Ver. 1. Paul, a servant of Jesus Christ,] Not only a disciple, but a servant in a special manner, that is, a minister of Jesus Christ, and that of the highest rank, being made an Apostle by the immediate call of Christ Himself. Dr. Wells. The word denotes, in a metaphorical sense, one who acts in the name of another; one, whose ministry another uses, as in the case of Moses and the Prophets, Rev. xv. 3; x. 7; and Apostles, Acts xvi. 17; Tit. i. 1. It is a title of distinction, usually conferred on every interpreter of the Divine will and teacher of the Christian religion, but especially on the Apostles; whence it is often interchanged with the word Apostle. See Gal. i. 10, compared with ver. i. Phil. i. 1; Tit. i. 1; Jam. i. 1; &c. See also 2 Tim. ii. 24; Col. iv. 12. Parkhurst, Schleumer. — called to be an apostle,] Constituted and appointed by Christ to that holy function: he did not assume the honour of an Apostle, till he was "called." Burkitt. Rather, "a called," or special "Apostle." "To be" is not in the original. Dr. Hammond. — separated unto the gospel of God,] That is, set apart in the purpose and decree of God, "separated from his mother's womb," Gal. i. 15. Immediately and extraordinarily called by Christ Himself to this great work, Acts ix. 15; and mediately by the officers of the — the gospel of God,] Elsewhere styled "the Gospel of Christ." It is the Gospel of God, as He was the author and contriver of it: it is the Gospel of Christ, as He is also the subject matter and scope of it. Indeed St. Paul sometimes calls it "his Gospel," Rom. ii. 16; because he was the dispenser and promulgator of it: it was a Divine treasure committed to his care and trust. Burkitt. &c.] In the beginning of his Epistles, St. Paul generally subjoined to the apostolical benediction a solemn thanksgiving for the faith, charity, patience, and other virtues of the brethren, to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. Dr. Macknight. He adds "through Jesus Christ," because, as no petition is acceptable to the Father, so no thanks, but through Christ: through whom descend all our blessings, by whom are presented all our prayers; the Mediator in all things between God and us. See Eph. v. 20; Heb. xiii. 15. Bp. Fell. — throughout the whole world.] Meaning, the whole Roman empire. See Luke ii. 1. Dr. Wells. The faith of the Romans, which occasioned so much discourse, was their turning from idols. An event of this kind could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces, who, on their return home, would report what they had seen. For this the Apostle thanked God, because the conversion of the Romans encouraged the inhabitants of other cities to forsake the established idolatry. Besides, Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the Gospel. Dr. Macknight. — and served the creature] In the twenty-third verse they are charged only with false representations of God; in this also with a false object of their worship, by giving the Divine honours to a creature. Dr. Whitby. — to a reprobate mind,] The word, rendered "reprobate," is used both in a passive and in an active sense. In the former it is properly applied to metals, and refers to that part of them, which upon refining is thrown away as drossy and worthless. In this sense it means, disapproved, rejected, cast away; and occurs at 1 Cor. ix. 27; Heb. vi. 8. Compare 2 Cor. xiii. 5—7. In an active sense it means undiscerning, undistinguishing, void of judgment; and is so used in this passage, as also at 2 Tim. iii. 8; Tit. i. 16. Parkhurst. A mind not capable of discovering or approving what is good, either in principle or practice; a mind void of all knowledge and relish of virtue. Dr. Macknight. The Gentiles not exercising their minds to search out the truth, and form their judgments right, God left them to an unsearching, unjudicious mind. Locke. — to do those things which are not convenient,] Things not agreeable to nature or to reason. Dr. Whitby. The most abominable vices, as the following catalogue plainly shews. This way of speaking is very common in the Old Testament: see Prov. xx. 23; xxviii. 21; Jer. vii. 31; xix. 5. See Rev. iii. 2. Pyle. have pleasure in them that do them.] This, say the Greek commentators, is much worse than the bare doing of them. For a man may do them through the force of temptation, and by consideration may afterwards become sensible of his folly, and repent of it: but when he is arrived at such a height of wickedness, that he not only approves, but delights in seeing the like things done by others, he demonstrates such a strong affection to them, as is incurable. Dr. Whitby. We have from nature strong appetites and passions in our corrupted frame, which tempt us so vehemently, and hurry us often so suddenly, into some sins, that perhaps we may not be altogether void of excuse. But there is no original principle within us, that leads us coolly and deliberately to approve them in others. This other can only proceed from a peculiar and wilful depravation of heart, equivalent to what might be produced by many repeated acts of transgression. Abp. Secker. The description which the Apostle hath given of the national manners of the Greeks, however disgraceful to human nature, being perfectly true, merits attention; because it is a complete confutation of those who contend, that natural reason hath always been sufficient to lead mankind to just notions in religion, and to a proper moral conduct. For after the weakness of human reason, in matters of religion and morality, hath been so clearly demonstrated by experience in the case of the Greeks, who, of all mankind, were the most distinguished for their intellectual endowments, the futile pretence of the sufficiency of the light of nature, set up by modern infidels, for the purpose of rendering revelation needless, should be rejected with the contempt due to so gross a falsehood. And all, who are acquainted with the actual state of the world under the guidance of the light of nature, ought thankfully to embrace the instruction contained in the Gospel, as the most effectual means of training ignorant sinful creatures to virtue; and should humbly submit to the method of salvation by Christ, therein revealed, as of Divine appointment, and as the only method by which sinners can be saved. Dr. Macknight. Chap. II. I. St. Paul having shewn, in the foregoing chapter, that the Gentiles were sinners, proves in this, that the Jews, who condemned the Gentiles, were sinners also; and by abusing the light they enjoyed, and the goodness of God, they would appear much more guilty before His tribunal than the Gentile, who knew no other law but that of nature and conscience. Whence it follows, that the Jews could not pretend to be justified before God by their works, and that they had no more right to salvation than the Gentiles. II. And because the Jews gloried in having the law of God and circumcision, which was the token of the covenant, the Apostle declares, that all these external advantages, which distinguished them from the Gentiles, did not render them more acceptable to God, but were useless to them whilst they neglected to keep the law. Ostervald. Ver. 1. Therefore thou art inexcusable, &c.] Here the illative particle "therefore" is used to introduce a conclusion, not from what goes before, but from something not expressed, the proof of which is to be immediately added. As if the Apostle had said, For this reason, O Jew, thou art without excuse, in judging the Gentiles worthy of death, because by that judgment thou condemnest thyself. Accordingly, to shew that he was thinking of the judgment, which the Jews passed on the Gentiles for their crimes, he immediately adds, "for wherein thou judgest" the Gentiles worthy of death, "thou condemnest thyself, for thou that judgest doest the same things." Josephus assures us, that there was not a nation under heaven more wicked than the Jews in his time; and accuses them of every sin imputed by the Apostle to the Gentiles in the former chapter. Drs. Macknight and Whitby. By the appellation, "O man," the Apostle with admirable dexterity denotes the Jew, without expressly naming him, so as to avoid exasperating him. Dr. Wells. Or the conclusion may be understood as drawn from the 32d verse of the first chapter; and the whole of the reasoning, down to ver. 17 of this chapter, as equally addressed to Jew and Gentile, "whoever he is that judgeth," all who are sensible of moral distinctions either from natural light or from revelation. Edit. 2. (Which he had promised afore by his prophets in the holy scriptures,)] And which therefore contains no new doctrines repugnant to the will of God, made known in the Old Testament, but only a more clear revelation of that will. Dr. Wells. The Gospel, or glad tidings of a Saviour, was first preached to Adam by God Himself, Gen. iii. 15; next to Abraham, Gen. xvii; then it was predicted by all "the Prophets, which have been since the world began." Burkitt. 2. — according to truth] That is, most impartial and just, without any respect to persons. Dr. Wells. It is equitable that He should, and certain that He will, deal with men according to His word, and reward every man according to his work. Burkitt. 3. — which was made of the seed of David according to the flesh;] Or, as to His human nature. Dr. Wells, Schleumer. The phrase, "according to the flesh," in this and many other places, properly denotes descent or family relation of a person. See Rom. iv. 1; ix. 3, 5; 1 Cor. x. 18. Pyle, Parkhurst. 4. And declared to be the Son of God &c.] "Declared," that is, 'determinately marked out.' Parkhurst. As if the Apostle had said, That our Lord Jesus Christ, though, according to the frailty and weakness of His human nature, He was of the seed of David, yet, in respect of that Divine power of the Holy Ghost, which manifested itself in Him, especially in His resurrection from the dead, "was declared to be the Son of God with power," that is, mightily and powerfully demonstrated so to be. Burkitt. — the spirit of holiness,] He is probably called the Holy Spirit so frequently in Scripture, and "the Spirit 4. Or despisest thou the riches of his goodness] His extraordinary goodness to thee, a Jew, above them, Gentiles, in giving thee the law, the covenants and the promises, chap. ix. 4. Drs. Wells and Whitby. God's goodness, of which the Jews formed a wrong opinion, consisted in His having made them his church and people and in His having bestowed on them a revelation of His will. From these marks of the Divine favour they vainly inferred, that God would punish no descendant of Abraham for his sins. But in this they formed a very wrong judgment of the goodness of God, which was intended, not to make sinning safe to the Jews, but to lead them to repentance. Dr. Macknight. — and longsuffering;] The Apostle means God's patiently bearing the ill use, which the Jews made, of 5. By whom we have received &c.] Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the nations of the world, to reveal to them, and work in them, obedience to the doctrine of the Gospel, (called "the faith," Acts vi. 7;) in His name and to His glory. Dr. Hammond. — grace and apostleship.] This is plainly a Hebraism, and signifies the favour, or honour, of the Apostleship. Pyle. The Apostolical office, the office of declaring and propagating the Christian religion, the receiving of which office the Apostles referred to the grace of God. Schleumer. But since, wherever the Apostle calls this office "grace," there is always something added of the gifts and powers by which they were enabled to exercise it, (see Rom. xv. 15, 16, 19; Gal. ii. 8, 9; Eph. iii. 2, 7;) it is fit to join both together, and to consider St. Paul as speaking of the office of an Apostle, and the grace belonging to it. Dr. Whitby. 6. — the called of Jesus Christ.] That is, who have been called to the profession of Christianity. Dr. Wells. 7. To all that be in Rome, beloved of God, &c.] To all that be in Rome, professors of Christianity, and so members of that body, to which now belong those titles formerly given to the Jews, such as these, the "beloved of God," the "called," the "saints," "grace and peace," that is, all blessings spiritual and temporal, be unto you. Dr. Wells. Christians are very frequently in the New Testament, particularly in St. Paul's Epistles, styled "holy, saints," because they are set apart or separated from the world for sacred purposes, and consecrated to the service of God, and so lie under a necessary obligation to be true and real saints. Parkhurst, Burkitt. — Grace to you and peace] The usual salutation in former times was, "Peace be unto you!" but after the new gift of the grace of the Holy Ghost, purchased by our Lord, the new evangelical salutation adds "grace!" "Grace and peace." See 1 Pet. i. 2; 2 John 3. Bp. Fell. — from God our Father, and the Lord Jesus Christ.] St. Paul begins or ends most of his Epistles with a salutation in the form of a wish, which is indeed a prayer or benediction, in the name of those who are so invoked; or an invocation of Christ, in conjunction with the Father, for the greatest blessings of favour and mercy. Bp. Burnet. 8. — I thank my God through Jesus Christ for you all, of his Son, that without ceasing I make mention of you always in my prayers; 11. — that I may impart unto you some spiritual gift, &c.] That I may confirm and strengthen you in your Christian profession, by giving you some seasonable counsels; or rather by imparting some spiritual gifts and endowments of the Holy Ghost to some of you, by the imposition of hands. This the Apostles used to do. Acts viii. 17; xix. 6; 2 Tim. i. 6. Pyle, Dr. Whitby. 12. — that I may be comforted together with you by the mutual faith] "Both of you," through faith receiving, "and me," by faith imparting, these gifts. It being both a comfort and establishment of faith in them, to receive these gifts of the Spirit, and in him, to be able to impart them to them, and to find God so effectually working by him. Dr. Whitby. In the former verse St. Paul had said, that he desired to come amongst them, to establish them: in these words, "that is," he explains, or, as it were, recalls what he had said, that he might not seem to think them not sufficiently instructed or established in the faith; and therefore turns the end of his coming to them to their mutual rejoicing in one another's faith when he and they should come to see and know one another. Locke. What his gospel is. CHAP. I. God is angry with all manner of sin. Anno DOMINI 60. purposed to come unto you, (but was let hitherto,) that I might have some fruit || among you also, even as among other Gentiles. 13. — (but was let hitherto)] That is, hindered: probably by the unexpected opposition and hardships which be met with in Asia and Greece, from which latter country this Epistle was written. See Acts xiii. and xiv. &c. Pyle. 14. I am debtor both to the Greeks, and to the Barbarians; &c.] I am in duty bound by my special commission to preach the Gospel, as I have opportunity, to the Gentiles of all kinds, both to the Greeks, and to the rest, to whom the Greeks have given the name of "Barbarians;" both to "the wise" or learned, as the Greeks esteem themselves, and to the rest, esteemed by the Greeks, at least comparatively with themselves, "unwise," or unlearned. Dr. Wells. 16. For I am not ashamed &c.] For though I am sensible that this Gospel of Christ is likely to meet with no little opposition from the vices and prejudices of mankind; though some of its doctrines will bear hard upon the false wisdom and pride of the Gentile philosophers, and others upon the malice and haughtiness of the Jews; though its professors may now seem mean and contemptible; yet it is attended with such evidences of truth, with such demonstrations of Divine power, wisdom, and goodness towards mankind, as will recommend it to all impartial and considering men, as the best and only method of happiness and salvation, both to Jew and Gentile, that will sincerely believe and obey it. Pyle. — to the Jew first.] They having the honour that it should be first preached to them, to whom Christ was promised, and from whom He was descended. See Matt. x. 5; Rom. ix. 4; Acts xiii. 46. Bp. Fell. It cannot be sufficiently admired, how skilfully, to avoid offending those of his own nation, St. Paul here enters into an argument so unpleasing to the Jews, as this of persuading them, that the Gentiles had as good a title to be taken in, to be the people of God under the Messiah, as they themselves, which is the main design of this Epistle. Locke. 17. — therein is the righteousness of God revealed from faith to faith:] That is, it is revealed to beget faith in men, even such a faith as goes from faith to faith, that is, groweth and increaseth from one degree and measure to another. Burkitt. But it is a more natural construction of the passage to connect the words, rendered "from faith," with "the righteousness of God;" and those, rendered "to faith," with "revealed:" and the sense of it seems to be plainly this, "The righteousness of God, which is by faith," that is, God's method of justifying us by faith in Christ, "is revealed in the Gospel to faith," that is, to beget faith in men, or to bring in all, both Jews and Gentiles, to believe and embrace it: for that is the scope of the Apostle's argument. Dr. Whitby, Pyle. — the righteousness of God] That righteousness, which is imputed to sinful man through faith in Christ, by which his past sins are forgiven or covered, or he is cleared, acquitted, or absolved from his past sins, and is himself accepted as righteous, to life eternal, is several times called "the righteousness of God;" as being that method, which God hath exhibited in the Gospel, of man's justification, or being made righteous through the merits and death of Christ, whence it is once termed "the righteousness of our God and Saviour Jesus Christ," 2 Pet. i. 1. Parkhurst. — as it is written, The just shall live by faith.] As the pious Jews, in the time of the Babylonian captivity, did live and find comfort in their troubles by faith and affiance in God; in like manner the Apostle shews, that he, who is just or religious according to the Gospel, shall live a life of grace on earth, and glory in heaven, by faith in Christ. Burkitt. 18. For the wrath of God is revealed &c.] The Apostle proceeds to shew the absolute necessity of this faith in Christ being preached to and embraced by all men without exception, from a consideration of that deplorable condition of vice and wickedness, under which both Gentile and Jew were involved. He begins with the Gentiles. Pyle. The wrath of God was before more expressly revealed against the unrighteousness of the Jews, God in the mean time so far "winking" at the unrighteousness of the Gentiles, as to make no express denunciation of His wrath against them: but now "He commandeth all men every where to repent" of their unrighteousness, "because He hath appointed a day, in the which He will judge the world in righteousness," Acts xvii. 30, 31. Dr. Whitby. — against all ungodliness &c.] The "ungodliness of men" signifies their impiety in robbing God of His honour, and giving it to graven images, or to them which "by nature were no gods," ver. 21—26. Their "unrighteousness" is their injustice to one another, ver. 26—30. And they are said to "hold (or retain) the truth in unrighteousness," by acting contrary to the notions of it, which they had, or might have learned, from the law of nature, and by suppressing or corrupting the dictates of their natural conscience. Dr. Whitby. The Apostle's drift seems especially to aim at the wisest or greatest pretenders to knowledge among the Gentiles: see ver. 22, and chap. ii. 1: who were therefore more guilty also in their pride and contempt of others. Bp. Fell. 19. Because that which may be known of God is manifest in them:] Or, among them: that is, Much of the nature and properties of God may be known by the light of nature; His infinite power, wisdom, and good- 20. For the invisible things of him &c.] For those blessed attributes of God, which are not to be discerned by the sense of man; namely, His eternal power, His infinite goodness, wisdom, justice, mercy, and the truth of His deity, are, ever since the world was created, so clearly seen and made known by the visible and mighty work of His creation and government of all things, as that all those, which will not hereupon acknowledge them, are left without all excuse. Bp. Hall. The meaning of the Apostle is, that the order, contrivance, and design, displayed in the creation, prove with certainty, that there is more in nature than what we really see; and that amongst the invisible things of the universe there is a Being, the Author and Origin of all this contrivance and design; and by consequence a Being of stupendous power, and of wisdom and knowledge incomparably exalted above any wisdom or knowledge which we see in man; and that He stands in the same relation to us as the maker does to the thing made. Archdeacon Paley. 21. Because that, when they knew God, &c.] The writings of Plato, Xenophon, Plutarch, Cicero, and other philosophers, which still remain, together with the quotations made by Justin Martyr and Clement of Alexandria from those which are lost, prove that the learned heathens, though ignorant of the way of salvation, were acquainted with the unity and spirituality of God, and had, to a certain extent, just notions of His perfection, of the creation and government of the world, and of the duties which men owe to God, and to one another. Dr. Macknight. A sad account we have here of the state of religion in the heathen world, and a manifest proof how much nature stands in need of assistance. What we learn from St. Paul is plainly this: that notwithstanding the care which God had taken to display the evidences of His own being and Godhead in every work of the creation, so that men could not but have a notion of the Deity; yet, so little did they profit by that knowledge, that it served only to render them inexcusable in their superstition and idolatry. Bp. Sherlock. From this verse to the end of the chapter we have a large and black catalogue of the sins, of which the old heathens or Gentiles were guilty. Burkitt. —they glorified him not as God.] By giving Him the honour due to His Deity; "neither were thankful" to Him, who giveth to all men life, breath, and all things, Acts xvii. 28; and xiv. 17: (Dr. Whitby:) "but became vain in their imaginations," lost themselves in 22, 23. Professing themselves to be wise.] And usurping that name, (ver. 14; 1 Cor. i. 20, 21,) "they became" in their actions "fools:" (Dr. Whitby:) "and" for an undeniable proof of their folly, "changed the glory of the uncorruptible God," &c. that is, they debased and dishonoured the all-glorious God, by framing vile images of men and beasts, of birds and creeping things, whereby to represent Him. Dr. Wells, Burkitt. Though the nations of the heathens generally thought themselves wise in the religion they embraced, yet the Apostle here, having all along in this and the following chapters used "Greeks" for "Gentiles," may be thought to have an eye to the Greeks, among whom the men of study and inquiry had assumed to themselves the name of "wise." Locke. 24. Wherefore God also gave them up to uncleanness] Wherefore God, on the other side, in a just punishment of their gross idolatry, as plaguing one sin with another, gave them over to their own unclean lusts. Bp. Hall. Those grievous immoralities, which St. Paul here describes as the consequences of idolatry, have been its consequences in all times and places. Abp. Secker. St. Paul makes idolatry to be the original of all the corruption and immorality that was spread over the Gentile world: which came in, partly as the natural consequence of idolatry, of its debasing the ideas of God, and wounding true religion and virtue in its source and first seed; and partly as an effect of the just judgments of God upon those who thus dishonoured Him. Bp. Burnet. See note on ver. 28. He withdrew His Spirit from them, as He did from the antediluvians: the consequence of which was, that their lusts excited them to commit every sort of uncleanness. The truth is, a contempt of religion is the source of all wickedness. Dr. Macknight. The corruptions of the Gentile world. Anno DOMINI 60. 27. And likewise also &c.] The Apostle is not speaking simply of the Greeks committing the uncleanness which he mentions, but of their lawgivers authorizing these vices by their public institutions of religion, by their avowed doctrine, and by their own practice. When therefore the statesmen, the philosophers and the priests, notwithstanding they enjoyed the light of nature, improved by science, avowedly addicted themselves to the most abominable uncleannesses; nay, when the gods, whom they worshipped, were supposed by them to be guilty of the same morunities; when their temples were brothels, their pictures invitations to sin, their sacred groves places of prostitution, and their sacrifices a horrid mixture of superstition and cruelty; there was certainly the greatest need of the Gospel revelation, to make mankind sensible of their brutality, and to bring them to a more holy practice. Dr. Macknight. — receiving in themselves that recompence of their error which was meet.] That is, being given up thus to dishonour their own bodies, and to commit things dishonourable to human nature, for the dishonour which they did by their idolatry to their almighty and blessed Creator. Dr. Whitby, Pyle. The idolatry, whereby they dishonoured God, naturally led them to dishonour themselves by lascivious practices, in imitation of their gods. Idolatry is named "erreur," because it was the greatest and most pernicious of all errours. Dr. Macknight. 