimate a connection, should be used in such different senses ; and, in respect to both, that the separation of the former half of the clause from the latter and the connecting of it with the first phrase of the verse, is most unnatural. Professor Stuart endeavors to show the con trary ; but, I think, without success. Every candid reader must feel, that " from faith to faith " is a phrase which cannot be divided. But the Pro fessor asks, " What can the meaning be of revealed from faith V The in sertion of the common ellipsis of to be after the verb affords a very ready answer. " From faith to faith" means ' from a faith which continues to influence its possessor, and which, being in itself a vital principle, grows * Hodge, p. 4L 26. COMMENTARY OTST THE [Sect: I. 18 For the wrath of God is revealed 'A-noKaXimrerai yap dpyfj 18 from heaven against all ungodhness, $sov dir' ovpavov iirl -naaav das- mi unrighteousness of men, w£o fieiav Kal ddiKiav dv&punuv, 19 hold the truth in unrighteousness j rwv rrjv dXrj-&eiav iv ddiKip, Kar- and increases.' The same respected author, in considering what has been- adduced as an analogous phrase, " to iniquity unto iniquity," Rom. vi. 19, remarks, that " in all such cases, the accusative denotes the end or object to which the thing that had just been named tends," and quotes as proof 2 Cor. ii*16 : "Savour of death unto death, of life unto life." But the re mark is not applicable to other similar phrases, such as, " from glory to glory — from strength to -strength," 2 Cor. iii. 18, Ps. Ixxxiv. 7, which evi dently expresses the idea of increase. Comp. 2 Cor. iv. 17, in the Greek, which is but inadequately rendered in our Bibles " a far more exceeding." The Apostle's meaning of the clause under consideration appears to be this : ' In the Gospel God's method of justification is revealed (to be) from a living faith which perpetuates itself and increases by virtue of its essen tial character.' And I think that the sense of the quotation which follows confirms this interpretation. It is from Hab. ii. 4, and is cited also in Heb. x. 38. The prophet is speaking of the truly religious man's steady faith in God under apprehended calamity. He lives in a calm and happy state of acceptance and favour with God by the uniform exercise of a reli gious confidence. Thus his faith is the same as that which the Apostle' represents as justifying. 18. "For :" This may be illative of the implied thought, that some such scheme of justification as the Gospel reveals is necessary for all men; or, the full development which the Gospel makes of God's anger against sin may be stated as another reason for the author's glorying in it. Comp. Acts xvii. 30.—" From heaven" probably qualifies " revealed," to which it appears to be added as indicating the divine source of the revelation. — "Who hold the truth in unrighteousness." The truth here intended cannot be that which is peculiar to Christianity, as is evident from the following verses. It means religious truth in general, such as mankind possessed in an early period, the influence of which they weakened, and much of which they lost, by inconsistent and wicked lives. The word rendered "hold" often means to suppress, restrain, and many commentators so understand it here. . Wiclif, Tyndale, Cranmer, and the Geneva translation, all have withold; the Rheims "deteine." But the other sense agrees better with the subsequent context, which speaks of the divine attributes as being "known," and of the Heathen world as "knowing God" and yet dis- honouring him. Still, it must be granted that this meaning is quite defen sible, as the general religious truth held by the Heathen was perverted and darkened by their sinful conduct. Ch. I. 18-21.] EPISTLE TO THE ROMANS. 27 19 exdvruv Sion rb yvuorbv rov because that which may be known ¦&eov tyavEpoii iariv iv avrolg • of God is manifest in them ; for 6 -debg yap ayrdig icpavEpuoe. God hath shewed it unto them. For 20 20 Ta yap dopara avrov dnb kti- the invisible things of him from ceojc koouov rolg ixoir\\i,aai voov- the creation of the world are clearly UEva Katiopdrai, r\ re dtSiog av- seen, being understood by the rov Svvauig Kal deiorrig, sig rb things that are made, even hfs eter- 21 Elvai avrovg dvarroXoyf\TOvg,di- nai power and Godhead; so that OTt yvovreg rbv -&ebv ovx <*>? they are without excuse. Because 21 # -&ebv eSofroav rj rj-vxapiornaav, that, when they knew God, they dXX' ip,aTaid>-&-r\aav iv rolg 6ia- glorified him not as God, neither XoyiOfidlg avruiv, Kal ioKorla^n were thankful, but became vain in 22 r\ davverog avru>v KapSla. \Lari eiKbvog (p-daprov dv-dpumov kcu tteteivuv Kal rerpanpSuv Kal Epnerdiv. Alb Kal napeSuKEV 24 avrovg 6 -&ebg iv ralg im-dv- fiiaig rtiv KapSioiv avriov Eig aKa-d-apaiav, rov drifid^Ea-Qai rd ouifiara avriov iv kavrolg. Ol- "25 nveg fier-nXXa^av rrjv dXrjSeiav rov -deov iv tco tpEvSEi Kal ioE- • ftdo-dnoav Kal iXdrpevaav r-a Krlasi -rxapd rbv ¦ Kriaavra, dg iariv EvXoyqrbg sig rovg aluvag • dfj,rjv. Aid tovto napiSuKEv 26 avrovg 6 -debg sig nd-drj arijilag • al re ydp$rjXeiai avriov \iErr\X- Xa^av rrjv (pvoiK-rjv xpr\aiv sig rrjv irapd (pvaiv ¦ dfioiug te Kal 27 ol appsvEg dcj>EVTEg rfjv cpvoiKrjv Xpr\aiv rrjg -&7jXEiag i^EKai-dnaav iv ry dpetjei avriov sig dXXfjXovg, dpaevsg iv dpaeai rrjv daxnfio- ovvrjv Karspya^ouEvoi kcu ttjv but often also, as here, with a direct reference to the affections. Thus we read : " With the heart man believeth unto righteousness," or rather, justifi cation, Rom. x. 10 ; that is, justifying faith must be cordial, and have its due influence both on the .understanding and on the affections. 22, 23. " They became fools :" This may comprehend a declarative meaning; they both showed and increased their folly. The absurd and ridiculous idolatry into which they were permitted to fall abundantly veri- fies the statement in both respects. 24-31. The Apostle now proceeds to describe the moral condition of the Heathen world. The corrupt and debasing vices into which men were allowed to fall, were in part a judicial punishment, and in part a natural consequence, of the degrading idolatry. The correctness of this description of the abandoned and wicked state of the He'athen has been confirmed by various writers. Whitby and Leland, in their respective works on the advantages and necessity of a divine revelation, abound with evidence and illustration ; and Paganism as it now exists verifies the inspired statement, and shows that such results are the invariable concomitants of stupid ignorance and idolatry. It is to be observed, however, that this Ch. I: 22-81.] EPISTLE TO THE RO.MANS. 29 avrifiiaMav, rn> bSei, rrjg irXavng recompence of their error which was avraiv iv kavTolg dnoXafifid- meet. And even as they did not 28 28 vovrsg. Kal Kadug ovk eSoki- like to retain God in their know- uaaav rbv #£Oi> exeiv iv hnyvd>- ledge, God gave them over to a asi, irapiSiOKEV. avrovg 6 -&E,bg, reprobate mind, to do those things eig dSoKifiov vovv, -noislv rd fir) which are not convenient; being 29 .29 Ka-&rfKOvra, irEirXripiofievovg ird~ filled with all unrighteousness, ay dSiKia, iropveia, novnpig,, itXe- fornication, wickedness, covetous- ovE^ig,, Kania, fisorovg (p-dovov, ness, maliciousness; full of envy, (povov, epidog, SoXov, Kanorf&Eiag, murder, debate, deceit, malignity j 30 tpi-dvpiardg, KaraXdXovg, -dso- whisperers, backbiters, haters of 30 orvysigj vfipiardg, virepncpdvovg, God, despiteful, proud, boasters, in- dXaCfivag, iipevpsrdg KaKUV, yo- ventors of evil things, disobedient . 31 VEvaivd-KEi-dEig,.davvErovg,dovv- ' to parents, without understand- 31 ¦&srovg, daropyovg, danovSovg, ing, c.ovenant-breakers, without description of the heathen is intended to apply to them as a body, and not to every individual. The same remark applies to the subsequent descrip'' tion of the state of the Jews, in the second and third chapters. This is in harmony with the general course of representation which pervades the argumentative parts of this Epistle. "Truth 'of God :" Equivalent to, the true God. Compare the phrase, "glory of God," in verse 23, and also in Ps. evi. 20, which the Apostle evidently has in view. " Lie," which is antithetic to " the truth;" is the abstract for the concrete, and put for an idol, implying the vain and deceit ful character of idolatry. Tholuck very appositely quotes similar language from Philo, who, referring to the idolatrous calf made by the Hebrews in the desert, says that "Moses was amazed at their substituting so great a lie, xpsvSog, in the place of so great a truth, dX-rj-dEiag.'' 'ASoKifiov, towards the Aid of the 28th verse, refers to iSodfiaaav, at the beginning : ' As they did not think fit, approve of, God abandoned them to a state of mind not to be approved of, to.be condemned, reprobate.' — "E^stv iv i-myvioaEi, for imyivuOKSiv, is literally, to have in knowledge, and means, to recognise and properly regard." "E^stv, with the noun and preposition,is often used in this way for the verb. See 1 Tim. iii. 4. The same is true oiyivofiai. See 1 Tim. ii. 14, where "was in the transgression" is equivalent to transgressed. — eeoorvyslg in verse 30, may be rendered either ' hateful to God,* or " haters of God." Wiclif has the former, and the Rheims " odible to God," the word being borrowed from the Vulgate, Deo odibiles. Tyndale, Cranmer, the Geneva, and King James' transla tions, have the latter. As all the other epithets relate to the character and properties of the persons described, the latter rendering is preferable. The natural " enmity " referred to is explained in viii. 7, to be a hostility to the law of God.— "Xfipiordg- insolent and injurious persons.—" Inventors 30 COMMENTARY ON THE [Sect. III. natural affection, implacable, un- dvEXsrjfiovag • o'invsg to SiKai- 32 32 merciful : who, knowing the (Ofia tov &eov imyvdvrEg, on ol judgment of God, that they which ra roiavra irpdooovrsg dj-ioi -r>a- commit such things are worthy of vdrov elaiv, ov fiovov avrd iroi- death, not only do the same, but ovaiv, dXXd Kal avvevSoKOvai have pleasure in them that do them, rolg irpdaaovai. of evil things:" In 2 Mac. vii. 31, Antiochus is called "the author, or dis coverer, or inventor, Evperffg, of all mischief against the Hebrews." Vir gil calls Ulysses, scelerum inventor. Ma. ii. 164. 32. Wiclif and the Rheims translator, following the Vulgate and a few Greek authorities, introduce the negative, "undirstoden not" or "did not understand," immediately after the word " God." Locke sanctions the same interpolation. But the external support of such a reading is not of much Weight, and the sense resulting is at variance with the scope of the Apostle. He evidently appeals to the natural moral sense of mankind, as enabling them to recognise God's law in a degree sufficient to become to them a rule of action. Comp. verse 19-21. — The last clause of this verse is a climax. It describes the evil habit of the mind. The persons described not only commit iniquities, but enjoy a malignant satisfaction in so doing, and in associating with their wicked companions. SECTION" III. Chap. II. THE INCONSISTENCY OF JEWS IN THEIR CONDEMNATION OF GENTILES, AND THEIR FOLLY IN TRUSTING TO EXTERNAL PRIVILEGES. II. Therefore, thou art inexcus- Alb dvanoXoynrog el, w dv- II. able, O man, whosoever thou art -dpioirs nag 6 Kpiviov ¦ iv pove~ig, dyvoiov, on rb XP^cirbv goodness and forbearance and long- tov Seov eig fisrdvoidv ae ayei ; suffering, not knowing that the 5 KffiTB de rrjv OKXnporwTd aov goodness of God leadeth thee to Kal.dfiETav6r]T0V KapSiav -drjoav- repentance ? But, after thy hard- 5 pi&ig OEavrQ dpyrjv iv rffiipg, ness and impenitent heart, treasur- dpyrjg Kal dnoKaXvipECog SiKaio- est up unto thyself wrath, against 6 Kpiaiag rov -&sov, bg dnqSutasi the day of wrath and revelation k.KaOT(o Kara rd spy a avrov- of the righteous judgment of God; who will render to every man ac- 6 committing similar offences, did not scruple to criminate the Gentile, the immediate object of the Apostle here is to show him the inconsistency and culpability of his conduct. Thus we see the proper illative force of " there fore." It applies, as other similar illative particles occasionally do, to the latter part of the verse. Compare " therefore " in John vii. 22, and 2 Tim. ii. 10, which most probably qualifies the words that follow. The author's idea may be expressed thus : ' Since those who commit such crimes are worthy of punishment, thou, O Jew, art therefore inexcusable, because thou art guilty of the very same things as those Gentiles, whom thou art continually condemning.' The antithesis lies between " them that do them," in i. 32, and " doest the same," here. This is confirmed by the words in the next verse, " against them that commit such things," and those in the following, " and doest the same." . Undoubtedly the censorious disposition and con duct of the Jews are meant to be denounced, but the chief point of the remark is, the gross inconsistency of judging and condemning Gentiles for the same sort of practices and vices in which Jews themselves indulged. No doubt the remark is of general application to all inconsistent men ; but it is clear, from the context and the subsequent part of the chapter, that the Jews are particularly referred to. " Judge " is here used in the sense of censuring, condemning, as in Matt. vii. 1, 2, and John vii. 51. — " We know." It must be admitted by . all. — " According to truth :" that is, equitable and right. Comp. Acts x. 34. — "Riches of his goodness:" Equivalent to his ' abundant goodness.' See ix. 23 and Eph. i. 7, ' his abundant and excellent glory ' or ' grace,' 32 COMMENTARY 0 Jf THE [Sect. III. 8 9 cording to his deeds: to them who by patient continuance in well doing, seek for glory and honour and immortality, eternal life ; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth ¦ evil, of the Jew first, and also of 10 the Gentile ; but glory, honour, and peace, to every man that work eth good, to the Jew first, and also 11 to the Gentile: for there is no 12 respect of persons with God. 