Romans 1

Verse 44. And the rest. Those who could not swim.

They escaped all safe to land. According to the promise which was made to Paul, Acts 27:22. This was done by the special Providence of God. It was a remarkable instance of Divine interposition to save so many through so long-continued dangers; and it shows that God can defend in any perils, and can accomplish all his purposes. On the ocean or the land, we are safe in his keeping; and he can devise ways that shall fulfil all his purposes, and that can protect his people from danger.

(a) "so it came to pass" Acts 27:22, Ps 107:28-30. ROMANS Chapter One

PREFACE

THE Epistle to the Romans has been usually regarded as the most difficult portion of the New Testament. It is from this cause, probably, as well as from the supposition that its somewhat abstruse discussions could not be made interesting to the young, that so few efforts have been made to introduce it into Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that Sunday School instruction will be confined chiefly to the historical parts of the Bible. In the Sacred Scriptures there is this happy adaptedness to the circumstances of the world, that so large a portion of the volume can thus be made interesting to the minds of children and youth; that so much of it is occupied with historical narrative; with parables; with interesting biographies of the holy men of other times, and with the life of our blessed Lord. But still, while this is true, there is a considerable portion of the youth, in various ways under the instruction of the Bible, who may be interested in the more abstruse statements and discussions of the doctrinal parts of the Holy Scriptures. For such--for Sunday School teachers; for Bible Classes; and for the higher classes in Sabbath Schools--these Notes have been prepared. The humble hope has been cherished that this epistle might be introduced to this portion of the youth of the churches; and thus tend to imbue their minds with correct views of the great doctrines of the Christian Revelation.

This object has been kept steadily in view. The design has not been to make a learned commentary; nor to enter into theological discussions; nor to introduce, at length, practical reflections; nor to enter minutely into critical investigations. All these can be found in books professedly on these subjects. The design has been to state, with as much brevity and simplicity as possible, the real meaning of the sacred writer; rather the results of critical inquiry, as far as the author has had ability and time to pursue it, than the process by which those results were reached. The design has been to state what appeared to the author to be the real meaning of the Epistle, without any regard to any existing theological system; and without any deference to the opinions of others, further than the respectful deference and candid examination, which are due to the opinions of the learned, the wise, and the good, who have made this Epistle their particular study. At the same time that this object has been kept ill view, and the reference to the Sabbath School teacher, and the Bible Class, has given character to the work, still it is hoped that the expositions are of such a nature as not to be uninteresting to Christians of every age and of every class. He accomplishes a service of no little moment in the cause of the church of God, and of truth, who contributes in any degree to explain the profound argument, the thorough doctrinal discussion, the elevated views, and the vigorous, manly, and masterly reasonings of the Epistle to the Romans.

Of the defects of this work, even for the purpose contemplated, no one will probably be more deeply sensible than the author. Of the time and labour necessary to prepare even such brief Notes as these, few persons, probably, are aware. This work has been prepared amidst the cares and toils of a most responsible pastoral charge. My brethren in the ministry, so far as they may have occasion to consult these Notes, will know how to appreciate the cares and anxieties amidst which they have been prepared. They will be indulgent to the faults of the book; they will not censure harshly what is well-meant for the rising generation; they will be the patrons of every purpose, however humble, to do good.

It remains only to add, that free use has been made of all the helps within the reach of the author. The language of other writers has not been adopted without particular acknowledgment, but their ideas have been freely used where they were thought to express the sense of the text. In particular, aid has been sought and obtained from the following works: the CRITICI SACRI, CALVIN'S COMMENTARY ON THE Romans, DODRIDGE, MACKNIGHT, and ROSENMULLER; and the commentaries of THOLUCK and FLATT--So far as an imperfect knowledge of the German language could render their aid available. A considerable portion was written before Professor STUART'S Commentary appeared. In the remaining portion, important aid has been freely derived from that work. The aim of this work is substantially the same as that of the "Notes on the Gospels," and on the Acts of the Apostles; and the earnest wish and prayer of the author is, that it may be one among many means of establishing the truth, and of promoting its advancement and ultimate triumph in the world.

Philadelphia, June 14, 1834. ======================================================================= To see the Introduction to Romans, Rom 1:2

THE EPISTLE TO THE ROMANS.

CHAPTER 1.

Verse 1. Paul. The original name of the author of this epistle was Saul, Acts 7:58, 8:1, 9:1, etc. This was changed to Paul, Acts 13:9, and by this name he is generally known in the New Testament. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. Acts 13:9. The name Saul was Hebrew; the name Paul was Roman. In addressing an epistle to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among them. The ancient custom was to begin an epistle with the name of the writer, as Cicero to Varro, etc. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the beginning of an epistle was always done, and is still, when the letter was one of authority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus, Ezr 1:2, "Thus saith Cyrus, king of Persia," etc. See also Ezr 4:11; Ezr 7:12, "Artaxerxes, king of kings, unto Ezra the priest," etc.; Dan 4:1. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority.

A servant. This name was that which the Lord Jesus himself directed his disciples to use, as their general appellation, Mt 10:25; 20:27, Mk 10:44. And it was the customary name which they assumed, Gal 1:10, Col 4:12, 2Pet 1:11, Jude 1:1, Acts 4:29, Tit 1:1; Jas 1:1. The proper meaning of this word servant-- δουλος is slave, one who is not free. It expresses the condition of one who has a master, or who is at the control of another. It is often, however, applied to courtiers, or the officers that serve under a king; because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus the word is expressive of dignity and honour; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honoured by God, or peculiarly entrusted by him with office, De 34:5, Josh 1:2, Jer 25:4. The name is also given to the Messiah, Isa 42:1, "Behold my servant in whom my soul delighteth," etc.; Isa 53:11, "Shall righteous servant justify many."

The apostle uses it here evidently to denote his acknowledging Jesus Christ as his Master; as indicating his dignity, as peculiarly appointed by him to his great work; and as showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his Master, and thefts.

Called to be an apostle. This word called means, here, not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that he was set apart to it by the authority of Christ himself. It was important for Paul to state this,

(1.) because the other apostles had been called or chosen to this work, Joh 15:16,19 Mt 10:1 Lu 6:13 and,

(2.) because Paul was not one of those originally appointed. It was of consequence for him, therefore, to affirm that he had not taken this high office to himself, but that he had been called to it by the authority of Jesus Christ. His appointment to this office he not unfrequently takes occasion to vindicate, 1Cor 9:1, etc.; Gal 1:12-24, 2Cor 12:12, 1Timm 2:7, 2Ti 1:11, Rom 11:13.

An apostle. One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church. Mt 10:2; Lk 6:13.

Separated. The word translated separated unto--αφοριζω --means, to designate, to mark out by fixed limits, to bound as a field, etc. It denotes those who are separated, or called out from the common mass, Acts 19:9, 2Cor 6:17. The meaning here does not materially differ from the expression, called to be an apostle, except that perhaps this includes the notion of the purpose or designation of God to this work. Thus Paul uses the same word respecting himself, Gal 1:15, "God, who separated me from my mother's womb, and called me by his grace;" i.e., God designated me; marked me out; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet, Jer 1:5.

Unto the Gospel of God. Designated or designed by God that I should make it my business to preach the gospel. Set apart to this, as the peculiar, great work of my life; as having no other object for which I should live. For the meaning of the word gospel, Mt 1:1. It is called the gospel of God because it is his appointment; it has been originated by him, and has his authority. The office of an apostle was to preach the gospel. Paul regarded himself as separated to this work. It was not to live in splendour, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to men in his Son. This is the sole business of all ministers of religion.

(a) "a servant of" Acts 27:23 (b) "called" Acts 9:15, 1Cor 1:1 (c) "separated" Acts 13:2, Gal 1:15 The EPISTLE TO THE ROMANS

INTRODUCTION

THIS Epistle has been, with great uniformity, attributed to the apostle Paul, and received as a part of the sacred canon. It has never in the church been called in question as a genuine, an inspired book, except by three of the ancient sects deemed heretical--the Ebionites, the Encratites, and Cerinthians. But they did not deny that it was written by the apostle Paul. They rejected it because they could not make its doctrines harmonize with their views of other parts of the Scriptures. Their rejecting it, therefore, does not militate against its genuineness. That is a question to be settled historically, like the genuineness of any other ancient writing. On this point the testimony of antiquity is uniform. The proof on this subject may be seen at length in Lardner's works. The internal evidence that this was written by Paul is stated in a most ingenious and masterly manner by Dr. Paley, in his Horae Paulinae.

It is agreed by all, that this epistle was written in Greek, Though addressed to a people whose language was the Latin, yet this epistle to them, like those to other churches, was in Greek. On this point, also, there is no debate. The reasons why this language was chosen were probably the following.

(1.) The epistle was designed, doubtless, to be read by other churches as well as the Roman. Compare Col 4:16. Yet the Greek language, being generally known and spoken, was more adapted to this design than the Latin.

(2.) The Greek language was then understood at Rome, and extensively spoken. It was a part of polite education to learn it. The Roman youth were taught it; and it was the fashion of the times to study it, even so much so as to make it matter of complaint that the Latin was neglected for it by the Roman youth. Thus Cicero (Pro. Arch.) says, The Greek language is spoken in almost all nations; the Latin is confined to our comparatively narrow borders. Tacitus (Orat. 29) says, An infant born now is committed to a Greek nurse. Juvenal (vi. 185) speaks of its being considered as an indispensable part of polite education, to be acquainted with the Greek.

(3.) It is not impossible that the Jews at Rome, who constituted a separate colony, were better acquainted with the Greek than the Latin. They had Greek, but no Latin translation of the Scriptures; and it is very possible that they used the language in which they were accustomed to read their Scriptures, and which was extensively spoken by their brethren throughout the world.

(4.) The apostle was himself probably more familiar with the Greek than the Latin. He was a native of Cilicia, where the Greek was doubtless spoken, and he not unfrequently quotes the Greek poets in his addresses and epistles, Acts 21:37, 17:28, Tit 1:12, 1Cor 15:33. This epistle is placed first among Paul's epistles, not because it was the first written, but because of the length and importance of the epistle itself, and the importance of the church in the imperial city. It has uniformly had this place in the sacred canon, though there is reason to believe that the Epistle to the Galatians, the first to the Corinthians, and perhaps the two to the Thessalonians, were written before this. Of the time when it was written there can be little doubt. About the year 52 or 54 the emperor Claudius banished all Jews from Rome. In Acts 18:2, we have an account of the first acquaintance of Paul with Aquila and Priscilla, who had departed from Rome in consequence of that decree. This acquaintance was formed in Corinth; and we are told that Paul abode with them, and worked at the same occupation, Acts 18:3. In Rom 16:3,4, he directs the church to greet Priscilla and Aquila, who had for his life laid down their own necks. This service which they rendered him must have been, therefore, after the decree of Claudius; and of course the epistle must have been written after the year 52.

In Acts 18:19, we are told that he left Aquila and Priscilla at Ephesus. Paul made a journey through the neighbouring regions, and then returned to Ephesus, Acts 19:1. Paul remained at Ephesus at least two years, (Acts 19:8,9,10) and while here probably wrote the first Epistle to the Corinthians. In that epistle (Acts 16:19) he sends the salutation of Priscilla and Aquila, who were of course still at Ephesus, The Epistle to the Romans, therefore, in which he sends his salutation to Aquila and Priscilla, as being then at Rome, could not be written until they had left Ephesus and returned to Rome; that is, until three years, at least, after the decree of Claudius in 52 or 54.

Still further. When Paul wrote this epistle, he was about to depart for Jerusalem to convey a collection which had been made for the poor saints there, by the churches in Macedonia and Achaia, Rom 15:25,26. When he had done this, he intended to go to Rome, Rom 15:28. Now, by looking at the Acts of the Apostles, we can determine when this occurred. At this time he sent Timotheus and Erastus before him into Macedonia, while he remained in Asia for a season, Acts 19:22. After this, (Acts 20:1,2) Paul himself went into Macedonia, passed through Greece, and remained about three months there. In this journey it is almost certain that he went to Corinth, the capital of Achaia, at which time it is supposed this epistle was written. From this place he set out for Jerusalem, where he was made a prisoner and after remaining a prisoner two years, Acts 24:27 he was sent to Rome about A.D. 60. Allowing for the time of his travelling and his imprisonment, it must have been about three years from the time that he purposed to go to Jerusalem; that is, from the time that he finished the epistle. (Rom 15:25-29) to the time when he reached Rome, and thus the epistle must have been written about A.D. 57.

It is clear, also, that the epistle was written from Corinth. In Rom 16:1, Phebe, a member of the church at Cenchrea, is commended to the Romans. She probably had charge of the epistle, or accompanied those who had it. Cenchrea was the port of the city of Corinth, about seven or eight miles from the city. In Rom 16:23, Gaius is spoken of as the host of Paul, or he of whose hospitality Paul partook; but Gaius was baptized by Paul at Corinth, and Corinth was manifestly his place of residence, 1Cor 1:14. Erastus is also mentioned as the chamberlain of the city where the epistle was written; but this Erastus is mentioned as having his abode at Corinth, 2Ti 4:20. From all this it is manifest that the epistle was written at Corinth, about the year 57.

Of the state of the church at Rome at that time it is not easy to form a precise opinion. From this epistle it is evident that it was composed of Jews and Gentiles, and that one design of writing to it was to reconcile their jarring opinions, particularly about the obligation of the Jewish law; the advantage of the Jew; and the way of justification. It is probable that the two parties in the church were endeavouring to defend each their peculiar opinions, and that the apostle took this opportunity and mode to state to his converted countrymen the great doctrines of Christianity, and the relation of the law of Moses to the Christian system. The epistle itself is full proof that the church to whom it was addressed was composed of Jews and Gentiles. No small part of it is an argument expressly with the Jews, chapters 2, 3, 4, 9, 10, and 11. And no small part of the epistle also is designed to state the true doctrine about the character of the Gentiles, and the way in which they could be justified before God.

At this time there was a large number of Jews at Rome. When Pompey the Great overran Judea, he sent a large number of Jews prisoners to Rome, to be sold as slaves. But it was not easy to control them. They persevered resolutely and obstinately in adhering to the rites of their nation, in keeping the Sabbath, etc.; so that the Romans chose at last to give them their freedom, and assigned them a place in the vicinity of the city across the Tiber. Here a town was built, which was principally inhabited by Jews. Josephus mentions that 4000 Jews were banished from Rome at one time to Sardinia, and that a still greater number were punished who were unwilling to become soldiers, Ant. xviii, ch. 3, 5. Philo (Legat. ad Caium) says, that many of the Jews at Rome had obtained their freedom; for, says he, being made captive in war, and brought into Italy, they were set at liberty by their masters, neither were they compelled to change the rites of their fathers. See also Josephus, Ant. xvii. ch. ii. 1. Suetonius' Life of Tiberius, 36, and Notes on Acts 6:9. From that large number of Jews, together with those converted from the Gentiles, the church at Rome was collected, and it is easy to see that in that church there would be a great diversity of sentiment, and, no doubt, warm discussions about the authority of the Mosaic law.

At what time, or by whom, the gospel was first preached at Rome has been a matter of controversy. The Roman Catholic Church have maintained that it was founded by Peter, and have thence drawn an argument for their high claims and infallibility. On this subject they make a confident appeal to some of the fathers. There is strong evidence to be derived from this epistle itself, and from the Acts, that Paul did not regard Peter as having any such primacy and ascendency in the Roman church as are claimed for him by the papists.

(1.) In this whole epistle there is no mention of Peter at all. It is not suggested that he had been, or was then, at Rome. If he had been, and the church had been founded by him, it is incredible that Paul did not make mention of that fact. This is the more striking, as it was done in other cases where churches had been founded by other men. See 1Cor 1:12-15. Especially is Peter, or Cephas, mentioned repeatedly by the apostle Paul in his other epistles, 1Cor 3:22; 1Cor 9:5, 15:5, Gal 2:9, 1:18, 2:7,8,14. In these places Peter is mentioned in connexion with the churches at Corinth and Galatia, yet never there as appealing to his authority, but, in regard to the latter, expressly calling it in question. Now, it is incredible that if Peter had been then at Rome, and had founded the church there, and was regarded as invested with any peculiar authority over it, that Paul should never once have even suggested his name.

(2.) It is clear that Peter was not there when Paul wrote this epistle. If he had been, he could not have failed to have sent him a salutation, amid the numbers that he saluted in the sixteenth chapter.

(3.) In the Acts of the Apostles there is no mention of Peter's having been at Rome; but the presumption, from that history, is almost conclusive that he had not been. In Acts 12:3,4 we have an account of his having been imprisoned by Herod Agrippa near the close of his reign, (comp. Acts 5:23.) This occurred about the third or fourth year of the reign of Claudius, who began to reign A.D. 41. It is altogether improbable that he had been at Rome before this. Claudius reigned more than three years; and all the testimony that the fathers give is, that Peter came to Rome in his reign.

(4.) Peter was at Jerusalem still in the ninth or tenth year of the reign of Claudius, Acts 15:6, etc. Nor is there any mention made then of his having been at Rome.

(5.) Paul went to Rome about A.D. 60. There is no mention made then of Peter's being with him, or being there. If he had been, it could hardly have failed of being recorded. Especially is this remarkable when Paul's meeting with the brethren is expressly mentioned, Acts 28:14,15; and when it is recorded that he met the Jews, and abode with them, and spent at Rome no less than two years. If Peter had been there, such a fact could not fail to have been recorded, or alluded to, either in the Acts or the Epistle to the Romans.

(6.) The epistles to the Ephesians, Philippians, Colossians, to Philemon, and the second Epistle to Timothy, (Lardner, vi. 235,) were written from Rome during the residence of Paul as a prisoner; and the Epistle to the Hebrews probably also while he was still in Italy. In none of these epistles is there any hint that Peter was then, or had been, at Rome; a fact that cannot be accounted for, if he was regarded as the founder of that church, and especially if he was then in that city. Yet in those epistles there are the salutations of a number to those churches. In particular, Epaphras, Luke the beloved physician, Col 4:12,14 and the saints of the household of Caesar are mentioned, Php 4:22. In 2Ti 4:11, Paul expressly affirms that Luke only was with him--a declaration utterly irreconcilable with the supposition that Peter was then at Rome.

(7.) If Peter was ever at Rome, therefore, of which indeed there is no reason to doubt, he must have come there after Paul: at what time is unknown. That he was there cannot be doubted, without calling in question the truth of all history.

When, or by whom, the gospel was preached first at Rome, it is not easy, perhaps not possible, to determine. In the account of the day of Pentecost, Acts 2:10 we find, among others, that there were present strangers of Rome, and it is not improbable that they carried back the knowledge of Jesus Christ, and became the founders of the Roman church. One design and effect of that miracle was doubtless to spread the knowledge of the Saviour among all nations. See Barnes Notes on Acts chapter 2. In the list of persons who are mentioned in Romans chapter 16 it is not improbable that some of those early converts are included; and that Paul thus intended to show honour to their early conversion and zeal in the cause of Christianity. Thus in Rom 16:7 he designates Andronicus and Junia, his kinsmen and fellow prisoners, who were distinguished among the apostles, and who had been converted before himself, i.e. before a.D. 34, at least eight years before it was ever pretended that Peter was at Rome. Other persons are mentioned also as distinguished, and it is not improbable that they were the early founders of the church at Rome, Rom 16:12,13, etc.

That the church at Rome was founded early, is evident from the celebrity which it had acquired. At the time when Paul wrote this epistle, (A.D. 57,) their faith was spoken of throughout the world, Rom 1:8. The character of the church at Rome cannot be clearly ascertained. Yet it is clear that it was not made up merely of the lower classes of the community. In Php 4:22, it appears that the gospel had made its way to the family of Caesar, and that a part of his household had been converted to the Christian faith. Some of the fathers affirm that Nero, in the beginning of his reign, was favourably impressed in regard to Christianity; and it is possible that this might have been through the instrumentality of his family. But little on this subject can be known. While it is probable that the great mass of believers in all the early churches was of obscure and plebeian origin, it is also certain that some who were rich, and noble, and learned, became members of the church of Christ. See 1Timm 2:9; 1Pet 3:3, 1Timm 6:20, Col 2:8, 1Cor 1:26, Acts 17:34.

This epistle has been usually deemed the most difficult of interpretation of any part of the New Testament; and no small part of the controversies in the Christian church have grown out of discussions about its meaning. Early in the history of the church, even before the death of the apostles, we learn from 2Pet 3:16, that the writings of Paul were some of them regarded as being hard to be understood; and that the unlearned and unstable wrested them to their own destruction. It is probable that Peter has reference here to the high and mysterious doctrines about justification and the sovereignty of God, and the doctrines of election and decrees. From the epistle of James, it would seem probable also, that already the apostle Paul's doctrine of justification by faith had been perverted and abused. It seems to have been inferred that good works were unnecessary; and here was the beginning of the cheerless and withering system of Antinomianism--than which a more destructive or pestilential heresy never found its way into the Christian church. Several reasons might be assigned for the controversies which have grown out of this epistle.

(1.) The very structure of the argument, and the peculiarity of the apostle's manner of writing. He is rapid; mighty; profound; often involved; readily following a new thought; leaving the regular subject, and returning again after a considerable interval. Hence his writings abound with parentheses, and with complicated paragraphs.

(2.) Objections are often introduced, so that it requires close attention to determine their precise bearing. Though he employs no small part of the epistle in answering objections, yet an objector is never once formally introduced or mentioned.

(3.) His expressions and phrases are many of them liable to be misunderstood, and capable of perversion. Of this class are such expressions as the righteousness of faith, the righteousness of God, etc.

(4.) The doctrines themselves are high and mysterious. They are those subjects on which the profoundest minds have been in all ages exercised in vain. On them there has been, and always will be, a difference of opinion. Even with the most honest intentions that men ever have, they find it difficult or impossible to approach the investigation of them without the bias of early education, or the prejudice of previous opinion. In this world it is not given to men fully to understand these great doctrines. And it is not wonderful that the discussion of them has given rise to endless controversies; and that they who have Reasoned high

Of Providence, foreknowledge, will, and fate--

Fixed fate, free will, foreknowledge absolute--

Have found no end, in wandering mazes lost.

(5.) It cannot be denied, that one reason why the epistles of Paul have been regarded as so difficult has been an unwillingness to admit the truth of the plain doctrines which he teaches. The heart is by nature opposed to them, and comes to believe them with great reluctance. This feeling will account for no small part of the difficulties felt in regard to this epistle. There is one great maxim in interpreting the Scriptures that can never be departed from. It is, that men can never understand them aright, until they are willing to suffer them to speak out their fair and proper meaning. When men are determined not to find certain doctrines in the Bible, nothing is more natural than that they should find difficulties in it, and complain much of its great obscurity and mystery. I add,

(6.) that one principal reason why so much difficulty has been felt here, has been an unwillingness to stop where the apostle does. Men have desired to advance farther, and penetrate the mysteries which the Spirit of inspiration has not disclosed. Where Paul states a simple fact, men often advance a theory. The fact may be clear and plain; their theory is obscure, involved, mysterious, or absurd. By degrees they learn to unite the fact and the theory; they regard their explanation as the only possible one; and as the fact in question has the authority of Divine revelation, so they insensibly come to regard their theory in the same light; and he that calls in question their speculation about the cause, or the mode, is set down as heretical, and as denying the doctrine of the apostle. A melancholy instance of this we have in the account which the apostle gives (chapter 5) about the effect of the sin of Adam. The simple fact is stated, that that sin was followed by the sin and ruin of all his posterity. Yet he offers no explanation of the fact. He leaves it as indubitable; and as not demanding an explanation in his argument-perhaps as not admitting it. This is the whole of his doctrine on that subject, Yet men have not been satisfied with that. They have sought for a theory to account for it. And many suppose they have found it in the doctrine that the sin of Adam is imputed, or set over by an arbitrary arrangement to beings otherwise innocent and that they are held to be responsible for a deed committed by a man thousands of years before they were born. This is the theory; and men insensibly forget that it is mere theory, and they blend that and the fact which the apostle states together; and deem the denial of the one heresy as much as the denial of the other; that is, they make it as impious to call in question their philosophy, as to doubt the facts stated on the authority of the apostle Paul. If men desire to understand the epistles of Paul, and avoid difficulties, they should be willing to leave it where he does; and this single rule would have made useless whole years and whole tomes of controversy.

Perhaps, on the whole, there is no book of the New Testament that more demands a humble, docile, and prayerful disposition in its interpretation than this epistle. Its profound doctrines; its abstruse inquiries; and the opposition of many of those doctrines to the views of the unrenewed and unsubdued heart of man, make a spirit of docility and prayer peculiarly needful in its investigation. No man ever yet understood the reasonings and views of the apostle Paul but under the influence of elevated piety. None ever found opposition to his doctrines recede, and difficulties vanish, who did not bring the mind in a humble frame to receive all that has been revealed; and that, in a spirit of humble prayer, did not purpose to lay aside all bias, and open the heart to the full influence of the elevated truths which he inculcates. Where there is a willingness that God should reign and do all his pleasure, this epistle may be, in its general character, easily understood. Where this is wanting, it will appear full of mystery and perplexity; the mind will be embarrassed, and the heart dissatisfied with its doctrines; and the unhumbled spirit will rise from its study only confused, irritated, perplexed, and dissatisfied. =======================================================================

Verse 2. Which he had promised afore. Which gospel, or which doctrines, he had before announced.

By his prophets. The word prophets here is used to include those who wrote as well as those who spake. It included the teachers of the ancient Jews generally.

In the holy Scriptures. In the writings of the Old Testament. They were called holy because they were inspired of the Holy Ghost, and were regarded as separated from all other writings, and worthy of all reverence. The apostle here declares that he was not about to advance anything new. His doctrines were in accordance with the acknowledged oracles of God. Though they might appear to be new, yet he regarded the gospel as entirely consistent with all that had been declared in the Jewish dispensation; and not only consistent, but as actually promised there. He affirms, therefore,

(1.) That all this was promised, and no small part of the epistle is employed to show this.

(2.) That it was confirmed by the authority of holy and inspired men.

(3.) That it depended on no vague and loose tradition, but was recorded, so that men might examine for themselves. The reason why the apostle was so anxious to show that his doctrine coincided with the Old Testament was, because the church at Rome was made up in part of Jews. He wished to show them, and the remainder of his countrymen, that the Christian religion was built on the foundation of their prophets, and their acknowledged writings. So doing, he would disarm their prejudice, and furnish a proof of the truth of religion. It was a constant position with the apostle that he advanced nothing but what was maintained by the best and holiest men of the nation: Acts 26:22,23 "Saying none other things than those which the prophets and Moses did say should come," etc. There was a further reason here for his appealing so much to the Old Testament. He had never been at Rome. He was therefore personally a stranger, and it was proper for him then especially to show his regard for the doctrines of the prophets. Hence he appeals here so often to the Old Testament; and defends every point by the authority of the Bible. The particular passages of the Old Testament on which he relied will come before us in the course of the epistle. See particularly chapters 3, 4, 9, 10, and 11.

We may see here,

(1.) the reverence which Paul showed for the Old Testament. He never undervalued it. He never regarded it as obsolete, or useless. He manifestly studied it; and never fell into the impious opinion that the Old Testament is of little value.

(2.) If these things were promised--predicted in the Old Testament, then Christianity is true. Every passage which he adduces is therefore proof that it is from God. Verse 3. Concerning his Son. This is connected with the first verse, with the word gospel. The gospel of God concerning his Son. The design of the gospel was to make a communication relative to his Son Jesus Christ. This is the whole of it. There is no good news to man respecting salvation except that which comes by Jesus Christ.

Which was made. The word translated was made means, usually, to be, or to become. It is used, however, in the sense of being born. Thus, Gal 4:4, "God sent forth his Son made of a woman," born of a woman. Jn 8:58, "Before Abraham was [born,] I am." In this sense it seems to be used here--who was born, or descended from the seed of David.

Of the seed of David. Of the posterity or lineage of David. He was a descendant of David. David was perhaps the most illustrious of the kings of Israel. The promise to him was, that there should not fail a man to sit on his throne, 1Kgs 2:4, 8:25, 9:5, 2Chr 6:16. This ancient promise was understood as referring to the Messiah; and hence in the New Testament he is called the descendant of David, and so much pains is taken to show that he was of his line, Lk 1:27, Mt 9:27, 15:22, 12:23 Mt 21:9,15, 22:42,45, Jn 7:42, 2Ti 2:8. As the Jews universally believed that the Messiah would be descended from David, Jn 7:42, it was of great importance for the sacred writers to make it out clearly that Jesus of Nazareth was of that line and family. Hence it happened, that though our Saviour was humble, and poor, and obscure, yet he had that on which no small part of the world have been accustomed so much to pride themselves--an illustrious ancestry. To a Jew there could be scarcely any honour so high as to be descended from the best of their kings; and it shows how little the Lord Jesus esteemed the honours of this world, that he could always evince his deep humility in circumstances where men are usually proud; and that when he spoke of the honours of this world, and told how little they were worth, he was not denouncing that which was not within his reach.