28. — as they did not like to retain God in their knowledge,] Or, to have a due acknowledgment of Him. That the Gentiles were not wholly without the knowledge of God in the world, St. Paul tells us in this very chapter, but they did not acknowledge Him as they ought, ver. 21. These two verses seem to express the same thing in different words. Locke. — God gave them over to a reprobate mind,] See also verses 24 and 26. These phrases cannot be so understood, as to lay upon the persons, of whom St. Paul speaks, a necessity of being thus unclean and unnatural in their affections, or thus perverse in their minds. For then this would not be their fault, nor would it be 32. Who, knowing the judgment of God,] His righteous judgment or appointment. Parkhurst. — that they which commit such things are worthy of death,] That murder, adultery, and unnatural lusts deserved death, they knew, not only by the light of nature and conscience, but by their own laws condemning them, who did such things, to death. That all these sins, being condemned by the law of nature, rendered them obnoxious to the displeasure of that God, who is the governour of the world, and the avenger of all unrighteousness, and so obnoxious to death for violating the laws which He had given them for their government, they might know by the light of nature. Dr. Whitby. They that sin cannot excuse themselves, and much less Anno DOMINI 60. || have pleasure in them that do them. Or, consent with them. # CHAP. II. — which hast the form of knowledge &c.] That is, As having a complete scheme, or draught, of all Divine duties and precepts. Pyle, Dr. Wells. In these four verses, 17—20, St. Paul makes use of the titles which the Jews assumed to themselves, from the advantages they had of light and knowledge above the Gentiles, to shew them how inexcusable they were in judging the Gentiles, who were even in their own account so much beneath them in knowledge, for doing those things which they themselves were guilty of. Locke. 2. Much every way: chiefly, &c.] The Apostle is his answer specifies the chief advantage which the Jew enjoyed. Dr. Wells. — the oracles of God.] That is, the Holy Scriptures contained in the Old Testament, the sacraments and seals of the covenant, the prophecies and promises of the Messiah, and the whole revelation of the word and will of God. Burkitt. In Herodotus, Thucydides, Aristophanes, and others of the Greek writers, the word here rendered "oracles," is used for a Divine speech or answer. Parkhurst. 3. For what if some did not believe? &c.] Here follows a second objection. Some might say, True, the Jews had the oracles of God, but some of them never believed those oracles, nor gave any credit to the promise of the Messiah contained in them: therefore they had no advantage by them. Be it so, saith the Apostle: yet shall the unbelief of some make the faith, or fidelity of God in His promises, of no effect to others? God forbid that such a thought should ever enter into your hearts: but on the contrary let God be acknowledged "true" and faithful to His word, though all men should prove "liars." Burkitt. God is still pleased to stand to His promise made to Abraham: and whatever the perverse behaviour and base returns of mankind may be under the dispensations of Divine mercies or judgments, God is still the same merciful and wise governor. Pyle. 4. God forbid.] In the original, 'May it not be!' It is an emphatical form of deprecating or denying. Parkhurst. See the note on Gal. vi. 14. — That thou mightest be justified in thy sayings,] Or mayest appear just and faithful in performing them; "and clear when Thou art judged," that is, when Thou judgest and contended with any man, or enterest into judgment with him, or accuest him of sin. These words are a confession of David, that how severely soever God should deal with him for his sin, he could not accuse Him of too much rigour, but must justify Him in His proceedings, and clear Him from all imputations of injustice. They are accordingly here brought to shew, that though God should reject the Jews for their infidelity, they would have no reason to complain of His severity, or to charge Him with injustice or unfaithfulness. Dr. Whitby. 5. — hardness] A callousness, as it were, caused by a long custom of sinning. Bp. Fell. — treasures! up unto thyself wrath] The Greek word occurs in a similar sense at Prov. i. 18, 'they treasure up evils to themselves.' Compare Amos iii. 10. Parkhurst. The sad and fatal consequences of the ungrateful return, made to God by sinners, is here denounced. As if the Apostle had said, The more patience God expends upon thee, if perverted and abused by thee, the greater wrath is treasured up for thee; which, the longer it has been treasured up, will break forth the more violently and fiercely for thy destruction. Burkitt. — the day of wrath, and revelation of the righteous judgment of God.] The Apostle calls the day of judgment, "the day of wrath," to make the wicked sensible that as men, greatly enraged, do not suffer their enemies to escape, so God, highly displeased with the wicked, will assuredly punish them at length in the severest manner. Dr. Macknight. The day of judgment will be "the day of revelation of the righteous judgment of God," because the righteousness of God's proceedings, which is not always openly revealed in this life, will be then universally manifested and magnified, to the joyful satisfaction of all good men, and to the dreadful consternation and confusion of the wicked and impenitent world. Burkitt. 5. But if our unrighteousness &c.] A third objection here follows; namely, that if the unrighteousness of man tends so vainly to "commered," that is, to illustrate and recommend, "the righteousness of God," namely, His wisdom, grace, and power, in appointing Anno DOMINI 50. 6. — according to his deeds.] According to the kind and quality, and to the measures and degrees, of every man's works. Burkitt. And in proportion to the knowledge which he has had of the Divine will. Pyle. 8. — unto them that are contentious and do not obey the truth, &c.] That is, unto them who are disobedient and rebellious against God; and who refuse to observe the precepts of virtue and holiness, but give themselves up to the dictates of impiety and vice. Schleumer. As "truth" is here opposed to "unrighteousness," it must signify, not only the truth discovered by revelation, but those truths likewise respecting religion and morality, which are discoverable by the light of nature, and which among the heathens were the only foundations of a righteous conduct. "Unrighteousness" in this passage denotes all those impious false principles, which atheists, infidels, and scepticks propagate, with a view to destroy the obligations of religion and morality, and to defend their own vicious practices. Dr. Macknight. — obey unrighteousness,] Here St. Chrysostom notes, that the Apostle does not say 'who are forced to,' but "who obey unrighteousness;" 'that thou mayest learn, that they offend of choice, and not of necessity, and therefore are unworthy of pardon.' Dr. Whitby. 9. — upon every soul of man that doeth evil, of the Jew first,] That is, principally and especially, because the light and mercy, which the Jew abused and sinned against, was far greater than that bestowed upon the Gentile. The light under which men sin, puts extraordinary aggravations upon their sins; answerable whereunto will be the degrees of their punishment. The Gentiles will be condemned for disobeying the light of nature, the law of God written on their hearts; but much greater wrath is reserved for the Jews, unto whom were committed the oracles of God: but the greatest of all is reserved for Christians, who obey not the Gospel of our Lord Jesus Christ. Burkitt. 11. For there is no respect of persons with God.] God will impartially dispense recompenses in just proportion according to the deeds of men. "He that doeth wrong shall receive for the wrong which he hath done," Col. iii. 25. And see 1 Pet. i. 17. Dr. I. Barrow. If we examine the passages of Scripture where God is said to be no respecter of persons, we shall find that this perfection is ascribed to Him, not directly as He is the Creator, but rather as He is Ruler and Judge, and dispenser of rewards and punishments. His giving to His creatures more or less, His placing them bare or there when He calls them into being, is a matter of favour, and no account should be asked or expected; and what is called "respect of persons," hath nothing to do with it. But in His behaviour to His creatures, consequent to their behaviour towards Him, in this He acts by the rules of justice and equity, and in this his justice and equity shall be so manifest, as to clear Him from all imputations of partiality. Dr. Jortin. "Persons," according to Beas, are men as distinguished from one another by their external qualities, their country, kindred, sex, dignity, office, wealth, and profession of religion. This declaration concerning God, as Judge, the Apostle made, to shew the Jews their folly in expecting favour at the judgment, because they had Abraham for their father, and were themselves members of God's Church. Dr. Macknight. 12. For as many as have sinned without law &c.] That is, without the knowledge of a written law, shall receive notwithstanding a just judgment for their sin, as being therein convicted by a law of nature; and as many as The Gentiles cannot escape, nor yet the Jews, whom Anno DOMINI 60. 14. For when the Gentiles, &c.] As if he had said, For if the Gentiles perform the same moral and substantial duties, by their industrious use of the light of reason and nature, that a Jew does by direction of the written law, they are so far a law unto themselves: that is, their own reason and consciences, by which they honestly judge between what is good and evil, lawful and unlawful to be done, is the same moral rule to them as the written law is to you. Pyle. Without the death of Christ no flesh could have been saved. But who can say, to how many, and in what different ways, the merits of that death may be applied? For His sake the sins may be pardoned of all those, who in honesty and uprightness did their best, according to the knowledge vouchsafed them, during the dispensation under which they lived. He, who holds up his hand at the bar of eternal judgment, will not be there tried by a law which he never knew. The Apostle here is express, that the Jews, who have sinned in the law, shall be judged by the law; and the Gentiles, who were without that law, shall be judged by the rule which they had derived in part by tradition from their ancestors, and improved and enlarged by their own reasonings and disquisitions. But then, as the Apostle argues also at large, every man, whether Jew or Gentile, who is tried by a law of works, will in strictness of speaking be cast; because it will be proved against him, that he has broken it. All the world are become guilty before 15. — their thoughts the mean while &c.] Rather, their reasonings between, or among, one another. "Between themselves," as in the margin. Farshurst. Doing those things, whereby they shew the duties of the law to be written in their hearts, their conscience also bearing them witness to it, and their own thoughts or reasonings within themselves at the same time, according to their moral or immoral behaviour, accusing or else excusing, approving or condemning themselves and one another, as their actions are good or bad; according to which they shall be recompensed in the day when God shall judge the secrets of all hearts by Jesus Christ according to the doctrine of the Gospel, which by the command of God I preach to the world. T. Edwards. 16. In the day when God shall judge &c.] This verse is either to be connected with the twelfth; and so it states, that the rewards and punishments, of which the Apostle has spoken, are to be distributed to Jew and Gentile in the day of judgment. Burkitt, Dr. Whitby. Or it is to be connected with the thirteenth verse, in which connexion it states, that in the day of judgment "not the hearers, but the doers of the law shall be justified." Bp. Bull, Dr. Wells. — the secrets of men] That is, of men's hearts, as well as their open actions. Burkitt, Dr. Wells. Their inward moral dispositions and qualifications, in contradistinction to their external and formal profession of religion: agreeably to the 28th and 29th verses. Pyle. — according to my Gospel.] Or as my Gospel testifies He will: for the heathen are not to be judged according to the tenons of the Gospel, but according to the light of nature, ver. 12. Dr. Whitby. Concerning the phrase "my Gospel," see the note on chap. i. 1. 17. Behold, thou art called a Jew, &c.] The Apostle goes on to prove farther, and illustrate what he said before, as is evident from the words, "Behold, thou" to whom I speak "art called a Jew:" he therefore may be supposed to speak this farther to convince him, that he, doing the same things, shall not escape the judgment of God, and that the hearing of the law, which he doth not practise, will be so far from justifying him before God, that it will add to his condemnation. Dr. Whitby. 19. — of the blind,] The Jewish doctors, in contempt of the Gentiles, always spake of them as persons who were "blind," and "in darkness," and "foolish," and "babes," and boasted of themselves as "guides," to whose direction the Gentiles, in matters of religion, their circumcision shall not profit, if they keep not the law. Anno DOMINI 60. 21. Thou therefore which teachest another, &c.] The Apostle proceeds to the end of this chapter to convince the Jews, that they were in as sinful and wretched a condition as the despised Gentiles, and therefore stood in need of the grace of Jesus Christ to justify them as well as they. And because the Jews were so apt to "rest in" their external privileges, he recounted in the foregoing verses the several privileges which they enjoyed: but here he takes occasion to aggravate their sins committed, because they not only sinned against light and knowledge, against the convictions of their own consciences, and contradicted the dictates of their minds, as the Gentiles did; but besides all this, rebelled against the precepts of the written law, which was all in their hands. Burkitt. 22.— dost thou commit sacrilege?] Thus robbing God of His honour another way. Of all the sins here enumerated the Jewish doctors were notoriously guilty; and of most of them they were accused by our Lord. As first, that "they said and did not," that "they laid heavy burdens upon others which they would not touch with their own fingers," Matt. xxiii. 3, 4. That "they made His Father's house a den of thieves," Matt. xxi. 13; John ii. 16. That they were guilty of adultery by unjust divorces, Matt. xix. 9. And the theft and merchandise, of which they are accused in the above passages, being about holy things, may be well also styled "sacrilege:" though being accused of this sin in the times of the Prophet Malachi, Mal. iii. 8, 9, doubtless they were more guilty of it in these worst of times. Accordingly Josephus pronounces them guilty, not only of "theft, treachery, adultery, sacrilege, but of rapines and murders, and new ways of wickedness invented by them, of all which the temple was made the receptacle." Dr. Whitby. Agreeably to the passage in Matt. xxiii. 3, 4, the Apostle seems in these expressions to aim particularly 24. For the name of God is blasphemed &c.] The vices of the Jewish nation are now so scandalous, that you have brought the same contempt upon the Mosaical religion, as was done formerly by David, 2 Sam. xii. 14; and by your forefathers in Ezek. xxxvi. 20, 23. Pyle. See also Isai. iii. 5. 25. For circumcision verily profiteth &c.] Here, as in many other passages, the Apostle speaks to the thoughts of his Jewish readers. Dr. Macknight. The sense is, But ye say, We are circumcised, and have the seal of God's covenant in our flesh. Deceive not yourselves: this is but an idle vaunt: in vain shall ye stand upon the outward ceremony of circumcision, while ye do not regard the truth and substance of that which is signified by it. Did ye live answerably to the law of God, ye might seem to have some reason to boast of your circumcision: but if ye be willing transgressors and violators of the law, your circumcision gives you no privilege above the uncircumcised. Bp. Hall. "Circumcision" is here put for being a Jew, as being one of the chief and most discriminating rites of that people. Locke. 26. Therefore if the uncircumcision &c.] Nay, an honest heathen, that was never received into the Church by circumcision, if he fulfils the moral duties of religion to the best of his natural power, shall be accounted with God as if he were circumcised. Pyle, Bp. Hall. — the righteousness of the law.] The word, rendered "righteousness," is in the plural number. It means the precepts or ordinances of the law, whether moral, as in this place; or ceremonial, as in Luke i. 6; Heb. ix. 1, 10. Parkhurst, Dr. Whitby. 27. And shall not uncircumcision which is by nature.] That is, Shall not the Gentile, notwithstanding his natural uncircumcision. Dr. Wells. — judge thee.] Rise up in judgment against thee. Bp. Hall. And condemn thee. Dr. Whitby. Be an argument to aggravate thy punishment for transgressing the revealed law of God. Pyle. — who by the letter and circumcision dost transgress the law?] Who, notwithstanding the advantage of having the law and circumcision, art a transgressor of the law. Locke. The sum of these three verses is, that the obedient Gentile shall condemn the disobedient Jew, and be sooner accepted by God, with whom there is no respect of persons, but with respect to their qualifications: that no church privileges, no external prerogatives, nor the Anno DOMINI 60. c. Iss. 32 &Ezek. 34, 20, 23. The circumcision of the heart. The Jews' prerogative. Anno DOMINI 50. 28. For he is not a Jew, &c.] For in God's account "he is not a Jew," that is, a son of Abraham, to whom the promises appertain, "who is one" only "outwardly;" nor is that "circumcision," in God's account, "which is" only "outward in the flesh." Dr. Wells. From the institution of the rite of circumcision to the manifestation of the promised Seed, it became to the natural descendants of the patriarch Abraham, what baptism hath been ever since to the spiritual progeny of Him, who is, in a much higher sense, "the Father of us all!" it became the sacrament of initiation into the true Church and faith. Now in a sacrament the outward and visible sign is intended to introduce us to the inward and spiritual grace, figured by it as a sign, conveyed by it as a means, and insured by it as a pledge. What the inward and spiritual grace, signified by circumcision, was, not only St. Paul, but Moses himself will tell us: see Deut. x. 16; and xxx. 6. And could the Jews have read their law without that vail, which infidelity had drawn over the eyes of their understanding, they had then saved an Apostle the trouble of informing them, that "he is not a Jew which is one outwardly," &c. As he is not a Jew, so neither is he a Christian, who is one outwardly; but he is a true Jew, and he is a true Christian, who is so inwardly: from whose heart and members the lust of the flesh, the lust of the eyes, and the pride of life are cut off; who is dead and buried to sin, and risen again to righteousness. This blessed work, sacramentally shewn forth and begun in baptism, is to be continued through life by the successive renovations of repentance, by daily accessions of knowledge, faith, and charity, carrying on a gradual growth in grace, until it be perfected. Bp. Horne. Chap. III. In answer to an objection from the Jews, the Apostle shews the advantage of a written and revealed law to the Jewish nation above the mere law of nature to the Gentiles. But he contends that by their notorious transgressions of that revealed law, the Jews had rendered themselves equally obnoxious to the Divine wrath with the Gentiles; so that all were upon the same level, and had all one and the same gracious condition of Christ's redemption. Pyle. Ver. 1. What advantage then hath the Jew?] But you will say, if the uncircumcised person, keeping the righteousness of the law, is to be reckoned as circumcised, chap. ii. 26: and if the inward circumcision be that alone, which is acceptable to God, ver. 28, 29; WHAT advantage then hath the Jew? or what profit is there of circumcision? — the righteousness of God.] See the note on chap. i. 17. — (I speak as a man)] I, Paul, must be understood to speak what has just been objected, as in the person of an unbelieving Jewish man pleading for himself. Dr. Wells. The phrase "to speak as a man" here means, to speak agreeably to the notions of the persons one is arguing with, and to argue from those notions. Pyle. — the law of faith.] The Gospel, or Gospel method of justification, is called "the law of faith," as opposed to "the law of works." Parkhurst. The term "law," as denoting the Christian religion, appears to have been so used by the Apostles for the sake of the Jews, to whom, as being accustomed to that term, it was probable that the Gospel would be thereby more easily recommended. See Rom. viii. 2; ix. 31; Gal. ii. 19; v. 23; Jam. iv. 11; Gal. vi. 2; Jam. i. 25; ii. 12. Schleusner. 6. God forbid: &c.] The Apostle here answers the foregoing objection: God forbid, says he, that we should entertain such a thought, as if God either were, or could be, unrighteous: "for then how shall God judge the world?" Burkitt. The very idea of God's judging the world, implies that it shall be done in righteousness. For, if any person were to have injustice done him on that occasion, it would not be judgment, but a capricious exercise of power, whereby the judge would be dishonoured. In this idea is founded the answer which Abraham made to God, and which the Apostle appears now to have had in his eye. See Gen. xviii. 25. Dr. Macknight. 7, 8. For if the truth of God had more abounded through my lie &c.] The Apostle again speaks in the person of a profane objection. As if he had said, Thus some man may possibly plead for his sin: The truth of God hath gained by my lie; the faithfulness of God is made more manifest by the unfaithfulness of men; therefore why should I be judged and condemned as a sinner, when the glory of God will shine more bright upon the occasion of my sin? The free grace of God discovered in the Gospel will be manifested, say some, and magnified in the pardoning of our sin: let us therefore sin our fill, that the immeasurableness of Divine goodness may appear, and the abundance of pardoning mercy may abound. The Apostle rejects this doctrine and practice, of "doing evil that good may come," with abhorrence and detestation, affirming that "their damnation is just," who either fasten the doctrine upon the Apostles, or advance it themselves. Burkitt. 7. — through my lie] As "truth" signifies also fidelity or faithfulness, so "lie" on the contrary imports also infidelity or unfaithfulness: and it is here used to signify that sin of not making good use of the oracles of God intrusted to the Jews, called their "unbelief," ver. 3, and "unrighteousness," ver. 5. So also ver. 4. "Let God be true, but every man a liar;" that is, the unfaithfulness of men, in neglecting to do their part, doth no way prejudice, but rather commend, the faithfulness of God, in allowing them those mercies, of which they make such ill use. Dr. Hammond. From Exod. xix. 5—8; as also xxiv. 3—7; Deut. v. 27; and xxvi. 17; it appears that the people solemnly pledged themselves by a vow of obedience, to "do all that the Lord had spoken." Hence the wickedness of the Jews is in several places of the Old Testament, as well as here, denoted by lying; every violation of God's commands being a breach of their promise and covenant, and so a lie. Dr. Wells. The original word is used in no other passage of the New Testament. It signifies every sort of departure from truth, rectitude, and honesty; impiety, wickedness, and crimes of all kinds; and the whole clause appears equivalent to that in the 5th verse, "if our unrighteousness commend the righteousness of God." Schleusner. 8. And not rather, &c.] And why may it not be rather inferred and said, &c. Dr. Wells. — whose damnation is just.] For adventuring to do evil that good may come; or for laying these slanders to the Apostle's charge. Burkitt. Some persons understand the censure of the Apostle with reference to the slanderers; others with reference to that ungodly resolution, "Let us do evil," &c. Both expositions are good. Take it the first way, and the slanderer may read his doom in it: here is his wages, and his portion, and the meed and reward of his slander. Take it in the other sense, with reference to the resolution, "Let us do evil, that good may come;" it teaches us that no pretension of doing it for God's glory, to a good end, or any other colour whatsoever, can excuse those that presume to "do evil;" but that still the evil that they do is damnable, and it is but "just" with God to render "damnation" to them for it. Bp. Sanderson. 9. What then? are we better than they? &c.] To return then to the former objection. If it be asked, What difference is there between Jew and Gentile? I answer, there has been all along a considerable one in respect of the written law; but now under the Gospel, as all are found to be sinners, either against the law of nature, or against that of Moses, all stand equally in need of a Redeemer, all are alike capable of His redemption, and there is no difference at all left. Pyle. — for we have before proved &c.] The Apostle charged this upon the Jews in the second chapter; and upon the Gentiles in the first chapter, ver. 19—32. Dr. Wells. 10. As it is written, &c.] These Scriptures are connected from different parts of the Old Testament; but there are many editions of the Septuagint Greek, in which they all stand together in the fourteenth Psalm. Dr. Doddridge. It is not necessary, in order to make good the Apostle's words or argument, that this passage should be spoken of the Jews of that age in general, especially seeing that they are there said to have "devoured God's people," and to have "shamed the counsel of the poor." It is enough that they should generally agree to the The law convinceth all mankind of sin. Anno DOMINI 60. 19.