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 8 rolg fisv Ka-d' inofiovrjv Epyov dyadov Sotjav kcu, rififjV Kal dcp-dapalav tyrovoi $(orjv a'uo- viov ¦ rolg ' Se &ij ipi-deiag Kal dneidovai fisv ryj dXrj-deia,, nsi- ¦dofiivoig Se r-n dSiKia, opyr) Kal ¦dVfiog- -dXlipig Kal orsvox^pia 9 inl naaav ipvxfjv dvdpconov rov Karspya^ofievov rb Kandv, 'Iov- cWoi> Te npurov Kal "~EXXwvog • SS^a Se ical n\ir\ Kal elpfpjn 10 navrl rip ipyat,o\iivco rb dyadbv, 'lovSaiw ts npurov Kal "EXXni'i. Ov ydp ian npoaionoXwipia napd 11 tco i?eco. "Odoi ydp dvdfuog 12 -fjiiaprov, dvoficog Kal dnoXovv- rai • jcal oooi iv voficp rjfiaprov, Sid vtfiov Kpidrfdovrai, (ov ydp 13 ol aKpoaraX rov vofiov S'waioi and compare "multitude of thy mercy" in Ps. v. 7.— 'AyvocoV either, " not knowing," and then the ignorance will be voluntary arising from sinful neglect and consequently criminal ; or, not considering. The latter seems to be a legitimate meaning, as verbs expressive of knowledge are also employed to denote attention. Compare the use of avvievrog in Matt. xiii. 19, of rjSeiv in Acts xxiii. 5, of crwec; in Ps. v. 2, and of eyvio in Hos. ii. 8, Sept. See also %vviev in the Iliad, i. 273. The same remark applies to" the verb to hear, which often means to attend to, understand. See Matt, x, 14 and 1 Cor. xiv. 2. — " Leadeth :" that is, such are its cha racter and tendency. — " Treasureth up :" The original idea of a treasure is here entirely lost, and the word means nothing more than heap up or prepare abundantly.— " Contentious :" literally, ' of contention,' like, "they that are of faith" in Gal. iii. 7, for 'the faithful.' — "Peace" in ver. 10 is used in the Hebrew sense of blessing. 12-16. " For :"• As usual this particle is illative. It sustains the imme diately preceding remark. ' There is no respect of persons with. God, for he judges and punishes men according to the degree of their respective privileges and opportunities of religious improvement.' The cases of Gentile and of Jewish sinners, who subject themselves to condemnation, shall each be decided on this consideration. Comp. Luke xii. 47, 48. Tn the final decision, the obligation of the Israelites to -6bey the law under which they lived shall have its due influence, as shall also that of the Heathen to obey the law of nature suggested by conscience and reason or Ch.H.7-14.] EPISTLE TO THE EOMANS. 33 napd TU-&eGi,dXX' ol noir/ral tov just before God, but the doers of ,14 vofiov SiKaico-drjoovrai. "Orav the law shall be justified. For 14 yap s-dvi] rd fir) vofiov 'ixovra when the Gentiles, which have not traditionary revelation. In a word, the state of each man shall be deter mined with reference to his situation and advantages. The word " sinned" is here used emphatically. In the language of Ernesti, there is " an acces sion of meaning to its ordinary signification." It -means so sinned as to subject themselves to condemnation, sinned without repenting, or persisted in sinning. The phrase "him that worketh not" in iv. 5 means, 'who doth not work with a view to obtain justification thereby.' Such emphatic senses are readily perceived by a due attention to the context. The meaning of " without law," and " in the law," may be ascertained by referring to 1 Cor. ix. 20, 21. They express the condition of Gentile and Jew. The Apostle has just said that a neglect to live religiously according to the condition in which we are placed, will subject us to merited punishment. What follows is intended to confirm this statement, and therefore is intro duced by the illative, " for." This is a clew to the meaning of the next verses, which do not refer ,to the ground of justification, but simply assert the inefficacy of hearing and knowing God's law, and the necessity of sin cere obedience to secure acceptance. It is not justification properly speaking but sanctification which is the subject of the verse, the whole idea of which is contained in Hebrews xii. 14, " without holiness no man shall see the Lord." St. James has the same thought, which, he expresses partly in the same terms, i. 22-25. It is a great mistake to suppose that the Apostle is speaking here of justification. He does not mean to assert that any one can be justified by doing the law, for the whole scope of the Epistle and of Scripture in general is against this error. He means that the privilege of hearing the law, which the Jews overvalued, was useless unless they endeavoured to keep it. This endeavour, being a test of their sincerity and a proof of their faith, was also an evidence of their justification, but certainly not the cause of it. Professor Stuart, in his translation of a part of Ernesti's Elements of Interpretation, remarks, that "Rom. ii. 13 states the rule of legal justifica tion."* If the meaning were, that the words of the Apostle would fitly express such rule, the remark would be admissible. No doubt St. Paul might properly have stated this rule in the very terms here used, but the context shows that such was not his intention. He does not merely intro duce "a supposed case," as the same author affirms in his commentary on verses 14 and 27. Professor Hodge also makes the same remark on verse 26. " Paul does not say that any Heathen does fully answer the * Andover, 1822, p. 92, note on Sect 18L 3 34 COMMENTARY ON THE [Sect. III. the law, do by nature the things ovv r) aKpojivaria rd SiKal- 26 breaker of the law, thy circumci- Figurative for 'a teacher of the ignorant and sinful.' Comp. John viii. 12, i. 5. Matt. iv. 16. — "The form:" The Greek word expresses a mere appearance, a semblance, in opposition to the reality ; or, a delineation, correct impression. In the former sense it occurs in 2 Tim. iii. 5, "a form of godliness," in contradistinction to its " power ;" that is, a show, pretence, without the reality. But here it describes some supposed advantage and superiority, and therefore must have the latter meaning. — Ver. 21 et seq. The interrogative construction is generally preferred in this and the fol lowing verses, and the particle " therefore" seems to be in favour of it. Olshausen prefers the direct address. Passages similar to these in senti ment may be found in Jewish writers. Koppe gives a few illustrations.- — "Dost thou commit sacrilege?" Namely, by robbing God of his just rights and service. Comp. Mai. i. 7, 8, 12-14, iii. 8, 9. This is a much more probable meaning than that of plundering heathen temples, which has no historical support, and would hardly be introduced in such a con nection. — Verse 24, refers to what is stated in several places of the Old Testament. See; among others, Isa. Iii. 5, and Ezek. xxxvi. 20, 23. 25-29. These verses contain the same general thought as that in 12—16 ; and in this respect, may be compared with Heb. x. 26-31 and vi.4-8. "For" is probably illative of the general thought before expressed and illustrated, namely, that the external advantages of the Mosaic law were of little or no worth, unless accompanied by an internal religious character. — Circum cision is put, by a synecdoche, for the whole Jewish system, or denotes a Jewish condition ; and uncircumcision expresses a Gentile state or Gentiles themselves. An attentive reader will immediately perceive these different shades of meaning, and be at no loss rightly to attach them to the words. — The first three verses of this portion are regarded by the writers before mentioned as expressing merely supposable cases. I must repeat tbe remark before made, that on this theory the statements seem to me to be mere trifling. Nothing appears plainer than the meaning of the 26th verse : ' If the Gentiles sincerely obey the law of God so far as it is known to them, they are just as acceptable to God as if they were Jews.' And that a real, sincere, though imperfect, obedience is what is meant, and not a hypothetical perfect one, " which has never actually existed," is proved by the next verse. For preposterous would it be to speak of Gentiles Ch. II. 25-27.] EPISTLE TO THE ROMANS. 41 Cofiara rov vbfiov (pvXdoou, ovxl sion is made uncircumcision. There- 26 ff dKpofivoria avrov eig nepiro- fore, if the uncircumcision keep the 27 fii)v Xoyia-dfjaerai, Kal Kpivel r) righteousness of the law, shall not e/c tpvoetog dKpoj3vcrla rbv vbfiov his uncircumcision be counted for rsXovaa ae rbv Sid ypdfifiarog circumcision ? And shall not un- 27 Kal nspiTOfj.TJg napapdr-nv vbfiov ; circumcision which is by nature, if hypothetically keeping the law, and yet really condemning Jews for their transgressions. Or is the condemnation hypothetical too? This would seem necessary in order to preserve consistency, but would involve too great an absurdity to be maintained. Its meaning is made luminous by our Lord's language in Matt. xii. 41, 42, " The men of Nineveh, the queen of the South, shall condemn this generation." Here the .original for "condemn" is the same word compounded with a preposition as that here translated "judge," and the preposition is often omitted without any diminution of the proper meaning of the compound word. It follows therefore that the keeping of the law in verse 25, is not an absolutely per fect obedience, but only a sincere one, although imperfect. In verse 26, the word "uncircumcision" as first used, is the abstract for the concrete, and equivalent to 'the uncircumcised man,' and the pronoun " his," which follows the second instance of the word, has this intended con crete for its antecedent. " The uncircumcision that is by nature :" This may mean, the Gentile who is naturally uncircumcised. It must be granted that, in this case, the words "by nature" are unnecessary; still such adjuncts are not uncommon. Nevertheless there is undoubtedly force in Olshausen's remark, that the whole phrase is in evident contrast with the last clause of the verse, " by the letter and circumcision dost transgress the law." He connects the words by or rather, of nature, hi cpvascog, with the clause ' the uncircumcision that fulfilleth the law.' The whole idea will therefore be expressed thus : ' Gentiles, who of their natural condition, that is, without any direct revelation, live in accordance with the law of reason and con science.' — "By the letter and circumcision:" Macknight remarks that "the common translation," which connects this phrase with the next, "makes no sense." He prefixes the words, "though a Jew," regarding "letter and cir cumcision" as a hendiadys, thus : " Judge thee, a transgressor of law, though a Jew, by the literal circumcision ;" that is, outwardly. But the meaning thus obtained is less forcible than one might expect in such a connection and from such a writer ; and it requires the insertion of an expression, the omission of which is improbable. Aid, which usually means by, is often used in the sense of, in the circumstances and condition of alone/ with. Thus in 2 Cor! ii. 4, " with Sid, many tears ;" v. 10, " done in his body," Sid, in his bodily condition. Also in Heb. ix. 12, "not with the blood, but with his 6wn blood," where Sid is used twice. Closely allied to this is 42 COMMENTARY ON THE [Sect. III. IV. it fulfil the law, judge thee, who Ov yap b iv rip (pavspip, Tou- 28 by the letter and circumcision dost Salbg iariv, 0116s r) iv tco (pa- 28 transgress the law ? For he is not vspip, iv aapKi, nspirofir), dXX' b 29 a Jew, which is one outwardly, iv rip Kpvnrip 'lovSalog, Kal ns- neither is that circumcision which pirofifj KapSiag, iv nvsvfian, ov 29 is outward in the flesh ; but he is ypdfifiari • ov b snaivog ovk e"| a Jew, which is one inwardly, and dvdpcomov, dXX' iK tov Seov. circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. the signification, notwithstanding, which it seems to have in Rom. xiv. 20, " who eateth, with offence," Sid, notwithstanding such result ; and in Gal. iv. 13, " through infirmity of the flesh," that is, notwithstanding it. This last meaning seems most appropriate here. " The letter" is best explained by ' the written law.' It is the law considered as " written and engraven," and the word is thus used in 2 Cor. iii. 6. The sense of the whole phrase may be expressed thus : ' notwithstanding the advantages of the written law and the Mosaic system.' The general meaning of the three verses appears to be as follows* ' Juda ism is indeed advantageous, if you live a religious life, in conformity with its moral precepts and spirit ; otherwise your condition as a Jew is no more acceptable than that of a Gentile would be. If therefore the Gentile yield a sincere obedience according to his knowledge and opportunities, surely his Gentile condition will be regarded as favourably as if he had been a Jew. Yes, and this Gentile, if, with no other advantages than those of his natural condition, he lives a sincerely religious life, will rise up in the judg ment and condemn you, who, notwithstanding the advantages of scripture and the Jewish religion, do nevertheless transgress the law of God.' 28, 29. "Spirit and letter" evidently denote what is internal and what is merely outward, somewhat similar to 2 Cor. iii. 6, where the same words occur for Law and Gospel : ' Circumcision does not consist merely in the outward rite, but chiefly in the inward character.' The spirit of the Jewish system promotes internal sanctification, of which the outward circum cision was a symbol. Comp. Jer. ix. 26. Deut. x. 16, xxx. 6. In Rom. ix. 6, the word Israel is once used to denote those of the lineal descendants of Jacob who were spiritual in character. Such are the genuine Israelites, (comp. John i. 47,) as here the true Jew is the inwardly religious man. The general thought in these verses may be thus expressed : ' It is not a scru pulous attention to outward rites, but an inward principle of holiness, which makes a man acceptable to God.' Ch. II. 28— III. 2.] EPISTLE TO TUE ROMANS. 