According to the flesh. The word flesh--σαρξ--is used in the Scriptures in a great variety of significations.

(1.) It denotes, as with us, the flesh literally of any living being. Lk 24:39, "A spirit hath not flesh and bones," etc.

(2.) The animal system, the body, including flesh and bones, the visible part of man, in distinction from the invisible, or the soul. Acts 2:31, "Neither did his flesh" (his body) "see corruption." 1Cor 5:5, 15:39.

(3.) The man, the whole animated system, body and soul. Rom 8:3, "In the likeness of sinful flesh." 1Cor 15:50; Mt 16:17; Lk 3:6.

(4.) Human nature. As a man. Thus, Acts 2:30, "God had sworn with an oath that of the fruit of his loins according to the flesh, [i.e., in his human nature,] he would raise up Christ to sit on his throne." Rom 9:5, "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever." The same is its meaning here. He was a descendant of David in his human nature, or as a man. This implies, of course, that he had another nature besides his human; or that, while he was a man, he was also something else; that there was a nature in which he was not descended from David. That this is its meaning will still further appear by the following observations.

(1.) The apostle expressly makes a contrast between his condition according to the flesh, and that according to the spirit of holiness.

(2.) The expression, "according to the flesh," is applied to no other one in the New Testament but to Jesus Christ. Though the word flesh often occurs, and is often used to denote man, yet the peculiar expression according to the flesh occurs in no other connexion. In all the Scriptures it is never said of any prophet or apostle, any lawgiver or king, or any man in any capacity, that he came in the flesh, or that he was descended from certain ancestors according to the flesh. Nor is such an expression ever used anywhere else. If it were applied to a mere man, we should instantly ask in what other way could he come than in the flesh? Has he a higher nature? Is he an angel, or a seraph? The expression would be unmeaning. And when, therefore, it is applied to Jesus Christ, it implies, if language has any meaning, that there was a sense in which Jesus was not descended from David. What that was appears in the next verse.

(d) "was made" Ps 89:36 Verse 4. And declared. In the margin, determined. τουορισθεντος. The ancient Syriac has, "And he was known to be the Son of God by might and by the Holy Spirit, who rose from the house of the dead." The Latin Vulgate, "Who was predestinated the Son of God," etc. The Arabic, "The Son of God destined by power peculiar to the Holy Spirit," etc. The word translated "declared to be" means, properly, to bound, to fix limits to, as to a field, to determine its proper limits or boundaries, to define, etc. Acts 17:26, "And hath determined the bounds of their habitation." Hence it means, to determine, constitute, ordain, decree; i.e., to fix or designate the proper boundaries of a truth, or a doctrine; to distinguish its lines and marks from error; or to show or declare a thing to be so by any action. Lk 22:22, "The Son of man goeth as it was determined," as it was fixed, purposed, defined, in the purpose of God, and declared in the prophets. Acts 2:23, "Him being delivered by the determinate counsel," the definite, constituted will, or design of God. Acts 4:28, Heb 4:7, "He limiteth a certain day," fixes it, defines it. In this sense it is clearly used in this place. The act of raising him from the dead designated him, or constituted him the Son of God. It was such an act as in the circumstances of the case showed that he was the Son of God in regard to a nature which was not "according to the flesh." The ordinary resurrection of a man, like that of Lazarus, would not show that he was the Son of God; but in the circumstances of Jesus Christ it did; for he had claimed to be so; he had taught it; and God now attested the truth of his teaching by raising him from the dead.

The Son of God. The word son is used in a great variety of senses, denoting literally a son, then a descendant, posterity near or remote, a disciple or ward, an adopted son, or one that imitates or resembles another. Mt 1:1. The expression sons of God, or son of God, is used in an almost equal latitude of signification. It is

(1.) applied to Adam, as being immediately created by God, without an earthly father, Lk 3:38.

(2.) It is applied to saints or Christians, as being adopted into his family, and sustaining to him the relation of children, Jn 1:12,13; 1Jn 3:1,2, etc. This name is given to them because they resemble him in their moral character, Mt 5:45.

(3.) It is given to strong men as resembling God in strength. Gen 6:2, "The sons of God saw the daughters of men," etc. Here these men of violence and strength are called sons of God, just as the high hills are called hills of God, the lofty trees of Lebanon are called cedars of God, etc.

(4.) Kings are sometimes called his sons, as resembling him in dominion and power, Ps 82:6.

(5.) The name is given to angels, because they resemble God; because he is their Creator and Father, etc., Job 1:6, 2:1, Dan 3:25.

But the name THE Son of God is, in the New Testament, given by way of eminence to the Lord Jesus Christ. This was the common and favourite name by which the apostles designated him. The expression Son of God is applied to him no less than twenty-seven times in the Gospels and the Acts of the Apostles, and fifteen times in the Epistles and the Revelation. The expression my Son, and his Son, thy Son, etc., is applied to him in his peculiar relation to God, times almost without number. The other most common appellation which is given to him is Son of man. By this name he commonly designated himself. There can be no doubt that that was assumed to denote that he was a man, that he sustained a peculiar relation to man, and that he chose to speak of himself as a man. The first, the most obvious, impression on the use of the name Son of man is, that he was truly a man; and it was used, doubtless, to guard against the impression that one who manifested so many other qualities, and did so many things like a celestial being, was not truly a human being. The phrase Son of God stands in contrast with the title Son of man; and as the natural and obvious import of that is that he was a man, so the natural and obvious import of the title Son of God is that he was Divine; or that he sustained relations to God, designated by the name Son of God, corresponding to the relations which he sustained to man, designated by the name Son of Man. The natural idea of the term Son of God therefore is, that he sustained a relation to God in his nature which implied more than was human or angelic; which implied equality with God. Accordingly, this idea was naturally suggested to the Jews by his calling God his Father: Jn 5:18, "But said also that God was his Father, making himself equal with God." This idea Jesus immediately proceeded to confirm. Jn 5:19 and Jn 5:20-30. The same idea is also suggested in Jn 10:29,30,31,33,36, "Say ye of him whom the Father hath sanctified, and sent into the world, thou blasphemest: because I said I am the Son of God?" There is, in these places, the fullest proof that the title suggested naturally the idea of equality with God; or the idea of his sustaining a relation to God corresponding to the relation of equality to man, suggested by the title Son of man. This view is still further sustained in the first chapter of the epistle to the Hebrews, Heb 1:1,2. God hath spoken unto US BY HIS SON. He is the brightness of his glory, and the express image of his person, Heb 1:3. He is higher than the angels, and they are required to worship him, Heb 1:4,5,6. He is called God, and his throne is for ever and ever, Heb 1:8. He is the Creator of the heavens and the earth, and is IMMUTABLY THE SAME, Heb 1:10-12. Thus the rank, or title, of the Son of God, suggests the ideas and attributes of the Divinity. This idea is sustained throughout the New Testament. See Jn 14:9, "He that hath seen me hath seen the Father;" Jn 5:23, "That all men should honour the Son even as they honour the father." Col 1:19, "It hath pleased the Father that in him should all fulness dwell;" Col 2:9, "For in him dwelleth all the fulness of the Godhead bodily." Php 2:2-11, Rev 5:13,14; Rev 21:23. It is not affirmed that this title was given to the Second Person of the Trinity before he became incarnate, or to suggest the idea of any derivation or extraction before he was made flesh. There is no instance in which the appellation is not conferred to express the relation after he assumed human flesh. Of any derivation from God, or emanation from him in eternity, the Scriptures are silent. The title is conferred on him, it is supposed, with reference to his condition in this world as the Messiah. And it is conferred, it is believed, for the following reasons, or to denote the following thing, viz:

(1.) To designate his peculiar relation to God, as equal with him, (Jn 1:14,18, Mt 11:27, Lk 10:22, 3:22, 2Pet 1:17;) or as sustaining a most intimate and close connexion with him, such as neither man nor angels could do--an acquaintance with his nature, (Mt 11:27,) plans, and counsels, such as no being but one who was equal with God could possess. In this sense I regard it as conferred on him in the passage under consideration.

(2.) It designates him as the anointed King, or the Messiah. In this sense it accords with the use of the word in Ps 82:6. See Mt 16:16, "Thou art the Christ, the Son of the living God." Mt 26:63, "I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." Mk 14:61; Lk 22:70, Jn 1:34, Acts 9:20, "He preached Christ in the synagogues, that he is the Son of God."

(3.) It was conferred on him to denote his miraculous conception in the womb of the Virgin Mary. Lk 1:35, "The Holy Ghost shall come upon thee, THEREFORE (διο) also that holy thing which shall be born of thee shall be called the Son of God."

With power. ενδυναμει. By some, this expression has been supposed to mean in power or authority, after his resurrection from the dead. It is said, that he was before a man of sorrows; now he was clothed with power and authority. But I have seen no instance in which the expression in power denotes office, or authority. It denotes physical energy and might--and this was bestowed on Jesus before his resurrection as well as after. Acts 10:38, "God anointed Jesus of Nazareth with the Holy Ghost, and with power." Rom 15:19, 1Cor 15:43. With such power Jesus will come to judgment, Mt 24:30. If there is any passage in which the word power means authority, office, etc., it is Mt 28:18, "All power in heaven and earth is given unto me." But this is not a power which was given unto him after his resurrection, or which he did not possess before. The same authority to commission his disciples he had exercised before this on the same ground, Mt 10:7,8. I am inclined to believe, therefore, that the expression means powerfully, efficiently; he was with great power, or conclusiveness, shown to be the Son of God by his resurrection from the dead. Thus the phrase in power is used to qualify a verb in Col 1:29, "Which worketh in me mightily"--Greek, in power i.e., operating in me effectually, or powerfully. The ancient versions seem to have understood it in the same way. Syriac, "He was known to be the Son of God by power, and by the Holy Ghost." AEthiopic, "Whom he declared to be the Son of God by his own power, and by his Holy Spirit," etc. Arabic, "Designated the Son of God by power appropriate to the Holy Spirit."

According to the spirit of holiness. καταπνευμααγιωσυνης. This expression has been variously understood. We may arrive at its meaning by the following considerations.

(1.) It is not the Third Person in the Trinity that is referred to here. The designation of that person is always in a different form. It is the Holy Spirit, the Holy Ghost-- πνευμααγιον, or τοπνευματοαγιον; never the Spirit of holiness.

(2.) It stands in contrast with the flesh, Rom 1:3, "According to the flesh, the seed of David: according to the spirit of holiness, the Son of God." As the former refers doubtless to his human nature, so this must refer to the nature designated by the title Son of God, that is, to his superior or Divine nature.

(3.) The expression is altogether peculiar to the Lord Jesus Christ. Nowhere in the Scriptures, or in any other writings, is there an affirmation like this. What would be meant by it if affirmed of a mere man?

(4.) It cannot mean that the Holy Spirit, the Third Person in the Trinity, showed that Jesus was the Son of God by raising him from the dead, because that act is nowhere attributed to him. It is uniformly ascribed either to God, as God, (Acts 2:24,32, 3:15,26, 4:10, 5:30, 10:40, 13:30,33,34, 17:31, Rom 10:9; Eph 1:20,) or to the rather, (Rom 6:4,) or to Jesus himself, (Jn 10:18.) In no instance is this act ascribed to the Holy Ghost.

(5.) It indicates a state far more elevated than any human dignity, or honour. In regard to his earthly descent, he was of a royal race; in regard to the Spirit of holiness, much more than that, he was the Son of God.

(6.) The word Spirit is used often to designate God, the holy God, as distinguished from all the material forms of idol worship, Jn 4:24.

(7.) The word Spirit is applied to the Messiah in his more elevated or Divine nature. 1Cor 15:45, "The last Adam was made a quickening Spirit." 2Cor 3:17, "Now the Lord (Jesus) is that Spirit." Heb 9:14, Christ is said to have "offered himself through the eternal Spirit." 1Pet 3:18, he is said to have been "put to death in the flesh, but quickened by the Spirit." 1Timm 3:16, he is said to have been "justified in the Spirit." In most of these passages there is the same contrast noticed between his flesh, his human nature, and his other state, which occurs in Rom 1:3,4. In all these instances, the design is, doubtless, to speak of him as a man, and as something more than a man; he was one thing as a man; he was another thing in his other nature. In the one, he was of David; was put to death, etc. In the other, he was of God; he was manifested to be such; he was restored to the elevation which he had sustained before his incarnation and death, Jn 17:1-5, Php 2:2-11. The expression, according to the spirit of holiness, does not indeed of itself imply Divinity. It denotes that holy and more exalted nature which he possessed as distinguished from the human. What that is, is to be learned from other declarations. This expression implies simply that it was such as to make proper the appellation, the Son of God. Other places, as we have seen, show that that designation naturally implied Divinity. And that this was the true idea couched under the expression, according to the spirit of holiness, appears from those numerous texts of Scripture which explicitly assert his Divinity. See Jn 1:1, etc., and Jn 1:1.

By the resurrection from the dead. This has been also variously understood. Some have maintained that the word by--εξ--denotes AFTER. He was declared to be the Son of God in power after he rose from the dead; that is, he was solemnly invested with the dignity that became the Son of God after he had been so long in a state of voluntary humiliation. But to this view there are some insuperable objections.

(1.) It is not the natural and usual meaning of the word by.

(2.) It is not the object of the apostle to state the time when the thing was done, or the order, but evidently to declare the fact, and the evidence of the fact. If such had been his design, he would have said, that previous to his death he was shown to be of the seed of David, but afterwards that he was invested with power.

(3.) Though it must be admitted that the preposition by εξ sometimes means AFTER, (Mt 19:20, Lk 8:27, 23:8) yet its proper and usual meaning is to denote the efficient cause, or the agent, or origin of a thing. Mt 1:3,18, 21:25, Jn 3:5, Rom 5:16, Rom 11:36. "Of him are all things." 1Cor 8:6, "One God, the Father, of whom are all things," etc. In this sense I suppose it is used here; and that the apostle means to affirm that he was clearly or decisively shown to be the Son of God by his resurrection from the dead. But here it will be asked, how did his resurrection show this? Was not Lazarus raised from the dead? And did not many saints rise also after Jesus? And were not the dead raised by the apostles, by Elijah, by the bones of Elisha, and by Christ himself? And did their being raised prove that they were the sons of God? I answer, that the mere fact of the resurrection of the body proves nothing in itself about the character and rank of the being that is raised. But in the circumstances in which Jesus was placed it might show it conclusively. When Lazarus was raised, it was not in attestation of anything which he had taught or done. It was a mere display of the power and benevolence of Christ. But, in regard to the resurrection of Jesus, let the following circumstances be taken into the account.

(1.) He came as the Messiah.

(2.) He uniformly taught that he was the Son of God.

(3.) He maintained that God was his Father in such a sense as to imply equality with him, Jn 5:17-30; 10:36.

(4.) He claimed authority to abolish the laws of the Jews, to change their customs, and to be himself absolved from the observance of those laws, even as his Father was, Jn 5:1-17; Mk 2:28.

(5.) When God raised Him up, therefore, it was not an ordinary event. It was a public attestation, in the face of the universe, of the truth of his claims to be the Son of God. God would not sanction the doings and doctrines of an impostor. And when, therefore, he raised up Jesus, he, by this act, showed the truth of his claims, that he was the Son of God. Further; in the view of the apostles, the resurrection was intimately connected with the ascension and exaltation of Jesus. The one made the other certain. And it is not improbable that, when they spoke of his resurrection, they meant to include not merely that single act, but the entire series of doings of which that was the first, and which was the pledge of the elevation and majesty of the Son of God. Hence, when they had proved his resurrection, they assumed that all the others would follow. That involved and supposed all And the series, of which that was the first, proved that he was the Son of God. See Acts 17:31: "He will judge the world in righteousness by that man whom he hath ordained, whereof he hath given ASSURANCE, unto all men, in that he hath raised him from the dead." The one involves the other. See Acts 1:6. Thus Peter, (Acts 2:22-32) having proved that Jesus was raised up, adds, Acts 2:33, "THEREFORE being by the right hand exalted, he hath shed forth this," etc.; and Acts 2:36, "THEREFORE let all the house of Israel KNOW ASSUREDLY, that God hath made that same Jesus, whom ye have crucified, Both LORD AND CHRIST."

This verse is a remarkable instance of the apostle Paul's manner of writing. Having mentioned a subject, his mind seems to catch fire; he presents it in new forms, and amplifies it, until he seems to forget for a time the subject on which he was writing. It is from this cause that his writings abound so with parentheses, and that there is so much difficulty in following and understanding him.

(1) "declared" or "determined" (e) "to be the Son" Acts 13:33,34, Rev 1:18 (f) "to the spirit" Heb 9:14 Verse 5. By whom. The apostle here returns to the subject of the salutation of the Romans, and states to them his authority to address them. That authority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority o( Jesus Christ, Paul not unfrequently insisted. Gal 1:12, "For I neither received it of man, neither was I taught it, but by revelation of Jesus Christ." 1Cor 15:1-8, Eph 3:1-3.

We. The plural here is probably put for the singular. See Col 4.3. Comp. Eph 6:19,20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however, he refers to the general nature of the apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apostolic commission as the others had. "We, the apostles, have received the appointment from Jesus Christ."

Grace and apostleship. Many suppose that this is a figure of speech, hendiadys, by which one thing is expressed by two words, meaning the grace or favour of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, or the favour of God to his own soul, as a personal matter; and the apostolic office as a distinct thing, he often, however, speaks of the office of the apostleship as a matter of special favour, Rom 15:15,16, Gal 2:9, Eph 3:7-9.

For obedience to the faith. In order to produce, or promote, obedience to the faith; that is, to induce them to render that obedience to God which faith produces. There are two things therefore implied.

(1.) That the design of the gospel and of the apostleship is to induce men to obey God.

(2.) That the tendency of faith is to produce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testament, Rom 15:18, 16:19, 2Cor 7:15, Jas 2:1.

Among all nations. This was the original commission which Jesus gave to his apostles, Mk 16:15,16, Mt 28:18,19. This was the special commission which Paul received when he was converted, Acts 9:15. It was important to show that the commission extended thus far as he was now addressing a distant church which he had not seen.

For his name. This means, probably, on his account, that is, on account of Christ, Jn 14:13,14, 16:23,24. The design of the apostleship was to produce obedience to the gospel among all nations, that thus the name of Jesus might be honoured. Their work was not one in which they were seeking to honour themselves, but it was solely for the honour and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring men to obey the gospel, and thus Jesus Christ might wear a brighter crown, and be attended by a longer and more splendid train of worshippers in the kingdom of his glory.

(1) "for obedience", or "to the obedience of faith" (g) "to the faith" Acts 6:7, Rom 16:26 Verse 6. Among whom. That is, among the Gentiles who had become obedient to the Christian faith, in accordance with the design of the gospel, Rom 1:8. This proves that the church at Rome was made up--partly at least, if not mainly--of Gentiles or pagans. This is fully proved in the sixteenth chapter by the names of the persons whom Paul salutes.

The called of Jesus Christ. Those whom Jesus Christ has called to be his followers. The word called (see ver. 1) denotes not merely an external invitation to a privilege, but it also denotes the internal or effectual call which secures conformity to the will of him who calls, and is thus synonymous with the name Christians, or believers. That true Christians are contemplated by this address is clear from the whole scope of the epistle. See particularly Roman chapter 8. Comp. Php 3:14; Heb 3:1. Verse 7. To all that be in Rome. That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there.

Beloved of God. Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were not those merely who had been invited to the external privileges of the gospel. The importance of this observation will appear in the progress of these Notes.

Called to be saints. So called, or influenced by God who had called them, as to become saints. The word saints--αγιοι--means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is that which is separated from a common to a sacred use, and answers to the Hebrew word --kadosh. It is applied to anything that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc., of the priests, and to the priests them- selves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God; while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea, then, as applied to Christians is, that they are separated from other men, and other objects and pursuits, and consecrated to the service of God. This is the peculiar characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture: Lk 2:23, Ex 13:2, Rom 11:16, Mt 7:6; 1Pet 1:16, Acts 9:13, 1Pet 2:5, Acts 3:21, Eph 3:5, 1Pet 2:9, Php 2:15, 1Jn 3:1,2.

Grace. This word properly means, favour. It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favour of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian's heart and life by religion--the grace of meekness, patience, charity, etc. Schleusner. In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favours of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire that grace, etc., may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles, 1Cor 1:3, 2Cor 1:2, Gal 1:3, Eph 1:2, Php 1:2, Col 1:2, 1Thes 1:1, 2Thes 1:2; Phm 1:3.

And peace. Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. Gen 43:23, "Peace to you, fear not;" Jud 6:23, 19:20, Lk 24:36. But the word peace is also used in contrast with that state of agitation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest, Isa 57:20. The Christian is at peace with God through the Lord Jesus Christ, Rom 5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the Scriptures, Rom 8:6, 14:17, 15:13, Gal 5:22, Php 4:7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those spiritual blessings which result from reconciliation with God through the Lord Jesus Christ.

From God our Father. The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Acts 17:28,29. He is especially the Father of all Christians, as they have been "begotten by him to a lively hope," have been adopted into his family, and are like him, Mt 5:45, 1Pet 1:3, 1Jn 5:1, 3:1,2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him.

And the Lord Jesus Christ. From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the procurer of it. See Lk 2:14, 19:38,42, Jn 14:27, 16:33, Acts 10:36; Rom 5:1, Eph 2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see,

(1.) that the apostle regarded him as the source of grace and peace as really as he did the Father.

(2.) He introduced them in the same connexion, and with reference to the bestowment of the same blessings.

(3.) If the mention of the Father in this connexion implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him.

(4.) All this shows that his mind was familiarized to the idea that he was Divine. No man would introduce his name in such connexions if he did not believe that he was equal with God. Comp. Php 2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ.

These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and to burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings.

(h) "called" 1Cor 1:2, 1th 4:7 (i) "Grace to you" 1Cor 1:3, 2Pet 1:2 Verse 8. First. In the first place, not in point of importance, but before speaking of other things, or before proceeding to the main design of the epistle.

I thank my God. The God whom I worship and serve. The expression of thanks to God for his mercy to them was fitted to conciliate their feelings, and to prepare them for the truths which he was about to communicate to them. It showed the deep interest which he had in their welfare; and the happiness it would give him to do them good. It is proper to give thanks to God for his mercies to others as well as ourselves. We are members of one great family, and we should make it a subject of thanksgiving that he confers any blessings, and especially the blessings of salvation, on any mortals.

Through Jesus Christ. The duty of presenting our thanks to God, through Christ, is often enjoined in the New Testament, Eph 5:20, Heb 13:15; comp. Jn 14:14. Christ is the Mediator between God and men; or the medium by which we are to present our prayers, and also our thanksgivings. We are not to approach God directly, but through a mediator at all times, depending on him to present our cause before the mercy-seat; to plead for us there; and to offer the desires of our souls to God. It is no less proper to present thanks in his name, or through him, than it is prayer, he has made the way to God accessible to us, whether it be by prayer or praise; and it is owing to his mercy and grace that any of our services are acceptable to God.

For you all. On account of you all, i.e., of the entire Roman church. This is one evidence that that church then was remarkably pure. How few churches have there been of whom a similar commendation could be expressed.

That your faith. Faith is put here for the whole of religion, and means the same as your piety. Faith is one of the principal things of religion; one of its first requirements; and hence it signifies religion itself. The readiness with which the Romans had embraced the gospel, the firmness with which they adhered to it, was so remarkable, that it was known and celebrated everywhere. The same thing is affirmed of them in Rom 16:19. "For your obedience is come abroad unto all men."

Is spoken of. Is celebrated, or known. They were in the capital of the Roman empire; in a city remarkable for its wickedness; and in a city whose influence extended everywhere. It was natural, therefore, that their remarkable conversion to God should be celebrated everywhere. The religious or irreligious influence of a great city will be felt far and wide; and this is one reason why the apostles preached the gospel so much in such places.

Throughout the whole world. As we say, everywhere; or throughout the Roman empire. The term world is often thus limited in the Scriptures; and here it denotes those parts of the Roman empire where the Christian church was established. All the churches would hear of the work of God in the capital, and would rejoice in it. Comp. Col 1:6,23, Jn 12:19. It is not improper to commend Christians, and to remind them of their influence; and especially to call to their mind the great power which they may have on other churches and people. Nor is it improper that great displays of Divine mercy should be celebrated everywhere, and excite in the churches praise to God.

(l) "your faith" Rom 16:19 Verse 9. For God is my witness. The reason of this strong appeal to God is to show to the Romans the deep interest which he felt in their welfare. This interest was manifested in his prayers, and in his earnest desires to see them. A deep interest shown in this way was well-fitted to prepare them to receive what he had to say to them.

Whom I serve. See Rom 1:1, comp. Acts 27:23. The expression denotes that he was devoted to God in this manner; that he obeyed him, and had given himself to do his will in making known his gospel.

With my spirit. Greek--εν--in my spirit, i.e., with my heart. It is not an external service merely; it is internal, real, sincere. He was really and sincerely devoted to the service of God.

In the gospel of his Son. In making known the gospel, or as a minister of the gospel.

That without ceasing, αδιαλειπτως. This word means constantly, always, without intermission. It was not only once, but repeatedly. It had been the burden of his prayers. The same thing he also mentions in regard to other churches, 1Thes 1:2, 2:13.

I make mention. I call you to remembrance, and present your case before God. This evinced his remarkable interest in a church which he had never seen, and it shows that Paul was a man of prayer; praying not for his friends and kindred only, but for those whom he had never seen. If with the same intensity of prayer all Christians, and Christian ministers, would remember the churches, what a different aspect would the Christian church soon assume!

Always. This word should be connected with the following verse, "Always making request," etc.

(m) "whom I serve" Acts 27:22 (1) "with" or, "in" (n) "I make mention" 1Thes 3:10 Verse 10. Making request. It was his earnest desire to see them, and he presented the subject before God.

If by any means. This shows the earnest desire which he had to see them, and implies that he had designed it, and had been hindered. See Rom 1:13.

Now at length. He had purposed it a long time, but had been hindered, he doubtless cherished this purpose for years. The expressions in the Greek imply an earnest wish that this long-cherished purpose might be accomplished before long.

A prosperous journey. A safe, pleasant journey. It is right to regard all success in travelling as depending on God, and to pray for success and safety from danger. Yet all such prayers are not answered according to the letter of the petition. The prayer of Paul that he might see the Romans was granted, but in a remarkable way. He was persecuted by the Jews, and arraigned before king Agrippa. He appealed to the Roman emperor, and was taken there in chains as a prisoner. Yet the journey might in this way have a more deep effect on the Romans, than if he had gone in any other way. In so mysterious a manner does God often hear the prayers of his people; and though their prayers are answered, yet it is in his own time and way. See the last chapters of the Acts.

By the will of God. If God shall grant it; if God will, by his mercy, grant me the great favour of my coming to you. This is a proper model of a prayer, and is in accordance with the direction of the Bible. See Jas 4:14,15.

(o) "by the will" Jas 4:15 Verse 11. For I long to see you. I earnestly desire to see you. Comp Rom 15:23,32.

That I may impart. That I may give, or communicate to you.

Some spiritual gifts. Some have understood this as referring to miraculous gifts, which it was supposed the apostles had the power of conferring on others. But this interpretation is forced and unnatural. There is no instance where the expression denotes the power of working miracles. Besides, the apostle in the next verse explains his meaning-- "That I may be comforted together by the mutual faith," etc. From this it appears that he desired to be among them to exercise the office of the ministry, to establish them in the gospel, and to confirm their hopes. He expected that the preaching of the gospel would be the means of confirming them in the faith; and he desired to be the means of doing it. It was a wish of benevolence, and accords with what he says respecting his intended visit in Rom 15:29, "And I am sure that when I come, I shall come ill the fulness of the blessing of the gospel of Christ." To make known to them more fully the blessings of the gospel, and thus to impart spiritual gifts, was the design he had in view.

To the end, etc. With the design, or purpose.

Ye may be established. That is, that they might be confirmed in the truths of the gospel. This was one design of the ministry, that Christians may be established, or strengthened, Eph 4:13. It is not to have dominion over their faith, but to be "helpers of their joy," 2Cor 1:24. Paul did not doubt that this part of his office might be fulfilled among the Romans, and he was desirous there also of making full proof of his ministry. His wish was to preach not simply where he must, but where he might. This is the nature of this work.

(p) "For I long" Rom 15:23,32 (q) "that I may impart" Rom 15:29 Verse 12. That I may be comforted, etc. It was not merely to confirm them that Paul wished to come. He sought the communion of saints; he expected to be himself edified and strengthened; and to be comforted by seeing their strength of faith, and their rapid growth in grace. We may remark here,

(1.) that one effect of religion is to produce the desire of the communion of saints. It is the nature of Christianity to seek the society of those who are the friends of Christ.