—what things soever the law saith.] The foregoing quotations, although taken from the Psalms, being called sayings of the law, it is evident that "the law" here denotes the whole body of the Jewish Scriptures. Dr. Macknight. —may become guilty before God.] That is, 'subject,' or 'liable, to punishment from God.' Parkhurst. Liable to the Divine justice. Abp. Tillotson. In the first chapter of this Epistle St. Paul gives a dreadful description of the heathen world, so bent to sin, that they were abandoned to it, given up to vile affections and a reprobate mind. He tells us elsewhere, that "all have sinned; all the world is guilty before God; the Scripture hath concluded all under sin." The writers of the Old Testament give the same account: "There is none that doeth good, no, not one. There is not a just man that doeth good, and sinneth not." The Pagans give the same account. St. Paul's contemporary Seneca complains, that every one has sinned more or less: that there is not a man to be found, who could acquit himself: that the misfortune of human nature is such, that there is a natural love of sinning: and he informs us, not only what men were at that time, but that heretofore they had sinned, and would continue to do so as long as they lived. All history and philosophy attest this truth: all laws, precepts, and government suppose it. But the strongest, unhappiest proof of all is, that every one of us knows it by experience; and "if we say that we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8. Was the case otherwise, we should have no occasion for, no interest in, a Saviour: the end of His coming was "to save sinners:" they are the object of His mercy, and all men are the object of His mercy, for "the grace of God that bringeth salvation hath appeared to all men:" and the Gospel, the good tidings of peace and salvation, is commanded to be preached in all the world "to every creature." Dr. Glocester Ridley. 20. Therefore by the deeds of the law &c.] The Apostle here draws his conclusion from what he had before premised concerning both Jew and Gentile: namely, that "by the works," whether moral or ceremonial, "of the law," considered in contradistinction to the Gospel, and so exclusive of the grace of God in Christ, "shall no flesh," Jew no more than Gentile, "be justified in the sight of God." Bp. Bull, Dr. Wells. —be justified] God's justifying us doth solely, or chiefly, import His acquitting us from guilt, condemnation, and punishment, by free pardon and remission of our sins, accounting us and dealing with us as just persons, upright and innocent in His sight and esteem. Dr. Isaac Barrow. The original verb, here rendered "shall be justified," is most usually applied to evangelical justification; and signifies to justify, to esteem, pronounce or declare just or righteous; that is, to acquit or absolve from past offences, and accept, as just, to the reward of righteousness. In this view it is plainly a forensic term, or a term belonging to courts of judicature, answering to the Hebrew word, for which the seventy have used it in Deut. xxv. 1; 1 Kings viii. 32; 2 Chron. iv. 23; Iasi. v. 23: and other places. Compare Prov. xvii. 15. It is in the New Testament applied either to present justification in this life, Acts xiii. 39; Rom. v. 1, 9; viii. 33; 1 Cor. vi. 11; Tit. iii. 7, &c. or to final justification at the last day, Matt. xii. 37; compare Rom. ii. 13. Parkhurst. That the word is here taken in a forensic or judiciary sense is manifest, both from the phrase with which it is connected, and which signifies, 'in the sight, judgment, or estimation, of God:' and also from Pacviii. 2, evidently alluded to by the Apostle, where David most humbly prays that he may not fall under the strict judgment of God. This passage is particularly to be observed, because it clearly shews what the Apostle meant by justification in the whole of his argument concerning faith and works. Bp. Bull. —for by the law] Namely, by the law thus considered in opposition to the Gospel, (Dr. Wells,) "is the knowledge of sin;" its chief efficacy is to discover sin, and condemn us for sinning. By "the law" here we are to understand both the natural and the written law. Burkitt. The term signifies law in general; and comprehends the law written on man's heart, Rom. ii. 15, as well as the law of Moses; for by both "is the knowledge of sin." Dr. Macknight. And, that it comprehends natural as well as revealed law, appears from the conclusion which the Apostle draws, and from the whole tenour of his subsequent argument; which would have very little weight, if there were room to object, that although we cannot be justified by our obedience to the law of Moses, yet we may be justified by our obedience to God's natural law. Dr. Doddridge. Also, by "the law" and "the deeds of the law" are to be understood both ceremonial and moral law, especially the latter; for "by the" moral "law is the knowledge of sin:" it is the moral law that forbids theft, adultery, and the like. Besides it is evident, that the opposition runs all along, not between ceremonial and moral works, but between works in general, and faith, ver. 20, 22; between the law of works, and the law of Righteousness is imputed to those who believe in Jesus. Anno DOMINI 60. 21. But now the righteousness of God &c.] The Apostle, having proved negatively, that by the works of the law justification is not to be had for any person, whether Jew or Gentile, comes now to prove the affirmative part of his assertion; namely, that God hath manifested another way of justification in the Gospel, that is to say, by faith in Jesus Christ. Burkitt. See the note on chap. i. 17. — without the law] That is, without the observance of the law, in the sense above mentioned, as contradistinguished from the grace of God in the Gospel. Dr. Wells, Bp. Bull. — being witnessed by the law and the prophets.] The example of Abram's justification by faith, recorded Gen. xv. 6; and the passage, which the Apostle quotes Rom. iv. 6—8, from Ps. xxxii. 1, 2; as well as that from Habakkuk quoted Rom. i. 17; are clear testimonies from the law and the Prophets, that there is a righteousness without law which God accepts; and that the method of justification, revealed in the Gospel, is the method in which men were justified under the law, and before the law; in short it is the method of justifying sinners established from the very beginning of the world. Dr. Macknight. 22. — by faith of Jesus Christ] The way of justifying men by faith in Christ, or by that course, which is now prescribed us by Christ. Dr. Hammond. — for there is no difference.] Between Jew and Gentile, as to their manner of justification. Dr. Whitby. 23. — come short of the glory of God.] This is, come short of meriting by their own works to be partakers of "the glory of God" in heaven. Dr. Wells. Locke explains "the glory of God" to mean, 'that glory, which God hath appointed for the righteous' and Dr. Whitby understands it of 'the fruition of God in glory.' But from a comparison of this passage with John v. 44, and xii. 43, where the same word is rendered "honour" and "praise," which is here rendered "glory," Dr. Macknight is of opinion, that the phrase in this place might very well be translated 'the praise' or 'approbation of God.' Parkhurst. 24. Being justified freely] Gratuitously, as a free gift. Parkhurst. Not claiming it by any merit or work of ours. Schleusner. Freely as to the motive of it, namely, by God's mere grace or favour; and as to the meritorious cause, through the redemption that is in Jesus Christ. Dr. Wells. — through the redemption] Purchased by the death and blood of Christ shed for us: we having "redemption through His blood, the forgiveness of sins," Eph. i. 7; Col. i. 14. Dr. Whitby. The original word denotes that kind of redemption of a captive from death, which is procured by paying a price for his life. Dr. Macknight. 25. — a propitiation] The original word is properly an adjective, signifying 'propitiatory,' and agreeing with the substantive 'lid' or 'cover' understood, which is expressed by the Seventy in their version of Exod. xxv. 17, where the cover of the ark is called 'a propitiatory cover;' because it was the throne on which the glory of the Lord received the atonement, made by the high priest on the day of expiation, and from which God dispensed pardon to the people. In allusion to this ancient worship, the Apostle represents Christ as 'a propitiatory' or 'mercy-seat,' set forth by God for receiving the worship of men, and dispensing pardon to them. Or if 'a propitiatory' is, by a common figure, put for a propitiatory sacrifice, the Apostle's meaning will be, that, by the appointment of God, Christ died as a sacrifice for sin, and that God pardons sin through the merit of that sacrifice. Hence Christ is called "a propitiation," 1 John ii. 2; iv. 10. Parkhurst, Dr. Macknight. — through faith in his blood.] This expression is found no where else in Scripture. But the Apostle's meaning is sufficiently plain, namely, that God dispenses pardon to all who have "faith in Christ's blood," as shed for the remission of sin; who trust to the merit of that sacrifice for the pardon of their sin; who approach God with reverence and confidence through the mediation of Christ; and who, discerning with admiration the virtues which Christ exercised in His sufferings, endeavour to imitate them. This appears to be "faith in His blood." Dr. Macknight. — for the remission of sins that are past.] That is, even of those sins which were committed before Christ's coming in the flesh, the expiation whereof could not be made by any legal sacrifices, but only by His oblation and death, which was prefigured thereby. Bp. Hall, Dr. Macknight. Or rather, as "the righteousness of God" always signifies in these Epistles our justification by faith in Christ; (see the note on chap. i. 17;) "His righteousness," here spoken of, cannot be demonstrated, as some suppose, by winking at the sins committed in former ages, but by proposing by the Gospel the way of remitting men's past sins through faith in Christ. Dr. Whitby. The Apostle speaks of those sins, whereby Jews as well as Gentiles had polluted themselves formerly, that is, before their conversion to the Christian religion. Schleusner. 26. — that he might be just.] That is, might appear to do nothing inconsistent with His own Divine justice in thus remitting or passing over sins, inasmuch as Christ has made satisfaction for them by His blood. Drs. Whitby and Wells. — the justifier of him which believeth in Jesus.] Religion, as it stood under the Old Testament, is perpetually styled "the fear of God:" under the New, "faith in Christ." But as that "fear of God" does We are justified by faith, yet the law is not abolished. Anne DOMINI 66. 28. Therefore we conclude &c.] The sum or result therefore of this discourse is, that by this evangelical way the favour of God is to be had for those, who never had to do with the Judaical law, circumcision, &c. Dr. Hammond. See the concluding note on this chapter, from Bp. Bull. 29. Is he the God of the Jews only? &c.] For otherwise it would follow, that God hath care or consideration for no other part of the world, but only for the Jews, which certainly is not true; for He is the God of the Gentiles also. Dr. Hammond. 30. Seeing it is one God, &c.] The force of St. Paul's reasoning here must be sought from Zech. xiv. 9; where the Prophet, speaking of the time when the Lord shall be King over all the earth, and not barely over the little people shut up in the land of Canaan, says, "in that day there shall be one Lord;" that is, God shall not be, as He now is, the God of the Jews alone, whom only He hath known of all the people of the earth; but He shall be the God of the Gentiles also, the same merciful, reconciled God to the people of all nations. This prophecy the Jews understood of the times of the Messiah, and the Apostle here presses them with it. Locke. — by faith, — through faith.] It appears that these two phrases are equivalent; signifying that both Jews and Gentiles have one and the same method of justification. Hardy. 31. Do we then make void the law through faith? Do we contradict it, or say it is an useless thing, or against the promises? Gal. iii. 19, 21. Dr. Whitby. — yea, we establish the law.] Forssmuch as we shew, that this our doctrine is witnessed by the law itself, ver. 21; and that the law is our schoolmaster to bring us to Christ, who is the end of the law, Gal. iii. 24; Rom. x. 4. Moreover our doctrine differs from the law, rightly understood, only as the substance does from its shadow: we preach Christ, the true propitiatory mercy-seal, ver. 25, typified by that under the law: we preach spiritual circumcision, or purity of heart, chap. ii. 29, typified by the circumcision of the flesh. And as the legal types were fulfilled by the coming of Christ the Antitype, so the moral part of the law was raised to the highest degree of perfection and obligation by Christ, and incorporated into His own law: and consequently what our Saviour says, Matt. v. 17, is most true, namely, that He "came not to destroy the law, but to fulfil it;" and also, as is here said, to "establish" the moral and spiritual part of it, by making it of perpetual obligation. Dr. Wells. St. Peter hath long ago observed, that in the Epistles of his brother Apostle St. Paul, there are "some things hard to be understood," which the ignorant and unlearned did in his time, as indeed there are some such that still do so in our time, "wrest to their own destruction," 2 Pet. iii. 16. And he seems in that place to have a special reference to St. Paul's Epistle to the Romans, which indeed hath more of those difficult passages, than any other of his Epistles. Such is his discourse of justification by faith without works, which runs through the Epistle: which was abused even in the apostolical age to a dangerous kind of Solfidianism by the Gnostick hereticks, against whose perverse interpretation St. James afterwards wrote his Epistle as an antidote. And indeed St. Paul himself expounds his meaning in another Epistle very plainly to the same purpose: "In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love," Gal. v. 6. From whence it is evident, Ver. 1. What shall we then say &c.] As if the Apostle had said, What shall we say? Shall any one affirm, that Abraham our father found or obtained righteousness, by, or according to, the flesh? that is, by being circumcised in the flesh, or by any works of righteousness which he had done? Surely no. Burkitt. This affirmative interrogation is in effect a negation; and so the meaning is, This cannot with any reason be affirmed by any. Dr. Hammond. —as pertaining to the flesh, hath found?] Rather, 'hath found according to the flesh.' This is the proper order of the words, and so they stand in the original. Dr. Hammond. The word "flesh" is frequently opposed in the New Testament to the Divine revelation, grace, or spirit; see Matt. xvi. 17; Gal. i. 16: and the phrase 'according to the flesh,' in this place means works done by a man's own natural strength, unassisted by Divine grace. Bp. Bull. Our blameless and meritorious performances, abstracted from the mercy and gracious acceptance of God. Thus it is equivalent to "works" in the next verse. Possibly however the phrase 'according to the flesh,' refers also to circumcision, which the Apostle proceeds to notice in the ninth verse. Dr. Hammond. —that it might be by grace.] So as to be a purely gracious dispensation. Pyle. The Apostle here assigns a double cause, why the wisdom of God has appointed justification and salvation to be obtained in the way of faith: 1st, That it might be of free and undeserved grace and favour; for to be justified by faith and by grace are with the Apostle the same thing: and 2dly, that "the promise might be sure to all the seed;" that is, that God's promise might stand sure to all the believing seed of Abraham, not only to all the children of the flesh, to whom the law was given, but to the children of his faith, even Gentiles as well as Jews, he being the father of all that believe, whether Jews or Gentiles. Burkitt. 2. For if Abraham &c.] The case of Abraham is here considered, 1st, as to his natural state or life before his call, ver. 2—8; and 2dly, as to his circumcision after his call, 9th and following verses. Dr. Wells. These words contain the reason of the negative in the preceding verse. If Abraham had been justified by any thing in himself, or by any innocence or performances of his own, he might then be said to have somewhat to glory of, his justification being an effect of his performances, and not of the free grace of God: see chap. iii. 27. But it is certain that Abraham, whatever praise he may have merited before men, had nothing whereof to glory before God. Therefore he was not justified by his works. Bp. Bull, Dr. Hammond. 3. For what saith the scripture? Abraham believed God.] He believed what God told him, Gen. xv. 5, that he should have a seed as numerous as the stars. The Apostle mentions only this one instance of Abraham's faith, because Moses had said of it in particular, that the Lord "counted it to him for righteousness." But we must not on that account think it the only act of faith that was so counted to him. His faith consisted in an habitual disposition to believe and obey God, founded on just conceptions of His being and attributes. And he began to exercise it, when God first called him to leave his native country. "For by faith he went out, not knowing whether he went," Heb. xi. 8. The same faith he exercised through the whole course of his life, acting on every occasion as one will do, whose mind is filled with a present sense of Deity. Of this, the instance mentioned by the Apostle is a great example. For in the eighteenth year of his age, and when Sarah was seventy years old, he believed what God told him concerning the numerousness of his seed, though it was at that time contrary to the ordinary course of nature. Nay, he continued to believe it from that time forth, for the space of twenty years during which no child was given him. At length, in the hundredth year of his age, the son so long promised was born. But mark what happened! when this son, to whom all the promises were limited, became fourteen years old, God commanded Abraham to offer him up as a burnt offering; and he, without hesitation, obeyed; firmly believing, that after he was burnt to ashes on the altar, God could raise him from the dead, Heb. xi. 19. By this, and other instances, Abraham became so remarkable for his faith, that God, by a covenant, constituted him the father of all believers, and promised to him, as their federal head, that their faith in like manner should be counted to them for righteousness. Dr. Macknight. It is especially to be noticed in this place, that the Apostle opposes the faith of Abraham, not to all his works whatsoever, even such as proceeded from faith, for those are comprehended in his faith, as the fruit in its seed; but only to those works, which he performed "according to the flesh," that is, by his natural strength, before the grace of God was imparted to him. Bp. Bull. 4. Now to him that worketh &c.] That is, who by his own strength, without the grace of God, obeys God and Anno DOMINI 60. Abraham by faith received the promise. Anno DOMINI 60. reward not reckoned of grace, but of debt. 5. But to him that worketh not, but believeth] The phrase is not to be understood absolutely, but with some qualification: for he that believeth worketh. Burkitt. It means him who seeks to obtain justification, not by his own original innocence and blamelessness, but by believing that pardon will be granted to sinners upon their repentance, and by thereupon reforming and giving himself up to do whatsoever God would now have him do; whereupon God accepts him of His mere mercy. Dr. Hammond. Him, who worketh, not of himself, but by faith in the gracious revelation of God. Bp. Bull. — that justifieth the ungodly.] Justification being only the pardon of their past sins, on account of that faith, which laid the highest obligation upon all believers to die unto sin for the future, there is no absurdity in saying, that God thus "justifieth the ungodly," when they repent, and engage to cease from, their ungodliness. Dr. Whitby. — his faith is counted for righteousness.] His faith is accepted of God's mere mercy, and he is absolved from his past sins, and is himself accepted as righteous to life eternal. Dr. Hammond, Parkhurst. 6. Even as David also &c.] Agreeable to which is that description of blessedness in David, Ps. xxxii.: that they are blessed whom the Lord, out of His free grace and pardon of sin, accepteth and accounteth as righteous; and not for any merit of their own performances. Dr. Hammond. The Apostle mentions David, probably as the other great person, to whom God promised a blessing to all nations through his seed. See Isa. xi. 10; Acts ii. 30; xiii. 23. Dr. Whitby. Hereby appears the conformity between God's manner of pardoning or justifying men under the Gospel, and that which was understood to prevail while the law was in force. Pyle, Dean Stanhope. 7. — Blessed are they whose iniquities are forgiven, &c.] Blessed are they, not who never sinned at all, who were never in a wicked or wrong course; but who, having been sinners, have reformed, and found place of repentance and of mercy upon reformation, merely by the forgiveness and pardon of God. Dr. Hammond. 8. Blessed is the man to whom the Lord will not impute sin.] It immediately follows, "and in whose spirit there is no guile." So in the 5th verse, "I acknowledge my sin unto Thee, and mine iniquity have I not hid. I said I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin." Whence it is plain, that sincerity of heart and confession of sins are upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 9. Cometh this blessedness then upon the circumcision &c.] Here the Apostle moves the question, whether the forementioned "blessedness" of pardon of sin and justification by faith belongs to the circumcised Jews only, or to the uncircumcised Gentiles also! The question carries with it the force of a strong affirmation, that, seeing faith was imputed to Abraham for righteousness many years before he was circumcised; therefore the uncircumcised Gentiles, as well as the circumcised Jews, should by faith be made partakers of the same blessedness. Burkitt. 10. — Not in circumcision, but in uncircumcision.] Abraham was not circumcised till he was ninety-nine years old, Gen. xvii. 24. At that time Ishmael was thirteen years old, ver. 25. But before Ishmael was born, Abraham's faith was counted to him for righteousness, Gen. xv. 6; compared with chap. xvi. 16. It is evident therefore, that Abraham was justified in uncircumcision, more than thirteen years before he and his family were made the visible Church and people of God by circumcision. Dr. MacKnight. 11. 12. And he received the sign of circumcision, &c.] Nevertheless circumcision had its uses, particularly these two. 1st, It was a sign of the faith and obedience, which was the righteousness on Abraham's part, figured by it. 2dly, It was a visible testimony and assurance of Abraham's being in covenant with God: a covenant grounded, not on this rite, but in God's acceptance of that faith, which was antecedent to this rite. And thus Abraham was qualified to be the father, the common pattern of all the faithful: of the Gentiles, or those who were never circumcised, as he had not been himself, when accepted for his faith; and of the Jews, who are his children, not by virtue of the mere sign, but by imitation of that faith and obedience, signified by it. Dean Stanhope. 11. — a seal] Circumcision is so called, because seals were used for confirmation or attestation. See 1 Cor. ix. 2. Parkhurst. — of the righteousness of the faith] God ordered Abraham to put the sign or mark of circumcision on his own body, as God's seal, whereby the counting his faith for righteousness, and the constituting him the father of all believers, were confirmed to him. Hence, Gal. iii. 14, faith counted for righteousness, is called Anno DOMINI 60. He is called the father of all that believe. Anno DOMINI 66. 13.—the heir of the world.] Of those privileges and blisses, which he, and they after him, should inherit. Deus Stanhope. Of the blessings pertaining both to this world and that which is to come: see 1 Cor. in 21; 1 Tim. iv. 8. Dr. Wells. Specifically, of the eternal world, of that better and heavenly country, which Abraham and his seed were to inherit, and which was typified by the earthly Canaan. See Heb. xi. 14, 16. Dr. Hammond, Bp. Bull, Burkitt, Parkhurst, Dr. Macknight. —to Abraham, or to his seed.] To Abraham and his posterity. Dr. Hammond. The disjunctive particle has here the sense of the copulative, and is so translated in the Syriacic version. Dr. Macknight. —but through the righteousness of faith.] Or grace of the Gospel. Dr. Wells, Bp. Bull. By this other evangelical way of new obedience, without having observed the law of Moses, without being circumcised. Dr. Hammond. 14. For if they which are of the law be heirs, &c.] For if that inheritance were made over to the Jews upon their being circumcised and observing the Mosaical law; then, as faith, or this evangelical way of justifying sinners, is vanished on one side, so the promise itself, which belongs not to the Jews only, but to all Abraham's seed, ver. 12, is vanished also. Dr. Hammond. 15. Because the law worketh wrath: &c.] Here the Apostle gives the reason, why no justification can be expected by the law; namely, because it condemns rather than justifies. Burkitt. As if he had said, For the law is so far from tending to justify us, that on the contrary it only gives us the knowledge of sin, without grace or power to avoid it, and so only "worketh wrath:" instead of justifying us, it renders us more obnoxious to the Divine wrath, than we should have been without it: "for where no law is, there is no transgression," and consequently no provocation of the wrath of God. Dr. Wells. 16. Therefore it is of faith.] Whence it necessarily for where no law is, there is no transgression. 