43 SECTION" IV. Chap. III. JEWISH OBJECTIONS MET AND SINFULNESS PEOVED. GENERAL CONCLUSION DRAWN. III. Ti ovv rb nepioobv tov 'Iov- What advantage then hath the III. Saiov ; rj rig rj dxpsXsia rrjg nepi- Jew ? or what profit is there of cir- 2 TOfirjg ; TloXii Kara ndvra rpb- cumcision ? Much every way ; 2 nov ¦ npiorov usv ydp, 5n im- chiefly, because that unto them OTBvdnoav rd Xbyia rov -dsov. were committed the oracles of God. Chap. iii. There is a very close connection between this chapter and the preceding. There the Jews as well as the Gentiles are said to have broken God's law, sincere obedience to which is insisted on as a condition of his favour. In this the charge against the Jews is renewed, and proved by reference to the Old Testament ; and in this way the author returns to his main topic, and comes to the conclusion that neither Jew nor Gentile can expect justification by moral obedience. Vs. 1, 2. After such a course of remark as pervades the previous chap ter, distasteful as it must have been to prejudice, ignorance and vanity, it is quite natural for the Apostle to introduce a querulous objector starting the inquiries. Still, the form of the expression may be nothing more than his interrogative style. Comp. iv. 1, vi. 1-3, 15, 16, viii. 31-35, ix. 19-21, xi. 1, 2, 4, 11. In either case the general sense will be the same. — " Every way :" that is, in reference to religion and morals. — " Chiefly because that :" literally, ' for indeed chiefly because.' For may well be illative, as the general thought is, ' they have much, for indeed it consists chiefly in this, that,' &c. — In the following clause the word " oracles" is accusa tive, and the correct translation thus : ' they were entrusted with.' ' Wher ever the original word occurs in the sense of committing or entrusting, the person is in the nominative, except in one case where the verb is in the in finitive ; and even here it follows another verb the nominative to which is personal. See 1 Cor. ix. 17, Gal. ii. 7, 1 Thess. ii. 4, 1 Tim. i. 11, Tit. i. 3. The term " oracles " is used in Acts vii. 38, for the divine law as received by Moses. It may here comprehend the whole revelation as contained in the Old Testament. The possession of this sacred treasure principally dis tinguished the Hebrews from all other people, and gave them spiritual advantages which could in no other way be secured. 3-8. The question before put is : What is the advantage of Judaism . 44 COMMENTARY ON THE [Sect. IV. 3 For what ! if some did not believe, Tt ydp ; si ffniarnadv nvsg, fir) 3 shall their unbelief make the faith ff dmaria avriov ttjv nianv rov 4 of God without effect ? God for- -dsov Karapyffasi ; Mi) yevoiro • 4 bid : yea, let God be true, but every yiviadco Se b -dsbg dXrjdyg, nag man a liar ; as it is written, That cie dVi9pco7roc ipsvarrfg, Kadibg thou mightest be justified in thy yiypanrai • bncog dv SiKauo-dyg sayings, and mightest overcome iv rolg Xoyoig aov Kal viK-rjoyg to which an answer has just been given. The question results very natu rally from the representation before made of the moral condition of the Jews ; consequently it stands in close connection with it. The author says, " some " Jews. He might have said many, but his delicacy of feeling leads him to spare, his much loved nation. Comp. xi. 14. ' What if some, influ enced by neglect and irreligion, or devoted to an external system merely, and regardless of the inward spirit of their law, have been faithless to God, and have rejected the true Messiah; shall their want of faith destroy God's fidelity, that trustworthiness of his iu which the fullest confidence should be placed ?' The word niarig, which is generally rendered "faith," is often used to denote confidence, fidelity, trust, as shown by the connection in which it occurs. The sense of the verse, which is expressed in the Apos- tie's interrogative and forcible manner, is simply this: 'the irreligious un belief of some Jews cannot, in the least degree, make void or diminish the fidelity of God which gives him a perfect claim to our faith and submis sion.' — The reader of the Greek will not fail to remark the paronomasia ¦in the words imorEvd-noav, ffniarnodv, dmaria, and nianv. This is a favourite figure with Hebrew writers.—" God forbid :" literally, ' let it not be.' The phrase is expressive of aversion, and is used in the Septuagint for the Hebrew, word which is rendered in our English translation as above. Comp. in the Hebrew, Septuagint and English, Gen. xliv. 7, 17.— The following words may be construed thus : ' but let it be, God is true and every man a liar.' In this case, however, the Greek would most probably be, fir) yivono- yevoiro SI, &c. The usual construction can hardly be im proved. The verb is declarative, ' let God appear to be,' as in 2 Cor. iv. 7, "the excellency of the power may be of God," that is, 'may evidently ap' pear to be divine.' Tne sentiment of the verse is plain : ' the fidelity of God must be maintained, whatever may be the consequence as respects every individual of mankind.' His truth is essential, and of course can never waver; but man, weak, sinful, unstable, is always prone to error and falsity. The quotation is from Ps. li. (Sept. ].) 6, and corresponds with the words of the Septuagint. Kplvsotai may be either middle or pas sive. If the former, the translation will be, ' when thou judgest ;' and if the latter, as in our English Bible, " when thou art judged," that is, when weak and arrogant man assumes to question the correctness of thy procedure. The Ch.III.3-7.] EPISTLE TO THE ROMANS. 45 5 iv tco Kpivso-dai as. _l Se ff when thou art judged. But if our 5 dSiKia fffiiov -dsov SiKaioavv-nv unrighteousness commend the right- ovviarrjai, rl ipovjj,sv ; fir) dSiKog eousness of God, what shall we say? b -dsbg b imcpipcov rrjv dpyffV ; Is God unrighteous, who taketh 6 (tcard dvdpconov Xsyio') Mr) vengeance ? (I speak as a. man :) ysvoiro • eVei 7rcof Kpivsl b Ssbg God forbid ; for then how shall 6 7 rbv Koafiov ; _l yap ff dXfj-&Eia God judge the world ? For if the 7 latter exposition agrees very well with the connection here, but would not suit that in the Psalm, the literal translation of which is, ' that thou mayest be justified in thy speaking, (and) be pure in thy judging;' and the paral lelism requires the latter phrase to be equivalent to, ' thy passing sentence.' In ver. 5, the same objection is again resumed, although in a different form. The Apostle may intend to speak of man's wickedness in general as being made to establish and recommend to a thoughtful creature the divine excellence. But, inasmuch as the language is put into the mouth of a querulous Jew, it may have arisen from statements of the Apostle him self, since he has asserted what such a one might represent as the ground of his fallacy. I allude to what the author elsewhere says, namely, that the rejection of the Gospel by the mass of the Jews became, in the provi dence of God, the occasion of offering it to the Gentiles. See ix. 23, and note there. The objector seems to have in view a charge of iniquity brought against the Jews on account of th«ir unbelief. " God's righteous ness " is to be understood as before in i 17. Professor Stuart indeed objects to this, that as " the Apostle (or the objector) is speaking of that attribute of God which is concerned with the judging and punishing of offenders, the retributive justice of God i .ust be .understood by" the phrase. But this does not follow, since God's character as righteous judge would be equally impugned, whether the words express his attribute of justice or his plan of justification. Opposition to the one or rejection of the other must alike be followed by divine punishment. Still it is not improbable that both meanings may be merged into one, and the phrase express God's righteousness as shown in his offering justification and. salvation, through the Gospel scheme, alike to Jew and Gentile. There appears to be a sudden suppression of the sense, an aposiopesis, as the rhetoricians call the figure. The objection is commenced and suddenly in terrupted by the Apostle thus: 'If our irreligion and iniquity tend, as you say, to recommend and establish God's method of justifying men through the Gospel— well, in this case, what shall we say ? what is the right conclusion? that God cannot justly punish you for this faithless ness i'_« Taketh vengeance;" literally, bringeth wrath upon, equiva lent to, inflicteth punishment. Comp. i. 18. He expresses his abhorrence of such a conclusion, since God is the righteous judge of the world.— "I 46 COMMENTARY ON THE [Sect. IV. truth of God hath more abounded rov -dsov iv tco ificp ipEvcfian through my lie unto his glory, why inepiaosvasv sig tt)v 8b%av av- yet am I also judged as a sinner ? tov, tl eti Kayco (bg dfiaprcoXbg And not rather, as we be slander- Kpivofiai ; Kal fiff, Kaddsg fiXaa- ously reported, and as some affirm cp-nfiovfiE-d-a Kal Ka-dug cpaai nveg that we say, Let us do evil, that fffiag Xeysiv ¦ on noiffOLOfisv rd good may come ? whose damnation KaKa, Iva sX-dn rd dya&d ; d>v speak as a man :" that is, as men are accustomed to speak. This phrase is generally employed to mark what is weak, frail, erroneous, sinful, though occasionally it means, in accordance with sound reason, as a rational being. It is used in connection with conduct or character. Thus in 1 Cor. iii. 3. " Walk according to man," (marginal reading, and Greek,) that is, as weak and sinful men feel and act; Gal. i. 11, " the Gospel is not after (according to,) man," in character with human weakness and imperfection ; 1 Pet. iv. 6, " according to men," that is, most probably, according to their erroneous and sinful prejudices. It is also associated with some remark or argument. Thus in 1 Cor. ix. 8, " Say I these things as a man ?" Are they my own weak and fallible statements, drawn solely from human observation and experience, and therefore but inadequately supported ? And in Gal. iii. 15, " I speak after the manner of men :" Here the Apostle does not mean, as some have imagined, ' I argue with you weakly and in a way adapted to your imperfect understanding ;' but, ' I appeal to you as one reasonable man may properly appeal to another.' The careful reader will have observed that the inspired author has not yet fully met the infidel Jewish objector. He has merely stopped his mouth, by asserting the unwavering truthfulness and fidelity of God in opposition to all human falsehood and faithlessness. He has merely said that the great judge of the world cannot possibly do anything but what is right. All this the Jew might grant, and yet renew his objection. And this he is made to do in the next verse. " The truth of God" is evidently identical with his faithfulness and righteousness before spoken of; and " my lie" is but a stronger mode of expressing Jewish impiety and wicked infidelity. The objection therefore does but repeat what had been before said : 'If the perfect and true character of God become the better known by means of what you are pleased to represent as my false and wicked behaviour, why should I, who have become the occasion of advancing God's glory, be considered and punished as a sinner, since it is admitted that through me God's honour is augmented ? The complete answer immedi ately follows. The principle on which the objection rests is that detesta ble one which justly condemns its advocates, that the end sanctifies the means : ' We may do what is wrong in order to advance what is right.' The Apostle speaks of this principle as one which was calumniously charged Ch. III. 8-11.] EPISTLE TO THE ROMANS. 