(2.) Nothing is better fitted to produce growth in grace than such communion. Every Christian should have one or more Christian friends to whom he may unbosom himself. No small part of the difficulties which young Christians experience would vanish if they should communicate their feelings and views to others. Feelings which they suppose no Christians ever had, which greatly distress them, they will find are common among those who are experienced in the Christian life.

(3.) There is nothing better fitted to excite the feelings, and confirm the hopes of Christian ministers, than the firm faith of young converts, of those just commencing the Christian life, 3Jn 1:4.

(4.) The apostle did not disdain to be taught by the humblest Christians. He expected to be strengthened himself by the faith of those just beginning the Christian life. "There is none so poor in the church of Christ, that he cannot make some addition of importance to our stores." Calvin.

(1) "with you" or, "in you" (r) "mutual faith" 2Pet 1:1 Verse 13. That oftentimes I purposed. See Rom 1:10. How often he had purposed this we have no means of ascertaining. The fact, however, that he had done it, showed his strong desire to see them, and to witness the displays of the grace of God in the capital of the Roman world. Comp. Rom 15:23,24. One instance of his having purposed to go to Rome is recorded in Acts 19:21: "After these things were ended, (viz., at Ephesus,) Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem; saying, after I have been there, I must also see Rome." This purpose expressed in this manner in the epistle, and the Acts of the Apostles, has been shown by Dr. Paley (Horae Paulinae on Rom 1:13) to be one of those undesigned coincidences which strongly show that both books are genuine. Comp. Rom 15:23,24 with Acts 19:21. A forger of these books would not have thought of such a contrivance as to feign such a purpose to go to Rome at that time, and to have mentioned it in that manner. Such coincidences are among the best proofs that can be demanded, that the writers did not intend to impose on the world. See Paley.

But was let hitherto. The word "let" means to hinder, or to obstruct. In what way this was done we do not know, but it is probable that he refers to the various openings for the preaching of the gospel where he had been, and to the obstructions of various kinds from the enemies of the gospel to the fulfillment of his purposes.

That I might have some fruit among you. That I might be the means of the conversion of sinners, and of the edification of the church, in the capital of the Roman empire. It was not curiosity to see the splendid capital of the world that prompted this desire; it was not the love of travel, and of roaming from clime to clime; it was the specific purpose of doing good to the souls of men. To have fruit means to obtain success in bringing men to the knowledge of Christ. Thus the Saviour said, (Jn 15:16) "I have chosen you, and ordained you, that you should bring forth fruit, and that your fruit should remain."

(1) "among" or, "in" Verse 14. I am debtor. This does not mean that they had conferred any favour on him, which bound him to make this return, but that he was under obligation to preach the gospel to all to whom it was possible. This obligation arose from the favour that God had shown him in appointing him to this work. He was specially chosen as a vessel to bear the gospel to the Gentiles, (Acts 9:15; Rom 11:13) and he did not feel that he had discharged the obligation until he had made the gospel known as far as possible among all the nations of the earth.

To the Greeks. This term properly denotes those who dwelt in Greece. But as the Greeks were the most polished people of antiquity, the term came to be synonymous with the polished, the refined, the wise, as opposed to barbarians. In this place it doubtless means the same as "the wise," and includes the Romans also, as it cannot be supposed that Paul would designate the Romans as barbarians. Besides, the Romans, claimed an origin from Greece, and Dionysius Halieaxnassus (book i.) shows that the Italian and Roman people were of Greek descent.

Barbarians. All who were not intended under the general name of Greeks. Thus Ammonius says, that "all who were not Greeks were barbarians." This term barbarian--βαρβαρος--properly denotes one who speaks a foreign language--a foreigner; and the Greeks applied it to all who did not use their tongue. Comp. 1Cor 14:11. "I shall be unto him that speaketh a barbarian," etc.; i.e., I shall speak a language which he cannot understand. The word did not therefore of necessity denote any rusticity of manners, or any want of refinement.

To the wise. To those who esteemed themselves to be wise, or who boasted of their wisdom. The term is synonymous with "the Greeks," who prided themselves much in their wisdom. 1Cor 1:22, "The Greeks seek after wisdom." Comp. 1Cor 1:19, 3:18,19, 4:19, 2Cor 11:19.

Unwise. Those who were regarded as the ignorant and unpolished part of mankind. The expression is equivalent to ours, "to the learned and the unlearned." It was an evidence of the proper spirit to be willing to preach the gospel to either. The gospel claims to have power to instruct all mankind, and they who are called to preach it should be able to instruct those who esteem themselves to be wise, and who are endowed with science, learning, and talent; and they should be willing to labour to enlighten the most obscure, ignorant, and degraded portions of the race. This is the true spirit of the Christian ministry.

(s) "debtor" 1Cor 9:16 Verse 15. So, as much as in me is. As far as opportunity may be offered, and according to my ability.

I am ready, etc. I am prepared to preach among you, and to show the power of the gospel, even in the splendid metropolis of the world. He was not deterred by any fear; nor was he indifferent to their welfare; but he was under the direction of God, and as far as he gave him opportunity, he was ready to make known to them the gospel, as he had done at Antioch, Ephesus, Athens, and Corinth.

This closes the introduction or preface to the epistle. Having shown his deep interest in their welfare, he proceeds in the next verse to state to them the great doctrines of that gospel which he was desirous of proclaiming to them. Verse 16. For I am not ashamed, etc. The Jews had cast him off, and regarded him as an apostate; and by the wise among the Gentiles he had been persecuted, and despised, and driven from place to place, and regarded as the filth of the world, and the offscouring of all things, (1Cor 4:13) but still he was not ashamed of the gospel. He had so firm a conviction of its value and its truth; he had experienced so much of its consolations, and had seen so much of its efficacy, that he was so far from being ashamed of it that he gloried in it as the power of God unto salvation. Men should be ashamed of crime and folly. They are ashamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of that which they feel to be right, and of that which they know will contribute to their welfare, and to the benefit of their fellow-men. Such were the views of Paul about the gospel; and it is one of his favourite doctrines that they who believe on Christ shall not be ashamed, Rom 9:33 Rom 10:11, 5:5, 2Cor 7:14, 2Ti 1:12, Php 1:20, Rom 9:33, 2Ti 1:8; comp. Mk 8:38, 1Pet 4:16, 1Jn 2:28.

Of the gospel. This word means the good news, or the glad intelligence. Mk 1:1. It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved.

Of Christ. The good news respecting the Messiah; or which the Messiah has brought. The expression probably refers to the former, the good news which relates to the Messiah, to his character, advent, preaching, death, resurrection, and ascension. Though this was "to the Jews a stumbling-block, and to the Greeks foolishness," yet he regarded it as the only hope of salvation, and was ready to preach it even in the rich and splendid capital of the world.

The power of God. This expression means, that it is the way in which God exerts his power in the salvation of men. It is the efficacious or mighty plan, by which power goes forth to save, and by which all the obstacles of man's redemption are taken away. This expression implies,

(1.) that it is God's plan, or his appointment. It is not the device of man.

(2.) It is adapted to the end. It is fitted to overcome the obstacles in the way. It is not merely the instrument by which God exerts his power, but it has an inherent adaptedness to the end, it is fitted to accomplish salvation to man, so that it may be denominated power.

(3.) It is mighty: hence it is called power, and the power of God. It is not a feeble and ineffectual instrumentality, but it is "mighty to the pulling down of strong holds," 2Cor 10:4,5. It has shown its power as applicable to every degree of sin, to every combination of wickedness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to overcome and subdue every mighty form of iniquity. Comp. Jer 23:29, "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" 1Cor 1:18, "The preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."

Unto salvation. This word means, complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply anything less than eternal life. If a man should believe and then fall away, he could in no correct sense be said to be saved. And hence when the apostle declares that it is the power of God unto salvation "to every one that believeth," it implies that all who become believers "shall be kept by the power of God through faith unto salvation," (see 1Pet 1:5) and that none shall ever fall away and be lost. The apostle thus commences his discussion with one of the important doctrines of the Christian religion, the final preservation of the saints. He is not defending the gospel for any temporary object, or with any temporary hope. He looks through the system, and sees in it a plan for the complete and eternal recovery of all those who believe in the Lord Jesus Christ. When he says it is the power of God unto salvation, he means that it is the power of God for the attainment of salvation. This is the end, or the design of this exertion of power.

To every one that believeth. Comp. Mk 16:16,17. This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indiscriminately to all men, whatever may be their character. It is only to those who confide or trust in it; and it is conferred on all who receive it in this manner. If this qualification is possessed, it bestows its blessings freely and fully. All men know what faith is. It is exercised when we confide in a parent, a friend, a benefactor. It is such a reception of a promise, a truth, or a threatening, as to suffer it to make its appropriate impression on the mind, and such as to lead us to act under its influence, or to act as we should on the supposition that it is true. Thus a sinner credits the threatenings of God, and fears: this is faith. He credits his promises, and hopes: this is faith. He feels that he is lost, and relies on Jesus Christ for mercy: this is faith. And, in general, faith is such an impression on the mind made by truth as to lead us to feel and act as if it were true; to have the appropriate feelings, and views, and conduct, raider the commands, and promises, and threatenings of God. Mk 16:16.

To the Jew first. First in order of time. Not that the gospel was any more adapted to Jews than to others; but to them had been committed the oracles of God; the Messiah had come through them; they had had the law, the temple, and the service of God, and it was natural that the gospel should be proclaimed to them before it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to the Jews, and then to the Gentiles. Comp. Acts Chapters 2 and 10; Mt 10:6, Lk 24:49, Acts 13:46, "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Comp. Mt 21:43.

And also to the Greek. To all who were not Jews, that is, to all the world. It was not confined in its intention or efficacy to any class or nation of men. It was adapted to all, and was designed to be extended to all.

(t) "ashamed of the gospel" Mk 8:38, 2Ti 1:8 (u) "power of God" Jer 23:29, 1Cor 1:18 (u2) "that believeth" Mk 16:16 (v) "to the Jew" Acts 3:26 Verse 17. For. This word implies that he is now about to give a reason for that which he had just said, a reason why he was not ashamed of the gospel of Christ. That reason is stated in this verse. It embodies the substance of all that is contained in the epistle. It is the doctrine which he seeks to establish; and there is not perhaps a more important passage in the Bible than this verse, or one more difficult to be understood.

Therein. In it--εναυτω--i.e. in the gospel.

Is the righteousness of God--δικαιοσυνηθεου--. There is not a more important expression to be found in the epistle than this. It is capable of only the following interpretations.

(1.) Some have said that it means that the attribute of God, which is denominated righteousness or justice, is here displayed. It has been supposed that this was the design of the gospel to make this known; or to evince his justice in his way of saving men. There is an important sense in which this is true, (Rom 3:26.) But this does not seem to be the meaning in the passage before us. For

(a) the leading design of the gospel is not to evince the justice of God, or the attribute of justice, but the love of God. See Jn 3:16, Eph 2:4, 2Thes 2:16, 1Jn 4:8.

(b) The attribute of justice is not that which is principally evinced in the gospel. It is rather mercy, or mercy in a manner consistent with justice, or that does not interfere with justice.

(c) The passage, therefore, is not designed to teach simply that the righteousness of God, as an attribute, is brought forth in the gospel, or that the main idea is to reveal his justice.

(2.) A second interpretation which has been affixed to it is to make it the same as goodness, the benevolence of God is revealed, etc. But to this there are still stronger objections. For

(a) it does not comport with the design of the apostle's argument.

(b) It is a departure from the established meaning of the word justice, and the phrase "the righteousness of God."

(c) If this had been the design, it is remarkable that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase.

(3.) The phrase, righteousness of God, is equivalent to God's plan of justifying men; his scheme of declaring them just in the sight of the law, or of acquitting them from punishment, and admitting them to favour. In this sense it stands opposed to man's plan of justification, i. e. by his own works. God's plan is by faith. The way in which that is done is revealed in the gospel. The object contemplated to be done is to treat men as if they were righteous. Man attempted to accomplish this by obedience to the law. The plan of God was to arrive at it by faith, here the two schemes differ; and the great design of this epistle is to show that man cannot be justified on his own plan--to wit, by works; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye of the law. No small part of the perplexity usually attending this subject will be avoided if it is remembered that the discussion in this epistle pertains to the question, "How can mortal man be just with God?" The apostle shows that it cannot be by works; and that it can be by faith. This latter is what he calls the righteousness of God which is revealed in the gospel.

To see that this is the meaning, it is needful only to look at the connexion; and at the usual meaning of the words. The word to justify--δικαιοω--means, properly, to be just, to be innocent, to be righteous. It then means to declare or treat as righteous; as when a man is charged with an offence, and is acquitted. If the crime alleged is not proved against him, he is declared by the law to be innocent. It then means to treat as if innocent, to regard as innocent, that is, to pardon, to forgive, and consequently to treat as if the offence had not occurred. It does not mean that the man did not commit the offence; or that the law might not have held him answerable for it; but that the offence is forgiven; and it is consistent to receive the offender into favour, and treat him as if he had not committed it. In what way this may be done rests with him who has the pardoning power. And in regard to the salvation of man, it rests solely with God, and must be done in that way only which he appoints and approves. The design of Paul in this epistle is to show how this is done, or to show that it is done by faith. It may be remarked here, that the expression before us does not imply any particular manner in which it is done; it does not touch the question whether it is by imputed righteousness or not; it does not say that it is on legal principles; it simply affirms that the gospel contains God's plan of justifying men by faith.

The primary meaning of the word is, therefore, to be innocent, pure, etc.; and hence the name means righteousness in general. For this use of the word, see Mt 3:5, 5:6,10,20, 21:32, Lk 1:75, Acts 10:35; Acts 13:10, Rom 2:26, 8:4, etc.

In the sense of pardoning sin, or of treating men as if they were innocent, on the condition of faith, it is used often, and especially in this epistle. See Rom 3:24,26,28,30, 4:5, 5:1, 8:30, Gal 2:16, 3:8,24; Rom 3:21,22,25, 4:3,6,13, 9:30, etc.

It is called God's righteousness, because it is God's plan, in distinction from all the plans set up by men. It was originated by him; it differs from all others; and it claims him as its Author, and tends to his glory. It is called his righteousness, as it is the way by which he receives and treats men as righteous. This same plan was foretold in various places, where the word righteousness is nearly synonymous with salvation. Isa 51:5, "My righteousness is near; my salvation is gone forth." 6, "My salvation shall be for ever, and my righteousness shall not be abolished." Isa 56:1, "My salvation is near to come, and my righteousness to be revealed." Dan 9:24, "To make reconciliation for iniquity, and to bring in everlasting righteousness."

In regard to this plan, it may be observed,

(1.) that it is not to declare that men are innocent and pure. That would not be true. The truth is just the reverse; and God does not esteem men to be different from what they are.

(2.) It is not to take part with the sinner, and to mitigate his offences. It admits them to their full extent; and makes him feel them also.

(3.) It is not that we become partakers of the essential righteousness of God. That is impossible.

(4.) It is not that his righteousness becomes ours. This is not true; and there is no intelligible sense in which that can be understood. But it is God's plan for pardoning sin, and for treating us as if we had not committed it; that is, adopting us as his children, and admitting us to heaven on the ground of what the Lord Jesus has done in our stead. This is God's plan. Men seek to save themselves by their own works. God's plan is to save them by the merits of Jesus Christ.

Revealed. Made known, and communicated. The gospel states the fact that God has such a plan of justification; and shows the way or manner in which it might be done. The fact seems to have been understood by Abraham and the patriarchs, (Heb 11:1,) but the full mode or manner in which it was to be accomplished was not revealed, until it was done in the gospel of Christ. And because this great and glorious truth was thus made known, Paul was not ashamed of the gospel. Nor should we be.

From faith--εκπιστεως. This phrase I take to be connected with the expression, "the righteousness of God." Thus, the righteousness of God, or God's plan of justifying men by faith, is revealed in the gospel. Here the great truth of the gospel is brought out, that men are justified by faith, and not by the deeds of the law. The common interpretation of the passage has been, that the righteousness of God in this is revealed from one degree of faith to another. But to this interpretation there are many objections.

(1.) It is not true. The gospel was not designed for this. It did not suppose that men had a certain degree of faith by nature, which needed only to be strengthened in order that they might be saved.

(2.) It does not make good sense. To say that the righteousness of God-- meaning, as is commonly understood, his essential justice--is revealed from one degree of faith to another, is to use words without any meaning.

(3.) The connexion of the passage does not admit of this interpretation. The design of the passage is evidently to set forth the doctrine of justification as the grand theme of remark, and it does not comport with that design to introduce here the advance from one degree of faith to another as the main topic.

(4.) The epistle is intended clearly to establish the fact that men are justified by faith. This is the grand idea which is kept up; and to show how this may be done is the main purpose before the apostle. See Rom 3:22,30, 9:30,32, 10:6, etc.

(5.) The passage which he immediately quotes shows that he did not speak of different degrees of faith, but of the doctrine that men are to be justified by faith.

To faith. Unto those who believer (comp. Rom 3:22;) or to every one that believeth, Rom 1:16. The abstract is here put for the concrete. It is designed to express the idea, that God's plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith, or that believe.

As it is written. See Hab 2:4.

The just shall live by faith. The LXX. translate the passage in Habakkuk, "If any man shall draw back, my soul shall have no pleasure in him; but the just by my faith" (or by faith in me) "shall live." The very words are used by them which, are employed by the apostle, except they add the word "my, μου", my faith. The Syriac renders it in a similar manner, "The just by faith shall live." The meaning of the Hebrew in Habakkuk is the same. It does not refer originally to the doctrine of justification by faith; but its meaning is this, "The just man, or the righteous man, shall live by his confidence in God." The prophet is speaking of the woes attending the Babylonish captivity. The Chaldeans were to come upon the land and destroy it, and remove the nation, Hab 1:6-10. But this was not to be perpetual. It should have an end, Hab 2:3, and they who had confidence in God should live, Hab 2:4 that is, should be restored to their country, should be blessed and made happy. Their confidence in God should sustain them, and preserve them. This did not refer primarily to the doctrine of justification by faith, nor did the apostle so quote it; but it expressed a general principle that those who had confidence in God should be happy, and be preserved and blessed. This would express the doctrine which Paul was defending. It was not by relying on his own merit that the Israelite would be delivered, but it was by confidence in God, by his strength and mercy. On the same principle would men be saved under the gospel. It was not by reliance on their own works or merit; it was by confidence in God, by faith that they were to live.

Shall live. In Habakkuk this means to be made happy, or blessed; shall find comfort, and support, and deliverance. So in the gospel the blessings of salvation are represented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins, Eph 2:1. The gospel restores to life and salvation, Jn 3:36, 5:29,40, 6:33,51,53, 20:31, Acts 2:28, Rom 5:18, 8:6. This expression, therefore, does not mean, as it is sometimes supposed, the justified by faith shall live; but it is expressive of a general principle in relation to men, that they shall be defended, preserved, made happy, not by their own merits or strength, but by confidence in God. This principle is exactly applicable to the gospel plan of salvation. Those who rely on God the Saviour shall be justified and saved.

(w) "therein" Rom 3:21,25 Verse 18. For. This word denotes that the apostle is about to give a reason for what he had just said. This verse commences the argument of the epistle, an argument designed to establish the proposition advanced in Rom 1:17. The proposition is, that God's plan of justification is revealed in the gospel. To show this, it was necessary to show that all other plans had failed; and that there was need of some new plan or scheme to save men. To this he devotes this and the two following chapters. The design of this argument is to show that men were sinners. And in order to make this out, it was necessary to show that they were under law. This was clear in regard to the Jews. They had the Scriptures; and the apostle in this chapter shows that it was equally clear in regard to the Gentiles, and then proceeds to show that both had failed of obeying the law. To see this clearly it is necessary to add only, that there can be but two ways of justification conceived of: one by obedience to law, and the other by grace. The former was the one by which Jews and Gentiles had sought to be justified; and if it could be shown that in this they had failed, the way was clear to show that there was need of some other plan.

The wrath of God--οργηθεου. The word rendered wrath properly denotes that earnest appetite, or desire, by which we seek anything, or an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph 4:31, "Let all bitterness, and wrath," etc. Col 3:8, "Anger, wrath, malice," etc. 1Timm 2:8; Jas 1:19. But it is also often applied to God and it is clear that when we think of the word as applicable to him it must be divested of everything like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of men, (Job 35:6-8,) he has no motive for vengeance, properly so called; and it is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil. In making a revelation, it was indispensable to use words which men used; but it does not follow that when applied to God they mean precisely what they do when applied to man. When the Saviour is said (Mk 3:5) to have looked on his disciples with anger, (Greek, wrath, the same word is here,) it is not to be supposed that he had the feelings of an implacable man seeking vengeance. The nature of the feeling is to be judged of by the character of the person. So, in this place, the word denotes the Divine displeasure or indignation against sin; the Divine purpose to inflict punishment. It is the opposition of the Divine character against sin; and the determination of the Divine Mind to express that opposition in a proper way, by excluding the offender from the favours which he bestows on the righteous. It is not an unamiable or arbitrary principle of conduct. We all admire the character of a father who is opposed to disorder, and vice, and disobedience in his family, and who expresses his opposition in a proper way. We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the laws. And the more he is opposed to vice and crime, the more we admire his character and his laws; and why shall we be not equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express it in the proper way for the sake of preserving order and promoting peace. The word Divine displeasure or indignation, therefore, expresses the meaning of this phrase. See Mt 3:7, Lk 3:7, 21:23, Jn 3:36, Rom 2:5,8, 3:5, 4:15, 5:9, 9:22, 12:19; Rom 13:4,5, Eph 2:3, 5:6, 1Thes 1:10, 2:16, etc. The word occurs thirty-five times in the New Testament.

Is revealed. That is, revealed to the Jews by their law; and to the Gentiles in their reason and conscience, as the apostle proceeds to show.

From heaven. This expression I take to mean simply that the Divine displeasure against sin is made known by a Divine appointment; by an arrangement of events, communications, and arguments, which evince that they have had their origin in heaven; or are divine, How this is, Paul proceeds to state, in the works of creation, and in the law which the Hebrews had. A variety of meanings have been given to this expression, but this seems the most satisfactory. It does not mean that the wrath will be sent from heaven; or that the heavens declare his wrath; or that the heavenly bodies are proofs of his wrath against sin; or that Christ, the executioner of wrath, will be manifest from heaven, (Origen, Cyrill, Beza, etc.;) or that it is from God who is in heaven; but that it is by an arrangement which shows that it had its origin in heaven, or has proofs that it is divine.

Against all ungodliness. This word properly means impiety failed to honour the true God, and had paid to idols the homage which was due to him. ασεβειαν. Multitudes also in every age refuse to honour him, and neglect his worship, though they are not idolaters. Many men suppose that if they do not neglect their duty to their fellow-men, if they are honest and upright in their dealings, they are not guilty, even though they are not righteous, or do not do their duty to God; as though it were a less crime to dishonour God than man, and as though it were innocence to neglect and disobey our Maker and Redeemer. The apostle here shows that the wrath of God is as really revealed against the neglect of God as it is against positive iniquity; and that this is an offence of so consequence as to be placed first, and as deserving the Divine indignation more than the neglect of our duties towards men. Comp. Rom 11:26, 2Ti 2:16, Tit 2:12; Jude 1:15,18. The word does not elsewhere occur in the New Testament.

Unrighteousness of men. Unrighteousness, or iniquity towards men. All offences against our neighbour, our parents, our country, etc. The word ungodliness includes all crimes against God: this, all crimes against our fellow-men. The two words express that which comprehends the violation of all the commands of God: "Thou shalt love the Lord thy God, etc., and thy neighbour as thyself," Mt 22:37-40. The wrath of God is thus revealed against all human wickedness.

Who hold the truth. Who keep back, or restrain the truth. The word translated hold here, sometimes means maintain, to keep, to observe, (1Cor 7:30, 2Cor 6:10) but it also means to hold back, to detain, to hinder. Lk 4:42, "The people sought him, (Jesus,) and came to him, and stayed him." (Greek, the same as here.) Phm 1:13, "Whom I would have retained with me," etc. 2Thes 2:6, "And now ye know what withholdeth," etc. In this place it means also that they held back, or restrained the truth, by their wickedness.

The truth. The truth of God, in whatever way made known, and particularly, as the apostle goes on to say, that which is made known by the light of nature. The truth pertaining to his perfections, his law, etc. They hold it back, or restrain its influence.

In unrighteousness. Or rather, by their iniquity. Their wickedness is the cause why the truth had had so little progress among them, and had exerted so little influence. This was done by their yielding to corrupt passions and propensities, and by their being therefore unwilling to retain the knowledge of a pure and holy God, who is opposed to such deeds, and who will punish them. As they were determined to practise iniquity, they chose to exclude the knowledge of a pure God, and to worship impure idols, by which they might give a sanction to their lusts. Their vice and tendency to iniquity was, therefore, the reason why they had so little knowledge of a holy God; and by the love of this, they held back the truth from making progress, and becoming diffused among them.

The same thing is substantially true now. Men hold back or resist the the truth of the gospel by their sins in the following ways:

(1.) Men of influence and wealth employ both in directly opposing the gospel.

(2.) Men directly resist the doctrines of religion, since they know they could not hold to those doctrines without abandoning their sins.

(3.) Men who resolve to live in sin, of course, resist the gospel, and endeavour to prevent its influence.

(4.) Pride, and vanity, and the love of the world also resist the gospel, and oppose its advances.

(5.) Unlawful business--business that begins in evil, and progresses and ends in evil---has this tendency to hold back the gospel. Such is the effect of the traffic in ardent spirits, in the slave-trade, etc. They begin in the love of money, the root of all evil, (1Timm 6:10;) they progress in the tears and sorrows of the widow, the orphan, the wife, the sister, or the child; and they end in the deep damnation of multitudes in the world to come. Perhaps there has been nothing that has so much held back the influence of truth, and of the gospel, as indulgence in the vice of intemperance, and traffic in liquid fire.

(6.) Indulgence in vice, or wickedness of any kind, holds back the truth of God. Men who are resolved to indulge their passions will not yield themselves to this truth. And hence all the wicked, the proud, and vain, and worldly are responsible, not only for their own sins directly, but for hindering, by theft example and theft crimes, the effect of religion on others. They are answerable for standing in the way of God and his truth; and for opposing him in the benevolent design of doing good to all men. There is nothing that prevents the universal spread and influence of truth but sin. And men of wickedness are answerable for all the ignorance and woe which are spread over the community, and which have extended themselves over the world.

(y) "wrath" Eph 5:6 Verse 19. Because. The apostle proceeds to show how it was that the heathen hindered the truth by theft iniquity. This he does by showing that the truth might be known by the works of creation; and that nothing but their iniquity prevented it.

That which may be known of God. That which is knowable concerning God. The expression implies that there may be many things concerning God which cannot be known. But there are also many things which may be ascertained. Such are his existence, and many of his attributes, his power, and wisdom, and justice, etc. The object of the apostle was not to say that everything pertaining to God could be known by them, or that they could have as clear a view of him as if they had possessed a revelation. We must interpret the expression according to the object which he had in view. That was, to show that so much might be known of God as to prove that they had no excuse for their crimes; or that God would be just in punishing them for their deeds, for this it was needful only that his existence and his justice, or his determination to punish sin, should be known; and this, the apostle affirms, was known among them, and had been from the creation of the world. This expression, therefore, is not to be pressed as implying that they knew all that could be known about God, or that they knew as much as they who had a revelation; but that they knew enough to prove that they had no excuse for their sins.

Is manifest. Is known; is understood.

In them. Among them. So the preposition in is often used. It means that they had this knowledge; or it had been communicated to them. The great mass of the heathen world was indeed ignorant of the true God; but their leaders, or their philosophers, had this knowledge. Rom 1:21. But this was not true of the mass, or body of the people. Still it was true that this knowledge was in the possession of man, or was among the pagan world, and would have spread, had it not been for the love of sin.

God hath shewed it unto them. Comp. Jn 1:9. He had endowed them with reason and conscience, (Rom 2:14,15;) he had made them capable of seeing and investigating his works; he had spread before them the proofs of his wisdom, and goodness, and power, and had thus given them the means of learning his perfections and will.

(1) "in" or, "to" (f) "for God" Jn 1:9 Verse 20. For the invisible things of him. The expression "his invisible things" refers to those things which cannot be perceived by the senses. It does not imply that there are any things pertaining to the Divine character which may be seen by the eye; but that there are things which may be known of him, though not discoverable by the eye. We judge of the objects around us by the senses, the sight, the touch, the ear, etc. Paul affirms, that though we cannot judge thus of God, yet there is a way by which we may come to tho knowledge of him. What he means by the invisible things of God he specifies at the close of the verse, his eternal power and Godhead. The affirmation extends only to that; and the argument implies that that was enough to leave them without any excuse for their sins.