17. (As it is written, I have made thee a father of many nations,)] See Gen. xvii. 4, 5; where the phrase, "the multitude of nations," as in the margin, means the several nations of the world; and accordingly those texts are to be understood of Abraham in a spiritual sense, as he was regarded by God in the light of the common father of all believers, whether Jews or Gentiles. As for the numerousness of Abraham's natural posterity, that is particularly and distinctly promised in the following verse, "And I will make thee exceeding fruitful, and I will make," not the multitude of nations, but only "nations of thee," which was verified by the nations of the Ishmaelites, Midianites, Edomites, and Israelites, and others. It is of this last promise that the Apostle is to be understood, ver. 18—22. For it was in respect of Abraham's natural posterity, that it was said, "So shall thy seed be," as appears from Gen. xv. 2—5; as also in this respect it is related in the following verse, that "he believed, and the Lord counted it to him for righteousness." Dr. Wells. —before him whom he believed.] That is, in the presence or sight of Him. Parkhurst. The construction seems plainly to be this: "The father of us all, in God's esteem, in whom ye believed." Pyle. —even God, who quickeneth the dead.] This being an instance of the faith of Abraham, it seems most reasonable to refer it to the object of his faith, namely, that he should have a numerous seed, yea, that he should have the promised seed from Sarah, though her womb was dead. Dr. Whitby. —and calleth those things which be not] That is, the Gentiles, which were not then a people, "as though they were." "Things which be not," in the language both of the Old Testament, and of the Jews, and of the primitive Christians, signify the Gentiles. Burkitt, Dr. 22. And therefore] Namely, because of such its strength or greatness, "it," that is, his faith, "was imputed to him for righteousness." Dr. Wells. 23. Now it was not written for his sake alone, &c.] The Apostle, having in the former part of the chapter declared the manner of our justification from the instance of Abraham; lest we should think that it was Abraham's personal privilege, and did not concern us, applies the example in the following verses. Burkitt. As if he had said, This is recorded for our instruction, to teach us how God will reward us, if we, like Abraham, believe on Him, without doubt or dispute, in other things of the like or greater difficulty, such as the raising of Christ from the dead. This was wrought by God for us and all mankind, Gentiles as well as Jews; and our belief of it is now absolutely required, to fit us to receive and obey Him, who is thus wonderfully testified to be the Saviour of the world. And that receiving and obeying of Him will now be sufficient to justify us, without the observation of the Mosaical law, as Abraham's faith was sufficient to justify him, before he was circumcised. Dr. Hammond. 25. Who was delivered for our offences, and was raised again for our justification] For to this end was both the death and resurrection of Christ designed. He died as our surety, to obtain for us release and pardon, to make expulsion for our sins past, and to deliver us from the punishment due to them. He rose again from the dead, to open to us the gates of a celestial life, and insure us the like glorious resurrection, 1 Cor. xv. 16, 17, 20. And in order to our receiving this joyful benefit of His resurrection, other special advantages result from His rising again; which was effected, partly to convince the unbelieving world, and so to bring them to the faith; partly to withdraw us from our sins; to bring us to new life by the example of His resurrection and by the mission of His Spirit; and so to help us to actual justification, which is had, not upon the death of Christ, but upon our coming in to the faith and performing the condition required of us, sincere obedience to Christ's commandments. So that as the faith of Abraham, which was here said to be imputed to him for righteousness, was the believing of God's promise, and the relying without scruple on His all-sufficient power and infallible veracity and fidelity, for the performance of what He promised; containing in it also by analogy a belief of all other His Divine attributes, and affirmations, and promises, and a practice agreeable to this belief: so the faith, that shall be imputed to our justification, is the believing on God in the same latitude that he did; the walking uprightly before Him; the acknowledging of His power, His veracity, and all other His attributes; the believing of whatsoever He hath affirmed, or promised, or revealed to us concerning Himself; particularly His raising of Jesus from the dead, whom by that means He hath set forth to us to be our Lord, to be obeyed in all His commands with a faith, which sinks down into our hearts, and brings forth in our lives, as it did in that of Abraham, actions agreeable and proportionable to our faith. Dr. Hammond. Chap. V. The Apostle begins this chapter with declaring the blessed effects and advantages which flow from justification by faith in our Lord Jesus Christ. He thence proceeds to shew more particularly, that this gracious and merciful condition of salvation by the Gospel is offered to the Gentiles as well as the Jews. He argues that Christ's death redeemed all sinners, therefore all have eternal life in Him. He states the analogy between Adam and Christ; and contends that the merits of the one must be as extensive to save, as the sin of the other was to condemn: nay, that they are intrinsically more available to salvation. Burkitt, Pyle. Ver. 1. Therefore being justified by faith, &c.] By this faith therefore it is, that as many as sincerely em- —(For until the law sin was in the world.] And so appeared to be, by the continual execution of its punishment, that is, death. Dr. Doddridge. For though all the time before the delivery of the Law of God by Moses, sin was universally committed in the world by men's transgressions of the law of nature; yet these transgressions (whatever other punishment they subjected them to) could not be the cause of their natural mortality, for there is no such thing as transgressing a law which is not in being; and therefore the posterity of Adam, who never had that positive Law of God, to the breach of which only the threatening of natural death or mortality was annexed, could not be made subject to the penalty thereof by their own actual transgressions, whatever other punishment they might incur thereby. T. Edwards. — But where sin abounded, grace did much more abound.] In forgiving the Jews their numerous sins, and making them, though liable to death even on more accounts than the Gentiles, yet no less capable of justification unto life. Dr. Wells. 2. By whom also we have access &c.] Rather, we have had introduction or admittance, &c. Drs. Wells and Macknight. Nay, by Him we have already received, by faith only, not by virtue of those performances, admission to these privileges, to this evangelical estate, wherein now we stand, and have done for some time; having a confident assurance that God, who hath dealt thus graciously with us, will, if we be not wanting on our part, make us hereafter partakers of His glory: and this is matter of present rejoicing to us. Dr. Hammond. 3.—we glory in tribulations also.] That is, such trials and persecutions, as befell them for the profession of the Gospel. Burkitt. The Jews might object to the persecuted condition of Christians, as we know they did to that of their Master, as inconsistent with what they concluded would be the state of the people of the Messiah. It is therefore with great propriety, that the Apostle so often discourses on the benefit arising from the sufferings of true believers, by which he advances the strongest answer to any such insinuation. This delicacy of address is very apparent in many passages of the Epistles. Dr. Doddridge. —knowing &c.] St. Paul having said that the true Christian "glories in tribulation," proceeds immediately to shew, that he does so not without good reason: and the illustration of this reason carries him to take notice of the great love of God, and the ardent hope which the true Christian thereby has of salvation: after which he returns in the eleventh verse to the point which he had in hand, namely, that in which the true Christian glories. And as, having said ver. 2, "we rejoice in hope of the glory of God," he adds, ver. 3, "and not only so, but we glory in tribulations also;" so he adds again in the last place, ver. 11, "And not only so, but we also joy in God." Hence it appears, that all from "knowing" in the third verse, to the end of the tenth, is to be understood best as a parenthesis. It is the same verb, which is rendered "rejoice" in the second verse; "glory" in the third; and "joy" in the eleventh. Dr. Wells. 4. And patience, experience.] "Experience" both of our own sincerity towards God, and of His power and protection over us. Patient suffering gives full proof of us. Pyle. The word, rendered "experience," means 'proof,' 'trial;' properly of metals by fire, to examine their purity; figuratively, of men's faith, by afflictions and patience. Parkhurst. —and experience, hope.] As without patience we could have no way of exploring or trying ourselves touching our sincerity; so, without this trial and approbation of our sincerity, we could have no safe ground of hope, which is only grounded on God's promises, and because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 5. And hope maketh not ashamed.] Which hope, being thus grounded, will never fail us. It is impossible we should ever be ashamed or repent of having thus hoped, and adhered to Christ. Dr. Hammond. —because the love of God is shed abroad in our hearts &c.] That is, the sense and comfortable assurance of that love, wherewith God embraces us. Bp. Hall. —is shed abroad] Or "poured out" on our hearts. Dr. Hammond. The original word is commonly used in the New Testament, when speaking of the effusion of the Holy Ghost, Acts ii. 17; x. 45; Tit. iii. 6; and it is taken from Joel ii. 28, 29. Wherefore as the Apostle in this passage had in his eye the gifts of the Spirit, bestowed on the Gentiles, as proofs of God's love to them, he elegantly tells them, that "the love of God was poured out" into their hearts, along with the spiritual gifts. Drs. Whitby and Macknight. —by the Holy Ghost which is given unto us.] The spiritual gifts, bestowed on the first Christians, were clear proofs, especially in the case of the Gentiles, of the love which God bare to them, and of His purpose of saving them. And therefore, when the Jewish believers, who reproved St. Peter for preaching the Gospel to Cornelius and his friends, heard that they had received the Holy Ghost, "they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life," Acts xi. 18. Farther, the ordinary influence of the Spirit, bestowed on believers, by renovating their nature, affords them the fullest assurance of pardon and salvation through faith: hence they are said to be "sealed with the Spirit of promise." And the Spirit Himself is called, "the earnest of their inheritance," Eph. i. 13, 14; iv. 30; and is said, Rom. viii. 16, to "bear witness with their spirit, that they are the children of God." Dr. Macknight. 6. For when we were yet without strength.] As if he had said, Of which love to us, even before we believed, the Gospel gives us the highest demonstrations. "For when we were without strength," &c. Dr. Whitby. —without strength.] 'Weak,' the original word signifies weak through sickness: and is used here to shew the pernicious influence of sin, in weakening all the faculties of the soul. Isaiah has used the same metaphor, chap. i. 5. Dr. Macknight. When we were all in a sick, yes a mortal, that is, a sinful and damnable state. Dr. Hammond. —in due time] In God's appointed time. Dr. Wells. "The fulness of time," the time foretold by the Prophets, Gal. iv. 4. Pyle, Burkitt. —for the ungodly.] That is, for the whole race of mankind, whom he found buried in the ruins of their fallen state, and having no righteousness of their own. Burkitt, Dr. Whitby. 6. But God commendeth his love toward us, &c.] Whereas God's expression of mercy was infinitely above this proportion of any the most friendly man: for He, when He had nothing in the object to move Him to it, when we were so far from being good or just men, from being merciful or pious in the highest degree, that we were profane customary sinners, He then sent His Son Christ to die for us, to obtain, by the shedding of His own blood, pardon of sins for us upon our reformation and amendment. Dr. Hammond. 7. For scarcely for a righteous man will one die: &c.] And what a degree of love this was, may be judged 9. Much more then, being now justified by his blood.] Being thus far restored to His favour, and, by that ransom of His paid for us, redeemed from certain ruin, we shall be actually delivered through Him from all effects of the Divine displeasure in another world, if we be not wanting to ourselves in performing the conditions required on our parts. Dr. Hammond. 10. — by his life.] Since "He ever liveth to make intercession for us, and so is able to save us to the uttermost, that come unto God by Him," Heb. vii. 25; forasmuch as the Father hath "given Him power over all flesh, that He should give eternal life to as many as He has given Him," John xvii. 2. Drs. Whitby and Wells. 11. And not only so, &c.] From what has been alleged it appears, that we by faith in Christ have good reason to glory, "not only in the hope of the glory of God, but also in tribulation," as working and confirming that hope: to which I must add in the last place, "And not only so, but we" Christians "also joy," and that on better grounds than the Jews, "in God, through our Lord Jesus Christ, by whom," whatever may have been our former idolatry and other impieties, "we have now received reconciliation" with God. Dr. Wells. See the second note on ver. 3. — the atonement.] "Reconciliation." Drs. Hammond and Whitby. The alteration of the word makes no difference in the signification of the passage. For "the reconciliation" obtained by Christ's death is the consequence of the atonement and expiation made by Him, as is obvious from various passages of Scripture. In Heb. ii. 17, Christ is said to "make reconciliation for the sins of the people:" that is, according to a more exact translation of the original, to 'expiate,' to 'atone for,' to 'procure the pardon of,' their sins. "God reconciled the world unto Himself by Christ," 2 Cor. v. 18, 19, that is, by the death of Christ; and the consequence of His death and expiation was the remission of our sins: "not imputing their trespasses unto them." He who knew no sin was accepted as a sinner, and died 12. Wherefore, as by one man sin entered into the world, &c.] From the foregoing premises the Apostle here infers his conclusion, which he farther confirms and illustrates in the remainder of the chapter, by comparing the justification by Christ with the condemnation by Adam; namely, that the mercy of God under the Gospel belongs without limitation to all sorts of men, the Gentiles as well as the Jews. In order to discern his meaning, it is necessary to lay an emphasis on the universal forms of speech; "the world" and "all men," ver. 12; "in the world," ver. 13; "many," and "unto many," ver. 15; and again, "upon all men," twice in ver. 18; and "many," twice in ver. 19. By all and each of which are meant in the widest latitude, without exclusion of any, all mankind, to whom, both Jews and Gentiles, the mercy and life introduced by Christ belong, only on condition of new life required of them; as the condemnation or death in Adam belonged to all his posterity. Dr. Hammond. — sin.] That is, original sin, with which all mankind, descended from fallen Adam by natural generation, are universally infected from their conception and birth. Parkhurst. — death] Or mortality. Dr. Hammond. — for that all have sinned.] That is, because all were sinners, being born after the image and likeness of Adam. Dr. Hammond. The meaning is, not that death hath come on all, because all have sinned actually; for infants, who have not sinned actually, die: but that they have sinned in Adam; that is, are involved in the consequences of his sin. Dr. Macleight. The whole force of St. Paul's argument, drawn from the comparison between Adam and Christ, lies in this: that all men died for Adam's sin, not for their own sin; and therefore it is necessary to understand the verb "sinned" here in a figurative sense; and the word so taken makes up a proposition certainly true, as being what is expressly asserted by St. Paul elsewhere, that "in Adam all died," that is, became mortal. In a literal sense it cannot be true. Drs. Wells and Whitby. 13. (For until the law &c.] In the first part of the comparison between Adam and Christ, the Apostle, having intimated that all became mortal in Adam, does not complete the intended comparison, but proceeds immediately to shew in the 13th and 14th verses, that all, who lived between Adam and Moses, died for, the sin of Adam; and then, having observed in the latter part of the 14th verse, that Adam was a "figure" of Christ, he immediately observes, verses 15—17, that this was to be understood with some limitations. After which, in the 18th and 19th verses he resumes The advantages and extent of justification by faith. Anno DOMINI 60. 14.—who is the figure of him that was to come.] That is, of Christ, the second Adam: in that the first Adam was the original of our natural and earthly being, the second Adam of our spiritual and heavenly: and, as by the first sin came into the world, so by the second came righteousness. Bp. Hall. To prove that peace with God was now obtained for the whole human race, through the precious blood of Christ, the Apostle here represents Adam as "the figure of Him that was to come;" that is, a type of Christ. He then describes the analogy between the first and second Adam, by declaring that the former brought death upon all men, and the latter restored all to life; that universal sin and condemnation were the consequence of Adam's disobedience, and universal righteousness and pardon the effect of Christ's obedience. See ver. 18, 19. Bp. Tomlins. 16. But not as the offence, so also is the free gift.] He means, that the gift, communicated by Christ to believers, is far greater than the punishment communicated from Adam to his posterity. Dr. Hammond. —many] Rather, according to the import of the original, 'the many;' that is, the multitude, or whole bulk of mankind. The expression is plainly equivalent to "all men" in the 12th and 18th verses. Compare Matt. xxvi. 28; 1 Cor. x. 17. Parkhurst. —such more the grace of God, &c.] One particular, in which the grace in Christ exceeded the condemnation in Adam, appears to be here intimated; that, whereas the posterity of Adam were begotten after his similitude, and so were all sinners as well as he, and probably in as great degrees though in other kinds; those on the contrary, to whom the mercy in Christ belongs, are not righteous as Christ is, but are exempted from punishment only by virtue of the death of Christ. Drs. Hammond and Whitby. Grace abounded, in the remission not only of that sin which Adam brought on us, but also of all our own: not only in remission of sins, but in infusing righteousness and sanctification of life; not only in freedom from death, but in admission to life eternal. Bp. Fell. 16.—for the judgment was by one] That is, by one sin, to condemnation. This is the second advantageous difference: namely, that whereas we became obnoxious to death for one sin of Adam, we are justified by faith in Christ, and so delivered not only from the condemnation which came upon us for that sin, but also from the condemnation due to us for all our offences against God. Dr. Whitby. 17.—they which receive abundance of grace] They, who receive and make use of that most rich grace and righteousness of Christ; that is, who are holy, gracious, and righteous too, though not in the same degree as He is; and so are, according to this evangelical way, capable of this justification, shall by the resurrection of Christ, and by His living and interceding for them for ever, be sure to reign with Him. Dr. Hammond. By the phrase "shall reign in life," the Apostle appears to mean, that they shall have infinitely greater happiness in their new life, than they had miseries and sorrows in the state into which they were brought through Adam's disobedience, expressed by "the reigning of death" in this verse, and in verse 14. Dr. MacKnight. 18. Therefore as by the offence of one &c.] The Apostle here reverts to the comparison, which he began in the 12th verse, and which he now completes by affirming, that the benefit accruing to mankind by Christ's death is as universal as the damage which accrued to them by Adam's fall: for that, as all men were condemned to a state of mortality by the offence of Adam, so, through the free mercy of God in Christ, all men are to be justified or absolved from continuing under death, the punishment of Adam's sin, by partaking of the resurrection of the body; and also all men are put into a capacity of being justified unto eternal life, which they shall certainly inherit, if they are not wanting in the performance of their part of the Gospel covenant. Dr. Wells. 19.—many were made sinners,—shall many be made righteous.] According to the original it is, 'the many were constituted sinners,—the many shall be constituted righteous.' Dr. Hammond. 'To be constituted sinners,' is to be treated as such Where sin abounded, grace did superabound. Ande DOMINE 40. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: by becoming subject to death: 'to be constituted righteous,' is to be admitted to a reward, as righteous. Parkhurst. The verse means, that as all men (see the note on ver. 15.) were subjected to death by the disobedience of Adam, so all men, who shall come to Christ, and perform sincere and faithful obedience to Him, shall be justified and accepted by Him, though they be not perfectly just. Dr. Hammond. The sin of Adam, and the merits of Christ, are here pronounced to be co-extensive: the words applied to both are precisely the same: "judgment came upon all men;" "the free gift came upon all men;" "many were made sinners," "many were made righteous." Whatever the words "all men" and "many" signify, when applied to Adam, they must signify the same, when applied to Christ. It is admitted, that in the former case the whole human race is meant: and consequently in the latter case, the whole human race is meant also. The force of the argument is destroyed, and the most acknowledged rules of language are violated, by so interpreting this passage as to contend, that all men are liable to punishment on account of the sin of Adam, and that a few only are enabled to avoid that punishment through the death of Christ. Nay, we are even told, that, "where sin abounded, grace did much more abound," ver. 20: but how can this be, if sin extends to all, and grace is confined to a part only of mankind? Bp. Tomline. The following is the testimony which God hath given of His Son, concerning the extent of the satisfaction provided by His death. 1st, That He came to seek and to save that which was lost, Matt. xviii. 11; Luke xix. 10: that the Lord laid on Him the iniquity of us all, Isa. liii. 6: that He died for the ungodly, Rom. v. 6; for sinners, ver. 8; for His enemies, ver. 10; for all, 1 Tim. ii. 5, 6; iv. 10; for every man, Heb. ii. 9; for the world, John iii. 16; i. 29; vi. 33, 51; for the whole world, 1 John ii. 2; for the unjust, 1 Pet. iii. 18; and finally disobedient, ver. 20. Secondly, that He died for as many as are dead in Adam, Rom. v. 12, 18; 1 Cor. xv. 22; 2 Cor. v. 14. Thirdly, that He died for as many as are bound to believe in Him, 1 Pet. i. 18—20. Fourthly, that He died for as many as are bound to adore and serve Him, 1 Cor. vi. 20; 2 Cor. v. 14, 15, with Rom. xiv. 9. Fifthly, that He died for as many as are obliged to pray for in Christ's name, 1 Tim. ii. 1, with ver. 5, 6. Sixthly, that He died for such as do deny Him, and crucify Him to themselves afresh, and finally perish, Heb. vi. 4—6; x. 29; 2 Pet. ii. 12. See also Rom. xiv. 15; 1 Cor. viii. 11. Bp. Womack. The use of the foregoing comparison, in its application to the Apostle's argument, is this: that since the benefit of Christ's obedience is designed by God to be of an universal extent, as well as is the mischief of Adam's disobedience; it will thence follow, that, as the Gentiles, no less than the Jews, were subjected to mortality by the fall of Adam, so the Gentiles, no less than the Jews, are intended by God to be restored by Christ to a state of life: such a state denoting, not only a partaking of the resurrection from the dead, but also a partaking, or at least a capacity of partaking, of eternal happiness. Dr. Wells. 