47 to Kpifia evSikov ion. Tiovv; is just. What then ? are we better 9 9 nposxbfistia ; ov ndvrug • npcyq- than they ? No, in no wise : for riaodfieda ydp, 'lovSaiovg tb Kal we have before proved both Jews "EXXyvag ndvrag yep' dfiapriav and Gentiles, that they are all under 10 slvai, Kadiog ysypanrai • Sn sin ; as it is written, There is 10 ovk sari SiKaiog ovSs sig ¦ ovk none righteous, no, not one ; there 11 11 ecttw 6 avviiov, ovk iariv b is none that understandeth, there is by some false witnesses against Christians. Various ways of analysing the Greek text have been proposed by the commentators. Some have suggested to supply rl before and Xs^Wfisv after fifj, which gives this, sense : ' and why may we not say, as we .are slanderously reported to assert ;' or, supplying ri before fifj, and reading in connection with on noifjacofisv, the intermediate words being in a parenthesis, thus : ' and why may we not do evil to promote good.' The simplest construction seems to be as follows. After (if) understand iari and j-ead the clause interrogatively, thus : ' And is it that, &c. ? does it involve this conclusion ?' Or, supply the imperative ecrrco, and make the sentence affirmative and imprecative, thus : ' And let it not be, (as we are calumniously charged to affirm,) that we may do' &c. The reader may find a similar method of bringing out a full reply to an objection in ix. 20-23. 9-18. TlpoExbfiE-da. If this be passive the natural translation would be, 'are we excelled?' which would not suit the context. In the middle voice the verb means to hold before one's self. It may also be used in the sense of, to offer a pretext. In this case, if it be connected with the preceding words thus, 'what pretext then do we offer?' the following would be a very unsuitable reply, for which we should rather expect the words, ' none at all.' If it be disconnected with what precedes, the trans lation will be, 'what then? do we allege any pretext?' According to either this or the former construction, it will not be easy to determine what the pretext referred to is. Probably, therefore, it is best to give the middle verb an active meaning, thus : ' What then? have we superiority ? are we in a better condition ?' Thus Theodoret, although he connects all the words so as to form one clause, " what advantage then do we pos sess?"* It is remarkable, however, that he has nothing corresponding with, "in no wise." Perhaps he felt that this reply would not suit the connection which he had adopted. But if we retain that which is generally received, the meaning which he gives to the verb is most appropriate. The Apostle has returned to the subject of justification, and his question is equivalent to this: 'What then? have we Jews any advantage over the Gentiles in pleading exemption from sin, and consequently in expecting to obtain justification by obedience V * On the Eomans in loc, Opera, Paris. 1643, torn. iii. p. 80. 48 COMMENTARYONTHE [Sect. IV, 12 none that seeketh after God. They iKL,nrcov rbv -debv ^ navrsg 12 are all gone out of the way, they i&KXivav, dfia ffXpEUodnoav • are together become unprofitable ; ovk ean noicov xpnarbryra, ovk there is none that doeth good, no, eotiv sag kvbg. Tdcpog dvscpy- 13 13 not one. Their throat is an open fievog b Xdpvyij avriov ¦ raig sepulchre ; with their tongues they yXuaoaig avriov iSoXiovoav ¦ log have used deceit ; the poison of doniScov vnb rd %siX7f avriov • " Proved :" The marginal translation, " charged,", is preferable. This is certainly the usual meaning of the Greek. Even if the other is admis sible, it does not agree so well with the fact. The sinful condition of the Gentiles has indeed been fully exhibited in the first chapter, and as the author's statements can be substantiated by abundant testimony, they may be regarded as proved. But he has not yet presented the same evidence of the delinquency of the Jews. He has accused them of practising the same vices for which they condemned the Gentiles, and the accusation was susceptible of undoubted proof; but he has not yet drawn out the evidence of their criminality. This he now proceeds to do. Thus he either sustains the charge before made, or, according to the other view of the word, con firms the evidence of guilt before implied, and it may be said, in a degree proved. — " Under sin :" that is, subjected to its domination, sin being pro bably personified, and regarded as an imperious despot. Comp. vii. 14. The Apostle now proceeds to prove Jewish sinfulness by referring to statements made respecting the people in their own scriptures. The 10th verse in substance, and the following verses to the 19th even in language, are found in the Alexandrine copy of the Septuagint of Psalm 13, with this exception that vnb in verse 13 is added, and that St. Paul has put- the sen timent of verse 11 in the form of an express negation, which in the Psalm is only plainly implied, the second verse of which contains precisely the same sentiment. It is possible that the words " there is none righteous, no, not one," may be the Apostle's own remark drawn from the passages immediately afterwards cited. On the third verse of the Psalm Jerome observes as follows : " From this verse on to that where it is said, there is no fear of God before their eyes, the Hebrew contains nothing to corre spond. It is inquired, therefore, how the Apostle uses this testimony in his Epistle to the Romans. I reply that the testimony which he adduces con sists of passages interwoven together from Deuteronomy, the Psalter, and other places of Scripture."* He then proceeds to comment on the Psalm as it is in the Greek. Breitinger, in his edition of the Septuagint, after giving the passages at the bottom of the page, adds, " the scholiast remarks that all these are wanting in the Hebrew." The probability is that they were appended to the Alexandrine copies of the Septuagint, in order to make them coincide with the Epistle, not that they have been lost from * Opera, Edit. Mart. Paris. 1699, Tom. ii. Appendix, Col. 14G. Ch. III. 12-18.] EPISTLE TO THE ROMANS. 49 14 (ov to orbfia dpdg Kal mKpiag- asps is under their lips: whose 14 15 yifisi. '0£etc ol nbSsg avriov mouth is full of cursing and bitter- 16 in%Eai alfia • avvrpififia Kal ra- ness. Their feet are swift to shed 15 Xaimopia iv ralg bSolg avriov • hlood ; destruction and misery are .16 17 Kal bSbv slpffvng ovk eyvcooav • in their ways; and the way of 17 18 ovk eon cpbfiog -d-sov dnsvavn peace have they not known. There 18 the Hebrew. They are taken from various 'places of the Old Testament ; verse 10 is from Ps. xiv. (Sept. xiii.) 1 in the general thought; 11 from 2; 12 from 3 ; 13 from v. 9, and- cxl. 3 ; 14 from x. 7 ; 15-17 from Isa. lix. 7, 8, and Prov. i. 16 ; 18 from Ps. xxxvi. 1. See Erasmus in loc, and compare the note on verse 3 of the Psalm in Bible de Vence,* Tom. vii. p. 390. This view suits the Apostle's argument better than that which supposes that they were all taken from one Psalm. For, by proving that sinfulness has in various ages been affirmed of the people or of great masses of them by their own prophets, he shows that it need not surprise them, if the charge is now renewed. It is too evident to require proof, that the specific charges here made are not intended of every individual. This is plain from the context of the original passages, and also from the fact that there are many to whom they would not apply. See particularly Ps. xiv. 4, where God's people are mentioned in contradistinction to those who in the former verses are spoken of as fools, corrupt, without understanding, having become filthy, ignorant and careless workers of iniquity. Immediately afterwards, too, these people of God are., called the generation of the righteous and the poor whose refuge is the Lord. . " Who will venture," says Morus,f in reference to such passages from the Psalms, " to under stand them as of universal application ?" The Apostle's description, like that which he gives of the Gentiles in the first chapter, is evidently only of general application. It ought, however, to be considered, that although St. Paul conducts his argument with reference to the people as a body, which was sufficient for his purpose, yet the inference which he deduces is certainly true of every individual of mankind, on all of whom sin may justly be charged, though not all the particular sins here specified. The word "understandeth" in ver. 11, is like "knowing" in ii. 4, where see the note on p. 31. — "Open sepulchre:" This is a figure for a source of corruption, venting itself in filthy or injurious language and calumny. — " Way of peace :" that is, a religious course of life which brings along with it peace with God and one's conscience, and happiness both here and hereafter. * This is a valuable Bible in Latin and French, with critical and historical notes, prefaces and dissertations, drawn from tbe works of Calmet, De Vence, and other distinguished French critics. The second edition was published at Paris, 1767-1773 in seventeen 4to volumes. t Herm. Sac. torn. i. p. 257. 4 50 COMMENTARY ON THE [Sect. IV- is no fear of God before their eyes, rcov S^aXfiwv avriov. ^ OlSafiev 19 19 Now we know, that what things so- Ss, Sn baa b vbfiog Xsysi, roig ever the law saith, it saith to them iv rip vbfiip XaXsi, Iva nav arofW. who are under the law ; that every (ppayy Kal vnbSiKog ysvnrai nag mouth may be stopped, and all the 1 9. The word " law" in this verse is first used for the Scriptures of the Old Testament. Comp. Johnx. 34, xii. 34, xv. 25, and 1 Cor. xiv. 21. Immedi ately afterwards it means the system of religion, or the dispensation embod ied and delineated therein. The transition from the one meaning to the other is natural, and accords with analogy. The statement in the former half of the verse is evidently this, that the descriptions contained in the places quoted are intended of Jews. The quotations were certainly made in order to describe their general condition at different periods of their history ; and, as there is no evidence to show that the author intended any farther applica tion, we have no right to assume any other. The Apostle's remark may seem superfluous, as the citations are so palpably descriptive of the irreligion and wickedness of Hebrews. But national vanity and conceit would lead them to appropriate such statements to the despised Gentiles, as unworthy of the honourable descendants of Abraham. Some illustrations of the per version of the plain meaning of Scripture may be seen in Jewish commen tary on Isa. Hi. 13 — liii., of which I will cite one instance. Presuming the prophet's representation of vicarious suffering to be unworthy both of himself and his people, the ^Bvine declarations to this effect are most unwarrantably, and in opposition to the whole context, supposed to be uttered by ignorant Heathens. Thus David Kimchi on ver. 4 : " This is what the nations will say : truly he hath borne our grief and such like, and is their own language." And on ver. 11, he remarks : " Thus far, the words of the nations ; hereafter the words of God." To the same effect, Jarchi and Aben Ezra, although they do not express their meaning so definitely.* " That :" or, so that. The particle introduces an inference from what has been before stated. If the latter half of this verse is applied exclu sively to Jews, the language " every mouth " and " all the world " must be limited to them. And general expressions of this sort do occur in a restricted meaning, and this is always indicated by the context or nature of the case. But, in this instance, there is not sufficient reason for such a limitation. Although the words are intimately connected with the imme diately preceding quotations, from which they are undoubtedly an infer ence; yet, they are probably intended to express also the result of all the preceding discussion ; namely, that man in general, both Gentiles and Jews, are proved to be guilty, and can offer no plea to arrest the divine judg- * See my Jewish Babbies, Commentary on Isa. Iii. 13— liii: pp. hot, 112, 123, 142. Ch. III. 19-21.] EPISTLE TO THE ROMANS. 51 20 b KOOfiog rip i?eco. Albn i% sp- world may become guilty before yiov vbfiov ov SiKaicodffasrai God. Therefore by the deeds of 20 naaa aap% ivumov avrov • Sid the law there shall no flesh be jus- yap vbfiov iniyvcoaig dfiapriag. tilled in his sight : for by the law 21 Hiwl de %uplg vbfiov SiKaio- is the knowledge of sin. avvn -deov nstpavspcorai, fiaprv- But now the righteousness of God 21 without the law is manifested, being ment. — " Become guilty :" This must be understood declaratively, meaning 'appear and be acknowledged to be guilty.' Comp. 2 Cor. iv. 7. 