From the creation of the world. The word creation may either mean the act of creating, or more commonly it means the thing created, the world, the universe. In this sense it is commonly used in the New Testament. Comp. Mk 10:6, 13:19, 16:15, Rom 1:25, 2Cor 5:17, Gal 6:15, Co 1:15,23, Heb 4:13, 9:11; 1Pet 2:13, 2Pet 3:4, Rev 3:14. The word "from" may mean since, or it may denote by means of. And the expression here may denote that, as an historical fact, God has been known since the act of creation; or it may denote that he is known by means of the material universe which he has formed. The latter is doubtless the true meaning. For

(1) this is the common meaning of the word creation; and

(2) this accords with the design of the argument. It is not to state an historical fact, but to show that they had the means of knowing their duty within their reach, and were without excuse. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded.

Are clearly seen. Are made manifest; or may be perceived. The word used here does not occur elsewhere in the New Testament.

Being understood. His perfections may be investigated, and comprehended by means of his works. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God.

Things that are made. By his works. Comp. Heb 11:3. This means not by the original act of creation, but by the continual operations of God in his Providence, by his doings--ποιημασι--by what he is continually producing and accomplishing in the displays of his power and goodness in the heavens and the earth. What they were capable of understanding he immediately adds, and shows that he did not intend to affirm that every thing could be known of God by his works; but so much as to free them from excuse for their sins.

His eternal power. Here are two things implied.

(1.) That the universe contains an exhibition of his power, or a display of that attribute which we call omnipotence; and,

(2.) That this power has existed from eternity, and of course implies an eternal existence in God. It does not mean that this power has been exerted or put forth from eternity, for the very idea of creation suppose that it had not; but that there is proof, in the works of creation, of power which must have existed from eternity, or have belonged to an eternal Being. The proof of this was clear, even to the heathen, with their imperfect views of creation and of astronomy. Comp. Ps 19:1. The majesty and grandeur of the heavens would strike their eye, and be full demonstration that they were the work of an infinitely great and glorious God. But to us, under the full blaze of modern science, with our knowledge of the magnitude, and distances, and revolutions of the heavenly bodies, the proof of this power is much more grand and impressive. We may apply the remark of the apostle to the present state of the science, and his language will cover all the ground; and the proof to human view is continually rising of the amazing power of God, by every new discovery in science, and especially in astronomy. Those who wish to see this subject presented in a most impressive view, may find it done in Chalmer's Astronomical Discourses, and in Dick's Christian Philosopher. Equally clear is the proof that this power must have been eternal. If it had not always existed, it could in no way have been produced. But it is not to be supposed that it was always exerted, any more than it is that God now puts forth all the power that he can, or than that we constantly put forth all the power which we possess. God's power was called forth at the creation. He showed his omnipotence; and gave, by that one great act, eternal demonstration that he was almighty; and we may survey the proof of that, as clearly as if we had seen the operation of his hand there. The proof is not weakened because we do not see the process of creation constantly going on. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds.

Godhead. His Deity; Divinity; Divine nature, or essence. The word is not elsewhere used in the New Testament. Its meaning cannot therefore be fixed by any parallel passages. It proves the truth that the supremacy, or supreme Divinity of God, was exhibited in the works of creation, or that he was exalted above all creatures and things. It would not be proper, however, to press this word as implying that all that we know of God by revelation was known to the heathen; but that so much was known as to show his supremacy; his right to their homage; and of course the folly and wickedness of idolatry. This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted.

So that they are without excuse. God has given them so clear evidence of his existence and claims, that they have no excuse for their idolatry, and for hindering the truth by their iniquity. It is implied here, that in order that men should be responsible, they should have the means of knowledge; and that he does not judge them when their ignorance is involuntary, and the means of knowing the truth have not been communicated. But where men have these means within their reach, and will not avail themselves of them, all excuse is taken away. This was the case with the Gentile world. They had the means of knowing so much of God, as to show the folly of worshipping dumb idols. Comp. Isa 44:8-20. They had also traditions respecting his perfections; and they could not plead for their crimes and folly that they had no means of knowing him. If this was true of the pagan world then, how much more is it true of the world now? And especially how true and fearful is this, respecting that great multitude in Christian lands who have the Bible, and who never read it; who are within the reach of the sanctuary, and never enter it; who are admonished by friends, and by the providences of God, and who regard it not; and who look upon the heavens, and even yet see no proof of the eternal power and Godhead of him who made them all! Nay, there are those who are apprized of the discoveries of modern astronomy, and who yet do not seem to reflect that all these glories are proof of the existence of an eternal God; and who live in ignorance of religion as really as the heathen, and in crimes as decided and malignant as disgraced the darkest ages of the world. For such there is no excuse, or shadow of excuse, to be offered m the day of doom. And there is no fact more melancholy in our history, and no one thing that more proves the stupidity of men, than this sad forgetfulness of Him that made the heavens, even amid all the wonders and glories that have come fresh from the hand of God, and that everywhere speak his praise.

(a) "things" Ps 19:1 (1) "so that" or, "that they may be" Verse 21. Because that. The apostle here is showing that it was right to condemn men for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart.

When they knew God. Greek, knowing God. That is, they had an acquaintance with the existence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had travelled extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual System, and by Bishop Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the people. It was confined to the philosophers; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked, that "the philosophers regarded all the popular superstitions as equally false; the common people as equally true; and the politicians as equally useful." This was probably a correct account of the prevalent feelings among the ancients. A single extract from Cicero (de Natura Deerum, lib. fl. e. 6) will show that they had the knowledge of one God: "There is something in the nature of things Which the mind of man, which reason, which human power cannot effect; and certainly that which produces this must be better than man. What can this be called but God?" Again (c. 2,) "What can be so plain and manifest, when we look at heaven, and contemplate heavenly things, as that there is some Divinity of most excellent mind, by which these things are governed?"

They glorified him not as God. They did not honour him as God. This was the true source of their abominations, To glorify him as God is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, etc. As they were not inclined to do this, so they were given over to their own vain and wicked desires. Sinners are not willing to give honour to God as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honour God as God--to reverence, love, and obey him, would effectually restrain men from sin.

Neither were thankful. The obligation to be thankful to God for his mercies, for the goodness which we experience, is plain and obvious. Thus we judge of favours received of our fellow-men. The apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following.

(1.) The effect of ingratitude is to render the heart hard and insensible.

(2.) Men seek to forget the Being to whom they are unwilling to exercise gratitude.

(3.) To do this, they fix their affections on other things; and hence the heathen expressed their gratitude not to God, but to the sun, and moon, and stars, etc., the mediums by which God bestows his favours on men. And we may here learn, that an unwillingness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart.

But became vain. To become vain, with us, means to be elated, or self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous ill their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind farther and farther from the truth respecting God.

Imaginations. This word means, properly, thoughts; then reasonings, and also disputations. Perhaps our word speculations, would convey its meaning here. It implies that they were unwilling to honour him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive.

And their foolish heart. The word heart is not infrequently used to denote the mind, or the understanding. We apply it to denote the affections. But such was not its common use among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place. See Eph 1:18; Rom 2:15, 2Cor 4:6, 2Pet 1:19. The word foolish means, literally, that which is without understanding, Mt 15:16.

Was darkened. Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is,

(1.) that men had the knowledge of God;

(2.) that they refused to honour him when they knew hun, and were opposed to his character and government;

(3) that they were ungrateful;

(4) that they then began to doubt, to reason, to speculate, and wandered far into darkness. This is substantially the process by which men wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then "find no end in wandering mazes lost," and sink into the depths of heresy and of sin.

(b) "vain" Jer 2:5, Eph 4:17,18 Verse 22. Professing themselves to be wise. This was the common boast of the philosophers of antiquity. The very word by which they chose to be called, philosophers, means literally lovers of wisdom. That it was their boast that they were wise is well known. Comp. Rom 1:14 1Cor 1:19-22, 3:19, 2Cor 11:19.

They became fools. Comp. Jer 8:8,9. They became really foolish in their opinions and conduct. There is something particularly pungent and cutting in this remark, and as true as it is pungent. In what way they evinced their folly, Paul proceeds immediately to state. Sinners of all kinds are frequently spoken of as fools in the Scriptures. In the sense in which it is thus used, the word is applied to them as void of understanding or moral sense; as idolaters, and as wicked, Ps 14:1, Prov 26:4, 1:7,22; Prov 14:8,9.

The senses in which this word here is applied to the heathen are,

(1.) that their speculations and doctrines were senseless; and

(2.) that their conduct was corrupt.

(c) "they became fools" Jer 8:8,9 Verse 23. And changed. This does not mean that they literally transmuted God himself; but that in their views they exchanged him; or they changed him as an object of worship for idols. They produced, of course, no real change in the glory of the infinite God, but the change was in themselves. They forsook him of whom they had knowledge, Rom 1:21 and offered the homage which was due to him to idols.

The glory. The majesty, the honour, etc. This word stands opposed here to the degrading nature of their worship. Instead of adoring a Being clothed with majesty and honour, they bowed down to reptiles, etc. They exchanged a glorious object of worship for that which was degrading and humiliating. The glory of God, in such places as this, means his essential honour, his majesty, the concentration and expression of his perfections, as the glory of the sun, 1Cor 15:41 means his shining, or his splendour. Comp. Jer 2:11, Ps 106:20.

The uncorruptible God. The word uncorruptible is here applied to God in opposition to man. God is unchanging, indestructible, immortal. The word conveys also the idea that God is eternal. As he is incorruptible, he is the proper object of worship. In all the changes of life, man may come to him, assured that he is the same. When man decays by age or infirmities, he may come to God, assured that he undergoes no such change, but is the same yesterday, today, and for ever. Comp. 1Timm 1:17.

Into an image. An image is a representation or likeness of anything, whether made by painting, or from wood, stone, etc. Thus the word is applied to idols, as being images or representations of heavenly objects, 2Chr 33:7, Dan 3:1, Rev 13:14, etc. See instances of this among the Jews described in Isa 40:18-26, Eze 8:10.

To corruptible man. This stands opposed to the incorruptible God. Many of the images or idols of the ancients were in the forms of men and women. Many of their gods were heroes and benefactors, who were deified, and to whom temples, altars, and statues were erected. Such were Jupiter, and Hercules, and Romulus, etc. The worship of these heroes thus constituted no small part of their idolatry, and their images would be of course representations of them in human form. It was proof of great degradation, that they thus adored men with like passions as themselves; and attempted to displace the true God from the throne, and to substitute in his place an idol in the likeness of men.

And to birds. The ibis was adored with peculiar reverence among the Egyptians, on account of the great benefits resulting from its destroying the serpents, which, but for this, would have overrun the country. The hawk was also adored in Egypt, and the eagle at Rome. As one great principle of pagan idolatry was to adore all objects from which important benefits were derived, it is probable that all birds would come in for a share of pagan worship, that rendered service in the destruction of noxious animals.

And fourfooted beasts. Thus the ox, under the name apis, was adored in Egypt; and even the dog and the monkey. In imitation of the Egyptian ox, the children of Israel made their golden calf, Ex 22:4. At this day, two of the most sacred objects of worship in Hindoostan are the cow and the monkey.

And creeping things. Reptiles. "Animals that have no feet, or such short ones that they seem to creep or crawl on the ground." Calmet. Lizards, serpents, etc., come under this description. The crocodile in Egypt was an object of adoration, and even the serpent. So late as the second century of the Christian era, there was a sect in Egypt called Ophites, from their worshipping a serpent, and who even claimed to be Christians. (Murdock's Mosheim, vol. i. pp. 180, 181.) There was scarcely an object, animal or vegetable, which the Egyptians did not adore. Thus the leek, the onion, etc., were objects of worship; and men bowed down and paid adoration to the sun and moon, to animals, to vegetables, and to reptiles. Egypt was the source of the views of religion that pervaded other nations, and hence their worship partook of the same wretched and degrading character. (See Leland's "Advantage and Necessity of Revelation."

(d) "image like to" Isa 40:18,25, Eze 8:10 Verse 24. Wherefore. That is, because they were unwilling to retain him in their knowledge, and chose to worship idols. Here is traced the practical tendency of heathenism; not as an innocent and harmless system, but as resulting in the most gross and shameless acts of depravity.

God also gave them up. He abandoned them, or he ceased to restrain them, and suffered them to act out their sentiments, and to manifest them in their life. This does not imply that he exerted any positive influence in inducing them to sin, any more than it would if we should seek, by argument and entreaty, to restrain a headstrong youth, and when neither would prevail, should leave him to act out his propensities, and to go as he chose to ruin. It is implied in this,

(1.) that the tendency of man was to these sins;

(2) that the tendency of idolatry was to promote them; and

(3) that all that was needful, in order that men should commit them, was for God to leave him to follow the devices and desires of his own heart. Comp. Ps 81:12, 2Thes 2:10,12.

To uncleanness. To impurity, or moral defilement; particularly to those impurities which he proceeds to specify, Rom 1:26, etc.

Through the lusts of their own hearts. Or, in consequence of their own evil and depraved passions and desires. He left them to act out, or manifest, their depraved affections and inclinations.

To dishonour. To disgrace, Rom 1:26,27.

Between themselves. Among themselves; or mutually. They did it by unlawful and impure connexions with one another.

(e) "gave them up" Ps 81:12, 2Thes 2:11 Verse 25. Who changed the truth of God. This is a repetition of the declaration in Rom 1:23, in another form. The phrase, "the truth of God," is a Hebrew phrase, meaning the true God. In such a ease, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the true God in opposition to idols, which are called false gods. There is but one real or true God, and all others are false.

Into a lie. Into idols, or false gods. Idols are not un frequently called falsehood and lies, because they are not true representations of God, Jer 13:25, Isa 28:15, Jer 10:14, Ps 40:4.

The creature. Created things, as the sun, moon, animals, etc.

Who is blessed for ever. It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See Rom 9:5, 2Cor 11:31, Gal 1:6. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reverence.

"The Mohammedans also borrowed this custom from the Jews,

and practise it to a great extent. Tholuk mentions an

Arabic manuscript, in the library at Berlin, which

contains an account of heresies in respect to Islamism,

and as often as the writer has occasion to mention the

name of a new heretical sect, he adds, 'God be exalted

above all which they say.'" Stuart.

Amen. This is a Hebrew word denoting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said; or his strong wish that what he had said might be--that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calculated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High. Comp. Ex 20:7.

(f) "truth of God into a lie" Amos 2:4. (1) "more" or, "rather" Verse 26. For this cause. On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters. In the previous verses he had stated their speculative belief, he now proceeds to show its practical influences on their conduct.

Vile affections. Disgraceful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to show the state of the heathen world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and degrading which can be charged on man. But this is not the fault of the apostle. If they existed, it was necessary for him to charge them on the pagan world. His argument would not be complete without it. The shame is not in specifying them, but in their existence; not in the apostle, but in those who practised them, and imposed on him the necessity of accusing them of these enormous offences. It may be further re- marked, that the mere fact of his charging them with these sins is strong presumptive proof of their being practised. If they did not exist, it would be easy for them to deny it, and put him to the proof of it. No man would venture charges like these without evidence; and the presumption is, that these things were known and practised without shame. But this is not all. There is still abundant proof on record, in the writings of the heathen themselves, that these crimes were known and extensively practised.

For even their women, etc. Evidence of the shameful and disgraceful fact here charged on the women is abundant in the Greek and Roman writers. Proof may be seen, which it would not be proper to specify, in the lexicons, under the words τριβας, ολισβος and εταιριστης. See also Seneca, epis. 95; Martial, epis. i. 90; Tholuck on the State of the Heathen World, in the Biblical Repository, vol. ii.; Lucian, Dial. Meretric. v.; and Tertullian de Pallio.

(g) "vile affections" Eph 5:12, Jude 1:10. Verse 27. And likewise the men, etc. The sin which is here specified is that which was the shameful sin of Sodom, and which from that has been called sodomy. It would scarcely be credible that man had been guilty of a crime so base and so degrading, unless there was ample and full testimony to it. Perhaps there is no sin which so deeply shows the depravity of man as this; none which would so much induce one "to hang his head, and blush to think himself a man." And yet the evidence that the apostle did not bring a railing accusation against the heathen world, that he did not advance a charge which was unfounded, is too painfully clear. It has been indeed a matter of controversy whether paederasty, or the love of boys, among the ancients, was not a pure and harmless love, but the evidence is against it. See this discussed in Dr. Leland's "Advantage and Necessity of Revelation," vol. i. 49--56. The crime with which the apostle charges the Gentiles here was by no means confined to the lower classes of the people. It doubtless pervaded all classes, and we have distinct specifications of its existence in a great number of cases. Even Virgil speaks of the attachment of Corydon to Alexis, without seeming to feel the necessity of a blush for it. Maximus Tyrius (Diss. 10) says, that in the time of Socrates this vice was common among the Greeks; and is at pains to vindicate Socrates from it as almost a solitary exception. Cicero (Tuscul. Ques. iv. 84) says, that "Dicearchus had accused Plato of it, and probably not unjustly." He also says, (Tuscul. Q. iv. 33,) that the practice was common among the Greeks, and that their poets and great men, and even their learned men and philosophers, not only practised, but gloried in it. And he adds, that it was the custom, not of particular cities only, but of Greece in general. (Tuscul. Ques. v. 20.) Xenophon says, that "the unnatural love of boys is so common, that in many places it is established by the public laws." He particularly alludes to Sparta. (See Leland's Advantage, etc., i. 56.) Plato says that the Cretians practised this crime, and justified themselves by the example of Jupiter and Ganymede. (Book of Laws, i.) And Aristotle says, that among the Cretians there was a law encouraging that sort of unnatural love. (Arist. Politic. b. ii. ch. 10.) Plutarch says, that this was practised at Thebes, and at Ellis. He further says, that Solon, the great lawgiver of Athens, "was not proof against beautiful boys, and had not courage to resist the force of love." (Life of Solon.) Diogenes Laertins says that this vice was practised by the stoic Zeno. Among the Romans, to whom Paul was writing, this vice was no less common. Cicero introduces, without any mark of disapprobation, Cotta, a man of the first rank and genius, freely and familiarly owning to other Romans of the same quality, that this worse than beastly vice was practised by himself, and quoting the authority of ancient philosophers in vindication of it. (De Natura Decrum, b. i. eh. 28.) It appears from what Seneca says, (epis. 95,) that in his time it was practised openly at Rome, and without shame. He speaks of flocks and troops of boys, distinguished by their colours and nations; and says that great care was taken to train them up for this detestable employment. Those who may wish to see a further account of the morality in the pagan world may find it detailed in Tholick's "Nature and Moral Influence of Heathenism," in the Biblical Repository, vol. ii., and in Leland's Advantage and Necessity of the Christian Revelation. There is not the least evidence that this abominable vice was confined to Greece and Rome. If so common there--if it had the sanction even of their philosophers--it may be presumed that it was practised elsewhere, and that the sin against nature was a common crime throughout the heathen world. Navaratte, in his account of the empire of China, (book ii. ch. 6,) says that it is extremely common among the Chinese. _And there is every reason to believe that, both in the old world and the new, this abominable crime is still practised. If such was the state of the pagan world, then surely the argument of the apostle is well sustained, that there was need of some other plan of salvation than was taught by the light of nature.

That which is unseemly. That which is shameful, or disgraceful.

And receiving in themselves, etc. The meaning of this doubtless is, that the effect of such base and unnatural passions was to enfeeble the body, to produce premature old age, disease, decay, and an early death. That this is the effect of the indulgence of licentious passions, is amply proved by the history of man. The despots who practise polygamy, and keep harems in the east, are commonly superannuated at forty years of age; and it is well known, even in Christian countries, that the effect of licentious indulgence is to break down and destroy the constitution. How much more might this be expected to follow the practice of the vice specified in the verse under examination! God has marked the indulgence of licentious passions with his frown. Since the time of the Romans and the Greeks, as if there had not been sufficient restraints before, he has originated a new disease, which is one of the most loathsome and distressing which has ever afflicted man, and which has swept off millions of victims. But the effect on the body was not all. It tended to debase the mind; to sink man below the level of the brute; to destroy the sensibility; and to "sear the conscience as with a hot iron." The last remnant of reason and conscience, it would seem, must be extinguished in those who would indulge in this unnatural and degrading vice. See Suetonius' Life of Nero, 28. Verse 28. And even as they did not like, etc. This was the true source of their crimes. They did not choose to acknowledge God. It was not because they could not, but because they were displeased with God, and chose to forsake him, and follow their own passions and lusts.

To retain God, etc. To think of him, or to serve and adore him. This was the first step in their sin. It was not that God compelled them; or that he did not give them knowledge; nor even is it said that he arbitrarily abandoned them as the first step; but they forsook him, and as a consequence he gave them up to a reprobate mind.

To a reprobate mind. A mind destitute of judgment. In the Greek the same word is used here which, in another form, occurs in the previous part of the verse, and which is translated "like." The apostle meant, doubtless, to retain a reference to that in this place. "As they did not approve, εδοκιμασαν or choose to retain God, etc., he gave them up to a mind disapproved, rejected, reprobate," αδοκιμον; and he means, that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that, as a consequence of their headstrong passions, their determination to forget him, he left them to a state of mind which was evil, and which he could not approve.

Which are not convenient. Which are not fit or proper; which are disgraceful and shameful; to wit, those things which he proceeds to state in the remainder of the chapter.

(1) "like" or, "to acknowledge" (2) "reprobate mind" or, "a mind void of judgement" Verse 29. Being filled. That is, the things which he specifies were common, or abounded among them. This is a strong phrase, denoting that these things were so often practised as that it might be said they were full of them. We have a phrase like this still, when we say of one that he is full of mischief, etc.

Unrighteousness, αδικια. This is a word denoting injustice, or iniquity in general. The particular specifications of the iniquity follow.

Fornication. This was a common and almost universal sin among the ancients, as it is among the moderns. The word denotes all illicit intercourse. That this was a common crime among the ancient heathen it would be easy to show, were it proper, even in relation to their wisest and most learned men. They who wish to see ample evidence of this charge may find it in Tholuck's "Nature and Moral Influence of Heathenism," in the Biblical Repository, vol. ii. pp. 441--464.

Wickedness. The word used here denotes a desire of injuring others; or, as we should express it, malice. It is that depravity and obliquity of mind which strives to produce injury on others. Calvin.

Covetousness. Avarice, or the desire of obtaining that which belongs to others. This vice is common in the world; but it would be particularly so where the other vices enumerated here abounded, and men were desirous of luxury, and the gratification of their senses. Rome was particularly desirous of the wealth of other nations, and hence its extended wars, and the various evils of rapine and conquest.

Licentiousness, κακια. This word denotes evil in general; rather the act of doing wrong than the desire, which was expressed before by the word wickedness.

Full of envy. "Pain, uneasiness, mortification or discontent, excited by another's prosperity, accompanied with some degree of hatred or malignity, and often with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed." Webster. This passion is so common still, that it is not necessary to attempt to prove that it was common among the ancients. It seems to be natural to the human heart, it is one of the most common manifestations of wickedness, and shows clearly the deep depravity of man. Benevolence rejoices at the happiness of others, and seeks to promote it. But envy exists almost everywhere, and in almost every human bosom: "All human virtue, to its latest breath

Finds envy never conquered but by death."

Pope.

Murder. "The taking of human life, with premeditated malice, by a person of a sane mind." This is necessary to constitute murder now; but the word used here denotes all manslaughter, or taking human life, except that which occurs as the punishment of crime. It is scarcely necessary to show that this was common among the Gentiles. It has prevailed in all communities, but it was particularly prevalent in Rome. It is necessary only to refer the reader to the common events in the Roman history of assassinations, deaths by poison, and the destruction of slaves. But in a special manner the charge was properly alleged against them, on account of the inhuman contests of the gladiators in the amphitheatres. These were common at Rome, and constituted a favorite amusement with the people. Originally, captives, slaves, and criminals were trained up for combat; but it afterwards became common for even Roman citizens to engage in these bloody combats; and Nero at one show exhibited no less than four hundred senators and six hundred knights as gladiators. The fondness for this bloody spectacle continued till the reign of Constantine the Great, the first Christian emperor, by whom they were abolished about six hundred years after the original institution. "Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire," Gibbon's Decline and Fall, chap. ,xxx., A.D. 404. As an instance of what might occur in this inhuman spectacle, we may refer to what took place on such an occasion in the reign of Probus, (A.D. 281.) During his triumph, near seven hundred gladiators were reserved to shed each other's blood for the amusement of the Roman people. But "disdaining to shed their blood for the amusement of the populace, they killed their keepers, broke from their place of confinement, and filled the streets of Rome with blood and confusion," Gibbon's Decline and Fall, chap. xii. With such views and with such spectacles before them, it is not wonderful that murder was regarded as a matter of little consequence, and hence this crime prevailed throughout the world.

Debate. Our word debate does not commonly imply evil. It denotes commonly discussion for elucidating truth; or for maintaining a proposition, as the debates in Congress, etc. But the word in the original meant also contention, strife, altercation, connected with anger and heated zeal, Rom 13:13, 1Cor 1:11, 3:3, 2Cor 12:20, Gal 5:20. Php 1:15, 1Timm 6:4, Tit 3:9. This contention and strife would, of course, follow from malice and covetousness, etc.

Deceit. This denotes fraud, falsehood, etc. That this was common is also plain. The Cretians are testified by one of the Greek poets to have been always liars. (Tit 1:12.) Juvenal charges the same thing on the Romans. (Sat. iii. 41.) "What, says he, should I do at Rome? I cannot lie." Intimating that if he were there, it would follow, of course, that he would be expected to be false. The same thing is still true. Writers on India tell us that the word of a Hindoo, even under oath, is not to be regarded; and the same thing occurs in most pagan countries.

Malignity. This word signifies here, not malignity in general, but that particular species of it which consists in misinterpreting the words or actions of others, or putting the worst construction on their conduct.

Whisperers. Those who secretly, and in a sly manner, by hints and innuendoes, detract from others, or excite suspicion of them. It does not mean those who openly calumniate, but that more dangerous class who give hints of evil in others, who affect great knowledge, and communicate the evil report under an injunction of secrecy, knowing that it will be divulged. This class of people abounds everywhere, and there is scarcely any one more dangerous to the peace or happiness of society. Verse 30. Backbiters. Those who calumniate, slander, or speak ill of those who are absent. Whisperers declare secretly, and with great reserve, the supposed faults of others. Backbiters proclaim them publicly and avowedly.

Haters of God. There is no charge which can be brought against men more severe than this. It is the highest possible crime; yet it is a charge which the conduct of men will abundantly justify, and the truth of which all those experience who are brought to see their true character. To an awakened sinner there is often nothing more plain and painful than that he is a hater of God. His heart rises up against Him, and his law, and his plan of saving men; and he deeply feels that nothing can subdue this but the mighty power of the Holy One. This is a charge which is not unfrequently brought against men in the Bible. See Jn 7:7,18,24,25; Jn 3:19,20. Surely, if this be the native character of man, then it is "far gone from original righteousness." No more striking proof of depravity could be given; and in no creed or confession of faith is there a more painful and humiliating representation given of human wickedness than in this declaration of an inspired apostle, that men are by nature HATERS OF GOD.

Despiteful. This word denotes those who abuse, or treat with unkindness or disdain, those who are present. Whisperers and backbiters are those who calumniate those who are absent.

Proud. Pride is well understood. It is an inordinate self-esteem; an unreasonable conceit of one's superiority in talents, beauty, wealth, accomplishments, etc. Webster. Of the existence of this everywhere there is abundant proof. And it was particularly striking among the ancients. The sect of the Stoics was distinguished for it, and this was the general character of their philosophers. Men will be proud where they suppose none are superior; and it is only the religion that reveals a great and infinite God, and that teaches that all blessings are his gift, and that he has given us the station which we occupy, that will produce true humility. We may add, that the system of heathenism did not disclose the wickedness of the heart, and that this was a main reason why they were elevated in self-esteem.

Boasters. Those who arrogate to themselves that which they do not possess, and glory in it. This is closely connected with pride. A man who has an inordinate self-conceit, will not be slow to proclaim his own merits to those around him.

Inventors of evil things. This doubtless refers to their seeking to find out new arts or plans to practise evil; new devices to gratify their lusts and passions; new forms of luxury and vice, etc. So intent were they on practicing evil, so resolved to gratify their passions, that the mind was excited to discover new modes of gratification. In cities of luxury and vice, this has always been done. Vices change their form, men become satiated, and they are obliged to resort to some new form. The passions cease to be gratified with old forms of indulgence, and consequently men are obliged to resort to new devices to pamper their appetites, and to rekindle their dying passions to a flame. This was eminently true of ancient Rome; a place where all the arts of luxury, all the devices of passion, all the designs of splendid gratification, were called forth to excite and pamper the evil passions of men. Their splendid entertainments, their games, their theatres, their sports--cruel and bloody--were little else than new and ever- varying inventions of evil things to gratify the desires of lust and of pride.