20. Moreover the law entered.] Or came into the world. Dr. Hammond, Parkhurst. — that the offence might abound.] Though the law were not designed to that end, yet, by giving men a clearer knowledge of duty and sin, it by consequence 21. That as sin hath reigned unto death, &c.] That, as sin had prevailed over all mankind, to bring upon them a double death, both spiritual and bodily; so might the grace of God, through the righteousness of His Son Jesus Christ, be effectual to restore man to eternal life. Bp. Hall. Adored, for ever adored, be the wisdom and goodness of Almighty God, in providing a remedy, which bears proportion to the cause of our ruin; that, as we fell in Adam our representative, so we are raised by Christ the head of our recovery! As the carnal Adam, having lost original righteousness, derives a corrupt nature to all that descend from him; so the spiritual Adam, having by His obedience purchased grace for us, conveys to us a vital efficacy. The same Spirit of Holiness, who anointed our Redeemer, doth quicken all His race, that, as they have borne the image of the earthly, they may also bear the image of the heavenly Adam. May God enable us to see the exceeding sinfulness of sin, and His abundant grace: and may our faith, both in life and death, triumph in the assurance of this blessed truth, that "where sin abounded, grace did much more abound; and, as sin hath reigned unto death, even so hath grace reigned through righteousness unto eternal life, by Jesus Christ our Lord;" who lives for ever in heaven, to apply by His prevailing intercession, what He obtained for us here on earth by His meritorious satisfaction! Burkitt. To many persons there has appeared to be an inconsistency or incompatibility between the death of Christ, and the necessity of sincere endeavours after obedience. When the subject is properly examined, there is no such incompatibility. The graciousness of an offer does not diminish the necessity of a condition. Suppose a prince to promise to one of his subjects, upon compliance with certain terms, and the performance of certain duties, a reward, in magnitude and value, out of all competition beyond the merit of the compliance, the desert of the performance; to what shall such a subject ascribe the happiness held out to him? He is an ungrateful man, if he attributes it to any cause whatever, but to the bounty and goodness of his prince in making him the offer; or if he suffer any consideration, be it what it will, to interfere with or diminish his sense of that bounty and goodness. Still it is true, that he will not obtain what is offered, unless he comply with the terms. So far his compliance is a condition of his happiness. But the grand thing is the offer being made at all. That is the ground and origin of the whole. That is the cause; and is ascribable to favour, grace, and goodness, on the part of the prince, and to nothing else. It would therefore be the last degree of ingratitude in such a subject, to forget his prince while he thought of himself; to forget the cause, whilst he thought of the condition; to regard every thing promised as merited. The Ver. 1. What shall we say then? &c.] The Apostle had before noticed the absurd and dangerous consequence, which some men were apt to draw from his expressions concerning the Divine mercy in our redemption. He now enters upon a more ample vindication of himself from such an unjust imputation. Pyle. The passage might be better rendered, 'What do we say then? (do we say this?) let us continue in sin,' &c. Drs. Whitby and Machnight. The same Scriptures, which represent the death of Christ, as having that which belongs to the death of no other person, namely, an efficacy in procuring the salvation of man, are also constant and uniform in representing the necessity of our own endeavours, of our own good works, for the same purpose. They go further. The writers foresaw that in stating, and still more when they went about to extol and magnify the death of Christ, as instrumental to salvation, they were laying a foundation for the opinion, that men's own works, their own virtue, their personal endeavours, were superseded and dispensed with. In proportion as the sacrifice of the death of Christ was effectual, in the same proportion were these less necessary; if the death of Christ was sufficient, if redemption was complete, then were these not necessary at all. They foresaw that some would draw this consequence from their doctrine, and they provided against it. The clearest passage to the purpose is that before us. St. Paul, after expatiating largely upon the "grace," that is, the favour, kindness, and mercy of God, the extent, the greatness, the comprehensiveness of that mercy, as manifested in the Christian — even so we also should walk in newness of life.] Not only "mortifying all our evil and corrupt affections," but, as our baptismal service expresses it, "daily proceeding in all virtue and godliness of living." The "newness" here spoken of, is a newness of notions, dispositions, desires, and conversation: which, when heavenly and virtuous, are deservedly styled new; because corrective of, contrary to, and superinduced after, those vicious and worldly ones, wherewith in this corrupt state of nature every man is born. This change is made by the grace of God's Holy Spirit; which gives a fresh turn to our thoughts and affections, imprints a true sense of good and evil, puts a quite different bent upon the will, disposes it to walk by faith rather than by sight, to prefer pure and intellectual, before sensual and polluted pleasures, to overbalance present and mean with eternal, though future and invisible, advantages; and so by these, and many other like operations, renders us "new;" that is, quite other men from what it found us either actually being, or in a disposition to be. Of this change the resurrection of our Lord is very elegantly proposed for a pattern. Dean Stanhope. —unto sin.] To be employed in the service of sin: "unto God," in the end of the verse, to be employed in the service of God. Dr. Wells. —alive from the dead.] 'From among the dead.' The Gentile world were dead in sins, Eph. ii. 1, 5; Col. ii. 13. Those, who were converted to the Gospel, were raised to life from amongst those dead. Locke. Ver. 1. — I speak to them that know the law.] He addresses himself to his brethren of the stock of Abraham, whom he supposes, by their frequent bearing and reading of the law of Moses, to be well instructed in the nature of those laws, which give one person interest in, or power over another. Dr. Hammond. — as long as he liveth? Rather, "as it," that is, the law, "liveth." The meaning is, Know ye not, that the Mosaical law hath dominion over any man, that is subject to it, so long as the said law is in force? Bp. Hall. 2.—How shall we, that are dead] Or, according to the original, 'have died to sin,' by our baptism or entrance into the Christian covenant, "live any longer therein!" Dr. Whitby. To "live in sin" is, not to commit any one act of sin, for so all do live in sin, 1 John i. 8; Jam. iii. 2: but to have a habit and custom of sinning. Bp. Peil. To continue in sin is altogether inconsistent with renouncing sin, which we profess to do at our baptism. Dr. Wells. 3. Know ye not, &c.] Know ye not, that so many of us, as were baptized into Jesus Christ, have the full efficacy of Christ's death sealed up unto us, and by virtue thereof die unto our sins? Bp. Hall. "To be baptized into Christ," is to be baptized into the profession of Christ's laws and doctrine. Bp. Pearce. 4. Therefore we are buried with him by baptism into death: &c.] Yes, our baptism doth not only represent unto us our death to sin by the power of His death, but our burial also; and the continuance of that state of the death of sin in us, and our rising again to newness of life: that, like as Christ was raised up from the dead by the omnipotent power of God, even so we should by the power of His Spirit be raised from the grave of our sins, to walk before Him in the new life of holy obedience. Bp. Hall. — we are buried with him &c.] The ceremony of immerging the body of the baptized in water represents the burial of a dead person under ground. The pouring of water upon the party, in cases where the former cannot conveniently be done, answers to covering and throwing earth upon a person so dead. But both agree in figuring a death and burial, as the emerging again figureth a new life. And this it is plain can only mean the mortification of some old, and the quickening of some contrary principle, in a spiritual sense. Dean Stanhope. The practice of baptizing, by plunging the person under water, thereby burying him, as it were, in the water, and raising him out of it again, was anciently the more usual method: on which account St. Paul speaks of baptism, as representing both the death, and burial, and resurrection of Christ, and what is grounded upon If we are dead to sin through Christ, we shall also live with him: Anno DOMINI 60. by the glory of the Father, even so we also should walk in newness of life. 5. For if we have been planted together] That is, have by baptism been so grafted into Christ, that we are become, as it were, the same tree with Him, partaking of the same juice with that root. Dr. Hammond. The sense of this and the following verse is, If we be so grafted in Him, that the power of His death works the like effect in us, that it did in Him; so also shall the same ingrafting convey unto us the same virtue of His resurrection, that we should also rise by and with Him from the grave of our sins, ver. 6. Knowing this, that this corrupt nature of ours, our unregenerate part, is crucified and dead together with Him, and by the power of His death; that the whole bulk of our maliciousness and depravation might be so far destroyed, that, however we may be drawn to sin, yet we should not serve sin any more. Bp. Hall. As the benefits of Christ's real death are accomplished and assured to us by His real resurrection; so are those of our figurative death, by our resembling Him in the latter as well as in the former. Dean Stanhope. 6. — is crucified] Rather, 'was crucified.' Drs. Hammond, Whitby, and Macknight. — the body of sin] That is, those irregular appetites of the body, which subject us to sin. Drs. Wells and Whitby. — we should not serve sin.] It will conduce much to the understanding of St. Paul in this and the two 7. For he that is dead is freed from sin.] For, as a man truly dead is freed from the authority of all those that in his lifetime had power over him; so he, that is thus figuratively dead, is freed from the power of sin, which formerly acted in him. Dr. Hammond. 8. Now if we be dead with Christ, &c.] Now if we be thus dead with Christ to sin, we believe, or are assured, that we shall also by His grace be enabled to live with Him; that is, to live, in some degree, like Him, an holy life for the future. Dr. Wells. "We shall live with Him," as having that Spirit, which is the Giver of life, and the pledge and earnest of it, imparted to us. Dr. Whitby. 9—11. Knowing &c.] Knowing therefore that Christ, being raised from the dead, and triumphing over death in that His resurrection, yieldeth not to death any more, nor suffereth death, thus by Him vanquished, to have any more power over Him. 10. For, in that He died, He died but once for the destroying of sin; but, in that He liveth, He liveth with God for ever, a life immortal and glorious. 11. Likewise ye that are regenerate, must make account that ye are, by virtue of His death, dead unto sin, but alive unto God, through Jesus Christ our Lord; who hath raised us up to the life of new obedience, by the power of His resurrection. Bp. Hall. The resemblance of Christ, to which baptism brings us, implies a constant perseverance in our duty. St. Paul argues, "Christ being raised from the dead dieth no more," &c. ver. 8, 9: and then follows in the 10th verse, "Likewise reckon ye yourselves also to be dead indeed unto sin," &c. The inference is strong, and the parallel close. Our Lord could die but once, because there Anno DOMINI 60. And. therefore sin must no more reign in our mortal bodies. Anno DOMINI 40. 11.—sin.] "Sin" is here spoken of as a person, and so through this and the following chapter, which must be observed in order to a right understanding of them. Locke. —alive unto God] All men being, through the disobedience of our first parents, subject to death; the rite of baptism, by which we are admitted into the religion of Jesus, "who hath abolished death, and brought life and immortality to light," 2 Tim. i. 10, is with great propriety called in the twenty-seventh Article of our Church "a sign of regeneration." The original corruption of our nature is thus washed away, and we are born again to new hopes and new prospects, as is represented in the fourth verse, in which the Apostle says, that we are "buried with Christ by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The same is asserted in Tit. iii. 5; as also in the present verse. Thus is the inward effect of baptism constantly affirmed in Scripture. We are said to be "born again of water and the Spirit," which are frequently mentioned together, the one applied externally, and the other operating internally. Baptism therefore is not a mere external badge or token of our being Christians: it is a new birth from the death of sin, and a regeneration to a new life in Christ: it is a change and renovation of nature by the Spirit and grace of God: it is an infusion of spiritual life into the soul, by which it is made capable of performing spiritual actions, and of living unto God. Bp. Tomline. 12. Let not sin therefore] Which is thus dead in you, or at least hath received his death's wound, rule and reign as a tyrant in these mortal bodies of yours. Bp. Hall. The Apostle here states the natural consequence of what he had been previously alleging; namely, that, however his doctrine was calumnated, Christians are by their very profession of Christianity required not to obey sin, by satisfying the lusts or prohibited desires of their bodies. Drs. Wells and Hammond. —it in the lusts thereof.] The word "it" refers to sin; "thereof" to the body. Dr. Wells. 13.—your members] The members of your bodies, and the faculties of your souls. Bp. Hall, Burkitt. The word appears to have this double sense; and consequently it signifies every thing in us, which is employed as "an instrument" in performing the works of the flesh, enumerated Gal. v. 19—21. For some of these do not require the members of the body to their being performed, but are wholly confined in their operation to the mind. Hence in Col. iii. 5, "evil concupiscence" We have yielded ourselves to the service of righteousness. Anno DOMINI 60. God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14. For sin shall not have dominion over you.] That is, if ye are not wanting to yourselves in making use of the means of grace, ye shall be able to overcome sin for the future: "for ye are not under the law," which gives only the knowledge of sin, and not sufficient strength to withstand it; "but under grace," that is, the gracious covenant of the Gospel, which gives you strength to withstand sin; so that it is now left to your own choice, inasmuch as it is left in your own power, whether ye will yield yourselves servants to God or sin. Wherein consists the strength, to which the Apostle here alludes, he teaches us in the eighth chapter, ver. 2; namely, in the assistance of the Holy Spirit. Dr. Wells. It must be remembered, that St. Paul here and in the following chapter personifies "sin," as striving with men for mastery to destroy them. Locke. 15. What then? shall we sin, &c.] I have sufficiently shewn you already that the mercy of God in the Gospel is so far from encouraging sin, that it is the strongest engagement against it. Pyle. 16. Know ye not, &c.] Remember also, there is no dividing and halving your service between God and Satan: to whomsoever you engage yourselves, his slaves you must entirely be, like men sold to bondage, or taken in war. If sin be your master, your psy is nothing but death and misery; if Christ, your reward is then no less than pardon and eternal salvation. Pyle. "Obedience" here signifies the Gospel: called "the obedience of faith," chap. i. 5; xvi. 26; and "the obedience of Christ," 2 Cor. x. 5; and here "obedience" simply. Dr. Macknight. 17. But God be thanked, &c.] The Apostle thanks God, not because they had been servants to sin, but because they, who had been servants to it, were become obedient to the precepts of Christianity. Compare Matt. xi. 25. As if he had said, God be thanked, that, although formerly ye were the servants of sin, yet since your conversion ye are become obedient to the Gospel. Dr. Whitby, Burkitt. —that form of doctrine] That summary of Christian doctrine. Dr. Hammond. The Christian religion. Schleener. —which was delivered you.] Or, according to the margin, to the belief and practice of which ye were delivered up, and solemnly consecrated at your baptism. Dr. Hammond. 18. Being then made free] The original word signifies the act of giving a slave his liberty; called by the Romans emancipation. Dr. Macknight. Having received a dismissal from that evil master, ye have given yourselves up to a more ingenuous service, obliging yourselves to live righteously for ever after. Dr. Hammond. 19. I speak after the manner of men &c.] I have thus represented the case to you by a comparison of slaves and masters, things very well known by you Romans; and I have made choice of this metaphor, the more easily to make you sensible, who are yet but little skilled in the notions of Christianity, and of spiritual matters. And the sum of what I intend by it is this: That as you, in your unregenerate state, both Jews and Gentiles, were the slaves of sin and death; so now under the Gospel, you are bound to a new master, and obliged to such a course of piety and virtue, as cannot fail to justify and save you. Pyle, Dr. Wells. The metaphors in this chapter are extremely bold: yet being taken from matters well known, they were used with great advantage. For the influence of sinful passions, in constraining wicked men to commit evil actions, could not be better represented to those who were acquainted with the condition of slaves, and with the customs by which their lives and services were regulated, than by the power which a tyrannical lord exercised over his slaves. Neither could any thing more affecting be devised, to shew this miserable condition of a person habitually governed by his lusts, than to liken it to the state of a slave under a severe unprincipled master, who rigorously requires him to spend the whole of his time and strength in his work, who exacts from him things both painful and ignominious, and who, by the severity of the services which he imposes, miserably puts an end to the life of his slaves. On the other hand, the right which a lawful and humane lord has to the services of his slave, and the nature of the services in which he employs him, and the rewards which he bestows upon him for his faithful services, convey a clear and affecting idea of the obligation which the Gospel lays on men, to employ themselves wholly in works of righteousness, and of the happy consequences of such a course of life. Dr. Macknight. 20. —ye were free from righteousness.] Not so as to The freedom of the gospel. The extent of the law's power. Anno DOMINI 60. 21. What fruit had ye then, &c.] The Apostle here presses the argument against sin, by a consideration of the little benefit or satisfaction, which it furnishes at the time; of the same, which ensues on the remembrance of it; and of its inevitable termination in death. Dr. Hammond. Death of the body, even when renounced and repented of; but otherwise death, that is, infinite and irreversible misery, of body and soul both. Dean Stanhope. For the unprofitableness of sin, even at present, the Apostle appeals to the hearts and consciences of those with whom he argues, "What fruit had ye then in those things?" well knowing they must own, that upon trial they had found none: a confession, which very few have ever failed to make, when after a life, spent in wickedness, they came to reflect coolly what real advantage they had gained by it on the upshot. The language of those, who will be prevailed on to balance that great account, is almost universally the same, which Elihu in Job ascribes to the penitent, "I have sinned, and perverted that which was right, and it profited me not," Job axali. 27. Abp. Becker. 22. — ye have your fruit unto holiness, &c.] Ye have abundance of contentment thereby; accompanied with present sanctification and holiness of life, and the promise of everlasting happiness. Bp. Hall, Dr. Hammond. 23. For the wages of sin is death; &c.] That is, the wages which are paid by sin, considered as a person, and so are opposed to what is "given" by God. Parkhurst. "The wages of sin is death." It is what God hath expressly threatened and given men sufficient warning of: and therefore what they, who know beforehand upon what terms they enslave themselves, and who have put into their hands so many assistance and opportunities of being free and happy, do by their obstinacy deserve. But the "eternal life" awarded to good men, is what the very best of them neither do, nor ever can deserve. We may indeed deserve our punishment, because sin is our own, entirely our own act. But we cannot reasonably be said to deserve a recompense for acts, not entirely, not originally, our own: and that at His hands too, whose free grace and good Spirit it is, that works in us both the will and the deed. Most justly therefore doth the Apostle put the difference here between "wages" and KNOW ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2. For the woman &c.] Take the instance of a husband and wife: let the husband be the law; let us converts to Christianity be the wife; so then, the woman, which hath a husband, is bound by the law to live with her husband and to be subject unto him, so long as he liveth; but if her husband be once dead she is loosed from any further bond to her husband or observance of him. Bp. Hall. Forsaking the law of God, and going over to another religion, is frequently in scripture styled "fornication," or "adultery." And the Jews seem to have used some such argument for not quitting the law of Moses, and Anno DOMINI 60. We are dead to the law, which is not sin, ASSO DOMINI 60. are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 4.—ye also are become dead to the law] The ceremonial law, to which God at first joined you, is now dead to you, and you to it. Pyle. —by the body of Christ;] By the crucified body, the death of Christ. Dr. Hammond. —that we should bring forth fruit unto God.] The Apostle says, "that we should bring forth," &c. to shew that he was in the same circumstances with the Jews. Dr. Macknight, Locke. 6.—in the flesh,] That is, in a comparatively carnal state, and without the grace of the Spirit, which was our condition, whilst we were under the law, and rested on the carnal ordinances of it. Dr. Wells. —the motions of sins, which were by the law,] Those sinful desires and affections, which were forbidden by the law, and so were rendered more criminal by being prohibited. Dr. Hammond. Or the phrase, "which were by the law," may be rendered, 'which we had under the law.' Dr. Wells, Pyle, Dr. Macknight. —did work in our members] "Members" here do not signify barely the fleshly parts of the body, in a restrained sense, but the animal faculties and powers, all in us that is employed as an instrument in the works of the flesh, which are reckoned up, Gal. v. 19—21; some of which do not require the members of our body, taken in a strict sense for the outward gross parts, but only the faculties of our minds, for their performance. Locke. See the note on chap. vi. 13. 6. But now we are delivered from the law,] As far as regards, not its moral precepts, but its carnal external performances. Dr. Hammond. —in newness of spirit, and not in the oldness of the letter.] That is, in leading entirely new, and inwardly as well as outwardly righteous lives, by the grace of the Spirit vouchsafed unto us by the Gospel; and not in contenting ourselves, as we have of old or formerly done, to observe only the letter of the law, and so acquiescing in an outward righteousness only. Dr. Wells. 7. What shall we say then? &c.] Rather, 'What do we say?' The Apostle proceeds to meet an objection, that by thus arguing he charged the law with being sin, or the cause of sin, contenting itself with an external performance of the ceremony, and not exacting inward purity. Dr. Hammond. —Nay, I had not known sin, but by the law.] I should not have known in some cases what was to be avoided as sin, but by the law. Dr. Wells. The Apostle here changes the person, and speaks as of himself. This he does elsewhere, Rom. iii. 6; 1 Cor. x. 30; iv. 6; when he is only personating another character. And the character here assumed is that of a man, first ignorant of the law, then under it, and sincerely desiring to please God; but finding to his sorrow the weakness of the motives it suggested, and the sad discouragement under which it left him: and last of all, with transport discovering the Gospel, and gaining by it pardon and strength, peace and joy. Dr. Doddridge. The miserable condition of a man under the law, is modestly represented by the Apostle, as usual, see 1 Cor. iv. 6, in his own person. Bp. Fell. —for I had not known lust,] That is, I had not known the lustings, or covetous desires of the heart, to be things worthy of death, except the law had said, "thou shalt not covet," and so made him that coveteth obnoxious to death, as being a transgressor of the law. The law therefore hath done its part, in giving us knowledge that the very desires of the heart are sins. Drs. Whitby and Hammond. The Apostle does not speak particularly of himself, but in the person of a Jew, or man in general; and then it is true, not only of this, but of all the other commandments, that the knowledge of sin is by the promulgation of the law which forbids it. But there was a particular reason why the Apostle instanced in this commandment. The Jews about our Saviour's time, seeing no punishment judicially appointed for unclean or dishonest thoughts or desires, had resolved this to be no sin. So that St. Paul might well say of any Jew, so instructed, that he had not believed coveting to be a sin, unless the more exact consideration of the direct words of the law had assured him that it was so. Dr. Hammond. 8. But sin, taking occasion by the commandment,] That is, taking advantage to slay me by the said commandment against coveting, wrought effectually in me the strongest desire of things forbidden, and so subjected me to death. Compare ver. 11. Drs. Wells and Macknight. —For without the law sin was dead.] That is, had not power to render me guilty of death. Dr. Wells. Sin, which the Apostle still considers as a person, would have had no being, or at least no strength to kill men, unless law existed. For the essence of sin consists in its being a violation of law. Dr. Macknight. 9. For I was alive &c.] To my appearance; being neither wounded by my conscience, nor so much solicited by sin. Bp. Fell. 10.—which was ordained to life,] Or, given for life, as teaching those things, which if a man do, he shall live in them, Lev. xviii. 5. The word "ordained" is not in the original: the verse may be paraphrased, The but holy, just, and good. The law of sin in our members. Anno DOMINI 60. 11. For sin, taking occasion by the commandment,] See above, ver. 8. "Deceived," or enticed me to the transgression of the commandment, and so rendered me guilty of death. Dr. Wells. There is an allusion here to the excuse which Eve made for eating the forbidden fruit; "The serpent beguiled me," by assuring me that I should not die. Dr. Macknight. 