20. "Therefore :" The conclusion is here drawn from the previous course of argument, and represented as one which is legitimate and incontroverti ble : 'by moral obedience no human being is justified.' The connection makes it certain, that moral law is what is meant, not ceremonial, of which not a word has yet been said. Man is denoted by the term " flesh," be cause it expresses him as he appears to be, and perhaps intimates also his frailty. It is here and often elsewhere employed to designate his whole being. — " For by the law is the knowledge of sin :" Koppe, who under stands the word law here in the same sense in which it is first used in verse 19, explains this clause thus : 'We know, on the contrary, that the sacred books themselves testify that all men are sinners.' But the word law most have the same meaning as that in which it was just used, namely the perfect rule of man's moral action, by virtue of obedience to which no man can claim justification in the sight of God. The connection between the former and latter clauses of this verse is too intimate, to allow us to go back, for the meaning of the term, to the first clause of verse 19. The Apostle here states with great brevity what he subsequently develops at large in the 7th chapter. The law awakens man to a proper knowledge of moral obligation, and to a suitable consciousness of his sinfulness. This is its legitimate province ; to prepare the mind for a proper reception of the Gospel, rousing the man to a perception of his sins. It never was intended to become the ground or instrument of his justification. 21-26. " But now :" This is evidently a designation of time, and not merely a form of transition. It refers to the accomplishment of God's purpose by Christ, and corresponds with " this time " in verse 26, while it is set in contrast with the period of " the' law and the prophets." — "Law" is used here in the same sense, and "God's righteousness" also, as before. " The law and the prophets " is a phrase equivalent ' to the whole religious dispensation of the Hebrews as embodied in the Pentateuch and the prophetical books.' See Luke xvi. 16, with which comp. Matt. xi.*13. See also Matt. xxii. 40. — " Witnessed :" Here, as elsewhere, the word implies favourable attestation. Comp. Luke iv. 22, Heb. xi. 2, 39. — The meaning of the whole verse is as follows : ' But now, in the Gospel, God's method 52 COMMENTARY ON THE [Sect. IV. witnessed by the law and the pro- povfisvrj vnb rov vbfiov Kal ruv 22 phets ; even the righteousness of npofnrcov, SiKaioavvn Se -dsov 22 God, which is by faith of Jesus Sid niarscog 'l-rjaov Xpiarov, eig Christ, unto all and upon all them ndvrag Kal inl ndvrag rovg of justification without regard to law and not dependent on it, is clearly manifested, and the Mosaic dispensation does itself bear ample testimony to its truth and importance.' The nature of this method is now more particularly stated. It is ' God's method of justification by faith in Jesus Christ.' The word faith is some times used for the Gospel system, this being its distinguishing characteris tic, and very frequently for the principle in the mind of the believer. In the former sense it occurs in Gal. i. 23, iii. 23, 25, 1 Tim. v. 8 ; and in the latter too often to need reference. In this, also, it is very commonly used with the genitive of the object. See, among a multitude of Instances, Mark xi. 22, "faith in God," Oeov ; Eph. iii. 12, " through faith in him," avrov ; James ii. 1, "faith of (in) our Lord, rov Kvpiov fffiLov." Comp. the use of the word in the same chapter of James, vs. 5, 14 et seq. The idiom is the same as the Hebrew, and it occurs in Isa. liii. 11, "his knowledge," meaning L a proper knowledge of him,' and frequently in other places. The former may possibly be its meaning here, and then the idea will be 'God's justification by means of the Gospel system.' But this is very improbable, as the author immediately speaks of believers, and both before and after of faith as the principle in the mind and heart of such. " Unto all and upon all :" The three last words are omitted in several manuscripts and versions, while in many other authorities they are retained. As they seem to embarrass the sense, they were probably removed from the text by some ancient transcribers, who could not satisfactorily explain them. Thus it is easy to account for the omission, while for the same reason it would be difficult to explain the introduction of them ; and con sequently, the probability is in favour of their genuineness. Stuart con siders the clause " upon all them that believe, as a kind of parenthesis, thrown in to guard against the idea that the actual bestowment of justifica tion is as universal as the offers of it." But it is very improbable that the word believers, so necessarily associated with the leading thought,'- should be placed in any but a prominent position ; and if this word is not parentheti cal the others cannot be. It has been said that the Apostle varies his pre positions, without attaching to them a different meaning. This may some times be the case. But Gal. i. 1, which has been referred to as proof, is not at all in point, as there is the strongest probability that each of the prepositions there used has its own distinct and appropriate signification. Here unto may refer to the offer of justification to all, and upon to the actual gift of it to believers ; or, as is more probable, the two prepositions Ch. III. 22-24.] EPISTLE TO THE EOMANS. 53 23 marsvovrag. Ov ydp ion Sia- that believe : for there is no differ- aroXf) • ndvreg ydp fffiaprov Kal ence ; for all have sinned, and come 23 varspovvrai rrjg Sb^ng rov -dsov, short of the glory of God ; being 24 24 SiKaiovfievoi Scopsdv ry avrov justified freely by his grace, and adjectives may be qualified by the word believers, and the meaning be, 'offered and given to all who possess the qualification of faith.' Now, in accordance with one general thought which pervades the Epistle, namely, that the blessings of justification by faith are through the Gospel intended for all, the author remarks, that no difference is made between Jew and Gentile, for all are in the same condition, that of sinners. He does not mean that all are equally guilty; it is enough for his purpose that all must be classed in the same category, that of sinners, and consequently such as have no natural claim to the divine favour, which they have failed to deserve and obtain. — " The glory of God :" That is, his approbation, and the happiness both here and hereafter which shall be bestowed on those who secure it. This corresponds with the meaning of the word in various places. See John v. 44, xii. 43 ; also Rom. v. 2, viii. 18. — " Being justi fied :" With the Greek participle, we may understand oi slai, who are, and translate both as a verb, or we may retain the participial construction. In the latter case, the most natural connection will be with the preceding verse, ' all fail, or come short of God's glory, being justified freely' ¦&c. In the former, the connection will be with ver. 22, the intermediate portion be ginning with, "for there is no difference," being parenthetical, thus: 'all be lievers (who are) justified freely' &c. This is the more probable arrangement. " Redemption," which is sometimes limited in its meaning, is here and elsewhere employed in its most extensive signification, comprehending complete ultimate liberation from sin and all its consequences. It occurs in the following places : Luke xxi. 28, here, Rom. viii. 23, 1 Cor. i. 30, Eph. i. 7, 14, iv. 30, Col. i. 14, Heb. ix. 15, xi. 35 : In the last it is ren dered in our translation "deliverance."— "Freely :" Locke has a note on this verse which ought not to be passed over unnoticed. " Redemption by Jesus Christ does not import (that) there was any compensation made to God by paying what was of equal value, in consideration wheiteof they (were) delivered ; for that is inconsistent with what St. Paul expressly says here, viz. that sinners are justified by God gratis and of his free bounty." It is true that sinners are so justified by God, but then it is also true, that this respects the payment of any compensation or equivalent by them; and, moreover, whatever God chooses to accept may well be called an equivalent, and on this ground and also on that of its own suffi ciency to effect the end in view, Christ's sacrifice was eminently so. See an excellent note of Whitby on Heb. x. 14. Mr. Locke proceeds : "What this redemption is St. Paul tells us, Eph. i. 7, Col. i. 14. ' even the forgiveness 54 COMMENTARY ON THE [Sect. IV. through the redemption that is in X°-PlTl Sl^ T^ dnoXvrpcoasug 25 Christ Jesus : whom God hath set rrjg iv Xpiorip 'Inaov, bv npos- 25 forth to be a propitiation through $eto 6 debg IXaarffpiov Sid rfjg faith in his blood, to declare his 7rto-T£COc; iv rip avrov alfian, eig of sins.' That redeeming, in the sacred Scripture language, signifies not precisely paying an equivalent, is so clear that nothing can be more. I shall refer my reader to three or four places amongst a great number, Ex. vi. 6, Deut. vii. 8, xv. 15, and xxiv. 18." With respect to the passages in the epistles, it is sufficient to say, that the effect is evidently put for the cause. As to the texts of the Old Testament, they all relate to the same fact, the deliverance of the Israelites from Egypt, and prove no more than this, that the word redeem is sometimes used in the sense of deliver merely, without any regard to its etymological force. With respect to the conclud ing remark in the note under review, " that if we will strictly adhere to the metaphor, the price paid must be to those from whom we are redeemed, viz. sin and Satan; (Tit. ii. 14, 'redeem us from all iniquity ;') and that the price could not be paid to God in strictness of justice, unless the same per son ought to have the thing redeemed, (Rev. v. 9, ' hast redeemed to God,') and the price paid;" I consider the following as a sufficient answer. In Titus iniquity is plainly put for its effects, and these being under God's con trol, coming on the sinner through God's permission and as a just punish ment, and removeable by means which God alone could adopt and carry out, the redemption-price (t6 use a figurative term which ought to be em ployed with suitable discretion,) may well be said to have been paid to God ; and, inasmuch as God accepted it, may also be well said to have been satisfactory.* "Set forth:" Wiclif has "ordeyned," and the marginal reading is "fore-ordained." The sense of purposed is given by several commenta tors, according to the meaning of the Greek noun in viii. 28, and the verb in Eph. i. 9. But the connection here, which speaks of God's declaring, showing his righteousness, rather favours the idea of publicity, as given in our translation.—" A propitiation :" The original IXaarypiov is properly an adjectwe agreeing with either ini-dsfia or dvfia, cover or sacrifice, under stood. In the former construction it is used for the golden cover of the ark on which the propitiatory blood was sprinkled by the high-priest on the day of atonement, whence its name, the Hebrew implying the idea of * Wahl, in his Clavis Not! Testamenti Philologies, published at Leipsic, 1822, (from which Dr. Eobinson prepared the first edition of his Greek and English Lexicon of the New Testament, Ando ver, 1825,) seems to have had in view some such objection as that of Locke, when under the word redemption, d-irolvrpaai;, he speaks of Christ, by laying down his life, paying as it were a ransom, and adds in brackets, Deo ne an diabolo? characterising the question and not inappropriately by the term inepte. It certainly is not in character with that wisdom which is often associated with the name of Locke. Ch. III. 25, 26.] EPISTLE TO THE EOMANS. 55 evSsi&v rrjg SiKaioavvyg avrov, righteousness for the remission of Sid ryv ndpeaiv riov npoysyo- sins that are past, through the for- 26 vbrtov duapryfidrcov iv ry dvoxy bearance of God ; to declare, I say, 26 tov dsdv, npbg IvSsifyv rrjg Si- at this time, his righteousness ; covering over and of propitiating both> See Levit. xvi. 13-15, in Heb. and Sept. In Exod. xxv. 17, ini-dsfia is added to IXaarypiov. Our Eng lish translation uses the term " mercy-seat." This may be regarded as a symbol of Christ, and he as our propitiation be denoted by the word. It has been objected that this exposition involves a confusion of figure, Christ being spoken of as the propitiatory or mercy-seat itself, and also in other places as the victim whose blood was sprinkled on it. To this it may be replied, that as the mercy-seat and the sprinkled blood were both typical of Christ, he may properly be described by either, as he is elsewhere represented as both priest and sacrifice. Still, it is well to avoid any such confusion of figure where it is unnecessary, and therefore -dvfia should be supplied, as is done by the best critics. The expiatory sacrifice of Christ will then be what the Apostle intends. " Through faith in his blood." The blood of Christ is put for his suffer ings and death, as in v. 9, and various other places, all c/ which become frigid on any other principle than that of the atonement. It conveys more than the simple idea of death. It is death undergone as expiation, in Accordance with Heb. ix. 22, " without shedding of blood there is no remission," and therefore almost always used to express his death as atoning. The attempt of Taylor of Norwich to identify the meaning of ''"the blood of Christ" with his "perfect obedience and goodness," certainly needs no refutation. The reader may see what this writer says in defence of his view by consulting his Key to the Apostolic Writings, sections 120, 121, 122, prefixed to his Paraphrase with Notes on the Romans, 4to. Lon don, 1745. A construction which would connect this phrase with the word propitiation is too harsh to be admitted without very strong reasons, which in the present case do not appear. The atoning death of Christ is the \object of the faith here mentioned. I have before remarked on ver. 22, p. 52, that the object of faith is frequently expressed in the genitive. This may be denoted as the first form. But others also occur. Secondly, the simple dative. See Matt. xxi. 25, 32, Rom. iv. 3, x. 16, Gal. iii. 6, 2 Tim. i. 12, Tit. iii. 8, James ii. 23, 1 John iii. 23, v. 10. Thirdly, the dative, with iv. See Mark i. 15, Gal. iii. 26, Eph. i. 15, 1 Tim. iii. 13, 2 Tim. iii. 15. These agree with the passage before- us. I do not refer to 2 Pet. i. 1, as it is at least exceedingly doubtful whether " righteousness" is there the object of faith. Fourthly, the dati ve with ini. See Luke xxiv. 25, Rom. ix. 33, x. 1 1, 1 Tim. i. 16, 1 Pet. ii. 6. Fifthly, the accusative simply. See John xi. 26, tovto and 1 Cor. xiii. 7. Sixthly, the accusative with sig. See Matt. 56 COMMENTARY ON THE [Sect. IV. that he might be just, and the jus- mioovvng avrov iv tco vvv Kaipu), tifier of him which believeth in etc rb elvai avrbv Sinaiov Kal 27 Jesus. Where is boasting then? SiKaiovvra rbv iK niareug 'Ix xviii. 