Disobedient to parents. This expresses the idea that they did not show to parents that honour, respect, and attention which was due. This has been a crime of paganism in every age; and though among the Romans the duty of honouring parents was enjoined by the laws, yet it is not improbable that the duty was often violated, and that parents were treated with great neglect and even contempt. "Disobedience to parents was punished by the Jewish law with death; and with the Hindoos it is attended with the loss of the child's inheritance. The ancient Greeks considered the neglect of it to be extremely impious, and attended with the most certain effects of Divine vengeance. Solon ordered all persons who refused to make due provision for their parents to be punished with infamy, and the same penalty was incurred for personal violence towards them." Kent's Commentaries on American Law, vol. ii. pg. 207. Comp. Virg. AEnid ix. 283. The feelings of pride and haughtiness would lead to disregard of parents. It might also be felt that to provide for them when aged and infirm was a burden; and hence there would arise disregard for their wants, and probably open opposition to their wishes, as being the demands of petulance and age. It has been one characteristic of heathenism everywhere, that it leaves children to treat their parents with neglect. Among the Sandwich islanders it was customary, when a parent was old, infirm, and sick beyond the hope of recovery, for his own children to bury him alive; and it has been the common custom in India for children to leave their aged parents to perish on the banks of the Ganges. Verse 31. Without understanding. Inconsiderate or foolish. See Rom 1:21,22.

Covenantbreakers. Perfidious; false to their contracts.

Without natural affection. This expression denotes the want of affectionate regard towards their children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and established wickedness. And yet the apostle charges on the heathen generally the want of this affection. He doubtless refers here to the practice so common among heathens of exposing their children, or putting them to death. This crime, so abhorrent to all the feelings of humanity, was common among the heathen, and is still. The Canaanites, we are told, Ps 106:37,38, "sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and their daughters, whom they sacrificed unto the idols of Canaan." Manasseh, among the Jews, imitated their example, and introduced the horrid custom of sacrificing children to Moloch, and set the example by offering his own, 2Chr 33:6. Among the ancient Persians it was a common custom to bury children alive. In most of the Grecian states, infanticide was not merely permitted, but actually enforced by law. The Spartan lawgiver expressly ordained that every child that was born should be examined by the ancient men of the tribe, and that if found weak or deformed, should be thrown into a deep cavern at the foot of Mount Taygetus. Aristotle, in his work on government, enjoins the exposure of children that are naturally feeble and deformed, in order to prevent an excess of population. But among all the nations of antiquity, the Romans were the most unrelenting in their treatment of infants, Romulus obliged the citizens to bring up all their male children, and the eldest of the females-- proof that the others were to be destroyed. The Roman father had an absolute right over the life of his child, and we have abundant proof that that right was often exercised. Romulus expressly authorized the destruction of all children that were deformed, only requiring the parents to exhibit them to their five nearest neighbours, and to obtain their consent to theft death. The law of the Twelve Tables, enacted in the 301st year of Rome, sanctioned the same barbarous practice. Minucius Felix thus describes the barbarity of the Romans in this respect: "I see you exposing your infants to wild beasts and birds, or strangling them after the most miserable manner," (chap. xxx.) Pliny, the elder, defends the right of parents to destroy their children, upon the ground of its being necessary in order to preserve the population within proper bounds. Tertullian, in his apology, expresses himself boldly on this subject. "How many of you (addressing himself to the Roman people, and to the governors of cities and provinces) might I deservedly charge with infant murder; and not only so, but among the different kinds of death, for choosing some of the cruellest for their own children, such as drowning, or starving with cold or hunger, or exposing to the mercy of dogs; dying by the sword being too sweet a death for children." Nor was this practice arrested in the Roman government until the time of Constantine, the first Christian prince. The Phenicians and Carthagenians were in the habit of sacrificing infants to the gods. It may be added, that the crime is no less common among modern pagan nations, no less than 9000 children are exposed in Pekin in China, annually. Persons are employed by the police to go through the city with carts every morning to pick up all the children that may have been thrown out during the night. The bodies are carried to a common pit without the walls of the city, into which all, whether dead or living, are promiscuously thrown. (Barrow's Travels in China, p. 113, Am. ed.) Among the Hindoos the practice is perhaps still more common. In the provinces of Cutch and Guzerat alone the number of infantile murders amounted, according to the lowest calculation in 1807, to 3000 annually; according to another calculation, to 30,000. Females are almost the only victims. (Buchanan's Researches in Asia, Eng. ed., p. 49. Ward's View of the Hindoos.) In Otaheite, previously to the conversion of the people to Christianity, it was estimated that at least two-thirds of the children were destroyed. (Turnbull's Voyage round the World in 1800, 2, 3, and 4.) The natives of New South Wales were in the habit of burying the child with its mother, if she should happen to die. (Collins' Account of the Colony of New South Wales, p. 124, 125.) Among the Hottentots, infanticide is a common crime. "The altars of the Mexicans were continually drenched. in the blood of infants." In Peru, no less than two hundred infants were sacrificed on occasion of the coronation of the Inca. The authority for these melancholy statements may be seen in Beck's Medical Jurisprudence, vol. i. 184--197, ed. 1823. See also Robertson's History of America, p. 221, ed. 1821. This is a specimen of the views and feelings of the heathen world; and the painful narrative might be continued to almost any length. After this statement, it cannot surely be deemed a groundless charge when the apostle accused them of being destitute of natural affection.

Implacable. This word properly denotes those who will not be reconciled where there is a quarrel; or who pursue the offender with unyielding revenge. It denotes an unforgiving temper; and was doubtless common among the ancients, as it is among all heathen people. The aborigines of this country have given the most striking manifestation of this that the world has known. It is well known that, among them, neither time nor distance will obliterate the memory of an offence; and that the avenger will pursue the offender over hills and streams, and through heat or snow, happy if he may at last, though at the expiration of years, bury the tomahawk in the head of his victim, though it may be at the expense of his own life. See Robertson's America, book iv. & lxxiii--lxxxi.

Unmerciful. Destitute of compassion. As a proof of this we may remark, that no provisions for the poor or infirm were made among the heathen. The sick and the infirm were cast out, and doomed to depend on the stinted charity of individuals. Pure religion, only, opens the heart to the appeals of want; and nothing but Christianity has yet expanded the hearts of men to make public provisions for the poor, the ignorant, and the afflicted.

(1) "natural affection" or, "unsociable" Verse 32. Who knowing. That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from Rom 2:14,15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity.

The judgment of God. The word judgment here denotes the declared sentiment of God, that such things deserved death. It does not mean his inflictions, or his statutes or precepts; but it means that God thought or judged that they which did such things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of his Judgments, and his solemn purpose to inflict punishment.

Are worthy of death. The word death, in the Scriptures, is often used to denote punishment. But it does not mean here that these deserved capital punishment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand. See Jn 8:51, Rom 5:12-19.

Have pleasure,etc. They delight in those who commit sin; and hence encourage them in it, and excite them to it. This was a grievous aggravation of the offence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of innocence. That this was the case with the heathen there can be no doubt. Men do not commit sin often alone. They need the countenance of others. They "join hand in hand," and become confederate in iniquity. All social sins are of this class; and most of those which the apostle mentioned were sins of this character.

If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that there was need of some other plan of religion. And that it was true has already in part been seen. In the conclusion of this chapter we may make a few additional observations.

1. The charges which the apostle makes here were evidently those which were well known, he does not even appeal to their writings, as he does on some other occasions, for proof. Comp. Tit 1:12. So well known were they, that there was no need of proof. A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied.

2. They are abundantly sustained by the heathen writers themselves. This we have in part seen. In addition we may adduce the testimony of two Roman writers respecting the state of things at Rome in the time of the apostle. Livy says of the age of Augustus, in some respects the brightest period of the Roman history, "Rome has increased by her virtues until now, when we can neither bear our vices nor their remedy." (Preface to his History.) Seneca, one of the purest moralists of Rome, who died A. D. 65, says of his own time, "All is full of criminality and vice; indeed much more of these is committed than can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily; and shame is daily more and more extinguished. Discarding respect for all that is good and sacred, lust rushes on wherever it will. Vice no longer hides itself. It stalks forth before all eyes. So public has abandoned wickedness become, and so openly does it flame up in the minds of all, that innocence is no longer seldom, but has wholly ceased to exist," Seneca de Ira, ii. 8. Further authorities of this kind could be easily given, but these will show that the apostle Paul did not speak at random when he charged them with these enormous crimes.

3. If this was the state of things, then it was clear that there was need of another plan of saving men. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined nations of antiquity; and especially that he speaks of the Romans at the very height of their power, intelligence, and splendor. The experiment, whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and laborious philosophers than had arisen, the pagan world could not hope to see; more refinement and civilization than then existed, the world could not expect to behold under heathenism. At this time, when the experiment had been made for four thousand years, and when the inefficacy of all human means, even under the most favourable circumstances, to reform mankind, had been tried, the gospel was preached to men. It disclosed another plan; and its effects were seen at once throughout the most abandoned states and cities of the ancient world.

4. If this was the state of things in the ancient heathen world, the same may be expected to be the state of heathenism still. And it is so. The account given here of ancient heathens would apply substantially still to the pagan world. The same things have been again and again witnessed in China, and Hindoostan, and Africa, the Sandwich Islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this; and to this day the heathen world is exhibiting substantially the same characteristics that it was in the time of Paul.

5. There was need of some better religion than the pagan. After all that infidels and deists have said of the sufficiency of natural religion, yet here is the sad result. This shows what man can do, and these facts will demonstrate for ever that there was need of some other religion than that furnished by the light of nature.

6. The account in this chapter shows the propriety of missionary exertions. So Paul judged; and so we should judge still. If this be the state of the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not wisdom or benevolence to withhold it from them. Believing as they do, Christians are bound to send the gospel to the heathen world. It is on this principle that modern missions to the heathen are established; and if the toils of the apostles were demanded to spread the gospel, then are the labours of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim "the unsearchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the heathen world then would perish without the gospel, there is equal danger that the heathen world will perish now.

7. If it should be said that many of these things are practised now in nations which are called Christian, and that therefore the charge of the apostle, that this was the effect of heathenism, could not be well-founded, we may reply,

(1.) that this is true, too true. But this very fact shows the deep and dreadful depravity of human nature. If such things exist in lands that have a revelation, what must have been the state of those countries that had none of its restraints and influences? But

(2.) these things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practised by Christians. And the effect of the Christian religion, so far as it has influence, is to call off men from such vices, and to make them holy and pure in their life. Let religion exert its full influence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God.

(1) "have pleasure" or, "consent with them"

Romans 2

ROMANS Chapter 2

Verse 1. Therefore. διο. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to show that the Jews were no less guilty than the Gentiles, and that they needed the benefit of the same salvation. This the apostle does by showing that they had greater light than the Gentiles, and yet that they did the same things. Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned; while they excused themselves on the ground that they possessed the law and oracles of God, and were his favourite people. The apostle here affirms that they were inexcusable in theft sins, that they must be condemned in the sight of God, on the same ground on which they condemned the Gentiles; to wit, that they had light, and yet committed wickedness. If the Gentiles were without excuse Rom 1:20 in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I suppose, refers not to any particular word in the previous chapter, or to any particular verse, but to the general considerations which were suggested by a view of the whole case. And its sense might be thus expressed: "Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, THEREFORE YOU, who are far more favoured than they, are entirely without an excuse for the same things."

Thou art inexcusable. This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were condemned, and were without excuse, Rom 1:20, so were the Jews who condemned them without excuse, on the same principle and in a still greater degree.

O man. This address is general to any man who should do this. But it is plain, from the connexion, that he means especially the Jews. The use of this word is an instance of the apostle's skill in argument. If he had openly named the Jews here, it would have been likely to have excited opposition from them. He therefore approaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he has advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions; and then he does it in the most tender, and kind, as well as convincing manner, Rom 2:17, etc.

Whosoever thou art that judgest. The word judgest--κρινεις -- here is used in the sense of condemning. It is not a word of equal strength with that which is rendered "condemnest"--κατακρινεις. It implies, however, that they were accustomed to express themselves freely and severely of the character and doom of the Gentiles. And from the New Testament, as well as from their own writings, there can be no doubt that such was the fact; that they regarded the entire Gentile world with abhorrence, considered them as shut out from the favour of God, and applied to them terms expressive of the utmost contempt. Comp. Mt 15:27.

For wherein. For in the same thing. This implies that substantially the same crimes which were committed among the heathen were also committed among the Jews.

Thou judgest another. The meaning of this clearly is, "for the same thing for which you condemn the heathen, you condemn yourselves."

Thou that judgest. You Jews who condemn other nations.

Doest the same things. It is clearly implied here, that they were guilty of offences similar to those practised by the Gentiles. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. Thus they were not guilty, in the time of the apostle, of idolatry; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The character of the nation, as given in the New Testament, is that they were "an evil and adulterous generation," Mt 12:39, Jn 8:7; that they were a "generation of vipers," Mt 3:7, 12:34; that they were wicked, Mt 12:45 that they were sinful, Mk 8:38; that they were proud, haughty, hypocritical, etc., Mt 23:1. If such was the character of the Jewish nation in general, there is no improbability in supposing that they practised most of the crimes specified in ch 1. On this verse we may remark,

(1.) that men are prone to be severe judges of others.

(2.) This is often, perhaps commonly, done when the accusers themselves are guilty of the same offences. It often happens, too, that men are remarkably zealous in opposing those offences which they themselves secretly practise. A remarkable instance of this occurs in Jn 8:1, etc. Thus David readily condemned the supposed act of injustice mentioned by Nathan, 2Sam 12:1-6. Thus also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman empire against the very crimes which he was constantly committing; and it was a common practice for Roman masters to commit offences which they punished with death in their slaves. (See instances in Grotius on this place.)

(3.) Remarkable zeal against sin may be no proof of innocence. Comp. Mt 7:3. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. It may all be the work of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other.

(4.) The heart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point. Such an examination might greatly mitigate the severity of our judgment; or might turn the whole of our indignation against ourselves.

(i) "for wherein thou" 2Sam 12:6,7 Verse 2. But we are sure. Greek, "We know." That is, it is the common and admitted sentiment of mankind. It is known and believed by men generally that God will punish such crimes. It is implied in this declaration that this was known to the Jews, and it was particularly to the purpose of the apostle so to express himself as to include the Jews. They knew it because it was everywhere taught in the Old Testament, and it was the acknowledged doctrine of the nation. The design of the apostle here, says Calvin, is to take away the subterfuges of the hypocrite, lest he should pride himself, if he obtained the praise of men, for a far more important trial awaited him at the bar of God. Outwardly he might appear well to men; but God searched the heart, and saw the secret as well as the open deeds of men; and they who practised secretly what they condemned openly, could not expect to escape the righteous judgment of God. God, without respect of persons, would punish wickedness, whether it was open, as among the Gentiles, or whether it was concealed under the guise of great regard for religion, as among the Jews.

The judgment of God. That God condemns it, and will punish it. He regards those who do these things as guilty, and will treat them accordingly.

According to truth. This expression is capable of two meanings. The Hebrews sometimes use it to denote truly or certainly. God will certainly judge and punish such deeds. Another meaning, which is probably the correct one here, is, that God will judge those who are guilty of such things, not according to appearance, but in integrity, and with righteousness, he will judge men according to the real nature of their conduct; and not as their conduct may appear unto men. The secret as well as the open sinner, therefore; the hypocrite, as well as the abandoned profligate, must expect to be judged according to their true character. This meaning comports with the design of the apostle, which is to show that the Jew, who secretly and hypocritically did the very things which he condemned in the Gentile, could not escape the righteous judgment of God.

Against them. That is, against every man, no matter of what age or nation.

Which commit such things. The crimes enumerated in chap. i. The apostle is not to be understood as affirming that each and every individual among the Jews was guilty of the specific crimes charged on the heathen, but that they were, as a people, inclined to the same things. Even where they might be externally moral, they might be guilty of cherishing evil desires in their hearts, and thus be guilty of the offence, Mt 5:28. When men desire to do evil, and are prevented by the providence of God, it is right to punish them for their evil intentions. The fact that God prevents them from carrying their evil purposes into execution does not constitute a difference between their real character and the character of those who are suffered to act out their wicked designs. Verse 3. And thinkest thou, etc. This is an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practised these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guilty of these offences, would not a holy and just God be far more likely to pronounce judgment? And could they escape who had themselves delivered a similar sentence? God is of "purer eyes than to behold evil, and cannot look upon iniquity," Hab 1:13. And if men condemned their fellowmen, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jew. It was doubtless a prevalent sentiment among them, that provided they adhered to the rites of their religion, and observed the ceremonial law, God would not judge them with the same severity as he would the abandoned and idolatrous Gentiles. Comp. Mt 3:9, Jn 8:33. The apostle shows them that crime is crime, wherever committed; that sin does not lose its essential character by being committed in the midst of religious privileges; and that those who professed to be the people of God have no peculiar license to sin. Antinomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others; that what would be sin in others, they may commit with impunity; and that God will not be strict to mark the offences of his people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among men are those committed by the professed people of God. Comp. Isa 1:11-17, 65:2-6, Rev 3:10. Verse 4. Or despisest. This word properly means to contemn, or to treat with neglect. It does not mean here that they professedly treated God's goodness with neglect or contempt; but that they perverted and abused it; they did not make a proper use of it; they did not regard it as fitted to lead them to repentance; but they derived a practical impression, that because God had not come forth in judgment and cut them off, but had continued to follow them with blessings, that therefore he did not regard them as sinners, or they inferred that they were innocent and safe. This argument the Jews were accustomed to use, (comp. Lk 13:1-5, Jn 9:2;) and thus sinners still continue to abuse the goodness and mercy of God.

The riches of his goodness. This is a Hebrew mode of speaking, for "his rich goodness," that is, for his abundant or great goodness. Riches denote superfluity, or that which abounds, or which exceeds a man's present wants; and hence the word in the New Testament is used to denote abundance; or that which is very great and valuable. Rom 9:23. Comp. Rom 11:12,33; 2Cor 8:2, Eph 1:7,18, 2:4, 3:8,16, Col 1:27. The word is used here to qualify each of the words which follow it--his rich goodness, and forbearance, and long-suffering.

Goodness. Kindness, benignity.

Forbearance. ανοχης. Literally, his holding in or restraining his indignation; or forbearing to manifest his displeasure against sin.

Longsuffering. This word denotes his slowness to anger; or his suffering them to commit sins long without punishing them. It does not differ essentially from forbearance. This is shown by his not coming forth, at the moment that sin is committed, to punish it. He might do it justly, but he spares men from day to day, and year to year, to give them opportunity to repent, and be saved. The way in which men despise or abuse the goodness of God is to infer that he does not intend to punish sin; that they may do it safely; and instead of turning from it, to go on in committing it more constantly, as if they were safe. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil," Eccl 8:11. The same thing was true in the time of Peter, 2Pet 3:3,4. And the same thing is true of wicked men in every age. Nor is there a more decisive proof of the wickedness of the human heart, than this disposition to abuse the goodness of God; and because he shows kindness and forbearance, to take occasion to plunge deeper into sin, to forget his mercy, and to provoke him to anger.

Not knowing. Not considering. The word used here-- αγνοων--means not merely to be ignorant of, but it denotes such a degree of inattention as to result in ignorance. Comp. Hosea ii. 8. In this sense it denotes a voluntary, and therefore a criminal ignorance.

Leadeth thee, etc. Or the tendency, the design of the goodness of God, is to induce men to repent of their sins, and not to lead them to deeper and more aggravated iniquity. The same sentiment is expressed in 2Pet 3:9, "The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance." See also Isa 30:18, "And therefore will the Lord wait, that he may be gracious unto you." Hos 5:15; Eze 18:23,32.

Repentance. Change of mind, and purpose, and life. The word here evidently means not merely sorrow, but a forsaking of sin, and turning from it. The tendency of God's goodness and forbearance to lead men to repentance is manifest in the following ways.

(1.) It shows the evil of transgression when it is seen to be committed against so kind and merciful a Being.

(2.) It is fitted to melt and soften the heart. Judgments often harden the sinner's heart, and make him obstinate. But if, while he does evil, God is as constantly doing him good; if the patience of God is seen from year to year, while the man is rebellious, it is adapted to melt and subdue the heart.

(3.) The great mercy of God in this often appears to men to be overwhelming; and so it would to all, if they saw it as it is. God bears with men from childhood to youth; from youth to manhood; from manhood to old age; often while they violate every law, contemn his mercy, profane his name, and disgrace their species; and still, notwithstanding all this, his anger is turned away, and the sinner lives, and "riots in the beneficence of God." If there is any thing that can affect the heart of man, it is this; and when he is brought to see it, and contemplate it, it rushes over the soul, and overwhelms it with bitter sorrow.

(4.) The mercy and forbearance of God are constant. The manifestations of his goodness come in every form; in the sun, and light, and air; in the rain, the stream, the dew-drop; in food, and raiment, and home; in friends, and liberty, and protection; in health and peace; and in the gospel of Christ, and the offers of life; and in all these ways God is appealing to his creatures each moment, and setting before them the evils of ingratitude, and beseeching them to turn and live.

And from this passage we cannot but remark,

(1.) that the most effectual preaching is that which sets before men most of the goodness of God.

(2.) Every man is under obligation to forsake his sins, and turn to God. There is no man who has not seen repeated proofs of his mercy and love.

(3.) Sin is a stubborn and an amazing evil. Where it can resist all the appeals of God's mercy; where the sinner can make his way down to hell through all the proofs of God's goodness; where he can refuse to hear God speaking to him each day, and each hour, it shows an amazing extent of depravity to resist all this, and still remain a sinner. Yet there are thousands and millions who do it; and who can be won by no exhibition of love or mercy to forsake their sins, and turn to God. Happy is the man who is melted into contrition by the goodness of God, and who sees and mourns over the evil of sinning against so good a Being as is the Creator and Parent of all.

(k) "riches of his goodness" Rom 9:23 (l) "forbearance and longsuffering" Isa 30:18 (m) "not knowing" Jn 4:2 (n) "leadeth" Isa 30:18 Verse 5. But after thy hardness. The word "after" here (κατα) means, in respect to; or, you act according to the direct tendency of a hard heart in treasuring up wrath. The word hardness is used to denote insensibility of mind. It properly means that which is insensible to the touch, or on which no impression is made by contact, as a stone, etc. Hence it is applied to the mind, to denote a state where no motives make an impression; which is insensible to all the appeals made to it. See Mt 25:24, 19:8, Acts 19:9. And here it expresses a state of mind where the goodness and forbearance of God have no effect. The man still remains obdurate, to use a word which has precisely the meaning of the Greek in this place. It is implied in this expression, that the direct tendency, or the inevitable result of that state of mind, was to treasure up wrath, etc.

Impenitent heart. A heart which is not affected with sorrow for sin, in view of the mercy and goodness of God. This is an explanation of what he meant by hardness.

Treasurest up. To treasure up, or to lay up treasure, commonly denotes a laying by in a place of security of property that may be of use to us at some future period. In this place it is used, however, in a more general sense, to accumulate, to increase. It still has the idea of hoarding up, carries the thought beautifully and impressively onward to future times. Wrath, like wealth treasured up, is not exhausted at present, and hence the sinner becomes bolder in sin. But it exists for future use; it is kept in store (comp. 2Pet 3:7) against future times; and the man who commits sin is only increasing this by every act of transgression. The same sentiment is taught in a most solemn manner in De 32:34,35. It may be remarked here, that most men have an immense treasure of this kind in store, which eternal ages of pain will not exhaust or diminish! Stores of wrath are thus reserved for a guilty world, and in due time it "will come upon man to the uttermost," 1Thes 2:16.

Unto thyself. For thyself, and not for another; to be exhausted on thee, and not on your fellow-man. This is the case with every sinner, as really and as certainly as though he were the only solitary mortal in existence.

Wrath. Note, Rom 1:18.

Day of wrath. The day when God shall show or execute his wrath against sinners. Comp. Rev 6:17, 1Thes 1:10, Jn 3:36, Eph 5:6.

And revelation. Or the day when the righteous judgment of God will be revealed, or made known. Here we learn,

(1.) that the punishment of the wicked will be just. It will not be a judgment of caprice or tyranny, but a righteous judgment; that is, such a judgment as it will be right to render, or as ought to be rendered, and THEREFORE such as God will render, for he will do right, 2Thes 1:6.

(2.) The punishment of the wicked is future. It is not exhausted in this life. It is treasured up for a future day, and that day is a day of wrath. How contrary to this text are the pretences of those who maintain that all punishment is executed in this life.

(3.) How foolish, as well as wicked, is it to lay up such a treasure for the future; to have the only inheritance in the eternal world, an inheritance of wrath and woe!

(o) "treasurest up" De 32:34 (p) "and revelation" Eccl 12:14 Verse 6. Who will render. That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves.

To every man. To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general principle the apostle is establishing, that he may bring it to bear on the Jew, and to show that he cannot escape simply because he is a Jew.

According to his deeds. That is, as he deserves; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word deeds (εργα) is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes everything connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat men according to their external conduct; but the whole language of the Bible implies that he will judge men according to the whole of their conduct, including their thoughts, and principles, and motives; that is, as they deserve. The doctrine of this place is elsewhere abundantly taught in the Bible. Prov 24:12, Mt 16:27, Rev 20:12, Jer 32:19. It is to be observed here, that the apostle does not say that men will be rewarded for their deeds, (comp. Lk 17:10,) but according to (κατα) their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ, (Tit 3:5) but still the rewards of heaven will be according to their works; that is, they who have laboured most, and been most faithful, shall receive the highest reward, or their fidelity in their Master's service shall be the measure or rule according to which the rewards of heaven shall be distributed, Mt 25:14-29. Thus the ground or reason why they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to their character and deeds. On what principle God will distribute his rewards the apostle proceeds immediately to state.

(q) "Who will render" Prov 24:12, Mt 16:27, Rev 20:12 Verse 7. To them. Whoever they may be.

Patient continuance. Who by perseverance in well doing, or in a good work. It means, that they who so continue or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible, that none will be saved but those who persevere in a life of holiness, Rev 5:10, Mt 10:22, Heb 10:38,39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.

Seek for. This word properly denotes the act of endeavouring to find anything that is lost, Mt 18:12, Lk 2:48,49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Mt 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10, 1Cor 10:24 Lk 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.

Glory and honour and immortality. The three words used here denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word glory δοξαν denotes, properly, praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendour, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of everything mean, grovelling, obscure. The word honour (τιμην) implies rather the idea of reward, or just retribution--the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there they shall be honoured by God.

Immortality. That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse; indignation, etc., apply to the punishment of the wicked beyond the grave.

Eternal life. That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds," (Rom 2:6,) not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," Jn 5:24. Verse 8. Who are contentious. This expression usually denotes those who are of a quarrelsome or litigious disposition; and generally has reference to controversies among men. But here it evidently denotes a disposition towards God, and is of the same signification as rebellious, or as opposing God. They who contend with the Almighty; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The Seventy use the verb to translate the Hebrew word , marah, in De 21:20. One striking characteristic of the sinner is, that he contends with God; that is, that he opposes and resists his claims. This is the case with all sinners; and it was particularly so with the Jews, and hence the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation, De 9:7,24, 31:27, Isa 1:2, 30:9, 65:2 Jer 5:23, Eze 2:3,5.

Do not obey the truth. Comp. Rom 1:18. The truth here denotes the Divine will, which is alone the light of truth. Calvin. It means true doctrine in opposition to false opinions; and to refuse to obey it is to regard it as false, and to resist its influence. The truth here means all the correct representations which had been made of God, and his perfections, and law, and claims, whether by the light of nature or by revelation. The description thus included Gentiles and Jews; but particularly the latter, as they had been more signally favoured with the light of truth. It had been an eminent characteristic of the Jews that they had refused to obey the commands of the true God, Josh 5:6, Jud 2:2, 6:10, 2Kgs 18:12, Jer 3:13,25, 42:21, 43:4,7, 9:13

But obey unrighteousness. The expression means that they yielded themselves to iniquity, and thus became the servants of sin, Rom 6:13,16,17,19. Iniquity thus may be said to reign over men, as they follow the dictates of evil, make no resistance to it, and implicitly obey all its hard requirements.

Indignation and wrath. That is, these shall be rendered to those who are contentious, etc. The difference between indignation and wrath, says Ammonius, is that the former is of short duration, but the latter is a long-continued remembrance of evil. The one is temporary, the other denotes continued expressions of hatred of evil. Eustathius says, that the word indignation denotes the internal emotion, but wrath the external manifestation of indignation. Tholuck. Both words refer to the opposition which God will cherish and express against sin in the world of punishment.