12. Wherefore the law is holy, &c.] The Apostle here infers the groundlessness of the objection urged in the 7th verse. Dr. Hammond. Wherefore it appears, that the law is by no means in itself the cause of sin, but on the contrary it is "holy," or a rule directing us to holiness: and consequently "the commandment," or whatever the law commands, is in itself "holy," and not only so, but "just," or fit to be commanded; "and good," or beneficial to be observed. Dr. Wells. 13. Was then that which is good made death unto me? &c.] Shall I then charge my ruin on this holy and good law of God? By no means. But I must rather charge it upon sin, which by means of so holy an instrument undid me. Dr. Doddridge. — that it might appear sin.] That is, malignant, pernicious, and detestable. Dr. Wells. — that sin by the commandment might become exceeding sinful.] As being done against an express positive commandment, which plainly denounced death to the sinner; and so carrying with it a far greater degree of aggravation, and consequently of malignity, perniciousness, and detestableness than before. Dr. Wells. 14. For we know that the law is spiritual: &c.] The Apostle here argues, that it will not seem strange that sin should prevail over us in a state of lapsed nature, to transgress the law, and to become obnoxious to death by it, if we consider the contrariety which exists between every natural man and the law: "for we know, that the law is spiritual," and requires spiritual things; "but," every natural man hath cause to say of himself, "I am carnal, sold under sin," that is, enslaved by my corrupt affections: such is the meaning of the last phrase in the Old Testament. See 1 Kings xxi. 20, 25. Dr. Whitby. 15. For that which I do I allow not: &c.] The meaning is, that carnal men, though they are taught their duty by the law, do not such things as their understanding or conscience, thus instructed and directed, not, I consent unto the law that it is good. 16. If then I do that which I would not, &c.] The conscience of such men, which smites them for thus acting in disobedience to the law, is an acknowledgment that the law itself is good. Dr. Hammond. 17. Now then it is no more I that do it, &c.] "I," according to the better part, from which I am denominated; "but sin that dwelleth in me," that is, in my flesh, ver. 23; and captivates me to the obedience of it. Dr. Whitby. By distinguishing his real self, that is, his spiritual part, from the self, or flesh in which sin dwelt, and by observing that the evil actions which he committed were done, not by him, but by sin dwelling in him; the Apostle did not mean to teach that wicked men are not accountable for their sins, but to make them sensible of the evil of their sins, by shewing them, that they are all committed in direct opposition to reason and conscience, the superior part of their nature, at the instigation of passion and lust, the lower part. Farther, by appealing to the opposition which reason and conscience make to evil actions, he hath overturned the grand argument, by which the wicked justify themselves in indulging their lusts. Say they, Since God has given us passions and appetites, He certainly meant that we should gratify them. True, says the Apostle: but God hath also given you reason and conscience, which oppose the excesses of lust, and condemn its gratification. And as reason and conscience are the superior part of men's nature, a more certain indication of the will of God may be gathered from their operation, than from the impulses of the other. Dr. Macknight. 20. — it is no more I that do it, but sin that dwelleth in me.] The objection against the law in the 7th verse, is thus fully answered by shewing, that the law is far from being guilty of men's sin; and that it is not they, by the conduct and dictate of the law, or by their own conscience guided by the law, that do evil; but their carnal inclinations, or the custom of sin, which hath gained such power over them. Dr. Hammond. 21. I find then a law, &c.] By calling our sinful inclinations "a law," the Apostle teaches, that they are a principle of action as steady and constant in impelling us to evil, as the law of God is, in directing us to what is good. Dr. Macknight. 22. — after the inward man:] That is, in the mind Anno DOMINI 64. The law of sin in our members. Anne DOMINI 66. 23. — in my members.] See the note on chap. vi. 13. 24. O wretched man that I am! &c.] This is a sad condition, the very state of a carnal man under the law; and out of which the law cannot rescue any man, nor from the destruction that attends it. Dr. Hammond. This mass of inward corruption, which dwells in this mortal and sinful flesh of mine. Bp. Hall. Or, "The body of this death" appears to be an emphatical Hebraism, signifying "the body," that is, the lusts of the body, which cause "this death," the death threatened in the curse of the law. Dr. Macknight. 25. I thank God through Jesus Christ our Lord.] Yet blessed be God, by the grace and strength of Jesus Christ, chap. vi. 23, there is a way to escape from this sad condition: 1st, pardon to every penitent sinner, which may encourage any to break off their sins; and 2dly, grace and strength in Christ, to perform what God in Christ will accept, namely, a sincere though imperfect obedience. Dr. Hammond. — So then with the mind I myself serve the law of God; &c.] So then the conclusion of this digression from ver. 7, is, that the bare knowledge of the law of Moses only directs the understanding what is our duty; notwithstanding which, the carnal man, accustomed to the ways of sin, may still persevere in them contrary to the suggestions of his conscience, and so be justly rewarded with death. The phrase, "I myself," which may be rendered literally, "The same I," means one and the same person, namely, him, whom the Apostle has hitherto personated, and whom he here describes as consisting of two parts, and so doing two things at once; with his understanding serving the law of God, and yet at the same time with his flesh submitting to the dictates of sin. Dr. Hammond. See the notes on ver. 17. As if he had said, Thanks be to God, His gracious mercy and goodness through Jesus Christ delivers us by the powerful and effectual motives and helps of the Gospel. So then, to shut up this discourse, the sum and substance thereof is this: antecedently to the consideration of Gospel-grace this is the condition of man; by a diversity of inclinations he is drawn by different motives at one and the same time towards opposite objects; by reason and conscience in the spirit of his own mind he is of necessity obliged to approve the law of God, and strongly invited to act in conformity to that obligation, but his bodily appetites and desires, importunate to be gratified, often draw him into forbidden actions, and so bring him under subjection to sin and death eternal; from which miserable estate he is and can be delivered only by the mercy of the Gospel. T. Edwards. Chap. VIII. The Christian religion is here shewn to be fully able both to cure the habits, and to atone for the guilt, of sins against the moral law: the merits of Christ's death being a sufficient satisfaction for past offences; and the spiritual nature of His laws, with the assistance of the Divine Spirit, enabling us to attain such habits of righteous living, as will qualify us for, and assure us of, a resurrection to eternal life and happiness. This spiritual life is the great obligation, and the only mark and character of a true Christian. It will entitle the Gentile, as well as the Jewish converts, to the future glory and happiness of God's true Church and children. Pyle. St. Paul, in the foregoing chapter, having shewn the Jewish converts the necessity and obligation they were under of quitting the observance of the law on the one hand, which affording men neither possibility of escaping sin wholly, nor sufficient means of recovering from the guilt of it, left them unavoidably subject to the final wrath of God, the necessary consequence of every transgression by the terms of the Law; but that the Gospel on the other hand, having delivered men from the body of death and from the bondage of corruption, into the glorious liberty of the sons of God, enabled them to prevail not only over the temptations of sin within themselves, but also over all the persecutions and all the powers of the world, and also enabled them to bring forth unto God the fruits of obedience acceptable unto eternal life—be proceeds in this chapter to confirm the latter part of his argument by shewing how Christians are free from the sentence of condemnation, being delivered both from the guilt and dominion of sin by the sacrifice of the death of Christ, and the merciful terms of the Gospel established thereupon, whereby they are enabled to serve God acceptably unto justification and salvation, if they be careful so to do; that is, to perform the conditions of this gracious covenant on their part, by mortifying the deeds of the body, utterly forsaking Ver. 1.—to them which are in Christ Jesus, &c.] That is, to Christians; provided they forsake sin, and perform that evangelical obedience, and preserve that inward true purity, required by Christ under the Gospel. Dr. Hammond. Fath in Christ, joined with repentance and a sincere endeavour to obey His commands, will, through the merits of His death, avert the punishment due to our sins, and procure us admission into the kingdom of heaven. Bp. Tomlins. "To walk after the flesh," is to be governed by those inordinate appetites, which have their seat in the flesh: "to walk after the Spirit," is to be habitually governed by reason and conscience, enlightened and strengthened by the Spirit of God. Hence such are said to be "led by the Spirit," ver. 14. Dr. Macknight. — the Spirit of adoption.] The Holy Spirit, who is so called, because He endures believers with a filial loving confidence in God, as their reconciled Father in Christ. He is here opposed to "the spirit of bondage," or 'of servitude,' or that slavish fear of God, which the Mosaic law considered merely as the law of a carnal commandment, had a tendency to produce. Compare Gal. iv. 4—7; 2 Tim. i. 7. Forthorst. — whereby we cry, Abba, Father.] Whereby we are emboldened to speak to God under the title of a loving Father. Rp. Hall. The word "Abba" signifies Father in the Jewish language, that is, the Syro-Chaláick. Dr. Doddridge. This was a phrase, in which the Jewish bond-servants might not presume to address their masters. It intimates our being authorized to claim the rank of God's children. Abp. Secker. Ver. 1. I say the truth in Christ, &c.] The Apostle seems to be extremely sensible of the unhappy bias the Jews lay under, and expresses the deepest concern on that account. He tells them that their rejection from being any longer the people of God is a subject he would not have touched upon, did not truth, and a deep regard for their own eternal happiness, extort it from him. He begins the chapter accordingly with a solemn protestation of the great love He bore them, and of the affliction he suffered on account of their continued obstinacy and unbelief. Dean Tucker. The Apostle protests in the most solemn manner, that he was so far from being influenced by any prejudice or aversion against the Jews since his conversion to Christianity, that on the contrary, his grief and trouble of mind for their impenitency and infidelity, and for their consequent rejection, and the judgments which God would send upon them, were much greater and more uneasy to him than all the other afflictions and calamities he met with in the world. T. Edwards. — in Christ, — in the Holy Ghost.] This verse not only shews, that in cases of great moment a Christian may establish his saying by an oath, but also that he may swear by Christ and the Holy Ghost, and call them to be witnesses of the sincerity of his own con- Paul is sorry for the Jews. Amo DOMINI 64. Or, separated. Or, testaments. 2. For the law of the Spirit of life] That is, the Gospel, which commands spiritual inward purity, and quickens those who embrace it to new life by the grace of the Holy Spirit." Drs. Hammond and Wells. —hath made me free from the law of sin and death.] Hath freed us Christians from the power and captivity of sin, chap. vii. 23; and so also from death, the wages of sin. Dr. Hammond. It is observable, that the person who speaks in the foregoing chapter is introduced here as continuing the discourse, and shewing the method in which his deliverance from "the body of death," mentioned chap. vii. 24, was accomplished. Dr. Macknight. 3. For what the law could not do,] Or, 'as to that which was impossible to the law.' Dr. Hammond. —in that it was weak through the flesh,] The fleshly desires of men carrying them headlong into all sin, in despite of the prohibitions of the law, the law of Moses was by this means weak. Dr. Hammond. The weakness of the law is here attributed to the prevalence of that sensual and carnal principle, which by betraying men into sin, rendered them still more obnoxious to death, in proportion as the precepts of the law were multiplied. Dean Stanhope. —in the likeness of sinful flesh,] That is, in a mortal body, which was like sinful flesh, and differed from it in nothing but in innocence. Dr. Hammond. —and for sin,] Namely, that He might be a sacrifice for sin. Dr. Hammond. The phrase "for sin," in the Old Testament, is the usual phrase for a sin-offering: the constant effect of which was, to make an abosement for the sin committed, that it might be forgiven, and the guilt of it might be done away. The effect of the sacrifice, delivered in these words, "and for sin condemned sin in the flesh," should be interpreted agreeably to the constant design of all sacrifices for sin; and so the words signify that He took away the condemning power of sin; He condemned that, which before condemned us, enabling us to say, "who is He that condemns us? it is Christ that died;" ver. 34. He killed sin, or made it dead by that death, which caused it not to be imputed to us to death, 2 Cor. v. 19. And this is the thing which the law could not do; it could not give life to a person condemned to death, Gal. iii. 21: it could not justify or free us from condemnation. Dr. Whitby. The Apostle in the two preceding chapters having represented "sin" as a person, he expresses himself very appositely here, when he tells us, Christ put sin to death in the flesh, that is, in our body, where he (sin) had introduced himself at the fall. Dr. Macknight. 4. That the righteousness of the law might be fulfilled in us] That is, the inward purity and righteousness which the law required. The phrase occurs only here and chap. ii. 26; where it plainly signifies the righteousness contained in the moral law, or those internal principles of holiness, justice and goodness, which are comprised in it, these being "the weightier matters of the law," Matt. xxiii. 23; and the only things in which the uncircumcision, or the Gentiles, could keep the "righteousness of the law." Here therefore the phrase appears to bear the same sense, and so confutes the vain imaginations of the Antinomans. Dr. Whitby. The first benefit obtained for us by Christ's death is justification, or a release from the guilt and punishment of sin. The second is sanctification, which is effected by the assistance and influence of God's Holy Spirit, enabling us to correct the corrupt principle called "flesh." Dean Stanhope. "Fulfilled" here does not signify a complete exact obedience, but such an unblamable life, by sincere endeavours after righteousness, as shews us to be the faithful subjects of Christ, exempt from the dominion of sin: see chap. xiii. 8; Gal. vi. 2. A description of such who thus fulfilled "the righteousness of the law," we have in St. Luke, chap. i. 6. As Christ in the flesh was wholly exempt from all taint of sin, so we, by that Spirit which was in Him, shall be exempt from the dominion of our carnal lusts, if we make it our choice and endeavour to live after the Spirit, ver. 9—11. For that which we are to perform by that Spirit, is the mortification of the deeds of the body, ver. 13. Locke. —who walk not after the flesh, but after the Spirit.] The terms of Scripture represent the Spirit of God as an assisting, not a forcing power; as not suspending our own powers, but enabling them; as imparting What harm cometh of the flesh, Anno DOMINI 5. — do mind the things of the flesh;] The original verb signifies, to set one's affection on an object, and to use great pains in obtaining it, Col. iii. 2. Dr. Macknight. They that are carried by their own carnal inclinations, or by customs and habits of sin, do generally mind and meditate on carnal things. Dr. Hammond. — but they that are after the Spirit &c.] They that are led by the Spirit of Christ, the conduct of the Gospel, study and mind those things, wherein inward purity and sanctity consists. Dr. Hammond. 6. For to be carnally minded is death; &c.] As if he had said, And so one pursues the things which tend to death, and the other those things which tend to life. "For to be carnally minded is" the way which tends to "death," &c. Dr. Whitby. 7. Because the carnal mind is enmity against God; &c.] The carnal man can look for no better issue than "death," ver. 6; for his affections and desires are no better than mere enmity against God, utterly rebelling against the law of God; as those which neither are subject unto it, neither indeed, while they so continue, can be. Bp. Hall. Here the Apostle gives the reason, why even those, that are in Christ Jesus, have received the Gospel, and are Christians, for to such he is here speaking, are not saved, unless they cease to walk after the flesh, because that runs directly counter to the law of God, and can never be brought into conformity and subjection to His commands. Such a settled contravention to His precepts cannot be suffered by the supreme Lord and Governor of the world in any of His creatures, without foregoing His sovereignty, and giving up the eternal immutable rule of right, to the overturning of the very foundations of all order and moral rectitude in the intellectual world. This, even in the judgment of men themselves, will be always thought a necessary piece of justice, for the keeping out of anarchy, disorder, and confusion, that those refractory subjects, who set up their own inclinations for their rule, against the law which was made to restrain those very inclinations, should feel the severity of the law, without which the authority of the law and law-maker cannot be preserved. Locke. 8. — they that are in the flesh] That is, they who live a worldly carnal life. Dr. Whitby. They who are not purified by the spiritual religion of Christ. Bp. Tomlinson. 9. But ye are not in the flesh, &c.] As if he had said, "But" it is not so with you Christians, that you cannot please God, for, "ye are not in the flesh," &c. Dr. Whitby. — if so be that the Spirit of God dwell in you.] Enlightening your understandings, renewing your wills and affections, and inspiring your souls with an earnest desire after the favour and grace of God. The phrase "dwell" imports intimate fellowship, active operation, and constancy of abode. Burkitt. — Now if any man have not the Spirit of Christ, he is none of his.] Hence it is evident, that none are truly said to be in Christ, see ver. 1, by a profession of faith, unless they live in a manner answerable to that profession, and be renewed in mind, will, affections, and conversation. Dr. Whitby. — the Spirit of Christ.] Called, in the former part of the verse, "the Spirit of God," to teach us that He is "the Spirit of Christ," as Christ is God, and that Christ is truly God, one with the Father: otherwise the same Spirit could not be the Spirit of Christ and of God too. And as He is thus usually in Holy Scripture called, sometimes "the Spirit of God," and sometimes "the Spirit of Christ," so, at other times, He is called absolutely "the Holy Spirit," or, which is the same thing, "the Holy Ghost," especially where the three Divine Persons are all named together, as Matt. xxviii. 19; 2 Cor. xiii. 14; 1 John v. 7; to shew, that, although He be the Spirit both of the Father and of the Son, yet He is so in such a manner as to be a distinct Person from both, as each of the other Persons also is. Bp. Beveridge. 10. And if Christ be in you.] If ye be Christians indeed, your lives corresponding to the purity of the Gospel of Christ. Dr. Hammond. Christ, or His Spirit, being in us; His Spirit, or God's Spirit being in us, are expressions of the same import. Bp. Fell. — the body is dead because of sin; &c.] That is, Though your bodies indeed be liable to present death, like those of other men, by the unavoidable effect of Adam's transgression: yet will the power of the Divine and what good of the Spirit. Anno DOMINI 60. Or, because of his Spirit. 11. — by his Spirit that dwelleth in you.] It was the opinion of the Jews, derived from Ezek. xxxvii. 9, 10, that the resurrection shall be effected by virtue of the Holy Spirit. Thus was our Lord raised from the dead, 1 Pet. iii. 18. Thus, saith this verse, shall we be raised, who are "the temple of the Holy Ghost." The promise of being raised by "the Spirit of Christ" belongs only to them, whose bodies shall be raised to the resurrection of life eternal. As for others, they being only Christians in name, and not in truth and sincerity, and persons, to whom Christ will then say, "I never knew you;" they shall be raised by the power of Christ, but not by virtue of any union with the Spirit of Christ. Dr. Whitby. The Apostle here contends, that happiness and immortality are, by means both of justification and of sanctification, privileges, which give a just preference to the Christian religion over any other religion whatsoever. He does not attempt the absurdity of denying that Christians die in common with other men: but he places their privilege in being restored to life, and such a future life, as far excels any advantages possible to be reaped from their continuance in the present life by never dying at all. This he alleges to be a benefit entirely derived from Christ. Dean Stanhope. 12. Therefore, brethren, we are debtors, &c.] That is, seeing the Holy Spirit dwelleth in us, quickening our souls for the present, in order that He may raise our bodies in time to come; furnishing the one with grace here, and fitting the other for glory hereafter; therefore we ought to live unto God, and not unto the flesh. Burkitt. 13. — the deeds of the body.] It means all sin, relating both to the inward and outward man: all evil dispositions, deprived habits, corrupt affections, as well as irregular actions; though "the body" only is mentioned, because there sin especially shews itself. Burkitt. 14. For as many as are led by the Spirit of God.] Living after Christ's example, and doing what He commands and enables us to do. Dr. Hammond. — they are the sons of God.] The strength of the argument will be clear from these considerations: 1st, That the adopted "sons of God" are "heirs of God, and joint-heirs with Christ," and so must reign with Him, ver. 17, which till they live again, and be raised from the dead, they cannot do; and that their adoption is "the redemption of their bodies" from corruption, ver. 23: 2dly, That we are then completely "the sons of God," when we are "children of the resurrection," Luke xx. 36; when we have "overcome," according to those words in Rev. xxi. 7, "He that overcrowds shall inherit all things, and I will be his God, and he shall be My son." Dr. Whitby. 15. For ye have not received the spirit of bondage &c.] The Gospel does not load us, like bondslaves, with the intolerable yoke of numerous rites and ceremonies; nor does it only tell us our moral duties, without affording Spirit do mortify the deeds of the body, ye shall live. Anno DOMINI 60. 16. The Spirit itself beareth witness with our spirit.] Or with our consciences, "that we," being thus led by the Spirit of God dwelling in us, "are the children of God." Dr. Wells. This testimony with our spirits is the sanctification of them, the subjecting of our wills and affections to His influences, acting upon us by the mediation of our own thoughts, yet discoverable to be from Him, by their opposition to our natural corruption. It is by the sanctifying grace of this Spirit dwelling in us, that we are enabled to "mortify the deeds of the body:" they that do so are "led by Him:" and as many as are so led have thereby a testimony that they are the children of God. Our wills and affections had contracted by their corruption an enmity against God, and a love of the world and vanity: the Holy Ghost unheeds this perviveness, and directs them towards heaven. Dr. Gloucester Ridley. The Spirit of God doth not bear witness with the spirits of the faithful that they are the children of God, by an immediate oracle, voice, or whisper within them, in express words pronouncing their pardon and acceptation with God, or saying that they are the sons of God. This is a vain imagination, and as dangerous as it is vain: it being apt to lead some good men into despair, as not finding any such whisper within them, and to expose others to presumption and the delusion of the evil spirit. Such a vocal testimony of the Spirit is no where promised in Scripture, and therefore not to be expected by us. And that St. Paul means not here any such vocal testimony of the Spirit, is evident from hence, that this vocal testimony would be the immediate testimony of the Spirit alone, whereas the Apostle speaks of a testimony of the Spirit concurring and adjoining with the testimony of our spirits, that is, our minds and consciences. This testimony the Spirit bears, 1st, by those gracious fruits and effects, which He hath wrought in us; which when we discern and perceive, we do or may from thence conclude that we are the sons of God, those 17. And if children, then heirs:] According to the customs of all nations. It was a law among the Jews, as well as among the Romans, that adopted sons, in respect of inheriting, were equal with natural. Dr. Hammond. To be a child of God in the Scripture phrase, is to be an heir of immortality, or to be an inheritor of the kingdom of heaven: that is to say, either in actual possession of it, or in right and title to it. Abp. Sharp. —heirs of God, and joint-heirs with Christ:] All having our share in this glorious inheritance. Dr. Whitby. —if so be that we suffer with him, &c.] That is, in conformity to Him, when called out to it for the honour of God, and for the testimony of a good conscience. Dr. Doddridge. the creature waiteth for the manifestation of the sons of God. 18. For I reckon &c.] The course of the Apostle's argument appears to be, that we have reason cheerfully to suffer with Christ, to the end that we may be glorified with Him, "forasmuch," says he, 'as I justly reckon,' &c. Dr. Wells. —are not worthy to be compared] St. Paul here pronounces the glorious reward of a future world so vastly superior to the sufferings in the present, that it is an indignity offered to the former, so much as to name them together, or to suppose a proportion between them, fit to be made the ground of a comparison. Dean Stanhope. 