6, Mark ix. 42, John vi. 29, 35, 40, 47, Acts xx. 21, xxiv. 24, xxvi. 18, Gal. ii. 16, Col. ii. 5. Seventhly, the accusative with ini. See Acts xvi. 31, Rom. iv. 5. And lastly, 7rp6c; with an accusative. See 1 Thess. i. 8. These' are all the forms that appear in the New Testament. Kuinoel con siders Sid in Acts iii. 16 as connected with avrov him as the object of faith. But this is a mistake. Aid means by and indicates Jesus as the author of the lame man's faith. Its object is implied merely, not expressed. " To declare his righteousness :" literally, for the showing of it. Com mentators differ respecting the meaning of righteousness in this verse.. As the Greek word is sometimes used in the Septuagint for kindness, as in Gen. xx. 13, some have given it that signification here, 'for the manifesta tion of his benignity.'1 And it has even been affirmed that, while strict justice and even severity is the prominent thought intended in ver. 25, kindness and favour are designated in the next. See Olshausen in loc. But this is an arbitrary distinction, and ought not to be assumed of the same term in so close a connection and introduced in so similar a way. In the New Testament the word is never used merely in this sense. The idea of kindness is sometimes implied, but some other properties necessary to constitute a sincerely religious character are always comprehended. And as the adjective "just" in ver. 26 has an evident reference to it, and is also as evidently antithetic to "justify," the same general meaning must be conveyed by the noun. This may be identical with that in i. 17, iii. 21, God's method of justification. This method is manifested by the propiti atory sacrifice of Christ through which sins are pardoned. But the most probable meaning is God's justice, which is so strikingly displayed to the world in the atoning sufferings and death of Christ in honour of the divine law violated by human transgression. His sense of justice in respect to that law is shown, in his requiring satisfaction in order that he might remit punishment. Thus he is able to be just, and yet to justify, that is, to par don and acquit .the believer. "That he may be," may mean, 'that he may continue to be ;' or, probably, it is another instance of the declarative sense. Compare the conclusion of the note on ver. 19. — " For," or ' on account of,' " the remission of sins that are past." The marginal reading, "passing over," is more 'literal, but it implies what the other directly affirms. "Past sins" are, no doubt, those of former times, whether com mitted by Jews or Gentiles. Comp. Acts xvii. 30 and particularly Heb. ix. 15. " For the remission" &c. may be connected with the clause " faith in his blood," the intermediate phrase being thrown in parenthetically. Then the idea will be, that God hath set forth Christ as a propitiation, by faith Cn. III. 27-29.] EPISTLE TO THE ROMANS. 57 27 aov. tiov ovv ff Kavxyaig ; It is excluded. By what law P of i^EKXeia-dy Sid noiov vbuov ; works ? Nay; but by the law of faith. tcov spyiov ; ovxU dXXd Sid Therefore we conclude that a man 28 28 vbfiov niareug • Xoyi^bfisda ydp, is justified by faith without the Smaiovadai niarsi dvdpconov deeds of the law. Is he the God 29 29 Xuoi? epycov vbfiov. "H Tov- of the Jews only ? is he not also in whose atoning sacrifice- past sins, through the 'divine forbearance have been passed overhand consequently remitted. The idea in the parenthesis, being prominent in the author's mind, is therefore immediately expressed, and afterwards repeated as the engrossing thought, God's justice having now, through the Gospel plan, been conspicuously displayed, while at the same time he can, consistently with his moral character, justify the offender who believes. Tbv sk niorsiog is equivalent to rbv%riarsvovra, the believer. It is like ol ii- spi-dsiag ii. 8, the contentious, ol iK vbfiov, iv. 14, they that are of (meaning depend on) the law. — Ilpdc 'ivSei^iv in ver. 26 is evidently a re sumption of sig EvSeiljiv in the preceding one, and both are properly rendered in our English translation by the same phrase. In the former verse God's righteousness is said to be manifested in reference to the for giveness of past sins through Christ's atonement; in the latter, by showing that now in the Gospel dispensation, he can be just and yet justify the be liever. But the two prepositions may well be regarded as exactly synony mous, and the Apostle may vary his expressions without intending anv change of meaning. We have an instance of this in the case of iK and Sid in ver. 30. 27-30. St. Paul, having shown that justification, or a state of acceptable- ness with God, is naturally unattainable by either Gentile or Jew, because of the sinfulness of both, and therefore, if attainable at all, can be so only through God's unmerited kindness, here declares what is now self-evident, namely, that human boasting or glorying is shown by the Gospel scheme of salvation to be wholly out of place. The word is probably chosen in al lusion to the vain boastings of Jews in their superior advantages. See ii. 17, iv. 2 ; and compare v. 2, 3, 11, which appear to be in designed contrast to such objects of boast or rejoicing. — " Lnw " is equivalent to a system of doctrine. Compare Isa. ii. 3, " out of Zion shall go forth the law." In analogy with this meaning, "judgment " is used in Isa. xiii. 1, 3, quoted in Matthew xii. 18, 20,' for the religious system of the Gospel. It is this which, by setting aside man's justification on the ground of moral obedience and pla cing it solely on the ground of faith in Christ, removes all possible occasion of self-confidence. — In ver. 28 several authorities read ovv, and others prob ably of more weight yap. If the former reading be adopted, the meaning will be, 'we conclude therefore;' if the latter, ' for we argue,' or ' are per- 58 COMMENTARY ON THE [Sect. IV. V. of the Gentiles ? Yes, of the Gen- Saicov b -dsbg fibvov ; ovxl Kal 30 tiles also : seeing it is one God, idviov ; val Kal idv&v. 'TDmi- 30 which shall justify the circum- 7rep eig b -dsbg, bg SiKaiuosi de cision by faith, and uncircumci- pirofiyv iK niarscog Kal aKpofiv- 31 sion through faith. Do we then ariav Sid ryg niareiog. Nbfiov 31 make void the law through faith ? ovv Karapyovfisv Sid ryg nia- God forbid : yea, we establish the Tecof ; fifj yevoiro • dXXd vbfiov law. lardvofisv. suaded, think,' expressive of the result of reasoning. The latter is prefera ble. — In ver. 30, " circumcision" and " uncircumcision" are abstracts for concretes, meaning Jews and Gentiles, as in ii. 26, and iv. 12. The prep ositions e« and Sid seem to be employed in the same sense and for the sake of variety. They are both used in reference to the same topic, justification. See v. 1, Gal. iii. 24, and ii. 1§. ft the latter text both occur. As the first preposition is used in connection with the Jews, the phrase iic niarsug may stand in contradistinction to iK nepirofiyg or e/c vbfiov. See iv. 12 14, and especially 16. The article connected with the latter niarsiog indi cates that the faith which justifies the Gentiles is the same as that which justifies the Jews. 31. " Law " may here mean the Scriptures of the Old Testament, as the word is used in ver. 19. Then the sense will be this : ' Does this doc trine of justification by faith oppose the representations of the Scriptures ? On the contrary, it is in unison with and supported by them.' And thus we shall have a very suitable introduction to the discussion in the next chap ter, which shows that this doctrine was taught by David and exemplified in the person and history of Abraham. Stuart thinks " this exegesis quite plain." Still the Apostle may employ the term in the sense of the moral law, and affirm that his doctrine of justification, so far from subverting, does in reality sustain it. It does so, by showing its spirituality, and the neces, sity of vindicating its character in demanding a reparation of its violated honour ; by making a knowledge of it requisite to convince a man of his sinfulness, and to bring him to receive the Gospel scheme by a living faith ; and as this very faith recognises the moral excellencies of the law it constantly regards it as the rule of life, and consequently establishes its obligation. These thoughts the Apostle afterwards more fully develops See v. 20, vii. 7 et seq., Gal. iii. 24. Whether the author's doctrine can properly be said to establish God's law or not, depends upon the sense in which its establishment is to be understood. " Ch. III. 80-IV. 2.] EPISTLE TO THE ROMANS. 59 SECTION V. Chap. IV. JUSTIFICATION BY FAITH PROVED AND APPLIED BY THE INSTANCE OF ABRAHAM. IV. Tt ovv ipovfisv; 'APpadfi rbv What shall we say then ? that IV. narspa fffmv eipyKSVai Kard Abraham our father, as pertaining 2 odpm;_ I yap 'APpadfi i% spyiov to the flesh, hath found ? For if 2 Chap. iv. 1 . This verse is susceptible of different shades of meaning, according to the punctuation adopted. It may be read continuously, as in our authorised version, which follows Tyndale, Cranmer, the Geneva and Rheims translations. Or the first two words may be separated from the remainder, thus : ' What then 1 shall we say' &c. And, with both these punctuations, ri may be rendered either what or how. But it is more in accordance with the style of the Epistle to put the interrogation point after ipovfisv, thus: 'What shall we say then?' See iii. 5, vi. 1, vii. 7, viii. 31, ix. 14, 30. And Wiclif seems to have intended this division, if I may judge from Bagster's reprint.in his English Hexapla : " What thanne schulu we seie : that abraham oure fadir aftir the fleisch foonde :" Grotius and Le Clerc adopt this punctuation. And it appears quite natural and proba ble, particularly as the Rabbinical formula, l&i&'i SO'1** ^ato, what is here to say, (or to be said,) accords exactly with the Apostle's words. See Suren- husius, or Buxtorf's Hebrew Abbreviations under )>ka, p. 126, Basil. 1630, and Lexicon Chal. Talmud, et Rabbin., Basil. 1630, col. 81, top. — It having been proved that the Jew cannot claim justification on the ground of moral obedience, the Apostle very, naturally inquires, what then is to be said or done 1 Is connection with Abraham to be claimed and appealed to ? Did he find acceptance with God Kara adpKa, according to the flesh 1 The connection and meaning of these last words have also been the sub ject of no little discussion. They are often associated with Abraham, thus : " our father according to the flesh," that is, in the course of nature. But their position in the sentence will not allow this, and some old transcribers of manuscripts, feeling this difficulty, have unwarrantably altered the arrangement of the Greek. In addition to this objection, it may also be urged, that, on this exposition, the words are unnecessary, and add nothing to the sense ; and, moreover, that, although they are often used of lineal descent, they never occur in reference to ancestry. It is no" to be supposed that the Apostle would have used them merely to round off a sentence. 60 COMMENTARY ON THE [Sect. V. Abraham were justified by works, iSiKaiio-dy, e%et Kavxnpa, aXX' he hath whereof to glory; but not ov npbg rbv -dsbv. Tt yap ff 3 They, most probably, designate something external, some supposed out ward advantage, especially such a one as circumcision was thought to be. In this sense, the word " flesh" is not unfrequently used, as in Phil. iii. 4, where " confidence in the flesh" is illustrated by various external particu lars of superiority which the author might claim over those possessed by many others. The prominent thought here is certainly that of Abraham's covenant relation to God sealed by the rite of circumcision. It may be allowed that, "in the immediate context, the Apostle is showing, not the inefficacy of circumcision to secure the patriarch's acceptance with God, but the inefficacy of his works in general."