(r) "that are contentious" 1Timm 6:3,4 (s) "and do not obey" 2Thes 1:8 Verse 9. Tribulation. This word commonly denotes affliction, or the situation of being pressed down by a burden, as of trials, calamities, etc.; and hence to be pressed down by punishment or pain inflicted for sins. As applied to future punishment, it denotes the pressure of the calamities that will come upon the soul as the just reward of sin.

And anguish. στενοχωρια. This noun is used in but three other places in the New Testament, Rom 8:35, 2Cor 6:4, 12:10. The verb is used in 2Cor 4:8, 6:12. It means, literally narrowness of place, want of room; and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. Schleusner. It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God's displeasure, so as to be in deep distress, and so as not to know where to find relief. These words, affliction and anguish, are often connected, Rom 8:35.

Upon every soul of man. Upon all men. In Hebrew the word soul often denotes the man himself. But still the apostle, by the use of this word here, meant perhaps to signify that the punishment should not be corporeal, but afflicting the soul. It should be a spiritual punishment, a punishment of mind. (Ambrose. See Tholuck.)

Of the Jew first. Having stated the general principle of the Divine administration, he comes now to make the application. To the principle there could be no objection. And the apostle now shows that it was applicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable first, or in an eminent degree, to the Jew, because

(1) he had been peculiarly favoured with light and knowledge on all these subjects.

(2.) These principles were fully stated in his own law, and were in strict accordance with all the teaching of the prophets. Rom 2:6. Also Ps 7:11, 9:17, 139:19, Prov 14:32.

Of the Gentile. That is, of all who were not Jews. On what principles God will inflict punishment on them, he states in Rom 2:12-16. It is clear that this refers to the future punishment of the wicked, for

(1) it stands in contrast with the eternal life of those who seek for glory, (Rom 2:7). If this description of the effect of sin refers to this life, then the effects spoken of in relation to the righteous refer to this life also. But in no place in the Scriptures is it said that men experience all the blessings of eternal life in this world; and the very supposition is absurd.

(2.) It is not true that there is a just and complete retribution to every man, according to his deeds, in this life. Many of the wicked are prospered in life, and "there are no bands in their death, but their strength is firm," Ps 73:4. Many of the righteous pine in poverty and want and affliction, and die in the flames of persecution. Nothing is more clear than [that] there is not, in this life, a full and equitable distribution of rewards and punishments; and as the proposition of the apostle here is, that God WILL render to every man ACCORDING to his deeds, (Rom 2:6) it follows that this must be accomplished in another world.

(3.) The Scriptures uniformly affirm, that for the very things specified here, God will consign men to eternal death. 2Thes 1:8, "In flaming fire, taking vengeance on them that know not God, and that OBEY NOT the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction," etc. 1Pet 4:17. We may remark, also, that there could be no more alarming description of future suffering than is specified in this passage. It is indignation; it is wrath; it is tribulation; it is anguish which the sinner is to endure for ever. Truly men exposed to this awful doom should be alarmed, and should give diligence to escape from the woe which is to come!

(1) "Gentile" or, "Greek" Verse 10.

(t) "glory" 1Pet 1:7 (1) "Gentile", or "Greek" Verse 11. For. This particle is used here to confirm what is said before, particularly that this punishment should be experienced by the Jew as well as the Gentile. For God would deal with both on the principles of justice.

Respect of persons. The word thus rendered means partiality, in pronouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but on account of something personal--on account of his wealth, or rank, or office, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates, Lev 19:15, De 1:17, Prov 24:23, Jas 2:1,3,9. In his capacity as a Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, office, rank, or appearance of men. He will judge righteous judgment; he will judge men as they ought to be judged; according to their character and deserts; and not contrary to theft character, or by partiality. The connexion here demands that this affirmation should be limited solely to his dealing with men As THEIR JUDGE. And in this sense, and this only, this is affirmed often of God in the Scriptures, De 10:17, 2Chr 19:7 Eph 6:9, Col 3:25, Gall 6:7,8, 1Pet 1:17, Acts 10:34. It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favours where he pleases where all are undeserving, or that he may not make a difference in the characters of men by his providence, and by the agency of his Spirit. All these are actually done, done not out of any respect to their persons, to their rank, office, or wealth, but according to his own sovereign good pleasure, Eph 1. To deny that this is done, would be to deny the manifest arrangement of things everywhere on the earth. To deny that God had a right to do it, would be

(1.) to maintain that sinners had a claim on his favours;

(2.) that he might not do what he willed with his own; or

(3.) to affirm that God was under obligation to make all men with just the same talents and privileges; that is, that all creatures must be, in all respects, just alike. This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has respect to a different thing, to the actual exercise of the office of the Judge of the world; and whatever may be the truth about God's decrees, or his electing love, this passage teaches nothing in relation to either. It may be added, that this passage contains a most alarming truth for guilty men. It is that God will not be influenced by partiality, but will treat them just as they deserve. He will not be won or awed by their rank or office; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendour. Every man should tremble at the prospect of falling into the hands of a just God, who will treat him just as he deserves; and should, without delay, seek a refuge in the Saviour and Advocate provided for the guilty, Jn 2:1,2.

(u) "For there is no" De 10:17, 2Chr 19:7, Gal 6:7,8, 1Pet 1:17 Verse 12. For. This is used to give a reason for what he had just said, or to show on what principles God would treat man so as not to be a respecter of persons.

As many. Whosoever. This includes all who have done it, and evidently has respect to the Gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a few only, or to great and incorrigible instances of pagan wickedness; but it is a universal, sweeping declaration, obviously including all.

Have sinned, have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind.

Without law. ανομως. This expression evidently means without revealed or written law, as the apostle immediately says that they had a law of nature, (Rom 2:14,15.) The word law, νομος, is often used to denote the revealed law of God, the Scriptures, or revelation in general, Mt 12:5, Lk 2:23,24, 10:26, Jn 8:5,17.

Shall also perish. απολουνται. The Greek word used here occurs frequently in the New Testament. It means, to destroy, to lose, or to corrupt; and is applied to life, (Mt 10:39) to a reward of labour, (Mt 10:42) to wisdom, (1Cor 1:19) to bottles, Mt 9:17. It is also used to denote future punishment, or the destruction of soul and body in hell, (Mt 10:28, 18:14, Jn 3:15,) where it is opposed to eternal life, and therefore denotes eternal death. Rom 14:15, Jn 17:12. In this sense the word is evidently used in this verse. The connexion demands that the reference should be to a future judgment to be passed on the heathen. It will be remarked here, that the apostle does not say they shall be saved without law. He does not give even an intimation respecting their salvation. The strain of the argument, as well as this express declaration, shows that they who had sinned--and in the first chapter he had proved that all the heathen were sinners--would be punished. If any of the heathen are saved, it will be, therefore, an exception to the general rule in regard to them. The apostles evidently believed that the great mass of them would be destroyed. On this ground they evinced such zeal to save them; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the knowledge of the Lord Jesus. It may be added here, that all modern investigations have gone to confirm the position that the heathen are as degraded now as they were in the time of Paul.

Without law. That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by the revelation which the Jews had. They shall be condemned only according to the knowledge and the law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be apprehended that they will suffer as much as those who have the revealed will of God. Comp. Mt 10:15, 11:24, Lk 10:12.

Have sinned in the law. Have sinned having the revealed will of God, or endowed with greater light and privileges than the heathen world. The apostle here has undoubted reference to the Jews who had the law of God, and who prided themselves much on its possession.

Shall be judged by the law. This is an equitable and just rule; and to this the Jews could make no objection. Yet the admission of this would have led directly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be observed here, that the apostle uses a different expression in regard to the Jews from what he does of the Gentiles. He says of the former, that they "shall be judged;" of the latter, that they "shall perish." It is not certainly known why he varied this expression. But if conjecture may be allowed, it may have been for the following reasons.

(1.) If he had affirmed of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the conclusion to which he was about to come. Yet they could bear the word to be applied to the heathen, for it was in accordance with their own views, and their own mode of speaking, and was strictly true.

(2.) The word "judged" is apparently more mild, and yet really more severe. It would arouse no prejudice to say that they would be judged by their law. It was indeed paying a sort of tribute or regard to that on which they prided themselves so much--the possession of the law of God. Still, it was a word implying all that he wished to say, and involving the idea that they would be punished and destroyed. If it was admitted that the heathen would perish, and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light, then it would follow that they would also be condemned, and their own minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an offensive truth rather by the deductions of the mind of the opponent himself, than by a harsh and severe charge of the writer. In instances of this the Scriptures abound.; and it was this especially that so eminently characterized the arguments of our Saviour. Verse 13. For not the hearers, etc. The same sentiment is implied in Jas 1:22, Mt 7:21,24, Lk 6:47. the apostle here doubtless designed to meet an objection of the Jews; to wit, that they had the law, that they manifested great deference for it, that they heard it read with attention, and professed a willingness to yield themselves to it. To meet this, he states a very plain and obvious principle, that this was insufficient to justify them before God, unless they rendered actual obedience.

Are just. Are justified before God, or are personally holy. Or, in other words, simply hearing the law is not meeting all its requirements, and making men holy. If they expected to be saved by the law, it required something more than merely to hear it. It demanded perfect obedience.

But the doers of the law. They who comply entirely with its demands; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish law itself, De 4:1, Lev 18:5. Comp. Rom 10:9.

Shall be justified. This expression is evidently synonymous with that in Lev 18:5 where it is said that "he shall live in them." The meaning is, that it is a maxim or principle of the law of God, that if a creature will keep it, and obey it entirely, he shall not be condemned, but shall be approved, and live for ever. This does not affirm that any one ever has thus lived in this world, but it is an affirmation of a great general principle of law, that if a creature is justified BY the law, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the law. If the Jews, therefore, expected to be saved by their law, it must be, not by hearing the law, nor by being called a Jew, but by perfect and unqualified obedience to all its requirements. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the law would be saved. The inference from the passage is, that no man can be saved by his external privileges, or by an outward respectful deference to the truths and ordinances of religion.

(v) "For not the hearers" Jas 1:22,25 Verse 14. For when. The apostle, in Rom 2:13, had stated a general principle, that the doers of the law only can be justified, if justification is attempted by the law. In this verse and the next, he proceeds to show that the same principle is applicable to the heathen; that though they have not the written law of God, yet that they have sufficient knowledge of his will to take away every excuse for sin, and consequently that the course of reasoning by which he had come to the conclusion that they were guilty is well founded. This verse is not to be understood as affirming, as an historical fact, that any of the heathen ever did perfectly obey the law which they had, any more than the previous verse affirms it of the Jews. The main point in the argument is, that if men are justified by the law, their obedience must be entire and perfect; that this is not to be external only, or to consist in hearing or in acknowledging the justice of the law; and that the Gentiles had an opportunity of illustrating this principle as well as the Jews, since they also had a law among themselves. The word when (οταν) does not imply that the thing shall certainly take place, but is one form of introducing a supposition, or of stating the connexion of one thing with another; Mt 5:11, 6:2,5,6,16, 10:19. It is, however, true that the main things contained in this verse, and the next, actually occurred, that the Gentiles did many things which the law of God required.

The Gentiles. All who were not Jews.

Which have not the law. Who have not a revelation, or the written word of God. In the Greek the article is omitted, "who have not law," i.e., any revealed law.

By nature. By some, this phrase has been supposed to belong to the previous member of the sentence, "who have not the law by nature." But our translation is the more natural and usual construction. The expression means clearly by the light of conscience and reason, and whatever other helps they may have without revelation. It denotes simply, in that state which is without the revealed will of God. In that condition they had many helps of tradition, conscience, reason, and the observation of the dealings of Divine Providence, so that to a considerable extent they knew what was right and what was wrong.

Do the things. Should they not merely understand and approve, but actually perform the things required in the law.

Contained in the law. Literally, the things of the law, i.e. the things which the law requires. Many of those things might be done by the heathen, as, e.g., respect to parents, truth, justice, honesty, chastity. So far as they did any of those things, so far they showed that they had a law among themselves. And wherein they failed in these things, they showed that they were justly condemned.

Are a law unto themselves. This is explained in the following verse. It means that their own reason and conscience constituted, in these things, a law, or prescribed that for them which the revealed law did to the Jews.

(w) "a law unto" 1Cor 11:14 Verse 15. Which shew. Who thus evince or show.

The work of the law. The design, purpose, or object which is contemplated by the revealed law; that is, to make known to man his duty, and to enforce the obligation to perform it. This does not mean, by any means, that they had all the knowledge which the law would impart, for then there would have been no need of a revelation; but that, as far as it went, as far as they had a knowledge of right and wrong, they coincided with the revealed will of God. In other words, the will of God, whether made known by reason or revelation, will be the same so far as reason goes. The difference is, that revelation goes farther than reason; sheds light on new duties and doctrines; as the information given by the naked eye and the telescope is the same, except that the telescope carries the sight forward, and reveals new worlds to the sight of man.

Written in their hearts. The revealed law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same requirements were written on their hearts. Though not revealed to them as to the Jews, yet they had obtained the knowledge of them by the light of nature, The word hearts here denotes the mind itself, as it does also frequently in the sacred Scriptures; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the law, but that they had knowledge of it; and that knowledge was deeply engraven on their minds.

Their conscience. This word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condemns them. It has usually been termed the moral sense, and is a very important principle in a moral government. Its design is to answer the purposes of an ever-attendant witness of a man's conduct; to compel him to pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner. See Jn 8:9, Acts 23:1, 24:16, Rom 9:1, 1Timm 1:5. By nature every man thus approves or condemns his own acts; and there is not a profounder principle of the Divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Conscience may be enlightened or unenlightened; and its use may be greatly perverted by false opinions. Its province is not to communicate any new truth, it is simply to express judgment, and to impart pleasure or inflict pain for a man's own good or evil conduct. The apostle's argument does not require him to say that conscience revealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercise proved that they had a knowledge of the law of God. Thus it was a witness simply of that fact.

Bearing witness. To bear witness is to furnish testimony or proof. And the exercise of the conscience here showed or proved that they had a knowledge of the law. The expression does not mean that the exercise of their conscience bore witness of anything to them, but that its exercise may be alleged as a proof that they were not without some knowledge of the law.

And their thoughts. The word thoughts (λογισμων) means, properly, reasonings, or opinions, sentiments, etc. Its meaning here may be expressed by the word reflections. Their reflections on their own conduct would be attended with pain or pleasure. It differs from conscience, inasmuch as the decisions of conscience are instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience.

The mean while. Margin, "Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time; and sometimes afterward, or subsequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the heathen among themselves, by their writings, accused or acquitted one another.

Accusing. If the actions were evil.

Excusing. That is, if their actions were good.

One another. The margin renders this expression in connexion with the adverb, translated "in the mean while," "between themselves." This view is also taken by many commentators, and this is its probable meaning. If so, it denotes the fact that in their reflections, or their reasonings or discussions, they accused each other of crime, or acquitted one another; they showed that they had a law; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than that which he here adduced.

(1.) They had a conscience, pronouncing on their own acts; and

(2.) their reasonings, based on the supposition of some such common and acknowledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or acquitted themselves, if, in these reasonings and reflections, they proceeded on the principle that they had some rule of right and wrong, then the proposition of the apostle was made out that it was right for God to judge them, and destroy them, Rom 2:8-12.

(1) "the mean" or, "between themselves" Verse 16. In the day. This verse is doubtless to be connected with Rom 2:12, and the intermediate verses are a parenthesis, and it implies that the heathen world, as well as the Jews, will be arraigned at the bar of judgment. At that time God will judge all in righteousness, the Jew by the law which he had, and the heathen by the law which he had.

When God shall judge. God is often represented as the judge of mankind, De 32:36, Ps 1:4, 1Sam 2:10, Eccl 3:17, Rom 3:6, Heb 13:4. But this does not militate against the fact that he will do it by Jesus Christ. God has appointed his Son to administer judgment; and it will be not by God directly, but by Jesus Christ that it will be administered.

The secrets of men. See Lk 18:17, Eccl 12:14, "For God shall bring every work into judgment, with every secret thing," etc. Mt 10:26, 1Cor 4:5. The expression denotes the hidden desires, lusts, passions, and motives of men; the thoughts of the hearts, as well as the outward actions of the life. It will be a characteristic of the day of judgment, that all these will be brought out, and receive their appropriate reward. The propriety of this is apparent, for

(1.) it is by these that the character is really determined. The motives and principles of a mart constitute his character, and to judge him impartially these must be known.

(2.) They are not judged or rewarded in this life. The external conduct only can be seen by men, and of course that only can be rewarded or punished here.

(3.) Men of pure motives and pure hearts are often here basely aspersed and calumniated. They are persecuted, traduced, and often overwhelmed with ignominy. It is proper that the secret motives of their conduct should be brought out, and approved. On the other hand, men of base motives--men of unprincipled character, and who are corrupt at the heart--are often lauded, flattered, and exalted into public estimation. It is proper that their secret principles should be detected, and that they should take their proper place in the government of God. In regard to this expression, we may further remark

(1.) that the fact, that all secret thoughts and purposes will be brought into judgment, invests the judgment with an awful character. Who should not tremble at the idea that the secret plans and desires of his soul, which he has so long and so studiously concealed, should be brought out into noon-day in the judgment? All his artifices of concealment shall be then at an end. He will be able to practise disguise no longer. He will be seen as he is; and he will receive the doom he deserves. There will be one place, at least, where the sinner shall be treated as he ought.

(2.) To execute this judgment implies the power of searching the heart, of knowing the thoughts, and of developing and unfolding all the purposes and plans of the soul. Yet this is entrusted to Jesus Christ, and the fact that he will exercise this shows that he is Divine.

Of men. Of all men, whether Jew or Gentile, infidel or Christian. The day of judgment, therefore, may be regarded as a day of universal development of all the plans and purposes that have ever been entertained in this world.

By Jesus Christ. The fact that Jesus Christ is appointed to judge the world is abundantly taught in the Bible, Acts 17:31, 2Ti 4:1; 1Pet 4:5, Jn 5:22,27, 1Thes 4:16-18, Mt 25:31-46.

According to my Gospel. According to the gospel which I preach. Comp. Acts 17:31, 2Ti 4:8. This does not mean that the gospel which he preached would be the rule by which God would judge all mankind, for he had just said that the heathen world would be judged by a different rule, Rom 2:12. But it means that he was entrusted with the gospel to make it known; and that one of the great and prime articles of that gospel was, that God would judge the world by Jesus Christ. To make this known he was appointed; and it could be called his gospel only as being a part of the important message with which he was entrusted.

(x) "secrets" Lk 8:17 (y) "my Gospel" Rom 16:25 Verse 17. Behold. Having thus stated the general principles on which God would judge the world; having shown how they condemned the Gentiles; and having removed all objections to them, he now proceeds to another part of his argument, to show how they applied to the Jews. By the use of the word behold, he calls their attention to it, as to an important subject; and with great skill and address, he states their privileges, before he shows them how those privileges might enhance their condemnation. He admits all their claims to pre-eminence in privileges, and then with great faithfulness proceeds to show how, if abused, these might deepen their final destruction. It should be observed, however, that the word rendered behold is, in many Mss., written in two words, ειδε, instead of ιδε. If this, as is probable, is the correct reading there, it should be rendered, "If now thou art," etc. Thus the Syriac, Latin, and Arabic read it.

Thou art called. Thou art named Jew, implying that this name was one of very high honour. This is the first thing mentioned on which the Jew would be likely to pride himself.

A Jew. This was the name by which the Hebrews were at that time generally known; and it is clear that they regarded it as a name of honour, and valued themselves much on it. See Gal 2:15, Rev 2:9. Its origin is not certainly known. They were called the children of Israel until the time of Rehoboam. When the ten tribes were carried into captivity, but two remained, the tribes of Judah and Benjamin. The name Jews was evidently given to denote those of the tribe of Judah. The reasons why the name of Benjamin, was lost in that of Judah were probably,

(1.) because the tribe of Benjamin was small, and comparatively without influence or importance.

(2.) The Messiah was to be of the tribe of Judah, (Gen 49:10); and that tribe would therefore possess a consequence proportioned to their expectation of that event. The name of Jews would therefore be one that would suggest the facts that they were preserved from captivity, that they had received remarkably the protection of God, and that the Messiah was to be sent to that people. Hence it is not wonderful that they should regard it as a special favour to be a Jew, and particularly when they added to this the idea of all the other favours connected with their being the peculiar people of God. The name Jew came thus to denote all the peculiarities and special favours of their religion.

And restest in the law. The word rest here is evidently used in the sense of trusting to, or leaning upon. The Jew leaned on, or relied on the law for acceptance or favour; on the fact that he had the law, and on his obedience to it. It does not mean that he relied on his own works, though that was true, but that he leaned on the fact that he had the law, and was thus distinguished above others. The law here means the entire Mosaic economy; or all the rules and regulations which Moses had given. Perhaps also it includes, as it sometimes does, the whole of the Old Testament.

Makest thy boast of God. Thou dost boast, or glory, that thou hast the knowledge of the true God, while other nations are in darkness. On this account the Jew felt himself far elevated above all other people, and despised them. It was true that they only had the true knowledge of God, and that he had declared himself to be their God, (De 4:7; Ps 147:19,20;) but this was not a ground for boasting, but for gratitude. This passage know us that it is much more common to boast of privileges than to be thankful for them, and that it is no evidence of piety for a man to boast of his knowledge of God. A humble, ardent thankfulness that we have that knowledge--a thankfulness which leads us not to despise others, but to desire that they may have the same privilege--is an evidence of piety.

(z) "art called a Jew" Rom 2:28 Verse 18. And knowest his will. The will or commands of God. This knowledge they obtained from the Scriptures; and of course in this they were distinguished from other nations.

And approvest. The word used here is capable of two interpretations. It may mean to distinguish, or to approve. The word is properly and usually applied to the process of testing or trying metals by fire. Hence it comes to be used in a general sense to try or to distinguish anything; to ascertain its nature, quality, etc., Lk 12:56. This is probably its meaning here, referring rather to the intellectual process of discriminating, than to the moral process of approving. It could not, perhaps, be said with propriety-- at least the scope of the passage does not properly suppose this--that the Jew approved or loved the things of God; but the scope of the passage is, that the Jew valued himself on his knowledge of that which was conformable to the will of God. Rom 14:1 and following.

The things that are more excellent. The word here translated more excellent denotes, properly the things that differ from others, and then also the things that excel. It has an ambiguity similar to the word translated "approved." If the interpretation of that word above given is correct, then this word here means those things that differ from others. The reference is to the rites and customs, to the distinctions of meats and days, etc., prescribed by the law of Moses. The Jew would pride himself on the fact that he had been taught by the law to make these distinctions, while all the heathen world had been left in ignorance of them. This was one of the advantages on which he valued himself and his religion.

Being instructed, etc. That is, in regard to the one God, his will, and the distinguishing rites of his worship.

(a) "And knowest" Ps 147:19,20 (1) "and approvest", or "triest the things that differ" (b) "the things" Php 1:10 Verse 19. And art confident. This expression denotes the full assurance of the Jew that he was superior in knowledge to all other people. It is a remarkable fact, that the Jews put the fullest confidence in their religion. Though proud, wicked, and hypocritical, yet they were not speculative infidels. It was one of their characteristics, evinced through all their history, that they had the fullest assurance that God was the Author of their institutions, and that their religion was his appointment.

A guide of the blind. A guide of the blind is a figurative expression to denote an instructer of the ignorant. The blind here properly refers to the Gentiles, who were thus regarded by the Jews. The meaning is, that they esteemed themselves qualified to instruct the heathen world, Mt 15:14, 23:16.

A light. Another figurative expression to denote a teacher. Comp. Isa 49:6, Jn 1:4,5,8,9.

In darkness. A common expression to denote the ignorance of the Gentile world. Mt 4:16. Verse 20. Of the foolish. The word foolish is used in the Scriptures in two significations--to denote those who are void of understanding, and to denote the wicked. Here it is clearly used in the former sense, signifying that the Jew esteemed himself qualified to instruct those without knowledge.

Of babes. This is the literal meaning of the original word. The expression is figurative, and denotes those who were as ignorant as children--an expression which they would be likely to apply to all the Gentiles. It is evident that the character here given by Paul to the Jews is one which they claimed, and of which they were proud. They are often mentioned arrogating this prerogative to themselves, as being qualified to be guides and teachers of others, Mt 14:14, 23:2,16,24. It will be remembered, also, that the Jews considered themselves to be qualified to teach all the world, and hence evinced great zeal to make proselytes. And it is not improbable (Tholuck) that their rabbies were accustomed to give the names "foolish" and "babes" to the ignorant proselytes which they had made from the heathen.

Which hast the form of knowledge. The word here translated form properly denotes a delineation or picturing of a thing. It is commonly used to denote also the appearance of any object; that which we see, without reference to its internal character; the external figure. It sometimes denotes the external appearance as distinguished from that which is internal; or a hypocritical profession of religion without its reality, 2Ti 3:6, "Having the form of godliness, but denying its power." It is sometimes used in a good, and sometimes in a bad sense. Here it denotes, that in their teaching they retained the semblance, sketch, or outline of the true doctrines of the Old Testament. They had in the Scriptures a correct delineation of the truth. Truth is the representation of things as they are; and the doctrines which the Jews had in the Old Testament were a correct representation or delineation of the objects of knowledge. Comp. 2Ti 1:13.

In the law. In the Scriptures of the Old Testament. In these verses the apostle concedes to the Jews all that they would claim. Having made this concession of their superior knowledge, he is prepared with the more fidelity and force to convict them of their deep and dreadful depravity in sinning against the superior light and privileges which God had conferred on them.

(c) "the form of knowledge" 2Ti 1:13, 3:5 Verse 21. Thou therefore, etc. he who is a teacher of others may be expected to be learned himself. They ought to be found to be possessed of superior knowledge; and by this question the apostle impliedly reproves them for their ignorance. The form of a question is chosen because it conveys the truth with greater force. He puts the question as if it were undeniable that they were grossly ignorant. Comp. Mt 23:3, "They say, and do not," etc.

That preachest. This word means to proclaim in any manner, whether in the synagogue, or in any place of public teaching.

Dost thou steal? It cannot be proved, perhaps, that the Jews were extensively guilty of this crime. It is introduced partly, no doubt, to make the inconsistency of their conduct more apparent. We expect a man to set an example of what he means by his public instruction.

(d) "Thou therefore which" Mt 23:3 Verse 22. Dost thou commit adultery? There is no doubt that this was a crime very common among the Jews. Mt 12:39; Jn 8:1 and Jn 8:2-11. The Jewish Talmud accuses some of the most celebrated of their rabbies, by name, of this vice. Grotius. Josephus also gives the same account of the nation.

Thou that abhorest idols. It was one of the doctrines of their religion to abhor idolatry. This they were everywhere taught in the Old Testament; and this they doubtless inculcated in their teaching. It was impossible that they could recommend idolatry.

Dost thou commit sacrilege? Sacrilege is the crime of violating or profaning sacred things; or of appropriating to common purposes what has been devoted to the service of religion. In this question, the apostle shows remarkable tact and skill, he could not accuse them of idolatry, for the Jews, after the Babylonish captivity, had never fallen into it. But then, though they had not the form, they might have the spirit of idolatry. That spirit consisted in withholding from the true God that which was his due, and bestowing the affections upon something else. This the Jews did by perverting from their proper use the offerings which were designed for his honour; by withholding that which he demanded of tithes and offerings; and by devoting to other uses that which was devoted to him, and which properly belonged to his service. That this was a common crime among them is apparent from Mal 1:8,12-14, 3:8,9. It is also evident, from the New Testament, that the temple was, in many ways, desecrated and profaned in the time of our Saviour. Mt 21:12, Mt 21:13. Verse 23. Makest thy boast, etc. To boast in the law implied their conviction of its excellence and obligation, as a man does not boast of that which he esteems to be of no value.

Dishonourest thou God. By boasting of the law, they proclaimed their conviction that it was from God. By breaking it, they denied it. And as actions are a true test of men's real opinions, their breaking the law did it more dishonour than their boasting of it did it honour. This is always the case. It matters little what a man's speculative opinions may be; his practice may do far more to disgrace religion, than his profession does to honour it. It is the life and conduct, and not merely the profession of the lips, that does real honour to the true religion. Alas, with what pertinency and force may this question be put to many who call themselves Christians ! Verse 24. The name of God. The name and character of the true God. Is blasphemed. Mt 9:3. That is, your conduct is such as to lead the heathen world to blaspheme and reproach both your religion and its Author. By your hypocrisy and crimes the pagan world is led to despise a religion which is observed to have no effect in purifying and restraining its professors; and of course the reproach will terminate on the Author of your religion--that is, the true God. A life of purity would tend to honour religion and its Author; a life of impurity does the reverse. There is no doubt that this was actually the effect of the deportment of the Jews. They were scattered everywhere; everywhere they were corrupt and wicked; and everywhere they and their religion were despised.

Among the Gentiles. In the midst of whom many Jews lived.