19. For the earnest expectation of the creature] Or, the rational creation. Parkhurst. Every human creature, mankind in general, Jews as well as Gentiles. This seems to be the meaning of the word rendered "creature," in this and the two following verses; and of the phrase, "the whole creation," in the 22d verse. Dr. Macknight. —waiteth for the manifestation of the sons of God.] Mankind in general eagerly expect that glorious reward, which shall one day prove us to be the sons of an immortal God. The Apostle here proceeds to make good his estimate of the glory to be revealed in us, by the common sense and wants of mankind in general. Such seems to be the meaning of this and the three following verses. For "the manifestation of the sons of God," denotes that resurrection of the body, and immortality of the whole man, which is a privilege entirely owing to Christ, and an operation effected by the power of that Almighty Spirit, which raised Him from the dead. And though it cannot be affirmed, that all mankind have constantly, and every where, entertained a firm and positive persuasion of such an immortality; yet have some dark and indistinct presages of, and wishes for, it been very general. Dean Stanhope. 20. For the creature was made subject to vanity.] That is, the whole race of men became liable to corruption. Dr. Whitby, Dean Stanhope. The state of man, in this frail short life, subject to inconveniences, sufferings, and death, may very well be called "vanity," compared to the impassable estate of eternal life, the inheritance of the sons of God. Locke. —not willingly.] Not by the personal misbehaviour of those, who are now most deeply affected with it. Dr. Doddridge. Not by their own act. Dr. Macknight. —but by reason of him &c.] But through the just dispensation of God, who, for the disobedience of the first man, hath inflicted death upon them: yet this not without end or hope. Dean Stanhope, Dr. Macknight. 21.—the creature itself also] Even the heathens themselves. Dr. Macknight. —from the bondage of corruption] "Corruption" We are saved by hope. The intercession of the Spirit. AND DOMINI 60. Or, every creature. 22. For we know that the whole creation groaneth &c.] That is, that the whole Gentile world has all along been deeply sensible of the miseries and frail state of human life; full of longings and eager wishes after a better and more durable condition. Pyle. The ancient heathens rightly observed, that the soul of man gave many indications of a principle nobler than matter. They considered the unsatisfactory nature of its present enjoyments. They felt a continual inclination to look beyond the narrow limits of this life. They lamented the very unequal mixture of bitter cast into every man's cup. And hence they were apt to conclude, that God had some better things in store for so excellent a creature; and that His wisdom and goodness would never have endued man with qualifications for happiness peculiar to a rational being, without some provision for his attainment of it. By these considerations they supported themselves under temporal evils, with the thought of some amends to be made for their virtue and patience. These seem to be the "earnest expectation," the melancholy sense of their "bondage to corruption," the "hopes of liberty," the "groaning and travailing in pain," meant by St. Paul in this passage. Dean Stanhope. 23. — which have the firstfruits of the Spirit.] Namely, those gifts of the Holy Spirit, which believers obtain in this life, as a foretaste and earnest of their eternal inheritance. Compare Eph. i. 14; Heb. vi. 5. Parkhurst. — even we ourselves groan within ourselves, &c.] That is, we long with great earnestness for the evidence and completion of our sonship; even the final rescuing of these mortal and now afflicted bodies from death and corruption, and their admission into our eternal inheritance with Christ, in the kingdom of the Father. Dean Stanhope. See the note from Dr. Whitby on ver. 14. — the redemption of our body.] This phrase is probably used, because the resurrection of the children of God to eternal life is obtained by the merit of the blood of Christ, agreeably to the meaning of the original word. See the note on chap. iii. 24. Dr. Macknight. 24. For we are saved by hope:] Of this resurrection and redemption of the body, "being begotten to a lively hope," &c. See 1 Pet. i. 3; see also Rom. v. 2; and Gal. v. 5. Dr. Whitby. — but hope that is seen is not hope:] "Hope," by 26. Likewise the Spirit also helpeth our infirmities:] Succoureth and relieveth them. Bp. Hall. — but the Spirit itself maketh intercession for us] Namely, the Spirit of God, who is said to intercede for us, not as an advocate or mediator betwixt God and us, that being the office of our great High Priest; but as an exriter or director of us in our addresses to God, to render them, for matter according to the will of God, and for manner fervent and effectual; and to make our very sighs and groanings prevalent. See Exod. ii. 24; vi. 5; Judg. ii. 18; Ps. xxxviii. 9; cii. 20; Acts vii. 34. Thus when our Lord had "groaned in the Spirit," John xi. 33, He said, "Father, I thank Thee that Thou hast heard Me." Dr. Whitby. — with groanings which cannot be uttered.] Guiding and inspiring us with such good notions and desires, as we cannot oftentimes in words express. Pyle. The Spirit maketh intercession for us, not as Christ doth in heaven; but, as it is explained in the beginning of the verse, by "helping our infirmities:" that is, by directing our intentions, by strengthening our faith, by exciting our desires, by supplying us, not, as some vainly imagine, with words, but "with groanings which cannot be uttered," with such fervent and earnest affections, which no words are able to express, and none can know, but He that "searcheth the hearts, and knoweth what is the mind of the Spirit," ver. 27. Bp. Beveridge. 27. — knoweth what is the mind of the Spirit,] That is, His desire and intention, without any need of its being articulately formed in words. Dr. Hammond. — because he maketh intercession &c.] Rather, as in the margin, 'that He maketh intercession,' &c.: the meaning is, that He assists the minds of all distressed Christians, so that they do nothing but what is consistent with God's holy will and religion. Pyle. 28. — to them who are the called according to his purpose.] That is, those that according to God's counsels revealed in the Gospel are the men to whom God's favour and so His promises belong. Dr. Hammond. The proper way to ascertain the meaning of the Apostle in this and the two following verses, seems to be by settling the true import of the "purpose" mentioned in this, and of "foreknow" in the next. By the "purpose" then, mentioned here and in other places of St. 29. — to be conformed to the image of his Son.] Both in holiness; see 2 Cor. iii. 18; Eph. i. 3—7, 11, 12; and in glory; see 1 Cor. xv. 49; Phil. iii. 21. Parkhurst. — that he might be the firstborn among many brethren.] And thus He will be truly the head and chief of all true Christians, whom He is pleased to condescend to call His "brethren." Pyle. 30. — then he also glorified.] He either hath rewarded, or certainly will reward, with eternal glory. Dr. Hammond. Though some of the things mentioned 31. What shall we then say] Or, 'What say we then to these things?' That is, what further ground of assurance, and so of patient waiting for these things, can we want? Dr. Whitby. — If God be for us.] That is, 'Since God is for us, who can be against us?' Can Satan, or the world, or the unbelieving Jews, with any success oppose our enjoying the inheritance of the children of God, with the other blessings promised to the seed of Abraham? Dr. Macknight. 32. He that spared not his own Son.] The original word, rendered "his own," is highly emphatical, as it is likewise in John v. 18. Christ is called God's own Son, to distinguish Him from others who are sons of God by creation, or by adoption, that is, by some temporal dignity conferred upon them. No argument, equal to this, was ever addressed to creatures, capable of being persuaded and obliged. For while it convinces the understanding, it raises every tender and devout feeling of the heart, and is a continual source both of hope and gratitude. Dr. Macknight. — all things?] Namely, all that are profitable for us, and conducive to our eternal happiness. Dr. Wells. 33. Who shall lay any thing to the charge of God's elect?] See Isaiah i. 8, 9. Who shall produce any accusation against those, whom God approves of? This the Jews did most bitterly against the Christians, and especially against St. Paul the Apostle of the Gentiles, judging them for breakers of the law, &c. chap. ii. 1. Dr. Hammond. It appears from the context, that the "elect" here are those who are approved and accepted by God. See 28th and following verses. Parkhurst. 34. — who also maketh intercession for us.] Presenting there His obedience, His sufferings, His prayers, and our prayers sanctified through Him. Bp. Fell. 35. Who shall separate us from the love of Christ?] Namely, that love which He hath showed in procuring this redemption for us, ver. 37. Dr. Whitby. It is not in the power of any persecutor upon earth to put us out of the favour of God, or to deprive us of the benefits of His love to us, when Christ hath thus fortified us, and ordered even afflictions themselves to tend to our good. We may now challenge all present or possible evils to do their worst. Dr. Hammond. See below note on ver. 38. 36. As it is written, For thy sake we are killed &c.] The Apostle here quotes a passage, spoken by the We are conquerors through Christ. Paul is sorry for the Jews. Amos DOMINI 60. 37. — we are more than conquerors] For we not only bear, but "glory in tribulations," chap. v. 3. Dr. Whitby. — [through him that loved us.] Through the assistance of the grace of Christ. Dr. Hammond. 38. — that neither death, nor life, &c.] That neither fear of death, nor hope of life, nor evil angels, nor persecuting princes or potentates, nor the pressures that are already upon us, nor those that are now ready to come, nor sublimity of honours, nor depth of ignominy, nor any thing else, (that is, whatever else can be named, as having any influence to separate believers from the love of God, exercised towards us through Christ, Dr. MacKnight;) shall be able to annul or make vain the promises of the Gospel, or deprive us of those advantages which belong to Christians, according to God's faithful promises, immutably, irreversibly. Dr. Hammond. The Apostle here observes, that they who truly love God, and testify that love by their obedience to His commands, John xv. 10, and by their patient sufferings for His sake, shall not be separated from his affections towards them; and he accordingly intimates, that such persons, continuing in the love of God, shall be preserved by Him from the temptations here mentioned, or enabled by His grace and Holy Spirit to overcome them. Dr. Whitby. The latter part of this chapter, beginning at ver. 31, contains a description, in most forcible and glowing expressions, of the privileges, the hopes, and the temper of a true Christian, and shews what magnanimity, and what greatness of sentiment the Gospel is able to infuse into them who understand and believe its doctrines. It is therefore a most proper conclusion of a discourse, in which, by the strongest reasoning, practices are recommended, which ennoble the human mind, yield the greatest and the most permanent joys, and prepare men for becoming the companions of angels, and for dwelling with God Himself through all eternity. Dr. MacKnight. Christ, by the merit of those very sufferings which He proposes to our imitation, has purchased for us all such extraordinary aids and assistances, as are requisite to support us under them. By what He underwent for our sakes in His life and at His death, He obtained of God, not only a release from the punishment of our sins, but new powers to qualify us for a further increase in virtue; not only the pardoning, but sanctifying grace of His Spirit; by the means of which we can now "crucify the flesh with the affections and lusts," Gal. v. 24; mortify and subdue all our irregular passions; undervalue pleasures; rejoice in afflictions; and "walk even as He walked," in humility and patience, in purity and holiness. Weak and impotent we are, but "His grace is sufficient for us," 2 Cor. xii. 9: we can do nothing of ourselves, but "we can do all # CHAP. IX. —and the covenants.] Made with Abraham, Gal. iii. 17; and with Moses, Exod. xxiv. 8: the two covenants, Gal. iv. 24: the old and new covenant, Jer. xxxi. 33; xxxii. 40. Dr. Whitby. —and the service of God.] The prescribed manner of worship appointed by God Himself. Dr. Hammond. —Jacob have I loved.] See Deut. vii. 6—8. Hosea uses the word "beloved," to express God's restoring the Jews to the honour of being His Church and people, after having cast them off for a time. See ver. 25. Dr. Macknight. —but Esau have I hated.] "Loving" and "hating" in the Hebrew language often signify no more than choosing one thing or person, and leaving another; or preferring one before another. Our Saviour uses this Hebraism in the same manner, John xii. 25, and Matt. x. 39; see also Gen. xxix. 31. Pyle. "Hated," as also "hardeneth," ver. 18, is taken negatively, for not loving, not having mercy. So "blinded," Rom. xi. 7; John xii. 40. For positive hardening, &c. presupposes, not only God's will, but man's sin also. Bp. Fell. — Shall the thing formed &c.] The Apostle alludes to Isai. xlv. 9; where in answer to the Jews, who seem to have taken it amiss that their deliverance was to be accomplished by Cyrus, a heathen prince, the Prophet says, "Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?" Questions implying, that nations, which derive their existence and continuance merely from the power and goodness of God, have no right to find fault with Him, because He hath denied them this or that advantage, The calling of the Gentiles, and rejecting of the Jews. Anno DOMINI 60. Or, made up. — the Lord of Sabaoth] Or "of hosts," Isai. vi. 3. The phrase signifies, that God is the sovereign Lord of the "innumerable company of angels," Heb. xii. 22; of the host of heaven, which the heathen worshipped, the sun, moon, and stars; of the hosts and armies of all nations on earth; particularly the Jewish people, whom He led forth to battle; and lastly, of the Christian Church, which the Old Testament foretold should be "terrible, as an army with banners," (Cant. vi. 4, 10,) and the New describes, as furnished with "weapons of warfare," &c. see 2 Cor. x. 4, 5. The word "Sabaoth," which is the Hebrew word for "hosts," is preserved also in Jam. v. 4, and in that hymn of singular excellence, the 'Te Deum.' Abp. Secker. 30. What shall we say then? Rather, 'What do we say then?' That is, What therefore is the substance of what I have intended in this discourse? It is even this, "That the Gentiles," &c. Dr. Whitby. — That the Gentiles, which followed not after righteousness, &c.] Who had formerly no notions of Christ, nor expected pardon and salvation by Him, have now obtained it, and are made members of God's Church, by embracing the Gospel religion. Pyle. 2.—a zeal of God, but not according to knowledge.] Their religious zeal is very great, but then it is an ignorant and erroneous zeal; aiming indeed at a good end, but placed upon wrong means for attaining it. Pyle. 3.—I could wish that myself were accursed from Christ] That is, as the ancients interpret it, if it were proper to make such wish, if it could avail to make so great a multitude happy, I could even wish so great a blessing to my brethren, though at the loss of my own happiness. Dr. Whitby. Or, 'I could wish to be made an anathema,' a person separated to destruction: he would have been content to have devoted himself to death, as a voluntary offering, or expiatory sacrifice, if by that means he could have prevented the ruin and rejection of his countrymen. This was a way of speaking well understood both by Jews and Gentiles in those times; and signified the highest degree of patriotism or publick spirit; namely, so far as for any one to offer to lay down his life, and devote himself to death, to avert any publick judgment or calamity. The original word "anathema" is so used in the old Greek writers. Dean Tucker, Parkhurst. Compare Exod. xxxii. 32; and see the note there. For a man, upon any account whatsoever, to be content to become subject to the curse of Christ, and to His final displeasure, is so far beyond the utmost bounds even of Christian charity itself, that it is utterly inconsistent with the nature of a rational creature, either to desire, or so much as to be capable of being prevailed with even to submit to. It is certain therefore the meaning of the Apostle has been misunderstood, and that his intent in this passage was not to wish himself subject to the eternal wrath of God, (which is utterly impossible and absurd,) but the wishing himself accursed from Christ for the sake of his own nation and people, is to wish that (if it was possible) he by bearing himself the temporal judgments which he saw coming upon them upon account of their being accursed from Christ through their own obstinacy and incredulity, might restore them again to the favour of God. The persons, for whom St. Paul could find in his heart to suffer thus, are the Jewish nation. Now nations can be punished, as such, only in this world, and therefore as the curse here spoken of is national it must be temporal. T. Edwards. 3.—of God's righteousness.] Of God's way of justifying men under the Gospel. Dr. Hammond. 4. Who are Israelites.] That is, persons descended from one whose faith and virtue were so eminent, that as a prince be prevailed with God, and so was denominated Israel, as a mark of God's affection, Gen. xxxii. 28. Dr. Whitby. —to whom pertaineth the adoption.] God having owned them as His sons and firstborn, Exod. iv. 22, 23; Hos. xi. 1. Dr. Whitby. —and the glory.] The privilege of having God present among them, His majesty shining, as it did in the ark, 1 Sam. iv. 21; Ps. lxxxiii. 3. Dr. Hammond. of the law, and the service of God, and the promises; 4. For Christ is the end of the law &c.] That is, the law was not designed to justify men without Christ; but on the contrary it was designed to bring men to have a zeal of God, but not according to knowledge. 5. Whose are the fathers.] Who are descended of the patriarchs, Abraham, Isaac, and Jacob. Dr. Wells. —and of whom as concerning the flesh Christ came.] He being born of one of their nation, and so according to the flesh their offspring, even He, "who" according to His divine nature "is over all, God blessed for ever. Amen." Dr. Whitby. These words are so clear a proof of the divinity of Christ, that they confute all heresies upon that subject. Dr. Hammond. It is evident that Christ is here called God, even He who came of the Jews, though not as He came from them, that is, according to the flesh, which is here distinguished from His Godhead. Secondly, He is so called God, as not to be one of the many gods, but the one supreme or most high God; for He is "God over all." Thirdly, He hath also added the title of "blessed," which of itself elsewhere signified the supreme God, and was always used by the Jews to express that one God of Israel. Wherefore it cannot be conceived that St. Paul should write to the Christians, most of whom then were converted Jews or proselytes, and give unto our Saviour not only the name of God, but also add that title which they always gave unto the one God of Israel, and to none but Him; except he did intend they should believe Him to be the same God, whom they always in that manner and under that notion had adored. As therefore the Apostle speaketh of "the God and Father of our Lord Jesus Christ, which is blessed for evermore," 2 Cor. xi. 31; of "the Creator, who is blessed for ever, Amen," Rom. i. 25; and thereby doth signify the supreme Deity, which was so glorified by the Israelites; and doth also testify that we worship the same God under the Gospel, which they did under the Law: so doth he speak of Christ in as sublime a style, "who is over all, God blessed for ever, Amen;" and thereby doth testify the equality, or rather identity, of His Deity. Bp. Pearson. The Apostle here closes the illustrious catalogue of the many glorious privileges the Jews were formerly endowed with, with the sum total and substance of all. All this seems to be introduced in order to put them upon reflecting on their melancholy situation, and the greatness of their downfall, if they continued still to spurn at the method of salvation, now proposed to their acceptance. Dean Tucker. 5.—which doeth those things] Namely, the several branches of the Jewish law. The difference of the Law and Gospel consists in this; the Law promised life only on condition of doing all that was required, and pronounced a curse on them that did not continue in all; the Gospel, whilst it requires not many things which the law required, allows place for repentance, and sure mercy and pardon to the sinner upon his return to new life, provided he sincerely obeys Christ, and lays hold on His sacrifice for expiation. Thus faith is said to be the condition of our justification, and not 'the doing of those things,' the law of faith, not of works, is that by which the Christian must live. Dr. Hammond. 6. Not as though the word of God hath taken none effect.] The Apostle here foresaw another objection ready to arise. For to this the Jews would reply, that they could not be cast off, because of the promise made unto their fathers. But to this he answers, that Almighty God had already sufficiently fulfilled these promises, or might take some other method in the course of His providence for their accomplishment; so that Amo DOMINI 60. All the seed of Abraham were not the children of the promise. ADDO DOMINI 66. n Gen. 21. 18. 6. But the righteousness which is of faith speaketh on this wise.] Here the Apostle personifies the righteousness by faith, and makes it say of its doctrines and precepts, what Moses said concerning his commandment, (Deut. xxx. 11—14,) though in a sense somewhat different. Dr. Macknight. —Say not in thine heart, Who shall ascend into heaven? &c.] The two phrases here used, of "ascending into heaven," and "descending into the deep," are proverbial expressions to signify doing, or attempting to do, some hard impossible thing. They had been used by Moses in this sense, Deut. xxx. 12, to express the readiness with which the Jews might know their moral duty: and they are here accommodated by the Apostle, to express the easiness of the Gospel condition above that of the Mosaical law. Dr. Hammond. 6, 7.—to bring Christ down from above:)—to bring up Christ again from the dead.] The coming down of Christ from heaven, and the resurrection of Christ from the dead, are two of the most important articles in the Christian religion, on which our salvation depends. It would have been impossible for us to contribute towards their being performed: the Apostle teaches us, that we are not required to contribute; but Christ Himself having wrought these things for us, our belief of them 7.—but, In Isaac shall thy seed be called. &c.] The Apostle here takes occasion, from the consideration of the nature of the promise made unto their fathers, to reason with them somewhat to the following effect. If you, my countrymen, will but attend to the nature of that covenant, and consider on what terms it was originally founded, you of all people will have the least reason to complain. For you should consider, that it was originally founded in the mere good pleasure, and owing to the sovereign disposal of Almighty God. The promise was first made to Abraham freely, that his posterity should be the Church and peculiar people of God, and enjoy the land of Canaan for their possession. And Abraham was desirous that these privileges should be fixed in the line of Ishmael: but God denied his request, and gave them to his son Isaac. Again, you have another remarkable instance of the sovereign will and pleasure of Almighty God, in the donation of such kind of national privileges, specified in the case of Esau and Jacob. These two children were both the descendants of Abraham, of Sarah, and of Isaac; persons to whom the promise had been expressly limited: Rebecca was the mother of them both; and consequently there could be no preference in that respect. The infants were yet unborn; neither of them having done good or evil: yet it was predicted of Rebecca, "Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger." Thus was the posterity of Jacob, though the younger branch, "loved" and preferred, but that of Esau "hated," that is, slighted in comparison of the other, not equally favoured and advanced. Dean Tucker. 11.