* This is undoubtedly true ; and the quotation from the Psalm immediately afterwards made shows that it is the moral law which he there refers to, the breach of which re quired forgiveness. But although this is true of the immediate context, it is no less true, as appears from the subsequent verses, that the circum cision of Abraham is the point which he has in mind, and which he brings forward very prominently. I conclude, therefore, that the most probable meaning of the verse may be expressed as follows : ' Since all reason able expectation of justification by moral obedience is cut off as well. from the Jew as the Gentile, what shall we say? Shall we appeal to Abra ham, our illustrious progenitor, and say that he found acceptance with God by any thing external, especially his circumcision V Shall we thus attempt to support a claim to the divine favour 1 2, 3. No direct reply to the question is given, but the negative is plainly implied. 'Certainly not, for if Abraham were justified by works he had what he might well boast of or rejoice in.' For the meaning of Kavxrfiia see the note on Heb. iii. 6. The connection and bearing of the next words are somewhat uncertain. The meaning has been given by some thus, 'still his boast or rejoicing would only be before men. With God he would have no such right, as even then he would have done no more than his duty.' But it is not probable that such a case would be presumed, which in the present fallen state of human nature is not to be expected. If a fallen man could be supposed to claim acceptance on the ground of perfect obedience, it might well be a question whether he had not done more than his duty in his fallen condition, and consequently whether he had not a legitimate cause of rejoicing and self-gratulation. But such speculations are useless, and wholly inconsistent with the simpli city and practical character of St. Paul's mode of thinking and writing. Abraham, of course, had a right to challenge the honour of men; but in the point of his justification, he, like others, failed in that perfect obedience Tholuck, as translated from his early edition. Ch.IV.8.] EPISTLE TO THE EOMANS. 61 ypacprj Xsysi ; iniarsvas Sit before God. For what saith the 3 'APpadfi rip tfeco, Kal iXoyla-dy Scripture ? Abraham bebeved God, which alone could give a claim with God. This meaning coincides with what immediately follows : ' the Scripture ascribes his justification to his faith.' See Gen. xv. 6. " It was counted unto him for righteousness :" that is, 'his faith was regarded as available to his justification.' Nothing but one's faith is ever said to be thus " counted" or reckoned. For does not mean instead of, implying that faith was substituted in the place of righteousness. It may be explained by as : ' his faith was regarded as justifying.' The Hebrew in Genesis has nothing to correspond ; it is simply, "he counted it to him righteousne«." In Ps. evi. 31, we have a similar expression. There for is the translation of the Hebrew Lamed, which every tyro in the language knows is an idiomatic form of expression, and the omission of which would not alter the sense. In his remarks on thi subject of justification, the Apostle uses the follow ing language, the meaning of which ought to be very clearly understood. He speaks of faith being counted or. reckoned or imputed for righteousness, of God's imputing righteousness, and of righteousness being imputed. See vs. 3, 5, 6, 9, 11, 22, 23, 24. The word righteousness in this connection is often explained of Christ's perfect religiousness, his holy and practical obedience to the divine law ; and this is said to be imputed to the believer, that is, made over to him and regarded as his, by which imputation he is considered as having rendered a perfect obedience, although in reality it was rendered by Christ. Thus he is justified, the works of Christ being accounted as his. This is supposed to be what is meant by " God's imputing right eousness — that righteousness might be imputed ;" that is, that Christ's moral obedience might be accounted as the obedience of the justified man in consequence of his faith. A careful examination of all the texts con nected with this subject has compelled me to abandon this view, which for many years in early life I regarded as true and scriptural. There is no passage in this chapter wbere the word righteousness, SiKaioovvy, occurs in this sense. It always means justification. Dr. Robinson says that " the righteousness of faith so reckoned to believers, is according to Paul' the ground or occasion of their justification ' before God.' " Lex. under Simi- oavvy, 2, b) j3) (2), p. 184. I would rather say, it is their justification itself. Justification is one prominent topic of the Epistle, and particularly in this chapter. In the Greek the verb justify and the noun righteousness are radically the same, and the connection of both would have been better preserved, if the noun had been translated justification. Then we should have had in vs. 2, 3, justified scad justification ; so also in ver. 5, and justi fication in vs. 6, 9, 11 twice, 13 and 22. The word rendered impute means, to account or reckon to, to place to one's account, to regard as be- 62 COMMENTARY ON THE [Sect. V. and it was counted unto him for avrip sig SiKaioovvyv. Tip Se 4 4 righteousness. Now to him that ipya^Ofievip b fiia-Qbg ov Xoyi- worketh is the reward not reckoned i^erai Kara X&Plvi dXXd Kara 5 of grace, but of debt. But to him 6? T^ napdnrtofia, ovrto Kal rb xdptofia • si yap transgression." It is perhaps impossible to say what degree of likeness is intended. If the author means in this clause of the verse to express some additional idea to that in the former, then he may be supposed to co'mpre-. hend infants and idiots, who are not conscious transgressors against any known divine law. Both clauses, however, may relate to the same whole body of Adam's descendants, the latter merely stating that this body had not sinned in the same way as their first father had. This is true in more points than one. His condition was that of innocence ; theirs, of" moral depravity. He broke a positive divine law, the transgression of which involved the penalty of death ; they were never subjected to such a law. Other points of difference might be stated, but these are sufficient to- explain the author's language. Professor Hodge objects to this view, "that it destroys the distinction between the two classes of persons here alluded to." Certainly it does ; but that there are two classes between whom a distinction must be made, is the very point to be proved. "It makes Paul, in effect, reason thus, ' death reigned over those who had not violated any positive law, even over those who had not violated any posi tive law.' " This is not so. The exposition makes the first clause a merely general statement, that death conquered all that body of Adam's descend ants who lived before Moses, .and the second a declaration that the nature of their sin differed from his. " It is obvious that the first clause describes a general class, and the second; distinguished by the word even, only a portion of that class." — But this inference is founded on the English translation " even,"' and will i>e without support if the copulative be rendered and. The first clause will affirm that death held general sway ; the second will state a distinction between the sin of the parent and that of his children, " The figure (literally, type) of him that was to come." The original participle rov fieXXovrog, although used in the feminine to designate Messiah's kingdom, or the Gospel dispensation as -regarded in contradis tinction to the Jewish, is equally applicable to Messiah himself, who is here intended. The word usually employed is b ipxbfisvog. Probably the Apostle preferred the other from having in mind the contrast between the blessings of Messiah's kingdom as a whole, with their forfeiture in the natural condition of fallen man. — The word type means an impression, image or representation of something. It generally supposes points of similarity in the two, as is illustrated in the case of the priesthoods of Melchisedek and Christ. Sometimes, however, it is used to express 88 COMMENTARY ON THE [Sect. VII. — ¦ T if through the offence of one many rip rov evbg napanrtbfiari ol noX- be dead ; much more the grace of Xol dnidavov, noXXip fiaXXov y God, and the gift by grace, which X°-PlS T°v ^£0^ Kat % ^psd iv is by one man, Jelus Christ, hath X°-PlTi TV T°v evbg dv&ptonov 'lyaovXpiorov eig rovg noXXovg contrast, as in the present instance, and most probably in that which occurs in 1 Pet. iii. 21, where baptism seems to be contrasted with the flood. Here Adam is introduced as the type of Christ, as he is also in 1 Con xv. 21, 22. In vs. 45, 47, he is spoken of as "the first man:" and the Messiah as "the last" and "the second," meaning, in his character as contrasted with Adam, both standing in a relation to the human race some what similar. 15. Having stated the typical analogy of the two,, the author now pro ceeds to note certain points of dissimilarity. These either show that the restoration through Christ completely counterbalances the evils induced by means of Adam's transgression, or that it does in reality go beyond them, making the advantage superior to the loss. ' But the gracious benefit, to Xapiofia, is not (in all respects)- as the fall: for, if by the fall of the one the many died ; much rather hath the grace of God, and the gift through the grace which is of the one man Jesus Christ, abounded to the many.' The language is pleonastic, expressive of the greatness and the freeness of the gratuity. The article ry which qualifies x°-PlTl-i shows that the trans lation just given is the true one. Here we have the fall or offence or transgression, contrasted with the divine favour ; the misery and ruin brought on the mass by this fall of Adam, with the gracious gift of the Gospel procured through Christ for the same mass ; and we have the Apostle's statement, that it is much rather to be expected that this great benefit should abound to Adam's posterity, than that the ruinous effects of the fall should extend to them. The representation is" an appeal to our right estimate of the divine character, and especially its benevolence. 'E7reptcrcTei;ae implies that the benefit spoken of is completely extended. It must be evident to any unbiassed reader, that the many, ol noXXoi, in both connections in this verse means the whole mass of mankind. In neither clause does it admit a limited signification. And this is true also of the same word in ver. 19, which is certainly equivalent to the phrase " all men" which immediately precedes it. This view of the universality of the results both of Adam's fall and of Christ's atonement, is the only one which corresponds with the scope of the section and the connec tion in which it stands with the writer's argument. It illustrates his main points, namely, that justification cannot be attained on the ground of perfect obedience, and that the blessings of the Gospel are not at all exclusive. Ch.V.15,16.] EPISTLE TO THE ROMANS'. 89 16 inepiaasvas. Kal ovx <&? &' abounded unto many. And not as 16 evbg duapryoavrog # Scopyfia ¦ it was by one that sinned, so is the rb fisv .yap Kpifia ii, svbg eig gift : for the judgment was by one KaraKpifia, _ to de ^aptcrtta e/c to condemnation ; but the free gift noXXtov napanrtofidrtov sig Si- is of many offences unto justifica- 16. "By one that sinned," dfiapryaavrog. Some important manu scripts, the Syriac, Vulgate, and other versions, and several of the fathers, read, dfiapryfiarog. But this reading arose most probably from an attempt to make a more expressive contrast between iK noXXtov napanrcofidnov towards the close of the verse and the preceding i| svbg with which napa-KTUfiarog must be understood, by introducing a similar word in the first clause'. To this may have been added a desire to adapt the language more closely to that employed in vs. 15, 17, where napdnrtofia repeatedly occurs. The received reading is no doubt genuine. The phraseology is somewhat varied from that of the previous verse. Awpyfia, is equivalent to Stopsd or rather to x^-Pt. 