Through you. By means of you, or as the result of your conduct. It may mean, that you Jews do it, or profane the name of God; but the connexion seems rather to require the former sense.

As it is written. To what place the apostle has reference cannot be certainly determined. There are two passages in the Old Testament which will bear on the case, and perhaps he had them both in his view, Isa 52:5, Eze 36:20,23. The meaning is not that the passages in the Old Testament, referred to by the phrase "as it is written," had any particular reference to the conduct of the Jews in the time of Paul, but that this had been the character of the people, and the effect of their conduct as a nation, instances of which had been before observed and recorded by the prophets. The same thing has occurred to a most melancholy extent in regard to professed Christian nations. For purposes of commerce, and science, and war, and traffic, men from nations nominally Christian have gone into almost every part of the heathen world. But they have not often been real Christians. They have been intent on gain; and have to a melancholy extent been profane, and unprincipled, and profligate men. Yet the heathen have regarded them as Christians; as fair specimens of the effect of the religion of Christ. They have learned, therefore, to abuse the name of Christian, and the Author of the Christian religion, as encouraging and promoting profligacy of life. Hence one reason, among thousands, of the importance of Christian missions to the heathen. It is well to disabuse the pagan world of their erroneous opinions of the tendency of Christianity. It is well to teach them that we do not regard these men as Christians. As we have sent to them the worst part of our population, it is well to send them holy men, who shall exhibit to them the true nature of Christianity, and raise our character in their eyes as a Christian people. And were there no other result of Christian missions, it would be worth all the expense and toll attending them, to raise the national character in the view of the pagan world.

(e) "as it is written" Eze 36:20,23 Verse 25. For circumcision. Jn 7:22; Acts 7:8. This was the peculiar rite by which the relation to the covenant of Abraham was recognised; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high importance to the rite.

Verily profiteth. Is truly a benefit; or is an advantage. The meaning is, that their being recognised as members of the Jewish commonwealth, and introduced to the privileges of the Jew, was an advantage. See Rom 3:1,2. The apostle was not disposed to deny that they possessed this advantage, but he tells them why it was a benefit, and how it might fail of conferring any favour.

If thou keep the law. The mere sign can be of no value. The mere fact of being a Jew is not what God requires. It may be a favour to have his law, but the mere possession of the law cannot entitle to the favour of God. So it is a privilege to be born in a Christian land; to have had pious parents; to be amidst the ordinances of religion; to be trained in Sunday-schools; and to be devoted to God in baptism: for all these are favourable circumstances for salvation. But none of them entitle to the favour of God; and unless they are improved as they should be, they may be only the means of increasing our condemnation, 2Cor 2:16.

Thy circumcision is made uncircumcision. Thy circumcision, or thy being called a Jew, is of no value. It will not distinguish you from those who are not circumcised. You will be treated as a heathen. No external advantages, no name, or rite, or ceremony will save you. God requires the obedience of the heart and of the life. Where there is a disposition to render that, there is an advantage in possessing the external means of grace. Where that is wanting, no rite or profession can save. This applies with as much force to those who have been baptized in infancy, and to those who have made a profession of religion in a Christian church, as to the Jew.

(f) "but if thou" Gal 5:3 Verse 26. Therefore if the uncircumcision. If those who are not circumcised, i.e. the heathen.

Keep the righteousness of the law. Keep that which the law of Moses commands. It could not be supposed that a heathen would understand the requirements of the ceremonial law; but reference is had here to the moral law. The apostle does not expressly affirm that this was ever done; but he supposes the case, to show the true nature and value of the rites of the Jews.

Shall not his uncircumcision. Or, shall the fact that he is uncircumcised stand in the way of the acceptance of his services? Or, shall he not as certainly and as readily be accepted by God as if he were a Jew? Or, in other Words, the apostle teaches the doctrine that acceptance with God does not depend on a man's external privileges, but on the state of the heart and life.

Be counted for circumcision. Shall he not be treated as if he were circumcised? Shall his being uncircumcised be any barrier in the way of his acceptance with God? The word rendered "be counted," is that which is commonly rendered to reckon, TO IMPUTE; and its use here shows that the Scripture use of the word is not to transfer, or to charge with that which is not deserved, or not true. It means simply that a man shall be treated as if it were so; that this want of circumcision shall be no bar to acceptance. There is nothing set over to his account; nothing transferred; nothing reckoned different from what it is. God judges things as they are; and as the man, though uncircumcised, who keeps the law, ought to be treated as if he had been circumcised, so he who believes in Christ agreeably to the Divine promise, and trusts to his merits alone for Salvation, ought to be treated as if he were himself righteous. God judges the thing as it is, and treats men as it is proper to treat them, as being pardoned and accepted through his Son.

(g) "Therefore if the uncircumcision" Acts 10:34,35 Verse 27. Which is by nature. Which is the natural state of man; his condition before he is admitted to any of the peculiar rites of the Jewish religion.

If it fulfil the law. If they who are uncircumcised keep the law.

Judge thee. Condemn thee as guilty. As we say, the conduct of such a man condemns us. He acts so much more consistently and uprightly than we do, that we see our guilt. For a similar mode of expression, see Mt 12:41,42.

Who by the letter, etc. The translation here is certainly not happily expressed. It is difficult to ascertain its meaning. The evident meaning of the original is, "Shall not a heathen man who has none of your external privileges, if he keeps the law, condemn you who are Jews; who, although you have the letter and circumcision, are nevertheless transgressors of the law?"

The letter. The word letter properly means the mark or character from which syllables and words are formed. It is also used in the sense of writing of any kind, (Lk 16:6,7, Acts 28:21, Gal 6:11) particularly the writings of Moses, denoting, by way of eminence, the letter, or the writing, Rom 7:6, 2Ti 3:16.

(h) "fulfil the law" Mt 12:41,42 Verse 28. For he is not a Jew, etc. He who is merely descended from Abraham, and is circumcised, and externally conforms to the law only, does not possess the true character, and manifest the true spirit, contemplated by the separation of the Jewish people. Their separation required much more.

Neither is that circumcision. etc. Neither does it meet the full design of the rite of circumcision, that it is externally performed. It contemplated much more. See Rom 2:29.

(i) "he is not a Jew" Mt 3:9, Jn 8:39, Rom 9:6,7, Gal 6:15, Rev 2:19 Verse 29. But he is a Jew. He comes up to the design of the Jewish institution; he manifests truly what it is to be a Jew.

Which is one inwardly. Who is in heart a Jew. Who has the true spirit, and fulfills the design of their being separated as a peculiar people. This passage proves that the design of separating them was not merely to perform certain external rites, or to conform to external observances, but to be a people holy in heart and in life. It cannot be denied that this design was not generally understood in the time of the apostles; but it was abundantly declared in the Old Testament, De 6:5, 10:12,13,20, 30:20, Isa 1:11-20, Mic 6:8, Psa 51:16,17, 50:7-23.

And circumcision is that of the heart. That is, that circumcision which is acceptable to God, and which meets the design of the institution, is that which is attended with holiness of heart; with the cutting off of sins; and with a pure life. The design of circumcision was to be a sign of separation from the heathen world, and of consecration to the holy God. And this design implied the renunciation and forsaking of all sins; or the cutting off of everything that was offensive to God. This was a work peculiarly of the heart. This design was often stated and enforced in the writings of the Old Testament. De 10:16, "Circumcise, therefore, the foreskin of your heart, and be no more stiffnecked." Jer 4:4, De 30:6.

In the spirit. This is an expression explaining further what he had just said. It does not mean by the Holy Spirit, but that the work was to take place in the soul, and not in the body only. It was to be an internal, spiritual work, and not merely an external service.

And not in the letter. That is, not only according to the literal, external command.

Whose praise, etc. Whose object is not to secure the praise of men. One of the main characteristics of the Jews in the time of Christ was, a desire to secure honour among men, as being exactly scrupulous in the performance of all the duties of their religion. They prided themselves on their descent from Abraham, and on their regular conformity to the precepts of the law of Moses, Mt 3:9, 6:2,5, Lk 18:10-12, Mt 23:23.

But of God. "Man looketh on the outward appearance, but the Lord looketh on the heart," 1Sam 16:7. The praise of God can be bestowed only on those who conform really, and not externally only, to his requirements.

The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn--

1. That the external rites of religion are of much less importance than the state of the heart.

2. That the only value of those rites is to promote holiness of heart and life.

3. That the mere fact that we are born of pious ancestors will not save us.

4. That the fact that we were dedicated to God in baptism will not save us.

5. That a mere profession of religion, however orthodox may be our creed, will not save us.

6. That the estimate which men may put on our piety is not the proper measure of our true character and standing.

7. It is an inexpressible privilege to be in possession of the word of God, and to know our duty. It may, if improved, conduce to our elevation in holiness and happiness here, and to our eternal felicity hereafter.

8. It is also a fearful thing to neglect the privileges which we enjoy. We shall be judged according to the light which we have; and it will be an awful event to go to eternity from a Christian land unprepared.

9. Whatever may be the destiny of the heathen, it is our duty to make preparation to meet God. The most wicked of the heathen may meet a far milder doom than many who are eternally moral, or who profess religion in Christian lands. Instead, therefore, of speculating on what may be their destiny, it is the duty of every individual to be at peace himself with God, and to flee from the wrath to come.

Romans 3:1-29

ROMANS Chapter 3

Verse 1. What advantage, etc. The design of the first part of this chapter is to answer some of the objections which might be offered by a Jew to the statements in the last chapter. The first objection is stated in this verse. A Jew would naturally ask, if the view which the apostle had given were correct, what peculiar benefit could the Jew derive from his religion? The objection would arise particularly from the position advanced, (Rom 2:25,26) that if a heathen should do the things required by the law, he would be treated as if he had been circumcised. Hence the question, "What profit is there of circumcision?" Verse 2. Much every way. Or, in every respect. This is the answer of the apostle to the objection in Rom 3:1.

Chiefly. That is, this is the principal advantage, and one including all others. The main benefit of being a Jew is to possess the sacred Scriptures, and their instructions.

Unto them were committed. Or were entrusted, were confided. The word translated "were committed," is that which is commonly employed to express faith or confidence, and it implied confidence in them on the part of God in entrusting his oracles to them; a confidence which was not misplaced, for no people ever guarded a sacred trust or deposit with more fidelity, than the Jews did the sacred Scriptures.

The oracles. The word oracle among the heathen meant, properly, the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief, sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, etc. These oracles were frequent among the heathen, and affairs of great importance were usually submitted to them. The word rendered oracles occurs in the New Testament but four times, Acts 7:38, Heb 5:12, 1Pet 4:11; Rom 3:2. It is evidently here used to denote the Scriptures, as being that which was spoken by God, and particularly perhaps the Divine promises. To possess these was, of course, an eminent privilege, and included all others, as they instructed them in their duty, and were their guide in everything that pertained to them in this life and the life to come. They contained, besides, many precious promises respecting the future dignity of the nation ill reference to the Messiah. No higher favour can be conferred on a people than to be put in possession of the sacred Scriptures. And this fact should excite us to gratitude, and lead us to endeavour to extend them also to other nations. Comp. De 4:7,8, Ps 147:19,20. Verse 3. For what if some did not believe? This is to be regarded as another objection of a Jew. "What then? or what follows? if it be admitted that some of the nation did not believe, does it not fallow that the faithfulness of God in his promises will fail?" The points of the objection are these:

(1.) The apostle had maintained that the nation was sinful, (chapter 2;) that is, that they had not obeyed or believed God.

(2.) This the objector for the time admits, or supposes, in relation to some of them. But

(3) he asks whether this does not involve a consequence which is not admissible, that God is unfaithful. Did not the fact that God chose them as his people, and entered into covenant with them, imply that the Jews should be kept from perdition? It was evidently their belief that all Jews would be saved--and this belief they grounded on his covenant with their fathers. The doctrine of the apostle (chapter 2) would seem to imply that, in certain respects, they were on a level with the Gentile nations; that ff they sinned, they would be treated just like the heathen; and hence they asked of what value was the promise of God ? Had it not become vain and nugatory?

Make the faith. The word faith here evidently means the faithfulness or fidelity of God to his promises. Comp. Mt 23:23, 2Ti 3:10, Hos 2:20.

Without effect. Destroy it; or prevent him from fulfilling his promises. The meaning of the objection is, that the fact supposed, that the Jews would become unfaithful and be lost, would imply that God had failed to keep his promises to the nation; or that he had made promises which the result showed he was not able to perform.

(n) "some did not believe" Rom 10:16, Heb 4:2 Verse 4. God forbid. Greek, Let not this be. The sense is, Let not this by any means be supposed. This is the answer of the apostle, showing that no such consequence followed from his doctrines; and that if any such consequence should follow, the doctrine should be at once abandoned, and that every man, no matter who, should be rather esteemed false than God. The veracity of God was a great first principle, which was to be held, whatever might be the consequence. This implies that the apostle believed that the fidelity of God could be maintained in strict consistency with the fact that any number of the Jews might be found to be unfaithful, and be cast off. The apostle has not entered into an explanation of this, or shown how it could be; but it is not difficult to understand how it was. The promise made to Abraham, and the fathers, was not unconditional and absolute, that all the Jews should be saved. It was implied that they were to be obedient; and that if they were not, they would be cast off, Gen 18:19. Though the apostle has not stated it here, yet he has considered it at length in another part of this epistle, and showed that it was not only consistent with the original promise that a part of the Jews should be found unfaithful, and be cast off, but that it had actually occurred according to the prophets, Rom 10:16-21; 11:1. Thus the fidelity of God was preserved; at the same time that it was a matter of fact that no small part of the nation was rejected and lost.

Let God be true. Let God be esteemed true and faithful, whatever consequence may follow. This was a first principle, and should be now, that God should be believed to be a God of truth, whatever consequence it might involve. How happy would it be, if all men would regard this as a fixed principle, a matter not to be questioned in their hearts, or debated about, that God is true to his word! How much doubt and anxiety would it save professing Christians; and how much error would it save among sinners! Amidst all the agitations of the world, all conflicts, debates, and trials, it would be a fixed position, where every man might find rest, and which would do more than all other things to allay the tempests, and smooth the agitated waves of human life.

But every man a liar. Though every man and every other opinion should be found to be false. Of course this included the apostle and his reasoning; and the expression is one of those which show his magnanimity and greatness of soul. It implies that every opinion which he and all others held--every doctrine which had been defended, should be at once abandoned, if it implied that God was false. It was to be assumed as a first principle in all religion and all reasoning, that if a doctrine implied that God was not faithful, it was of course a false doctrine. This showed his firm conviction that the doctrine which he advanced was strictly in accordance with the veracity of the Divine promise. What a noble principle is this! How strikingly illustrative of the humility of true piety, and of the confidence which true piety places in God above all the deductions of human reason! And if all men were willing to sacrifice their opinions when they appeared to impinge on the veracity of God; if they started back with instinctive shuddering at the very supposition of such a want of fidelity in him, how soon would it put an end to the boastings of error, to the pride of philosophy, to lofty dictation in religion! No man with this feeling could be for a moment a Universalist; and none could be an infidel.

As it is written. Ps 51:4. To confirm the sentiment which he had just advanced, and to show that it accorded with the spirit of religion as expressed in the Jewish writings, the apostle appeals to the language of David, uttered in a state of deep penitence for past transgressions. Of all quotations ever made, this is one of the most beautiful and most happy. David was overwhelmed with grief; he saw his crime to be awful; he feared the displeasure of God, and trembled before him. Yet he held it as a fixed, indisputable principle, that GOD WAS RIGHT. This he never once thought of calling in question. He had sinned against God, God only; and he did not once think of calling in question the fact that God was just altogether in reproving him for his sin, and in pronouncing against him the sentence of condemnation.

That thou mightest be justified. That thou mightest be regarded as just or right; or, that it may appear that God is not unjust. This does not mean that David had sinned against God for the purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation.

In thy sayings. In what thou hast spoken; that is, in thy sentence of condemnation; in thy words in relation to this offence. It may help us to understand this, to remember that the psalm was written immediately after Nathan, at the command of God, had gone to reprove David for his crime. (See the title of the psalm.) God, by the mouth of Nathan, had expressly condemned David for his crime. To this expression of condemnation David doubtless refers by the expression "in thy sayings." See 2Sam 12:7-13.

And mightest overcome. In the Hebrew, "mightest be pure," or mightest be esteemed pure, or just. The word which the Seventy and the apostle have used, "mightest overcome," is sometimes used with reference to litigations or trials in a court of justice. He that was accused and acquitted, or who was adjudged to be innocent, might be said to overcome, or to gain the cause. The expression is thus used here. As if there were a trial between David and God, God would overcome; that is, would be esteemed pure and righteous in his sentence condemning the crime of David.

When thou art judged. The Hebrew is, when thou judgest; that is, in thy judgment pronounced on this crime. The Greek may also be in the middle voice as well as the passive, and may correspond, therefore, in meaning precisely with the Hebrew. So the Arabic renders it. The Syriac renders it, "when they (that is, men) shall judge thee." The meaning, as expressed by David, is, that God is to be esteemed right and just in condemning men for their sins, and that a true penitent, that is, a man placed in the best circumstances to form a proper estimate of God, will see this, though it should condemn himself. The meaning of the expression in the connexion in which Paul uses it is, that it is to be held as a fixed, unwavering principle, that God is right and true, whatever consequences it may involve, whatever doctrine it may overthrow, or whatever man it may prove to be a liar.

(o) "as it is written" Ps 51:4 Verse 5. But if our unrighteousness. If our sin The particular sin which had been specified Rom 3:3 was unbelief. But the apostle here gives the objection a general form. This is to be regarded as an objection which a Jew might take. The force of it is this:

(1) It had been conceded that some had not believed; that is, had sinned.

(2) But God was true to his promises. Notwithstanding their sin, God's character was the same. Nay,

(3) in the very midst of sin, and as one of the results of it, the character of God as a just Being shone out illustriously. The question then was,

(4.) if his glory resulted from it; if the effect of all was to show that his character was pure, how could he punish that sin from which his own glory resulted? And this is a question which is often asked by sinners.

Commend. Recommend; show forth; render illustrious.

The righteousness of God. His just and holy character. This was the effect on David's mind, that he saw more clearly the justice of God in his threatenings against sin, in consequence of his own transgression. And if this effect followed, if honour was thus done to God, the question was, how he could consistently punish that which tended to promote his own glory?

What shall we say? What follows? or, what is the inference? This is a mode of speech as if the objector hesitated about expressing an inference which would seem to follow, but which was horrible in its character. Is God unrighteous? The meaning of this would be better expressed thus: "Is not God unrighteous in punishing? Does it not follow, that if God is honoured by sin, that it would be wrong for him to inflict punishment?"

Who taketh vengeance. The meaning of this is simply, who inflicts punishment. The idea of vengeance is not necessarily in the original, οργην. It is commonly rendered wrath, but it often means simply punishment, with out any reference to the state of the mind of him who inflicts it. Mt 3:7, Lk 3:7, 21:23, Jn 3:36. Rom 1:18; Rom 4:15.

I speak as a man. I speak after the manner of men. I speak as appears to be the case to human view; or as would strike the human mind. It does not mean that the language was such as wicked men were accustomed to use; but that the objector expressed a sentiment which to human view would seem to follow from what had been said. This I regard as the language of an objector. It implies a degree of reverence for the character of God, and a seeming unwillingness to state an objection which seemed to be dishonourable to God, but which nevertheless pressed itself so strong on the mind as to appear irresistible. No way of stating the objection could have been more artful or impressive. Verse 6. God forbid. Rom 3:4.

For then. If it be admitted that it would be unjust for God to inflict punishment.

How shall God, etc. How will it be right or consistent for him to judge the world. Judge. To judge implies the possibility and the correctness of condemning the guilty; for if it were not right to condemn them, judgment would be a farce. This does not mean that God would condemn all the world; but that the fact of judging men implied the possibility and propriety of condemning those who were guilty. It is remarkable that the apostle does not attempt to explain how it could be that God could take occasion from the sins of men to promote his glory; nor does he even admit the fact; but he meets directly the objection. To understand the force of his answer, it must be remembered that it was an admitted fact, a fact which no one among the Jews would call in question, that God would judge the world. This fact was fully taught in their own writings, Gen 18:25, Eccl 12:14, 11:9. It was besides an admitted point with them, that God would condemn the heathen world; and perhaps the term "world" here refers particularly to them. But how could this be, if it were not right for God to inflict punishment at nil? The inference of the objector, therefore, could not be true; though the apostle does not tell us how it was consistent to inflict punishment for offences from which God took occasion to promote his glory. It may be remarked, however, that God will judge offences, not from what he may do in overruling them, but from the nature of the crime itself. The question is not, what good God may bring out of it, but what does the crime itself deserve? what is the character of the offender? what was his intention? It is not what God may do to overrule the offence when it is committed. The just punishment of the murderer is to be determined by the law, and by his own desert; and not from any reputation for integrity and uprightness which the judge may manifest on his trial; or from any honour which may accrue to the police for detecting him; or any security which may result to the commonwealth from his execution; or from any honour which the law may gain as a just law by his condemnation. Nor should any of these facts and advantages, which may result from his execution, be pleaded in bar of his condemnation. So it is with the sinner under the Divine administration. It is indeed a truth (Ps 76:10) that the wrath of man shall praise God, and that he will take occasion from men's wickedness to glorify himself as a just Judge and moral Governor; but this will be no ground of acquittal for the sinner.

(p) "how shall God judge" Job 8:3 Verse 7. For if, etc. This is an objection similar to the former. It is indeed but another form of the same.

The truth of God. His truth or faithfulness in adhering to his threatenings. God threatened to punish the guilty. By their guilt he will take occasion to show his own truth; or their crime will furnish occasion for such an exhibition.

Hath more abounded. Has been more striking, or more manifest. His truth will be shown by the fulfillment of all his promises to his people, and of all his predictions. But it will also be shown by fulfilling his threatenings on the guilty. It will, therefore, more abound by their condemnation; that is, their condemnation will furnish new and striking instances of his truth. Every lost sinner will be, therefore, an eternal monument of the truth of God.

Through my lie. By means of my lie, or as one of the results of my falsehood. The word lie here means falsehood, deceitfulness, unfaithfulness. If by the unfaithfulness of the Jewish people to the covenant, occasion should be given to God to glorify himself, how could they be condemned for it? Unto his glory. To his praise, or so as to show his character in such a way as to excite the praise and admiration of his intelligent creation.

Why yet am I, etc. How can that act be regarded as evil, which tends to promote the glory of God? The fault in the reasoning of the objector is this, that he takes for granted that the direct tendency of his conduct is to promote God's glory, whereas it is just the reverse; and it is by God's reversing that tendency, or overruling it, that he obtains his glory. The tendency of murder is not to honour the law, or to promote the security of society, but just the reverse. Still, his execution shall avert the direct tendency of his crime, and do honour to the law and the judge, and promote the peace and security of the community by restraining others. Verse 8. And not rather. This is the answer of the apostle. He meets the objection by showing its tendency if carried out, and if it were made a principle of conduct. The meaning is, "If the glory of God is to be promoted by sin, and if a man is not therefore to be condemned, or held guilty for it; if this fact absolves man from crime, why not carry the doctrine out, and make it a principle of conduct, and DO ALL THE EVIL WE CAN, in order to promote his glory?" This was the fair consequence of the objection. And yet this was a result so shocking and monstrous, that all that was necessary in order to answer the objection was merely to state this consequence. Every man's moral feelings would revolt at the doctrine; every man would know that it could not be true; and every man, therefore, could see that the objection was not valid.

As we. This refers, doubtless, to the apostles, and to Christians generally. It is unquestionable, that this accusation was often brought against them.

Slanderously reported. Greek, "As we are blasphemed." This is the legitimate and proper use of the word blaspheme, to speak of one in a reproachful and calumnious manner.

As some affirm, etc. Doubtless Jews. Why they should affirm this, is not known. It was doubtless, however, some perversion of the doctrines that the apostles preached. The doctrines which were thus misrepresented and abused were probably these: the apostles taught that the sins of men were the occasion of promoting God's glory in the plan of salvation. That "where sin abounded, grace did much more abound," Rom 5:20. That God, in the salvation of men, would be glorified just in proportion to the depth and pollution of the guilt which was forgiven. This was true; but how easy was it to misrepresent this as teaching that men ought to sin in order to promote God's glory! And instead of stating it as an inference which THEY drew from the doctrine, to state it as what the apostles actually taught. This is the common mode in which charges are brought against others. Men draw an inference themselves, or suppose that the doctrine leads to such an inference, and then charge it on others as what they actually hold and teach. There is one maxim which should never be departed from: that a man is not to be held responsible for the inferences which we may draw from his doctrine; and that he is never to be represented as holding and teaching that which WE suppose follows from his doctrine. He is answerable only for what he avows.

Let us do evil. That is, since sin is to promote the glory of God, let us commit as much as possible.

That good may come. That God may take occasion by it to promote his glory.

Whose damnation is just. Whose condemnation. Rom 14:23. This does not necessarily refer to future punishment, but it means that the conduct of those who thus slanderously perverted the doctrines of the Christian religion, and accused the apostles of teaching this doctrine, was deserving of condemnation or punishment. Thus he expressly disavows, in strong language, the doctrine charged on Christians. Thus he silences the objection; and thus he teaches as a great fundamental law, that evil is not to be done that good may come. This is a universal rule; and this is in no case to be departed from. Whatever is evil is not to be done under any pretence. Any imaginable good which we may think will result from it; any advantage to ourselves or to our cause; or any glory which we may think may result to God, will not sanction or justify the deed. Strict, uncompromising integrity and honesty is to be the maxim of our lives; and in such a life only can we hope for success, or for the blessing of God.

(q) "Let us do evil" Rom 6:1,15 Verse 9. What then? This is another remark supposed to be made by a Jewish objector. "What follows? or are we to infer that we are better than others?"

Are we better than they? Are we Jews better than the Gentiles? Or rather, have we any preference, or advantage as to character and prospects, over the Gentiles? These questions refer only to the great point in debate, to wit, about justification before God. The apostle had admitted (Rom 3:2) that the Jews had important advantages in some respects, but he now affirms that those advantages did not make a difference between them and the Gentiles about justification.

No, in no wise. Not at all. That is, the Jews have no preference or advantage over the Gentiles in regard to the subject of justification before God. They have failed to keep the law; they are sinners; and if they are justified, it must be in the same way as the rest of the world.

We have before proved, etc. Ro 1:21-32 2:1-29.

Under sin. Sinners. Under the power and dominion of sin.

(1) "proved" or, "charged" Verse 10. As it is written. The apostle is reasoning with Jews; and he proceeds to show, from their own Scriptures, that what he had affirmed was true. The point to be proved was, that the Jews, in the matter of justification, had no advantage or preference over the Gentiles; that the Jew had failed to keep the law which had been given him, as the Gentile had failed to keep the law which had been given him; and that both therefore were equally dependent on the mercy of God, incapable of being justified and saved by their works. To show this the apostle adduces texts, to show what was the character of the Jewish people; or to show that, according to their own Scriptures, they were sinners no less than the Gentiles. The point then is, to prove the depravity of the Jews, not that of universal depravity. The interpretation should be confined to the bearing of the passages on the Jews, and the quotations should not be adduced as directly proving the doctrine of universal depravity. In a certain sense, which will be stated soon, they may be adduced as bearing on that subject. But their direct reference is to the Jewish nation. The passages which follow are taken from various parts of the Old Testament. The design of this is to show, that this characteristic of sin was not confined to any particular period of the Jewish history, but pertained to them as a people; that it had characterized them throughout their existence as a nation. Most of the passages are quoted in the language of the Septuagint. The quotation in Rom 3:10-12, is from Ps 14:1-3, and from Ps 53:1-3. The fifty-third psalm is the same as the fourteenth, with some slight variations.

There is none righteous. The Hebrew (Ps 14:1) is, there is none that doeth good. The Septuagint has the same. The apostle quotes according to the sense of the passage. The design of the apostle is to show that none could be justified by the law. He uses an expression, therefore, which is exactly conformable to his argument, and which accords in meaning with the Hebrew, there is none just--δικαιος.

No, not one. This is not in the Hebrew, but is in the Septuagint. It is a strong universal expression, denoting the state of almost universal corruption which existed in the time of the psalmist. The expression should not be interpreted to mean that there was not literally one pious man in the nation; but that the characteristic of the nation was, at that time, that it was exceedingly corrupt. Instead of being righteous, as the Jew claimed, because they were Jews, the testimony of their own Scriptures was, that they were universally wicked.