—the purpose of God according to election] That born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 14. What shall we say then? Is there unrighteousness with God? God forbid.] As if he had said, Consider again: if it was no act of injustice at first to choose you preferably to your elder brethren the Edomites, to be so long His peculiar Church and people, what wrong can be done to you, if the Gentiles are now called in? And what reason have you of all people to complain, who are now rejected, not as the posterity of Esau were, through an act of sovereign will and pleasure; but on account of your own personal crimes and infidelity? Dean Tucker. 15. For he saith to Moses, &c.] Nor is it any wrong done you, that even the idolatrous Gentiles should now be preferred, and you cast out. For when whole nations have forfeited their charter-covenant by their rebellion and disobedience, surely Almighty God may forgive and receive which of them He pleases into His future favour and protection. Take an example of this from your own history in the matter of the golden calf, when God pardoned your national revolt and idolatry, saying unto Moses, "I will have mercy on whom I will have mercy," &c. So then in short, as to the great point of national privileges, the sum is this: it is "not of him that willeth," because Abraham willed for Ishmael, and Isaac willed for Esau; "nor of him that runneth; but of God that sheweth mercy." These are acts of mere favour and bounty, which none can challenge or have a right to expect, and consequently none can complain of injustice, when the preference is given to others. Dean Tucker. God hath mercy upon whom he will. Anno DOMINI 60. 16. — him that willetth,] Abraham willed that Ishmael might be partaker of the blessings promised to his seed, when he said, "O that Ishmael might live before Thee!" Gen. xvii. 18: and when he was grieved at the saying of Sarah, "The son of this bondwoman shall not be heir with my son, even with Isaac," Gen. xxi. 10. Dr. Whitby. Also Isaac willed to bestow his blessing on Esau, Gen. xxvii. 4. Dr. Hammond. — him that runneth,] Alluding to Esau, when he ran to fetch venison, and came back running and crying, "Hast thou but one blessing," &c. Gen. xxvii. 5, 38. Drs. Whitby and Hammond. 17. For the scripture saith unto Pharaoh, &c.] The Apostle continues his argument in this manner: And as you have thus seen, how consonant it is to His usual practice, that God should now extend His favours to the Gentiles, I will in the next place set forth how His present rejection of you Jews is agreeable to His known method of proceeding with respect to punishments. For you know, Pharaoh had justly deserved to be made an example of God's vengeance, before it was so visibly executed upon him. But yet "the Scripture saith, For this same purpose have I raised thee up," that is, I have made thee to stand, preserving thee, suspending to punish thee, when I sent all My other plagues, "that I might shew My power" more illustriously "in thee, and that My name might" thereby "be declared throughout all the earth." And then it is as to the rejection of you Jews. Almighty God might very justly have deprived your nation of those privileges which ye were so unworthy of, long before ye had committed this last and finishing act of impiety in crucifying the Lord of glory, and despising the subsequent offers of His pardon and forgiveness through the Gospel. But in order to make a more signal example of your disobedience, He continued your state and nation in being, that your rejection and the call of the Gentiles might appear to all the world to be the immediate effect of His overruling providence. And thus "hath He mercy on whom He will have mercy, and whom He will He hardeneth;" that is, He sometimes spares offenders, and remits these national judgments; but at other times, when they do not amend on these warnings, but grow more incorrigible, He gives them up to a judicial blindness, reserving and continuing them in that hardness of heart which they had before contracted, till such a season as will be most proper for displaying His judgments against them. Dean Tucker. See the notes on Exod. ix. 16; iv. 21. No authority or example can be produced to prove that God did actually harden, or had a will to harden, any but such as had formerly rebelled against the light, abused His patience, and despised His gracious dispensations. See chap. i. 21, 26; Ps. lxxxi. 11, 12. Bp. Womack. 19. Thou wilt say then &c.] St. Paul here anticipates 22. — fitted to destruction.] Either by themselves, or by their wickedness. In the following verse a different phraseology is used concerning "the vessels of mercy;" for it is said of them, "which He had afore prepared unto glory:" namely, the glory of being made the Church and people of God. Dr. Macknight. 23. — make known the riches of his glory on the vessels of mercy.] St. Paul in a parallel place, Col. i, has so fully explained these words, that he who will read ver. 27 of that chapter, with the context there, can be in no manner of doubt what St. Paul means here. Locke. 25. As he saith also in Osee.] The Apostle here, in proof of his preceding proposition, cites the prophecies of Hosea. First he alleges two clauses, but in an inverted order, from the 23d verse of the second chapter, which seem to relate more immediately to the call of the Gentiles: "I will call them my people, &c. and her beloved," &c. And to these he subjoins, as relating solely to the restoration of the Jews, that part of the prophecy of the first chapter, which affirms, that "in the place where it was said unto them, Ye are not My people, there shall they be called the children of the living God." From these detached passages, thus connected, he derives the confirmation of his proposition concerning the joint call of Jew and Gentile to the mercy of God. Bp. Horsley. 27. Esaias also crieth concerning Israel, &c.] And when I say, but a few of your nation can be saved, while the infidelity is so general, I have your Prophet's own words to justify me, Isai. x. 22, 23. 'Though the number of the Israelites be as the sand of the sea, yet but a remnant of them will so behave themselves as to be saved. For, says he, when the Lord comes to cast up the numbers of good and bad, He will find but a short balance of true Israelites, and the destruction of the unbelievers will be very large and great.' Pyle. 29. And as Esaias said before, &c.] Which is agreeable to another account he gives of them, at a time when their sins were at a high pitch, Isai. i. 9: Surely, except the Lord of Sabaoth had been merciful to a 31. — Which followed after the law of righteousness.] Or, who were solicitous and zealous as to the law of Moses, which, considered in opposition to the Gospel, was a law only of external righteousness, hath not attained to, or embraced, the Gospel, which is the law of true spiritual righteousness. Dr. Wells. From this recapitulation of the whole dispute of the Apostle in this chapter, and his declaration that the design of it was to justify God in this proceeding and dealing with both Jews and Gentiles, it is very evident, that it was not at all designed to determine any thing, touching God's absolute decrees of dealing with mankind in general in any certain way as to their final and eternal state; but only to justify His dealings, according to what He had actually done with the unbelieving Jews, rejecting them upon their stubborn infidelity, and the hardness of their hearts; and with the believing Gentiles, admitting them to be His Church and people, and the spiritual seed of Abraham, upon their faith and submission to the terms which He had The difference betwixt the righteousness ROMANS. of the law, and this of faith. Anno DOMINI 60. a Ibid. 8. 14. B 28. 16. J Pet. 2. 8. Or, confounded. it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 32, 33.—For they stumbled at that stumblingstone: As it is written, &c] God had pointed out to the Jews the way of salvation by faith, by saying, Behold, I lay in Zion a corner stone, elect, precious, and whosoever believeth in Him shall not be ashamed, Ibid. xxviii. 16. But this corner stone became to them of Israel, according to the words of the same Prophet in another place, "a stone of stumbling, and a rock of offence," chap. viii. 14. They were offended at Him because of His poverty, humility, and outward meanness, and the spirituality of His kingdom; and so they stumbled and fell off from being God's people, and excluded themselves from the blessings offered them by the promised Messiah; see 1 Pet. ii. 6—8. Dr. Whitby. Chap. X. The Apostle expresses his earnest desire that the Jewish nation might yet believe the Gospel: he allows their zeal for God and religion, but shews how mistaken it is: he compares the severe terms of justification under the law with the gracious condition of the Gospel covenant: he contends that this covenant is offered both to Gentile and Jew, according to the ancient prophecies; that the Apostles therefore must needs preach to the Gentiles, in order to convert them to Christianity; and that the success of their preaching upon both people is agreeable to the Scripture predictions. Pyle. Ver. 1.—my heart's desire and prayer—for Israel &c.] Had Israel been under an absolute decree of rejection and reprobation, this prayer of the Apostle must have been not only a vain prayer, but also an opposing of his desire to the good pleasure of Almighty God revealed to him. Dr. Whitby. —that they might be saved.] That they might believe and turn to Christ in good time, and so be delivered from the fatal destruction which attends them, and withal be saved eternally. Dr. Hammond. —confession is made unto salvation.] The Spirit of God, who clearly foresaw what would be the turn of mankind, that some would think it needless to believe, and others to profess their belief, hath warned men separately against each of these errors, in many places of the New Testament, and jointly against both in this passage: which plainly declares, that faith in the Gospel is the ground of our acceptance with God at present, and that an open acknowledgment of the Gospel in consequence of that faith, is one of the things necessary to our happiness hereafter. This duty requires, that without forwardness or affectation, without vehemence or bitterness, every Christian avow himself, in every becoming way, to be what he is: by constantly attending the publick worship of God; renewing his baptismal vow in the solemn ordinance of confirmation; stately coming to the holy table; and shewing, by the reverence of his deportment, that he doeth all this as matter of conscience, not of form; by practising with simplicity and openness every other precept of his religion; and leaving no room to doubt from what principle he acts: by "abstaining from all appearance of evil" in his own behaviour and discourse, and approving the like abstinence in that of others: by despising the contempt or hatred, which may fall upon him for such a conduct; "esteeming" as an lessons "the reproach of Christ," and "choosing rather to suffer affliction," if he must, "with the people of God, than to enjoy the pleasures of sin for a season." Abp. Secker. Salvation open to all believers. The Jews knew these things. the name of the Lord shall be saved. Ver. 1.— For I also am an Israelite, &c.] Not a proselyte converted to the Jewish faith, but a Jew by lineal descent from Abraham: yet am not I cast off by God. Burkitt. —for to provoke them to jealousy.] That is, to excite the Jews to emulation of the faith and obedience of the Gentiles. Dr. Wells. 2.— which he foreknew.] That is, whom He once made choice of, as His peculiar Church and people. Compare Amos iii. 2; 1 Pet. i. 2. Parkhurst, Pyle, Dr. Whitby. — Wot ye not what the scripture saith of Elias? &c.] The Apostle says, that the state of the Jews now is much as it was in Elijah's time; and that some of the nation still remain the Church of God, by embracing the Gospel. Pyle. — how he maketh intercession to God against Israel.] The phrase, rendered "maketh intercession against," signifies to accuse or charge a person with a crime. Dr. Whitby. 5.— a remnant according to the election of grace.] That is, a remnant of Jews, reserved or left, according as they were elected or chosen out from the rest of their countrymen, to the blessings of the Gospel through the free grace of God vouchsafed to them on their believing in Christ, without any previous merit on their parts. See Eph. ii. 8, 9. Parkhurst. 6. And if by grace, then it is no more of works: &c.] The Apostle takes occasion to observe by the way, that if this remnant is now the people of God by the grace of the Gospel, then it is not so by virtue of the works 7.— Israel hath not obtained &c.] That is, the generality of the people of Israel. Dr. Hammond. — the election] Such of them as believe in Christ, and so are chosen by God to constitute His people, together with the believing Gentiles. Dr. Wells. "The election" is a collective appellation of the part elected, which in other places He calls "a remnant." They were those Jews who sought righteousness by faith in Christ, and not by the deeds of the law, and so became the people of God, that people which He had chosen to be His. Locke. 8. But what saith it? The word is nigh thee, &c.] But thus the evangelical justification is described: That, which is required of us towards it, is within the reach of any ordinary understanding to conceive, being proclaimed by us to all that will believe; and within the compass of a Christian to perform, through Christ that strengthens him. Dr. Hammond. This was spoken literally by Moses of the law then written, and by God's descent on Sinai revealed to all: but especially meant of, and verified in, the revelation of Christ and the Gospel, and the Spirit in our hearts enabling us to obey the word. Bp. Fell. —nigh thee.] Things obscure and difficult were said by the Hebrews to be "far off:" but things easily understood and easily attained, were said to be "nigh," or "present," Rom. vii. 18—21. Of this latter character was the duty of faith. Drs. Hammond and Macknight. 8.— God hath given them] That is, for their obstinacy has permitted them to have, "the spirit of slumber," &c. Dr. Wells. The correspondent Hebrew and Greek terms, signifying "to give," are often used to signify permission. Dr. Whitby. The Apostle means, that the generality of the Jews resisted Christ when He was preached to them, and so grew obstinately blind: and thus in them was performed what Isaiah spoke of those, who first hardened their hearts against God: God gave them up to blindness and deafness, and so they continue to this day. Dr. Hammond. "Unto this day" is added by the Apostle, to shew that the Jews always had the same vicious dispositions. Dr. Macknight. 9.—if thou shalt confess with thy mouth the Lord Jesus.] That is, in all times, particularly in a time of persecution, own Christ Jesus to be our Lord, and declare that we will serve Him, and adhere to Him, be ruled of Him, and expect to be saved only by Him. Burkitt. —and shalt believe in thine heart &c.] As the principle of Christian practice; conforming thy practice to that belief in forsaking sin and arising to new life, in imitation of Christ's rising from the grave. Dr. Hammond. The true saving faith, at the same time that it informs the understanding, influences the will and affections. The Christian man believeth with the heart, whilst infidelity proceeds from an averseness of our affections, from "an evil heart of unbelief." Heb. iii. 12. Dr. Gloucester Ridley. —that God hath raised him from the dead.] It seems to have been mentioned as the principal article to be believed in order to salvation, because by that miracle God demonstrated Jesus to be His Son, established His authority as a lawgiver, and rendered all the things which He had taught and promised indubitable. Dr. Macknight. 9. And David saith, Let their table &c.] Or, 'This table shall be,' &c. The words may be properly rendered in the future tense. Dr. Whitby. What David said prophetically of some in his time, applies to the hardening of the Jews on the preaching of the Gospel. Dr. Hammond. — and a recompence unto them:] Of their evil deeds. Dr. Whitby. 10.—For with the heart man believeth unto righteousness:] That is, by Christian faith he becomes acceptable to God, and gradually improves in all piety and 11.— Have they stumbled that they should fall?] That is, irrecoverably, and so as to be never more capable of being the people of God. Dr. Wells. — through their fall salvation is come unto the Gentiles.] That is, upon their refusing to embrace the Anno DOMINI 60. I Or, hardened. c I sal. 29. 10. I Or, remnant. d I sal. 8. 9. a Ps. 60. 22. f Ps. 60. 23. There is hope of the Jews' conversion. ROMANS. The Gentiles may not boast against them, Anno DOMINI 60. Or, decep, or, less. is come unto the Gentiles, for to provoke them to jealousy. 12. —of the world.] Of the Gentiles, as opposed to the Jews. Parkhurst. —how much more their fulness?] That is, the coming in of the Jews to the faith of Christ. Dr. Wells. The Apostle's meaning is, that the general conversion of the Jews will afford to the Gentiles the completest evidence of the truth of the Gospel, by shewing them that it is the finishing of a grand scheme, which God had been carrying on for the salvation of mankind, by means of His dispensation towards the Jews. Dr. Macknight. 13. — whosoever shall call upon the name of the Lord] This text presents us with a double argument in favour of our Lord's divinity. First, it applies to Him what by the Prophet Joel is spoken of Jehovah: secondly, it affirms Him to be the object of religious adoration. Either of these particulars does indeed imply the other. For if He be Jehovah, He must be the object of religious adoration; and, if the object of religious adoration, He must be Jehovah. Bp. Horne. "The Lord" in this verse must be the same with "the Lord Jesus" in the ninth verse; otherwise, St. Paul's argument is invalid and fallacious. But "the Lord" in this verse is no other than "Jehovah," as appears from the Prophet Joel, from whom this Scripture is taken. Therefore our Saviour is here called "Lord," as that name or title is the interpretation of Jehovah. Bp. Pearson. 14. How then shall they call on him &c.] The Apostle, having made it appear from the foregoing passages of the Jewish Scriptures, that God intended to save the Gentiles as well as the Jews through faith in Christ, here proceeds to shew the unreasonableness of the Jews in being displeased with him, forasmuch as his preaching the Gospel was in obedience to God's mission of him, and agreeable to what was in general foretold by their own Prophets. Dr. Wells. 14. —I may provoke to emulation them which are my flesh.] My brethren, the Jews. Dr. Hammond. This seems to be said in allusion to those words of God, Deut. xxxii. 21: that seeing them, who before were not the people of God, now chosen to be His people, and invested with the privileges which formerly belonged to them, they might be induced to believe, and so might still share in all these blessings. Dr. Whitby. I speak thus particularly to the Gentile believers among you, inasmuch as I am the Apostle of the Gentiles; but I magnify mine office, I set forth the greatness and extent of the blessing communicated to them by my ministry, that I may provoke my natural kinsmen, the Jews, by way of emulation, to embrace the Gospel likewise, and so may save some of them. T. Edwards. 15. — as it is written, How beautiful &c.] As if he had said, The necessity of persons being sent to preach the Gospel to the Gentiles being evident from the foregoing induction, we accordingly have been sent to preach the Gospel to them, agreeably to what is foretold by Isaiah, chap. iii. 7. Dr. Wells. 15. —be the reconciling of the world.] That is, a means of sending and spreading the Gospel among the Gentiles, and so of bringing them into the Church, and obtaining pardon for them upon their repentance. Dr. Hammond. —life from the dead?] That is, it shall be matter of the greatest joy, such as receiving a dead friend raised to life again; and this the more, because the general conversion of the Jews shall be accompanied or attended with the general conversion of the rest of the world. Dr. Wells. 16. But they have not all obeyed the Gospel. &c.] The Apostle, whilst he acknowledges that all, who had heard the Gospel, did not receive it, observes that this was not wonderful, and was indeed no other than had been foretold. Dr. Wells. 16. For if the firstfruit be holy, &c.] The Apostle argues, that it cannot be thought improbable that there should be such a receiving of the Israelites into favour, as the people of God, upon a comparison of their natural state with that of the Gentiles. Dr. Wells. The argument runs thus: If God so loved Abraham, Isaac, and Jacob, as to engage His word that "He would be a God unto them and to their seed after them," Gen. xvii. 7; and by thus entering into covenant with them, hallowed to himself all their posterity, even as the "first-fruits" of their dough, being made an offering, hallowed the whole "lump," Numb. xv. 20; then will He in His good time be so mindful of them, as to bring them again into His covenant, so that "they shall be His people, and He shall be their God;" for "as touching the election they are (still) beloved for the fathers' sake." Dr. Whitby. —if the root be holy, &c.] This is an allusion to Jer. xi. 16, where the Jewish nation, made the people or visible Church of God by virtue of the covenant at Sinai, are represented under the figure of "a green olive tree," of which Abraham is "the root," and his descendants by Isaac "the branches." Dr. Macknight. 17. So then faith cometh by hearing, &c.] The meaning is, It is very evident, and these testimonies shew, that faith comes by hearing, and hearing by the preaching of the word of God. Burkitt, Dr. Whitby. Whence it follows, that the Jews had no reason to look on St. Paul, as a person ill-affected to them, because he professed himself to be in a special manner the Apostle of the Gentiles. Dr. Wells. 17. —a wild olive tree.] Rather, 'a wild olive branch;' for branches only are ingrafted. Drs. Hammond and Macknight. —of the root and fatness of the olive tree:] That is, of the promises made to the seed of Abraham, remission of sins and justification. Dr. Hammond. All the outward privileges and ordinances, all spiritual benefits and blessings, which belong to the Jewish Church. Burkitt. The juice of the cultivated olive is called "fatness," because from its fruit, which is formed by that juice, oil is expressed. Dr. Macknight. 18. But I say, Have they not heard? &c.] It was no less than a miracle, that the Gospel in the space of a few years should be preached to all nations, and planted in into all the earth, and their words unto the ends of the world. 18. Boast not against the branches.] Though the great faith, that most disordered the Church and principally exercised the Apostle's care in this Epistle, was from the Jews pressing the necessity of legal observances, and not brooking that the Gentiles, though converts to Christianity, should be admitted into their communion, without being circumcised; yet it is plain from this verse, as also from chap. xiv. 3, 10, that the convert Gentiles were not wholly without fault on their side, in treating the Jews with disesteem and contempt. To this also, as it comes in his way, he applies fit remedies, particularly in this chapter, and chap. xiv. Locke. —thou bearest not the root, but the root thee.] Remember, that the blessings pertaining to thee, a Christian, are derived to thee from the promise made to Abraham and his spiritual seed, but no benefit accrues to Abraham or his race by any thing derived from thee. Dr. Wells. 19. But I say, Did not Israel know? &c.] That is, did they not know of God's intention to call the Gentiles to salvation, as well as themselves: and consequently can their ignorance be admitted as any excuse for their taking offence at the Gospel, because it offers salvation to the Gentiles as well as to them? The Apostle answers the question by citing prophecies from Moses and Isaiah, which foretell that such was the intention of God. Dr. Wells. 20. But Esaias is very bold,] Or, speaks yet more expressly concerning the offer of salvation to the Gentiles, and their acceptance of it. In the following verse the Apostle observes, that the obstinate infidelity of the Jews, and their rejection of the Gospel, were signified by the same Prophet with equal plainness. Pyle. Chap. XI. St. Paul shews, that though the main body of the Jewish nation are rejected from being God's people, yet they are not universally cast off, but a remnant is saved, who by embracing the Gospel continue a part of His peculiar people in the Church of Christ. Whence it follows, that since this privilege is preserved to them by their obedience to the Gospel, it cannot be had by the observance of the law; and therefore they only who embrace Christianity are now the people of God. Neither hath God rejected the main body of the Jewish nation; but when the conversion of the Gentiles, professing the Gospel in its purity and simplicity, shall be advanced to that degree of fulness which God foresees and intends, it shall become the means of converting the Jews, and so of restoring the whole race of mankind from the death of sin, to a new state of life, in which the earth shall be filled with the knowledge of the Lord, and the people shall be all righteous. Which consideration ought to prevail with the Gentile Christians, not to be highly conceited of themselves, and despise the Jews; but to take heed to preserve their station by a behaviour worthy of the privilege they enjoy, considering that as the Jews were cut off for infidelity, and they have obtained their present station by faithfulness, so unless they persevere in that faithfulness, they too shall be cut off likewise. Neither ought they to despise the Jews as utterly rejected of God, but to esteem them as the children of the Patriarchs, and included in God hath not cast off all Israel. Anno DOMINI 60. The Gentiles may not insult upon them: 20. —Be not highminded.] Vannt not thyself over them, because of thy present condition: "but fear," lest thy case should hereafter be no better than that of the rejected Jews. Drs. Whitby and Wells. The best for there is a promise of their salvation. Anno DOMINI 66.