'A- eousness unto God. For sin shall 14 11-13. Thus far the author has described chiefly the effect of a true union with Christ in producing a principle of spiritual life incompatible with a state of sinfulness. But, inasmuch as its actual developments and ope ration in the Christian's holiness is, in the present state of being, always imperfect and generally so to a very great degree, he now proceeds, in view of the Christian- profession made in baptism, to exhort to a consistent character and conduct. "So also you," &c. : This is founded on our union with Christ before spoken of. The exhortation does not lose sight of the truth that here sin will exercise some influence, since " there is no man that sinneth not," and therefore the Apostle says, "let not sin reign in your mortal body," &c. The epithet here employed describes the body in its present frail and dying condition, in which it is made the .organ of sin, in contradistinction to the same body immortal and become the instrument of sanctity and happiness. Such language gives no ground for the opinion, already adverted to, of the body being the seat of sinful passions. — The concluding clause of the 12th verse is variously read in ancient authorities. The reading in the received text after vnaKovsw is as follows : airy iv ralg im-dvfiiaig avrov. Some omit the whole clause, and their testimony is followed by Griesbach and 'other editors. Hahn and some others retain the last three words and omit the preceding two ; and others omit the last four, and conclude the verse with avry. The general sense will be the same, as the obedience to sin is shown in yielding to corporeal desires. 14. "The law," as such, conveys no power wherewith to resist sin. But " grace" or the Gospel does in the influence of the Holy Spirit. This difference of the two states affords a sufficient reason for the. assertion, that sin shall not lord it over the Christian. 15. This verse, which is in striking analogy with the first, states the utter incongruity, both with Christian character and profession, of practising 102 COMMENTARY ON THE [Sect. VIII. not have dominion over you; for fiapria ydp vfiiov ov Kvpievasi' ye are not under the law, but under ov ydp iars vnb vbfiov, dXX> vnb 15 grace. What then? ShaU we sin, X"-PLV- T' °^v '¦> dfiapryaofisv, on 15 because we are not under the law, ovk iofxiv vnb vbfiov, dXX' vnb but under grace? God forbid. X°-P<-v \ H-V yevoiro. Ovk olSars, 16 16 Know ye not, that to whom ye bn ip napiardvErs iavrovg Sov- yield yourselves servants to obey, Xovg sig vnaKoffV, SovXoi iars his servants ye are to whom ye co vnaKOvsrs, yroi dfiapriag sig obey ? whether of sin unto death, -davarov, y vnaKoyc sig SiKaio- or of obedience unto righteousness ? avvyv ; Xdpig Si rip -dsip, brill 17 But God be thanked, that ye were fjrs SovXoi ryg dfiapriag, irny- sin. The Apostle rejects with abhorrence the thought of thus abusing the grace of the Gospel. In the next he illustrates what he had said, by refer ring to the human relation of master and servant. The last clause requires a few illustrative remarks. The words " to death," sig -davarov, are omitted in several weighty authorities, although the evidence preponderates in their favour. If they were not an original part of the text, it would be difficult to assign a good reason for their insertion, while the apparent want of an tithesis to " righteousness" may have induced some transcribers to reject them. It is not probable that SiKaioavvy here means justification ; for then the Apostle's statements would conflict with the general scope of his argu ment throughout the Epistle. Professor Stuart indeed does contend for this meaning. But he has. not presented any considerations of weight to sustain it ; and towards the end of his note he substitutes " eternal life" for "justification." His objection to explaining -righteousness by religion, that this is identical with obedience, may be answered by the remark, that suc cessive acts of obedience lead to the formation of a righteous or religious character. This is probably what the Apostle means, as in ver. 22, the " fruit " of serving God is stated to be " holiness ;" to which it might be objected with equal plausibility, that this service is itself holiness. But the signification most probably is, that such holy service results in the advan tage of possessing a holy habit . — Neither ought the translation to be ' hap piness,' for this is not a legitimate meaning of SiKaioavvy, although it is a necessary result of what it does mean, namely, personal religion, or true religiousness of character. In this sense it occurs in Matt. vi. 33, " the kingdom of God and his righteousness." Thus the phrase corresponds with " unto holiness," sig dyiaafibv in ver. 22. As felicity is the unvarying concomitant of such religion, the term affords a very sufficient antithesis to death, which expresses the idea of misery. 17. " Form of doctrine :" Tvnog has been supposed by some to mean a mould into which a substance is poured in order to give it proper shape. But the word in this sense never occurs in the New Testament, and the Ch. VI. 14-19.] EPISTLE TO THE ROMANS. 103 Kovaare Se iK KapSiag sig bv the servants of sin, but ye have 18 napeSbdyre rvnov SiSaxyg • iXsv- obeyed from the heart that form of ¦dsptodsvTsg Ss anb ryg dfiapriag doctrine which was delivered you. 19 iSovXtodyrs ry SiKaioavvy. 'Av- Being then made free from sin, ye 18 ¦dptinivov Xiyto Sid ryv dads- became the servants of rigftteous- veiav ryg oapK.bg vficov ¦ uonep ness. I speak after the manner of 19 terms generally used by Greek writers to express this sense are XiySog and x°avtf. Besides, the verbs would not be in keeping with such a figure. Form, sketch, outline, conveys the Apostle's idea, which he expresses also in 2 Tim. i. 13 by the similar word vnor-Cncoaig. — The construction of the latter part of the verse is doubtful. Tholuck understands 117777- Kovaare to be here, as it often is elsewhere, (see in Kypke examples from Appian and Josephus,) construed with eig, and resolves the expression . into vnyKovaars sig rvnov SiSaxyg bg napsSbdy vfiiv, in compliance with the rule that verbs which in the active have the dative of the person, in the passive change that into the nominative. So Castalio : paruistis ei doctrina? rationi, quae vobis tradita est. Our English translation seems to have been made in reference to the same principle : " Ye have obeyed that form of doctrine which was delivered you." But the marginal reading, which is in the original edition, is : " Whereto ye were delivered ;" and this is also the reading, with slight varieties of verbal expression, in Wiclif, Tyndale, Cranmer, the Genevan and Rheims translations. These old English versions followed another construction, which is perhaps to be pre ferred. Although the verb vnaKoveiv elsewhere in the New Testament invariably governs the dative, yet it occurs in the Septuagint with the accusative .and also with the genitive. See, among other instances, Deut. xxi. 18, xxvi. 14, 17. The construction may therefore be, vnyKovaars rvnov SiSaxyg eh °v- If we are influenced by the dative usage of the New Testament, we may still regard the accusative of the noun as flowing by attraction from that of the relative. HapaSiSwfii may be taken in the sense of to teach, as it signifies in Luke i. 2, Acts vi. 14, 1 Cor. xi. 2. In the last text, the verb and the noun both occur, and though the latter is rendered in the text of our translation " ordinances " and in the margin "traditions," the true meaning is undoubtedly instructions delivered or taught by St. Paul himself. Thus also the same word ought to be rendered in 2 Thess. ii. 15 : ' hold fast the instructions which you have been taught;' and in iii. 6, 'according to the instruction received from us.' Etymologi cally the word means directions or truths delivered. The best translation therefore of the clause is probably this : ' Ye have obeyed from the heart the form of doctrine in which ye were instructed.'-*-The Apostle thanks God for their obedience. Before " ye were," although is to be supplied. Comp. Matt. xi. 25 : ' although thou hast hidden' &c. 104 COMMENTARY ON THE [Seot. VIII. IX. men, because of the infirmity of your flesh ; for as ye have yielded your members servants to unclean ness, and to iniquity unto iniquity ; even sb now yield your -members servants to righteousness unto 20 holiness. For when ye were the servants of sin, ye were free from 21 righteousness. What fruit had ye then in those things whereof ye are now ashamed ? for the end of 22 those things is death. But now being made free from sin, and be come servants to God, ye have your fruit unto holiness, and' the end, 23 everlasting life. For the wages of sin is death ; but the gift of God is eternal hfe, through Jesus Christ our Lord. yap napearffaars rd fisXy vfmv SovXa ry aKa-dapaict Kal ry dvo- fiia sig ryv dvofiiav, ovrto vvv napaaryaare rd fieXy vfiiov Sov Xa ry SiKaioavvy sig dyiaofibv. "Ote ydp SovXoi yrs ryg dfiap- 20 riag, iXevdepoi yre ry SiKaio avvy. Tiva ovv Kapnbv elxere 21 TOTe itp' olg vvv inaiaxvveade ; rb yap reXog iKsivtov hdvarog. Niw Se iXsvdeptodsvreg anb ryg 22 dfiapriag, SovXtodevrsg Si rip ¦deip, exsrs rbv Kapnbv -vfiiov eig dyiaofibv, rb Se reXog fayv alu- viov. Td yap cnpuvia ryg dfiap-. 23 riag ddvarog, to Se xdpia/ip. rov ¦dsov %toy alcoviog iv XpiOTtp 'lyaov rip Kvpito fjfiiov. 18-23. Sin and righteousness are here personified and represented as masters of conflicting interests. The author remarks that he speaks in an ordinary human way, taking his illustrations from common life ; and this in order the better to adapt himself to the weak condition of his readers. But he does not refer to it so much intellectually as spiritually. And this weak condition, be it observed, is not stated as peculiar to the Roman Christians, but is predicable of Christians of all ages in a greater or less degree. . And hence it is that religious truth must ever be presented, not in the very best conceivable form, but in that which is best adapted to the condition of the party addressed. The weakness of our present sinful state is what is intended.—" To iniquity unto iniquity." Comp. i. 17, " from faith to faith." Increase is the idea in both cases. In the real Christian, faith ever grows ; in the sinner, iniquity becomes stronger and stronger, verify ing the terrific announcement, " he that is filthy, let him be filthy still." Rev. xxii. 11. In the very truthful and striking language of Olshausen : " Sin continually brings forth sin, only she produces figures ever more frightful from her teeming womb. Even so does righteousness produce by degrees more gloriously, until she becomes holiness." On ver. 21, Griesbach and other critical editors place the interrogation point after then : 'What fruit therefore had ye then V The usual punctua tion, which appears in our Bibles, is, at least, as good. The reader can hardly fail to remark the antithesis between ote, tots, and vvv, wvi Si, the one denoting the former sinful condition, and the other the present Christian state.— The word end is best understood in the sense of reward. Ch. VI. 19-VII. 1.] EPISTLE TO THE ROMANS. 105 In ver. 23 wages and free gift are in evident contrast, the one expressing due desert, and the other unmerited gratuity. Death and life are also contrasted, the epithet .of eternal being applied to the latter, as is done also iT! V o.l in v. 21 SECTION IX. Chap. VII.-VIII. 17. THE LAW CAN NEITHER JUSTIFY NOR SANCTIFY. IT IS THE GOSPEL WHICH ALONE CAN MEET, IN THESE RESPECTS, THE WANTS OF MAN'S WEAK AND SINFUL CONDITION. VII. "H dyvosire, dSsXtpoi, (yivco- Know ye not, brethren, (for I VII. okovoi ydp vbfiov XaXio,) on b speak to them that know tbe law,) vbfiog KvpiEvEl rov dvdptonov, how that the law hath dominion Chap. vii. Christians are not connected with the law, either as a means of acceptance with God or of their sanctification ; for it can neither place men in such a state, nor give them grace to live a holy life. It can but show clearly the nature of sin, excite its propensities, and condemn the sinner. Freedom from the condemnation and dominion of sin, and acceptance with God, together with power to live a holy life, are peculiar to the Gospel. And hence results obligation on the part of the Christian to live in accord ance with its nature, and also with a view to obtain its ultimate blessings. The connection of justification and sanctification is here, as elsewhere in this Epistle, evidently implied and indeed avowed. The former is the principle and germ of the' latter. The grace -of justification developed in its practical efficacy necessarily produces sanctification. This fact of Chris tianity may account for the Apostle's transition from the one to the other, which thereby becomes perfectly natural. Ver. 1. "I speak to them that know the law." For the various mean ings which have been ascribed to the word law in this verse, I must refer the reader to the commentators. The Mosaic law in general, the ceremo nial-law in particular, the law of the marriage relation specially, have their respective advocates. It cannot be the ceremonial law, for the whole tenor of the chapter is opposed to such a supposition. Nor is there reason to limit it to the law respecting marriage, for what is said of this is confined to two or three verses, and is merely illustrative. The simplest and most natural sense would seem to be, moral law in general, not merely as exist ing or even as first promulgated by Moses; but as the law under which 106 COMMENTARY ON THE [Sect. IX. over a man as long as he hveth ? i