(r) "There is none righteous" Ps 14, Ps 53 Verse 11. There is none that understandeth. In the Hebrew, (Ps 14:2), God is represented as looking down from heaven to see, that is, to make investigation, whether there were any that understood or sought after him. This circumstance gives not only high poetic beauty to the passage, but deep solemnity and awfulness. God, the Searcher of hearts, is represented as making investigation on this very point, he looks down from heaven for this very purpose, to ascertain whether there were any righteous. In the Hebrew it is not asserted, though it is clearly and strongly implied, that none such were found. That fact the apostle states. If, as the result of such an investigation, none were found; if God did not specify that there were any such; then it follows that there were none. For none could escape the notice of his eye; and if there had been any, the benevolence of his heart would have led him to record it. To understand is used in the sense of being wise; or of having such a state of moral feeling as to dispose them to serve and obey God. The word is often used in the Bible, not to denote a mere intellectual operation of the mind, but the state of the heart inclining the mind to obey and worship God, Ps 107:43, 119:27,100 Prov 2:5, Isa 6:10: "Lest they should understand with their heart," etc.

That seeketh after God. That endeavours to know and do his will, and to be acquainted with his character. A disposition not to seek after God, that is, to neglect and forget him, is one of the most decided proofs of depravity. A righteous man counts it his highest privilege and honour to know God, and to understand his will. A man can indulge in wickedness only by forgetting God. Hence a disposition not to seek God is full proof of depravity. Verse 12. They have all gone out of the way. They have declined from the true path of piety and virtue.

They are together. They have at the same time; or they have equally become unprofitable. They are as one; they are joined, or united, in this declension. The expression denotes union or similarity.

Become unprofitable. This word in Hebrew means, to become putrid and offensive, like fruit that is spoiled. In Arabic, it is applied to milk that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no value in regard to works of righteousness.

There is none, etc. This is taken literally from the Hebrew. Verse 13. Their throat, etc. This expression is taken from Ps 5:9, literally from the Septuagint. The design of the psalm is to reprove those who were false, traitorous, slanderous, etc., Ps 5:6. The psalmist has the sin of deceit, and falsehood, and slander particularly in his eye. The expressions here are to be interpreted in accordance with that. The sentiment here may be, as the grave is ever open to receive all into it, that is, into destruction, so the mouth or the throat of the slanderer is ever open to swallow up the peace and happiness of all. Or it may mean, as from an open sepulchre there proceeds an offensive and pestilential vapour, so from the mouths of slanderous persons there proceeds noisome and ruinous words. (Stuart.) I think the connexion demands the former interpretation.

With their tongues, etc. In their conversation, their promises, etc., they have been false, treacherous, and unfaithful.

The poison of asps. This is taken literally from the Septuagint of Ps 140:3. The asp, or adder, is a species of serpent whose poison is of such active operation that it kills almost the instant that it penetrates, and that without remedy. It is small, and commonly lies concealed, often in the sand in a road, and strikes the traveller before he sees it. It is found chiefly in Egypt and Lybia. It is said by ancient writers that the celebrated Cleopatra, rather than be carried a captive to Rome by Augustus, suffered an asp to bite her in the arm, by which she soon died. The precise species of serpent which is here meant by the psalmist, however, cannot be ascertained. All that is necessary to understand the passage is, that it refers to a serpent whose bite was deadly, and rapid in its execution.

Is under their lips. The poison of the serpent is contained in a small bag which is concealed at the root of the tooth. When the tooth is struck into the flesh, the poison is pressed out, through a small hole in the tooth, into the wound. whether the psalmist was acquainted with that fact, or referred to it, cannot be known: his words do not of necessity imply it. The sentiment is, that as the poison of the asp is rapid, certain, spreading quickly through the system, and producing death, so the words of the slanderer are deadly, pestiferous, quickly destroying the reputation and happiness of man. They are as subtle, as insinuating, and as deadly to the reputation, as the poison of the adder is to the body. Wicked men, in the Bible, are often compared to serpents, Mt 23:33, Gen 49:17.

(s) "throat is an open" Ps 5:9 (t) "poison of asps" Ps 140:3 Verse 14. Whose mouth. Ps 10:7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies.

Cursing. Reproachful and opprobrious language, such as Shimei used in relation to David, 2Sam 16:5,7,8.

Bitterness. In the psalm, deceits. The word bitterness is used to denote severity, harshness, cruelty; reproachful and malicious words.

(u) "whose mouth is full" Ps 10:7 Verse 15. Their feet, etc. The quotation in this and the two following verses is abridged or condensed from Isa 59:7,8. The expressions occur in the midst of a description of the character of the nation in the time of the prophet. The apostle has selected a few expressions out of many, rather making a reference to the entire passage, than a formal quotation. The expression, "their feet are swift," etc., denotes the eagerness of the nation to commit crime, particularly deeds of injustice and cruelty. They thirsted for the blood of innocence, and hasted to shed it, to gratify their malice, or to satisfy their vengeance.

(v) "feet are swift" Ps 10:7 Verse 16. Destruction. That is, they cause the destruction or the ruin of the reputation, happiness, and peace of others.

Misery. Calamity, ruin.

In their ways. Wherever they go. This is a striking description not only of the wicked then, but of all times. The tendency of their conduct is to destroy the virtue, happiness, and peace of all with whom they come in contact. Verse 17. And the way of peace, etc. What tends to promote their own happiness, or that of others, they do not regard. Intent on their plans of evil, they do not know or regard that which is fitted to promote the welfare of themselves or others. This is the case with all who are selfish, and who seek to gain theft own purposes of crime and ambition. Verse 18. There is no fear of God. Ps 36:1. The word fear here denotes reverence, awe, veneration. There is no such regard or reverence for the character, authority, and honour of God, as to restrain them from crime. Their conduct shows that they are not withheld from the commission of iniquity by any regard to the fear or favour of God. The only thing that will be effectual in restraining men from sin, will be a regard to the honour and law of God.

In regard to these quotations from the Old Testament, we may make the following remarks:

(1.) They fully establish the position of the apostle, that the nation, as such, was far from being righteous, or that they could be justified by their own works. By quotations from no less than six distinct places in their own writings, referring to different periods of their history, he shows what the character of the nation was. And as this was the characteristic of those times, it followed that a Jew could not hope to be saved simply because he was a Jew. He needed, as much as the Gentile, the benefit of some other plan of salvation.

(2.) These passages show us how to use the Old Testament, and the facts of ancient history. They are to be adduced not as showing directly what the character of man is now, but to show what human nature is. They demonstrate what man is when under the most favourable circumstances; in different situations; and at different periods of the world. The concurrence of past facts shows what the race is. And as past facts are uniform; as man thus far, in the most favourable circumstances, has been sinful; it follows that this is the characteristic of man everywhere. It is settled by the facts of the world, just as any other characteristic of man is settled by the uniform occurrence of facts in all circumstances and times. Ancient facts, and quotations of Scripture, therefore, are to be adduced as proofs of the tendency of human nature. So Paul used them; and so it is lawful for us to use them.

(3.) It may be observed, further, that the apostle has given a view of human depravity which is very striking. He does not confine it to one faculty of the mind, or to one set of actions; he specifies each member and each faculty as being perverse, and inclined to evil. The depravity extends to all the departments of action. The tongue, the mouth, the feet, the lips, are all involved in it; all are perverted, and all become the occasion of the commission of sin. The entire man is corrupt; and the painful description extends to every department of action.

(4.) If such was the character of the Jewish nation under all its advantages, what must have been the character of the heathen? We are prepared thus to credit all that is said in Rom 1 and elsewhere, of the sad state of the pagan world.

(5.) What a melancholy view we have thus of human nature. From whatever quarter we contemplate it, we come to the same conclusion. Whatever record we examine, whatever history we read; whatever time or period we contemplate, we find the same facts, and are forced to the same conclusion. All are involved in sin, and are polluted, and ruined, and helpless. Over these ruins we should sit down and weep, and lift our eyes with gratitude to the God or mercy, that he has pitied us in our low estate, and has devised a plan by which. "these ruins may be built again," and lost, fallen man be rinsed up to forfeited "glory, honour, and immortality."

(w) "There is no fear of God" Ps 36:1 Verse 19. Now we know. We all admit. It is a conceded, plain point.

What things soever. Whether given as precepts, or recorded as historical facts. Whatever things are found in the law.

The law saith. This means here evidently the Old Testament. From that the apostle had been drawing his arguments, and his train of thought requires us here to understand the whole of the Old Testament by this. The same principle applies, however, to all law, that it speaks only to those to whom it is expressly given.

It saith to them, etc. It speaks to them for whom it was expressly intended; to them for whom the law was made. The apostle makes this remark in order to prevent the Jew from evading the force of his conclusion. He had brought proofs from their own acknowledged laws, from writings given expressly for them, and which recorded their own history, and which they admitted to be divinely inspired. These proofs, therefore, they could not evade.

That every mouth may be stopped. This is, perhaps, a proverbial expression, Job 5:16, Ps 107:42. It denotes that they would be thoroughly convinced; that the argument would be so conclusive as that they would have nothing to reply; that all objections would be silenced. Here it denotes that the argument for the depravity of the Jews from the Old Testament was so clear and satisfactory, that nothing could be alleged in reply. This may be regarded as the conclusion of his whole argument, and the expressions may refer not to the Jews only, but to all the world. Its meaning may, perhaps, be thus expressed: "The Gentiles are proved guilty by their own deeds, and by a violation of the laws of nature. They sin against their own conscience; and have thus been shown to be guilty before God, Rom 1. The Jews have also been shown to be guilty; all their objections have been silenced by an independent train of remark; by appeals to their own law; by arguments drawn from the authority which they admit. Thus the mouths of both are stopped. Thus the whole world becomes guilty before God." I regard, therefore, the word "that" here --ινα--as referring, not particularly to the argument from the law of the Jews, but to the whole previous train of argument, embracing both Jews and Gentiles. His conclusion is thus general or universal, drawn from arguments adapted to the two great divisions of mankind.

And all the world. Both Jews and Gentiles, for so the strain of the argument shows. That is, all by nature; all who are out of Christ; all who are not pardoned. All are guilty where there is not some scheme contemplating forgiveness, and which is not applied to purify them. The apostle in all this argument speaks of what man is, and ever would be, without some plan of justification appointed by God.

May become. May be. They are not made guilty by the law; but the argument from the law, and from fact, proves that they are guilty.

Guilty before God. υποδικοςτωθεω, Marg., subject to the judgment of God. The phrase is taken from courts of justice. It is applied to a man who has not vindicated or defended himself; against whom therefore the charge or the indictment is found true; and who is in consequence subject to punishment. The idea is that of subjection to punishment; but always because the man personally deserves it, and because being unable to vindicate himself, he ought to be punished. It is never used to denote simply an obligation to punishment, but with reference to the fact that the punishment is personally deserved. This word, rendered guilty, is not elsewhere used in the New Testament, nor is it found in the Septuagint. The argument of the apostle here shows,

(1.) that in order to guilt, there must be a law, either that of nature or by revelation, Rom 1:1-3:31 and

(2) that in order to guilt, there must be a violation of that law which may be charged on them as individuals, and for which they are to be held personally responsible.

(x) "every mouth may be stopped" or, "subject to the judgment of God." Verse 20. By the deeds of the law. By works; or by such deeds as the law requires. The word law has, in the Scriptures, a great variety of significations. Its strict and proper meaning is, a rule of conduct prescribed by superior authority. The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that men could be justified by no conformity to those laws. He had shown Rom 1 that the heathen, the entire Gentile world, had violated the laws of nature--the rules of virtue made known to them by reason, tradition, and conscience, He had shown the same Rom 2:1-3:29 in respect to the Jews. They had equally failed in rendering obedience to their law. In both these cases the reference was not to ceremonial or ritual laws, but to the moral law; whether that law was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, i.e. whether they had obeyed the moral law. The conclusion was, that in all this they had failed, and that therefore they could not be justified by that law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a want of conformity of the heart no less than with a want of conformity of the life. See Rom 1:26,29-31; Rom 2:28,29. The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify men in the sight of a holy God.

There shall no flesh. No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion. Rom 1:3. Be justified. Be regarded and treated as righteous. None shall be esteemed as having kept the law, and as being entitled to the rewards of obedience. Rom 1:17.

In his sight. Before him. God sits as a Judge to determine the characters of men, and he shall not adjudge any to have kept the law.

For by the law. That is, by all law. The connexion shows that this is the sense. Law is a rule of action. The effect of applying a rule to our conduct is to show us what sin is. The meaning of the apostle clearly is, that the application of a law to try our conduct, instead of being a ground of justification, will be merely to show us our own sinfulness and departures from duty. A man may esteem himself to be very right and correct, until he compares himself with a rule, or law; so, whether the Gentiles compared their conduct with their laws of reason and conscience, or the Jew his with his written law, the effect would be to show them how far they had departed. The more closely and faithfully it should be applied, the more they would see it. So far from being justified by it, they would be more and more condemned. Comp. Rom 7:7-10. The same is the case now. This is the way in which a sinner is converted; and the more closely and faithfully the law is preached, the more will it condemn him, and show him that he needs some other plan of salvation.

(y) "therefore by the deeds of the law" Ps 143:2 Verse 21. But now. The apostle, having shown the entire failure of all attempts to be justified by the law, whether among Jews or Gentiles, proceeds to state fully the plan of justification by Jesus Christ in the gospel. To do this was the main design of the epistle, Rom 1:17. He makes, therefore, in the close of this chapter, an explicit statement of the nature of the doctrine; and in the following parts of the epistle he fully-proves it, and illustrates its effects.

The righteousness of God. God's plan of justifying men. Rom 1:17.

Without the law. In a way different from personal obedience to the law. It does not mean that God abandoned his law; or that Jesus Christ did not regard the law, for he came to "magnify" it, Isa 42:21 or that sinners after they are justified have no regard to the law; but it means simply what the apostle had been endeavouring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way.

Being witnessed. Being borne witness to. It was not a new doctrine; it was found in the Old Testament. The apostle makes this observation with special reference to the Jews. He does not declare any new thing, but that which was fully declared in their own sacred writings.

By the law. This expression here evidently denotes, as it did commonly among the Jews, the five books of Moses. And the apostle means to say that this doctrine was found in those books; not that it was in the ten commandments, or in the law, strictly so called. It is not a part of law to declare justification except by strict and perfect obedience. That it was found in those books the apostle shows by the case of Abraham, Rom 4. See also his reasoning on Lev 18:5, and De 30:12-14, in Rom 10:5-11; comp. Ex 34:6,7.

And the prophets. Generally, the remainder of the Old Testament. The phrase "the law and the prophets" comprehended the whole of the Old Testament, Mt 5:17, 11:13, 22:40, Acts 13:15, 28:23. That this doctrine was contained in the prophets, the apostle showed by the passage quoted from Hab 2:4, in Hab 1:17, "The just shall live by faith." The same thing he showed in Rom 10:11, from Isa 28:16, 49:23; and Rom 4:6-8, from Ps 22. The same thing is fully taught in Isa 53:11, Dan 9:24. Indeed, the general tenor of the Old Testament-- the appointment of sacrifices, etc.--taught that man was a sinner, and that he could not be justified by obedience to the moral law.

(z) "by the Law and the Prophets" Acts 26:22 Verse 22. Even the righteousness of God. The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers makes it plain that the phrase so often used by him, "righteousness of God," does not refer to an attribute of God, but to his plan of making men righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding men as righteous through their belief in Jesus Christ.

By faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the expression, Mk 11:22, "Have the faith of God," (margin,) means, have faith in God. So Acts 3:16, the "faith of his name," (Greek,) means, faith in his name. So Gal 2:20, the "faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith, Mk 16:16.) God has promised that they who believe in Christ shah be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.

Unto all and upon all. It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, "unto all"--ειςπαντας--may denote that this plan of justification has come (Luther) unto all men, to Jews and Gentiles; i.e. that it has been provided for them and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all"--επιπαντας--may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere face that the announcement had come to all. The apostle adds, therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, "upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin. Comp. Isa 64:6, also Php 3:9.

For there is no difference. That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of men; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.

(a) "faith of Jesus Christ" Rom 5:1 Verse 23. For all have sinned. This was the point which he had fully established in the discussion in these chapters.

And come short. Greek, Are deficient in regard to; are wanting, etc. Here it means, that they had failed to obtain, or were destitute of.

The glory of God. The praise or approbation of God. They had sought to be justified, or approved, by God; but all had failed. Their works of the law had not secured his approbation; and they were therefore under condemnation. The word glory--δοξα--is often used in the sense of praise, or approbation. Jn 5:41,44; Jn 7:18; 8:50,54, 12:43.

(b) "all have sinned" Eccl 7:20 Verse 24. Being justified. Being treated as if righteous; that is, being regarded and treated as if they had kept the law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the law. He now affirms that if they were so treated, it must be by mere favour, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this epistle. The expression here is be understood as referring to all who are justified, Rom 3:22. The righteousness of God, by faith in Jesus Christ, is "upon all who believe," who are all "justified freely by his grace."

Freely--δωρεαν. This word stands opposed to that which is purchased, or which is obtained by labour, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift. It does not mean that it has been obtained, however, without any price or merit from any one, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, 1Cor 6:20, 7:23, 2Pet 2:1, 1Pet 2:9, (Greek.) Acts 20:28, Isa 53:11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.

By his grace. By his favour; by his mere undeserved mercy. Rom 1:7.

Through the redemption--διατηςαπολυτρωσεως. The word used here occurs but ten times in the New Testament, Lk 21:28, Rom 3:24, 8:23, 1Cor 1:30 Eph 1:7,14, 4:30, Col 1:14, Heb 9:15, 11:35. Its root--λυτρον lutron--properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word here used is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used, in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Lk 21:28, Rom 8:23, Eph 1:14. That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation, Rom 3:25.

That is in Christ Jesus. Or, that has been effected by Christ Jesus; that of which he is the author and procurer. Comp. Jn 3:16. Verse 25. Whom God hath set forth. Margin, Fore-ordained --προεθετο. The word properly means, to place in public view; to exhibit in a conspicuous, situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometimes has the meaning of decreeing, purposing, or constituting, as in the margin, (comp. Rom 1:13, Eph 1:9) and many have supposed that this is its meaning here. But the connexion seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of men. This public exhibition was made by his being offered on the cross, in the face of angels and of men. It was not concealed; it was done openly. He was put to open shame; and so put to death as to attract towards the scene the eyes of angels, and of the inhabitants of all worlds.

To be a propitiation--ιλαστηριον. This word occurs but in one other place in the New Testament: Heb 9:5, "And over it (the ark) the cherubim of glory shadowing the mercy-seat." It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the LXX. Ex 25:17, "And thou shalt make a propitatory--ιλαστηριον, of gold," Ex 25:18-20,22 30:6 31:7 35:12 37:6-9 40:20 Le 16:2,13. The Hebrew name for this was capphoreth, from the verb caphar, to cover, or conceal. It was from this place that God was represented as speaking to the children of Israel: Ex 25:22, "And I will speak to thee front above the Ilasterion," the propitiatory, the mercy-seat; Lev 16:2, "For I will appear in the cloud upon the mercy.seat." This seat, or cover, was covered with the smoke o( the incense, when the high priest entered the most holy place, Lev 16:13. And the blood of the bullock offered on the great day of atonement was to be sprinkled "upon the mercy-seat," and "before the mercy-seat," "seven times," Lev 16:14,15. This sprinkling or offering of blood was called making "an atonement for the holy place, because of the uncleanness of the children of Israel," etc., Lev 16:16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus the analogy must be very slight, if any such analogy can be perceived. We may observe, however,

(1.) that the main idea, in regard to the cover of the ark called the mercy-seat, was that of God's being reconciled to his people; and that this is the main idea in regard to the Lord Jesus, whom "God hath set forth."

(2.) This reconciliation was effected then by the sprinkling of blood on the mercy-seat, Lev 16:15,16. The same is true of the Lord Jesus --by blood.

(3.) In the former case it was [by] the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Lev 16:17,18. In the case of the Lord Jesus it was also by blood--by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.

(4.) In the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be recon- ciled to men.

(5.) In the former, there was joined the idea of a sacrifice for sin, Lev 16:1. So in the latter. And hence the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence the word "propitiation" in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man.

Through faith. Or, by means of faith. The offering will be of no avail without faith. The offering has been made; but it will not be applied, except where there is faith. He has made an offering which may be efficacious in putting away sin; but it produces no reconciliation, no pardon, except where it is accepted by faith.

In his blood. Or, in his death--his bloody death. Among the Jews, the blood was regarded as the seat of life, or vitality, Lev 17:11, "The life of the flesh is in the blood." Hence they were commanded not to eat blood: Gen 9:4, "But flesh with the life thereof, which is the blood thereof, shall ye not eat." Lev 19:26, De 12:23, 1Sam 14:34. This doctrine is contained uniformly in the sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Pharisees and Hindoos. Homer thus often speaks of blood as the seat of life, as in the expression πορφυρεοςθανατος, or purple death. And Virgil speaks of purple life, Purpuream vomit ille animam.

AEniad, ix. 349.

Empedocles and Critias, among the Greek philosophers, also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a knowledge of the circulation of the blood, fully believed it. Hoffman and Huxham believed it. Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good's Book of Nature, pp. 102, 108, Edit. New York, 1828. This was undoubtedly the doctrine of the Hebrews; and hence with them to shed the blood was a phrase signifying to kill; hence the efficacy of their sacrifices was supposed to consist in the blood, that is, in the life of the victim. Hence it was unlawful to eat it, as it was the life, the seat of vitality; the more immediate and direct gift of God. When therefore the blood of Christ is spoken of in the New Testament, it means the offering of his life as a sacrifice, or his death as an expiation. His life was given to make atonement. See the word blood thus used in Rom 5:9, Eph 1:7, Col 1:14, Heb 9:12,14; Heb 13:12, Rev 1:5, 1Pet 1:19, 1Jn 1:7. By faith in his death as a sacrifice for sin; by believing that he took our sins; that he died in our place; by thus, in some sense, making his offering ours; by approving it, loving it, embracing it, trusting it, our sins become pardoned, and our souls made pure.

To declare. ειςενδειξιν. For the purpose of showing, or exhibiting; to present it to man. The meaning is, that the plan was adopted; the Saviour was given; he suffered and died; and the scheme is proposed to men, for the purpose of making a full manifestation of his plan, in contradistinction from all the plans of men.

His righteousness. His plan of justification. The method or scheme which he has adopted, in distinction from that of man, and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here rendered righteousness. Some explain it as meaning veracity; others as holiness; others as goodness; others as essential justice. Most interpreters, perhaps, have explained it as referring to an attribute of God. But the whole connexion requires us to understand it here as in Rom 1:17, not of an attribute of God, but of his plan of justifying sinners. He has adopted and proposed a plan by which men may become just by faith in Jesus Christ, and not by their own works. His acquitting men from sin; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross.

For the remission of sins. Margin, Passing over. The word here used (παρεσιν) occurs nowhere else in the New Testament, nor in the Septuagint. It means passing by, as not noticing; and hence forgiving. A similar idea occurs in 2Sam 24:10, Mic 7:18: "Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance?" In Romans it means for the pardoning, or in order to pardon past transgression.

That are past. That have been committed; or that have existed before. This has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has been supposed that all who have been justified have received pardon by the merits of the sacrifice of Christ. This may be true; but there is no reason to think that this is the idea in this passage, for

(1.) the scope of the passage does not require it. The argument is not to show how men had been justified, but how they might be. It is not to discuss an historical fact, but to state the way in which sin was to be forgiven under the gospel.

(2.) The language has no immediate or necessary reference to past generations. It evidently refers to the past lives of the individuals who are justified, and not to the sins of former times. All that the passage means, therefore, is, that the plan of pardon is such as completely to remove all the former sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal salvation.

Through the forbearance of God. Through his patience, his long-suffering. That is, he did not come forth in judgment when the sin was committed; he spared us, though deserving of punishment; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long-suffering. Comp. Acts 17:30. I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet Cowper. It is well known that before his conversion he was oppressed by a long and dreadful melancholy; that this was finally heightened to despair; and that he was then subjected to the kind treatment of Dr. Cotton in St. Alban's, as a melancholy case of derangement. His leading thought was, that he was doomed to inevitable destruction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel. (See Taylor's Life of Cowper.) The account of his conversion I shall now give in his own words. "The happy period,, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus was now arrived. I flung myself into a chair near the window, and, seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was the 25th of the third chapter of Romans, Whom God hath set forth, etc. Immediately I received strength to believe, and the full beam of the Sun of Righteousness shone upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment I believed, and received the peace of the gospel. Unless the almighty Arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed with love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportunity of repairing to a throne of grace; but flew to it with an earnestness irresistible, and never to be satisfied."

(1) "set forth" or, "fore-ordained" (2) "remission of sins" or, "passing over" Verse 26. At this time. The time now since the Saviour has come, now is the time when he manifests it.

That he might be just. This verse contains the substance of the gospel. The word "just" here does not mean benevolent, or merciful, though it may sometimes have that meaning, (Mt 1:19, also Jn 17:25) but it refers to the fact that God had retained the integrity of his character as a moral Governor; that he had shown a due regard to his law, and to the penalty of the law, by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the law by appointing his Son to be a substitute in the place of sinners; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death. That is, he showed that the law could not be violated without introducing suffering; and that it could not be broken with impunity, he showed that he had so great a regard for it, that he would not pardon one sinner without an atonement. And thus he secured the proper honour to his character as a lover of his law, a hater of sin, and a just God. He has shown that if sinners do not avail themselves of the offer of pardon by Jesus Christ, they must experience in their own souls for ever the pains which this substitute for sinners endured in behalf of men on the cross. Thus, no principle of justice has been abandoned; no threatening has been modified; no claim of his law has been let down; no disposition has been evinced to do injustice to the universe by suffering the guilty to escape. He is in all this great transaction, a just moral governor, as just to his law, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent, has been provided by the sufferings of the Saviour in the sinner's stead, and the sinner may be pardoned.

And the justifier of him, etc. Greek, Even justifying him that believeth, etc. This is the peculiarity and the wonder of the gospel, Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favour does not show that he loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that, in certain cases, the law may be violated, and its penalty not be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, peculiar feature of the gospel plan of salvation.

Him which believeth in Jesus. Gr., Him who is of the faith of Jesus; in contradistinction from him who is of the works of the law; that is, who depends on his own works for salvation.

(c) "that he might be just" Acts 13:38,39 Verse 27. Where is boasting then? Where is there ground or occasion of boasting or pride? Since all have sinned, and since all have failed of being able to justify themselves by obeying the law, and since all are alike dependent on the mere mercy of God in Christ, all ground of boasting is of course taken away. This refers particularly to the Jews, who were much addicted to boasting of their peculiar privileges. Rom 3:1, etc.

By what law? The word law here is used in the sense of arrangement, rule, or economy. By what arrangement, or by the operation of what rule, is boasting excluded? Stuart. See Gal 3:21, Acts 21:20.

Of works? The law which commands works, and on which the Jews relied. If this were complied with, and they were thereby justified, they would have had ground of self-confidence, or boasting, as being justified by their own merits. But a plan which led to this, which ended in boasting, and self-satisfaction, and pride, could not be true.

Nay. No.

The law of faith. The rule, or arrangement which proclaims that we have no merit; that we are lost sinners; and that we are to be justified only by faith. Verse 28. Therefore. As the result of the previous train of argument.

That a man. That all who are justified; that is, that there is no other way.

Is justified by faith. Is regarded and treated as righteous, by believing in the Lord Jesus Christ.

Without the deeds of the law. Without works as a meritorious ground of justification. The apostle, of course, does not mean that Christianity does not produce good works, or that they who are justified will not obey the law, and be holy; but that no righteousness of their own will be the ground of their justification. They are sinners; and as such can have no claim to be treated as righteous. God has devised a plan by which they may be pardoned and saved; and that is by faith alone. This is the grand peculiarity of the Christian religion. This was the peculiar point in the reformation from popery. Luther often called this doctrine of justification by faith the article on which the church stood or fell--articulus stantis, vel earlentis ecclesiae--and it is so. If this doctrine is held entire, all others will be held with it. If this is abandoned, all others will fall also. It may be remarked here, however, that this doctrine by no means interferes with the doctrine that good works are to be performed by Christians. Paul urges this as much as any other writer in the New Testament. His doctrine is, that they are not to be relied on as a ground of justification; but that he did not mean to teach that they are not to be performed by Christians is apparent from the connexion, and from the following places in his epistles: Rom 2:7, 2Cor 9:8, Eph 2:10, 1Timm 2:10, 5:10,25, 6:18, 2Ti 3:17, Tit 2:7,14; Tit 3:8, Heb 10:24. That we are justified by our works is a doctrine which he has urged and repeated with great power and frequency. See Rom 4:2,6, 9:11,32, 11:6, Gal 2:16, 3:2,5,10, Eph 2:9, 2Ti 1:9.

(d) "that a man" Rom 3:20-22, 8:3, Gal 2:16 Verses 29, 30. Is he the God, etc. The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favour. In these verses Paul showed that as all had alike sinned, Jews and Gentiles, and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews, so God could show favours to all, and all might be admitted on the same terms to the benefits of the plan of salvation.